Incidental fndings of potential medical signifcance are seen in approximately 5-8 percent of asymptomatic subjects and 16 percent of symptomatic subjects participating in large computed tomography colonography studies, with the incidence varying further by CT acquisition technique. While most CTC research programs have a well-defned plan to detect and disclose IFs, such plans are largely communicated only verbally. Written consent documents should also inform subjects of how IFs of potential medical signifcance will be detected and reported in CTC research studies.

"It has long been known that Dreiser devoted much effort during the final two decades of his lfe to the preparation of a major philosophical work which remained unfinished at his death....The best evidence of Dreiser's later thought would appear to be [t]his treatise, and it is appropriate that Marguerite Tjader and John J. McAleer--the two Dreiserians most sympathetic to the mystical religiosity of the later Dreiser--should make it available in published form." --_American Literary Realism_.

In recent years, Aristotle's treatment of the imagination has become the subject of renewed interest. A pioneering paper by Malcolm Schofield argued that, far from being the rag-bag of widely separate and more or less unrelated concerns that it had previously been generally taken to be, phantasia was, for Aristotle, a ‘loose-knit family concept’ covering all aspects of what Schofield labelled ‘non-paradigmatic sensory experience’. With that conclusion I am more or less in agreement, although only on the condition that ‘sensory’ (...) be given a suitably broad interpretation. My purpose in this paper is to tease out, in a necessarily limited and circumscribed manner, the implications of a proper understanding of Aristotle's developed concept of deliberative imagination, phantasia bouleutikê, for his moral theory and his account of rational action, and to indicate ways in which this is related to his accounts of mental imaging in the rest of the Parva Naturalia. (shrink)

RésuméDépositaire de valeurs scientifiques, ľUniversité accomplit une double tâche auprès des étudiants: leur transmettre des savoirs et développer leur esprit scientifique. La pédagogie académique reflète un déséquilibre dans ľimportance respective accordée à chacune de ces tâches. La première est survalorisée, souvent aux dépens de la seconde, qui est pourtant aussi importante pour la formation des universitaires. Dans ce travail, j'essaye de mettre en évidence les critères principaux ?une pédagogie de ≪ľouverture àľexpérience, fondement même de ľesprit scientifique, capacityé?ascèse intellectuelle sous‐tendue par (...) une ferveur heuristique et une joie créatrice qui ne naissent qu'au seuil ?une certaine liberté, à la faveur ?une réelle activité de ľintelligence au sens où Piaget ľentend. Mettre en œuvre une pédagogie activatrice àľuniversityé pose un certain nombre de problèmes difficiles.S'y attaquer devient une nécessité, dès lors qu'est reconnue la valeur de ≪ľouverture àľexpériencecomme objectif de formation académique. S'ouvrir àľexpérience créatrice est un mouvement de tout ľêtre que favorise une relation pédagogique réelle entre des personnes réelles dont ľaffectivité est prise en considération au même titre que ľimagination et la pensée.SummaryDepositary of scientific values, University has a double task: to transmit knowledge to students and help them developing a scientific spirit. Academic pedagogy reflects a lack of balance between these two aims, the first place being given to transmission of knowledge and subsequently the importance of acquisition of scientific spirit being minimized.I shall try here to bring to evidence the principal criteria of a pedagogy of “opening to experiment” , foundation of scientific spirit, capacity of intellectual ascetism invigoreted both by heuristic earnestness and joy of creative thought. Two conditions are necessary to bring to life this attitude: a certain liberty and a real “activity” of the intellect as defined by Piaget.If motivating and activating pedagogy is to be practised in University, certain problems arise. As soon as the importance of “opening to experiment” is recognized as an academic objective, it becomes necessary to deal with these problems even if they seem difficult.Opening to creative experiment urges human being to a total activity which is favored by a real pedagogic relationship between real persons, the reality of their affectivity being accepted in the same way as that of their imagination and of their intellect. (shrink)

This is a response to the paper “The fruit of knowledge: To bite or not to bite? Isotta Nogarola on Eve’s sin and its scholastic sources,” by Marcela Borelli, Valeria A. Buffon, and Natalia G. Jakubecki. It has two aims. The first is to show the importance of discussions of Eve in the querelle des femmes, and so to emphasize the importance of Borelli, Buffon and Jakubecki’s analysis of Nogarola’s account of Eve. A second aim is to highlight the philosophical (...) rigour of Nogarola’s discussion of the culpability of Eve as demonstrated by Borelli, Buffon and Jakubecki, by contrasting it with attempts to exculpate Eve from responsibility that were made in pro-woman works written between the composition of Nogarola’s work and its publication. (shrink)

Envy and resentment are generally thought to be unpleasant and unethical emotions which ought to be condemned. I argue that both envy and resentment, in some important forms, are moral emotions connected with concern for justice, understood in terms of desert and entitlement. They enable us to recognise injustice, work as a spur to acting against it and connect us to others. Thus, we should accept these emotions as part of the ethical life.

Czech translation of Marguerite Léna’s Choisir l’ Europe: Constantin Sigov et la dignité humaine.

Marie de Gournay, in a central argument in the pamphlet Égalité des hommes et des femmes [The Equality of Women and Men], offers an interpretation of an argument for equality that she attributes to ‘the School.’ I argue that Gournay is drawing on Aristotle’s Metaphysics to formulate an argument for the equality of women; that she does not temper that argument with claims for the superiority of women, which makes her unique for some time; and that her alleged misrepresentation of (...) her authorities – Aristotle in particular – is itself an interesting and suggestive phenomenon. Moreover, while some of her contemporaries would have agreed that the soul of a person has no sex, Gournay was unusual in arguing that the social implication of this was intellectual equality for women and men, just so long as education should be provided to women as well as men. (shrink)

Aristotle's remarks about the differences between the sexes have become infamous for their implications for the social status of women. In his observations on female biology, Aristotle claims that "the female nature is, as it were, a deformity." In describing women's role in the public sphere, he claims that women are naturally subordinate because, while they possess a deliberative faculty, that capacity is "without authority." While both claims express the "inferiority" of female bodies/women relative to male bodies/men, it is not (...) self-evident that the defects Aristotle identifies in female biology have cognitive or moral manifestations that would justify the rule of men over women in political life. Marguerite Deslauriers here aims to construct a coherent picture of Aristotle's views on sexual and gender-based difference from these remarks and to show the extent to which his views on female biology and women's role in politics are causally connected. Without exculpating Aristotle from charges of misogyny, Deslauriers contextualizes his explanations of the role and origin of female animals in his biology and the role of women in his political philosophy; she shows how Aristotle developed these views and the importance they hold for his wider philosophical commitments. She then explores how Aristotle might have seen the link between the physiology of sex and the bearing it has on political life. She ultimately argues that in Aristotle's conception of sexual difference in biology and politics, there is a tension between his view of the inferiority of female bodies and women and his commitment to the idea that females and women are valuable both for generation and for the political life characteristic of human beings. In this tension she finds a difference between Aristotle and his predecessors: while previous accounts associate sexual difference with affliction, Aristotle sees sexual difference as a benefit, both to a species and a political community. This volume will be of interest to philosophers and students interested in ancient philosophy, feminist philosophy, as well as those studying moral and political philosophy. (shrink)

Iris Marion Young argues we cannot understand others' experiences by imagining ourselves in their place or in terms of symmetrical reciprocity (1997a). For Young, reciprocity expresses moral respect and asymmetry arises from people's greatly varying life histories and social positions. La Caze argues there are problems with Young's articulation of asymmetrical reciprocity in terms of wonder and the gift. By discussing friendship and political representation, she shows how taking self-respect into account complicates asymmetrical reciprocity.

Le XIVe siècle peut sans nul doute être considéré comme «l’âge d’or» de la mystique en Angleterre. Parmi les noms de R. Rolle, W. Hilton, J. de Norwich, l’auteur du Nuage d’Inconnaissance occupe une place importante, gardant un anonymat manifestement recherché. Il apparaît très vraisemblable que cet Anonyme ait longtemps et assidûment fréquenté les milieux cartusiens, s’il n’a pas été lui-même chartreux, avant peut-être de choisir une vie plus radicalement érémitique. Le but de son œuvre est l’union à Dieu par (...) le détachement absolu, union au Tout-Autre selon le mode apophatique légué par Denys le pseudo-Aréopagite dont il se réclame explicitement, et auquel il emprunte le titre de son principal ouvrage. Il revendique également l’influence de Grégoire de Nysse, de saint Augustin, de Richard de Saint-Victor dont il traduira en anglais le Benjamin minor, et laisse clairement entendre qu’il a lu Thomas d’Aquin, saint Bernard et Guillaume de Saint-Thierry. Mais il est une influence profonde et non avouée qu’il nous a semblé intéressant de dégager ici; il s’agit de celle du Miroir des Simples âmes anéanties de Marguerite Porete. (shrink)

The prospect of organic unified knowledge challenges the increasing fragmentation of scientific disciplines which have become narrowly specialized with the accelerating rate of discoveries and the shaky status of many inductively obtained theories. Yet proof checkers which can control the logical correctness of reasoning offer the possibility of developing an integrative, deductive approach encompassing many branches of science within the same framework. The Principia Humanistica, developed by Krzysztof de Werszowec Rey, constitute such an attempt to apply the Mizar system of (...) verification to the human and related sciences as well as theology. Mizar is based on set theory whose terms may define the individual, value choices, the human person, culture, and religion. This essay explores the Mizar framework, including the definition of valuation and religion. It seeks to show the possibilities opened by such an integrated multidisciplinary approach for the study of free will, the definition of courage, and convergence towards unification with God. (shrink)

In a reading of René Descartes's The Passions of the Soul, Luce Irigaray explores the possibility that wonder, first of all passions, can provide the basis for an ethics of sexual difference because it is prior to judgment, and thus nonhierarchical. For Descartes, the passion of generosity gives the key to ethics. I argue that wonder should be extended to other differences and should be combined with generosity to form the basis of an ethics.

Is love essential to ethical life, or merely a supplement? In Kant's view, respect and love, as duties, are in tension with each other because love involves drawing closer and respect involves drawing away. By contrast, Irigaray says that love and respect do not conflict because love as passion must also involve distancing and we have a responsibility to love. I argue that love, understood as passion and based on respect, is essential to ethics.

Durante el segundo viaje de Colón, Ramón Pané llegó a la isla de La Española donde convivió entre los nativos y escribió un tratado sobre sus creencias y rituales. Su Relación acerca de las antigüedades de los indios terminada en 1498 es de gran valor histórico y por su labor el autor ha sido celebrado como el primer etnógrafo y etnólogo de América. Sin embargo, Pané ha sido insuficientemente explicado por la mayor parte de los académicos y no ha sido (...) reconocido por lo que más fue, un extirpador de idolatrías. El presente trabajo analiza los rasgos de extirpador que el autor ostenta en esta Relación y que, a su vez, hace de su obra una muestra inaugural de las campañas antiidolátricas en el Nuevo Mundo. During the second voyage of Columbus, Ramón Pané arrived to the island of Hispaniola where he lived among the natives and wrote a treatise on their beliefs and rituals. His Relación acerca de las antigüedades de los indios, completed in 1498, is of great historical value and the author has been celebrated as the first American anthropologist and ethnologist. However, Pané has been insufficiently explained by the majority of scholars. The friar has not been recognized for what he most was, an extirpator of idolatry. This paper analyzes the characteristics of extirpator which the author shows in his Relación which, in turn, makes his work an innaugural sample of the anti-idolatry campaigns in the New World. (shrink)

In her recent book, Violence and the Philosophical Imaginary, Ann Murphy suggests that the philosophical imaginary, in particular that of contemporary continental philosophy, is imbued with images of violence. The concept of the philosophical imaginary is drawn from the work of Michèle Le Dœuff to explore the role of images of violence in philosophy. Murphy sets the language of violence, reflexivity, and critique against that of vulnerability, ambiguity and responsibility. Her concern is that images of violence have become and may (...) become more ‘neutralised, domesticated or eroticised’ in objectionable ways. There is no doubt Murphy has isolated and highlighted a striking feature of the continental imaginary in a clear and thoughtful way. My paper takes Murphy’s argument further by elaborating a Le Dœuffian argument that theorises the reversal of priority from violent language to the violence of language. I take Murphy’s injunction for attention and sensitivity seriously by examining the language of violence and exposing that which is unfamiliar, what has become incorporated and what is revealed by the language that is used. The language of the third Reich and the language of the Rwandan genocide will be briefly compared to demonstrate these points. Our responsibility is to recognise the use of euphemism and metaphor to sometimes cover and sometimes blatantly advertise the horrifying truth. The focus on violence in philosophical language can lead us away from the violence of genocidal language and other violent language that philosophers, like all responsible people, are called to witness. (shrink)

This work examines Aristotle's discussions of definition in his logical works and the Metaphysics, and argues for the importance of definitions of simple ...

ABSTRACTIn the debate about the worth of women in sixteenth and seventeenth century Italy three pro-woman authors of the period, Moderata Fonte, Lucrezia Marinella, and Arcangela Tarabotti, develop...

L'édition critique de la première question du traité (Utrum aliquis philosophus per inquisitionem philosophicam in naturali lumine ad veram humanae beatitudinis notitiam valeat pervenire) est basée sur les sept manuscrits connus, dont deux autographes. L'auteur du traité, le maître parisien Pierre d'Ailly, qui deviendra plus tard un homme d'Eglise d'une grande importance politique, y conduit sa recherche en intégrant l'Ethique à Nicomaque d'Aristote et la corrigeant pour ainsi dire par la Consolation de Boèce, choisie comme texte de base (complémentaire) à (...) l'enseignement de l'éthique en faculté des arts. Quelques précieux aspects de l'histoire de la philosophie et de la théologie (denier quart du XIVème siècle) sont mis à jour, grâce à l'édition et l'étude de cette question: Pierre d'Ailly, qui ne cache pas ses sympathies pour Ockham,?uvre en polémiste contre Jean de Ripa et l'attaque en quelques points centraux de sa doctrine sur la vision béatifique. (shrink)