This article examines the theology of Charles Journet in light of the Second Vatican Council's teaching on sacerdotal and episcopal character. Journet's theology is placed in dialogue with the teaching of the Council and subsequent questions that have resulted from it, from three overlapping perspectives. First, Journet's theology of Orders, especially as articulated in his celebrated work The Church of the Word Incarnate, is presented. Second, in light of his theology of Orders, the content of Cardinal Journet's written submission on (...) the draft of Presbyterorum Ordinis during the final session of the Council is brought to light. Finally, Journet's own reflections on Lumen Gentium are examined for the sake of further pinpointing his own position on sacerdotal character in relation to the teaching of the Council. This article seeks to highlight the value that Journet's thought has in its own right for probing contemporary theological questions and, additionally, to draw attention to his role and presence at the final session of the Second Vatican Council. Journet's presence and role at the Council have, heretofore, been largely untreated by Anglo-American theologians. (shrink)

Many think that Pascal’s Wager is a hopeless failure. A primary reason for this is because a number of challenging objections have been raised to the wager, including the “many gods” objection and the “mixed strategy” objection. We argue that both objections are formal, but not substantive, problems for the wager, and that they both fail for the same reason. We then respond to additional objections to the wager. We show how a version of Pascalian reasoning succeeds, giving us a (...) reason to pay special attention to the infinite consequences of our actions. (shrink)

In Christ and the Cosmos Keith Ward hopes to “reformulate” the conciliar statements of the Trinity and Incarnation since they cannot serve our post-Enlightenment, scientific age. I dispute Ward’s motivation, noting that the differences in perspective to which he points may not be as radical as he supposes. And his “reformulation” has worrisome consequences. I am especially concerned at his point that Jesus, while very special and perfectly good, is only human. This undermines free will theodicy, and, much more troubling, (...) makes global Christian practice for two millennia idolatry. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"The Fittest Man in the Kingdom":Thomas Reid and the Glasgow Chair of Moral PhilosophyPaul Wood (bio)Paul Wood Paul Wood is at the Department of History, University of Victoria, PO Box 3045, MS 7381, Victoria BC V8W 3P4 Canada. email: [email protected] August 1996Revised January 1997Notes. An earlier version of this paper was delivered at a plenary session of the 23rd International Hume Conference held at the University of Nottingham. For (...) comments and/or references, the author wishes to thank Roger Emerson, Carol Gibson-Wood, Knud Haakonssen, Ian Simpson Ross, Stephen Snobelen, M. A. Stewart, and the anonymous Hume Studies referees. For permission to cite and quote from manuscripts, he is grateful to the Keeper of the Manuscripts of Scotland as well as to the Librarians of Aberdeen University Library, Edinburgh University Library, Glasgow University Archives and Business Records Centre, Glasgow University Library (Department of Special Collections), the Mitchell Library Glasgow, and Dr. Williams' Library.1. Although little information survives regarding Law's teaching, we do know that he discussed Pufendorf in his classes; see Christine Mary King [Shepherd], "Philosophy and Science in the Arts Curriculum of the Scottish Universities in the Seventeenth Century," (Unpublished Ph.D. Dissertation, University of Edinburgh, 1974), 177. Carmichael's edition of Pufendorf first appeared in Glasgow in 1718, and a second edition was published in Edinburgh in 1724 while Hume was still a student there.2. The surviving correspondence between the two men from this period is to be found in The Letters of David Hume, ed. J.Y.T. Greig, 2 vols. (Oxford: Clarendon Press, 1932), I 32-35; 36-40; 45-48 (hereafter abbreviated as HL).3. The first detailed discussion of the 1745 election appeared in the introduction to David Hume, A Letter from a Gentleman to His Friend in Edinburgh, edited by Ernest C. Mossner and John V. Price (Edinburgh: Edinburgh University Press, 1967). This account has recently been challenged in Roger L. Emerson, "The 'Affair' at Edinburgh and the 'Project' at Glasgow: The Politics of Hume's Attempts to become a Professor," in Hume and Hume's Connexions, edited by M. A. Stewart and John P. Wright (Edinburgh: Edinburgh University Press, 1994), 1-22; and M. A. Stewart, The Kirk and the Infidel (Lancaster: Lancaster University Publications Office, 1995). For historically sensitive contextual analysis of Hume's philosophical relations with Hutcheson, see inter alia James Moore, "Hume and Hutcheson," in Stewart and Wright, 23-57, and M. A. Stewart, Warmth in the Cause of Virtue (Edinburgh: Edinburgh University Press, forthcoming).4. In January 1752, "Mr. Smith read an Account of some of Mr. David Hume's Essays on Commerce" to the Society, and Hume was elected a member in 1753; see Notices and Documents Illustrative of the Literary History of Glasgow, During the Greater Part of Last Century, edited by W. J. Duncan (Glasgow: T. D. Morison, 1886), 132-133. Hume's failed candidacy is discussed in Emerson, "The 'Affair' at Edinburgh," 14-16, and Ian Simpson Ross, The Life of Adam Smith (Oxford: Clarendon Press, 1995), 112-113. Smith's Glasgow colleague from 1751 to 1755, William Cullen, was also sympathetic to Hume's philosophy, as was John Millar, who was elected Professor of Law in 1761. On Cullen and Hume see J.R.R. Christie, "Ether and the Science of Chemistry: 1740-1790," in Conceptions of Ether: Studies in the History of Ether Theories 1740-1900, edited by G. N. Cantor and M.J.S. Hodge (Cambridge: Cambridge University Press, 1981), 90-96.5. David Hume to William Strahan, 26 October 1775, HL II 301.6. See, for example, The Works of Thomas Reid, D.D., edited by Sir William Hamilton, 4th ed. (Edinburgh: Maclachlan and Stewart, 1854), 30n; James McCosh, The Scottish Philosophy, Biographical, Expository, Critical, from Hutcheson to Hamilton (London: Macmillan, 1875), 36; James Veitch, "Philosophy in the Scottish Universities," Mind 2 (1877): 207-234 (209).7. John Rae, Life of Adam Smith (London and New York: Macmillan, 1895); William Robert Scott, Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy (Cambridge: Cambridge University Press, 1900); idem., Adam Smith as Student and Professor (Glasgow: Jackson... (shrink)

What is the point of language? If we begin with that abstract question, we may be tempted towards a high-minded answer: “People say things to get other people to come to know things that they didn't know before” (Stalnaker, 2002, 703). The point is truth, knowledge, communication. If we begin with a concrete question, “What has language to do with race?” we find a different point: to attack, spread hatred, create racial hierarchy. The mere practice of racial categorization is controversial: (...) are race terms natural or social kind terms? What does categorization do to the categorized? (Outlaw, 1990; Omi and Winant, 1994; Appiah, 1996; Andreason, 1998; Kitcher, 1999; Zack, 2002; Haslanger, 2008; Glasgow, 2009). But there is worse than mere categorization to contend with. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"The Fittest Man in the Kingdom":Thomas Reid and the Glasgow Chair of Moral PhilosophyPaul Wood (bio)Paul Wood Paul Wood is at the Department of History, University of Victoria, PO Box 3045, MS 7381, Victoria BC V8W 3P4 Canada. email: [email protected] August 1996Revised January 1997Notes. An earlier version of this paper was delivered at a plenary session of the 23rd International Hume Conference held at the University of Nottingham. For (...) comments and/or references, the author wishes to thank Roger Emerson, Carol Gibson-Wood, Knud Haakonssen, Ian Simpson Ross, Stephen Snobelen, M. A. Stewart, and the anonymous Hume Studies referees. For permission to cite and quote from manuscripts, he is grateful to the Keeper of the Manuscripts of Scotland as well as to the Librarians of Aberdeen University Library, Edinburgh University Library, Glasgow University Archives and Business Records Centre, Glasgow University Library (Department of Special Collections), the Mitchell Library Glasgow, and Dr. Williams' Library.1. Although little information survives regarding Law's teaching, we do know that he discussed Pufendorf in his classes; see Christine Mary King [Shepherd], "Philosophy and Science in the Arts Curriculum of the Scottish Universities in the Seventeenth Century," (Unpublished Ph.D. Dissertation, University of Edinburgh, 1974), 177. Carmichael's edition of Pufendorf first appeared in Glasgow in 1718, and a second edition was published in Edinburgh in 1724 while Hume was still a student there.2. The surviving correspondence between the two men from this period is to be found in The Letters of David Hume, ed. J.Y.T. Greig, 2 vols. (Oxford: Clarendon Press, 1932), I 32-35; 36-40; 45-48 (hereafter abbreviated as HL).3. The first detailed discussion of the 1745 election appeared in the introduction to David Hume, A Letter from a Gentleman to His Friend in Edinburgh, edited by Ernest C. Mossner and John V. Price (Edinburgh: Edinburgh University Press, 1967). This account has recently been challenged in Roger L. Emerson, "The 'Affair' at Edinburgh and the 'Project' at Glasgow: The Politics of Hume's Attempts to become a Professor," in Hume and Hume's Connexions, edited by M. A. Stewart and John P. Wright (Edinburgh: Edinburgh University Press, 1994), 1-22; and M. A. Stewart, The Kirk and the Infidel (Lancaster: Lancaster University Publications Office, 1995). For historically sensitive contextual analysis of Hume's philosophical relations with Hutcheson, see inter alia James Moore, "Hume and Hutcheson," in Stewart and Wright, 23-57, and M. A. Stewart, Warmth in the Cause of Virtue (Edinburgh: Edinburgh University Press, forthcoming).4. In January 1752, "Mr. Smith read an Account of some of Mr. David Hume's Essays on Commerce" to the Society, and Hume was elected a member in 1753; see Notices and Documents Illustrative of the Literary History of Glasgow, During the Greater Part of Last Century, edited by W. J. Duncan (Glasgow: T. D. Morison, 1886), 132-133. Hume's failed candidacy is discussed in Emerson, "The 'Affair' at Edinburgh," 14-16, and Ian Simpson Ross, The Life of Adam Smith (Oxford: Clarendon Press, 1995), 112-113. Smith's Glasgow colleague from 1751 to 1755, William Cullen, was also sympathetic to Hume's philosophy, as was John Millar, who was elected Professor of Law in 1761. On Cullen and Hume see J.R.R. Christie, "Ether and the Science of Chemistry: 1740-1790," in Conceptions of Ether: Studies in the History of Ether Theories 1740-1900, edited by G. N. Cantor and M.J.S. Hodge (Cambridge: Cambridge University Press, 1981), 90-96.5. David Hume to William Strahan, 26 October 1775, HL II 301.6. See, for example, The Works of Thomas Reid, D.D., edited by Sir William Hamilton, 4th ed. (Edinburgh: Maclachlan and Stewart, 1854), 30n; James McCosh, The Scottish Philosophy, Biographical, Expository, Critical, from Hutcheson to Hamilton (London: Macmillan, 1875), 36; James Veitch, "Philosophy in the Scottish Universities," Mind 2 (1877): 207-234 (209).7. John Rae, Life of Adam Smith (London and New York: Macmillan, 1895); William Robert Scott, Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy (Cambridge: Cambridge University Press, 1900); idem., Adam Smith as Student and Professor (Glasgow: Jackson... (shrink)

We defend the view of some feminist writers that the notion of silencing has to be taken seriously in discussions of free speech. We assume that what ought to be meant by ‘speech’, in the context ‘free speech’, is whatever it is that a correct justification of the right to free speech justifies one in protecting. And we argue that what one ought to mean includes illocution, in the sense of J.L. Austin.

The distinction at the heart of Kant's philosophy is a metaphysical distinction: things in themselves are substances, bearers of intrinsic properties; phenomena are relational properties of substances. Kant says that things as we know them are composed "entirely of relations", by which he means forces. Kant's claim that we have no knowledge of things in themselves is not idealism, but humility: we have no knowledge of the intrinsic properties of substances. Kant has an empiricist starting-point. Human beings are receptive creatures. (...) We must be affected by the things of which we come to have knowledge. Kant believes that humility follows from this fact of receptivity. Humility does follow from receptivity, once a further premise is supplied. Kant believes that relational properties, causal powers in particular, are not reducible to intrinsic properties, and that intrinsic properties are therefore causally inert. Receptivity implies that we can have knowledge only of what can affect us. Irreducibility implies, in Kant's view, that intrinsic properties cannot affect us. Humility follows from these. This interpretation finds support in a range of critical and pre-critical writings, but there is a special focus on an early anti-Leibnizian argument for irreducibility that has considerable philosophical merit. One advantage of this interpretation is that the following famous contradiction is dissolved: things in themselves exist, and are the causes of phenomena, and we have no knowledge of them as they are in themselves. Moreover Kant's scientific realism, surprising on an idealist interpretation, makes sense. It does not conflict with Kant's claim that he makes all the qualities secondary--he means that he makes them powers, or in Locke's terms, tertiary qualities. Kant's "primary"/secondary quality distinction is superior to widely accepted alternatives, and his application of the irreducibility argument to the primary qualities challenges some current orthodoxies. Kant's commitment to the unobservables of science is permitted by his understanding of receptivity: we can have knowledge of anything that can affect us. Kant's scientific realism, and his humility, thus have a common source. (shrink)

A first in English, this book engages with the ways in which Hegel and Sartre answer the difficult questions: What is it to be human? What place do we have in the world? How should we live? What can we be?

Introduction: Conversion and the practice of transformation -- The philosophical structure of Jonathan Edwards's religious affections -- Habit, habit change, and conversion in C.S. Peirce -- Reconstructing faith : religious overcoming in Dewey's pragmatism -- Transforming obligation in William James -- Dwelling in absence: the reflective origin of conversion -- Creative transformation : the work of conversion -- The evasion of conversion in recent American philosophy.

Quantum physics is believed to be the fundamental theory underlying our understanding of the physical universe. However, it is based on concepts and principles that have always been difficult to understand and controversial in their interpretation. This book aims to explain these issues using a minimum of technical language and mathematics. After a brief introduction to the ideas of quantum physics, the problems of interpretation are identified and explained. The rest of the book surveys, describes and criticises a range of (...) suggestions that have been made with the aim of resolving these problems; these include the traditional, or 'Copenhagen' interpretation, the possible role of the conscious mind in measurement, and the postulate of parallel universes. This new edition has been revised throughout to take into account developments in this field over the past fifteen years, including the idea of 'consistent histories' to which a completely new chapter is devoted. (shrink)

If, as many suppose, pornography changes people, a question arises as to how.1 One answer to this question offers a grand and noble vision. Inspired by the idea that pornography is speech, and inspired by a certain liberal ideal about the point of speech in political life, some theorists say that pornography contributes to that liberal ideal: pornography, even at its most violent and misogynistic, and even at its most harmful, is political speech that aims to express certain views about (...) the good life, 2aims to persuade its consumers of a certain political point of view—and to some extent succeeds in persuading them. Ronald Dworkin suggests that the pornographer contributes to the ‘moral environment, by expressing his political or social convictions or tastes or prejudices informally’, that pornography ‘seeks to deliver’ a ‘message’ , that it reflects the ‘opinion’ that ‘women are submissive, or enjoy being dominated, or should be treated as if they did’, that it is comparable to speech ‘advocating that women occupy inferior roles’.3 Pornography on this view is political speech that aims to persuade its listeners of the truth of certain ideas about women, and of course ‘the government must leave to the people the evaluation of ideas’.4 Another answer offers a vision that is not grand and noble, but thoroughly reductive. Pornography is not politically persuasive speech, but speech that works by a process of psychological conditioning. This view seems common enough in the social science literature. Consider, for example, this description of an early experiment, from a time that pre-dates contemporary political debate. (shrink)

This chapter sets forth a general theory of gender stratification. While both biological and ideological variables are taken into account, the emphasis is structural: It is proposed that the major independent variable affecting sexual inequality is each sex's economic power, understood as relative control over the means of production and allocation of surplus. For women, relative economic power is seen as varying-and not always in the same direction-at a variety of micro- and macrolevels, ranging from the household to the state. (...) A series of propositions links the antecedents of women's relative economic power, the interrelationship between economic and other forms of power, and the forms of privilege and opportunity into which each gender can translate its relative power. (shrink)

Kant argued that we have no knowledge of things in themselves, no knowledge of the intrinsic properties of things, a thesis that is not idealism but epistemic humility. David Lewis agrees (in 'Ramseyan Humility'), but for Ramseyan reasons rather than Kantian. I compare the doctrines of Ramseyan and Kantian humility, and argue that Lewis's contextualist strategy for rescuing knowledge from the sceptic (proposed elsewhere) should also rescue knowledge of things in themselves. The rescue would not be complete: for knowledge of (...) things in themselves would remain elusive. (shrink)

Starting at the beginning: what's so good about being good? -- Theological ethics: where does morality come from? -- Cultural views of morality: why can't we make up our own moral rules for ourselves? -- Making ethical decisions: when I'm in a moral dilemma, what do I do? -- Abortion: how can you say that a pregnant seventeen-year-old, for whom having the baby will ruin her life, is doing something wrong by having an abortion? -- Reproductive technologies: what do you (...) say to infertile couples about the hi-tech ways to have a baby? -- Genetics and biotechnology: what do you tell couples who want to use biotechnology to produce designer children? -- Death, dying, and assisted suicide: don't people have a fundamental right to die? -- Capital punishment: isn't the death penalty a barbaric holdover from uncivilized cultures that should be done away with today? -- War and morality: in view of the Bible's teaching to love your enemies, why isn't every Christian a pacifist? -- Sexual ethics: shouldn't people be able to love and have sex with whomever they choose? -- Christian ethics, economics, and the workplace: how does my work connect to my spiritual life and my service to God? (shrink)

Argues that the only way to understand the Confucian vision of the consummate moral life is to take the tradition on its own terms.

Descartes and the last Scholastics: objections and replies -- Descartes and the Scotists -- Ideas, before and after Descartes -- The Cartesian destiny of form and matter -- Descartes, Basso, and Toletus: three kinds of Corpuscularians -- Scholastics and the new astronomy on the substance of the heavens -- Descartes and the Jesuits of La Fleche: the Eucharist -- Condemnations of Cartesianism: the extension and unity of the universe -- Cartesians, Gassendists, and censorship -- The cogito in the seventeenth century.

Rae Langton offers a new interpretation and defense of Kant's doctrine of things in themselves. Kant distinguishes things in themselves from phenomena, and in so doing he makes a metaphysical distinction between intrinsic and relational properties of substances. Langton argues that his claim that we have no knowledge of things in themselves is not idealism, but epistemic humility: we have no knowledge of the intrinsic properties of substances. This interpretation vindicates Kant's scientific realism, and shows his primary/secondary quality distinction to (...) be superior even to modern-day competitors. And it answers the famous charge that Kant's tale of things in themselves is one that makes itself untellable. (shrink)

Philosopher Kings? The Adjudication of Conflicting Human Rights and Social Values, by George C. Christie, examines the attempts by courts to sort out conflicts involving freedom of expression, including religious expression, on the one hand, and rights to privacy and other important social values on the other. It approaches the subject from a comparative perspective, using principally cases decided by European and United States courts. A significant part of this book analyzes conflicts between freedom of expression and the right to (...) privacy. In a world in which, freedom of expression and privacy are said to be of equal value, the book explores whether it is possible to develop, through case-by-case adjudication, a legal regime which can give clear direction as to what expression is or is not permitted. Otherwise, if such a regime proves impossible, in the guise of recognizing the equal value of expression and privacy, privacy may become de facto the preferred value. (shrink)

Something could be round even if it were the only thing in the universe, unaccompanied by anything distinct from itself. Jaegwon Kim once suggested that we define an intrinsic property as one that can belong to something unaccompanied. Wrong: unaccompaniment itself is not intrinsic, yet it can belong to something unaccompanied. But there is a better Kim-style definition. Say that P is independent of accompaniment iff four different cases are possible: something accompanied may have P or lack P, something unaccompanied (...) may have P or lack P. P is basic intrinsic iff (1) P and not-P are nondisjunctive and contingent, and (2) P is independent of accompaniment. Two things (actual or possible) are duplicates iff they have exactly the same basic intrinsic properties. P is intrinsic iff no two duplicates differ with respect to P. (shrink)

Rae Langton here draws together her ground-breaking and contentious work on pornography and objectification. She shows how women come to be objectified -- made subordinate and treated as things -- and she argues for the controversial feminist conclusions that pornography subordinates and silences women, and women have rights against pornography.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Women in TibetRae Erin DachilleWomen in Tibet. Edited by Janet Gyatso and Hanna Havnevik. New York: Columbia University Press, 2005. 436 pp.Empowerment, transcendence, and the performance of identity are common themes in the study of gender and religion across cultures. As these themes are elucidated across cultures and in different historical moments, they are troubled by a persistent refusal of gender as a category of enduring symbolic and (...) real meaning by both historical and contemporary cultural actors. In the cases of Tibetan and Buddhist studies, the approach to womanhood as a category is repeatedly subsumed by concerns with religious or ethnic and political identity. This trend has forced many scholars to appeal to the symbolic realm of the iconic female or the construction of womanhood from sparse individual accounts as representative of an artificial subcultural entity. In response to the impasse created by these methods, the editors of Women in Tibet have chosen an approach that seeks to level the field. In doing so, they have produced a work that combines textual and anthropological projects aimed at recovering the specificities of lived womanhood across a range of historical moments. Allying themselves with a historical versus a feminist agenda, they succeed in laying the groundwork for a new approach to the study of womanhood.This approach surveys the vast artillery of historically embedded social dynamics available for Tibetan women to emulate, embody, or resist. In the diversity of their selections, Gyatso and Havnevik intentionally leave room for the possibility that women continue to perform as historical actors in spite of as well as because of their association with womanhood and the disempowering social and religious stereotypes attached to it. In leaving this issue open-ended, the editors sustain the tension between approaches that locate "specifically female" elements within traditions and those that posit the category of womanhood to be subservient to other cultural categories and phenomena. Exploring the participation of women in lineages as diverse as the oracular described by Hildegard Diemberger, the medical addressed by Tashi Tsering, and the imperial aristocratic presented by Helga Uebach, the essays in this volume represent an oscillation in the perceived relevance of femaleness. Inconsistency in the priority of the category of womanhood in historical interpretation reflects fluctuating attitudes on the part of Tibetans themselves as well as of European and American scholars as interpreters of the region's religious, social, and political realities.Asceticism in particular has been a highly charged site for the exploration of these themes in both Buddhist and Christian studies, along with determining the specific nature of female monasticism. As an instance of the deliberate embrace of a social category thriving upon the confluence of the ideal and the marginal, asceticism provides a lens for considering the ways in which women exploited opportunities to survive and excel spiritually and socially, often in spite [End Page 172] of female embodiment. Several of the authors in this volume address the tension between the socially sanctioned spaces for female asceticism within the nunnery or hermitage and the identities that individuals and communities of female ascetics strive to inhabit. Kurtis Schaeffer, for example, presents the tensions operating within acts of ascetic self-clarification in the autobiography of the medieval Tibetan hermitess Orgyan Chokyi. This account provides a rare glimpse of a historical woman defining her marginality and femaleness in relationship to Buddhist notions of suffering. Schaeffer reminds the reader that even from the hermetically sealed space of the cave, social, geographic, and historical elements play a fundamental role in constructing an individual's narrative identity and conditioning the terms of her self-realization.Charlene Makley's astute observations on the identity of nuns in contemporary Amdo taps into the various power dynamics at play in the social construction of nuns as parasitic, marginal, and dispensable members of the Labrang community. These acts of identification occur in the enduring and influential discursive field of gossip centered upon the "inappropriate otherness" of female monastics and their rumored failure to perfectly embody what Makley, following Charles Keyes, terms the "third gender" of celibate monasticism. Makley uncovers the powerful signifiers of the body of the nun in this geographical and historical context as... (shrink)

School psychologists often break confidentiality if confronted with risky adolescent behavior. Members of the National Association of School Psychologists ( N = 78) responded to a survey containing a vignette describing an adolescent engaging in risky behaviors and rated the degree to which it is ethical to break confidentiality for behaviors of varying frequency, intensity, and duration. Respondents generally found it ethical to break confidentiality when risky adolescent behaviors became more dangerous or potentially harmful, although there was considerable variability between (...) respondents. Significant gender effects were found between male and female respondents for alcohol use, and a significant Form Type (i.e., male or female vignette) Frequency/Duration interaction was observed for antisocial behaviors. School psychologists could benefit from further training in ethical decision making because these ethical dilemmas are not always clear-cut. (shrink)

Did God give things 'accidental powers not rooted in their natures', powers not rooted in intrinsic properties? For Leibniz, no. For Locke, the answer is disputed. On a voluntarist reading, yes, secondary and tertiary qualities are superadded (Margaret Wilson). On a mechanist reading, no, as for Leibniz (Michael Ayers). Since Locke viewed these qualities as relational, his view of relations ought to bear on the dispute. Locke said relation is 'not contained in the real existence of things'. Bennett says Locke (...) means relations are reducible (as Leibniz thought), which supports the mechanist reading. Bennett is mistaken: Locke means relations are irreducible, in harmony with his voluntarism. (shrink)

What, if anything, has faith to do with intention? By ‘faith’ I have in mind the attitude described by William James: Suppose … that I am climbing in the Alps, and have had the illluck to work myself into a position from which the only escape is by a terrible leap. Being without similar experience, I have no evidence of my ability to perform it successfully; but hope and confidence in myself make me sure I shall not miss my aim, (...) and nerve my feet to execute what without those subjective emotions would perhaps have been impossible. But suppose that, on the contrary, the emotions of fear and mistrust preponderate; or suppose that…I feel it would be sinful to act upon an assumption unverified by previous experience,—why, then I shall hesitate so long that at last, exhausted and trembling, and launching myself in a moment of despair, I miss my foothold and roll into the abyss.… There are then cases where faith creates its own verification. Believe, and you shall be right, for you shall save yourself; doubt, and you shall again be right, for you shall perish. (shrink)

This paper suggests that Lenski's classification of agrarian societies into simple versus advanced, based on the use of iron in the latter, obscures important variations in the gender division of labor and the level of gender stratification. In particular, his categories lump the gender egalitarian irrigated rice societies of Southeast Asia with the great majority of agrarian societies, which are strongly patriarchal. Based on my general theory of gender stratification and experience coding and analyzing gender stratification in the ethnographic databases (...) and fieldwork in 39 countries worldwide, I propose a three-category alternative. First, agrarian societies are divided according to the technological criterion of irrigation into dry (rain-fed) and wet (irrigated rice) categories. This distinguishes two gender divisions of labor: a male farming system in dry agrarian and an "everybody works" system in labor-intensive rice cultivation, in which women are important in production. Second, irrigated rice societies are divided into patri-oriented-male advantage and those neutral to positive for women, based on the nature of the kinship system. This distinguishes the gender egalitarian Southeast Asian wet rice societies from the highly gender stratified majority of irrigated rice societies. Furthermore, these distinctions in gender equality are predicted by my gender stratification theory. (shrink)

We concur that basic research on the use of CNS grafts is needed. Two important model systems for functional studies of grafts are ignored by Stein & Glasier. In the first, reproductive function is restored in hypogonadal mice by transplantation of GnRH-synthesizing neurons. In the second, circadian rhythmicity is restored by transplantation of the suprachiasmatic nucleus.

This paperback edition is fully updated with new chapters on the livestoick crisis, fishing and BSE and a layman's guide introduction to philosophical concepts, ...

Christie is a member of the Department of Religious Studies at Baldwin-Wallace College, Cleveland, Ohio (U.S.A.).