It is a well-known fact that of the three governors of Britain who were responsible for the Flavian advance of the northern frontier two had had previous military experience in the area in which they were now called upon to operate. Petilius Cerialis was in command of the IXth legion during the critical times of Boudicca's revolt . And although in that capacity he succeeded in losing the larger part of his forces, his subsequent appointment by Vespasian to the command (...) of the army despatched to reconquer the Rhine frontier from the revolted Civilis suggests that his military record was more distinguished than Tacitus would imply. Agricola has still better claims to be considered as a British specialist. In 61 as tribunus militum he was serving with distinction on the staff of Suetonius Paulinus in N. Wales , and in 70 he was sent as legatus legionis to the XXth legion at Chester, in which capacity he served under Cerialis during the initial stages of the northward advance . Of Julius Frontinus, the successor of Cerialis and predecessor of Agricola, we are less well informed; and it is the purpose of this note to show that in all probability he too had had previous military experience in Britain. (shrink)

Residency selection is a challenging process for medical students, one further complicated in the USA by the recentDobbs v Jackson Women’s Health Organization(Dobbs) decision over-ruling the federal right to abortion. We surveyed medical students to examine howDobbsis influencing the ideological, personal and professional factors they must reconcile when choosing where and how to complete residency.Between 6 August and 22 October 2022, third-year and fourth-year US medical students applying to US residency programmes were surveyed through social media and direct outreach to (...) medical schools. Analysis of quantitative and qualitative data from 494 responses was performed to assess downstream effects ofDobbson residency applicants’ family, health and career choices.Most respondents said changes in abortion access would likely or very likely influence their decision regarding location of considered residency programme (76.9%), where to start a family (72.2%) and contraceptive planning for them or their partner (57.9%). Cis-gender females were more influenced byDobbsregarding where (5 (4, 5) p<0.001) and when (3 (3, 5) p<0.001) to start a family. In qualitative responses, medical trainees highlighted the importance of abortion access for their patients, themselves and their loved ones.Medical trainees are incorporating state abortion access into their residency programme choices. Future physicians care about both the quality of care they will be able to provide and their own health. For personal and professional reasons, reproductive healthcare access is now a key factor in residency match decisions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:178 Reviews c:\users\kenneth\documents\type3302\rj 33,2 113 red.docx 2014-01-15 10:04 THE EARLY MOORE AND RUSSELL Ray Perkins, Jr. Philosophy / Plymouth State U. Plymouth, nh 03264 1600, usa [email protected] G. E. Moore. Early Philosophical Writings. Edited and with an Introduction by Thomas Baldwin and Consuelo Preti. Cambridge and New York: Cambridge U. P., 2011. Pp. lxxxv, 251. isbn: 978-0521190145. £68.00; us$114.00. aldwin and Preti have put together a very nice (...) book which gives us G. E. Moore’s 1897 and 1898 Trinity College dissertations and an informative look at the historical context in which they were written. This story—including information about Moore’s early life, the philosophical influences at Cambridge and a critical commentary on his dissertations and readers’ reports— is clearly and carefully presented in their 78-page introduction.1 The book is a valuable addition to the history of analytic philosophy and will be of special interest to Moore (and Russell) scholars and to historians generally who wish to know more about the genesis of the ideas shaping the new analytic philosophy at the end of the century. Moore entered Trinity in 1892 to study classics. There he met Russell (who was in his third year) and took his advice to study philosophy in his last two years and take his final exams (Tripos, Part ii) in both disciplines, which he did successfully in 1896. And like Russell—who had won a Trinity prize fellowship in 1895 (with a dissertation on the foundations of geometry2 ) only one year after his graduation—he submitted a dissertation (1897) in hopes of winning a prize fellowship. Moore’s first attempt failed, but his 1898 version was successful. And not only did the success of the 1898 dissertation launch Moore’s career as a professional philosopher, it also paved the way for the new analytic philosophy of the next century. Moore’s dissertations and his Trinity examiners’ reports (by Caird, Sidgwick, Ward and Bosanquet3 ) are fascinating reading, and it’s a great convenience to have them handy in a single volume. But the editors deserve special 1 Hereafter I shall use the editors’ convention of referring to the pagination of their introduction with roman numerals and to Moore’s dissertations (plus examiners’ reports) with arabic numerals. 2 Russell’s dissertation was published in 1897 as An Essay on the Foundations of Geometry. 3 Edward Caird was an idealist and highly respected Kant scholar at Oxford. Henry Sidgwick was one of Moore’s teachers at Cambridge and author of the influential _= Reviews 179 c:\users\kenneth\documents\type3302\rj 33,2 113 red.docx 2014-01-15 10:04 praise for not only giving the reader an astute critical summary of the dissertations, but also for their skillful reconstruction of Moore’s surviving, but incomplete, 1898 manuscript from which parts of the early chapters had been removed. The editors make a good case (pp. lxxv–lxxix) that those pages became the basis of Moore’s 1899 Mind article, “The Nature of Judgment”. (Those familiar with Russell’s early work may recall it as an article that Russell claimed as of paramount importance for his own early work.4 I’ll return to the question of Russell and Moore and this article’s significance.) the dissertations, 1897 and 1898 Moore’s dissertations reveal a young Moore with remarkable powers of analysis and more than a hint of the careful, courageous scepticism and intellectual honesty for which he later became known. But as the editors make clear, their main importance is the record they reveal of the transition away from Kant and Hegel to the new philosophy, which put a premium on conceptual analysis and metaphysics without Kantian or neo-Hegelian idealism. The 1897 dissertation (“The Metaphysical Basis of Ethics”) is an analysis of the basic concepts of ethics with considerable critical discussion of Kant, especially concerning freedom and reason, and Moore’s attempt to fashion his own good-based ethics utilizing a little from Kant and much from Bradley (p. l). At this time both Moore and Russell were still under the influence of Kant... (shrink)

Arguing for a new direction in postmodern theological thinking, away from the liberalism and nihilism of those who name themselves postmodern theologians, the ...

Pointing the way toward a revitalized future for the study of literature, Reconstruction in Literary Studies draws on philosophical pragmatism to justify the academic study of literature. In turn, Vescio connects the changing field to its social function as an institution.

An important volume connecting classical studies with feminism, Feminism and Ancient Philosophy provides an even-handed assessment of the ancient philosophers' discussions of women and explains which ancient views can be fruitful for feminist theorizing today. The papers in this anthology range from classical Greek philosophy through the Hellenistic period, with the predominance of essays focusing on topics such as the relation of reason and the emotions, the nature of emotions and desire, and related issues in moral psychology. The volume contains (...) some new, ground-breaking essays on Plato, Aristotle, and the Stoics, as well as previously published pieces by established scholars like Martha Nussbaum and Julia Annas. It promises to be of interest to an interdisciplinary audience including those working in classics, ancient philosophy, and feminist theory. (shrink)

Discussions of sexual ethics often focus on the wrong of treating another as a mere object instead of as a person worthy of respect. On this view, the task of sexual ethics becomes putting the other’s subjectivity above their status as erotic object so as to avoid the harms of objectification. Ward and Anderson argue that such a view disregards the crucial, moral role that erotic objecthood plays in sexual encounters. Important moral features of intimacy are disclosed through the (...) experience of being an erotic object for another, as well as in perceiving another as an erotic object. Drawing on phenomenology, especially the insights of Simone de Beauvoir, Ward and Anderson argue that erotic encounters are shaped by the human condition of ambiguity, where being an object for others is intertwined with bodily agency. Because sexual agency is complex in this way, theories of sexual ethics and responsibility must widen their focus beyond transparent communication and authoritative expressions of will. (shrink)

Global Media Ethics is the first comprehensive cross-cultural exploration of the conceptual and practical issues facing media ethics in a global world. A team of leading journalism experts investigate the impact of major global trends on responsible journalism. The first full-length, truly global textbook on media ethics; Explores how current global changes in media promote and inhibit responsible journalism; Includes relevant and timely ethical discussions based on major trends in journalism and global media; Questions existing frameworks in media ethics in (...) light of the impact of global media; Contributors are leading experts in global journalism and communication. (shrink)

A short definitive account of Keith Ward's theology, based on the philosophy of Personal Idealism. It records Ward's views about God, revelation, the kingdom of God, life after death, the incarnation, atonement, and Trinity. In summary, it is a concise and clear account of most central Christian doctrines, formed in the light of modern science and Idealist philosophy.

Investigo la relación filosófica entre Avenarius y Husserl en los años del curso Problemas fundamentales de la fenomenología en relación especial con el concepto natural de mundo. Primero, expongo brevemente los temas fenomenológicos fundamentales: el concepto natural de mundo, la reducción fenomenológica y la unidad del yo. En segundo lugar, sintetizo las ideas básicas de la obra Der menschliche Weltbegriff de Avenarius. En tercer lugar, discuto la coincidencia entre Avenarius y Husserl, poniendo énfasis en la reducción primordial, y planteo las (...) críticas de Husserl a Avenarius, destacando la postura unívoca de Avenarius en contraste con la postura fenomenológica de Husserl. I study the philosophical relationship between Avenarius and Husserl during the years where the later held the lectures The Basic Problems of Phenomenology, taking especially into account the natural concept of the world. First, I expound briefly the basic phenomenological topics of the lectures: the natural concept of the world, the phenomenological reduction and the ego's unity. Second, I tackle the basic ideas of Avenarius' Der menschliche Weltbegriff . Third, I discuss the coincidence between Avenarius and Husserl, paying special attention to the primordial reduction, and also the objections that Husserl made to Avenarius, making a contrast between Avenarius' univocal approach to being and Husserl's phenomenological account. (shrink)

In a brilliant and explosively controversial work, the author attacks modern science for destroying our spiritual sense of self. What is the role of science in present-day society? Should we be as dazzled as we are by the innovations, the insights, and the miraculous improvements in material life that science has wrought? Or is there a darker, more pernicious side to our scientific success? Renowned British science columnist Bryan Appleyard thoroughly explores each of these provocative topics in a book (...) that has incited the ire of the scientific community. He points out that while scientists have shaped our lives and our beliefs, they have consistently failed to explain human consciousness, the soul, or the meaning of life. From Galileo to Darwin, from Copernicus to Oppenheimer, countless scientists have proclaimed a universe in which human beings are only an accidental presence. The unwitting result is that science has cast humankind adrift, paralyzing us with fear and cutting us off from personal or religious truth. In Appleyard's view, science has done us "appalling spiritual damage." These startling conclusions have prompted strong counterattacks from the scientific establishment. Yet regardless of where one falls in the debate, Understanding the Present forces readers to re-examine society's blind faith in the benevolence of modern science. "An exposition that is dazzling for its concrete illustrations and examples."--The New York Times "A withering indictment of modern science . . . This should crack a few test tubes."--Kirkus Reviews. (shrink)

The authors in this edited volume reflect on their experiences with culturally relevant pedagogy-as students, as teachers, as researchers-and how these experiences were often at odds with their backgrounds and/or expectations.

Nietzsche distinguished between two forces in art: Apollonian, which represents order and reason, and Dionysian, which represents chaos and energy. Economists, Ward argues, have operated for too long under the assumption that their work reflects the scientific, Apollonian principals that inform physics when they simply do not apply to economics: 'constants' in economics stand in for variables, and the core scientific principles of prediction and replication are all but ignored by economists. Ward encourages economists to reintegrate the standard (...) rigor of the scientific method into their work while embracing the fact of the shape-shifting changeability of human beings. Economists can still aspire to scientific standards, as is demonstrated by the success of biology, in which there is considerable Dionysian variability. Economists must avoid the temptation to wish away dynamic complexity and diversity and must recognize, among other things, that the desire to take risks is fundamentally human. The second half of the book takes some first steps toward creating this new Dionysian Economics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 63.3 (2002) 447-464 [Access article in PDF] Virtue, Reason, and Cultural Exchange: Leibniz's Praise of Chinese Morality Franklin Perkins I should regard myself very proud, very pleased and highly rewarded to be able to render Your Majesty any service in a work so worthy and pleasing to God; for I am not one of those impassioned patriots of one country alone, but (...) I work for the well-being of the whole of mankind, for I consider heaven as my country and cultivated men as my compatriots. —Leibniz (to Peter the Great), 1716 1 Diversity and Harmony Leibniz worked tirelessly to promote tolerance, peace, and the exchange of ideas, perhaps most in his attempts to bridge religious factions in Europe, but also in his receptiveness to the past and his attitude toward other cultures. This accommodation of differences is rooted in the belief that the most perfect possible world maximizes both diversity and harmony. In a time of rapid globalization, as the imperative to maximize diversity and harmony grows, I believe it is worthwhile to turn our attention to Leibniz's philosophy, particularly as it is expressed in his writings on China. The ground of Leibniz's openness toward other cultures is different from the ground to which we are accustomed. Multiculturalism is usually grounded in skepticism. We should accept and tolerate others because we can never be certain that our own beliefs are correct. The ground of Leibniz's tolerance leads in the opposite direction—we should [End Page 447] accept others not because no one knows the truth but because everyone knows something of the truth. 2The well-known metaphor of monads as perspectives on a city illustrates this approach. Leibniz writes, "Indeed, all individual substances are differentexpressions of the same universe and different expressions of the same universal cause, namely God. But the expressions vary in perfection, just as different representations or drawings of the same town from different points of view do." 3 The metaphor of different monads as different perspectives on a town captures what is needed for cultural exchange. What each of us "sees" is not wrong but partial or perspectival. Because our view is limited, we must learn from others whose views have different limitations, and we must be careful not to force our perspective on others. At the same time, each perspective is grounded in truth, which is what Leibniz intends when he says that each monad expresses the same universe. That is said to express a thing in which there are relations [habitudines] which correspond to the relations of the thing expressed. But there are various kinds of expression.... What is common to all these expressions is that we can pass from a consideration of the relations in the expression to a knowledge of the corresponding properties of the thing expressed. Hence, it is clearly not necessary for that which expresses to be similar to the thing expressed, if only a certain analogy is maintained between the relations. 4Leibniz gives many examples. An idea expresses its object. The perception of a monad expresses the universe, and the understanding of a mind expresses the understanding of God. Every effect expresses its cause. The senses and secondary qualities express their objects, as well as the body and its organs. Definitions express the essence of what they define. Paintings express the cities they represent. What do such dissimilar relationships have in common? The two things need not be similar but their conditions must be analogous. In the New Essays Leibniz writes that the resemblance is a relation of order, as an ellipse resembles the circle whose projection it is, "there is a certain precise and natural relationship between what is projected and the projection which is [End Page 448] made from it, with each point on the one corresponding through a certain relation with a point on the other." 5 In the Theodicy Leibniz says that the representation has a natural relationship to what is represented. If this representation is imperfect, then it... (shrink)

Semantics for Reasons is a book about what we mean when we talk about reasons. It not only brings together the theory of reasons and natural language semantics in original ways but also sketches out a litany of implications for metaethics and the philosophy of normativity. In their account of how the language of reasons works, Bryan R. Weaver and Kevin Scharp propose and defend a view called Question Under Discussion Reasons Contextualism. They use this view to argue for (...) a series of novel positions on the ontology of reasons, indexical facts, the reasons-to-be-rational debate, moral reasons, and the reasons-first approach. (shrink)

Some of the series' finest lectures have been lost for many years, unavailable to the public in any form -- until now.

Some theories of goodness are descriptively rich: they have much to say about what makes things good. Neo-Aristotelian accounts, for instance, detail the various features that make a human being, a dog, a bee good relative to facts about those forms of life. Famously, such theories of relative goodness tend to be comparatively poor: they have little or nothing to say about what makes one kind of being better than another kind. Other theories of goodness—those that take there to be (...) absolute goodness—are comparatively rich: they offer grounds for judging some types of things better than others because they have more absolute goodness. Moorean accounts, for example, can tell us that humans and human experiences are superior to bees and blades of grass. But such theories tend to be descriptively poor: they struggle to tell us in virtue of what this is so. In this essay we motivate and flesh out a view that splits the difference between accounts of goodness as relative and accounts of goodness as absolute. Such a view holds promise only if the mechanics of this kind of metaphysics of goodness can be worked out. Here we present a view on which the paradigm for absolute goodness is God and the paradigm for each kind of relative goodness is a divine idea. (shrink)

This article deals with the question of what time reversal means. It begins with a presentation of the standard account of time reversal, with plenty of examples, followed by a popular non-standard account. I argue that, in spite of recent commentary to the contrary, the standard approach to the meaning of time reversal is the only one that is philosophically and physically viable. The article concludes with a few open research problems about time reversal.

This article proposes an approach to educational distribution that attempts to minimise enduring tensions among conflicting values. At the foundation of this approach is a threshold of educational adequacy based on what is needed for citizens to participate in a democratic society. This threshold is justified because it minimises conflict with parental rights and because it better manages ‘the bottomless pit’ problem of educational distribution. This threshold is then modified to stipulate that, after the threshold has been reached, public resources (...) should be distributed equally across students from all backgrounds. While this modification is essential to sending messages of equal citizenship, it also leaves a ‘moral residue’ because it allows wealthy parents to invest greater private resources in their children, thus preserving their children's competitive advantage. Minimising this harm requires policy mechanisms outside of schools that more aggressively break the link between educational outcomes, success in market competition, and social goods. Something ‘external’ to educational institutions is necessary, then, for the achievement of educational justice. (shrink)

According to a widely credited model in the business ethics literature, ethical decisions are a function of two kinds of factors, personal(individual) and situational, and these factors interact with each other. According to a contrary view of decision making that is widely held in some areas of business research, individuals’ decisions about ethical issues (and subsequent actions) are purely a function of their self-interest.The laboratory experiment reported in this paper provides a test of the person-situation interactionist model, using the general (...) theoretical and experimental framework used in the experimental economics literature. One individual and two situational factors relating to moral intensity were examined which may influence decisions to misrepresent information in the course of business activities.The individual and one situational variable were significantly related to participants’ actions. The interactions among individual andsituation variables were not individually significant, although the model including interactions had a much higher level of statistical significance. Gender was significant, both directly and in interaction with moral development, suggesting that it may be worthy of further examination. (shrink)

There are two dominant approaches to quantification: the Fregean and the Tarskian. While the Tarskian approach is standard and familiar, deep conceptual objections have been pressed against its employment of variables as genuine syntactic and semantic units. Because they do not explicitly rely on variables, Fregean approaches are held to avoid these worries. The apparent result is that the Fregean can deliver something that the Tarskian is unable to, namely a compositional semantic treatment of quantification centered on truth and reference. (...) We argue that the Fregean approach faces the same choice: abandon compositionality or abandon the centrality of truth and reference to semantic theory. Indeed, we argue that developing a fully compositional semantics in the tradition of Frege leads to a typographic variant of the most radical of Tarskian views: variabilism, the view that names should be modeled as Tarskian variables. We conclude with the consequences of this result for Frege's distinction between sense and reference. (shrink)

We argue that once a normative claim is developed, there is an imperative to effect changes based on this norm. As such, ethicists should adopt an “implementation mindset” when formulating...

A controversy rages over the question of how should controversial topics be taught. Recent work has advanced the “epistemic criterion” as the resolution to this controversy. According to the epistemic criterion, a matter should be taught as controversial when contrary views can be entertained on the matter without the views being contrary to reason. When an issue is noncontroversial, according to the epistemic criterion, the correct position can be taught “directively,” with the teacher endorsing that position. When there is a (...) legitimate controversy, the view should be taught “nondirectively,” with the teacher remaining neutral. In response, Bryan Warnick and Spencer Smith argue that the proponents of the epistemic criterion fail to recognize the multidimensional nature of what it means to learn to be rational. Recognizing this complexity undermines the link between the epistemic status of the controversy and directiveness of one's teaching, suggesting more flexibility in how teachers approach controversial issues. It also implies the need for a new category of teaching, which Warnick and Smith call “soft-directive” teaching. (shrink)