The principle of informed consent is so firmly established in bioethics and biomedicine that the term was soon bowdlerized in common practice, such that engaging in the informed decision-making process with patients or research subjects is now often called “consenting” them. This evolution, from the original concept to the rather questionable coinage that makes consent a verb, reveals not only a loss of rhetorical precision but also a fundamental shift in the potential meaning, value, and implementation of the informed consent (...) process. Too often, the sharing of information has been replaced by the mere acquisition of agreement with the authority ostensibly offering a choice.Scholars of informed consent agree that its salience and its legitimacy derive from a fiduciary duty to inform, in order to respect, protect, and promote autonomous decision making by those to whom the duty is owed. (shrink)

The book is aimed at students and scholars of law, politics and philosophy. Of unprecedented breadth, it offers both a survey of, and an original contribution to, the field by some the world's leading scholars of constitutional theory.

Dans le Philèbe de Platon, Socrate fait valoir que la vie bonne doit consister en la connaissance et le plaisir. Une partie de cette démonstration consiste en une analyse des parties de la connaissance où la connaissance peut être plus ou moins pure, plus ou moins mêlée d’éléments étrangers tels que la sensation ou l’expérience. Lorsqu’elle est pure, elle s’attache à la vérité, pure et simple. Car, nous devons l’admettre, la connaissance est vraie, quoiqu’elle puisse être d’autre par ailleurs. La (...) connaissance peut rendre les humains bons, c’est-à-dire leur permettre de bien faire, de manière fiable et souple, mais elle a son bien au-delà de l’existence humaine – elle n’est pas limitée à l’existence humaine. Nous suggérons ici que Platon détermine en fait la connaissance à partir de sa finalité – sa cause finale est utilisée pour déterminer sa cause formelle : ce que vise la connaissance nous dit ce qu’elle est. Au lieu de nous fournir une analyse selon l’aporie finale et insatisfaisante du Théétète (« l’opinion vraie accompagnée de raison »), la connaissance est ainsi dotée d’une justification fonctionnelle. Une partie de cette proposition est que la connaissance se doit d’être vraie ; c’est ce qui garantit sa stabilité : elle est à elle-même sa propre fin. Le bien de la connaissance, c’est la vérité. C’est ce qui lui permet de se comporter comme un guide pour l’âme. Les attributs additionnels de ce clan, qui est celui de la connaissance, découlent de la vérité et de leur relation à elle : exactitude, clarté et pureté. Car dans la mesure où ils sont purs et sans mélange avec des éléments étrangers tels que la pratique ou la sensation, ils ne s’intéressent qu’à des unités exactes, de choses qui sont ce qu’elles sont, de sorte que leur clarté n’est en rien troublée. C’est la dialectique qui recherche et établit cela. (shrink)

Parva naturalia ist eine Gruppe kleinerer Schriften, die folgende Einzeltitel umfasst: De sensu et sensato, De memoria et reminiscentia, De somno et vigilia, De insomniis, De divinatione per somnum, De longaevitate et brevitate vitae, De iuventute et senectute. Der Titel Parva naturalia geht auf den mittelalterlichen Philosophen und Aristoteliker Aegidius Romanus zurück. Die Parva naturalia vervollständigen das Projekt von De anima, indem sie die darin entwickelten Definitionen der Seele und ihrer Vermögen für die Erklärung eines weiten Spektrums unterschiedlicher Leistungen und (...) Verhaltensweisen des Lebendigen zur Anwendung bringen. (shrink)

Technology is developing fast - so fast that it threatens to overwhelm the very species whose genius lies in its technological cunning: us. From the metaverse to genetic engineering and mood-altering pharmaceuticals, to cybersex and cyberwar and the widespread automation of work, new technologies are rewriting the terms of our existence, not in a neutral spirit of 'progress' but in line with the priorities of power and profit, and in ways that often work against the grain of our fundamental being.In (...) this timely, provocative book, Richard King argues that we need to evolve a more critical attitude to new technologies if we are to avoid a world in which humans are no different in kind from algorithmic machines. The stakes could not be higher. As science, technology and capitalism fuse into a single system, and activists and entrepreneurs talk of a 'post-human' future in which individuals will transform themselves using powerful computers and biotechnologies, we are entering unchartered territory - a territory marked with the mapmaker's warning, Here Be Dragons... Here Be Monsters. (shrink)

Orientalism and Religion offers us a timely discussion of the implications of contemporary post-colonial theory for the study of religion. Drawing on a variety of post-structuralist and post-colonial thinkers, including Foucault, Gadamer, Said, and Spivak, Richard King examines the way in which notions such as mysticism, religion, Hinduism and Buddhism are taken for granted, and shows us how religion needs to be redescribed along the lines of cultural studies.

My interest here is in the way Leo Strauss and his followers, the Straussians, have dealt with race and rights, race and slavery in the history of the United States. I want, first, to assess Leo Strauss's rather ambivalent attitude toward America and explore the various ways that his followers have in turn analyzed the Lockean underpinnings of the American “regime,” sometimes in contradistinction to Strauss's views on the topic. With that established, I turn to the account, particularly that offered (...) by Harry Jaffa, of how slavery and race comported—or did not—with the Straussian account of the political foundations of the new nation and how latter-day followers of Strauss have dealt with the persisting topic of race and racism in America. Overall, I want to make two large points. First, the Straussian commitment to superhistorical standards provides the Straussians with a moral perspective on slavery, race, and racism. Second, though race and slavery have been less than central among the concerns of most followers of Strauss, the contributions of Jaffa and others have significantly shaped the present American conservative position on race, including the idea of color-blindness. (shrink)

It is tempting to think that we have heard just about all we want or need to know about race. As the above quotes indicate, modern notions of race have always revolved around the faculty of vision, with supplementary contributions from other senses such as hearing, as Arendt notes in a tacit allusion to one mark of Jewish difference—the way they sounded when concentrated in urban settings. Yet two very recent works—Mark M. Smith's How Race Is Made and Anne C. (...) Rose's Psychology and Selfhood in the Segregated South —have much to teach us about how race has “worked”, particularly in the twentieth-century South but also, by implication, in the United States in general. Both works assume that, historically, race is no mere add-on to the self, a kind of externality that, once detected, can be relatively easily excised. Rather, it stands right at the heart of personal and group identity in a nation where race and ethnicity continue to assume surprising new shapes and forms. (shrink)

Chinese and Greco-Roman ethics present highly articulate views on how one should live; both of these traditions remain influential in modern philosophy. The question arises how these traditions can be compared with one another. Comparative ethics is a relatively young discipline; this volume is a major contribution to the field. Fundamental questions about the nature of comparing ethics are treated in two introductory chapters, and core issues in each of the traditions are addressed: harmony, virtue, friendship, knowledge, the relation of (...) ethics to morality, relativism, emotions, being and unity, simplicity and complexity, and prediction. (shrink)

Professor Margaret Canovan wrote two studies of the work of German-Jewish émigré political theorist, Hannah Arendt. The first, The Political Thought of Hannah Arendt, appeared in 1974, while Hannah Arendt: A Reinterpretation of Her Political Thought was published in 1992. Both were intended for the Anglophone world, especially the US and Great Britain, although Arendt’s reception was more favorable in America where she settled in 1941 than in the UK. An historian of political thought at Keele University, UK, Canovan was (...) ideal to bring Arendt to a general academic audience not to aim at a highly specialized readership deeply grounded in German thought. Though Canovan emphasized the conservative dimensions of Arendt’s thought, her conclusion was, finally, that Arendt’s political thought was a form of modern “republicanism” not an argument for inherited political traditions or a plea for New Left radicalism. It was a plea for pluralism, as it were. (shrink)

Hannah Arendt first argued the continuities between the age of European imperialism and the age of fascism in Europe in 'The Origins of Totalitarianism'. This text uses Arwndt's insights as a starting point for further investigations into the ways in which race, imperialism, slavery and genocide are linked.

In lieu of an abstract, here is a brief excerpt of the content:diacritics 30.1 (2000) 106-123 [Access article in PDF] The (Mis)Uses of Cannibalism in Contemporary Cultural Critique C. Richard King At least since 1979, when W. Arens demystified what he termed "the man-eating myth," cannibalism, once a fundamental feature of the anthropological imagination and a primary trope for interpreting cultural difference, has become subject to serious debate and lingering doubt [see Osborne]. Even as some anthropologists have sought (...) to recuperate anthropophagy as a tangible symbolic, ideological, and ritual complex [Brown and Tuzin; Conklin, "'Thus are our Bodies'"; Forsyth; Harris, Good to Eat 199-234; Sanday], a constellation of scholarly projects and popular works has complicated cannibalism by relocating it in the West. Perhaps most visibly, Hollywood cinema has reclaimed cannibalism. Although a handful of films have revived well-worn clichés of dark-skinned savages preparing to consume Westerners, as in King Solomon's Mines and Crocodile Dundee, others have cast the Western subject as cannibal to grapple with the horrors of reluctant cannibalism, as in Alive! [see Fiddes 121-31], to work through the transgressive and terrifying desires associated with psychopathic cannibalism, as in The Silence of the Lambs [Fuss; Halberstam], and importantly to parody the normative beliefs and behaviors of white, middle-class, heterosexual EuroAmericans, as in Eating Raoul and Parents. At the same time, an array of scholars, artists, and activists have invoked cannibalism to fashion critical perspectives on Western cultural practices. In his film Cannibal Tours (1987), Dennis O'Rourke encourages his audiences to think critically about tourists who travel to the Sepik River Valley to encounter reformed cannibals, asking implicitly who the cannibals are, the Melanesians who formerly (were thought to/claim to have) practiced anthropophagy or the tourists who travel to New Guinea to consume them [see Bruner]. Others have pushed the metaphor. Michael Ames, borrowing explicitly from O'Rourke, uses the cannibal to reframe ethnographic museums and their practices. Similarly, Jane Tompkins asserts that "Museums are a form of cannibalism made safe for polite society" [533]. More generally, Crystal Bartolovich playfully glosses consumerism as the cultural logic of the late cannibalism; bell hooks speaks of the EuroAmerican desires for and incorporation of things ethnic as "eating the other"; and Rosalind Morris suggests that cannibalism is the essential metaphor for late capitalism. More telling, however, are a set of overlapping critical projects that offer detailed theorizations [End Page 106] [Begin Page 108] of contemporary anthropophagy. Here, I will examine three that have had an important impact on discussions of tourism, museums, cultural appropriation, and consumption. Dean MacCannell, in an exciting exploratory review of the documentary Cannibal Tours, makes explicit what O'Rourke left unsaid: we are cannibals, and contemporary capitalism is neocannibalism. Perhaps more radically, Jack Forbes argues that Western civilization fosters cannibalism as an embodied, psychosocial condition or psychosis rooted in exploitation and consumption. Inspired at least in part by Forbes, Deborah Root rethinks Western civilization as cannibal culture.Although I am terribly sympathetic with these perspectives, particularly their political commitments and theoretical creativity, I am disturbed by the practices and effects that animate them. Indeed, as powerful as this critical field promises to be, it is at the same time troubling and dangerous. Although it defamiliarizes practices of cultural production and consumption, it does not enhance understanding of the contexts in which individuals and institutions deploy them and does less to effectively challenge or undermine them. In reframing beliefs and behaviors to accentuate productivity and power, it reinstates and reaffirms binaries and, worse, often turns on the same forms of appropriation.* * *Arguably, flesh eating has always promoted the elaborations of differences. Works central to the Western canon mobilize cannibalism to make (sense of) the world. Herodotus offers an early anthropophagic distinction:These Scythian husbandmen then occupy the country eastward for three days' journey.... Beyond this region the country is desert for a great distance; and beyond the desert Androphagi dwell.... The Androphagi have the most savage customs of all men; they pay no regard to justice, nor make use of any established law. They are nomads and wear a dress like a Scythian; they... (shrink)

Recent controversies in Japanese Buddhist scholarship have focused upon the Mah y na notion of a “Buddha nature” within all sentient beings and whether or not the concept is compatible with traditional Buddhist teachings such as an tman. This controversy is not only relevant to Far Eastern Buddhism, for which the notion of a Buddha-nature is a central doctrinal theme, but also for the roots of this tradition in those Indian Mah y na s tras which utilised the notion of (...) tath gatagarbha. One of the earliest Buddhist texts to discuss this notion is the Queen r m l S tra, which appears to display a transitional and revisionist attitude towards traditional Mah y na doctrines such as emptiness and no-abiding-self. These and related issues are examined as they occur in the r m l S tra and as they might relate to the issue of the place of Buddha-nature thought within the Buddhist tradition. Finally some concluding remarks are made about the quest for “true” Buddhism. (shrink)

In the course of an immune response, antibodies undergo affinity maturation in order to increase their efficiency in neutralizing foreign invaders. Affinity maturation occurs by the introduction of multiple point mutations in the variable region gene that encodes the antigen binding site. This somatic hypermutation is restricted to immunoglobulin genes and occurs at very high rates. The precise molecular basis of this process remains obscure. However, recent studies using a variety of in vivo and in vitro systems have revealed important (...) regulatory regions, base motifs that are preferred targets of mutation and evidence that transcription may play an active role in hypermutation. BioEssays 20:227–234, 1998. © 1998 John Wiley & Sons, Inc. (shrink)

A Pluralistic Universe is America's favourite philosopher's last complete work before he died in 1910. Nevertheless, it has been somewhat neglected as a final self-reckoning. Indeed the term "pragmatism" occurs pretty rarely in it, while "experience" and "pluralism" abound. As introduced and annotated by H.G. Callaway, the Cambridge Scholars edition offers some valuable background on James and the text itself, particularly for the nonspecialist reader. Besides retaining James's notes, Callaway has also provided his own glosses on important philosophical terms, translations (...) of the foreign phrases James so often fell back on, and an expanded index and new bibliography to the text. It is, as Callaway says, a "reading and study edition" (ix). (shrink)

The Ikhwan al-Safa (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa'il Ikhwan al-Safa (Epistles of the Brethren of Purity). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in mathematics, logic, (...) natural philosophy, psychology, metaphysics, and theology, in addition to didactic fables. The Rasa'il constitutes a paradigmatic legacy in the canonization of philosophy and the sciences in mediaeval Islamic civilization, as well as having shown a permeating influence in Western culture. The present volume is the first of this definitive series consisting of the very first critical edition of the Rasa' il in its original Arabic, with a complete, fully annotated English translation. This epistle, The Case of the Animals versus Man Before the King of the Jinn (Epistle 22), prepared by Professors Lenn E. Goodman and Richard McGregor, is arguably the best known, on account of its prominent ecological fable which casts the exploited and oppressed animals pursuing a case against mankind. Perhaps yet more relevant in modern times, the Ikhwan demonstrate the arrogance of man's claim to superiority, in contrast to the animals' pious understanding of their respective roles within nature. The fable complements and expands upon the short exposition on zoology featured at the beginning of the epistle. (shrink)

A growing body of literature critical of ethics review boards has drawn attention to the processes used to determine the ethical merit of research. Citing criticism on the bureaucratic nature of ethics review processes, this literature provides a useful provocation for (re)considering how the ethics review might be enacted. Much of this criticism focuses on how ethics review boards _deliberate,_ with particular attention given to the lack of transparency and opportunities for researcher recourse that characterise ethics review processes. Centered specifically (...) on the conduct of ethics review boards convened within university settings, this paper draws on these inherent criticisms to consider the ways that ethics review boards might enact more communicative and deliberative practices. Outlining a set of principles against which ethics review boards might establish strategies for engaging with researchers and research communities, this paper draws attention to how _Deliberative communication_, _Engagement with researchers_ and the _Distribution of responsibility_ for the ethics review might be enacted in the day-to-day practice of the university human ethics review board. This paper develops these themes via a conceptual lens derived from Habermas’ (The theory of communicative action. Volume 1: Reason and the rationalization of society, 1984 ) articulation of ‘communicative action’ and Fraser’s (Social Text, 25(26), 56–80, 1990 ) consideration of ‘strong publics’ to cast consideration of the role that human ethics review boards might play in supporting university research cultures. _Deliberative communication_, _Engagement with researchers_ and the _Distribution of responsibility_ provide useful conceptual prompts for considering how ethics review boards might undertake their work. (shrink)

Gau $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{d}$$ apāda, whilst accepting much of the argumentation and style of Nāgārjuna's philosophy, aligns himself firmly with the ātman/ svabhāvatā tradition of Vedānta; his view of ātman is inspired by an absorption of Nāgārjuna's dialectical method. For both Nāgārjuna and Gau $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{d}$$ apāda, the basis of both the Madhyamaka and Advaitic perspectives is the impossibility of change (na anyathabhāva). For Nāgārjuna this entails ni $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{h}$$ svabhāvatā, for Gau $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{d}$$ apāda it means absolute svabhāvatā. Both accept that the belief in (...) an ‘own nature’ (which amounts to all views of reality) entails a non-active, unchanging absolute. Nāgārjuna takes this as grounds for a rejection of svabhāvatā, Gau $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{d}$$ apāda accepts this as proof of its reality. The real dividing line between the two thinkers is on the question of the necessity (or not) of even positing a ‘nature’ to things. Nāgārjuna denies the possibility of an underlying and unchanging substratum behind all manifestations, Gau $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{d}$$ apāda argues that for there to be an appearance there must be a thing that appears. It is this point, the debate over ātman (svabhāva) or anātman (ni $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{h}$$ svabhāva) at its most fundamental level, that is the real dividing line between the philosophies of the Buddhist and the Advaita Vedāntin. (shrink)

_341_ _Objectives: _In patients with multivessel disease both the detection of the culprit lesion and the exact allocation are important preconditions for sufficient treatment and improved outcome. In a vessel based approach the combination of quantitative coronary angiography and fractional flow reserve measured by a pressure wire should be advantageous compared to myocardial SPECT, as morphological and functional information is delivered simultaneously. Therefore our aim was to evaluate MS in the detection and allocation of hemodynamically significant stenoses obtained by the (...) combined gold standard QCA plus FFR in patients with multivessel disease. _Methods: _FFR and QCA of 95 vessels in 80 patients have been evaluated. Hemodynamically significant target lesions were defined as intermediate stenoses between 50 and 75% with an FFR. (shrink)

This book assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. Opening with a contribution from the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, it next explores the impact, relevance, and promise of the Declaration Nostra Aetate before turning to consider how Vatican II in general has influenced interfaith dialogue and the intellectual and comparative study of world religions in the postconciliar decades, as well as the contribution (...) of particular past and present thinkers to the formation of current interreligious and comparative theological methods. Additionally, chapters consider interreligious dialogue vis-à-vis theological anthropology in conciliar documents; openness to the spiritual practices of other faith traditions as a way of encouraging positive interreligious encounter; the role of lay and new ecclesial movements in interreligious dialogue; and the development of Monastic Interreligious Dialogue. Finally, it includes a range of perspectives on the fruits and future of Vatican’s II’s opening to particular faiths such as Judaism, Islam, Hinduism, and Buddhism. (shrink)

Question: How do you turn a democracy into a tyranny? Answer (as those familiar with Plato's Republic will know): Do nothing. It will become a tyranny all by itself. My essay argues that for democracy to function it must inculcate in its citizens something of the moral and intellectual virtues of Plato’s Philosopher-Kings, who identify their own personal good with the good of society as a whole. Only thereby can Kant’s ideal of the ‘Kingdom of Ends’ - a society in (...) which each citizen willingly affirms a duty to respect the freedom and dignity of every other - be realized. The alternative to this, as Plato understood, is a society of appetitively driven individuals competing each with the other for dominance, in which those most skilled at the arts of grasping and manipulation will eventually seize power. In this way, as Plato foresaw, democracy will degenerate into tyranny. (shrink)

[1] In twelve quite demanding chapters, outstanding scholars provide an overall view of the key issues of Scotus’s philosophical thought. To this a very concise introduction is added, concerning the life and works of John Duns (very good, especially the survey of works and the information on critical editions etc.). Throughout the book, I find the information clear and the difficult topics well explained. Moreover, the volume gives a quick entrance to the vast literature. Among the topics discussed are: ‘Metaphysics’ (...) (Peter King), ‘Universals and Individuation’ (Timothy Noone), ‘Modal Theory’ (Calvin Normore), ‘Natural Theology’ (James Ross & Todd Bates), ‘Philosophy of Mind’ (Richard Cross), ‘Cognition’ (Robert Pasnau), ‘Moral Dispositions’ (Bonnie Kent). What strikes the eye is the absence of important theological subjects: Trinity, Christology, sin and grace, to name a few. Since the cover text promises that ‘the essays in this volume systematically survey the full range of Scotus’ thought’, this omission is remarkable. It stems, I guess, from the strict philosophical scope of the series of the Cambridge Companions, but such a limitation should have been recognised explicitly: this companion provides, in fact, an introduction to John Duns’s philosophy—i.e., philosophy in our modern sense. Of course, this separation of philosophical from theological thought is not from Scotus. Most of his innovative ‘philosophical’ ideas are developed in a profoundly theological context! (shrink)

In previous works such as Thinking Through the Imagination: Aesthetics in Human Cognition and Idealism, Pragmatism, and Feminism: The Philosophy of Ella Lyman Cabot, John Kaag firmly established his "street cred" as a scholar and interpreter of American philosophy. His name will also be familiar to readers of the Chronicle of Higher Education, The New York Times, and sundry other publications as he endeavors to impact a larger audience, off campus, to serve as a public intellectual, one we need now (...) more than ever—Richard Hofstadter's 1964 Anti-Intellectualism in American Life is all too relevant as challenges cloud our democratic vistas.An ambitious work, American... (shrink)

The Chhoti Sadri inscription of the Mānavāyaṇi king Gauri of Malwa is a most unusual specimen of a Sanskrit verse praśasti. Its remarkably poor Sanskrit has attracted the most attention, but its rhetorical structure is also quite abnormal. It is proposed here that such unusual features as the first person presentation and the fronting of subjects with demonstrative pronouns suggest a setting involving an actual, or perhaps only an imagined, presentation of a royal portrait gallery, such as are attested (...) both in Sanskrit literature and in Indian archaeology. (shrink)

The final moments of King Vidor's melodrama, Stella Dallas is famous as a tableau of exquisite pathos and feeling. This paper examines Stanley Cavell's reading of Vidor's tableau of an unknown woman in relation to Linda Williams's earlier feminist reading, it examines Cavell's dispute with Williams and seeks to offer a different reading of the film that takes the contemporary art historical discourse about tableau as its guide, and comes to the conclusion that Vidor's tableau anticipates the 'return to (...) painting' that marks Jeff Wall's famous photographic lightbox Picture for Women. Vidor's tableau is itself a lightbox that articulates the tension in American culture and life between the propriety of social order and the impropriety of modern social mobility. (shrink)

This essay supplies an historical review of black thought (from the Civil War forward) in the American South. Its emphasis is upon the biography of figures born in the region, whether resident or exile, concentrating on three foundational actors: Booker Washington, Frederick Douglass and Ida Wells. Significant strands of later thought are seen as largely derived from the latter two. The thematic anchor of this review is ‘resistance and nonviolence’, involving (1) a primary focus on equal rights, (2) a derivative (...) focus on emancipation and desegregation, (3) exploration of nonviolence as a mode of resistance to oppression, (4) exploration of liberative violence, and (5) a larger concern with the appropriate type and degree of integration/separation implicit in or consistent with an equal rights regime. Douglass and Wells are cast as attending to sub‐themes (1) and (2).This essay is designed to fit within the larger framework of the collection, in which the religious leaders Howard Thurman and Martin King are allocated to sub‐theme (3), the novelist Richard Wright to (4), and the lawyers Thurgood Marshall, Barbara Jordan and Fred Gray to (5). The future challenge to black thought is assumed to lie in deeper reflection on (5), with a view to locating an ever more perfect balance between ‘nation’ (the ethnic community of Afro‐America) and ‘state’ (the US federal government). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE ACTUAL INFINITE IN ARISTOTLE Prolegomena: Philosophy and Theology Related HENEVER PHILOSOPHY is taken to be the handmaiden of theology, then the autonomy of reason is destroyed." Such a daim should be distinguished from a still 1stronger thesis. Compare: " A philosopher may not legitimately try to fortify an argument by bringing in new premises from another discipline which has a special aura of authority." Quite how Aristotle would (...) have reacted to the first generalization, if it had been suitably translated for his scrutiny, is a question on which commentators might agree to differ. But Aristotle would have been as!'eluctant as Aquinas, or Maimonides, or later Monotheists who treasured the Physics, to leave the second general claim unquestioned. Natural and revealed theology, like physics or mathematics, are domains where extremely subtle reasoner1s have studied and published widely for a very long time. So an elementary respect for induction suggests that philosophers should e:x;pect to benefit from,applying some premises and some ways of arguing, which are found in theology, to their own issues. I speak of premises and ways of arguing that philosophers qua philosophers have not provided before. Thinkers in all four disciplines could thus profit from each body of work. Even the law of averages is set pitilessly against the second general claim.1 1 The late Father F. C. Copleston, S.J., covers many important topics regarding theology and philosophy in Aquinets (Baltimore: Peng11in, 1955), pp. 12-14, 19, 54-63, 65-68, 74, 116, etc. But the point put forward here about human power to strengthen intuition in one field seems to be partly missed. Copleston also fails to dwell enough on infinity in various passages. See John King-Farlow, "The First ·way in Physical and Moral Space", The Thomist 427 428 JOHN KING-FARLOW By focussing on some arguments of Aristotle's against the admissibility of an,actual infinite, we shall find deeper, less obvims reasons for rejecting that second claim. Other philosophical points of intrinsic value should emerge as well foom the short investigation. But this one is especially interesting because of its curious pertinence to perennial disagreements among those who address the relations of theology, theism and philosophy. At any rate, the search for such deeper reasons will involve the application to Aristotle's texts of a somewhat modern way of using the term " intuition ". Introduotion: A Relevant Kind of Intuitive Thinking Diss,atisfaction with modern Platonism in higher mathematics may be added to disenchantment with Platonism's modern opponents. Such opposition may seem too technical for issues of intuition or, indeed, of common reason. And so one is led back to consider certain rightly famous arguments of Aristotle. But before turning to Aristotle and his grapplings with ideais and claims about an actual infinity, let us 1ook at a few very ordinary uses of the sometimes charismatic word "intuition." Webster's Dictionary (1978) offers: "immediate and instinctive perception of a truth; direct understanding without reasoning." In his classic study Evolution of JJ;Jathematieal Concepts, Wilder writes at least once in the spirit of Webster: "Counting with fingers (and toes) clearly involves intuitive recognition of (1-1)-correspontreme, excessive gene:msity, and, next, irion unwillingness to give ·anything to others, lies usually much closer to the first extreme. Between utter recklessness and self-paralyzing caution the Mean may oscillate in relative distance, according to the demands of the context. Near recklessness may offer the only means to win one kind of battle and a stubborn refusal to move may be needed for the nex>t victory. By pursuing such a nonmechanical and variably positioned ideal of a Mean, a really wise father usually oould show special favor to one specially deserving child in some ways and some contexts, yet generally show very satisfying love to a;ll his children. 11 Richard Bosley, " What Is a Mean? The Question Considered Compara· tively and Systematically." PhiloB. (shrink)

The riddle Frazer confronts us with in The Golden Bough is posed in the form of a question. ‘Why is this happening?’ - this life and death of the King of the Wood at Nemi? In the related context of his accounts of the fire-festivals in Europe, Frazer refines the question in a more dramatic form: ‘What is the meaning of such sacrifices? Why were men and animals burnt to death at these festivals?’ Frazer recognizes something serious in all (...) this. The practice of human sacrifice is puzzling; it does leave us disquieted! But Frazer's search for what he calls ‘a fairly probable explanation’ of the motives which gave rise to the priesthood of Nemi and its embodiment of the practice of human sacrifice, Wittgenstein in his ‘Remarks on Frazer's Golden Bough’ feels, does not help us to understand a practice like the burning of a man! With all the additional data, numerous theories, and the historical tracing of origins we are no closer to resolving the perplexities of the riddle than the riddle itself presents to us daily. (shrink)

In 1931 Walter Sellar and Robert Yeatman published a delightfully silly history of England entitled 1066 and All That 2, as they said, “comprising, all the parts you can remember including one hundred and three good things, five bad kings, and two genuine dates”.3 History, they tell us, is not what you think; it is what you can remember. So their history is simplified and garbled, and the moral point is put front and center: every development is described as a (...) good thing or a bad thing, a good king or a bad king. What makes 1066... comic is the cleverness of its insight into what confusions people actually have and the antic candor in giving us the moral point without wasting any time on dates, motivations, or any other such confusing historical details. (shrink)

This paper is an ethical exegesis of the biblical story of Gibeah, which concludes the Book of Judges (19–21), to show the catastrophic failure of the anti-political politics of the “community of virtue”, i.e., the rejection of power for the sake of moral society, such as proposed by libertarians, neo-liberals, anarchists and utopians. I consider Kant’s statement of the political problem: given humanity’s unsocial sociality, where each person is tempted to act as an exception to universal law, humans need rulers, (...) but how to obtain rulers who are not themselves ruled by power, and become tyrannical, rather than being ruled by justice? The solution proposed by “the community of virtue” would reject power altogether and replace it with society regulated exclusively according to the moral virtue of its members. The Bible’s story of Gibeah shows graphically and conclusively the failure of any such attempt. Instead, as with normative political philosophy, the Bible endorses the rule of a king, i.e., the rule of the state, and a politics whereby power is disciplined to serve justice because it is rooted in Torah, i.e., a fundamental covenant, charter or constitution, aware and vigilant regarding the ambiguities and temptations of sovereignty, and therefore, ideally, always open to critique. As exemplified by biblical prophets, political protest against injustices perpetrated by the powerful against the least—widow, orphan, stranger—is at once religious obligation and true patriotism. (shrink)