"The Renaissance in Scotland" contains original essays on the following topics of cultural history: literature; manuscripts and printed books; libraries; law; ...

_Airy Nothings_ contains eleven contributions on the scholarly and literary representations of the Otherworld of Faerie from the Middle Ages to the Enlightenment.

"Permanent Things reminds us that some of the century's most imaginative minds - G. K. Chesterton, T. S. Eliot, C. S. Lewis, Dorothy Sayers, and Evelyn Waugh - were profoundly at odds with the secularist spirit of the age, seeing progressive enlightenment as ushering in, not a millennium of perfect freedom, but a Waste Land whose inhabitants - Waugh's "vile bodies," Eliot's "hollow men," Lewis's "men without chests" - can find refuge from their boredom and anomie only in the ceaseless (...) acquisition of things or in the consoling illusions of pseudo religions - "distracted from distraction by distraction," as Eliot memorably put it." "How does one explain the desolation of a world which, though richly endowed with material comforts, is mentally and spiritually impoverished? The essayists here are united, as were their subjects, by a need to try to answer this question. Modern man's poverty of spirit, visible alike in so much of his art and architecture, his literature and philosophy and political science, reflects his loss of any good reasons for living - his loss of the Permanent Things." "The Christian writers whose work is eloquently interpreted in this book repay our attention for at least two reasons. First is their ability to sharpen our awareness of what, by any previous civilized standards, must be called the abnormal condition of modern man. For all the writers treated in this book, it was never enough to simply capture the spiritual aridity of modern life. It was also necessary to speak of a moral order that may yet be restored by the expressive power and beauty of the written word."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

Most documented extinctions of vertebrates in the last 400 years have been island endemics. In this paper, we focus on the need to develop a historical framework to establish conservation priorities for insular faunas and, in particular, to test the validity of nominal endemics. We use the example of the islands of the North Pacific Coast of North America, a region that includes approximately one-half of all mammals endemic to North American islands north of Mexico. Few of these endemics have (...) been re-evaluated since their original descriptions, although many of these islands have been heavily impacted by habitat conversion, species introductions, over-exploitation, and secondary ripple effects. Evidence from molecular genetics and paleontology suggests that many taxa arrived in the region since the last glacial advance. Some of these nominal endemics show minimal differentiation, while others comprise multiple evolutionary lineages. The NPC may also have played an important role in the in situ diversification of some taxa during the Pleistocene. Evidence, such as new fossil discoveries and numerous described endemics, lends support for refugia hypotheses. However, these ideas cannot be tested until a better understanding of geographic variation and the evolutionary relationships of the fauna and flora of the North Pacific Coast is developed. This framework would provide significant insight into the dynamic biogeographic history of the region and help prioritize conservation efforts. (shrink)

Neuropalliative care developed to address the needs of patients living with life‐limiting neurologic disease. One critical consideration is that disease‐related changes to cognition, communication, and function challenge illness experiences and care practices. We conducted an ethnography to understand neuropalliative care as a phenomenon; how it was experienced, provided, conceptualized. Personhood served as our conceptual framework; with its long philosophical history and important place in nursing theory, we examined the extent to which it captured neuropalliative experiences and concerns. Personhood contextualized complex (...) losses, aligning the impact of functional and relational changes. Cognition, communication, and functional alterations stretched conceptions of personhood, insinuating it can be relational, fluid, adaptive. Although normative conceptions of personhood guided research and decision‐making, ethical considerations suggested personhood could be transformed, remade. We consider the implications of our findings through three themes. First, we examine how literature on illness experience fails to integrate the realities of people living with and dying from neurologic disease; we counter this by interrogating the concept of experience. Second, we turn to Ricoeur's work on recognition to illuminate relational conceptions of personhood to inform care practices. Finally, we reflect on how personhood can bridge the gap left by functional changes, enhance relational engagement, and promote dignity at the end of life. (shrink)

It may seem that there is no need to review such a well-known book. This is the second edition of Peter Singer's text, Practical Ethics. The first edition has been widely used and influential; indeed for many it defines the field of applied ethics. The field is lucky; rarely is such popular work so carefully argued, so factually well informed and so well written. In addition, it is unusual for the author of a basic text to be so daring. Peter (...) Singer deserves credit for placing the interests of animals and famine victims on the agenda of applied ethics, and for making that agenda so prominent in public fora. But it behooves us to scrutinize carefully the power of definitive works as well. What sets the agenda is, for that very reason, more difficult to assess critically. (shrink)

Aim To ascertain the quantity and nature of gifts and items provided by the pharmaceutical industry in Australia to medical specialists and to consider whether these are appropriate in terms of justifiable ethical standards, empirical research and views expressed in the literature.

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

In this article I offer an extended, critical review of the analytic theology project. In the first part of the article, I investigate the origins and rise of analytic theology. I also offer some initial insights into the nature of analytic theology, based on some of what its chief proponents understand analytic theology to be. In the second part of the article, I summarize and evaluate some of the major contributions that already have been made within analytic theology. In the (...) third and final section of the article, I evaluate the analytic theology project as a whole, testing its compatibility with certain methods and movements within the Christian theological tradition. Based on this discussion, I then begin to narrate the advantages of construing analytic theology more narrowly, as a dogmatic project committed to articulating and defending Christian doctrine in rational pursuit of genuine theological knowledge and truth. My final claim is that analytic theologians should continue to engage in bold, speculative inquiry into the nature of the divine as well as related divine matters, and thus remain committed to developing and defending theology as a dogmatic and speculative enterprise. By doing so, analytic theologians will help fortify and elevate the contemporary theological enterprise as a whole. (shrink)

A. J. Ayer was one of the foremost analytical philosophers of the twentieth century, and was known as a brilliant and engaging speaker. In essays based on his influential Dewey Lectures, Ayer addresses some of the most critical and controversial questions in epistemology and the philosophy of science, examining the nature of inductive reasoning and grappling with the issues that most concerned him as a philosopher. This edition contains revised and expanded versions of the lectures and two additional essays. Ayer (...) begins by considering Hume's formulation of the problem of induction and then explores the inferences on which we base our beliefs in factual matters. In other essays, he defines the three kinds of probability that inform inductive reasoning and examines the various criteria for verifiability and falsifiability. In his extensive introduction, Graham Macdonald discusses the arguments in _Probability and Evidence_, how they relate to Ayer's other works, and their influence in contemporary philosophy. He also provides a brief biographical sketch of Ayer, and includes a bibliography of works about and in response to _Probability and Evidence_. (shrink)

In this article, I take my own position within an ongoing debate about what place (if any) Christian theology should have within the secular university. Against both “secularists” and “sectarians,” I argue that we can and should locate the study (teaching and learning) of theology squarely within the secular university, once we cease to demand that all academic study within the secular university be framed by a narrowly defined and overly constrictive “secular perspective.” Freed from the controlling dogma of the (...) “secular perspective,” theology in the secular university can proceed unhindered in its quest for knowledge, following the classical method of “faith seeking understanding,” while still remaining remarkably inclusive of, and respectful toward, those who do not share specific theological commitments. (shrink)

Care work straddles the divide between activities performed out of love and those performed for pay. The tensions created for workers by this divide raise questions concerning connections between recognition and redistribution. Through an analysis of mobilization among childcare workers, we argue that care workers can address redistribution and recognition simultaneously through vocabularies of both skill and virtue. We conclude with a discussion of strategies to overcome the false dichotomy between recognition and redistribution.

Care work straddles the divide between activities performed out of love and those performed for pay. The tensions created for workers by this divide raise questions concerning connections between recognition and redistribution. Through an analysis of mobilization among childcare workers, we argue that care workers can address redistribution and recognition simultaneously through vocabularies of both skill and virtue. We conclude with a discussion of strategies to overcome the false dichotomy between recognition and redistribution.

Researchers are required to seek consent from Indigenous communities prior to conducting research but there is inadequate information about how Indigenous people understand and become fully engaged with this consent process. Few studies evaluate the preference or understanding of the consent process for research with Indigenous populations. Lack of informed consent can impact on research findings. The Picture Talk Project was initiated with senior Aboriginal leaders of the Fitzroy Valley community situated in the far north of Western Australia. Aboriginal people (...) were interviewed about their understanding and experiences of research and consent processes. Transcripts were analysed using NVivo10 software with an integrated method of inductive and deductive coding and based in grounded theory. Local Aboriginal interpreters validated coding. Major themes were defined and supporting quotes sourced. Interviews with Aboriginal leaders were facilitated by a local Aboriginal Community Navigator who could interpret if necessary and provide cultural guidance. Participants were from all four major local language groups of the Fitzroy Valley; aged 31 years and above; and half were male. Themes emerging from these discussions included Research—finding knowledge; Being respectful of Aboriginal people, Working on country, and Being flexible with time; Working together with good communication; Reciprocity—two-way learning; and Reaching consent. The project revealed how much more there is to be learned about how research with remote Aboriginal communities should be conducted such that it is both culturally respectful and, importantly, meaningful for participants. We identify important elements in community consultation about research and seeking consent. (shrink)

"The philosophical works of A. J. Ayer": p. [334]-341. Bibliography: p. [343]-346. Includes indexes.

This discussion begins from the dilemma, posed in some earlier writing by Alasdair MacIntyre, that education is essential but also, in current economic and cultural conditions, impossible. The potential for resolving this dilemma through appeal to ‘practice’, ‘narrative unity’, and ‘tradition’(three core concepts in After Virtue and later writings) is then examined. The discussion also explores the relationship of education to the modern state and the power of a liberal education to create an ‘educated public’ very different in character (...) from the electorates of contemporary democratic regimes. It concludes with some remarks on the role of education in combating prejudice against certain kinds of human difference. (shrink)

This classic and controversial book examines the roots of the idea of virtue, diagnoses the reasons for its absence in modern life, and proposes a path for its recovery.

: Care work straddles the divide between activities performed out of love and those performed for pay. The tensions created for workers by this divide raise questions concerning connections between recognition and redistribution. Through an analysis of mobilization among childcare workers, we argue that care workers can address redistribution and recognition simultaneously through vocabularies of both skill and virtue. We conclude with a discussion of strategies to overcome the false dichotomy between recognition and redistribution.

Though the relation of spirituality to self has long been recognized in established spiritual and religious systems, serious scientific interest in spirituality and its relation to identity has only started to grow in the past 20 years. This paper overviews the literature on spirituality and identity. Particular attention is given to describing and critiquing conventional and transpersonal perspectives with emphasis given to empirically testable theories. Using MacDonald’s five dimensional model of spirituality, a structural model of spirituality is proposed as (...) is a model of spiritual identity formation. (shrink)

In this article, I show how it is possible, working from a Thomistic perspective, to affirm the existence of animal rights. To start, I show how it is possible to ascribe indirect rights to animals—in particular, the indirect right to not be treated cruelly by us. Then, I show how it is possible to ascribe some direct rights to animals using the same reasoning that Aquinas offers in defending the claim that animals have indirect rights. Next, I draw on elements (...) of Aquinas’s metaphysical worldview in order to buttress the claim that animals have direct rights. I then respond to an attempt to ground the ethical treatment of animals, but not direct rights for animals, in natural law. In conclusion, I affirm that it is permissible to use animals to further the human good so long as in doing so we respect the direct rights that they possess. (shrink)

In the WebSurf task, humans forage for videos paying costs in terms of wait times on a time-limited task. A variant of the task in which demands during the wait time were manipulated revealed the role of attention in susceptibility to sunk costs. Consistent with parallel tasks in rodents, previous studies have found that humans preferred shorter delays, but waited longer for more preferred videos, suggesting that they were treating the delays economically. In an Amazon Mechanical Turk sample, we replicated (...) these predicted economic behaviors for a majority of participants. In the lab, participants showed susceptibility to sunk costs in this task, basing their decisions in part on time they have already waited, which we also observed in the subset of the mTurk sample that behaved economically. In another version of the task, we added an attention check to the wait phase of the delay. While that attention check further increased the proportion of subjects with predicted economic behaviors, it also removed the susceptibility to sunk costs. These findings have important implications for understanding how cognitive processes, such as the deployment of attention, are key to driving re-evaluation and susceptibility to sunk costs. (shrink)

In this essay, I show how Thomas Aquinas circumscribes epistemological questions concerning both the possibility and character of our knowledge of God within a larger eschatological framework that acknowledges the beatific vision as the ultimate good that we desire as well as the ultimate end for which we were created. Thus, knowledge of God is possible and actual on Aquinas's view because it is eternally rather than merely temporally indexed—that is, properly attributable to the blessed in heaven and only derivatively (...) attributable to persons of faith. I further argue that interpreting Aquinas's account of faith in the light of his account of the beatific vision allows us to carve out polemical space for the theologically realist claim that there can be and in fact is objectivity in our knowledge of God, whether that knowledge comes through faith (in this life) or the beatific vision (in the next life). (shrink)

The extent to which a HEC becomes involved with policy formation depends in large measure on the credibility the committee has within the institution. Although on the basis of training, insight, or experience the HEC is in an ideal position to formulate policy, premature involvement in this area can jeopardize the effectiveness of the HEC in other areas which are equally if not more important. To the extent that the HEC does engage in policy formation it must do so with (...) considerable political as well as ethical acumen. (shrink)

In this paper, I analyse and interpret Thomas Aquinas's account of faith in order to show how Thomistic faith is a veridical cognitive state that directs the mind to God, and consequently constitutes a distinct form of knowledge of God. By assenting to the revealed propositions of faith, and thereby forming true beliefs about God under the authority and guidance of God's grace, the possessor of faith comes to know or apprehend truly something about God, even if she fails to (...) ‘see’ or know fully the truth that she believes. A further task of the paper is to show how Thomistic faith qualifies as knowledge from a contemporary epistemological standpoint, insofar as it consists of true belief that is appropriately justified and warranted, by virtue of being supernaturally informed and generated. By expositing and defending this central claim – focusing specifically on faith as a form of knowledge – I show how Aquinas offers an epistemologically realist account of faith. (shrink)

This paper discusses certain parallels between the work of Jean Gebser, the European philosopher and student of consciousness, and A Course in Miracles , a contemporary spiritual system. More specifically, it 1) establishes parallels between Gebser’s conception of the ego, especially its basis in anger, and the ego according to ACIM, and 2) shows how a forgiveness exercise may lead to a time-free present, called in ACIM, “The Holy Instant.”.

In this essay, I assess Marilyn McCord Adams's important and provocative incarnation-centered approach to the problem of evil. In particular, I examine the central theological components of her approach: her novel but also problematic conceptions of creation, sin, redemption, grace, and eschatological consummation. My further goal is to use my critical analysis of Adams's approach in order to begin to articulate and defend an alternative incarnation-centered approach, based on a more classically orthodox conception of divine defeat of evil, which is (...) both immune to the criticisms I raise against Adams's approach and possesses a higher degree of explanatory power. (shrink)

This article discusses the process of empirical research on access to justice, explaining the procedure from data collection to analysis. Research into access to justice finds ways to render civil justice to citizens equitably. Reliable, non-anecdotal data is a prerequisite for useful empirical research into access to justice. Three international initiatives illustrate the reflection of access to justice in research projects. They are, the World Bank's Justice for the Poor Program, UNDP Commission on Legal Empowerment of the Poor, and the (...) Tilburg Microjustice Initiative. The most comprehensive empirical projects on access to justice are those sponsored at the national or sub-national level. Non-governmental drivers of broad-based data collection are other legal actors. This article discusses examples of data collection and evaluation in countries where research has generated data on civil justice. Finally, this article discusses barriers to access to justice, which cause exclusion. (shrink)

Many recent discussions of the identity and individuation of actions focus on attempts to find satisfactory answers to questions like, “When, if ever, is a shooting a killing?” Those who attempt to answer such questions divide themselves, on the whole, into two opposing groups. I. Thalberg has conveniently labelled the members of one group ‘unifiers’, and the members of the other group ‘multipliers’.The unifier account is commonly attributed to philosophers such as G. E. M. Anscombe and Donald Davidson. Proponents of (...) this account characteristically believe that many non-basic actions such as shootings, killings, etc., are identical with those basic actions by means of which the non-basic ones are performed. This position is indicated in the following remarks:… in moving her hand, the queen was doing something that caused the death of the king. These are two descriptions of the same event — the queen moved her hand in that way; she did something that caused the death of the king. Doing something that causes a death is identical with causing a death. But there is no distinction to be made between causing the death of a person and killing him. (shrink)

In this paper, I show how Thomas Aquinas's account of sensory cognition is undergirded by a strong commitment to direct realism. According to the specific form of direct realism I articulate and defend here, which I claim emerges from a proper study of Aquinas's account of sensory cognition, it is only by having sense experiences that possess definitive content--content that is isomorphic or formally identical with the sensible features of mind-independent reality--that we can be credited with occupying world-intending sensory states, (...) in which we see, hear, taste, touch, and smell objective aspects or features of the world itself. Thus, it is by virtue of possessing the requisite content that the veridical sensations or perceptions we enjoy and possess bear directly on the world, and thereby unite us to the world. In defending this claim, I exposit what I take to be the most important features of Aquinas's account of sensory cognition: most notably, the operation of the external senses, and secondarily, the role of the common sense and phantasms. Interpreting Aquinas in the right light allows us better to understand and appreciate his account of sensory cognition as well as the nature and benefits of direct realism itself. (shrink)

This paper argues that the approach to questions of authority, legitimacy, and personal identity characteristic of contemporary European law presents a paradox. The power of the legal project that emerged after the French Revolution lay in its deployment of the notion of abstract legal subjectivity to challenge claimed authority. Much is made of the public law dimensions of this revolutionary moment—the creation of political constitutions establishing national citizenship and human rights standards. But the transposition of abstract legal subjectivity into the (...) private law through national social constitutions like Civil Codes has been far less successful.legal subjectivity in public law regimes necessarily privileges some personal identities over others in its construction of citizenship. These privileged identities of public law citizenship limit how legal subjects can express their identities in the private law. The paper proposes an alternative, pluralist, theorization of the diverse, iterative character of everyday human interaction that gives content to the idea of legal subjectivity in the private law. It seeks to reconcile a public law of abstract, unitary citizenship with a private law of plural legal subjectivities in a manner that advances the project of democratic constitutionalism. (shrink)

In this article, I advance what I think is a more theologically robust and informed free-will defense, which allows me to address the problem of evil in a more theologically robust and informed way. In doing so, however, I do not claim to offer a comprehensive response to the problem of evil, or full-blown "theodicy"; instead, I offer a partial response, which I place in the service of a full-blown theodicy. Moreover, my own approach is explicitly Thomistic, insofar as I (...) formulate much of it drawing on Thomas Aquinas's own formulations of the doctrines of original justice and original sin, or the human being as created and fallen. Structurally, the article consists of three main sections. In first section, I consider and critique a recent, expanded free-will defense offered by Peter van Inwagen, which also incorporates the doctrines of creation and the Fall. I then introduce key aspects of Aquinas's own thought in order to make the requisite improvements to this approach. In the second section of the article, I consider some main objections to my own Thomistic approach, as I will have formulated it so far: in particular, that the doctrines of original justice and original sin are unintelligible from the standpoints of moral psychology and evolutionary biology. I also begin to consider the objection that there is no intelligible way of explaining the transmission of original sin. In the third and final section of the article, I respond to these objections, offering a final defense of my central claim that the free-will defense is best served when it is wedded with a specifically Thomistic construal of the human being as originally created in a state of original justice, but now subject to defects (both bodily and spiritual) that are the inherited consequences of original sin. (shrink)

Excerpt from Science and Ethics: Being a Series of Six Lectures Delivered Under the Auspices of the Natural Law Research League And abroad (germany, France, America, but although within the circumscribed limits of these lectures I have not. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst (...) repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)