Disgrace , by J.M. Coetzee, is a story of a rape; more, it is a tale in which the victim of the rape, Lucy Lurie, is silent. She demands neither sympathy nor justice for what happens toher, presenting herself as neither a victim nor someone seeking revenge. Instead she stands as a witness, and does so by adopting an attitude reminiscent of the thinking of Simone Weil—rejecting the possibility of rights, and not looking for explanations. Rape, Coetzee thus suggests, is (...) an act without meaning, a trauma whose reality cannot be exorcised through narration. Fittingly, therefore, the novel ends with a tableau of Lucy growing flowers in her garden; living, like Candide, without rationalisation or consolatory myth. (shrink)

In A Theory of Justice, John Rawls devised the method of reflective equilibrium in an attempt to broker consensus between ethical approaches emphasising individual moral judgements, and those emphasising moral principles, expanding this method in the later paper; “The Independence of Moral Theory”, to produce wide reflective equilibrium. In a number of essays compiled in Justice and Justification, Norman Daniels articulated a more comprehensive version of Rawls's methodology in response to something of a similar struggle within contemporary bioethics, between (...) those bioethical approaches emphasising individual moral judgements, those emphasising bioethical principles and those emphasising bioethical theory; the casuists, the principlists and the descriptivists respectively. In addition to the level of considered moral judgements and that of moral principles that comprise Rawls's reflective equilibrium, Daniels's model proposes a third level of interconnecting background theories in order to incorporate the three dominant strands of contemporary bioethics, to broker consensus between those whose considered moral judgements are in conflict, and to guard against the endpoint of the reflective equilibrium being overly determined by these judgements. However, it is unclear whether his method aids the objectives he set, or whether it in fact hinders them. (shrink)

Peer review is a widely accepted instrument for raising the quality of science. Peer review limits the enormous unstructured influx of information and the sheer amount of dubious data, which in its absence would plunge science into chaos. In particular, peer review offers the benefit of eliminating papers that suffer from poor craftsmanship or methodological shortcomings, especially in the experimental sciences. However, we believe that peer review is not always appropriate for the evaluation of controversial hypothetical science. We argue that (...) the process of peer review can be prone to bias towards ideas that affirm the prior convictions of reviewers and against innovation and radical new ideas. Innovative hypotheses are thus highly vulnerable to being “filtered out” or made to accord with conventional wisdom by the peer review process. Consequently, having introduced peer review, the Elsevier journal Medical Hypotheses may be unable to continue its tradition as a radical journal allowing discussion of improbable or unconventional ideas. Hence we conclude by asking the publisher to consider re-introducing the system of editorial review to Medical Hypotheses. (shrink)

The background and purpose of this paper require some explanation. It is not the product of a New Testament scholar, able to weigh and balance theories as to date, origin and doctrinal background of the text attributed to St John, nor to assess the identification of its author with the beloved Disciple elsewhere mentioned or with the author of the Apocalypse, nor to consider his relationship to Gnostics or Stoics or Essenes or other influences in the contemporary Jewish or (...) Christian ambience. It is only the effort of one who recognizes in St John's Gospel, if read with an appropriate hermeneutic, a supreme mystico-religious document which can provide guidance at every turn of the spiritual life, but which, if read in another manner, becomes only the expression of a hard-line particularism, which is not less unacceptable in that it acclaims a particular standing in a special relation to another particular on which we all depend for our existence and for all our properties. Conceive of God, or the supreme object of worship, as a particular among particulars, and as much other than ourselves as other things and persons are other, and religious reverence becomes a repugnant form of heteronomous idolatry, wrought up, moreover, with the blind acceptance of a large number of historic and cosmic myths. But conceive of God as being something beyond category-differences, and which as much transcends particularity as it transcends any form of abstract universality, and which incorporates in strict identity all those values of Truth, Love, Beauty, Justice, etc. which are all simply universality in action, and which, moreover, as much transcends personality and personal relationships as it also may have in them its supreme expression, and religion and worship at once acquire a perfect sense and reference. (shrink)

This volume is a collection of essays by various contributors in honor of the late Laurence Berns, Richard Hammond Elliot Tutor Emeritus at St. John's College, Annapolis. The essays address the literary, political, theological, and philosophical themes of his life's work as a scholar, teacher, and constant companion of the "great books.".

Written by an emigrant French aristocrat turned farmer, the Letters from an American Farmer posed the famous question `What, then, is the American, this new man?', as the new nation took shape before the eyes of the world. Addressing some of American literature's most pressing concerns and issues of identity, the Letters celebrates personal determination, freedom from institutional oppression and the largeness and fertility of the land, and also raises darker and more symbolic elements, particularly slavery. This is the only (...) critical edition available of what is regarded as the first ever work of American literature. (shrink)

Purdue University and Syracuse University.

Purdue University and Syracuse University.

The author is convinced that autobiography is revelatory of great cultural movements, and that the Christian faith is historically multi-dimensioned. Tsanoff has a marvelous facility to bring together diverse materials into a conceptual whole. He is capable of making St. Augustine representative of the patristic period and Newman of the Anglo-Catholic wing of the Church of England. In addition to these two Christian thinkers, Tsanoff portrays St. Teresa of Avila, George Fox, John Bunyan, John Wesley, Ernest Renan, count (...) Tolstoy, Albert Schweitzer, and Pope John XXIII. Each represents what Tsanoff calls an "alternative in Christian experience." And each describes in his own person a significant development in the ongoing life of the Christian community. Tsanoff's Autobiographies can be a very useful book, especially for courses dealing with the history of Christian thought. The author is faithful to the scholarly texts, quoting when necessary, providing anecdotes about the life of a theologian when illuminating. A good, substantial, interesting and helpful volume.--W. A. J. (shrink)

v. 1. Nicomachean ethics. Politics. The Athenian Constitution. Rhetoric. On Poetics.--v. 2. Logic.--v. 3. Physics. Metaphysics. On the soul. Short physical treaties.--v. 4. On the heavens. On generation and corruption. Meteorology. Biological treatises.

This paper presents reports on discussions among an international group of science and technology studies scholars who convened at the US National Science Foundation to think about data sharing and open STS. The first report, which reflects discussions among members of the Society for Social Studies of Science, relates the potential benefits of data sharing and open science for STS. The second report, which reflects discussions among scholars from many professional STS societies, focuses on practical and conceptual issues related to (...) managing, storing, and curating STS data. As is the case for all reports of such open discussions, a scholar’s presence at the meeting does not necessarily mean that they agree with all aspects of the text to follow. (shrink)

Glycerol is a small and simple molecule produced in the breakdown of glucose, proteins, pyruvate, triacylglycerols and other glycerolipid, as well as release from dietary fats. An increasing number of observations show that glycerol is probably involved in a surprising variety of physiopathologic mechanisms. Glycerol has long been known to play fundamental roles in several vital physiological processes, in prokaryotes and eukaryotes, and is an important intermediate of energy metabolism. Despite some differences in the details of their operation, many of (...) these mechanisms have been preserved throughout evolution, demonstrating their fundamental importance. In particular, glycerol can control osmotic activity and crystal formation and then act as a cryoprotective agent. Furthermore, its properties make it useful in numerous industrial, therapeutic and diagnostic applications. Few studies have focussed directly on glycerol, however, and while its metabolism is increasingly well documented, much of the details remain unknown. Considering the importance of glycerol in multiple vital physiological processes, its study could help unlock important physiopathological mechanisms. BioEssays 23:534–542, 2001. © 2001 John Wiley & Sons, Inc. (shrink)

A dictionary definition of Bioethics is, 'the ethics, or moral principles and rules of conduct, of medical and biological research'. This book is an introductory text of just biological and not medical bioethics. It covers the ethics of experimentation, including genetic manipulation, in plants and animals; ethics and biodiversity, ethics and the environment. There is increasing interest in bioethics - both in academia and by the media and the general public. Awareness of bioethics is incorporated into Biological / Environmental Science (...) courses, plus the first dedicated modular courses on bioethics are starting up. * Includes case studies * Has questions for students * Chapters include environmental, animal, agricultural and reproductive ethics as well as a wide range of issues regarding genetic manipulation. (shrink)

A dictionary definition of Bioethics is, 'the ethics, or moral principles and rules of conduct, of medical and biological research'. This book is an introductory text of just biological and not medical bioethics. It covers the ethics of experimentation, including genetic manipulation, in plants and animals; ethics and biodiversity, ethics and the environment. There is increasing interest in bioethics - both in academia and by the media and the general public. Awareness of bioethics is incorporated into Biological / Environmental Science (...) courses, plus the first dedicated modular courses on bioethics are starting up. Includes case studies Has questions for students Chapters include environmental, animal, agricultural and reproductive ethics as well as a wide range of issues regarding genetic manipulation. (shrink)

Mrs. Krook seems to describe her own religious position in the following words on p. 347 of her book: “the religious Humanist, who has received his first life from the Judaeo–Christian religion and is condemned to nurse his redemptive hope in solitude between the emancipated irreligious on the one side and the orthodox religious on the other …”. It is a pity that she delayed until the last paragraph to make explicit what one gathered only as the book went on. (...) One reader at least for most of the length of the book survived in hope between the desire to put the book away on the one hand and the desire to be kindled at some flame on the other. To him the book really seemed to come alive with the consideration of Messianic Humanism and in particular D. H. Lawrence’s The Man Who Died. One felt that there was something coming earlier on, especially from the discussion of Arnold’s Literature and Dogma, and one was told that one could expect even more from a consideration of Henry James, but the book until then might have seemed little more than a collection of not very well related comments on a series of texts: Plato’s Gorgias, Hobbes’s Leviathan, St. Paul’s First Epistle to the Corinthians, Hume’s Enquiry into the Principles of Morals, J. S. Mill’s Three Essays on Religion, Matthew Arnold’s Literature and Dogma, F. H. Bradley’s Ethical Studies, and then Lawrence’s The Man Who Died. (shrink)

A school of idealism: meditatio laici, by J. Cappon.--Beati possidentes, by R. M. Wenley.--Moral validity: a study in Platonism, by R. C. Lodge.--Plato and the poet's eidōla, by A. S. Ferguson.--Some reflections on Aristotle's theory of tragedy, by G. S. Brett.--The function of the phantasm in St. Thomas Aquinas, by H. Carr.--The development of the psychology of Maine de Biran, by N. J. Symons.--A plea for eclecticism, by H. W. Wright.--Some present-day tendencies in philosophy, by J. M. MacEachran.--Evolution and personality, (...) J. G. Hume.--Emergent realism, by J. Muirhead.--Bibliography of publications by Dr. John Watson (p. 343-346). (shrink)

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

Over the past 40 years, scholars and practitioners of public relations have often cast public relations workers in the role of the public relations-person-as-corporate-conscience. This work, however, maintains that this construct is so problematic that invoking it is of negligible use in addressing ethical issues that emerge during a crisis. In fact, a complex crisis, such as the Jahi McMath “brain death” case at Children’s Hospital Oakland, demonstrates the need to abandon the PRPaCC construct to better engage affected stakeholders, including (...) “outsiders” to the organization, who often determine whether an organization is facing a crisis. Through an examination of both the concept of the PRPaCC and the McMath crisis, this work makes the case for moving beyond the PRPaCC construct in favor of a more modest role for the public relations person: facilitating widespread ethical deliberation and discussion throughout an organization, potentially helping the organization alleviate concerns that contribute to crises. (shrink)

Mobile devices with health apps, direct-to-consumer genetic testing, crowd-sourced information, and other data sources have enabled research by new classes of researchers. Independent researchers, citizen scientists, patient-directed researchers, self-experimenters, and others are not covered by federal research regulations because they are not recipients of federal financial assistance or conducting research in anticipation of a submission to the FDA for approval of a new drug or medical device. This article addresses the difficult policy challenge of promoting the welfare and interests of (...) research participants, as well as the public, in the absence of regulatory requirements and without discouraging independent, innovative scientific inquiry. The article recommends a series of measures, including education, consultation, transparency, self-governance, and regulation to strike the appropriate balance. (shrink)

On August 19, 1297, a young man of royal heritage died in the household of the Count of Provence and King of Naples at Brignoles, a short distance from Marseille. The young man was Louis of Anjou, a Franciscan friar and Bishop of Toulouse, who had renounced his inheritance and claim to the Kingdom of Naples to pursue a religious vocation. Only twenty-three years old when he died, Louis nevertheless had long been inspired by Franciscan spirituality, and less than eight (...) months before had realized his dream of professing vows within the Order of Friars Minor at the same time that he submitted to consecration as Bishop of Toulouse. In March of the following year, Peter of John Olivi, a native son of .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ST. THOMAS ON ANGELIC TIME AND MOTION J. J. MACINTOSH University ofCalgary Calgary, Alberta, Canada A. THOMAS'S STANDARD DOCTRINE: THE NEED FOR ASINGLE TIME. T HERE IS an under-discussed problem about time for St. Thomas. Most discussions of his views on time center around either the question of God's foreknowledge or around the notions of eternity and aeviternity. Even those discussions which deal directly with Thomas's views on time (...) ignore the issue I wish to discuss here.' The problem is this: St. Thomas held both that there is a single time, created by God, and that there are three distinct times: two for the angels, and one for the rest of creation. Moreover, he seems, fairly explicitly, to have been unwilling to adopt either of the obvious ways out of this apparent contradiction. Thomas believed, and often said, that time is unitary, and typically offered an Aristotelian reason for the claim: "the true reason why time is one, is to be found in the oneness of the first movement by which, since it is most simple, all other movements are measured. Therefore time is referred to that movement, not only as a measure is to the thing measured, but also as accident 1 See, for example, Piero Ariotti, "Celestial reductionism of time: on the scholastic conception of time from Albert the great and Thomas Aquinas to the end of the 16th century," Studia Internationale Filosofia 4 (1972): 91-120, and Antonio Moreno, "Time and Relativity: Some Philosophical Considerations," The Thomist 45 (1981): 62-79. I have referred to this problem earlier in "Time and St. Thomas" (in To Myselffrom Others, ed. David Miller [Warwick: University of Warwick, 1989)), and in "Aquinas, Ockham, and Prior (and the unexpected examination),'' Auckland Philosophy Papers, no. 1 (1990). 547 548 J. J. MACINTOSH is to subject; and thus receives unity from it."2 Moreover, such a doctrine is necessary if what he tells us about the foreknowledge of God, and God's inability to change the past,3 not to mention his views on the knowledge that angels and demons have of what is genuinely future, is to be correct. Briefly, those views commit him to a view of a single time that is linear past, and is nonbranching future as well.4 There is some exegetical question as to whether or not his views on time, contingency, and freedom led him to adopt a truth-gap account of genuinely future tense contingent propositions, but that the singleness of time is required has not been questioned.5 This is not the place to deal with the difficulties Aquinas faced concerning God's foreknowledge, but a brief introductory word is in order to show how central the singleness of time is for his thought in this area. Since all past- and present-tense truths have necessity per accidens (that is, they concern matters which are now irrevocable), the class of contingent truths is a proper subset of genuinely future-tense claims. A proper subset because 2 Summa Theologiae, I, q. 10, a. 6 c (hereafter cited as sn; English translation by the Fathers of the English Dominican Province, 5 vols., (1920; reprint, Westminster, Maryland: Christian Classics, 1981). This is the translation I have standardly used, sometimes with slight changes, but I have also made use of the translation by the Blackfriars (61 vols. [London: Blackfriars, in conjunction with Eyre and Spottiswood, 1964-81], hereafter cited as Blackfriars). 3 Thus, for example, "God can make the existence of an angel not future; but He cannot cause him not to be while he is, or not to have been, after he has been" (ST I, q. 10, a. 5, ad 3). 4 By contrast, Ockham, for example, adopted an implicit tense logic with branching future possibilities. As far as I know, no mediaeval thinker allowed branching pasts. For a discussion of that possibility, see John Mackie, Truth, Probability and Paradox: Studies in Philosophical Logic (Oxford: Clarendon Press, 1973). For a helpful general discussion of the issues involved, see R. Thomason, "Combinations of Tense and Modality," in D. Gabbay and D. Guenthner, eds., Handbook of Philosophical Logic, 3 vols. (Dordrecht: D. Reidel, 1984), 2... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"A Unity of Order":Aquinas on the End of PoliticsWilliam McCormick S.J.Nonspecialists are often surprised to learn that Aquinas's thought on Church and state is a matter of obscurity. After all, Aquinas is the most famous medieval thinker in the West, and the question of Church and state is one of the best-known medieval political questions. And yet his thought on that polemical topic remains obscure. As John Watt (...) puts it: "There are too many ambiguities in his doctrine and too many unanswerable questions about what he did or did not hold."1Why is his view not better understood? Part of its obscurity is the relative infrequency with which he writes on politics.2 Another is the relative lack of interest in medieval political thought among political scientists and historians of political thought, an obscurity dating back to the Renaissance.3 Those who do study Aquinas's thought, moreover, have been mired in a controversy over two key texts: one from book II of his Scriptum or commentary on Peter Lombard's Sentences (d. 44, q. 2, a. 3, exp. text.), and the other in book II of De regno (On kingship), chapter 3 (no. 110). For brevity, I will use S for the Scriptum passage and R for the De regno passage.4 These two [End Page 1019] appear to contradict each other, and with respect to fundamental political questions. The debate over these two texts points to what most contributes to the obscurity of Aquinas's teaching on Church and state: confusion about his vision of politics in human life. As I will show in this paper, Aquinas transcends modern categories of the "secular" and "belief" in his treatment of politics. Aquinas valorizes the integrity of political activity: that autonomy is not just a concession to the modern condition. It is in fact when Aquinas is most theological that he is most open to that integrity. The integrity of the political speaks to the intrinsic goodness of that order: it mirrors God's unity in its complex and ordered diversity.In this paper I examine R and S to show their concordance. I argue that they are complementary in what they prescribe for relations between Church and state, and indeed grounded in the same account of the origins of political authority. Through this investigation we will uncover key principles of Aquinas's political thinking that show him to have a capacious vision of politics where humans achieve the actualization of their full beings as human.A key notion will be unitas ordinis, or unity of order: the form of human cooperation in political life. As we will see, that form strikes a middle path between the simple unity of the individual person and the orderless collectivity of a crowd. For Aquinas, that order is itself a common good of politics, and an intrinsic one at that, before any "extrinsic" common good achieved by the people through that order. Part of why this seemingly secular consideration is good is its theological importance: it mirrors God.Further, if Aquinas does not elaborate on political arrangements as much as one would like, nevertheless he offers sure guidance for the principles which ought to guide the prudent development of those arrangements in a particular time and place. Ultimately Aquinas shows that medieval political thought is in key respects not as alien and hostile to us as we might imagine, but in its own way equally concerned about the integrity of the political life.5The Teaching of SAquinas's teaching on Church and state in S is widely accepted as his mature "two powers" teaching. Aquinas's most famous work, the Summa theologiae [ST], would eventually replace Lombard's Sentences, but in Thomas's own thirteenth century it was that compendium of quotations and arguments [End Page 1020] from Christian sources compiled by the twelfth-century theologian-bishop Lombard that was the standard theology textbook in the Latin West—the Ur-text for theological teaching and scholarship.6The Sentences is perhaps the most important Western book no one has heard of. It was so influential not only because it collected a rich trove of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Holy Communion: Altar Sacrament for Making a Sacrificial Sin Offering, or Table Sacrament for Nourishing a Life of Service? Paul J. Nuechterlein Emmaus Lutheran Church, Racine, WI The title spells out the alternative I would like the reader to consider: Is Holy Communion more appropriately considered the "table sacrament" or, as is more commonly accepted, the "altar sacrament "? I will make my preference clear. In Holy Communion, I (...) believe Jesus Christ to be offering nourishment for a different way to live —namely, the way offreely chosen service to others, as opposed to violent domination over others. "Table sacrament" more appropriately conveys the sense of nourishment toward a new life. I will support this positive reasoning in favor of "table sacrament" through an appeal to Christian scripture. I will also suggest a negative reasoning against "altar sacrament," by questioning whether the very reference to "altar" betrays a link to violence, with its base in the blood ofsacrifice. For this negative argument, the support will come primarily from the brilliant and far-reaching theories ofRené Girard regarding the relation between religion and violence. I would like us to consider whether the most obvious point of the relation between religion and violence—namely, rituals ofsacrifice—has been precariously intermingled with the church's practices and experiences of the "altar sacrament." Girard's theories force us to ask: Is not the altar ofsacrifice essentially the site for a ritualized form of collective violence? 202Paul J. Nuechterlein Girard contends that there are overwhelming cultural and anthropological forces that make it difficult for religions to free themselves from such violent underpinnings. He considers that all religions, in fact, are cultural manifestations ofa generative mimetic scapegoating mechanism, a natural human/social mechanism which contains an all-against-all, communitywide violence by means ofan all-against-one act of violence, i.e., a scapegoating. Religion is, according to this theory, the primary cultural institution that forms in the aftermath ofwhat Robert Hamerton-Kelly summarily calls the "Generative Mimetic Scapegoating Mechanism, or "GMSM" event (1994). Institutionalized religion fortifies the relative peace that the event has accomplished through a three-fold structure: (1) laws and prohibitions, established to prevent further outbreaks ofmimetic violence; (2) mythical stories of the GMSM event, told from the perspective of the perpetrators as a means to justify their violence and disguise it behind the veil of the sacred; and (3) ritual reenactments ofthe GMSM event, most commonly in the form of blood sacrifice, that channel any continuing violent impulses into structured, contained releases. We must be bold to ask of each religion, then, the ways in which it manifests and perpetuates the GMSM. This includes Christianity. To the extent that Christians practice religion, we can expect to find effects ofthe GMSM in essential aspects of the church, such as its practice ofthe "altar sacrament." Girardian support for my argument, however, does not end with this negative thesis regarding the "altar sacrament." Nor does Girardian criticism leave us with a wholly negative assessment of the Christian tradition. In fact, Girard himself experienced a conversion of sorts (see Golsan 129-30), as he began to see his basic premises and theories already revealed in the Judeo-Christian Scriptures, especially the gospel narratives of Jesus Christ. He came to view the Christian faith—in spite of its susceptibility to the violent forces of religion—as unique in its core message ofrevealing the one true God. Contrary to the gods ofmythology, the Christian message, through Jesus Christ, reveals the true God to be on the side ofthe GMSM's victims. As such, the Gospel ofJesus Christ stands in opposition to the three-fold structure of religion: (1) it frees people from the oppressive systems oflaws and prohibitions;1 (2) it demythologizes the mythical stories told from the perspective of the perpetrators;2 and (3) it 1 A theme of St. Paul and his criticism of the Law? (see Hamerton-Kelly 1992). 2 A theme of St. John's emphasis on Jesus, the Lamb of God, as bearing witness to the Truth? Holy Communion203 makes obsolete the need for rituals of sacrificial violence.3 The Gospel opens up the way for new life, and for rituals that nourish the new... (shrink)