Previous research has identified different moral judgments in liberals and conservatives. While both care about harm/fairness (‘individualizing’ foundations), conservatives emphasize in-group/authority/purity (‘binding’ foundations) more than liberals. Thus, some argue that conservatives have a more complex morality. We suggest an alternative view—that consistent with conservatism as ‘motivated social cognition’, binding foundation activation satisfies psychological needs for social structure/security/certainty. Accordingly, we found that students who were dispositionally threat-sensitive showed stronger binding foundation activation, and that conservatives are more dispositionally threat-sensitive than liberals. We (...) also found that in a heightened threat situation liberals (especially social liberals) showed increased binding foundation activation. These results support the view that the binding foundations function differently in our moral cognition than the individualizing foundations. (shrink)

This study examines the influence of ethical fit on employee attitudes and intentions to turnover. The results of this investigation provides support for the conjecture that ethical work climate is an important variable in the study of person-organization fit. Ethical fit was found to be significantly related to turnover intentions, continuance commitment, and affective commitment, but not to job satisfaction. Results are discussed in regard to some of the affective and cognitive distinctions among satisfaction, commitment, and behavioral intentions.

Dans les sociétés modernes, le respect de l'autonomie est souvent considéré comme la voie royale menant à la reconnaissance de la valeur intrinsèque des personnes. Or, la philosophe américaine Sarah Conly refuse d'emprunter la voie de la sacralisation de l'autonomie. Puisant aux sources de la philosophie, de l'économie comportementale et de la psychologie sociale, elle montre plutôt le caractère irréfléchi de nos décisions et soutient en conséquence que certains de nos choix, présumés autonomes, sont en grande partie nuisibles à l'atteinte (...) de nos propres buts fondamentaux : être en santé, libre et heureux. Nous sommes des êtres rationnels, mais le sommes-nous vraiment dans notre vie de tous les jours? Croyons-nous vraiment être capables de toujours prendre les bonnes décisions? Pour Sarah Conly, dans de nombreux cas - sécurité routière, saine alimentation, retraite -, nos aspirations seraient mieux réalisées si l'Etat nous empêchait d'agir en fonction de nos seules intuitions ou convictions premières. Tel est le sens du paternalisme coercitif, dont l'auteure entend montrer les bienfaits. Une telle prise de position remet largement en question les vues habituelles sur la moralité, la démocratie ou la frontière séparant le public et le privé. (shrink)

Alexandre Baril | : Cet article traite de la sous-représentation des personnes trans spécialistes des enjeux trans, professeur.e.s dans les universités canadiennes, et s’attarde au cas des départements d’études féministes et de genre. La question de recherche est : quelles sont les barrières systémiques empêchant le décentrement du sujet cis-centré du féminisme universitaire francophone canadien et contribuant à l’exclusion des personnes trans? Cet essai analyse ces obstacles. La première partie démontre la présence d’un cisgenrisme dans l’enseignement et la recherche, (...) créant un plafond de verre pour les personnes trans dans le milieu universitaire. La deuxième étudie l’absence du traitement des enjeux trans dans l’enseignement et la recherche féministe francophone, malgré l’intérêt des étudiant.e.s pour ces enjeux. La troisième partie utilise l’approche transféministe pour troubler la cisgenrenormativité des études féministes et de genre, et les divisions disciplinaires qui marginalisent les personnes trans dans le milieu universitaire. | : This article considers the under-representation of trans persons who specialize in trans issues employed as professors in Canadian universities, with particular attention paid to the case of departments of gender and feminist studies. The research question is : what are the systemic barriers preventing the displacement of the cis-centric subject from the center of francophone Canadian academic feminism, and contributing to the exclusion of trans persons? This article analyzes these obstacles. The first part demonstrates the presence of cisgenderism in teaching and research, creating a glass ceiling for trans persons in academia. The second studies the absence of trans issues in feminist francophone teaching and research, despite the interest of students in these issues. The third part employs a transfeminist approach to trouble the cisgender normativity of gender and feminist studies and the disciplinary divisions that marginalize trans persons in academia. (shrink)

Deviendrai-je le héros de ma propre vie ou ce rôle sera-t-il tenu par un autre? Cette question, inspirée de la littérature, nous interpelle : tout être humain doit trouver sa propre voie, sa manière personnelle de participer à l’aventure humaine. Or, aucun de nous n’est vraiment préparé à se lancer dans un tel périple. Nous n’avons pas choisi notre milieu familial et culturel. Notre corps est fragile, notre pensée faillible. Puis, la route sera parsemée d’embûches de toutes sortes : précipitation, (...) erreur de calcul, malentendu, abandon, chagrin d’amour, injustice, ressentiment, maladie, conflit. Pourtant, nous espérons tous et toutes vivre en paix et avec un minimum de liberté. Pour y parvenir, nous suivrons les chemins qui nous semblent les meilleurs. Comment les choisir? Quelle sera notre boussole? Cet ouvrage porte sur notre quête philosophique d’unité ou d’harmonie. L’auteur y ouvre dix fenêtres sur diverses expériences de vie, de notre premier à notre dernier souffle. (shrink)

Background: Clinical genomic implementation studies pose challenges for informed consent. Consent forms often include complex language and concepts, which can be a barrier to diverse enrollment, and these studies often blur traditional research-clinical boundaries. There is a move toward self-directed, web-based research enrollment, but more evidence is needed about how these enrollment approaches work in practice. In this study, we developed and evaluated a literacy-focused, web-based consent approach to support enrollment of diverse participants in an ongoing clinical genomic implementation study. (...) Methods: As part of the Cancer Health Assessments Reaching Many (CHARM) study, we developed a web-based consent approach that featured plain language, multimedia, and separate descriptions of clinical care and research activities. CHARM offered clinical exome sequencing to individuals at high risk of hereditary cancer. We interviewed CHARM participants about their reactions to the consent approach. We audio recorded, transcribed, and coded interviews using a deductively and inductively derived codebook. We reviewed coded excerpts as a team to identify overarching themes. Results: We conducted 32 interviews, including 12 (38%) in Spanish. Most (69%) enrolled without assistance from study staff, usually on a mobile phone. Those who completed enrollment in one day spent an average of 12 minutes on the consent portion. Interviewees found the information simple to read but comprehensive, were neutral to positive about the multimedia support, and identified increased access to testing in the study as the key difference from clinical care. Conclusions: This study showed that interviewees found our literacy-focused, web-based consent approach acceptable; did not distinguish the consent materials from other online study processes; and valued getting access to testing in the study. Overall, conducting empirical bioethics research in an ongoing clinical trial was useful to demonstrate the acceptability of our novel consent approach but posed practical challenges. (shrink)

L’intentionnalité est un phénomène essentiellement mental, essentiellement événementiel et essentiellement expérienciel . Toute tentative de caractérisation de l’intentionnalité qui la sépare de l’expérience consciente est confrontée à deux problèmes insurmontables. D’abord elle est obligée de reconnaître que presque tout – y compris même les particules subatomiques – est doté d’intentionnalité. En conséquence de quoi, tout ce qui est doté d’intentionnalité en est beaucoup trop – peut-être infiniment. La clé d’une théorie de l’intentionnalité satisfaisante et vraiment naturiste est une conception réaliste (...) du naturalisme et une compréhension correctement développée du phénomène de l’expérience cognitive. (shrink)

The axiom of symmetry (A ℵ 0 ) asserts that for every function F: ω 2 → ω 2 there is a pair of reals x and y in ω 2 so that y is not in the countable set $\{(F(x))_n:n coded by F(x) and x is not in the set coded by F(y). A(Γ) denotes axiom A ℵ 0 with the restriction that graph(F) belongs to the pointclass Γ. In § 2 we prove A(Σ 1 1 ). In § (...) 3 we show A(Π 1 1 ), A(Σ 1 2 ) and $^\omega 2 \nsubseteq L$ are equivalent. In § 4 several effective versions of A(REC) are examined. (shrink)

Mazisgives us a new reading of Merleau-Ponty’s overall writings, a monumental work of vast scope with an original thematic reading of Merleau-Ponty’s thought. Its overall structure is revealed by its subtitle: elucidating the depth of silence, taking it as normative for ethics, reformulating perception as imaginal, concluding with a poetics of philosophy. The book offers us a Merleau-Ponteanethics of “felt solidarity” and “lateral unity” through developing a sharp opposition between the ethics of Merleau-Ponty and Levinasregarding the “face” and the face-to-face, (...) and a new understanding of the inspiration Merleau-Ponty received from the novels of Antoine de Saint-Exupéry.By “face of the world,” Mazismeans to highlight the “physiognomic character” of perception, which means perceiving the overall form or shape of things that is suggestive and invites further attention. Merleau-Ponty’s French term, translated as “face,” is the word figure. In other words, to speak of the “face of the world” is new way of speaking of the “flesh of the world,”with a particularly poignant ethical edge about attentiveness and respect.Ultimately, what is at stake is the whole way of entering into and conducting the philosophical enterprise. Philosophy requires a qualitative language to articulate a qualitative world. This is poetic language and poetic phenomenology. This work commands our attention in a world that is increasingly “face blind” to the expressiveness of the world, not only of persons, but also of other living organisms, even the physiognomy of institutions and nature itself.Mazis nous offre une nouvelle lecture de l’oeuvre de Merleau-Ponty. Il s’agit d’un ouvrage monumental et ambitieux offrant une lecture originale de la pensée merleau-pontienne. La structure d’ensemble s’annonce dans le sous-titre : éclairer la profondeur du silence, l’assumer en tant que norme pour une éthique, reformuler la perception en tant qu’imaginale, conclure avec une poétique de la philosophie. Le livre esquisse ainsi une éthique merleau-pontienne de la « solidarité sentie » et de l’« unité latérale » en développant une opposition nette entre l’éthique de Merleau-Ponty et de Levinas, par rapport à la question du « visage » et du « face-à-face », ainsi qu’une nouvelle compréhension de l’inspiration que Merleau-Ponty a reçu des romans d’Antoine de Saint-Exupéry.Par « visage du monde », Mazis nomme le « caractère physionomique » de la perception, c’est-à-dire le fait de percevoir l’ensemble ou la forme des choses en tant qu’elle est allusive et nous invite à une attention ultérieure. Mazis traduit ainsi le terme figure. Parler d’un « visage du monde » est une manière nouvelle pour parler d’une « chair du monde », avec une insistance particulière sur l’attention et le respect. Enfin, ce qui est en jeu est un nouveau moyen d’entrer et de conduire l’entreprise philosophique. La philosophie demande un langage qualitatif afin de pouvoir articuler un monde qualitatif : un langage poétique et une phénoménologie poétique. Un tel travail demande notre attention par rapport à un monde qui est en train de devenir de plus en plus insensible vis-à-vis de l’expressivité du monde, non seulement des personnes, mais aussi des autres organismes vivants, de la physionomie des institutions et de la nature elle-même.Mazis offre una nuova lettura degli scritti di Merleau-Ponty nel loro complesso, in un lavoro monumentale e dall’orizzonte ampio che ripercorre il pensiero del filosofo secondo un taglio tematico originale. La struttura globale dell’opera si annuncia nel suo sottotitolo: essa esplora la profondità del silenzio, assume quest’ultimo come normativo in termini etici, riformula la percezione come immaginale, e si conclude con una poetica della filosofia. Il libro tratteggia un’etica merleau-pontiana della “solidarietà percepita” e dell’“unità laterale” che viene ricostruita attraverso una contrapposizione netta tra l’etica di Merleau-Ponty e quella di Lévinas in riferimento al “volto” e al “faccia a faccia con l’altro”; offre inoltre un’interpretazione nuova degli spunti ricavati da Merleau-Ponty dai romanzi di Antoine de Saint-Exupéry.Attraverso la formula “volto del mondo”, Mazis intende evidenziare il “carattere fisiognomico” della percezione, che significa percepire i contorni o la forma complessiva delle cose in quanto suggestiva e in grado di suscitare l’attenzione. Il termine francese di Merleau-Ponty tradotto come “volto” è figure. In altri termini, parlare di “volto del mondo” è un nuovo modo per riferirsi alla “carne del mondo”, con un richiamo etico particolarmente marcato al riguardo e al rispetto.In ultima analisi, ciò che è in gioco è un modo completamente nuovo di accedere e imprimere una direzione all’impresa della filosofia. Questa richiede un linguaggio qualitativo per articolare un mondo qualitativo. Ovvero un linguaggio poetico e una fenomenologia poetica. Questo volume si impone alla nostra attenzione in un mondo sempre più affetto da “cecità” nei confronti del volto e dunque sempre più insensibile all’espressività del mondo, non soltanto nei confronti delle persone, ma anche degli organismi viventi e persino della fisiognomica delle istituzioni e della natura stessa. (shrink)

Avec Brilliant Imperfection, Eli Clare réussit à accomplir le même tour de force effectué près de vingt ans plus tôt avec son essai désormais classique Exile & Pride, soit de déployer finement une analyse intersectionnelle où le genre, la race, la classe, l'orientation sexuelle, les capacités-pour ne nommer que ces éléments-sont mobilisés pour explorer, dans ce troisième ouvrage de l'auteur, la notion de "cure." Tant par son contenu que son format non orthodoxe, qui allie mémoire et analyses historiques, auto-ethnographie et (...) critiques politiques, poésie et réflexions théoriques, Brilliant Imperfection défie les conventions et injonctions aussi bien des sociétés dominantes que des mouvements et études... (shrink)

Le site d'éditeur indique : "Se il reale fosse semplice, non avremmo molto da pensare, saremmo di fronte alle parti ultime, agli elementi fondanti dell'essere; la complessità è dunque la vera causa, e il vero oggetto, del pensiero umano, sfida indefinitamente aperta per ricondurre il caos amorfo ad una máthesis universale. Non si può dunque fare la storia della complessità, si dovrebbe ripensare tutto il pensiero. Il non potere dire tutto non ci esime, tuttavia, dal dire qualcosa. Il tema della (...) complessità è attualmente oggetto di molte riflessioni da parte di studiosi di discipline tanto scientifiche quanto umanistiche. Il termine è utilizzato con sempre maggiore frequenza e di-mestichezza in diversi contesti di discussione e in numerose pubblicazioni, scientifiche e non, che negli ultimi decenni hanno trattato il tema, rischiando anche, talvolta, di contribuire a generare incertezza sulla corretta accezione. Sebbene l'uso 'popolare' del termine, riferito a situazioni di vita quotidiana, sia normalmente associato a problematiche di difficile se non di impossibile soluzione, l'accezione tecnica, propria degli studiosi di questa o quella disciplina, realizza invece un gradiente ampio di significati, non sempre sovrapponibili, e difficilmente riconducibili ad un comune denominatore. L'opera, nell'auspicio di offrire uno stimolo al lettore, sollecitandolo soprattutto a lasciarsi coinvolgere nell'appassionante dibattito che mette a confronto matrici culturali diverse, intende, innanzitutto, riconoscere la rilevanza del contributo di ogni singola prospettiva disciplinare, la cui capacità di andare in profondità e di cogliere aspetti particolari rimane insostituibile; d'altra parte, intende intercettare elementi di comunanza e di convergenza che consentono il recupero di una unitarietà dei fenomeni che sempre più spesso si vede frammentata nella separazione disciplinare, ma che rimane una realtà e forse soprattutto un valore.". (shrink)

Wie kann die italienische Philosophie dazu beitragen, die gegenwärtige Krise der modernen politischen Theorie zu lösen? Der vorliegende Text berücksichtigt die Werke einiger zeitgenössischer italienischer Hauptdenker und betont trotz der verschiedenen Standpunkte die unterschwelligen Verbindungen. Insbesondere lässt sich der Konflikt, oft im Sinne des griechischen Begriffs stasis, als Schlüssel zur Krise des modernen Staates bestimmen. Das Thema Konflikt durchquert alle besprochenen Werke und wirft ein Licht auf die Spannung zwischen der Fortdauer eines politisch-theologischen Rahmens und dem ständigen Verweis auf die (...) Biopolitik. Wie von Esposito vorgeschlagen, ist diese Anpassung von fremden Begriffen seitens einer Philosophie, die konstitutiv entterritorialisiert ist, die beste Möglichkeit, eine wirksame Herangehensweise zu erarbeiten, um aus der gegenwärtigen Lage herauszufinden. -/- Giorgio Agamben: Stasis. La guerra civile come paradigma politico. Torino 2015. Bollati Boringhieri. 84 S.; Massimo Cacciari: Il potere che frena. Mailand 2013. Adelphi. 217 S.; Paolo Virno: Saggio sulla negazione. Per una antropologia linguistica. Torino 2013. Bollati Boringhieri. 204 S.; Roberto Esposito: Da fuori. Una filosofia per l'Europa. Torino 2016. Einaudi. 256 S. (shrink)

Spanish influence in the New World was particularly acute in the areas of medicine and medical education. From the time of Columbus forward prominent medical experts journeyed to Latin America establishing medical schools and research centers. This essay chronicles the history of Latin America with a strong focus on the physicians and scientists who brought modern scientific medicine, as it wag then known in Western Europe, to the Americas.

The word τερθρεία, which L. and S.8 derived from τερατεία and translated ‘the use of claptraps’, is perhaps best known from its occurrence in Isocrates , but the new edition has spread the net more widely, citing Philo, Philodemus, Proclus, Galen, Dion. Hal., and giving its meaning as ‘the use of extreme subtlety, hair-splitting, formal pedantry’. This agrees better with the gloss / κενοσπονδία attributed to Orus of Miletus in Et. Mag. 753. 4. Aristotle, Demosthenes, and Plutarch each use (...) τερθρεύομαι once. In the Helen Isocrates, condemning the futile ingenuity of the Sophists in writing encomia on such unworthy objects as salt and humble-bees, holds that such tours de force are immoral, as tending to deceive, representing a literary form of the vice περιεργία. Τερθρεία, then, should take its place, as a recognized term for the idle over-elaboration of a banausic theme, in the vocabulary of Greek literary criticism. It does not, however, appear in Rhys Roberts's ‘Glossary of Greek Rhetoric’ appended to his edition of D.H.'s On Literary Composition. No doubt this is because τερθρεία does not occur in this or any other of D.H.'s Scripta Rhetorica. But D.H. himself uses the word in Antiq. Rom. . Similarly J. F. Lockwood does not discuss the term in his lists in C.Q. xxxi and xxxii, where he collects words which are used metaphorically by D.H. in literary criticism. The metaphor in τερθρεία is certainly not obvious; but the literary sense must have involved some transference of meaning, for it is not to be expected that the word τερθρεία sprang, in full panoply of critical significance, from the brain of the Muse of Rhetoric; and it is part of the purpose of this paper to point the way to an explanation, or at least to set forth some known facts about the word and its possible congeners. (shrink)

This book is about the epistemological views and arguments of the early Stoics. It discusses such questions as: How is knowledge possible, and what is it? How do we perceive things and acquire notions of them? Should we rely on arguments? How do we come to make so many mistakes? The author tries to give a comprehensive and conservative account of Stoic epistemology as a whole as it was developed by Chrysippus. He emphasizes how the epistemological views of the Stoics (...) are interrelated among themselves and with views from Stoic physics and logic. There are a number of Stoic views and arguments that we will never know about. But there are passages on Stoic epistemology in Sextus Empiricus, Galen, Plutarch, Cicero, and a few others authors. The book is like a big jigsaw puzzle of these scattered pieces of evidence. (shrink)

Ancient dialectic started as an art of refutation and evolved into a science akin to our logic, grammar and linguistics. Scholars of ancient philosophy have traditionally focused on Plato's and Aristotle's dialectic without paying much attention to the diverse conceptions and uses of dialectic presented by philosophers after the classical period. To bridge this gap, this volume aims at a comprehensive understanding of the competing Hellenistic and Imperial definitions of dialectic and their connections with those of the classical period. It (...) starts from the Megaric school of the fourth century BCE and the early Peripatetics, via Epicurus, the Stoics, the Academic sceptics and Cicero, to Sextus Empiricus and Galen in the second century CE. The philosophical foundations and various uses of dialectic are closely analysed and systematically examined together with the numerous objections that were raised against them. (shrink)

RésuméL'ouvrage galéniqueSur les Éléments selon Hippocrateest une importante source d'information concernant les théories physiques de l'antiquité tardive. Les diverses doctrines atomistes discutées par Galien ainsi que les arguments employés par lui pour les réfuter ont été étudiés de près par les premiersMutakallimūn.Les abrégés de cet ouvrage, qui semblent avoir été écrits plusieurs siècles après Galien, et dont certains remontent aux débuts de la culture islamique, présentent un intérêt particulier. Dans cet article, nous donnons une édition, une traduction et une étude (...) d'un abrégé inconnu jusqu'ici, conservé dans un unique manuscrit, qui l'attribue à Ḥunayn ibn Isḥāq. Comme les autres abrégés, il s'agit en fait d'une doxographie de théories physiques qui ne reproduit pas toujours précisément ce que Galien a dit, mais qui reflète le discours de l'époque où elle a été rédigée. (shrink)

RésuméSamuel Ibn Tibbon est connu surtout comme le traducteur du Guide des Égarés de Maïmonide et comme l'auteur de l’œuvre cosmogonique audacieuse d'inspiration avicennienne Ma'amar Yiqqawu ha-mayim. Le fait que Samuel Ibn Tibbon soit également l'auteur de la traduction d'arabe en hébreu du Tegni de Galien avec le commentaire d'Ibn Riḍwān, connu sous le titre d’al-Ṣināʿa al-ṣaġīra, est attesté par les colophons de deux manuscrits, mais a récemment été nié. La question n'est pas sans importance, car, si Ibn Tibbon est (...) bien l'auteur de cette traduction, alors, comme l'avait observé Steinschneider, le commentaire de ʿAlī Ibn Riḍwān est la première traduction d'arabe en hébreu d'une œuvre d'un auteur musulman. Dans cet article je réfute les arguments contre l'attribution de la traduction à Ibn Tibbon, et, au contraire, je montre positivement qu'un examen systématique des données confirme qu'il en est bien l'auteur. Je procède notamment par un examen de l’évolution du vocabulaire philosophique d'Ibn Tibbon, espérant que ses résultats seront utiles au-delà de l'objectif immédiat qui l'a déclenché. Cet article accompagne l'article: Gad Freudenthal et Resianne Fontaine, “Philosophy and medicine in Jewish Provence, Anno 1199: Samuel Ibn Tibbon and Doeg the Edomite translating Galen's Tegni”, publié dans ce numéro d’ASP, 26, pp. 1–26. (shrink)

The aim of this paper is to examine the considerations on stochastic arts in Antiquity and to show how Galen’s analysis concerning the “art of conjecturing” constitutes a preferable alternative to the traditional ways used by philosophers to explain the inherent fallibility in the medical art. By distinguishing the scientific diagnosis from the conjectural one, Galen encompasses all cases relevant to the medical art. The former, because of its general nature, can be theorized. As for the latter, it (...) concerns only the individual and is therefore not likely to enter the theory, except by the method that makes it possible. This paper attempts to outline the modus operandi underlying the technical conjecture in order to illustrate Galen’s deftly developed position on a subject almost exclusively investigated by philosophers until then. (shrink)

« The Unknown Galen : Galen beyond Kühn » a été le sujet d’un colloque organisé conjointement par l’Institute for Classical Studies et l’Institute of the History of Medicine de Londres. Le but était d’attirer l’attention d’un plus vaste public sur ceux des traités de Galien qui sont restés en dehors de l’édition des Œuvres complètes procurée par C.G. Kühn (1821-1833). Les historiens de la philosophie ancienne peuvent certainement se compter parmi les destinataires, bien que la plupart des (...) con... (shrink)

The private physicians of the Roman emperors with the exception of Galen are shadowy figures whose origins, friends, and political influence can only rarely be glimpsed. G. Stertinius Xenophon obtained immunity from taxation for his native island of Cos, and ‘L’. Statilius Griton may have secured certain privileges from Trajan for the Museum of Ephesus, but these are isolated instances. Their social position is similarly hard to define: no doctor entered the senate and equestrian rank was the most that (...) could be obtained. But, if social prejudices prevented them from becoming senators, their descendants were free from such restraints, and in the turbulent Roman society of the late second century upward mobility was not difficult. (shrink)

The private physicians of the Roman emperors with the exception of Galen are shadowy figures whose origins, friends, and political influence can only rarely be glimpsed. G. Stertinius Xenophon obtained immunity from taxation for his native island of Cos, and ‘L’. Statilius Griton may have secured certain privileges from Trajan for the Museum of Ephesus, but these are isolated instances. Their social position is similarly hard to define: no doctor entered the senate and equestrian rank was the most that (...) could be obtained. But, if social prejudices prevented them from becoming senators, their descendants were free from such restraints, and in the turbulent Roman society of the late second century upward mobility was not difficult. (shrink)

RésuméTechnê iatrikêde Galien a été traduit en hébreu trois fois. Deux fois dans le midi, autour de l'an 1199: d'abord, à partir de la version latine de Constantine l'Africain, par un médecin anonyme qui utilisait le pseudonyme “Doeg l’Édomite”; et une seconde fois de l'arabe, par Samuel Ibn Tibbon à Béziers, laVorlageétant maintenant la version arabe de Ḥunayn Ibn Isḥāq (al-Ṣināʿa al-ṣaġīra), accompagnée par le commentaire de ʿAlī Ibn Riḍwān. (La paternité de Samuel Ibn Tibbon de cette traduction a été (...) contestée, mais elle est établie dans l'article de Gad Freudenthal dans ce numéro d’ASP.) Une troisième traduction, encore une fois du latin et comprenant le commentaire d'Ibn Riḍwān, a été réalisée par Hillel ben Samuel à Rome à la fin du XIIIesiècle, mais elle n'entre pas dans notre sujet.Nous présentons leTegniet décrivons son histoire. Puis nous posons la question pourquoi cet ouvrage a été traduit en hébreu deux fois exactement au même moment et dans la même région. Nous montrons que les deux traducteurs ont répondu à un besoin des médecins juifs lisant seulement l'hébreu. Doeg réalise sa traduction dans le cadre de son vaste projet de mise à disposition en traduction hébraïque de la plus grande partie du corpus de l’école de Salerne. Samuel Ibn Tibbon, pour sa part, a traduit leTegniavec le commentaire d'Ibn Riḍwān parce que, après avoir été médecin, il évoluait graduellement vers la vocation d'un traducteur de l'arabe en hébreu d’œuvres philosophiques et ce texte médico-philosophique était en adéquation avec cette évolution d'un médecin avec des intérêts philosophiques vers un scientifique-philosophe. (shrink)

This paper aims to assess the epistemological value of the notion of sympathy in Galen’s thought. It first shows that Galen makes use of two different concepts of sympathy: the ambient concept, according to which the human body manifests a harmonious part-whole relationship, and the technical concept, with which one connects two pathologies on the basis of the fact that the cause of the ailment is elsewhere than where it surfaces. Neither of these sympathies constitutes in itself a (...) causal explanation of reality. The first merely acknowledges an obvious interrelationship, the second acts as an epistemic tool to shift the focus of diagnosis away from the place where the condition manifests itself. However, the two concepts are not absolutely unrelated; and they come together when the sympathetic paradigm is used to understand the unifying action of the psychic and natural faculties. Very significantly, Galen then provisionally defines the cause as a power or faculty (δύναμις) not out of theoretical necessity but for practical reasons. (shrink)

RésuméLe « Synopsis du Timée de Platon » de Galien, ouvrage clé pour l’étude du platonisme prémoderne, survit uniquement dans une édition dite « imparfaite » de 1951 qui présente pour la première fois le texte arabe survivant accompagné de sa traduction en latin. Les rédacteurs de la série « Plato Arabus » du Corpus Platonicum, à laquelle l’édition appartient, ont attribué les défauts de cette édition à la mort inopportune de Paul Kraus, qui l'a préparée, aidé par un autre (...) réfugié juif, Richard Walzer, pendant la période de la seconde guerre mondiale. Notre analyse de sources tirées d'archives démontrera que le travail sur ce volume était majoritairement celui de Kraus. Qui plus est, nous démontrons que Walzer et le rédacteur du Corpus Platonicum Raymond Klibansky ont marginalisé le travail de Kraus sur le projet dans l'optique d'avancer leurs propres carrières universitaires en tant que Juifs réfugiés en Grande-Bretagne. Nous allons également examiner la manière dont Walzer et Klibansky ont remanié le projet initial de Kraus – celui d'un corpus sémitique du platonisme – en un « Plato Arabus » plus étroit qui s'alignerait sur une étude du platonisme latin, projet qu'ils présumaient plus susceptible d'intéresser leurs mécènes britanniques. (shrink)

In Antiquity, the epiglottis and the related question whether drink enters the lung is a problem embracing both differently organized philosophical strategies and differently developed medical competences. Over the centuries, the history of a physiological question gradually turns into a debate where we find philosophers disagreeing with philosophers and physicians with physicians. A peculiar feature of this debate is that from a certain time on it involves a division between those who defend Plato's view on the subject and those who (...) (philosophers as well as physicians) criticize it. Plato, Aristotle and Chrysippus, the Hippocratic authors and Erasistratus in the testimony of Aulus Gellius, Plutarch and indirectly also of Cicero, and then Galen and Macrobius have a special place in the development of this topic. (shrink)

Benedetto Varchi and Averroism. The article examines the role played by Averroes and the Averroist tradition in Benedetto Varchi's philosophical works. The first part clarifies why Varchi defines Dante as an "Averroist" and reconstructs his ori-­ ginal reading of the first verse in Paradise. The second part argues that Varchi's plan to vernacularize philosophy, often interpreted as an attempt to "demo-­ cratize" knowledge, should not prevent us from recognizing that he emphasizes the moral and intellectual differences existing among human beings. (...) Though following Aristotle in saying that "all men by nature desire to know", Varchi shows no qualms in acknowledging that most of them cannot fulfil this desire and, referring to Averroes and Galen, claims that because of their complexio most people cannot understand phi-­ losophy. (shrink)

Mu‘tezilî düşünür Amr b. Bahr el-Câhız’ın (ö. 255/869) tercüme faaliyetleri sonucu Antikite (Antik Çağ) Yunanca metinlerden yaptığı aktarımlar canlılar hakkındaki fikirlerini etkilemiştir. Böylece Yunan zoolojisinde ortaya koyulan görüşlere Kitâbü’l-Hayevân eserinde geniş bir şekilde yer vermiştir. Ayrıca diğer eserlerinde az da olsa Yunan düşünürlerin hayvanlar hakkındaki görüşleri mevcuttur. Ancak Yunan zoolojisinden tevarüs eden birikimin Câhız’ın Kitâbü’l-Hayevân eseri olmak üzere hangi bağlamda ve ne düzeyde alımlandığı tam olarak bilinmemektedir. Alımlanan bilgilerin Câhız’ı ne kadar etkilediği ve doğrudan mı yoksa kendi ilmî birikiminin süzgecinden (...) geçirerek mi? Aktardığı net olarak ortaya koyulmamıştır. Buradan hareketle bu çalışmada, Câhız’ın hayvanlar hakkındaki görüşleri temel alınarak Yunan zoolojisinden etki düzeyi ortaya koyulmaya çalışılacaktır. Böylece Câhız’ın “Sâhibu’l-Mantık” lakabıyla bahsettiği Aristoteles (mö. 384-322) başta olmak üzere Galen (ö. 200?) ve Polemon (Aflimun) (ö. 314) gibi Yunan düşünürlerden hangi noktalarda aktarımlar yaptığı üzerinde durulacaktır. Bu bağlamda Câhız’ın Kitâbü’l-Hayevan eseri başta olmak üzere diğer eserlerinde geçen Yunan zoolojisine dair ifadeler açığa çıkarılacaktır. Fakat özellikle Aristoteles’ten yaptığı aktarımlar oldukça fazla olduğundan dolayı Câhız’ın tam olarak anlayamadığı, araştırdığı, doğrudan etkilendiği ve test ettiği bilgiler üzerinde analiz yapılacaktır. Çalışma sonucunda Câhız’ın alımladığı bilgileri bazen doğrudan bazen doğruluğunu araştırarak hatta deney ve gözleme başvurarak aktardığı anlaşılacaktır. (shrink)

Le " troisième homme " de la primaire socialiste compte bien peser dans le sprint final à l'élection présidentielle. Il n'a pas fini de faire parler de lui... Mais à quoi peut bien encore servir la politique? Jamais la démocratie n'a été aussi solidement installée et, en même temps, jamais elle n'a été autant menacée par le vide, l'impuissance ou l'abus de pouvoir. Le politique a-t-il encore la main? Le rouleau-compresseur des marchés a-t-il eu raison de sa superbe? L'archaïsme des (...) institutions n'a-t-il pas réduit la démocratie française à un théâtre d'ombres? Les multiples filtres qui s'intercalent entre la sphère politique et le peuple ont-ils vidé le fait politique de son sens, laissant derrière lui des résignés et une société en forme de cocotte-minute? Et pourtant, si notre démocratie ne cesse de se dévorer elle-même, elle se régénère toujours. En effet, le politique est là, comme une braise sous les cendres, prêt à renaître, prêt à écrire encore quelques belles pages de l'histoire de France. C'est comme une étincelle à côté d'un baril de poudre, car il suffit de peu. Quand le voisin de classe de votre enfant est arrêté sans ménagement à la sortie de l'école, avec ses parents parce qu'ils sont sans-papier, voilà que vous vous mobilisez dans des comités de soutien, que vous faites le tour des élus, que vous interpellez le préfet et que vous organisez des manifs! Vous, parent d'élève tranquille qui n'avez jamais eu le moindre intérêt pour la cause des sans-papier! Là est le paradoxe du politique, à la fois décevant, incontournable et enthousiasmant quand la cause s'y prête. Alors, dans ce contexte, comment faire pour changer la vie? Comment débusquer le prêt-à penser politique? A qui s'adresse aujourd'hui la politique? Comment réenchanter ceux qui ne le sont plus? Où mener le combat politique qui est aussi un combat culturel? Quelles vieilles certitudes faut-il déboulonner? Qu'est-ce que l'on a encore à se dire dans notre société et comment la faire tenir ensemble? Toutes ces questions sont au coeur de cet antimanuel politique qui entend prendre à contrepied les stratèges cyniques, les barons inamovibles, les communicants qui pensent le politique comme une publicité, les ambitieux qui veulent la place à tous prix, les résignés qui méprisent tout... Et pourtant, la stratégie, la communication ou l'ambition sont nécessaires à tout projet politique. Arnaud Montebourg ne décerne ni les bons ni les mauvais points comme le maître d'école, mais prend une distance critique sur la politique, sublime et misérable, et sur le politique, omniprésent et invisible. (shrink)

Part I: WHAT IS ETHICS? Plato: Socratic Morality: Crito. Suggestions for Further Reading. Part II: ETHICAL RELATIVISM VERSUS ETHICAL OBJECTIVISM. Herodotus: Custom is King. Thomas Aquinas: Objectivism: Natural Law. Ruth Benedict: A Defense of Ethical Relativism. Louis Pojman: A Critique of Ethical Relativism. Gilbert Harman: Moral Relativism Defended. Alan Gewirth: The Objective Status of Human Rights. Suggestions for Further Reading. Part III: MORALITY, SELF-INTEREST AND FUTURE SELVES. Plato: Why Be Moral? Richard Taylor: On the Socratic Dilemma. David Gauthier: Morality and (...) Advantage. Gregory Kavka: A Reconciliation Project. Derek Parfit: Later Selves and Moral Principles. Bernard Williams: Persons, Character, and Morality. Suggestions for Further Reading. Part IV: VALUE. Jeremy Bentham: Classical Hedonism. Robert Nozick: The Experience Machine. Richard Taylor: Value and the Origin of Right and Wrong. Friedrich Nietzsche: The Transvaluation of Values. Derek Parfit: What Makes Someone’s Life Go Best? Thomas Nagel: Value: The View from Nowhere. Suggestions for Further Reading. Part V: UTILITARIANISM AND CONSEQUENTIALISM. John Stuart Mill: Utilitarianism. J.J.C. Smart: Extreme and Restricted Utilitarianism. Kai Nielsen: Against Moral Conservatism. Bernard Williams: Against Utilitarianism. John Hospers: Rule-Utilitarianism. Robert Nozick: Side Constraints. Peter Singer: Famine, Affluence and Morality. Suggestions for Further Reading. Part VI: KANTIAN AND DEONTOLOGICAL SYSTEMS. Immanuel Kant: Foundation for the Metaphysic of Morals. W. D. Ross: What Makes Right Acts Right? Onora O’Neill: Kantian Formula of the End in Itself and World Hunger. Thomas Nagel: Moral Luck. Philippa Foot: Morality as a System of Hypothetical Imperatives. Judith Jarvis Thomson: Killing, Letting Die, and the Trolley Problem. Suggestions for Further Reading. Part VII: CONTRACTARIAN ETHICAL SYSTEMS. Thomas Hobbes: The Leviathan. David Gauthier: Why Contractarianism? John Rawls: Contractualism: Justice as Fairness. T.M. Scanlon: Contractualism and Utilitarianism. Suggestions for Further Reading. Part VIII: VIRTUE-BASED ETHICAL SYSTEMS. Aristotle: The Ethics of Virtue. Bernard Mayo: Virtue and the Moral Life. William Frankena: A Critique of Virtue-Based Ethics. Walter Schaller: Are Virtues No More than Dispositions to Obey Moral Rules? Alasdair MacIntyre: The Nature of the Virtues. Susan Wolf: Moral Saints. Louis P. Pojman: In Defense of Moral Saints. Suggestions for Further Reading. Part IX: THE FACT/VALUE PROBLEM: METAETHICS IN THE TWENTIETH CENTURY. David Hume: On Reason and the Emotions: The Fact/Value Distinction. G. E. Moore: Non-Naturalism. A. J. Ayer: Emotivism. R. M. Hare: Prescriptivism: The Structure of Ethics and Morals. Geoffrey Warnock: The Object of Morality. Suggestions for Further Reading. Part X: MORAL REALISM AND THE CHALLENGE OF SKEPTICISM. J.L. Mackie: The Subjectivity of Values. Jonathan Harrison: A Critique of Mackie’s Error Theory. Gilbert Harman: Moral Nihilism. Nicholas Sturgeon: Moral Explanations. Bernard Williams: Ethics and the Limits of Philosophy. Bruce Russell: Two Forms of Ethical Skepticism. Michael Smith: A Defense of Moral Realism. Suggestions for Further Reading. Part XI: RELIGION AND ETHICS. Plato: Morality and Religion. Immanuel Kant: God and Immortality as Necessary Postulates of Morality. George Mavrodes: Religious and the Queerness of Morality. Kai Nielson: Ethics Without God. Suggestions for Further Reading. Part XII: CONTEMPORARY CHALLENGES TO CLASSICAL ETHICAL THEORY. Part A. Sociobiology and the Question of Moral Responsibility. Charles Darwin: Ethics and the Descent of Man. E.O.Wilson: Sociobiology and Ethics. Michael Ruse: Evolution and Ethics: The Sociobiological Approach. Elliot Sober: Prospects for an Evolutionary Ethics. J.L. Mackie: The Law of the Jungle, Evolution and Morality. Suggestions for Further Readingon Sociobiology. Part B. The Challenge of Determinism to Moral Responsibility and Desert. Galen Strawson: The Impossibility of Moral Responsibility. Louis Pojman: Free Will, Determinism, and Moral Responsibility:A Response to Galen Strawson. Richard Taylor: A Libertarian Defense of Free Will and Responsibility. Suggestions for Further Reading on Moral Responsibility. Glossary of Ethical Terms. (shrink)

Margaret Cavendish was an English natural philosopher. Influenced by Hobbes and by ancient Stoicism, she held that the created, natural world is purely material; there are no incorporeal substances that causally affect the world in the course of nature. However, she parts company with Hobbes and sides with the Stoics in rejecting a participate theory of matter. Instead, she holds that matter is a continuum. She rejects the mechanical philosophy's account of the essence of matter as simply extension. For Cavendish, (...) matter is also essentially living, sensing, and rational. She also rejects the mechanical philosophy's explanation of change solely in terms of transference of motion. Her own explanation of change relies upon a notion of "occasional cause." This paper argues that Cavendish's occasional causes are not to be confused with those of Malebranche; hers have some efficient causal powers. It traces the concept of an occasional cause from the ancient Stoics, through Galen, to Renaissance natural philosophers such as J. B. van Helmont, and ultimately to Cavendish and to Descartes. Thus, the aim of the paper is to explicate Cavendish's non-mechanical model of natural change and to show how the key concept in this model, that of "occasional cause," has a long philosophical pedigree. L'anglaise Margaret Cavendish pratique la philosophic naturelle. Sous l'influence de Hobbes et du stoïcisme ancien, elle a soutenu que le monde naturel créé est purement matériel ; dans le cours de la nature, il n'y a pas de substances incorporelles qui affectent causalement le monde. Elle se sépare néanmoins de Hobbes et rejoint les Stoïciens dans son rejet d'une théorie de la matière particulaire. Elle considère au contraire que la matière est un continuum. Elle rejette l'explication de l'essence de la matière comme simple extension, fournie par la philosophic mécaniste. Pour Cavendish, la matière est de plus essentiellement vivante, sentante et rationnelle. Elle rejette aussi l'explication mécaniste du changement en simples termes de transmission de mouvement. Sa propre explication du changement s'appuie sur la notion de cause occasionnelle. Cet article defend l'idée que les causes occasionnelles de Cavendish ne doivent pas être confondues avec celles de Malebranche ; les siennes ont des pouvoirs causaux efficients. Il permet done de suivre l'histoire du concept de cause occasionnelle des anciens Stoïciens, en passant ensuite par Galien jusqu'aux Philosophes de la nature de la Renaissance, comme J. B. van Helmont, et finalement jusqu'à Cavendish et Descartes. Le but de cet article est ainsi de rendre explicite le modèle que Cavendish donne du changement naturel et de montrer comment le concept clé de ce modèle, celui de cause occasionnelle, est le produit d'une longue filiation philosophique. (shrink)

In his commentary on the first Aphorism of Hippocrates Maimonides lists the seven parts of medicine. Scholars have studied the relation of this text to the work of al-Fārābī. In particular, they have focused on the Iḥṣāʼ al-ʼulῡm, which in its present form does not contain a discussion of medicine, and on al-Fārābīʼs Risāla fi al-ţibb. The article examines the medieval Hebrew versions of the Iḥṣāʼ al-ʽūlum. On the basis of these versions, it is argued that there existed a version (...) of the Ihşāʼ al-ʽulūm which did contain a section on medicine; that the Risala fi al-ţibb could have originated in such a fuller version of the Ihsa' al-'ulum; and that Maimonides's ultimate source for his classification of medicine was probably the Iḥṣāʼ al-ʽulūm. An appendix to the paper examines Maimonides's references to Galen and to Abū Bakr al- Rāzī. These references show Maimonides's perception of al-Fārābīʼs view of physicians who claim to be philosophers. Dans son commentaire sur le premier aphorisme d'Hippocrate, Maïmonide décrit les sept parties de la médecine. Dans le passé, les chercheurs ont étudié le rapport de ce texte avec l'œuvre d'al-Fārābī, surtout le Iḥṣāʼ al-ʼulῡm et la Risāla fi al-ţibb. L'article examine les traductions hébraïques médiévales du Iḥṣāʼ al-ʽulūm. Ces traductions suggèrent l'existence d'une version, aujourd'hui disparue, du Iḥṣāʼ al-ʼulῡm, contenant une section sur la médecine. II est possible que la Risāla fi al-ţibb trouve son origine dans cette version, et il semble que la taxonomie de la médecine offerte par Maïmonide est issue, en dernière analyse, du Iḥṣāʼ al-ʼulῡm. Un appendice examine les références faites par Maïmonide à Galien et à Abū Bakr al-Rāzī, et prend note de ce que Maïmonide croyait être l'opinion d'al- Fār¯bī sur les médecins qui se prennent pour des philosophes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:238 HISTORY OF PHILOSOPHY that enigmatic Swiss iatrochemist sympathetically. In any event, Dr. King's sympathetic approach to Paracelsus manages to throw considerable light on the Paracelsian advice to all future physicians: Don't read books! Read the stars, but read them "in Neo-Platonic fashion" (p. 114)! While the author is "judicious" about Galen and Paracelsus in particular, he is far from being so when it comes to Friedrich Hoffmann, (...) a medical materialist and "systematist" from Halle in the eighteenth century. Paradoxically enough, Dr. King has a marked antipathy for the doctor of "sympathy " himself (p. 173). Incidentally, the only other physician in the book who is not liked--apparently for his being polemical (p. 215)--is a famous fellow-pathologist of the last century, Rudolf Virchow. Still, it is only fair to add that the author acknowledges fully Virchow's important contributions to the field of cellular pathology. Finally, Dr. King not only has his likes and dislikes as to the medical men he actually selects from modern medicine to represent changes in theory of disease, but he seems also to have a definite bias in another and more serious sense. With the exception of the Epilogue and Chapter IV, which includes Vesalius and Harvey as well as Hoffmann, all the episodes of modern medicine deemed worthy of study derive from the Germanic world. Curiously enough, although there is no discussion of the germ theory of disease as such in the book, there is mention of Koch, but not of Pasteur. And French physiologist Claude Bernard, the great medical philosopher who tried to do in the nineteenth century for scientific medicine what American pathologist Lester King is attempting in the twentieth, is conspicuous by his absence in The Growth of Medical Thought. PATRICKROMANELL University of Oklahoma Siimtliche Werke von Plato. (Reinbeck b. Hamburg: Rowohlt, 1959-1963. 6 volumes -- Rowohlts Klassiker der Literatur und der Wissenschaft. Griechische Philosophie.) Diese Taschenbiicherausgabe enth~ilt die meisten der von Schleiermacher iibersetzten Dialoge und ffigt die Briefe, den Timaios, den Kritias und die Nomoi in der Obersetzung von H. und F. H. Miiller hinzu. Die Ordnung entspricht offenbar der von den Herausgebern (W. F. Otto, E. Grassi und G. Plamb/Sck) angenommenen chronologischen Reihenfolge. Ausgelassen sind: Minos, Alkibiades H und Theages, Nebenbuhler, Kleitophon und die Epinomis--offenbar weil sie die Herausgeber fiir unecht halten. Die Obersetzung einer Reihe von Dialogen (bes. Parmenides, Politikos, Philebos, Timaios, Kritias) wurde einer Durchsicht unterzogen; leider teilen uns BOOK REVIEWS 239 die Herausgeber nicht mit, von wem. Jedem Dialog geht eine Gliederung voran; jeder Band ist mit einer recht brauchbaren Bibliographie versehen. Es ist erstaunlich zu erfahren, dass der erste Band, erstmalig in 1957 erschienen, in 1963 eine Auflage von 78000 erreicht hat; bleiben auch die Auflageziffern der fibrigen B~inde dahinter zurfick, so sind sie doch genfigend eindrucksvoll. Man wfinscht, der Verlag m6chte doch, durch diesen Erfolg ermutigt, das nach Obgesagtem noch Fehlende--und dazu noch Platons Gedichte--in einem Erg~inzungsband bringen, wie immer man fiber die Echtheit der Stficke denkt. Der stilistische Unterschied zwischen den ~bersetzungen von Schleiermacher (erstmalig: 1804-1810) und von H. und F. H. Mfiller ist ausserordentlich. Dies ist nicht etwa auf die gr6ssere Sprachmeisterschaff Schleiermachers zurfickfiihren. Vielmehr liegt seiner Obersetzungsmethode eine h6chst interessante Theorie zugrunde (die F. A. Wolff, der Schleiermachers ~bersetzung verhShnt und Wilamowitz, der sie als ungeniessbar bezeichnet hatte, offenbar unbekannt war). Dieser Theorie zufolge ist es die Aufgabe des ~2bersetzers, den Leser besffindig daran zu erinnern, dass er nur eine l~bersetzung vor sich hat. Einem ~bersetzer, der sich brfistet, dass sich sein Text so liest, wie ihn der Autor geschrieben h~itte, wenn er in der Sprache des ~bersetzers und seines Publikums gedacht h~itte, sollte erwidert werden "Daffir bin ich dir so dankbar, wie ich es w~ire, wenn du mir das Bild eines Mannes zeigtest und sagtest--So wiirde er ausgesehen haben, wenn ihn mit seiner Mutter ein anderer Vater gezeugt h~tte." In anderen Worten: da sich Inhalt und Ausdruck nicht abtrennen lassen, sollte der f2bersetzer, start das Original seiner Sprache anzueignen, vielmehr--wir gebrauchen hier den bekannten Brechtschen Begriff--im Leser einen Verfremdungseffekt erzeugen. Wie man sieht, ist Schleiermachers ~3bersetzungstheorie jeder "rationalistischen " strikte... (shrink)

Joel Feinberg : In Memoriam. Preface. Part I: INTRODUCTION TO THE NATURE AND VALUE OF PHILOSOPHY. 1. Joel Feinberg: A Logic Lesson. 2. Plato: "Apology." 3. Bertrand Russell: The Value of Philosophy. PART II: REASON AND RELIGIOUS BELIEF. 1. The Existence and Nature of God. 1.1 Anselm of Canterbury: The Ontological Argument, from Proslogion. 1.2 Gaunilo of Marmoutiers: On Behalf of the Fool. 1.3 L. Rowe: The Ontological Argument. 1.4 Saint Thomas Aquinas: The Five Ways, from Summa Theologica. 1.5 Samuel (...) Clarke: A Modern Formulation of the Cosmological Argument. 1.6 William L. Rowe: The Cosmological Argument. 1.7 William Paley: The Argument from Design. 1.8 Michael Ruse: The Design Argument. 1.9 David Hume: Dialogues Concerning Natural Religion. 2. The Problem of Evil. 2.1 Fyodor Dostoyevsky: Rebellion. 2.2 J. L. Mackie: Evil and Omnipotence. 2.3 Peter van Inwagen: The Argument from Evil. 2.4 Michael Murray and Michael Rea: The Argument from Evil. 2.5 B. C. Johnson: God and the Problem of Evil. 3. Reason and Faith. 3.1 W. K. Clifford: The Ethics of Belief. 3.2 William James: The Will to Believe. 3.3 Kelly James Clark: Without Evidence or Argument. 3.4 Blaise Pascal: The Wager. 3.5 Lawrence Shapiro: Miracles and Justification. 3.6 Simon Blackburn: Infini-Rien. Part III. HUMAN KNOWLEDGE: ITS GROUNDS AND LIMITS. 1. Skepticism. 1.1 John Pollock: A Brain in a Vat. 1.2 Michael Huemer: Three Skeptical Arguments. 1.3 Robert Audi: Skepticism. 2. The Nature and Value of Knowledge. 2.1 Plato: Knowledge as Justified True Belief. 2.2 Edmund Gettier: Is Justified True Belief Knowledge? 2.3 James Cornman, Keith Lehrer, and George Pappas: An Analysis of Knowledge. 2.4 Gilbert Ryle: Knowing How and Knowing That. 2.5 Plato: "Meno". 2.6 Linda Zagzebski, Epistemic Good and The Good Life. 3. Our Knowledge of the External World. 3.1 Bertrand Russell: Appearance and Reality and the Existence of Matter. 3.2 René Descartes: Meditations on First Philosophy. 3.3 John Locke: The Causal Theory of Perception. 3.4 George Berkeley: Of the Principles of Human Knowledge. 3.5 G. E. Moore: Proof of an External World. 4. The Methods of Science. 4.1 David Hume: An Inquiry Concerning Human Understanding. 4.2 Wesley C. Salmon: An Encounter with David Hume. 4.3 Karl Popper: Science: Conjectures and Refutations. 4.4 Philip Kitcher: Believing Where We Cannot Prove. Part IV: MIND AND ITS PLACE IN NATURE. 1. The Mind-Body Problem. 1.1 Brie Gertler: In Defense of Mind--Body Dualism. 1.2 Frank Jackson: The Qualia Problem. 1.3 David Papineau: The Case for Materialism. 1.4 Paul Churchland: Functionalism and Eliminative Materialism. 2. Can Non-Humans Think? 2.1 Alan Turing: Computing Machinery and Intelligence. 2.2 John R. Searle: Minds, Brains, and Programs. 2.3 William G. Lycan: Robots and Minds. 3. Personal Identity and the Survival of Death. 3.1 John Locke: The Prince and the Cobbler. 3.2 Thomas Reid: Of Mr. Locke’s Account of Our Personal Identity. 3.3 David Hume: The Self. 3.4 Derek Parfit: Divided Minds and the Nature of Persons. 3.5 Shelly Kagan: What Matters. 3.6 John Perry: A Dialogue on Personal Identity and Immortality. Part V: DETERMINISM, FREE WILL, AND RESPONSIBILITY. 1. Libertarianism: The Case for Free Will and Its Incompatibility with Determinism. 1.1 Roderick M. Chisholm: Human Freedom and the Self. 1.2 Robert Kane: Free Will: Ancient Dispute, New Themes. 2. Hard Determinism: The Case for Determinism and its Incompatibility with Its Incompatibility with Any Important Sense of Free Will. 2.1 James Rachels: The case against Free Will. 2.2 Derk Pereboom: Why We Have No Free Will and Can Live Without It. 3. Compatibilism: The Case for Determinism and Its Compatibility with the Most Important Sense of Free Will. 3.1 David Hume: Of Liberty and Necessity. 3.2 Helen Beebee: Compatibilism and the Ability to do Otherwise. 4. Freedom and Moral Responsibility. 4.1 Galen Strawson: Luck Swallows Everything. 4.2 Harry Frankfurt: Alternate Possibilities and Moral Responsibility. 4.3 Thomas Nagel: Moral Luck. 4.4 Susan Wolf: Sanity and the Metaphysics of Responsibility. Part VI: MORALITY AND ITS CRITICS. 1. Changes to Morality. 1.1 Joel Feinberg: Psychological Egoism. 1.2 Plato: The Immoralist’s Challenge. 1.3 Friedrich Nietzche: Master and Slave Morality. 1.4 Richard Joyce: The Evolutionary Debunking of Morality. 2. Proposed Standards and Right of Conduct. 2.1 Russ Shafer-Landau: Ethical Subjectivism. 2.2 Mary Midgley: Trying Out One’s New Sword. 2.3 Aristotle: Virtue and the Good Life. 2.4 Thomas Hobbes: Leviathan. 2.5 Plato: Euthyphro. 2.6 Immanuel Kant: The Good Will and the Categorical Imperative. 2.7 J.S. Mill: Utilitarianism, Chapters 2 and 4. 2.8 W. D. Ross: What Makes Right Acts Right? 2.9 Hilde Lindemann: What Is Feminist Ethics? 3. Ethical Problems. 3.1 Kwame Anthony Appiah: What Will Future Generations Condemn Us For? 3.2 Peter Singer: Famine, Affluence and Morality. 3.3 John Harris: The Survival Lottery. 3.4 James Rachels: Active and Passive Euthanasia. 3.5 Mary Anne Warren: The Moral and Legal Status of Abortion. 3.6 Don Marquis: Why Abortion Is Immoral. 4. The Meaning of Life. 4.1 Epicurus: Letter to Menoeceus. 4.2 Richard Taylor: The Meaning of Life. 4.3 Richard Kraut: Desire and the Human Good. 4.4 Leo Tolstoy: My Confession. 4.5 Susan Wolf: Happiness and Meaning. 4.6 Thomas Nagel: The Absurd. (shrink)

AtLeg.666b7, Burnet's emendation of the transmitted λήθην to λήθῃ has been widely accepted. Newly discovered support for this emendation comes from an Arabic version or adaptation of Plato'sLaws, most likely Galen'sSynopsis, quoted by the polymath Abū-Rayḥān al-Bīrūnī (a.d.973–1048) asKitāb al-Nawāmīs li-Aflāṭunin his ethnographic work on India. I transliterate and translate the passage below, proposing two incidental emendations to the Arabic:wa-qāla l-aṯīniyyu fī l-maqālati l-tāniyati mina l-kitābi: lammā raḥima [sic proraḥimati] l-ālihatu ǧinsa l-bašari min aǧli annahū maṭbūʿun ʿalā l-taʿabi hayyaʾū (...) lahum aʿyādan li-l-ālihati wa-li-l-sakīnāti wa-li-ʾf-w-l-l-n mudabbiri l-sakīnāti wa-li-d-y-w-n-w-s-y-s māniḥi l-bašari l-ḫamrata dawāʾan lahum min ʿufūṣati l-šayḫūḫati li-yaʿūdū fityānan bi-l-duhūli ʿani l-kābati wa-ntiqāli ḫulqi l-nafsi [wa-yantaqila ḫulqu l-nafsiperhaps to be read] mina l-šiddati ilā l-salāmati [al-salāsatiprobably to be read].The Athenian said in the second book of the work [sc. theLaws]: The gods, taking pity on the human race since it was born for toil, established for them feast-days (dedicated) to the gods and to the Muses and to Apollo, overseer of the Muses, and to Dionysus, who gave human beings wine as a remedy for them against the bitterness of old age, so that they might be rejuvenated by forgetting sorrow and (by) the character of the soul changing [and (so that) the character of the soul might changeperhaps to be read] from severity into soundness [into tractabilityprobably to be read].The source of the latter part of the passage, that is, the description of Dionysus’ gift and its effect (māniḥi l-bašari…l-salāmati), has until now remained unidentified. In the notes to his translation, Sachau, followed by Gabrieli, correctly identified part ofLeg. 653c–d (θεοὶ … ἔδοσαν) as the origin of much of the passage (see n. 4). No previous scholarship, however, has noted that the latter part translates a passage inLeg.666b–c (τοῖς ἀνθρώποις … τὸ τῆς ψυχῆς ἦθος), here joined to the earlier passage (presumably by Bīrūnī’s source, that is, most likely Galen) on the hinge of their shared mention of Dionysus. (shrink)

Proposed educational outcomes for the health humanities in medical education range from empathy to visual thinking skills to social accountability. This lack of widely agreed-upon high-level curricular goals limits humanities educators’ ability to design purposeful curricula toward clear, common ends and threatens justifications for scarce curricular time. We propose a novel approach to the hoped-for outcomes of health humanities training in medical schools, which has the potential to encompass traditional health humanities knowledge, skills, and behaviors while also being concrete and (...) measurable: humanistic practice. Humanistic practice, adapted from the concept of ethical sensitivity, is an intentional process of applying humanities knowledge and skills to a clinical scenario by 1) noticing that the scenario requires humanities knowledge or skills, 2) informing one’s clinical and interpersonal strategy and behavior with humanities knowledge or skills, 3) reflecting on the effectiveness of the strategy and behavior, and 4) reorienting to develop new approaches for future practice. The construct of humanistic practice may help address some of the foundational problems in health humanities outcomes research since it transcends the traditional diverse content domains in the health humanities, can link patient and provider experiences, and may bridge the divide among the additive, curative, and intrinsic epistemic positions of humanities to medical education. (shrink)