PurposeThe purpose of this paper is to present a preliminary analysis of age and gender across a number of questions asked in a survey of ethical attitudes of professionals in the information and communication technology industry in Australia. While a large number of demographic questions regarding ethics and regulation, only those concerning age and gender are examined here.Design/methodology/approachAn online survey was conducted of the ICT workplace in Australia. The results were analyzed using SPSS.FindingsThere are some significant differences across the generations (...) as well between the genders. Gen Y is different when compared to the others on how important ethical regulations ought to be. Gen Y thinks that ethical regulations ought to be less important. When gender was examined it was clear that males thought that ethical regulations ought to be significantly less important when compared with what females thought.Research limitations/implicationsWhile a larger sample size was desired, the consistency of the replies, when compared against a number of comparative populations, indicated that the replies we received were representative of the ICT workforce.Originality/valueThis paper raises many issues that demand greater care and attention be given when constructing new models of governing ethics within the Australian ICT workplace. (shrink)

The right to health was codified in Article 12 of the International Covenant on Economic, Social and Cultural Rights as an individual right, focusing on individual health services at the expense of public health systems. This article assesses the ways in which the individual human right to health has evolved to meet collective threats to the public's health. Despite its repeated expansions, the individual right to health remains normatively incapable of addressing the injurious societal ramifcations of economic globalization, advancing individual (...) rights to alleviate collective inequalities in underlying determinants of health. By examining modern changes to underlying determinants of health, this article concludes that responding to globalized health threats necessitates a collective right to public health. (shrink)

The development of a human right to water and sanitation under international law has created an imperative to implement human rights in water and sanitation policy. Through forty-three interviews with informants in international institutions, national governments, and non-governmental organizations, this research examines interpretations of this new human right in global governance, national policy, and local practice. Exploring obstacles to the implementation of rights-based water and sanitation policy, the authors analyze the limitations of translating international human rights into local water and (...) sanitation practice, concluding that system operators, utilities, and management boards remain largely unaffected by the changing public policy landscape for human rights realization. To understand the relevance of human rights standards to water and sanitation practitioners, this article frames a research agenda to ensure that human rights aspirations lead to public policy reforms and public health outcomes. (shrink)

The United Nations (UN) General Assembly High-Level Meeting (HLM) on pandemic prevention, preparedness and response (PPPR) was a missed opportunity to bring high-level commitment and momentum to the global governance of health emergencies. Intended to bring much-needed attention to a policy issue that is rapidly slipping down the international agenda, the fraught diplomacy among member states, lack of consensus on key issues, and weak UN Political Declaration in New York foreshadow a difficult road ahead for upcoming negotiations under the World (...) Health Organization (WHO) in Geneva. This column chronicles the evolving engagement of the UN in global health governance, examines the diplomatic process leading to the UN HLM on PPPR, and assesses the contributions and missed opportunities of its resulting Political Declaration. (shrink)

In this article we consider some of the implications of the UK Human Rights Act 1998 for nurses in practice. The Act has implications for all aspects of social life in Britain, particularly for health care. We provide an introduction to the discourse of rights in health care and discuss some aspects of four articles from the Act. The reciprocal relationship between rights and obligations prompted us to consider also the relationship between guidelines in the United Kingdom Central Council’s Code (...) of professional conduct and the requirements of the Human Rights Act 1998. We conclude with the recommendation that the new legislation should be welcomed for its potential to support good practice and to urge critical and reflective practice rather than as yet another burdensome bureaucratic imposition. (shrink)

This book is about an emotion constantly present in human culture and history: fear. It is also a book about literature and medicine, two areas of human endeavour that engage with fear most acutely. The essays in this volume explore fear in various literary and medical manifestations, in the Western World, from medieval to modern times. It is divided into two parts. The first part, Treating Fear, examines fear in medical history, and draws from theology, medicine, philosophy, and psychology, to (...) offer an account of how fear shifts in Western understanding from the Middle Ages to Modern times. The second part, Writing Fear, explores fear as a rhetorical and literary force, offering an account of how it is used and evoked in distinct literary periods and texts. This coherent and fascinating collection will appeal to medical historians, literary critics, cultural theorists, medical humanities' scholars and historians of the emotions. (shrink)

In this article we consider some of the implications of the UK Human Rights Act 1998 for nurses in practice. The Act has implications for all aspects of social life in Britain, particularly for health care. We provide an introduction to the discourse of rights in health care and discuss some aspects of four articles from the Act. The reciprocal relationship between rights and obligations prompted us to consider also the relationship between guidelines in the United Kingdom Central Council’s Code (...) of professional conduct and the requirements of the Human Rights Act 1998. We conclude with the recommendation that the new legislation should be welcomed for its potential to support good practice and to urge critical and reflective practice rather than as yet another burdensome bureaucratic imposition. (shrink)

This is a pivotal moment in the global governance response to pandemic threats, with crucial global health law reforms being undertaken simultaneously in the coming years: the revision of the International Health Regulations, the implementation of the GHSA Legal Preparedness Action Package, and the negotiation of a new Pandemic Treaty. Rather than looking at these reforms in isolation, it will be necessary to examine how they fit together, considering: how these reforms can complement each other to support pandemic prevention, preparedness, (...) and response; what financing mechanisms are necessary to ensure sustainable health governance; and why vital norms of equity, social justice, and human rights must underpin this new global health system. (shrink)

Daydreaming appears to have a complex relationship with life satisfaction and happiness. Here we demonstrate that the facets of daydreaming that predict life satisfaction differ between men and women , that the content of daydreams tends to be social others , and that who we daydream about influences the relation between daydreaming and happiness variables like life satisfaction, loneliness, and perceived social support . Specifically, daydreaming about people not close to us predicts more loneliness and less perceived social support, whereas (...) daydreaming about close others predicts greater life satisfaction. Importantly, these patterns hold even when actual social network depth and breadth are statistically controlled, although these associations tend to be small in magnitude. Individual differences and the content of daydreams are thus important to consider when examining how happiness relates to spontaneous thoughts. (shrink)

Domestic litigation has become a principal strategy for realizing international treaty obligations for the human right to health, providing causes of action for the public’s health and empowering individuals to raise human rights claims for HIV prevention, treatment, and care. In the past 15 years, advocates have laid the groundwork on which a rapidly expanding enforcement paradigm has arisen at the intersection of human rights litigation and HIV/AIDS policy. As this enforcement develops across multiple countries, human rights are translated from (...) principle to practice in the global response to HIV/AIDS, transforming aspirational declarations into justiciable obligations and implementing human rights through national policies and programs. (shrink)

Domestic litigation has become a principal strategy for realizing international treaty obligations for the human right to health, providing causes of action for the public’s health and empowering individuals to raise human rights claims for HIV prevention, treatment, and care. In the past 15 years, advocates have laid the groundwork on which a rapidly expanding enforcement paradigm has arisen at the intersection of human rights litigation and HIV/AIDS policy. As this enforcement develops across multiple countries, human rights are translated from (...) principle to practice in the global response to HIV/AIDS, transforming aspirational declarations into justiciable obligations and implementing human rights through national policies and programs. (shrink)

Two things are often said about Aristotle's treatment of time in the Physics. First, that Aristotle's considered view of time is intrinsically tied to a language of temporal passage heavily dependent on the A-series. As such Aristotle's understanding of time is plagued with the perplexities that the A-series generates. Second, that the series of puzzles that Aristotle treats in IV.10, leading to the conclusion that time is non-existent, are left unanswered by Aristotle. Instead after presenting the puzzles having to do (...) with whether time is, Aristotle cannot move fast enough to his treatment of what time is, leaving the puzzles unresolved. This paper looks at these two issues together. The thesis is that the puzzles about the existence of time discussed by Aristotle at IV.10 are generated by a particularly naive version of the A-theory. Further, although Aristotle's answer to what time is incorporates elements of an A-theory of time, it manages to avoid just those particular puzzles discussed in IV.10 leading to the conclusion of time's non-existence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Aristotle as A-Theorist:Overcoming the Myth of PassageJacqueline Mariña and Franklin MasonTwo things are often said about Aristotle's treatment of time in the Physics. First, that Aristotle's considered view of time is intrinsically tied to a language of temporal passage heavily dependent on the A-series.1 As such Aristotle's understanding of time is plagued with the perplexities that the A-series generates.2 Second, that the series of puzzles that Aristotle treats in (...) IV. 10, leading to the conclusion that time is non-existent, are left unanswered by Aristotle.3 [End Page 169] Instead, after presenting the puzzles having to do with whether time is, Aristotle cannot move fast enough to his treatment of what time is, leaving the puzzles unresolved.4 In this paper we would like to look at these two issues together. Our thesis is that the puzzles about the existence of time discussed by Aristotle at IV.10 are generated by a particularly naïve version of the A-theory. Further, although Aristotle's answer to what time is incorporates elements of an A-theory of time, it manages to avoid just those particular puzzles discussed in IV. 10 leading to the conclusion of time's non-existence.Our discussion is divided into three parts. First we provide an analysis of the puzzles raised by means of the commonplace ideas () mentioned by Aristotle at 217 b 31. This analysis will reveal that the puzzles are the consequence of a hypostatization of time, that is, the naïve notion that time has metaphysical status in its own right, in the way that a substance has, for instance. The hypostatization of time is what results when we ask questions concerning when the now exists and when the now ceases to be. We argue that these are questions that arise when the present is thought of as something that becomes, that is, that surges forward through history. Moreover, the problems brought to light by these puzzles are not left unresolved by Aristotle. Rather, Aristotle's considered view of time, piggybacking as it does on substances and their changes, would clearly avoid such a reification of time and hence the problems generated by it. In the second part of the paper we discuss Aristotle's view of the substrate of time, namely change, and show why Aristotle argues that change must be thought of as following a magnitude. Using our discussion in section 2 as our basis, in the third and final section we discuss the [End Page 170] significance of Aristotle's theory of time as that which results when we measure one change by another. Our discussion in sections 2 and 3 is geared towards an exploration of how Aristotle's own theory avoids a commitment to pure temporal becoming as real, that is, the idea that the now moves through a fixed continuum along which events are arranged in chronological order. The fact that this denial is an implication of his theory is closely linked to Aristotle's solution of the aporias in IV.10.1. TheThe arguments presented in IV.10 concern difficulties arising from common sense views of time. We will argue that these puzzles are the result of a reification of time. Resulting from naïve conceptions of time, they dissolve once these have been replaced by Aristotle's ensuing demystified account of the nature of time. Two things stand out as important in this regard. First, Aristotle's definition of time involves number, and as Aristotle notes at 223 a 22 ff., number exists only insofar as there is a soul that counts. That Aristotle conceives of time as involving a soul that counts should alert to us to the fact that Aristotle does not conceive of time as something that, of itself, marches along a preexisting continuum, first privileging one moment and then another. Second, insofar as the substratum of time is that which is countable in the before and after in change, time is, as it were, a characteristic of substances undergoing change and is not an explanatory condition of their changing. Time is not a necessary condition of change; but rather... (shrink)

The target article provides stimulating evidence for culture in cetaceans but does not provide a coherent theoretical framework. We argue that a complex, adaptive systems approach not only can provide such a framework but also can contribute advanced data analysis and simulation methods. For humpback whale songs, we suggest the framework of to model the observed spatio-temporal dynamics.

In the absence of centralized human rights leadership in an increasingly fragmented global health policy landscape, regional health offices have stepped forward to advance the rights-based approach to health. Reviewing the efforts of the Pan American Health Organization, this article explores the evolution of human rights in PAHO policy, assesses efforts to mainstream human rights in the Pan American Sanitary Bureau, and analyzes the future of the rights-based approach through regional health governance, providing lessons for other regional health offices and (...) global health institutions. This article explores PAHO's 15-year effort to mainstream human rights through PASB technical units, national capacity-building, the Inter-American human rights system, and the PAHO Directing Council. Through documentary analysis of PAHO policies and semi-structured interviews with key PASB stakeholders, the authors analyze the understandings and actions of policymakers and technical officers in implementing human rights through PAHO governance. Analyzing the themes arising from this narrative, the authors examine the structural role of secretariat leadership, state support, legal expertise, and technical unit commitment in facilitating a rights-based approach to the health in the Americas. Human rights are increasingly framing PAHO efforts, and this analysis of the structures underlying PAHO's approach provides an understanding of the institutional determinants of the rights-based approach to health, highlighting generalizable themes for the mainstreaming of human rights through regional health governance. With this regional-level understanding of health governance, future national-level research can begin to understand the causal forces linking regional human rights work with national policy reforms and public health outcomes. (shrink)

In the development of a rights-based approach to global health governance, international organizations have looked to human rights under international law as a basis for public health. Operationalizing human rights law through global health policy, the World Health Organization has faced obstacles in efforts to mainstream human rights across the WHO Secretariat. Without centralized human rights leadership in an increasingly fragmented global health policy landscape, regional health offices have sought to advance human rights in health governance and support states in (...) realizing a rights-based approach to health. Examining the efforts of the Pan American Health Organization, this article explores the evolution of human rights in PAHO policy, assesses the mainstreaming of human rights in the Pan American Sanitary Bureau, and analyzes the future of the rights-based approach through regional health governance. (shrink)

Elinor Mason draws on ethics and responsibility theory to present a pluralistic view of both wrongness and blameworthiness. Mason argues that our moral concepts, rightness and wrongness, must be connected to our responsibility concepts. But the connection is not simple. She identifies three different ways to be blameworthy, corresponding to different ways of acting wrongly. The paradigmatic way to be blameworthy is to act subjectively wrongly. Mason argues for an account of subjective obligation that is connected to (...) the notion of trying - to act rightly is try to do well by morality, to act wrongly (and to be blameworthy) is to fail to try hard enough. Trying involves understanding morality, those who do not grasp morality are in a different category. So agents might also be blameworthy for being oriented away from what really matters. In that case, agents are blameworthy in a different sense, the detached sense. Finally, we can become blameworthy by taking responsibility in cases where our agency is ambiguous. In the final section, Mason gives us an account of taking responsibility and agues that that is an important art of our responsibility practices. (shrink)

When we look around us, some things look “alive,” others do not. What is it to “look alive”—to perceive animacy? Empirical work supports the view that animacy is genuinely perceptual. We should construe perception of animacy as perception of agents and behavior. This proposal explains how static and dynamic animacy cues relate, and explains how animacy perception relates to social cognition more broadly. Animacy perception draws attention to objects that are apt to be well‐understood folk psychologically, enabling us to marshal (...) our folk psychological resources efficiently. (shrink)

What’s the difference between those psychological posits that are ‘me” and those that are not? Distinguishing between these psychological kinds is important in many domains, but an account of what the distinction consists in is challenging. I argue for Psychological Constructionism: those psychological posits that correspond to the kinds within folk psychology are personal, and those that don’t, aren’t. I suggest that only constructionism can answer a fundamental challenge in characterizing the personal level – the plurality problem. The things that (...) plausibly qualify as personal are motley. Other attempts at accounting for the personal level either cannot accommodate this plurality, or cannot explain what unifies the personal. Given arguments others have given for a pluralistic conception of folk psychology, constructionism explains and predicts this plurality in a systematic and unified way, thereby solving the plurality problem. (shrink)

How do we know about other minds on the basis of perception? The two most common answers to this question are that we literally perceive others’ mental states, or that we infer their mental states on the basis of perceiving something else. In this paper, I argue for a different answer. On my view, we don’t perceive mental states, and yet perceptual experiences often immediately justify mental state attributions. In a slogan: other minds are neither seen nor inferred. I argue (...) that this view offers the best explanation of our deeply equivocal intuitions about perception-based mental state attributions, and also holds substantial interest for the epistemology of perception more generally. (shrink)

Mason and McCall Smith's classic textbook discusses the relationship of medical practice and ethics with the operation of the law. The subjects covered include natural and assisted reproduction, the impact of modern genetics on medicine, medical confidentiality, consent to medical treatment, the use of resources and problems surrounding death in the new medical era. It is of significance to anyone with an interest in the ethical and legal practice of medicine.

Climate science denial results from ignorance and perpetuates ignorance about scientific facts and methods of inquiry. In this paper, I explore climate science denial as a type of active ignorance...

Quilty-Dunn et al. argue that deep convolutional neural networks (DCNNs) optimized for image classification exemplify structural disanalogies to human vision. A different kind of artificial vision – found in reinforcement-learning agents navigating artificial three-dimensional environments – can be expected to be more human-like. Recent work suggests that language-like representations substantially improves these agents’ performance, lending some indirect support to the language-of-thought hypothesis (LoTH).

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.3 (2001) 523-541 [Access article in PDF] Antiquarianism, the History of Objects, and the History of Art before Winckelmann Thomas DaCosta Kaufmann [Figures] To the Memory of Franklin LeVan Baumer. In light of postmodernist and poststructuralist trends in the humanities which have contested notions of originality and of authorship, it might seem surprising that one outstanding myth of the eighteenth century has (...) not yet been thoroughly challenged. This is the claim made by Johann Joachim Winckelmann in the foreword to the Geschichte der Kunst des Altertums, originally published in 1764, that he had created a new history of art which was distinct from a history of artists and also different from what had previously been written about antiquities (Altertümer): The history of the art of antiquity, which I have undertaken to write, is no mere account of the chronological order and change of art, but I take the word history in the wider sense, that it has in the Greek language, and my intention is to offer an attempt at a system.... But the essence of art is in every part the most eminent aim, in which the history of artists has little influence, and this [sort of history of artists], which has been compiled by others, is therefore not to be sought here... those who have treated antiquities, examine either only such where erudition was to be applied, or, if they speak of art, this happens in part with common eulogies, or their judgment is built on peculiar, false grounds. 1 [End Page 523]Wolf Lepenies once described this claim as one of the many foundational myths of the Enlightenment and presented instead some parallels between the writing of art history and natural history in the eighteenth century. 2 As interest in the historiography of art has revived, publications have continued to pour forth on Winckelmann. 3 Yet the critique suggested by Lepenies has largely not been followed. Winckelmann's claim to originality remains a starting or major turning point for most accounts of the history of the discipline of art history. 4 [End Page 524]It may be that Winckelmann's claim has remained largely unchallenged because his differentiation of his accomplishment from that of Gelehrsamkeit in particular coincides with and helps to support another distinction made at his time, that between "philosophy," or criticism, and erudition, the latter being at best necessary but inferior. 5 This distinction, which was fostered by the philosophes and their counterparts in other countries, has been frequently heard in scholarly debates, and it is echoed in current discussions where empirical scholarship is disparaged in favor of what is often now called Theory. 6 Thus while in the twentieth century the Enlightenment came in for heavy going starting with at least the critique of Max Horkheimer and Theodor W. Adorno, 7 this is one Enlightenment opinion which, despite the rise of critical theory among other trends in recent scholarship, has gained in fashion, especially in the English-speaking world.But the contrast between philosophy, or critique, and erudition makes a distinction that is ultimately untenable, even if it is also one that has continued to dominate many views of the history of eighteenth-century scholarship. The case at hand suggests that supposed innovations of the eighteenth century in the historiography of art, as in many other fields of study, are much more bound up with late humanism and encyclopedism than their promulgators might have wished to admit. Scholars of a number of disciplines have begun to revise interpretations of the role of the so-called antiquarians of the sixteenth to eighteenth centuries--those who dealt with Altertümer. 8 Some recent studies of the historiography of art have pointed to some connections between the antiquarian tradition and that of the historiography of art. 9 These approaches, however, have primarily dealt with Italian and French writers and, moreover, have left Winckelmann's position largely untouched. 10 Winckelmann's situation in the [End Page 525] broader European historical and geographical context also remains... (shrink)

Many have assumed that widespread cultural ignorance exculpates those who are involved in otherwise morally problematic practices, such as the ancient slaveholders, 1950s sexists or contemporary meat eaters. In this paper we argue that ignorance can be culpable even in situations of widespread cultural ignorance. However, it is not usually culpable due to a previous self-conscious act of wrongdoing. Nor can we always use the standard attributionist account of such cases on which the acts done in ignorance can nonetheless display (...) bad motivations. Instead, we argue that moral ignorance often results from the exercise of vice, and that this renders subsequent acts blameworthy, regardless of whether the ignorance happens to be widespread. We develop an account of moral-epistemic vice, and argue that two families of moral-epistemic vice may be common. Vices of arrogance involve the motivation to self-aggrandizement, while vices of laziness involve the motivation for comfort. If cases of cultural ignorance involve the operation of these moral-epistemic vices then that ignorance ought to be viewed as culpable. (shrink)

In this article, I discuss what motivated reasoning research tells us about the prospects for deliberative democracy. In section I, I introduce the results of several political psychology studies examining the problematic affective and cognitive processing of political information by individuals in nondeliberative, experimental environments. This is useful because these studies are often neglected in political philosophy literature. Section II has three stages. First, I sketch how the study results from section I question the practical viability of deliberative democracy. Second, (...) I briefly present the results of three empirical studies of political deliberation that can be interpreted to counter the findings of the studies in section I. Third, I show why this is a misinterpretation and that the study results from section I mean that it is implausible that sites of political deliberation would naturally emerge from the wide public sphere and coalesce into institutionalized forms of the practice such that deliberative democracy can satisfy its raison d’être. Finally, in section III, I conclude that viable conceptions of deliberative democracy should be limited to narrower aims. (shrink)

El propósito de este artículo es el de justificar una interpretación genuinamente hegeliana de la dimensión religiosa en el pensamiento de Hegel, particularmente a partir de la Fenomenología del espíritu. Tanto la izquierda como la derecha hegeliana desarrollaron un carácter unívoco, o bien reduciendo el concepto hegeliano de lo divino a la razón natural o histórica, o bien pasando por alto que la concepción hegeliana de una divinidad inmanente resultaba incompatible con el cristianismo ortodoxo. Analizaremos en detalle los capítulos de (...) la Fenomenología del espíritu que se centran en la Ilustración, en los cuales el autor se desmarca de forma más clara de lo que podría ser una religiosidad puramente deísta. Finalmente, la propuesta de Hegel consistirá en un modelo orgánico de estado, dentro del cual la religión sería aceptada como parte de la misma substancia ética que fundamenta las leyes de cada comunidad. (shrink)

Along with fresh interpretations of Plato, this book proposes a radically new approach to reading him, one that can teach us about protreptic, as it is called, by reimagining the ways in which Socrates engages in it. Protreptic, as it is conceived in the book, is an attempt to bring about a fundamental change of heart in people so that they want truth more than anything else. In taking the approach developed in this book, one doesn't try to get Plato (...) right but simply uses his dialogues as a theoretical tool for gaining insight into protreptic. The book argues that by analyzing Socrates' behavior in the right way, one can better understand how to foster thoughtfulness nowadays, and there is a need to foster it, in part since the health of democracy is at stake. (shrink)

There is a device used particularly in Orthodox Christian theology known as apophatic theology. In this God is spoken of only in 'negating concepts' to emphasize the inability of language to adequately describe the nature of deity. My question is whether there is any way in which this concept, used as it is to underline the 'otherness' of a transcendental god, can be applied to a thealogy of Goddess. This'way of negation' figures prominently in mystical theology, where it is often (...) associated with the 'way of union'. Historically, many mystics believed in the possibility of a true union with God achieved through a vision of divine light. This light leads us towards Sophia, or Wisdom, arguably an ancient goddess predating the Jewish Yhwh. Thus theology and thealogy can be reconciled in this concept of light traced back to its pagan beginnings and apophasty can be applied to an 'intransitive' goddess such as Nisaba-Nidaba. (shrink)

What can we define as evil in the twenty-first century? Paganism had no devil figure, only trickster gods. It was monotheism that personified evil as Satan, although by the mid-twentieth century, Satanism was recognised as an alternative religion with its own churches. Can we point at individuals whose intentions were not diabolical, but the outcome of which had a negative impact? Perhaps such changes can be attributed to an ideology or the rise of science? Or perhaps evil occurs when too (...) many people close their eyes to what is happening around them, while goodness is taking responsibility for the world in which we live? (shrink)

We conjecture that the existence of some fast-growing functions implies in a simple way the existence of some inaccessible cardinals. This note expands some previous work by the second author.

In this article, I trace my story from Jewish ‘war baby’ to thealogian embracing Goddess talk; a search for spirituality, as well as for roots. I explore, in particular, Asherah, whom I accept as the Hebrew Goddess, and I share some of the insights of academics who illuminated my path. I also touch on the latest DNA evidence for the origins of Ashkenazi Jewry and my own search for identity.

In this article, I seek to find a way to reconcile two seemingly irreconcilable concepts. In traditional theology, darkness usually represents something bad, if not downright evil. For the thealogian, however, darkness is an aspect of the Goddess, one that needs to be embraced to achieve whole- ness. I therefore seek a common source in pre-patriarchal texts to suggest a way forward towards acknowledging the wisdom of the Dark Goddess and its value to a world riven by duality.

A defence of the Christian faith in the face of today's problems.