The article devoted to one of the lesser-known monasteries of our country, the Saint-Dormition Cosmas male monastery located in the Alexandrovsky district of Vladimir region. On the basis of archival and published materials, the author considers the founding date of the monastery that varies in different lists of life of St. Cosmas of Yakhromsk. In addition, the author concludes that the miraculous finding of the Yakhromsk icon of the Blessed Virgin by St. Cosmas could happened twenty years earlier than it (...) is considered. That can also change the date of the founding of the monastery. In the article, the author studies the question of the origin of the St. Cosmas of Yakhromsk and concludes that St. Cosmas could be a relative of the Gur’evs-Sekerins, the famous Russian boyar family, which is among the ancestors of A. S. Pushkin. The author of the article also tells about the shrines of the Cosmas monastery and their fate nowadays. It is suggested that the Yakhromsk icon of the Blessed Virgin Mary that is currently kept in the Annunciation Cathedral of the Moscow Kremlin could be the icon that was revealed to the St. Cosmas, with which he went to the Kiev-Pechersk monastery, where he was tonsured. If this assumption is true, the Image of the Blessed Virgin Mary of Yakhromsk described by the famous Russian art historian N.P. Kondakov in 1912 is a more recent copy of this icon. The author also gives a brief outline of the history of the monastery in pre-revolutionary and Soviet times and tells about Vladimir restorers, who saved the monastery from destruction in the 1960-1980s. At the end of the article, the author raises the question about the possibility of new archaeological study and scientific-based restoration of the Dormition Cathedral of the monastery including the restoration of its historical five-headed shape, which is typical to such monuments of the 17th century. (shrink)

We disagree with Almaatouq et al. that no realistic alternative exists to the “one-at-a-time” paradigm. Seventy years ago, Egon Brunswik introduced representative design, which offers a clear path to commensurability and generality. Almaatouq et al.'s integrative design cannot guarantee the external validity and generalizability of results which is sorely needed, while representative design tackles the problem head on.

Context: Metaphysics of perception explores fundamental questions regarding the structure and status of the perceived world or appearance(s. By virtue of perception, the apparent world comes to existence. This, however, does not mean that the apparent world is a projection of mind, that it exists “in the head.” Implications: PL-metaphysics reconciles realism with constructivism. As such, it might be considered either an alternative to constructivism or an improvement and completion of this position. Constructivist content: The article refers to non-Cartesian (...) movements in contemporary philosophy, including radical constructivism, enactive and embodied cognition. Keywords: Perception, metaphysics, radical constructivism, realism, appearance, Jerzy Perzanowski, Plato, Gottfried Willhelm Leibniz, Ernst von Glasersfeld. (shrink)

In mirror mark tests dolphins twist, posture, and engage in open-mouth and head movements, often repetitive. Because postures and an open mouth are also dolphin social behaviours, we used self-view television as a manipulatable mirror to distinguish between self-examination and social behavior. Two dolphins were exposed to alternating real-time self-view and playback of the same to determine if they distinguished between them. The adult male engaged in elaborate open-mouth behaviors in mirror mode, but usually just watched when playing back (...) the same material. Mirror mode behavior was also compared to interacting with real dolphins . Mark tests were conducted, as well as switches from front to side self-views to see if the dolphins turned. They presented marked areas to self-views to see if the dolphins turned. They presented marked areas to the self-view television and turned. The results suggest self-examination over social behavior. (shrink)

Progressive supranuclear palsy is a movement disorder with prominent tau neuropathology. Brain diseases with abnormal tau deposits are called tauopathies, the most common of which is Alzheimer's disease. Environmental causes of tauopathies include repetitive head trauma associated with some sports. To identify common genetic variation contributing to risk for tauopathies, we carried out a genome-wide association study of 1,114 individuals with PSP and 3,247 controls followed by a second stage in which we genotyped 1,051 cases and 3,560 controls for (...) the stage 1 SNPs that yielded P ≤ 10-3. We found significant previously unidentified signals associated with PSP risk at STX6, EIF2AK3 and MOBP. We confirmed two independent variants in MAPT affecting risk for PSP, one of which influences MAPT brain expression. The genes implicated encode proteins for vesicle-membrane fusion at the Golgi-endosomal interface, for the endoplasmic reticulum unfolded protein response and for a myelin structural component. © 2011 Nature America, Inc. All rights reserved. (shrink)

The vestibular system encodes motion and orientation of the head in space and is essential for negotiating in and interacting with the world. Recently, random waveform electric vestibular stimulation has become an increasingly common means of probing the vestibular system. However, many of the methods used to analyze the behavioral response to this type of stimulation assume a linear relationship between frequencies in the stimulus and its associated response. Here we examine this stimulus-response frequency linearity to determine the validity (...) of this assumption. Forty-five university-aged subjects stood on a force-plate for 4 min while receiving vestibular stimulation. To determine the linearity of the stimulus-response relationship we calculated the cross-frequency power coupling between a 0 and 25 Hz bandwidth limited white noise stimulus and induced postural responses, as measured using the horizontal forces acting at the feet. Ultimately, we found that, on average, the postural response to a random stimulus is linear across stimulation frequencies. This result supports the use of analysis methods that depend on the assumption of stimulus-response frequency linearity, such as coherence and gain, which are commonly used to analyze the body’s response to random waveform electric stimuli. (shrink)

Medical ethics, principles, persons, and perspectives is discussed under three headings: History, Theory, and Practice. Under Theory, the author will say something about some different approaches to the study and discussion of ethical issues in medicine—especially those based on principles, persons, or perspectives. Under Practice, the author will discuss how one perspectives based approach, hermeneutics, might help in relation first to everyday ethical issues and then to public controversies. In that context some possible advantages of moving from controversy to conversation (...) will be explored; and that will then be illustrated with reference to a current controversy about the use of human embryos in stem cell therapy research. The paper begins with history, and it begins in the author’s home city of Edinburgh. (shrink)

This research examines the methodologies employed by cognitive psychologists to study “false memory,” and assesses if these methodologies are likely to facilitate scientific progress or perhaps constrain the conclusions reached. A PsycINFO search of the empirical publications in cognitive psychology was conducted through January, 2004, using the subject heading, “false memory.” The search produced 198 articles. Although there is an apparent false memory research bandwagon in cognitive psychology, with increasing numbers of studies published on this topic over the past decade, (...) few researchers have studied false memory as the term was originally intended—to specifically refer to planting memory for an entirely new event that was never experienced in an individual’s lifetime. Cognitive psychologists interested in conducting research relevant to assessing the authenticity of memories for child sexual abuse should consider the generalizability of their research to the planting of entirely new events in memory. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:September 27, 2008 (1:09 pm) G:\WPData\TYPE2801\russell 28,1 048RED.wpd Reviews 89 MODERNIST HERESIES K.yE. Garay Arts & Science/Research Collections / McMaster U. Hamilton, on, Canada l8s 4m2 [email protected] Damon Franke. Modernist Heresies: British Literary History, 1883–1924. Columbus : Ohio State U. P., 2008. Pp. xx, 258. isbn 978-0-8142-1074-1 (hb). us$47.95. The editor of the Russell journal summed up Modernist Heresies: British Literary History, 1883–1924z with his usual brevity during a (...) recent conversation : “The Wrst part is about Russell and the rest of it isn’t.” In fact the Wrst two chapters are only somewhat concerned with Russell, since he Wgures as part of the Heretical Cambridge scene with which Damon Franke opens this study, but, September 27, 2008 (1:09 pm) G:\WPData\TYPE2801\russell 28,1 048RED.wpd 90 Reviews after a Xeeting appearance of both Russells, Bertie and Dora, in the opening pages of Chapter 3, Bertie is not heard from again. Franke, who teaches English at the University of Southern Mississippi, has set himself an ambitious task, the scope of which is not fully captured in this book’s title. The selection of no fewer than ten subject headings in the cataloguing data for this studyz—zheadings ranging from “Modernism (Literature)” through “English Literature”, “Religion and Literature”, “Heresies, Christian”, and “Paganism in Literature”z—zprovides the wary reader withsome forewarning of its breadth. The author’s focus is on nothing less than the emergence and development of modernism in England, using the rise and demise of what Franke terms “heresy” as his barometer. Nor does the ascribed date range, 1883– 1924, prove much more accurate; in one of the most persuasive segments of the book, the After Words, Franke extends his examination, Wrst into the 1930s and then as far as 1949, the year that Orwell’s novel Nineteen Eighty-Fourz was published. Selecting as his starting point the 1883 blasphemy trial of G.yW. Foote, the editor of The Freethinker, at which the right to attack “even the fundamentals of religion” was enshrined in English law, providing that “the decencies of controversy” are observed (p. 10), Franke argues that this decision made possible “intellectual and literary forms of heresy which questioned the principles of religion ” (ibid.). His use of the term “heresy” for his wide ranging survey of philosophical and linguistic as well as literary opinion, provoked pause in this reader. The Oxford English Dictionary, the Wrst edition of which appeared the year after Foote’s heresy trial, provides a primary deWnition of heresy as follows: Theological or religious opinion or doctrine maintained in opposition, or held to be contrary, to the “catholic” or orthodox doctrine of the Christian Church, or, by extension, to that of any church, creed, or religious system, considered as orthodox. It is only through an extended deWnition of heresy that the door opens to allow Franke’s highly variable use of the term: “Opinion or doctrine in philosophy, politics, science, art, etc., at variance with those generally accepted as authoritative ” (OED Online, 2008). As will be demonstrated, aspects of thought which the less adventurous might prefer to call agnosticism, paganism or even atheism, are subsumed into the wide-ranging scope of this provocative study. The Cambridge Heretics, the group of which Russell was an Honorary Member, provides Franke with both his heretical cornerstone and his book’s opening chapters. In a skilfully contextualized examination, Franke documents the group’s Michaelmas 1909 genesis in the shadow, or perhaps in the intellectual light, of the Chawner ATairz—zthe Master of Emmanuel’s public expression of his personal loss of religious faith. Its Wrst chairman was C.yM. Picciotto, but it was its Wrst secretary, C.yK. Ogden, a newly arrived Magdalene College under- September 27, 2008 (1:09 pm) G:\WPData\TYPE2801\russell 28,1 048RED.wpd Reviews 91 graduate, who was to prove the group’s guiding genius. Franke argues convincingly that the group, which included Bernard Shaw, J.yM. Keynes, I.yA. Richards and G.yE. Moore, as well as Russell, in its membership roster, has suTered puzzling scholarly neglect, particularly when compared with the Apostles, its... (shrink)

The links between Descartes logito and the schizophrenic symptom of "inserted thoughts" are used to illustrate the potential for two- way exchange between philosophy and psychiatry. Patients suffering thought insertion have thoughts in their heads, which "they" are thinking, but which they experience as the thoughts "of someone else": "I think therefore someone else is". Philosophical work on personal identity helps to clarify the remarkable phenomenological features of thought insertion: conversely, thought insertion challenges philosophical theories of personal identity. More generally, (...) future cross- disciplinary work will require a strong academic infrastructure, including training and research. (shrink)

Open peer commentary on the article “A Computational Constructivist Model as an Anticipatory Learning Mechanism for Coupled Agent–Environment Systems” by Filipo Studzinski Perotto. Upshot: Mainstream AI research largely addresses cognitive features as separate and unconnected. Instead of addressing cognitive growth in this same way – modeling it simply as one more such isolated feature and continuing to uphold a wrong-headed divide-and-conquer tradition – a constructivist approach should help unify many key phenomena such as anticipation, self-modeling, life-long learning, and recursive self-improvement. (...) Since this is likely to result in complex systems with unanticipated properties, all cognitive architecture researchers should aim to implement their ideas in full as running systems to be verified by experiment. Perotto’s paper falls short on both these points. (shrink)

An increasingly long line of high-profile scientific misconduct cases raises the question of whether regulatory policy ought to incorporate more rigorous sanctions for investigators and their institutions. Broad and Wade graphically describe these cases through the early 1980s. They continue to recent times with the cases of Evan Dreyer, Kimon Angelides and Robert Liburdy, Justin Radolf, and others. In addition, recent Congressional investigation into conflict of interest concerns surrounding consulting by National Institutes of Health scientists has raised further questions about (...) ethical standards. The record of continuing scandal suggests that current policy may not be optimal for controlling scientific misconduct. Would an alternative policy better minimize its incidence and associated costs?What should we expect of public policy governing misconduct by American scientists? Surely the public has a right to presume that its tax money is being spent wisely and that any economic rewards from taxpayer funded research are used prudently and in the public interest. (shrink)

An increasingly long line of high-profile scientific misconduct cases raises the question of whether regulatory policy ought to incorporate more rigorous sanctions for investigators and their institutions. Broad and Wade graphically describe these cases through the early 1980s. They continue to recent times with the cases of Evan Dreyer, Kimon Angelides and Robert Liburdy, Justin Radolf, and others. In addition, recent Congressional investigation into conflict of interest concerns surrounding consulting by National Institutes of Health scientists has raised further questions about (...) ethical standards. The record of continuing scandal suggests that current policy may not be optimal for controlling scientific misconduct. Would an alternative policy better minimize its incidence and associated costs?What should we expect of public policy governing misconduct by American scientists? Surely the public has a right to presume that its tax money is being spent wisely and that any economic rewards from taxpayer funded research are used prudently and in the public interest. (shrink)

I tried to analyse the proceedings of heredity, methodologically separating the factors of “irritation and the reaction” upon it on the part of the living substance. The question was, to investigate the development of the hereditarily directed growth of the cells by “formative irritation” according to the conception of H.Driesch, that is to say in their homogeneousness with the biological reaction upon irritation on the part of the nutritive substances. It so became evident, that mechanism and vitalism have to co-operate (...) in separate sections of investigation: the first towards the substancially conceivable side, the latter towards an irrational order of ideas, as vitalism lays them down in “Entelechy“.Practically the same idea is expressed inSpemann's “Regenerations” by looking on the “Organisatoren” as substancial bearers of hereditary immaterial factors. The same thing results in all probability from an analysis ofPawlow's “conditioned Teflexes”.From all this results, that mechanism and vitalism ought to supplement one another in acting conjointly as to the conception of “totality” in the organic structure. In his “Holism”,Adolf Meyer, going beyond mechanism and vitalism, placed his conceptions of totality at the head and by “simplification” deducted the simple from the complicated.Hans Schmalfuss says: simplifying and complicating have each of them three sides, a substancial one, a planning-one and one constructed by thought. The planning side is the connecting link between the substancial side and the one constructed by thought and cannot be separated from either. He proves this by thorough argument in his “Substance and Life”. He is able to include naturallyvon Uexküll's “Planlehre”.All this corresponds to the adaptation of all that is living to the environment as belonging to a harmonious life of the individual. Even here the extreme mechanists suppose themselves able to draw upon the future and therefore remain implacable adversaries of vitalism. Perhaps there might be a reconciliation even here, if the order of ideas about an “All-life” as well as an “All-plan” combined with “Holism” should prove indispensable in scientifically enlightening the mystery of life.There follow a few words concerning the problem of heredity of qualities acquired, “erworbene Eigenschaften” .J'ai essayé d'analyser les procédés de l'hérédité en séparant méthodologiquement les facteurs de „l'irritation et ceux de la réaction” de la part de la substance vivante. Il s'agit ici du développement de la croissance des cellules par „l'irritation formative” d'après la conception de H.Driesch, cela veut dire d'après leur homogénéité avec la réaction biologique de la substance nutritive. Il se montra ainsi, que le mécanisme et le vitalisme doivent coopérer: le premier du côté substantiellement concevable, le dernier du côté de l'ordre des idées irrationelles telles que le vitalisme les expose dans „l'entéléchie”.Pratiquement, la même idée est exposée dans les „Régénérations” deSpemann, en regardant les „Organisatoren” comme porteurs des facteurs héréditaires et immatériels. Le même résultat se montre avec probabilité dans une analyse des „réflexes conditionels” dePawlow.De tout cela résulte, que le mécanisme et le vitalisme devraient suppléer l'un l'autre dans un travail commun quant à la notion de „totalité” dans la croissance organique. Dans son „Holisme”,Adolf Meyer, allant au delà du mécanisme et du vitalisme, a mis à la tête la conception de „totalité” et par la simplification il a déduit le simple du compliqué.Hans Schmalfuss dit: la simplification et la complication ont chacune trois côtés, un côté substantiel, un côté „planlich” et un côté provenant de la pensée. Le côté „planlich” est le lien entre le côté substantiel et celui provenant de la pensée et ne peut être séparé d'aucun des deux. Il prouve cela par un argument profond dans son livre „la Substance et la Vie”. Il inclut tout naturellement la „Planlehre” devon Uexküll.Tout cela correspond à l'adaptation de tout ce qui est vivant à son milieu, faisant ainsi part de la vie harmonieuse de l'individu. Il est vrai, que les extrêmes mécanistes croient pouvoir tirer sur l'avenir et c'est pour cette raison, qu'ils restent des adversaires implacables du vitalisme. Peut-être y aura-t-il une réconciliation si les ordres d'idées d'un „All-Leben” ainsi que d'un „All-Plan” combinés avec le „Holisme” se trouvent être indispensables à l'éclaircissement du mystère de la vie selon la science.Quelques mots suivent concernant le problème de l'hérédité des qualités acquises, „erworbene Eigenschaften”. (shrink)

Using the perspective of situated cognition we studied how people interact with a physical map to help them navigate through an unfamiliar environment. The study used a mixture of cognitive ethnography and traditional experimental methods. We found that the difference between high and low performing navigators showed up in the speed they completed their task and also in the way they use maps. High performers plan routes using a survey method whereas low performers use a route strategy. We suggest that (...) when people are given a task that does not match their cognitive style they try to transform the task to better suit their cognitive abilities and cognitive style. (shrink)

Aulus Gellius, who lived in Rome un the mid-second century AD, wrote his Noctes Atticae in twenty books; of this most survives and only lacks the beginning, end, and all of book 8 bar the chapter headings. The work is a collection of end, and all of book 8 bar the chapter headings. The work is a collection of mainly short chapters dealing with a great variety of topics including philosphy, history, law, grammar, and literary criticism. Gellius began collecting the (...) material while a student in Athens, and assembled it later in life with the specific purpose of entertaining and instructing his own children.The manuscripts of Gellius have not been examined since the middle of the nineteenth century. this new edition presents a complete reexamination of the codices, several of which are earlier than previous editors have thought. Full collations are provided for numerous fragmentary citations in the text, in the hope that they will allow a more accurate treatment of these fragments. In Books 9-20 the readings of the newly discovered ninth century manuscript F are presented, on the basis of which the editor attempts to offer a new criterion for deciding between variant readings. (shrink)

This is a comprehensive and up-to-date survey of contemporary work on moral relativism. The selections are divided topically under the following headings: General Issues Concerning Moral Relativism; Relativism and Moral Diversity; the Coherence of Moral Relativism; Defense and Criticism of Moral Relativism; and Relativism, Realism and Rationality. The volume includes a comprehensive topical bibliography and a large introduction with explanatory summaries of all the entries.

Precision livestock farming (PLF) is the management of livestock using the principles and technology of process engineering. Key to PLF is the dense monitoring of variegated parameters, including animal growth, output of produce (e.g. milk, eggs), diseases, animal behaviour, and the physical environment (e.g. thermal micro-environment, ammonia emissions). While its proponents consider PLF a win-win strategy that combines production efficiency with sustainability goals and animal welfare, critics emphasise, inter alia, the potential interruption of human-animal relationships. This paper discusses the notion (...) that the objectification of animals by PLF influences the developmental pathways of conventional industrial farming. We conduct a conceptual analysis of objectification by comparing discussions in feminist ethics and animal ethics. We find that in animal ethics, objectification includes deontological arguments regarding instrumentalisation, de-animalisation, alienation, commodification and quantification of animals. The focus on socio-political context and relationality connects these debates to central ideas in care ethics. We adopt a care ethics perspective to assess the implications of the objectification of animals in livestock farming. The basic claim is that sensory knowledge symbolised by the farmers’ unity of hand, head and heart would make it harder to objectify animals than abstract and instrumental reasoning where the pursuit of knowledge is intertwined with the pursuit of control, as in mainstream PLF. Despite of what can be considered as a good caring relationship between farmers and animals that is mediated by PLF, people involved in conventional industrial farming still seem to become further detached from farmers and animals, because the PLF system itself is objectifying. PLF redefines the notion of care, in terms of data transparency, standardisation of methods for analysis, real-time collection and processing of data, remote control, and the use of digital platforms. This creates new expectations and requires a redistribution of responsibilities within a wider scope of relations in the value chain. (shrink)

In the late 1960s and early 1970s, Dana Scott introduced a kind of generalization (or perhaps simplification would be a better description) of the notion of inference, familiar from Gentzen, in which one may consider multiple conclusions rather than single formulas. Scott used this idea to good effect in a number of projects including the axiomatization of many-valued logics (of various kinds) and a reconsideration of the motivation of C.I. Lewis. Since he left the subject it has been vigorously prosecuted (...) by a number of authors under the heading of abstract entailment relations where it has found an important role in both algebra and theoretical computer science. In this essay we go back to the beginnings, as presented by Scott, in order to make some comments about Scott’s cut rule, and show how much of Scott’s main result may be applied to the case of single-conclusion logic. (shrink)

As the title indicates, Sprague’s book is concerned with the "theoretical background" of Plato’s conception of the philosopher-king. This theoretical intention is explained in the preface to consist in focusing on the philosopher-king "as man of art or science, rather than as head of state". It is never quite clear in her account, however, how such a distinction between a theoretical and a political framework is justified. As Sprague’s own discussion in the later portions of the book testifies, the (...) philosophical statesman’s art cannot really be separated from his function as the head of a state. (shrink)

Nonverbal signals color the meanings of interpersonal relationships. Humans rely on facial, head, postural, and vocal signals to express relational messages along continua. Three of relevance are dominance-submission, composure-nervousness and trust-distrust. Machine learning and new automated analysis tools are making possible a deeper understanding of the dynamics of relational communication. These are explored in the context of group interactions during a game entailing deception. The “messiness” of studying communication under naturalistic conditions creates many measurement and design obstacles that are (...) discussed here. Possibilities for their mitigation are considered. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Patricia Kelly, Ressourcement Theology:A Review EssayMatthew K. MinerdIntroductionAlthough now over seventy years in the past, the theological and ecclesiastical events of the 1940s, most often styled under some banner akin to "the crisis over the nouvelle théologie," leading up to the promulgation of the encyclical Humani Generis, retain a currency and interest to this very day. No doubt, the later influence of many of the so-called nouveaux théologiens leading (...) up to, during, and following the Second Vatican Council has contributed to the continued currency of their thought and the debates connected to it. Numerous monographs continue to be written concerning themes of "ressourcement," theological reform, and engagement with the world, all of which were dear to many of those who were embroiled in the philosophical and theological controversies of the 1930s and 1940s. Moreover, increased interest in certain long-buried conservative Thomist thinkers from this same era has led to renewed consideration regarding the concerns that they expressed at the time. In fact, it would seem that today, in 2022, the evaluation expressed in Nineteenth Century Scholasticism: The Search for a Unitary Method by Fr. Gerald McCool (from a perspective rather different from my own) remains true, as the Church continues to live in the midst of an ongoing crisis of modernity that places us in tight continuity with so much of the past several centuries of European Christian intellectual history:In contemporary Catholic theology, the relationship between apologetics, or fundamental theology, and speculative theology is as much [End Page 353] an issue as it was in the nineteenth century.... And in contemporary Catholic theology, the relation between positive theology and speculative theology still remains a problem whose solution demands the use of a coherent system of epistemology and metaphysics.... The contemporary debate over theological method is simply another phase in the dialectical movement of Catholic theology's response to post-Enlightenment thought from the beginning of the nineteenth century through Vatican I, Aeterni Patris, the modernist crisis, between-the-wars Thomism, the New Theology controversy, and Vatican II up to the present.1The great crisis of the 1940s—whether we name it nouvelle théologie, after the reform-advocates of the era, or dialogue theologique, in honor of the Toulouse Dominicans' attempt to present a Scholastic position between, on the one hand, Fr. Chenu's and Congar's view of what the Saulchoir should be, and, on the other hand, the more-conservative Thomism of Frs. Garrigou-Lagrange, Gagnebet, and Gillon in Rome2—was and remains, in the words of Etienne Fouilloux, "the only theological debate of real [quelque] importance, at least in France, from the condemnation of Modernism to the time of the Second Vatican Council."3 And like any truly great event or crisis in intellectual-spiritual culture, it remains with us today in its fruits, both resolved and unresolved.Thus, when a new work is published dedicated to these events and the figures involved therein, the Catholic intellectual world should take heed, for our own self-understanding—whatever sui iuris Church in which we are ascribed—is at stake. Hence, the arrival of the collection of translations by Dr. Patricia Kelly of the University of St. Andrews is an event to be welcomed, even if elements of its publication also give rise to concern. This volume, Ressourcement Theology: A Sourcebook,4 gathering together essays by various parties involved on both sides of the specifically Francophone debates over theological method and truth that came to a head in the 1940s, provides the reading public with a dual "service": it presents in English a [End Page 354] number of texts not heretofore available, while also, unfortunately, bearing witness to the academic prejudices lingering against the authors writing from Rome and Toulouse concerning certain veins of thought in theological methodology during the inter-war and immediate post-war era. Although my review will be somewhat negative on certain points—both for technical textual reasons and because of the slanted narrative presented by Dr. Kelly—I wish only the best to her and her work, hoping that the concerns that I voice can serve as a springboard to dialogue, not retrenchment... (shrink)

… the capacity to see depends on having a rich conception of the surface, a rich conception of what it is to be a living thing and therefore how to describe what it does and what it suffers.In 2005, a Guardian news article appeared with the heading "Scientists say lobsters feel no pain."1 It was a report about findings from a group of Norwegian scientists who claimed that there is no evidence to suggest that invertebrates, including crustaceans and insects, feel (...) pain. While the author of the news article suggested that this research might somehow dispel the ethical qualms regarding the usual way humans cook and eat lobsters and crabs, it is not entirely clear as to how a new empirical discovery can help to settle... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Diagnosing Desire: Biopolitics and Femininity into the Twenty-First Century by Alyson K. SpurgasTheodora K. Hurley (bio)Diagnosing Desire: Biopolitics and Femininity into the Twenty-First Century by Alyson K. Spurgas Columbus: The Ohio State University Press, 2020What are the stakes of research on women's sexuality? Alyson K. Spurgas takes on this deceptively straightforward question with an impressive examination of scientific research on women's sexuality and subsequent treatments for women with (...) low sexual desire. The result, Diagnosing Desire: Biopolitics and Femininity into the Twenty-First Century, merges analysis of clinical sex research and therapeutic discourses, data from interviews with women who consider themselves to have low sexual desire, and a wealth of critical theoretical perspectives on embodiment, sexuality, and disability. This investigation of scientific approaches to women's sexuality hinges on Spurgas's concept of the "feminized responsive desire framework," which integrates several components of "expert" information on women's sexuality: the prominence of research into the "discordance" between women's externally monitored and self-reported arousal; a receptive model of feminine sexuality in which arousal precedes sexual desire; the recent inclusion of female sexual interest/arousal disorder (FSIAD) in the DSM-5; and a suite of therapeutic interventions aimed at rehabilitating women's deficient or discordant sexuality, including mindfulness-based sex therapy. Spurgas's analysis of this multipronged framework for understanding women's sexuality innovatively considers how laypeople internalize and contend with scientific ideas, how sexological and sex therapeutic discourses contribute to neoliberal mandates of bodily improvement, and how scientific discussions of women's sexuality neglect questions of power and trauma.Spurgas opens the book with an incisive examination of how early ideas in sexology, behaviorism, evolutionary psychology, and the sex therapies they inspired framed women's sexuality as inherently responsive, fluid, and restrained. Following sexological discourses into the twenty-first century, chapter 2 examines how contemporary sex researchers and therapists argue that women's desire responds to or follows arousal. With an eye toward governmentality and selfoptimization, Spurgas considers how contemporary sex research paradigms and [End Page 232] therapeutic interventions deliver a new normative model of women's sexuality "based on receptivity, responsiveness, and a willingness to be seduced or coaxed into sex by an initiating male partner" (91). Spurgas's close reading of sexological texts provides a detailed view of the feminization of responsive desire. These texts, however, speak less clearly about why some researchers and practitioners consider the model of feminine sexual receptivity to be "feminist," as the book argues. Despite locating the responsive desire framework within regimes of gender difference and neoliberalism, the book leaves unanswered questions about how the framework fits into larger trends in neoliberal feminism (Rottenberg 2018). Despite this specific underdeveloped claim, these chapters shine in their close readings of texts produced by sex researchers and therapists, and indeed provide a template for how social science scholars might analyze scientific research articles and paradigms.The second half of the book considers how women who report low sexual desire interact with these expert ideas about their sexuality. Tracking how women come to understand their sexual desires and experiences through the prism of scientific and therapeutic discourses (what Spurgas calls "sexual difference socialization"), Diagnosing Desire argues that these discourses construct a population of "women-with-low-desire" and encourage low-desiring women's sexual rehabilitation—and compulsory sexual performance—in service of their partners, who are typically straight cisgender men. Turning the biomedical model of receptive feminine sexuality on its head, chapter 5 considers the pleasures and possibilities of agentic feminine receptivity through sexual submission. In a stirring conclusion, Spurgas insists that models of receptive feminine sexuality paint over the violence, trauma, and power relations that permeate women's experiences of sexuality, calling instead for community-based forms of care that supersede the individualistic foci of current sex research and treatment programs.Throughout the monograph, Spurgas maintains theoretical dialogues with critical lineages including feminist science studies, queer studies, and disability and madness studies; the breadth and richness of theoretical conversation allow Spurgas to robustly contribute to several areas of scholarship. Perhaps most centrally, the book offers a rare view of how patients and would-be patients internalize, modify... (shrink)

One of the problems regarding one of the breaking points in the history of Islamic thought is the presidency. Muslims did not only fall into a theoretical conflict on this issue, but unfortunately, they also engaged in actual battles. The disagreement among Muslims has retained its influence to the present day and has shaped both the religious and worldly views of Muslims. The debate on the identity of the candidate who will assume the role of Muhammad and organize the religious (...) and worldly affairs of Muslims has set the scene of historical conflicts that manifest themselves in the theoretical and practical fields. The religious references made in order to legitimize the political theses caused the said theses to be institutionalized, and matters basically of a political character were associated with religion. Among the Islamic sects, especially Shia, attributed an existential meaning to the problem of the presidency and shaped all their religious and worldly views on this axis. The Shia, who considered the presidency almost a basis of faith, assigned a rank close to prophethood to the heads of state. Zaydiyya stands out as the closest branch of the Shia to the Ahl al-Sunnah in terms of politics. They think more moderately about the characteristics of the head of state, heads of state other than Ali, and the Companions. Ahl as-Sunnah considers the presidency essentially as a juristically -political issue. Bringing this discussion into the field of belief, even with the aim of objecting to Shia, who sees the presidency as a problem of faith and systematizes this problem, shows the first effects of Shia on Sunni political thought. In order to defend Ali's presidency and to question the legitimacy of others, Shia brought the issue into the field of belief, and sought to prove that Ali was superior in the sight of Allah, and therefore, more worthy of the presidency, by referring to various religious texts. Shia examined the issue in a dogmatic way in order to prove his political theses strongly and establish absolute authority. As an inevitable consequence of this method, the institution of the presidency is endowed with divine powers. The theses that the heads of state are appointed with religious references and have the quality of ismah (infallibility) are the most concrete reflections of this approach. Ahl as-Sunnah tried to justify Abu Bakr's legitimacy by defending his superiority against Shia, who defended Ali's superiority. This approach reveals the methodical interaction as well as taking on the mission of responding to Shia effectively in its own way. Shamsaddin as-Samarqandī, whose political imagination we have examined, is a Sunni scholar belonging to the Hanafi - Maturidite kalam tradition. Due to his political views and style, he is also described as a Shiite by some. By examining Samarqandī's concept of politics in the context of his ideas on the general philosophy of theology, we can have clearer information about his sectarian belonging and political stance. He adopted the analytical method in politics, as in other issues, and revealed his own unique style and views, while adhering to the main vein of Ahl as-Sunnah. He adopted the analytical method in politics, as in other issues, and revealed his own unique style and views, while adhering to the main street of Ahl al-Sunnah. (shrink)

Kant, probably more than any other philosopher, has suffered in the hands of his commentators and critics, both friendly and hostile. The regrettable tendency to truncate philosophical doctrines, to treat them as heaps of bones from which the interpreter can select or pick one or two with the view of using them in his game of intellectual skill, finds its most patent expression in the various treatments of Kant’s account of knowledge, faith and action. It is somehow inviting to look (...) upon the writer of the three Critiques as a tri-cephalous creature—each head pointing in a different direction, a self-contained centre of ideas, each to be examined differently and separately. And yet Kant, with all his failings, cannot be regarded a philosophical schizophrenic. On the contrary, by emphasizing the unitary nature of the human being in all its varied aspects—epistemic, moral and aesthetic—his philosophy is a singularly convincing plea for the rejection of an atomistic approach to human personality. As it is, there are those amongst Kant’s readers who never go beyond the Critique of Pure Reason—indeed quite a number of them, deliberately or unwittingly, get bogged down on the Preface and the Introduction—and who claim that they know their Kant inside-out. There are, again, those who rest content with reading the Critique of Practical Reason and who labour under the impression that they have penetrated to the heart of Kant’s philosophy. Both these limited attitudes are gravid with distortions and they must obviously lead to wrong conclusions. One does not need to be a Kantian scholar or even an unsuspecting convert to see at a glance that at least the first two Critiques are complementary, that only when they are pieced together can Kant’s conception of man be fully comprehended. His view is as simple as it is clear: man participates in two worlds—that of physical nature and that of morality. He is an event, an object among others, determined by certain a priori necessary conditions which, when applied to the sensory manifold, yield subjects and objects, knowledge and nature; but he is also an agent and as such he creates another dimension which, though ‘located’ in the phenomenal world, is not reducible to it. (shrink)

This slim volume is another addition to the ever growing family of anthologies—in this case Oxford Readings in Philosophy—recognizable as such not only because of its eye-catching external appearance but also, and mainly, on account of its close similarity in technical features to the previously born siblings. The composite body of the various contributions bears the unmistakable mark of ‘analysis’ as an identifying label. This observation, needless to say, is not intended to be condemnatory—for there is a great deal to (...) be said in favour of dissecting propensities—it is merely an indication of what one should expect to find in this compilation. The nonet playing ‘Action’ consists of the following performers: J L Austin, A C Danto, H A Prichard, A I Melden, D Davidson, J Feinberg, P J Fitzgerald, G E M Anscombe, J O Urmson. As can be seen, the group represents a pretty homogeneous bunch—with the possible exception of the veteran ethical intuitionist Prichard, whose participation ceases to be a mystery only after Melden’s essay has been digested. I must confess that I find the arrangement of the articles rather puzzling. There seems to be no clear criterion involved. It cannot be in order of importance ; neither can it be taken to signify logical affinity ; it certainly is not chronological; and—in the presence of an eminent editor—one hesitates to see it as an ad hoc, haphazard motley. It might be maintained that A White’s excellent introduction—a rare combination of lucidity, economy and relevant information—with its appropriate headings throws some light on the collocation of players in the ensemble. If it was intended to do this then I fail to see the logic behind the plan. This, however, is a minor matter when compared with the meritorious execution of a difficult task which the introduction represents. It gives us a comprehensive bird’s-eye view of the territory disputed and pin-points neatly the various claimants to the, often more than obscure, land-titles. Considering the nature of the landscape and the diversity of figures swarming over and about it Professor White has done a splendid job and deserves unqualified praise. (shrink)

This article investigates the practice of vat en sit to offer solutions to church councils of the mainly Black Reformed Churches in South Africa and also to the couples and families involved in such a relationship. Vat en sit is fast becoming a common phenomenon in South Africa. It should be noted that some of the couples in the vat-en-sit relationships may enter into it with no formal agreement. However, there are partners who may enter into this kind of relationship (...) through a universal partnership agreement whereby the couple plan to live together without marrying one another or a domestic life-partnership agreement whereby the couple opt to regulate their rights and duties in a vat-en-sit relationship. It does not, however, affect only the black members of the Reformed Churches in South Africa but also the family structures of society. The article thus endeavours to determine the reasons why many couples go this route and also how church councils could be assisted in dealing with the issue of vat en sit. This concept will be disseminated under the following headings: The causes of vat en sit relationships Implications of vat en sit The effect of a vat-en-sit relationship in the church The solution to the issue of vat en sit is to assist church councils, couples and their immediate and extended families. (shrink)

When Wittgenstein moved from Manchester to Cambridge he was following a path from the study of the natural sciences to the study of philosophy which was then not unusual, and has since become increasingly common. Russell had preceded him in that intellectual emigration and many more were to follow. Of the three philosophy departments I have been in, two were headed by natural scientists . Both my research supervisors in philosophy were natural scientists . Less surprising, but still significant, a (...) considerable proportion of Presidents of the British Society for the Philosophy of Science were originally trained as natural scientists. Yet it is a subject still unrecognized by the Royal Society. The editors of both the British Journal for the Philosophy of Science and the journal Analysis were both originally natural scientists. Eminent scientists seem to feel impelled to discuss there own subjects in a wider context of philosophy. Bohr, Schrodinger, Kilmister, Hoyle, Hawking and Penrose, are but a few from a long list. (shrink)

When Wittgenstein moved from Manchester to Cambridge he was following a path from the study of the natural sciences to the study of philosophy which was then not unusual, and has since become increasingly common. Russell had preceded him in that intellectual emigration and many more were to follow. Of the three philosophy departments I have been in, two were headed by natural scientists. Both my research supervisors in philosophy were natural scientists. Less surprising, but still significant, a considerable proportion (...) of Presidents of the British Society for the Philosophy of Science were originally trained as natural scientists. Yet it is a subject still unrecognized by the Royal Society. The editors of both the British Journal for the Philosophy of Science and the journal Analysis were both originally natural scientists. Eminent scientists seem to feel impelled to discuss there own subjects in a wider context of philosophy. Bohr, Schrodinger, Kilmister, Hoyle, Hawking and Penrose, are but a few from a long list. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 87-92 [Access article in PDF] Christian Prayer Seen from the Eye of a Buddhist Kenneth K. Tanaka Musashino Women's University, Tokyo When I think about Christian prayer, the image I get is that of a young girl of about eight years old with long brown hair. Wearing a nightgown, she is kneeling next to her bed with her hands clasped and her head bowed. (...) I have often queried myself about the source of this image. This is an interesting question in itself. I personally don't know of anyone who fits that description or who has actually witnessed someone like her in prayer. Nevertheless, it is interesting how a Buddhist raised in a predominately Christian society comes to form his image of Christian prayer.Working further with this image, I see this little girl—let's call her Megan—doing two things in her evening prayer. One is that she is giving thanks to God for the benefits she has received. She thanks him for her food, clothing, friends, and family. Then, she also makes a request. In this petitionary element of her prayer, she is asking God to make her sick father get well soon. As she does so, her expression turns more serious, and she clasps her hands more firmly and brings them closer to her chest. She then looks up toward the ceiling, expressing her heartfelt wish for her father's early recovery. What is noteworthy is that Megan's prayers are spoken aloud as in a human conversation.I realize that this image does not do justice to a topic as enormous as "Christian prayer," but I believe that it provides a glimpse into how one Buddhist imagines the topic. I have a number of questions about Megan's prayer, particularly as I try to understand what may be going on inside of her. I wonder first and foremost, what God looks like to her. Is God a male or a female, or neither? I would think that even for her (in this gender-sensitive age), God is still a male. If so, does she see him as an elderly man with a long white beard, holding a cane and sitting in a throne? Next, where does God reside? If he is in heaven, what is heaven like to her? I wonder if heaven is located somewhere amidst the lofty, puffy clouds. In regards to her father's illness, how does she think God can make her father get well? What is the mechanism by which a personified God can heal? Perhaps I am being too analytical and overly rigorous with my questions about a spiritual act, and that of an eight-year-old at that.Perhaps I should, instead, turn the questions toward me, asking how I would [End Page 87] answer the same questions about a Buddhist girl "praying" before the Buddha or a bodhisattva for the same kind of wish? The image that immediately crops up in my mind is of a girl of about twelve and her mother whom I saw at a pagoda in Rangoon, Burma, a number of years ago. The girl is wearing a large, red fresh flower in her hair and has on traditional apparel. She sits with her mother on a marble floor of a spacious area in front of Buddha images that are several meters in height. She holds a bouquet of flowers held upright between the palms of hands in a gesture of reverence. She sits with her legs folded but thrown out to her side, a style common in her country as well as in Thailand. Her eyes appear closed, and her head is slightly bowed down toward the Buddha images. She stays in that posture for what seems like several minutes; her mother does the same. I don't know, of course, what is going on inside, but she is certainly not meditating.I believe this is an important point to make here, for Buddhists are stereotypically seen to only meditate. However, the vast majority of lay Buddhists... (shrink)

In this essay, I introduce Ikkyū Sōjun’s amoralism under the heading of negative ethics. I do so in the light of contemporary accounts of what some have called “Zen ethics.” Pushing away from such readings, the essay raises the issue of authority in Zen, whether it is construed as the authority of the dharma, the sangha, or the Buddha. Turning to the poetry of Ikkyū, I demonstrate that any such construing misses themark. As an alternative, I offer a reading of (...) Ikkyū that takes meta-ethics as its starting point. I read Ikkyū’s amoralism as a particular form of negative ethics. This point is drawn out further with an examination of the reversibility of seeming opposites. (shrink)