A 365 million year‐old trilobite moult‐carcass assemblage was described by Błażejowski et al. (2015) as the oldest direct evidence of moulting in the arthropod fossil record. Unfortunately, their suppositions are insufficiently supported by the data provided. Instead, the morphology, configuration and preservational context of the highly fossiliferous locality (Kowala Quarry, Poland) suggest that the specimen consists of two overlapping, queued carcasses. The wider fossil record of moulting actually extends back 520 million years, providing an unparalleled opportunity to study behaviour, ecology (...) and development in early animals. Taking cues from modern analogues, it is possible to quantify precise details about moulting behaviour to determine broad‐scale evolutionary trends, ontogenetic sequences and morphological selection pressures. In this review, we argue that this rich source of data has been underused in evolutionary studies, though has great potential for investigating the life history and evolution of arthropods in deep time. (shrink)

This research investigates the perceptions of five constituent groups of an accredited business school — their perceptions of others'' ethics, of their own ethics and ideal values, and of how business ethics can be improved. Self-described behavior from the constituent groups is quite similar, yet is decidedly different from that which respondents felt others would do. Undergraduate business students tended to have the lowest estimation of others'' ethics in addition to the least ethical self-described behavior compared with other constituent groups. (...) All constituents were solidly in favor of improving ethics by developing principles of business ethics, requiring ethics courses in business schools and introducing industry codes of ethics. People are much more ethical than they are perceived to be. Knowing that others are more ethical may in turn cause other people to act more ethically. Similarly, believing that others are less ethical may encourage less ethical behavior. (shrink)

The Cambridge Handbook of Thinking and Reasoning is the first comprehensive and authoritative handbook covering all the core topics of the field of thinking and ...

Pediatric critical careCritical care refers to the health care of children with life-threatening illness or following major surgery or severe injury. This care is offered in different contexts across the globe. In well-resourced environments, critical careCritical care may be provided in pediatric intensive care units, which provide highly complex medical care with advanced, potentially expensive technological devices aimed primarily at sustaining life; whereas in poorly resourced regions, only primary care may be available for critically ill or injured childrenInjured children. Even (...) where PICU facilities are available, they are a scarce and expensive resource. The knowledge and ability to sustain a critically ill or injured child’sInjured children life, potentially with effects on the child and family’s quality of lifeQuality of life and at the expense of other children’s health care, leads to frequent ethical challenges. Ethical issues related to how best to ensure optimal quality of lifeQuality of life and the fair distribution of scarce resources are common. In-depth knowledge and understanding of the individual patient’s medical, scientific and psychosocial context, through interdisciplinary discussion and collaboration; as well as familiarity with the overriding, relevant ethico-legal policiesPolicy and principles is essential for appropriate decision-makingDecision-making. Truthful communicationCommunication with the family is essential, using a shared decision-makingDecision-making process, and the child’s best interestBest interest must be central to every decision. This chapter presents an overview of the recommended approach to, and important considerations for, ethical decision-makingDecision-making in the PICU, using a hypothetical case example. (shrink)

Do the rich descriptions and narrative shapings of literature provide a valuable resource for readers, writers, philosophers, and everyday people to imagine and confront the ultimate questions of life? Do the human activities of storytelling and complex moral decision-making have a deep connection? What are the moral responsibilities of the artist, critic, and reader? What can religious perspectives—from Catholic to Protestant to Mormon—contribute to literary criticism? Thirty well known contributors reflect on these questions, including iterary theorists Marshall Gregory, James Phelan, (...) and Wayne Booth; philosophers Martha Nussbaum, Richard Hart, and Nina Rosenstand; and authors John Updike, Charles Johnson, Flannery O'Connor, and Bernard Malamud. Divided into four sections, with introductory matter and questions for discussion, this accessible anthology represents the most crucial work today exploring the interdisciplinary connections between literature, religion and philosophy. (shrink)

Strong evidence shows that exposure and engagement with the natural world not only improve human wellbeing but can also help promote environmentally friendly behaviors. Human-nature relationships are at the heart of global agendas promoted by international organizations including the World Health Organization’s “One Health” and the United Nations “Ocean Decade.” These agendas demand collaborative multisector interdisciplinary efforts at local, national, and global levels. However, while global agendas highlight global goals for a sustainable world, developing science that directly addresses these agendas (...) from design through to delivery and outputs does not come without its challenges. In this article, we present the outcomes of international meetings between researchers, stakeholders, and policymakers from the United Kingdom and Brazil. We propose a model for interdisciplinary work under such global agendas, particularly the interface between One Health and the UN Ocean Decade and identify three priority research areas closely linked to each other: human-nature connection, conservation-human behavior, and implementation strategies. We also discuss a number of recommendations for moving forward. (shrink)

This paper aims to reexamine how traditions about the spolia opima developed with special emphasis on two crucial phases of their evolution, the time of Marcus Claudius Marcellus' dedication in 222 BC and the early years of Augustus' principate, following the restoration of the temple of Jupiter Feretrius on the Capitol. In particular, I will argue that Marcellus invented the spolia opima, that his feat shaped the entire tradition about such dedications, and that this tradition was later enhanced and "reinvented" (...) by Augustus, probably following upon renewed interest under Julius Caesar. Through an evaluation of the surviving evidence about the three canonical dedicators the possibility is explored that the spolia opima, rather than being an archaic ritual dating back to the regal period, represent a tradition invented by specific individuals at certain well-defined moments in Roman history. Augustus himself, beginning while he was still a child, was influenced by traditions about the career and achievements of M. Claudius Marcellus. Augustus' interest in Marcellus helps to explain his special focus on the spolia opima as a significant and hallowed Roman tradition. Consequently, in the late first century B.C., spolia opima were associated both with old-fashioned "republican" aspirations and also with the iconography and self-definition of the new ruling family. In this context other leading Romans of the age considered dedicating such spolia, notably M. Licinius Crassus, grandson of the triumvir, and the elder Drusus, brother of Tiberius. In addition, Virgil included the spolia opima as a recurring theme in the second half of the Aeneid. The poem reaches its climax when Aeneas kills his rival Italian leader Turnus in a duel which would have entitled him to dedicate spolia opima. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 12.1 (2002) 103-113 [Access article in PDF] Scope Note Update Searching Across Boundaries: National Information Resource on Ethics and Human Genetics* While indeed an historical moment, the announcement of the mapping of the human genome has been treated in the literature as a beginning—a new way to think about biology and the ways in which biological concepts are applied to medicine. Issues of both (...) Science and Nature magazines celebrated the event by establishing interdisciplinary websites where readers can access essays on aspects of genome mapping and directly link to databases to search for more information on the topics (IV. Genome Gateway 2001; The Human Genome 2001). Since 1994, the National Information Resource on Ethics and Human Genetics (NIREHG), a special project of the National Reference Center for Bioethics Literature (NRC), has been providing such an integrated information service on ethics and genetics. Designed to enable a wide range of users to go from annotated bibliographies (Scope Notes) and brief essays (called "enotes") to database searching, NIREHG fosters an interdisciplinary approach to research on ethics and genetics. Links are provided between and among Scope Notes and enotes to information maintained on the NIREHG site as well as to sources found throughout the Internet. In providing the following annotations added to NIREHG materials since 1997, the Kennedy Institute of Ethics Journal (in its online presence through Project Muse) becomes an additional forum for NIREHG links. "It is a rare and wonderful moment when success teaches us humility, and this, I argue, is precisely the moment at which we find ourselves at the end of the twentieth century" (IV. Keller 2000, p. 7). It is with both joy and humility that we celebrate the mapping of the human genome. [End Page 103] I. Genetic Testing Andrews, Lori B. Future Perfect: Confronting Decisions About Genetics. New York: Columbia University Press, 2001. 264 p.Noting the wide impact of genetic testing, Andrews discusses patient self concept, reproduction decisions, confidentiality, discriminations in health insurance and employment, the need for competent counseling, and the legal, ethical, and social regulations she deems important to help solve dilemmas arising from the tests and their ensuing ramifications. She describes three models, pointing out both advantages and problems: a medical model with physician gatekeepers, a public health model that could provide education as well some testing for those unable to afford tests, and a fundamental rights model that could give greater weight to individuals decisions about the use of health care services. The book has 85 pages of footnotes.American Society of Human Genetics. Social Issues Subcommittee on Familial Disclosure. Professional Disclosure of Familial Genetic Information. American Journal of Human Genetics 62 (2): 474-83, February 1998.The ASHG statement outlines points to consider: the general rule of confidentiality, exceptional circumstances that permit disclosure, and the ethical duty to inform patients about familial implications. Background discussion includes: ethical frameworks for disclosure of otherwise confidential information, the duty to warn under law, and international trends and positions.Boetzkes, Elisabeth. Genetic Knowledge and Third-Party Interests. Cambridge Quarterly of Healthcare Ethics 8 (4): 386-92, Summer 1999.Protection from the interests of insurers or prospective employers are discussed from the point of view of the ethical basis of the professional obligation to confidentiality as well as the right to privacy of those tested. However, the author supports family members, saying that "first-party resistance to disclosure may be overcome by weighty third-party claims."Chadwick, Ruth; Shickle, Darren; ten Have, Henk; and Wiesing, Urban, eds. The Ethics of Genetic Screening. Dordrecht, The Netherlands: Kluwer Academic Publishers, 1999. 255 p.Twenty-one chapters and 23 authors provide views of genetic testing/screening in different European countries and offer brief discussions of sociological perspectives, moral and philosophical issues, privacy, reconciling liberty and the common good, and questions raised in genetic testing of children.Clayton, Ellen Wright. Genetic Testing in Children. Journal of Medicine and Philosophy 22 (3): 233-51, June 1997.Clayton argues that there is room for... (shrink)

Residents are important participants and stakeholders in destination development. Identifying factors that assist in predicting resident pro-environmental behavior (PEB) may contribute to enhanced sustainability. Based on a traditional Chinese culture, this research constructed a model of resident PEB by introducing pro-environmental destination image (PEDI) and Confucianism as the independent and moderating variables, respectively. The structural equation modeling for 402 residents indicated the model had a satisfactory level of predictive power for PEB. The results showed that: (1) PEDI positively affected residents’ (...) environmental identity, pro-environmental attitudes, and PEB; (2) environmental identity and pro-environmental attitudes completely mediated the impact of PEDI on residents’ PEB; and (3) Confucian culture had a positive U-shaped moderating effect in the relationships among these four variables. Overall, these findings advance the understanding of the formation of PEB in Confucian culture and provide theoretical and practical implications for fostering residents’ PEB. (shrink)

The tropical lowlands of southern Mexico and Central America are composed of a complex mosaic of landscapes that presented a variety of possibilities and challenges to the subsistence practices of the ancient Maya. The Yalahau Regional Human Ecology Project has been investigating ancient Maya agricultural practices and use of resources in a unique fresh-water wetland zone located in the northeast corner of the Yucatán Peninsula. While containing only a sparse population today, the Yalahau region once supported numerous Maya communities and (...) civic-ceremonial centers, particularly during the Late Preclassic and Early Classic periods, between approximately 100 B.C. and A.D. 450. Our investigations have developed evidence that the ancient Maya manipulated and cultivated the wetland landscape of the region, used soil or algae from the wetlands to enrich upland garden plots, and cultivated trees within their communities. We suggest that the study of ancient Maya agricultural practices can contribute to sustainable development of the area today and in the future. (shrink)

The significance of the name of the goddess worshipped at Mantinea and at Tegea, Athena Alea, is correctly interpreted by M. Fougères in B.C.H. 16 , p. 573. “ Aléa Athèna,” he says, “signifie la deésse A1éa, qui ressemble à Athèna. Par cette addition on a voulu marquer les rapports entre la deésse Protectrice d'Arcadie et la deésse tutelaire d'Athènes.” He calls attention to the fact that in the language of Homer and Hesiod the Greek word άλέα denotes ‘la protection (...) qui éloigne le mal.’. (shrink)

Protagoras, of all the ancient philosophers, has perhaps attracted the most interest in modern times. His saying ‘Man is the measure of all things’ caused Schiller to adopt him as the patron of the Oxford pragmatists, and has generally earned him the title of the first humanist. Yet the exact delineation of his philosophcal position remains a baffling task. Neumann, writing on Die Problematik des ‘Homo-mensura’ Satzes in 1938,2 concludes that no certainty whatever can be reached on the meaning of (...) the dictum, since ‘man’, ‘measure’, and ‘things’ are all ambiguous, nor can we tell which of the three is the predicate. The time is past when it was believed that a man's philosophy could be understood apart from the events of his life and the circumstances of his age: yet in the case of Protagoras the historical method of approach has hardly been attempted, although the impact of environment was perhaps more decisive in the formation of philosophical concepts in the Greek world than anywhere else. The reality about which the Greek philosopher spoke had three aspects: it was either the one universe of physics, or the political unity, or God. For example, the book of Heracleitus Περ φσεως was divided into three chapters or logoi, About the Whole, a political, and a theological. Neither physics nor theology supplies from its own subject-matter the form in which this reality was described. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 16.4 (2006) 379-396MuseSearchJournalsThis JournalContents[Access article in PDF]Pharmacists and Conscientious Objection *In March 2005, a Wisconsin pharmacist's act of conscience garnered headlines across the United States. After a married woman with four children submitted a prescription for the morning-after pill, the pharmacist, Neil Noesen, not only refused to fill it, but also refused to transfer the prescription to another pharmacist or to return the prescription (...) to the customer. As more such incidents occurred, many states "... decided to consider and enact laws setting the bounds of pharmacists' and other health care workers' professional obligations" (III, Grady 2006, p. 327). Discussions of objector legislation, also referred to as "conscience clauses," "refusal clauses," and "abandonment laws" (III, Appel 2005, p. 279), are not limited to professional ethics, but also draw from philosophical, theological, and legal perspectives. The purpose of this Scope Note is to present a wide variety of viewpoints on the health provider's right to conscience.More than 40 years ago the development of "The Pill" as the first reliable method of birth control not only ushered in a feminist revolution, but also provided a new focus for concerns of conscience for those who were part of the anti-abortion movement based on religious belief in the sanctity of life. Similarly, in the past ten years, worldwide, and seven years (1999) since the emergency contraception "morning after" pill first became available as a prescription item, there has been an upsurge in the number of medical personnel who refuse to prescribe or dispense it on grounds of personal conscience, whether for religious reasons or not. Their actions bring into play issues of power and control for health care personnel and for patients—in this case women, which also raises women's rights issues. Ironically, studies in France, Sweden, and the United Kingdom have shown that emergency contraception does not reduce the abortion rate—it is too infrequently used (II, Glasier 2006).It is important to underline the difference between the "morning-after" pill or "Plan B," which is made up of two progestin pills containing levonorgestrel (a synthetic derivative of the female hormone progesterone), and RU-486 (Mifiprex [End Page 379] or mifipristone with misoprostol). Plan B, if taken within 72 hours post-coitus prevents implantation, and therefore pregnancy, by suppressing the output of luteinizing hormone, the hormone that triggers the ovulation process. Scientists have been unable to determine whether this action could destroy already fertilized eggs, but even if it does, it uses the same mechanism as occurs with the birth-control pill, that was developed some 45 years ago. By contrast, RU-486 acts up to 49 days after implantation by blocking the action of progesterone in order to terminate the pregnancy and as such is an abortifacient (II, US FDA 1).On 24 August 2006, the U.S. Food and Drug Administration announced approval of the Plan B pill for over-the-counter (OTC ) sales (II, US FDA 2). Although this action makes the drug more widely available, it remains to be seen whether pharmacists who are conscientious objectors and who refuse to dispense it also will refuse to provide it OTC.A survey article by Rebecca Dresser (II, 2005, p. 9) succinctly sums up the problem for conscientious objectors: "Because emergency contraception can act to block implantation of a fertilized egg, people who believe in protection of human life after conception find it morally objectionable."When conscientious objections are raised over abortion or birth control services performed, prescribed, or dispensed, they affect not only the health professionals—physicians, pharmacists, nurses, and health technicians—who may object, as well as their colleagues and/or managers, but also the consumers: the female patients who are then forced to reconsider or to seek an alternative supplier, as well as their spouses or partners. Alta Charo (II, 2005, p. 2473) makes the point that the patient needs to have access to a system of counseling and referral "so... (shrink)

In the myth of the Phaedrus Plato sets forth a picture of the life of discarnate souls in heaven. He represents these souls by the symbol of a winged charioteer driving winged horses. In the case of the souls of the gods, the charioteers and horses are good. In the case of the other souls whom Plato calls daimones, and among whom our own souls are included, the soul is represented by a charioteer with two horses of which the right (...) one is good but the left one evil. It is generally agreed that the right and left horses represent thumos and passion respectively, while the charioteer symbolizes reason. Plato goes on to describe a procession which the gods and daimones make up to the outer edge of heaven in order to contemplate the Forms which lie beyond. The gods, we are told, make the ascent easily and when they reach the edge of heaven have no difficulty in staying there and beholding the Forms. The daimones, however, experience difficulty due to the recalcitrance of the evil horse, which all their charioteers possess (247 b Plato divides the daimones into three main groups: those who succeed in beholding the Forms though with difficulty; those whose vision is only partial; those, finally, who fail to see the Forms at all. Since contemplation of the Forms provides the nourishment by which the wings of the soul are nurtured, those daimones who fail to see the Forms at all lose their wings and fall to earth. They have to go through a series of earthly existences for 10,000 years, before they regain their wings and return to heaven. (shrink)

At 10.17.6–16 Polybius relates how Scipio seized the opportunity offered by his capture of New Carthage in 209 B.C. to increase his fleet of quinqueremes by half as much again. There is a briefer passage on the same subject in Livy 26.47.1–3. Polybius says that the total number of prisoners taken was nearly ten thousand, from whom Scipio separated two groups: first citizens, men and women with their young children, and secondly craftsmen. He freed the former, and made the latter, (...) numbering about 2000, public slaves of Rome. In Livy's account women and children are not mentioned; the prisoners are said to be ten thousand free men. As in Polybius, the citizens are said to have been set at liberty and the two thousand craftsmen made public slaves. In Polybius Scipio is said to have selected from all those not in the first two groups ‘the strongest, the fittest looking and the youngest and mixed them up with his own crews. And making the whole body of oarsmen half as many again as before he succeeded in manning the captured ships as well as his own στε τος νδρας κστ σκει βραχ τι λεπειν το διπλασους εναι τος πρχοντας τν προγενομνων, for the captured ships were eighteen in number and the original ships thirty-five’. The corresponding passage in Livy is as follows: ‘the remaining multitude [multitudinem, a word suggesting a larger number than the two former groups together] of young inhabitants and of strong slaves he handed over to the fleet to increase the number of oarsmen . And [an increase was needed because] he had added eight captured ships to the fleet’. (shrink)

At 10.17.6–16 Polybius relates how Scipio seized the opportunity offered by his capture of New Carthage in 209 B.C. to increase his fleet of quinqueremes by half as much again. There is a briefer passage on the same subject in Livy 26.47.1–3. Polybius says that the total number of prisoners taken was nearly ten thousand, from whom Scipio separated two groups: first citizens, men and women with their young children, and secondly craftsmen. He freed the former, and made the latter, (...) numbering about 2000, public slaves of Rome. In Livy's account women and children are not mentioned; the prisoners are said to be ten thousand free men. As in Polybius, the citizens are said to have been set at liberty and the two thousand craftsmen made public slaves. In Polybius Scipio is said to have selected from all those not in the first two groups ‘the strongest, the fittest looking and the youngest and mixed them up with his own crews. And making the whole body of oarsmen half as many again as before he succeeded in manning the captured ships as well as his own στε τος νδρας κστ σκει βραχ τι λεπειν το διπλασους εναι τος πρχοντας τν προγενομνων, for the captured ships were eighteen in number and the original ships thirty-five’. The corresponding passage in Livy is as follows: ‘the remaining multitude [multitudinem, a word suggesting a larger number than the two former groups together] of young inhabitants and of strong slaves he handed over to the fleet to increase the number of oarsmen. And [an increase was needed because] he had added eight captured ships to the fleet’. (shrink)

This essay sets forth the decisive notions and postulates of process philosophy in Process Philosophy and Social Thought, edited by John B. Cobb, Jr. and W. Widick Schroeder. After commenting on the circumstances in which process philosophy came to be a major option among philosophical theologians, I provide some amplification of those notions and postulates. Then, selecting material from the eighteen articles in the volume, I offer several critical assessments of the process viewpoint and its relation to science and to (...) the contemporary call for liberation. (shrink)

Gerald Grace's (2000) paper Research and the Challenges of School Leadership: the Contribution of Critical Scholarship is applauded for making a powerful case for critical leadership studies to be taken seriously and for providing an exhortation for many educationists to think again about headship. However, this paper suggests that Grace's paper is weakened by:(a) traditionalism (e.g. a false equation of leadership with headship and neglect of more recent discourses of leadership, distributed leadership and complexity theory); (b) reductionism, oversimplification, selectivity and (...) misrepresentation in his consideration of educational management studies; (c) neglect of the considerable overlap between critical leadership studies and educational management studies; (d) an untenably negative view of educational management studies (neglecting their potential for realising the same agenda as critical leadership studies); (e) eurocentrism; and (f) his neglect of foundational issues in, and authors on, critical theory. (shrink)