The present research examined how a preference for influencing the mate choice of one’s offspring is associated with opposition to out-group mating among parents from three ethnic groups in the Mexican state of Oaxaca: mestizos (people of mixed descent, n = 103), indigenous Mixtecs (n = 65), and blacks (n = 35). Nearly all of the men in this study were farmworkers or fishermen. Overall, the level of preferred parental influence on mate choice was higher than in Western populations, but (...) lower than in Asian populations. Only among the Mixtecs were fathers more in favor of parental influence on the mate choice of children than mothers were. As predicted, opposition to out-group mating was an important predictor of preferred parental influence on mate choice, more so among fathers than among mothers, especially in the mestizo group—the group with the highest status. In addition, women, and especially mestizo women, expressed more opposition to out-group mating than men did. (shrink)

Selection on grandparental investment is more complex than Coall & Hertwig (C&H) propose. Patterns of investment are subject to an intergenerational conflict over how resources should be distributed to maximize fitness. Grandparents may be selected to distribute resources unevenly, while their descendants will be selected to manipulate investment in their own favor. Here we outline the evolutionary basis of this conflict.

Proposes an innovative rethinking of Aristotle’s work as a system that integrates his theology with his doctrine of reproduction and life. In this deep rethinking of Aristotle’s work, Abraham P. Bos argues that scholarship on Aristotle’s philosophy has erred since antiquity in denying the connection between his theology and his doctrine of reproduction and life in the earthly sphere. Beginning with an analysis of God’s role in the Aristotelian system, Bos explores how this relates to other elements of his (...) philosophy, especially to his theory of reproduction. The argument he develops is that in talking about the cosmos, Aristotle rejected Plato’s metaphor of artisanal production by a divine Demiurge in favor of a biotic metaphor based on the transmission of life in reproduction, in which pneuma—not breath as it is often interpreted but the life-bearing spirit in animals and plants—plays a key and sustaining role as the vital principle in all that lives. In making this case, he defends the authenticity of the treatises De Mundo and De Spiritu as Aristotle’s, and demonstrates Aristotle’s works as a unified system that sharply and comprehensively refutes Plato’s, and in particular replaces Plato’s doctrine of the soul with a theory in which the soul is clearly distinguished from the intellect. “Bos offers a fresh, interesting, and important perspective. His interpretation will be very controversial, but if he is right, the standard Anglo-American interpretation of Aristotle will have to change radically.” — Malcolm Wilson, author of Structure and Method in Aristotle’s Meteorologica: A More Disorderly Nature. (shrink)

With extraordinary chutzpa and deep philosophical seriousness, Solomon ben Joshua of Lithuania renamed himself after his medieval intellectual hero, Moses Maimonides. Maimon was perhaps the most brilliant and certainly the most controversial figure of the late-eighteenth century Jewish Enlightenment. He scandalized rabbinic authorities, embarrassed Moses Mendelssohn, provoked Kant, charmed Goethe, and inspired Fichte, among others. This is the first study of Maimon to integrate his idiosyncratic philosophical idealism with his popular autobiography, and with his early unpublished exegetical, mystical, and Maimonidean (...) work in Hebrew. In doing so, it illuminates the intellectual and spiritual possibilities open to a European Jew at the turn of the eighteenth century. (shrink)

The American Journal of Bioethics, Volume 11, Issue 11, Page 44-45, November 2011.

(2012). “Anarchism…is a living force within our life…” Anarchism, Education and Alternative Possibilities. Educational Studies: Vol. 48, “Anarchism … is a living force within our life …” Anarchism, Education and Alternative Possibilities, pp. 5-11.

The aim of this book is to present without reservation and in simple fashion the beliefs of the Mennonites and their uncompromising nonconformity. As such it sets forth for the first time the basis of the distinctive ethical code of the Mennonite community. It will appeal to all persons who are interested in the Christian faith, regardless of their own church affiliation. The Problem of Mennonite Ethics is divided into four parts. The first section states the problem, discusses Mennonite belief (...) in relationship to modern theology, and sets forth the need and challenges of today. The second part expounds the biblical basis of Mennonite philosophy and theology, and compares Mennonite ethics to Humanism, Pietism, and Mysticism. Part three deals with the application of Mennonite ethics to others and the Mennonite view of the individual. Part four contains the conclusion, appendixes, and a bibliography. (shrink)

The psychology of Aristotle has never been understood in a historically correct way. A new interpretation of the De anima will be proposed in which this work can be seen as compatible with the psychology that can be reconstructed from the fragments of Aristotle's lost dialogues and the De motu animalium and other biological works and the doxographical data gathered from ancient writers besides the commentators. In De anima, II, 412b5, where psychè is defined as 'the first entelecheia of a (...) natural body that is organikon,' the words 'natural body' should not be taken to mean 'the body of a living plant, animal or human being' but to stand for 'elementary body.' And the qualification 'organikon' should not be understood as 'equipped with organs' but in the sense of 'serving as an instrument to the soul.' This 'instrumental body' that is inseparably connected with the soul is the seat of desire, which physically influences the parts of the visible body. Besides those two corrections there are the words ta merè in 412b18 that should be taken as meaning not 'parts of the body' but 'parts of the soul.' Aristotle is arguing there that even those parts of the soul that are not yet actualized in the embryo of a new living being can be said to be 'not without body.'. (shrink)

This paper contains a Dutch translation of the important text of Hippolytus of Rome on the Gnostic theology of Basilides of Alexandria. A summary of this theology is added together with some introductory remarks about whether or not Basilides received his doctrine from Matthias the Apostle, about the Aristotelean line of thought of Basilides, and about the relevance of modern study of Gnosticism.

On the Soul II 8, 420a3–12 is always explained as if Aristotle there considered the ears to be the seat of the faculty of hearing. However, Aristotle there identifies the instrument of sense perception not with external parts of the visible body but with the soul’s instrumental body, situated in the heart and connected with the ears. That also appears to be the case in Generation of Animals V 2.

Voor een goede beoordeling van het verschijnsel van de Gnostiek is het nodig rekening te houden met de invloed van Philo van Alexandrië, het geschrift Over de kosmos en de filosofie van Aristoteles. In de moderne discussie zijn die drie factoren vaak verkeerd ingeschat.

Het is zeer verheugend dat een nieuw boek van mevr. C.J. de Vogel verschenen is. Het is historisch van belang en de schrijfster verdient het, dat mede hierdoor nog weer eens de aandacht gevestigd wordt op haar persoon en haar werk. Daaraan wordt ook bijgedragen door de ‘Prof. dr. C.J. de Vogel Stichting ter bevordering van de wijsbegeerte der klassieke Oudheid’ die zich heeft ingezet voor het organiseren van de ‘C.J. de Vogel-Memorial lectures’. Deze vormen nu reeds bijna vijftien jaar (...) de openingslezing van de conferenties van de International Plato Society die om de drie jaar gehouden worden. (shrink)

In this article I argue that the heart of Aristotle’s philosophy was his doctrine of pneuma, which connected his psychology, biology, cosmology and theology, and which was central to his (lost and extant) works and should be taken into account, even where it is less explicitly discussed. Pneuma is not a sixth elementary physical body. It is the manifestation of the divine ether but always mixed with the other four elements within the sublunary sphere.

From ancient times Aristotle, On the Soul II 11, 422b34ff. on the perception of touch has remained incomprehensible. We can only start to understand the text when we see that Aristotle, in talking about “the ensouled body” (423a13), means “the soul's instrumental body” and views this as the actual instrument for the perception of touch. The visible body is only an intermediary between the soul-body and the object of touch.

The modern debate over the hellenistic doctrine of the fine-material soul-vehicle, including contributions by R. C. Kissling, E. R. Dodds, and J. Halfwassen, has seen an increasingly earlier date of origin being attributed to this doctrine. But the author who introduced the theory remains an unknown quantity. In this article I will argue that the author of this doctrine can be no other than Aristotle.

Conflicts of interest represent one of the defining problems of our time, and yet a clear definition of what constitutes a conflict of interest remains elusive. To move us closer to resolving this problem, this article first reviews and critiques attempts to define conflicts of interest, and, second, uses these critiques to ground a more conceptually consistent and practically useful definition. This definition builds on, but also breaks away from Michael Davis’s definition of conflicts of interest. Specifically, it articulates and (...) defends defining conflicts of interest in terms of their threat to good judgment but does so in the broadest terms. Defining it in this way expands the domain of conflicts of interest, but also avoids unnecessary conceptual distractions and practical difficulties. (shrink)

This paper is split into two parts. The first half analyzes conflicts of interests’ effects on judgment, the harms these effects threaten, and our current policies and practices for handling conflicts of interest. This analysis relies on scholarship in several fields, most prominently psychology, all of which have reasons to worry about conflicts of interest. This analysis will show that our current classifications of conflicts of interest and our current strategies for handling conflicts of interest are confusing, of dubious benefit, (...) or both. The second half provides some tools for helping us to limit or avoid the harms of conflicts of interest. These simple tools focus on how we think about and classify conflicts of interest. Specifically, I recommend beginning to classify conflicts of interest in a new way: as either severable or systemic. These new classifications are not intended to be heavy conceptual machinery, but simple and valuable tools. These new classifications, even though they are not meant to be exhaustive or comprehensive, help delineate tractable strategies and help determine the distribution of responsibilities for addressing specific conflicts of interest. (shrink)