Objectives: To study the consent process experienced by participants who are enrolled in a molecular genetic research study that aims to find new genetic mutations responsible for an apparently inherited disorder.Design: Semi-structured interviews and analysis/description of main themes.Participants: 78 members of 52 families who had been recruited to a molecular genetic study.Results: People were well informed about the goals, risks and benefits of the genetic research study but could not remember the consent process. They had mostly been recruited to take (...) part by trusted clinicians or their relatives but had little memory of, or concern about signing consent forms. Families appeared to regard the research as a continuation of their, or their relatives’, clinical care.Conclusions: Ethical review should be more flexible in its attitude to consent forms and written information sheets for some sorts of research. For rare genetic disease studies where research has been discussed fully within the clinical setting then the consent obtained at that time could suffice rather than needing extra consent at a later stage. However, clinician-researchers will need to ensure that their duty of care extends for the duration of the research and beyond. (shrink)

The traditional text of Thucydides, II. 1, dates the surprise of Plataea by the Thebans, which began the Peloponnesian war, έπì ΠυΘοδώρου τι δύο μνας ρχοντος Αθηναίοις. It has long been recognized that the two months are too short a time, and that the facts of the history demand four. The day cannot be precisely determined, but the narrative of Thucydides fixes it near the end of a lunar month, and the choice has lain between the new moons of March (...) 8 and April 7, 431 B.C. Now that Meritt has shown that the year of Pythodorus was not intercalary and ended on July 2, the former must be accepted. Accordingly the Theban attack may be put on the night of, let us say, March 3, which by Attic reckoning would be the early hours of Anthesterion 27. (shrink)

In developing a new theory of political and moral community, J. Donald Moon takes questions of cultural pluralism and difference more seriously than do many other liberal thinkers of our era: Moon is willing to confront the problem of how ...

Within the last decade, there has been a dramatic bloom in ridesharing businesses along with the emergence of new enabling technologies. A central issue in ridesharing, which is also important in the general domain of cost-sharing in economics and computer science, is that the sharing of cost implies positive externalities and hence coordination problems for the network users. We investigate these problems experimentally in the present study. In particular, we focus on how sequential observability of transportation mode choices can be (...) a powerful facilitator of coordination in ridesharing. Our study abstracts the essential issues of coordination in ridesharing into a directed network game with experimentally testable predictions. In line with the theoretical analysis, our experimental evidence shows that even a limited extent of sequential choice observability might lead to efficient coordination. However, convergence to efficiency is slower with more limited observability, resulting in a significant increase in travel cost. (shrink)

G.A. Cohen criticizes Rawls’s account of justice because his difference principle permits inequalities that reflect the relative scarcity of different skills and natural abilities. Instead of viewing the ‘basic structure’ as the primary subject of justice, Cohen argues that individual citizens should cultivate an egalitarian ethos, which would enable a just society to dispense with the use of incentive payments to induce individuals to use their talents in socially ideal ways. This study examines Cohen’s critique, including his rejection of ‘incentives,’ (...) and vindicates Rawls’s approach. Ultimately, Cohen’s argument fails to grapple with the moral pluralism that characterizes modern, democratic societies, whereas Rawls’s theory is constructed to accommodate such pluralism. (shrink)

Sociologists studying gender have debated West and Zimmerman’s premise that “doing gender is unavoidable,” seeking to ascertain whether people can “undo” or only “redo” gender. While sociologists have been correct to focus on the interactional accomplishment of gender, they have neglected one of Garfinkel’s key insights about interaction: that people hold each other accountable to particular narratives. Neglecting the narrative aspect of doing—and undoing—gender impedes our ability to recognize processes of social change. Based on a qualitative study, we show how (...) the movement for LGBTQI acceptance within U.S. conservative Protestant churches works to make gender not “omnirelevant” by challenging conservative “complementarity” narratives that posit two complementary, opposite sexes as a commandment preceding the Ten Commandments in time and importance. We explore this movement’s ambivalent relationship with homonormativity, highlight three ways this movement resists projecting binary gender narratives into scripture, and examine how some in this movement see the pursuit of social justice as a Christian mandate. The efforts of LGBTQI conservative Christians exemplify how reshaping sex/gender/sexual narratives can create possibilities for undoing gender. (shrink)

The Trompenaars database (1993) updated with Hampden-Turner (1998) has been assembled to help managers structure their cross cultural experiences in order to develop their competence for doing business and managing across the world. The database comprises more than 50,000 cases from over 100 countries and is one of the world's richest sources of social constructs. Woolliams and Trompenaars (1998) review the analysis undertaken by the authors in the last five years to develop the methodological approach underpinning the work. Recently Trompenaars (...) with Hampden-Turner (Trompenaars and Woolliams, 1999) have extended the concepts into a new model on dilemma reconciliation of cultural differences. This paper reviews these latest updates in relation to dilemmas of cross-cultural business ethics. The paper asserts that knowledge in relation to business ethics is culturally specific; and that ethnocentrism is not easy to avoid. Too great an emphasis on rational-analytic conceptions of reality may mean that syntheses, emotion, and intuition, are not adequately developed. This presents implications for doing business and managing across cultures and for resolving ethical dilemmas. (shrink)

Does environmental management help foreign firms outperform local firms in emerging economies? While existing research suggests that environmental management may or may not benefit firm performance, the question is particularly under-investigated in the emerging economy context. Using the data on foreign investment into China, this study explores whether foreign firms that are under greater environmental pressure, at home or at the host, outperform comparable local firms in an emerging host country. In making this comparison, we use propensity-score matching and a (...) difference-in-differences approach to handle the problem of endogeneity inherent in comparing the performances of foreign versus local firms. We find empirical support that foreign firms perform better than local firms when they are under high environmental pressure in the emerging host country, and this result is driven by the foreign firms originating from countries with high environmental pressure. (shrink)

Examining the nature of Václav Havel's 'postmodernism,' we suggest that his use of this ambiguous label can be best understood if interpreted outside the conventional binary framework of modern/postmodern philosophy, which does not sufficiently answer to the lingering crisis of foundational certainty in political theory. In our view, the Czech playwright-turned-politician offers not merely a less confining sense of what it means to be 'postmodern,' but his commitment to moral political action also lends itself to overcoming some of the limitations (...) of contemporary postmodern theorizing by reentering the depreciated terrain of ontology. Specifically, we argue that an assessment of Havel's brand of postmodernism yields a rich interpretive harvest when read through ontological lenses. Indeed, Havel's theoretical posture serves as an instructive example of what political theorist Stephen K. White has called a 'felicitous weak ontology.'. (shrink)

Preparing the Next Generation of Oral Historians is an invaluable resource to educators seeking to bring history alive for students at all levels. Filled with insightful reflections on teaching oral history, it offers practical suggestions for educators seeking to create curricula, engage students, gather community support, and meet educational standards. By the close of the book, readers will be able to successfully incorporate oral history projects in their own classrooms.

What Is Political Theory? provides students with a comprehensive overview of the current state of the discipline. Ten substantive chapters address the most pressing topics in political theory today, including: - what resources do the classic texts still provide for political theorists? - what areas will political theorists focus on in the future? - can western political theory alone continue to provide a framework for responding to the challenges of modern political life? The authors assess the intellectual challenges to conventional (...) political theory, such as post-structuralism and the scientific study of politics that have revitalized the field in the last 30 years. They also broaden the perspective to take in non-western ideas and to reconceptualize political theory in the light of specifically global challenges. Students and teachers of political theory and political philosophy will find this book invaluable in understanding the factors that have shaped current political theory and which will guide its future development. (shrink)

What does it mean to consider the world of AI through a Christian lens? Rapid developments in AI continue to reshape society, raising new ethical questions and challenging our understanding of the human person. Encountering Artificial Intelligence draws on Pope Francis’ discussion of a culture of encounter and broader themes in Catholic social thought in order to examine how current AI applications affect human relationships in various social spheres and offers concrete recommendations for better implementation. The document also explores questions (...) regarding personhood, consciousness, and the kinds of relationships humans might have with even the most advanced AI. Through these discussions, this book investigates the theoretical and practical challenges to interpersonal encounter raised by the age of AI. (AI Research Group for the Centre for Digital Culture of the Dicastery of Culture and Education of the Holy See). (shrink)

RésuméEn expliquant la relation entre hypothèses et images dans l'analogie de la ligne du livre Vl de laRépubliquede Platon, je m'attarde d'abordsur l'élucidation platonicienne de la nature des mathématiques telle que la conçoit le mathématicien lui-même. Je poursuis avec une critique des interprétations traditionnelles de cette relation, qui partent de l'assomption douteuse que les mathématiques s'occupent des Formes platoniciennes. Pour formuler mon point de vue sur cette relation, j'exploite la notion de «structure». Je montre comment les «hypothèses» comme principes de (...) preuve peuvent déterminer les structures des «images» par lesquelles les structures intelligibles correspondantes des objets mathématiques en viennent à être connues. (shrink)

This co-edited volume compares Chinese and Western experiences of engineering, technology, and development. In doing so, it builds a bridge between the East and West and advances a dialogue in the philosophy of engineering. Divided into three parts, the book starts with studies on epistemological and ontological issues, with a special focus on engineering design, creativity, management, feasibility, and sustainability. Part II considers relationships between the history and philosophy of engineering, and includes a general argument for the necessity of dialogue (...) between history and philosophy. It continues with a general introduction to traditional Chinese attitudes toward engineering and technology, and philosophical case studies of the Chinese steel industry, railroads, and cybernetics in the Soviet Union. Part III focuses on engineering, ethics, and society, with chapters on engineering education and practice in China and the West. The book’s analyses of the interactions of science, engineering, ethics, politics, and policy in different societal contexts are of special interest. The volume as a whole marks a new stage in the emergence of the philosophy of engineering as a new regionalization of philosophy. This carefully edited interdisciplinary volume grew out of an international conference on the philosophy of engineering hosted by the University of the Chinese Academy of Sciences in Beijing. It includes 30 contributions by leading philosophers, social scientists, and engineers from Australia, China, Europe, and the United States. (shrink)

RésuméEn expliquant la relation entre hypothèses et images dans l'analogie de la ligne du livre Vl de laRépubliquede Platon, je m'attarde d'abordsur l'élucidation platonicienne de la nature des mathématiques telle que la conçoit le mathématicien lui-même. Je poursuis avec une critique des interprétations traditionnelles de cette relation, qui partent de l'assomption douteuse que les mathématiques s'occupent des Formes platoniciennes. Pour formuler mon point de vue sur cette relation, j'exploite la notion de «structure». Je montre comment les «hypothèses» comme principes de (...) preuve peuvent déterminer les structures des «images» par lesquelles les structures intelligibles correspondantes des objets mathématiques en viennent à être connues. (shrink)

There are two passages in which the poet introduces a full moon to accentuate a particular aspect of a scene in his narrative; 1.1228–33 and 4.166–71. I shall concentrate on the second. Commentators have contributed various suggestions but failed to understand the specific erotic-nuptial connotation of the full moon. The same applies to the more specialized contributions of Drogemiiller and Rose. I shall first present the evidence for the nuptial associations of the full moon, then apply this (...) idea to the Apollonian passages, especially 4.166–71, and finally add a remark about the special effect obtained by Apollonius here in relation to an Homeric passage. (shrink)

In Gibbons 2006, I presented a counterexample to epistemic internalism, the view that justification supervenes on the internal. Andrew Moon has replied to this paper, asking what generates the intuition behind the counterexample. In this note, I try to answer that question.

This volume collects essays by philosophers and scholars working at the interface of Western philosophy and Buddhist Studies. Many have distinguished scholarly records in Western philosophy, with expertise in analytic philosophy and logic, as well as deep interest in Buddhist philosophy. Others have distinguished scholarly records in Buddhist Studies with strong interests in analytic philosophy and logic. All are committed to the enterprise of cross-cultural philosophy and to bringing the insights and techniques of each tradition to bear in order to (...) illuminate problems and ideas of the other. These essays address a broad range of topics in the philosophy of mind, philosophy of language, logic, epistemology, and metaphysics, and demonstrate the fecundity of the interaction between the Buddhist and Western philosophical and logical traditions. (shrink)

As an example of a historical case study, some aspects of the post-Newtonian corrections in the Earth–Moon dynamics are described and discussed.

This chapter addresses questions such as what is unique about human beings, and what makes humans human. It begins exploration of such questions by looking back on some of the major events and themes of the past 1000 years in Western civilization and the primitive human instincts they illustrate. The second millennium opened with holy wars: local wars, such as the Spanish Reconquista to retake Spain from the Moors, and the broader multi‐state Crusades to take the Holy Lands from the (...) Muslims. Many scholars date postmodernism from Hiroshima and the Holocaust, one an instantaneous annihilation, the other a systematic one. Like space exploration, work on human genetics is dominated by governmental agencies and commercial interests. The chapter argues that genocidal proclivity of the past millennium could lead to genocide on an even more horrible scale if we create a new or “better” human species (or subspecies) through genetic engineering. (shrink)

After decades of marginalization in the secularized twentieth-century academy, moral education has enjoyed a recent resurgence in American higher education, with the establishment of more than 100 ethics centers and programs on campuses across the country. Yet the idea that the university has a civic responsibility to teach its undergraduate students ethics and morality has been met with skepticism, suspicion, and even outright rejection from both inside and outside the academy. In this collection, renowned scholars of philosophy, politics, and religion (...) debate the role of ethics in the university, investigating whether universities should proactively cultivate morality and ethics, what teaching ethics entails, and what moral education should accomplish. The essays quickly open up to broader questions regarding the very purpose of a university education in modern society. Editors Elizabeth Kiss and J. Peter Euben survey the history of ethics in higher education, then engage with provocative recent writings by Stanley Fish in which he argues that universities should not be involved in moral education. Stanley Hauerwas responds, offering a theological perspective on the university’s purpose. Contributors look at the place of politics in moral education; suggest that increasingly diverse, multicultural student bodies are resources for the teaching of ethics; and show how the debate over civic education in public grade-schools provides valuable lessons for higher education. Others reflect on the virtues and character traits that a moral education should foster in students—such as honesty, tolerance, and integrity—and the ways that ethical training formally and informally happens on campuses today, from the classroom to the basketball court. _Debating Moral Education_ is a critical contribution to the ongoing discussion of the role and evolution of ethics education in the modern liberal arts university. _Contributors_. Lawrence Blum, Romand Coles, J. Peter Euben, Stanley Fish, Michael Allen Gillespie, Ruth W. Grant, Stanley Hauerwas, David A. Hoekema, Elizabeth Kiss, Patchen Markell, Susan Jane McWilliams, Wilson Carey McWilliams, J. Donald Moon, James Bernard Murphy, Noah Pickus, Julie A. Reuben, George Shulman, Elizabeth V. Spelman. (shrink)

The analysis of the golden Mithras’ bas-relief in the Museum of the Baths of Diocletian in Rome confirms the Platonic Chiasma. The scene admits two diagonals starting from each corner. One passes through the sun and the other through the moon. The sun god is also shown with an object in his left hand, which may be a soul or a sacred heart. This would confirm that the slab shows the opposition between metempsychosis (lunar) and resurrection (solar). The analysis (...) of the Barberini fresco is of great interest. It shows that the Platonic Chiasma falls exactly within the celestial gates of Capricorn and Cancer. The solar line is superimposed on a line already present on the fresco. Finally, sacred geometry helps to explain some strange-looking reliefs from the Danube region. (shrink)

This volume collects essays by philosophers and scholars working at the interface of Western philosophy and Buddhist Studies. Many have distinguished scholarly records in Western philosophy, with expertise in analytic philosophy and logic, as well as deep interest in Buddhist philosophy. Others have distinguished scholarly records in Buddhist Studies with strong interests in analytic philosophy and logic. All are committed to the enterprise of cross-cultural philosophy and to bringing the insights and techniques of each tradition to bear in order to (...) illuminate problems and ideas of the other. These essays address a broad range of topics in the philosophy of mind, philosophy of language, logic, epistemology, and metaphysics, and demonstrate the fecundity of the interaction between the Buddhist and Western philosophical and logical traditions. (shrink)

Geocentric Greek astronomers called seven heavenly bodies visible to the naked eye (sun, moon, Mercury, Venus, Mars, Jupiter, and Saturn) πλανητες—wanderers—because unlike all the other αστρα, their relative positions were constantly changing. While the Romans changed the Greek names of the individual planets to those still in use, they retained the generic name, which now occurs in many European languages. In acentric modern astronomy a planet is a satellite of a star. In addition to the five actual planets known (...) to the Greeks, Earth, Uranus, and Neptune also orbit the sun, a smallish star about half the distance from the centre of the Milky Way to its outer reaches. Earth is the only planet on which life is known for certain to exist. The search is on for concrete evidence of existing or formerly existing life on Mars (Dunbar B. et al. Perseverance Mars rover. NASA. https://www.nasa.gov/perseverance. Retrieved 06/16/2021, 2021). Technology for detecting the chemical signature of life in the atmospheres of some planets of other stars may become available in the near future (Fujii Y. et al. Astrobiology 18 (6): 739–778, 2018)—proving a point made by (Lovelock J. Gaia: A new look at life on earth. Oxford University Press, New York, 1979) that life is a whole-planet phenomenon. That is, the Earth does not just harbour or support life; it has a life of its own. The Earth is a living planet in relationship to which individual organisms are as ephemeral cells (Vernadsky VI. Am Sci 33:1–12, 1945). (shrink)

What role, if any, should emotions play in clinical reasoning and decision making? Traditionally, emotions have been excluded from clinical reasoning and decision making, but with recent advances in cognitive neuropsychology they are now considered an important component of them. Today, cognition is thought to be a set of complex processes relying on multiple types of intelligences. The role of mathematical logic or verbal linguistic intelligence in cognition, for example, is well documented and accepted; however, the role of emotional intelligence (...) has received less attention—especially because its nature and function are not well understood. In this paper, I argue for the inclusion of emotions in clinical reasoning and decision making. To that end, developments in contemporary cognitive neuropsychology are initially examined and analyzed, followed by a review of the medical literature discussing the role of emotions in clinical practice. Next, a published clinical case is reconstructed and used to illustrate the recognition and regulation of emotions played during a series of clinical consultations, which resulted in a positive medical outcome. The paper’s main thesis is that emotions, particularly in terms of emotional intelligence as a practical form of intelligence, afford clinical practitioners a robust cognitive resource for providing quality medical care. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Bridge From Analysis to Action:Psychodynamic Analyses of Religion and Michael S. Hogue's American ImmanenceAJ Turner (bio)I. IntroductionThe purpose of this essay is to work constructively with Michael S. Hogue's groundbreaking American Immanence: Democracy for an Uncertain World to demonstrate how psychodynamic analyses of religion are essential theoretical allies in the fight for resilient democracy. The "revolution in mind"1 that psychodynamic approaches contribute, especially in their analyses of religion, (...) both complements and complicates socio-political theory as a whole. In the improvisational spirit of "yes-and," the goal here is not to identify and decry the failures and shortcomings of Hogue's theopolitical vision but rather to inspire the recovery of a sibling discourse—a kind of "rebirth of a forgotten alternative"2—that also draws deeply from the American immanental tradition in order to add psychodynamic depth to Hogue's timely and important analysis. Psychodynamic theories of religion shed light on how symbolic identifications, including and especially ultimate concerns, structure personal and collective experience. By engaging religion and theology sympathetically, constructively, and creatively, theorists such as Rollo May, Gordon Allport, Karen Horney, Erich Fromm, and Ernest Becker departed from the skepticism, reductionism, and dismissal that characterized psychoanalytic analyses of religion in the wake of Freud.3 Each of these figures, and especially Becker whose work will be a focus in this essay, are noteworthy interlocutors for extending Hogue's theopolitical theorizing of resilient democracy, particularly in how they drew unique inspiration from the American immanental tradition [End Page 44] in their social analyses. In this respect, they provide a more robust theorization of the psychosocial conditions of the associational ethos needed to connect Hogue's conception of resilient democracy with forms of agonistic organization and democratic activism. Briefly stated, psychodynamic approaches are a helpful bridge for connecting these proposals to strategies of organization, their impediments, and collective action.In this way, both psychodynamic analyses of religion and Hogue's theopolitical innovation insist that no revolutionary political change is possible, and certainly not of the kind or scale needed to counter our wickedly entangled global crises, without a deep engagement with theological imaginaries. They differ, however, in their theoretical aims. Whereas Hogue compellingly argues for the political upshot of a theology deriving from the American immanental tradition, psychodynamic analysts of religion focus on the function of ultimate concerns in individual and collective life. In other words, American Immanence rests on a methodology of analyzing the philosophical and theological assumptions that have contributed to our climate crises and then presenting clear and compelling articulation of an alternative paradigm meant to open up new ways of being. In contrast psychodynamic analyses leverage conceptual clarity of psychic reality for the fundamentally therapeutic aim of transformation. At their best, both approaches share what could be called an etiological orientation to ontological questions in order to provide liberative alternatives through rational understanding and clarification, but the terrain, and thus the problems they hope to mitigate in their analyses are focused differently. Extending the visual metaphor, they are different lenses highlighting different areas of the same landscape. Furthermore, it must be said that neither are sufficient in themselves, but the psychodynamic theorists of religion to be highlighted in this essay share deeply with Hogue's heading in American Immanence.II. A Problematic AssumptionIn emphasizing and attempting to explain4 the role of non-rational processes in the both individual and social processes of perception and organization of experience, psychodynamic theories confound a widely held and problematic assumption that the triumph of rational analysis is the hallmark for building the society to which we should aspire. Political theory in general, [End Page 45] especially as it has taken its cues from a rationalist legacy about the inherently liberating force of Reason, has been weighted toward an assumption that its task of exposing the mystifications of power would suffice in inspiring more "rational" and therefore necessarily equitable social organization. This speaks to the longstanding socio-political interest in "consciousness raising" tactics, which are often meant to dispel "false consciousness." It even comes across in the emphases of Deweyan pragmatists on education. Psychologists of all stripes point out that this approach... (shrink)

We investigate the expressive power of second-order logic over finite structures, when two limitations are imposed. Let SAA ) be the set of second-order formulas such that the arity of the relation variables is bounded by k and the number of alternations of second-order quantification is bounded by n . We show that this imposes a proper hierarchy on second-order logic, i.e. for every k , n there are problems not definable in AA but definable in AA for some c (...) 1 , d 1 . The method to show this is to introduce the set AUTOSAT of formulas in F which satisfy themselves. We study the complexity of this set for various fragments of second-order loeic. For first-order logic FOL with unbounded alternation of quantifiers AUTOSAT is PSpace complete. For first-order logic FOL n with alternation of quantifiers bounded by n , AUTOSAT is definable in AA . AUTOSAT) is definable in AA for some c 1 , d 1. (shrink)

The present authors have given a mathematical model of Mach's principle and of the Mach–Einstein doctrine about the complete induction of the inertial masses by the gravitation of the universe. The analytical formulation of the Mach–Einstein doctrine is based on Riemann's generalization of the Lagrangian analytical mechanics (with a generalization of the Galilean transformation) on Mach's definition of the inertial mass and on Einstein's principle of equivalence. All local and cosmological effects—which are postulated as consequences of Mach's principle by C. (...) Neumann, Mach, Friedländer and Einstein—result from the Riemannian dynamics with the Mach–Einstein doctrine. In celestial mechanics it follows, in addition, Einstein's formula for the perihelion motion. In cosmology, the Riemannian mechanics yields two models of an evolutionary universe with the expansion lows R ~ t or R ~ t2. In this paper, secular consequences of the Mach–Einstein doctrine are examined concerning palaeogeophysics and celestial mechanics. The research predicted secular decrease of the Earth's flattening and secular acceleration of the motion of the Moon and of the planets. The numerical values of this secular effect agree very well with the empirical facts. In all cases, the secular variation $\dot{\alpha}$ of the parameter α is the order of magnitude $\dot{\alpha}=-H_0 \alpha$ , where H0 is the instantaneous value of the Hubble constant: $H_0 =\left({\dot{R}/R} \right)_0 \approx \left( {0.5-1.0} \right) \times 10^{-10}a^{-1}$ . The relation of the secular consequences of the Mach–Einstein doctrine to those of Dirac's hypothesis on the expanding Earth, and to Darwin's theory of tidal friction are also discussed. (shrink)