The human fovea is known for its distinctive pit‐like appearance, which results from the displacement of retinal layers superficial to the photoreceptors cells. The photoreceptors are found at high density within the foveal region but not the surrounding retina. Efforts to elucidate the mechanisms responsible for these unique features have ruled out cell death as an explanation for pit formation and changes in cell proliferation as the cause of increased photoreceptor density. These findings have led to speculation that mechanical forces (...) acting within and on the retina during development underly the formation of foveal architecture. Here we review eye morphogenesis and retinal remodeling in human embryonic development. Our meta‐analysis of the literature suggests that fovea formation is a protracted process involving dynamic changes in ocular shape that start early and continue throughout most of human embryonic development. From these observations, we propose a new model for fovea development. (shrink)

In a commercial society, said Adam Smith, “every man becomes in some measure a merchant.” If Smith is right, what does that mean for the character of the society? This paper addresses the character forming effects of the market—and, specifically its impact on the “virtues.” There is a long tradition of viewing commerce as subversive of the virtues. In this view, the market is held to have legitimated the pursuit of narrow self-interest at the expense of social and civic obligations (...) and moral restraints. But, as Albert Hirschman has shown, many Enlightenment moralists saw commercial society as a moralizing force. Which view is right? This paper examines how many of the character traits that we commonly call virtues are rewarded— and so presumably reinforced and diffused—by the market. In this way, the market (as it were by a hidden hand) strengthens its own foundations and reproduces a moral culture that is functional to its own needs. (shrink)

Hubert Dreyfus has argued that cases of absorbed bodily coping show that there is no room for self-awareness in flow experiences of experts. In this paper, I argue against Dreyfus’ maxim of vanishing self-awareness by suggesting that awareness of agency is present in expert bodily action. First, I discuss the phenomenon of absorbed bodily coping by discussing flow experiences involved in expert bodily action: merging into the flow; immersion in the flow; emergence out of flow. I argue against the claim (...) that flow experience does not involve an awareness of agency for each of these features, while conceding that fluent agency does not involve self-awareness in the thetic sense. I challenge the assumption that the awareness of fluent agency must be understood in terms of a thetic awareness of agency. Instead, I develop an Anscombean account of the awareness of fluent agency in terms of the phenomenal character of knowing one’s aims. I respond to the challenge that if an Anscombean account of the awareness of agency is to succeed, then agents must be able to answer Anscombean questions. I consider the objection that awareness of agency is not a form of self-awareness by outlining an account of self-awareness as self-synthesis that is distinct from self-perception and self-ascription, but which makes room for self-awareness in expert bodily action. (shrink)

Unless one is a pacifist there is little difficulty in theory in ethically justifying a country’s entitlement to produce or to purchase, or even to market, weapons for the preservation of internal order or external peace. In practice, however, the international arms industry gives considerable cause for ethical misgivings, which are here explored. “It is difficult to escape from the notion that the primary factor behind the international sale of arms is the generation of profits. If companies are left unchecked, (...) there is considerable evidence that companies will exploit commercial opportunities to the detriment of ethical considerations.”. (shrink)

The Gifford Lectures were established in 1885 at the universities of St Andrews, Glasgow, Aberdeen and Edinburgh to promote the discussion of 'Natural Theology in the widest sense of the term - in other words, the knowledge of God', and some of the world's most influential thinkers have delivered them. The 1901–2 lectures given in Edinburgh by American philosopher William James are considered by many to be the greatest in the series. The lectures were published in book form in (...) 1902 and have been reprinted many times. James, who was educated in the United States and Europe, and spent much of his career teaching philosophy at Harvard, was very influential in the development of modern psychology, and in these twenty lectures he explores the personal experience of religion. Some of the topics include religion and neurology, 'the sick soul', saintliness, and mysticism. (shrink)

The Politics of Heaven and Hell makes an invaluable contribution to the understanding of classical, medieval, and modern political philosophy, while explaining the profound problem with modernity. Christianity 'freed men from the overwhelming burden of ever thinking that their salvation will ultimately come from the political order', writes Fr. James Schall, S.J. Modernity, on the other hand, is a perversion of Christianity, which tries to achieve man's salvation in this world. It does this by politicizing everything, which results in (...) the absolute state: 'The distance from the City of God to the Leviathan is not at all far once the City of God is relocated on earth.' The best defense against this tyranny is 'the adequate description of the highest things, of what is beyond politics'"--Inside jacket. (shrink)

In a commercial society, said Adam Smith, “every man becomes in some measure a merchant.” If Smith is right, what does that mean for the character of the society? This paper addresses the character forming effects of the market—and, specifically its impact on the “virtues.” There is a long tradition of viewing commerce as subversive of the virtues. In this view, the market is held to have legitimated the pursuit of narrow self-interest at the expense of social and civic obligations (...) and moral restraints. But, as Albert Hirschman has shown, many Enlightenment moralists saw commercial society as a moralizing force. Which view is right? This paper examines how many of the character traits that we commonly call virtues are rewarded— and so presumably reinforced and diffused—by the market. In this way, the market (as it were by a hidden hand) strengthens its own foundations and reproduces a moral culture that is functional to its own needs. (shrink)

This article reports the results of marketing research that was undertaken as part of an information technology prototype development project. The project was devoted to the creation of a multimedia-based prototype system to provide timely and accurate information from government geographic information databases to government decision makers and the general public in an easy-to-use interactive visual format. The general public (i.e., private citizens, schools, and businesses—society in general) had to be able to access the product via broadband-to-the-home (-business/-school) technology. Because (...) of significant time and budget constraints, a satisficing approach to the marketing research was adopted. This approach led to the definition of several social categories of the general public whose opinions were thought to be critical to the commercial development of the prototype: (a) elementary and secondary education leaders (both technophiles and technophobes), (b) adults with a record as early adopters of information technologies, (c) adults with no previous interest in (or limited experience with) information technologies, and (d) high school students. Six focus groups were defined based on these social categories. The results of the marketing research devoted to information needs of the focus group participants are reported, and implications related to their expectations regarding emerging technologies are discussed. The research suggests that expectations in the portion of the market on which the success of the technologies depend are often inconsistent with the types of technologies that are being developed for that market. (shrink)

How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present" -- it is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present -- a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book is a (...) compact field guide to Taylor's insightful study of the secular, making that very significant but daunting work accessible to a wide array of readers. Even more, though, Smith's How (Not) to Be Secular is a practical philosophical guidebook, a kind of how-to manual on how to live in our secular age. It ultimately offers us an adventure in self-understanding and maps out a way to get our bearings in today's secular culture, no matter who "we" are -- whether believers or skeptics, devout or doubting, self-assured or puzzled and confused. This is a book for any thinking person to chew on. (shrink)

Aiming to further explore possible underlying causes of the recent remarkable stagnation and relative decline in American heights, this paper describes the result of analysis of the commercial US Sizing Survey (2002). Heights are correlated positively with income and education among both white males and females while Body Mass Index (BMI) is correlated negatively among females, as in other samples. In contrast to much of the literature, this paper considers geographic correlates of height such as local poverty rate, median income (...) and population density at the zip code level of resolution. After adjusting for confounding factors that influence height such as income and education, population density is found to be strongly and negatively correlated with height among white men, but less so among white women. The effect on BMIs less convincing. Other ethnic groups are not analysed in detail because of the small number of observations available. Local economic conditions as measured by median income, unemployment and poverty rate do not have a strong correlation with height or BMI after adjusting for individual income and education. (shrink)

This article examines the ethical issues raised by the pricing of priceless goods. Priceless goods are defined as ones that are widely held to have some special non-market value that makes them unsuited for buying and selling. One subset of priceless goods isprescription drugs—particularly life-saving and life-enhancing ones. Drug makers are under pressure to price their medicines responsibly, which means to restrain their prices (and profits). However, this article argues that it is precisely because life-saving and life-enhancing medicines are priceless (...) that it is especially urgent to leave companies free to charge market prices for them. (shrink)

This article examines the ethical issues raised by the pricing of priceless goods. Priceless goods are defined as ones that are widely held to have some special non-market value that makes them unsuited for buying and selling. One subset of priceless goods isprescription drugs—particularly life-saving and life-enhancing ones. Drug makers are under pressure to price their medicines responsibly, which means to restrain their prices (and profits). However, this article argues that it is precisely because life-saving and life-enhancing medicines are priceless (...) that it is especially urgent to leave companies free to charge market prices for them. (shrink)

Because the mind is the significance of the brain and God is the significance of the mind, the concept “mind” bridges how the brain works and traditional patterns of belief. The left mind, which utilizes rational vigilance and the imperative instructions of proclamation, names and analyzes the urgently right. The right mind, which discloses the relational responsiveness of numinous presence and natural symbolism, is immersed in and integrates the ultimately real. Together they provide a typology of mind‐states with which to (...) assess regressive, functional, and creative patterns. Hand dominance, gender differences, and cultural bias qualify the use of the metaphor. (shrink)

In the canonical view of the corporation, management is the agent of the owners of the corporation-the stockholders-and, as such, has a fiduciary duty to manage the corporation in their best interests. Most business ethicists condemn this arrangement as morally indefensible because it fails to respect the right of other corporate constituencies or “stakeholders” to self-deterrnination. By contrast, the modern agency theory of the firm provides a defense of this arrangement on the grounds that it is the result of stakeholders’ (...) right to self-determination. This paper uses the exarnple of managers’ fiduciary duty to stockholders to argue that different normative judgrnents often mask empirical disagreements. (shrink)

Moralists tend to have a low opinion of self-interest. It is seen as force that has to be controlled or transcended. This essay tries to get beyond the bifurcation of human motivations into self-interest (which is seen as vicious or non-moral) and concern for others (which is virtuous). It argues that there are some surprising affinities between self-interest and morality. Notably the principal force that checks self-interest is self-interest itself. Consequently, self-interest often coincides with and reinforces the commands of morality (...) and promotes civility and consideration for others. Therefore it provides us with resources for constructing a more humane and civil society. (shrink)

In the canonical view of the corporation, management is the agent of the owners of the corporation-the stockholders-and, as such, has a fiduciary duty to manage the corporation in their best interests. Most business ethicists condemn this arrangement as morally indefensible because it fails to respect the right of other corporate constituencies or “stakeholders” to self-deterrnination. By contrast, the modern agency theory of the firm provides a defense of this arrangement on the grounds that it is the result of stakeholders’ (...) right to self-determination. This paper uses the exarnple of managers’ fiduciary duty to stockholders to argue that different normative judgrnents often mask empirical disagreements. (shrink)

Can we achieve greater fairness by reforming the corporation? Some recent progressive critics of the corporation arguethat we can achieve greater social justice both inside and outside the corporation by simply rewriting or reinterpreting corporate rulesto favor non-stockholders over stockholders. But the progressive program for reforming the corporation rests on a critical assumption,which I challenge in this essay, namely that the rules of the corporation matter, so that changing them can effect a lasting redistribution of wealth from stockholders to non-stockholders. (...) This essay uses a critique of the progressive reform program to argue that the rules ofthe corporation are distributively neutral. The corporation isn't rigged against non-stockholders, and changing its rules will not improve the bargaining power of non-stockholders. However, while the rules may be epiphenomenal from the standpoint of distributive justice, they can have substantial impacts on the corporation's efficiency. As a result, the proposed reforms may hurt the corporation's capacity to generate benefits for all the parties concerned. (shrink)

Argues to reestablish the traditional role of rhetoric in education and discusses the importance of a student's ability to write a reasoned argument.

As human beings we inevitably try to explain our experience. In philosophical language, we deal with transcendent assertions and aspirations. The issue, then, is: how can we talk about what matters, given the structures inherent in language and basic to the way we are made? Instead of the philosophical category of Being, I advance a case for giving the human brain privileged status as an analogical expression of God, the symbol‐concept of what matters most, and then suggest the illumination which (...) can come with using that analogical expression, especially as that analogy connects us with the environment at the limbic level and constructs our world at the cerebral level. (shrink)

The Epicurean philosophical system has enjoyed much recent scrutiny, but the question of its philosophical ancestry remains largely neglected. It has often been thought that Epicurus owed only his physical theory of atomism to the fifth-century BC philosopher Democritus, but this study finds that there is much in his ethical thought which can be traced to Democritus. It also finds important influences on Epicurus in Democritus' fourth-century followers such as Anaxarchus and Pyrrho, and in Epicurus' disagreements with his own Democritean (...) teacher Nausiphanes. The result is not only a fascinating reconstruction of a lost tradition, but also an important contribution to the philosophical interpretation of Epicureanism, bearing especially on its ideal of tranquillity and on the relation of ethics to physics. (shrink)

. The human brain combines empathy and imagination via the old brain which sets our destiny in the evolutionary scheme of things. This new understanding of cognition is an emergent phenomenon—basically an expressive ordering of reality as part of “a single natural system.” The holographic and subsymbolic paradigms suggest that we live in a contextual universe, one which we create and yet one in which we are required to adapt. The inadequacy of the new brain—specially the left hemisphere's rational view (...) of destiny—is replaced by a view of a new relatedness in reality in which human destiny comes from and depends upon the mutual interchange between the new brain and the old brain for the survival of what is significant to the whole systemic context in which we live. (shrink)

Why is American punishment so cruel? While in continental Europe great efforts are made to guarantee that prisoners are treated humanely, in America sentences have gotten longer and rehabilitation programs have fallen by the wayside. Western Europe attempts to prepare its criminals for life after prison, whereas many American prisons today leave their inhabitants reduced and debased. In the last quarter of a century, Europe has worked to ensure that the baser human inclination toward vengeance is not reflected by state (...) policy, yet America has shown a systemic drive toward ever increasing levels of harshness in its criminal policies. Why is America so short on mercy? In this deeply researched, comparative work, James Q. Whitman reaches back to the 17th and 18th centuries to trace how and why American and European practices came to diverge. Eschewing the usual historical imprisonment narratives, Whitman focuses instead on intriguing differences in the development of punishment in the age of Western democracy. European traditions of social hierarchy and state power, so consciously rejected by the American colonies, nevertheless supported a more merciful and dignified treatment of offenders. The hierarchical class system on the continent kept alive a tradition of less-degrading "high-status" punishments that eventually became applied across the board in Europe. The distinctly American, draconian regime, on the other hand, grows, Whitman argues, out of America's longstanding distrust of state power and its peculiar, broad-brush sense of egalitarianism. Low-status punishments were evenly meted out to all offenders, regardless of class or standing. America's unrelentingly harsh treatment of trangressors--this "equal opportunity degradation"-- is, in a very real sense, the dark side of the nation's much vaunted individualism. A sobering look at the growing rift between the United States and Europe, Harsh Justice exposes the deep cultural roots of America's degrading punishment practices. (shrink)

R G Collingwood is an important twentieth century historian, archaeologist and philosopher whose works are the subject of continued interest, analysis and study. There is an unquestionable need to support this research activity with the provision of a reference guide which is fully up-to-date, informed and authoritative. The Companion will therefore list all primary and secondary material relevant to the study of Collingwood in all his fields of expertise - historical theory, philosophy and archaeology. It will also provide a guide (...) to archive material relevant to his life, together with sources and locations. The resulting volume will provide an essential companion to the understanding of the life and thought of R G Collingwood. (shrink)

A lineage of prominent philosophers who have discussed the second-person relation can be regarded as advancing structural accounts. They posit that the second-person relation effects one transformative change to the structure of practical reasoning. In this paper, I criticise this orthodoxy and offer an alternative, substantive account. That is, I argue that entering into second-personal relations with others does indeed affect one's practical reasoning, but it does this not by altering the structure of one's agential thought, but by changing what (...) reasons can become available. The importance of second-personal thought for action is heterogenous. Second-person relations make possible the emergence of a wide variety of different kinds of practical reasons: creating some, revealing others. Recognising this diminishes the appeal of the traditional, structural accounts of the practical significance of such second-personal relations. Moving away from structural accounts facilitates a more thorough understanding of the intersubjective form of action. (shrink)

This paper examines recent communitarian writing about the market. Much of this work explains the loss of community in our times as a result of the expansion of the market and market values. As the market has invaded other domains, such as family andneighborhood, relationships there have become infected by the instability and transience that characterize market relations. Centralto this critique of the market is the view that the market is unable to sustain lasting commitments. This paper tests this hypothesis (...) byexamining the fate of the family—the paradigmatic case of commitment—in three separate historical periods when market orcommercial values were especially dominant. It then extends the analysis to two other component institutions of community—voluntaryand charitable activities. Finally, it examines institutions where so-called market values should presumably hold unchallenged sway,namely in the work place and the marketplace. The paper finds that communitarian values appear to thrive in market society. Instead ofbeing a juggernaut the market may be an endangered species. (shrink)

(revisions posted 12/5/2006) to appear in Internalism and Externalism in Semantics and Epistemology, ed. by Sanford Goldberg (to be published by Oxford in 2006 or 2007) Michael McKinsey formulated an argument that raises a puzzle about the relation between externalism about content and our introspective awareness of content. The puzzle goes like this: it seems like I can know the contents of my thoughts by introspection alone; but philosophical reflection tells me that the contents of those thoughts are externalist, and (...) so I couldn. (shrink)

Making sense of soul and Sabbath necessitates understanding these phenomena experientially and then suggesting “biochemical” or empirical analogues. Soul, which is defined as the core or essence of a person (or group), includes a working memory of personally purposeful behavior. The states of the soul are reflected in the states of the mind and their physiological correlates-the states of the brain. Such uniqueness appears similar to the biblical cycle of creation-Sabbath-consciousness and its analogue in the biorhythm of brain-mind-that is, waking (...) and work, sleeping and rest, dreaming (rapid eye movement [REM]) and the reorganization-integration process that is ever making sense of our senses by synthesizing what they mean to us. Working memory and biorhythm, therefore, are crucial for the making of meaning, and meaning is the making of soul. (shrink)

I describe the development of my work in relating brain research and religion from my personal roots in my family of origin through my professional responsibilities as a pastor, a clinician, and a theological educator to my developing what I call “a neurotheological approach” to faith and ministry. My early correlations gave simplistic attention to bimodal consciousness as an interpretive tool for understanding religion. Subsequently came a more sophisticated exploration of whole‐brain functioning and suggested cultural correlates. Currently, I am explicating (...) tae humanizing brain as reflective of our living in an open system, a universe that is unfolding and evolving, a universe in the hands of the whole‐making, integrating, emerging God whose reality far exceeds the insights of cultural construction. As we humans relate to this God, attachment and aspiration are reciprocal. (shrink)

Patients -- Clients -- Welfare assessment -- Clinical choices -- Achieving animal welfare goals -- Beyond the clinic.

I describe my development as a thinker from that of simple pragmatism to applied theory. My style is that of discerning a rippling relatedness in the various dimensions of reality. I respond to Eve specific themes raised by colleagues: what it means to be human; the relation of whole to parts; the various methodological melodies; a relational view of reality; and ethical imperatives in the descriptive indicatives.

The rediscovery of the sacred needs to take into account the neural underpinnings of faith and meaning and also draw on the insights of the emerging discipline of complexity studies, which explore a tendency toward adaptive self‐organization that seemingly is inherent in the universe. Both neuroscience and complexity studies contribute to our understanding of the brain's activity as it transforms raw stimuli into recognizable patterns, and thus “humanizes” all our perceptions and understandings. The brain is our physical anchor in the (...) natural environment—and its human capacities orbit us into the emerging world of culture (including religion), which provides a template for the brain's function of making sense of an ambiguous reality. The humanizing brain holds together scientific causality and religious meaning, working both bottom‐up (linking the physical and the experiential) and top‐down (beginning with the whole of things, or God). These processes we know as “mind” (experienced as intentionality, subjective consciousness, empathy, imagination, memory, adaptability). We maintain that such processes are not only subjective but built into “the way things really are.” Thus, they carry the most privileged information about the nature of reality to which we human beings have access. For not only are we humans observers and logicians, but we are embedded in the larger reality; and as we strive to make sense of it all, we become both Homo sapiens and Homo religiosus. (shrink)

Greek tragedy shows a serious preoccupation with family concerns. Some of these concerns seem beyond the scope of ordinary family experience, particularly in the matter of the behaviour of women. The apparent discrepancy between historical evidence and the literary presentation of women has long been noted and variously explained. I want to suggest that this discrepancy reflects a way of distinguishing between the objectives and behaviour of the great aristocratic clans and of those families which were neither so wealthy nor (...) so politically influential. A dichotomy is thus presented between dynastic interests and the interests of the ordinary family as a well-regulated part of the Athenian city state. (shrink)