No discussion of the informed consent process would be adequate without attention to dilemmas and challenges arising in research in foreign countries, particularly in the less developed countries. In an era of the human immunodeficiency virus and acquired immunodeficiency syndrome, for example, much attention to research issues concerning devastating health conditions in developed and less developed countries has occurred with renewed vigor.

© 2015, Springer-Verlag Berlin Heidelberg.Genetic studies have identified single nucleotide polymorphisms associated with the risk of prostate cancer. It remains unclear whether such genetic variants are associated with disease aggressiveness. The NCI-SPORE Genetics Working Group retrospectively collected clinicopathologic information and genotype data for 36 SNPs which at the time had been validated to be associated with PC risk from 25,674 cases with PC. Cases were grouped according to race, Gleason score and aggressiveness. Statistical analyses were used to compare the frequency (...) of the SNPs between different disease cohorts. After adjusting for multiple testing, only PC-risk SNP rs2735839 was significantly and inversely associated with aggressive and high-grade disease in European men. Similar associations with aggressive and high-grade disease were documented in African-American subjects. The G allele of rs2735839 was associated with disease aggressiveness even at low PSA levels in both European and African-American men. Our results provide further support that a PC-risk SNP rs2735839 near the KLK3 gene on chromosome 19q13 may be associated with aggressive and high-grade PC. Future prospectively designed, case-case GWAS are needed to identify additional SNPs associated with PC aggressiveness. (shrink)

School violence is a burning issue these days. This book provides an in-depth analysis of violence prevention programs and an assessment of their effectiveness, using data from observations, individual interviews, and focus groups, as well as published data from the schools. It is distinguished by its focus on the cultural and structural context of school violence and violence prevention efforts. Where most other researchers use quantitative measures, such as surveys, to assess the effectiveness of violence prevention programs, the authors of (...) this book use qualitative research and ethnography to study the environment where such programs take place. Thus, this work--one of only a few ethnographic studies of violence prevention programs in schools--links previous quantitative research on the topic and critical ethnography. _Preventing Violence in Schools: A Challenge to American Democracy_: *includes voices of school students, accused of practicing violence, who have been participants in violence prevention programs; *analyzes a citywide peer mediation program ; *examines the kinds of violence recognized in schools and the ways schools themselves may perpetuate violence; and *describes a violence prevention program for students at an alternative school. _Preventing Violence in Schools: A Challenge to American Democracy_ is highly relevant for students in courses on urban education, foundations of education, education and social policy, youth and the law, and qualitative research, and for teachers, administrators, and other professionals, such as school psychologists and guidance counselors, at the middle and high school levels. (shrink)

In three studies, factors influencing the incidence of fraudulent financial reporting were assessed. We examined (1) the effects of personal values and (2) codes of corporate conduct, on whether managers misrepresented financial reports. In these studies, executives and controllers were asked to respond to hypothetical situations involving fraudulent financial reporting procedures. The occurrence of fraudulent reporting was found to be high; however, neither personal values, codes of conduct, nor the interaction of the two factors played a significant role in fraudulent (...) financial reporting. (shrink)

There is a section in Samuel Delany’s magnificent autobiographical meditation, The Motion of Light in Water, that dramatically raises the problem of writing the history of difference, the history, that is, of the designation of “other,” of the attribution of characteristics that distinguish categories of people from some presumed norm.1 Delany recounts his reaction to his first visit to the St. Marks bathhouse in 1963. He remembers standing on the threshold of a “gym-sized room” dimly lit by blue bulbs. The (...) room was full of people, some standing, the rest an undulating mass of naked, male bodies, spread wall to wall. My first response was a kind of heart-thudding astonishment very close to fear. I have written of a space at certain libidinal saturation before. That was not what frightened me. It was rather that the saturation was not only kinesthetic but visible.2Watching the scene establishes for Delany a “fact that flew in the face” of the prevailing representation of homosexuals in the 1950s as “isolated perverts,” as subjects “gone awry.” The “apprehension of massed bodies” gave him a “sense of political power”:what this experience said was that there was a population—not of individual homosexuals … not of hundreds, not of thousands, but rather of millions of gay men, and that history had, actively and already, created for us whole galleries of institutions, good and bad, to accommodate our sex. [M, p. 174] 2. Samuel R. Delany, The Motion of Light in Water: Sex and Science Fiction Writing in the East Village, 1957-1965 , p. 173; hereafter abbreviated M. Joan W. Scott is professor of social science at the Institute for Advanced Study in Princeton, New Jersey. She is the author, most recently, of Gender and the Politics of History and is currently at work on a history of feminist claims for political rights in France during the period 1789-1945 as a way of exploring arguments about equality and difference. (shrink)

Presents a plethora of approaches to developing human potential in areas not conventionally addressed. Organized in two parts, this international collection of essays provides viable educational alternatives to those currently holding sway in an era of high-stakes accountability.

Presenting evidence from the social brain, we argue that neural reuse is a dynamic, socially organized process that is influenced ontogenetically and evolutionarily by the cultural transmission of mental techniques, values, and modes of thought. Anderson's theory should be broadened to accommodate cultural effects on the functioning of architecturally similar neural systems, and the implications of these differences for reuse.

We consider several kinds of partition relations on the set ${\mathbb{R}}$ of real numbers and its powers, as well as their parameterizations with the set ${[\mathbb{N}]^{\mathbb{N}}}$ of all infinite sets of natural numbers, and show that they hold in some models of set theory. The proofs use generic absoluteness, that is, absoluteness under the required forcing extensions. We show that Solovay models are absolute under those forcing extensions, which yields, for instance, that in these models for every well ordered partition (...) of ${\mathbb{R}^\mathbb{N}}$ there is a sequence of perfect sets whose product lies in one piece of the partition. Moreover, for every finite partition of ${[\mathbb{N}]^{\mathbb{N}} \times \mathbb{R}^{\mathbb{N}}}$ there is ${X \in [\mathbb{N}]^{\mathbb{N}}}$ and a sequence ${\{P_{k} : k \in \mathbb{N}\}}$ of perfect sets such that the product ${[X]^{\mathbb{N}} \times \prod_{k}^{\infty}P_{k}}$ lies in one piece of the partition, where ${[X]^{\mathbb{N}}}$ is the set of all infinite subsets of X. The proofs yield the same results for Borel partitions in ZFC, and for more complex partitions in any model satisfying a certain degree of generic absoluteness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Notes and Discussions ARISTOTLE'S "DE MOTU ANIMALIUM" AND THE SEPARABILITY OF THE SCIENCES In contrast to Plato's vision of a unified science of reality and with a profound effect on subsequent natural science and philosophy, Aristotle urges in the Posterior Analytics and elsewhere that scientific knowledge is to be pursued in limited, separable domains, each with its own true and necessary first principles for the explanation of a discrete (...) range of phenomena, that is, accepted observations and beliefs, from which its investigations are launched (An. Pr. 46al7ff.; An. Post. 74b25, 76a26-3 o, 84b14-18, 88a31; Cael. 3o6a6ff.; Gen. An. 748a7ff.). In an early introduction to a course of lectures on the natural sciences, Aristotle also indicates the order in which those sciences ought to be presented (Mete. 338a2o-~9, 339a5-9; cf. Cael. 268al6, Part. An. 644b~2ff.). The plan is to start with a general discussion of change and motion, then progress to studies of specific natural phenomena, ending with the many species of plants and animals. In the theory of demonstration in Posterior Analytics 1, which is concerned with the organization, justification, and teaching of a finished science, Aristotle maintains that terms cannot ordinarily cross genera; for example, geometry cannot provide demonstrations of truths of arithmetic or aesthetics. Demonstration of a theorem of some one science by means of another can be accomplished when and only when the sciences are related as "subordinate " to "superior" (75b14-17), for example, as harmonics to arithmetic or optics to geometry. A superior science may supply the "reason" for a "fact" known to obtain in the subordinate science (78b34-79a6). Evidently at least part of what he has in mind is the relation between pure and applied sciences.' Aristotle's practice as well as a number of methodological remarks ' See ThomasAquinas,In Post. An. 50.1,15.131, 50.1.25,as wellasJ. Barnes'snoteson An. Post. 78b34,in Aristotle'sPosteriorAnalytics (Oxford:OxfordUniversityPress,1975).For relevant background see Ian Mueller,"Ascendingto Problems:Astronomyand Harmonicsin Republic VII," inJohn Anton,ed., Scienceand the Sciencesin Plato (Albany:StateUniversityof NewYork Press, 1979). [65] 66 HISTORY OF PHILOSOPHY suggest also that the strictures of the Posterior Analytics are not intended to prohibit the heuristic use of material from other disciplines in research (see e.g., Top. 1.14; Part An. 639b17ff., 641a6-14, 642alo-14, 645b15-2o; Ph. 192b8-34, 199a8-21, 199a33-b5). The requirements for science laid down here are very strict, and it is sometimes maintained that Aristotle violates them himself to some degree in other works, but it is not usually believed that he ever denies the separability of the sciences in general. Martha C. Nussbaum has recently presented a lively challenge to this concensus? She argues that Aristotle's late, little known work De Motu Animalium represents a radical but "deliberate and fruitful" rejection of his earlier philosophy of science as enunciated in the Organon and not seriously questioned in other, subsequent writings. Her claim is that in his mature thought about the sciences Aristotle arrives at a significantly "less departmental and more flexible picture of scientific study" (p. 113) and comes to hold that "no inquiry is genuinely separable from a whole group of interlocking studies, and no being can be extensively studied without an account of its placement in the whole of nature" (p. 164). Nussbaum's conclusion is probably not intended to be as Platonic as it may appear at first blush, for she seems actually to be speaking only of connections between sciences of different substances. There is no suggestion that the study of beauty or health or geometry, say, is on a par with the sciences of substances. Nor does she suggest that Aristotle wavers in his conviction that there are fundamental cleavages between the practical and theoretical sciences, which will make a full-blown science of ethics-politics look very different from the demonstrative science of meteorology, for example. Nevertheless, even if limited to the natural sciences of substances, her claim remains an important and interesting one. She holds, more specifically, that Aristotle departs from his earlier position as follows: (1) He recognizes that the biological study of various modes of local motion... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Protecting Human Research SubjectsThe Office for Protection from Research RisksJoan Paine Porter (bio)The office for Protection from Research Risks (OPRR), located within the National Institutes of Health, has two divisions: Human Subject Protections and Animal Welfare. This article will address the overall responsibilities and current projects relating to human subject protections.OPRR implements the Department of Health and Human Services' (HHS) regulations for the protection of human subjects (45 CFR (...) 46 (1991)). These regulations fulfill the responsibilities set forth in the Public Health Service (PHS) Act with regard to institutional review boards (IRB) and other protections for human subjects involved in biomedical and behavioral research conducted or supported by HHS. The PHS Act also mandates a program to clarify ethical issues in biomedical research involving human subjects and to address violations of the rights of human subjects of research (P.L. 99-158 (1985)).OPRR staff negotiate assurances of compliance with institutions conducting Federally-supported research involving human subjects. The assurances describe the policies and procedures each institution will follow to fulfill the requirements of the regulations, including specific IRB composition and functions.In addition, OPRR cosponsors with the Food and Drug Administration and awardee institutions a series of regional workshops that address human subject protections issues. These are attended by IRB members, institutional officials, research investigators, and others involved with human subject protections.Current ActivitiesNumerous activities are underway in OPRR. The following describes only a few of the initiatives and studies aimed at helping develop policies and procedures to protect human subjects of research."Points to Consider" DocumentsOPRR is currently working with the National Center for Human Genome Research (NCHGR) to develop a "points to consider" document for IRBs and others involved in large genetic pedigree studies. Many questions have emerged [End Page 279] on topics such as how subjects should be recruited, with whom information should be shared about others in the family, social risks of disclosure in employment and insurance, the circumstances and timing of informing subjects about study results, and involvement of children. OPRR and NCHGR hope to assemble a group this fall to review and refine the points that are now being developed jointly. A conference in South Carolina organized by the American Association for Advancement in the Sciences entitled "Project on the Ethical and Legal Implications of Genetic Testing," helped generate advice, and identified some of the more controversial issues in design and conduct of genetic research that involves large groups of family members.Another "points to consider" effort concerns enrollment of women and minorities in research. The PHS has established a policy that members of these groups must be included in research projects unless there are valid scientific justifications for their exclusion which can be made on a project by project basis (ADAMHA/NIH Policy 1990; NIH/ADAMHA Policy 1990). OPRR has commissioned several scholarly papers to help in developing "points to consider" for IRBs as they balance issues of equitable selection of subjects and protection of these selected individuals. Concerns about enrolling women of childbearing age in research that may be harmful to a fetus, and liability issues frequently dominate discussion in this area. The papers will address ethical, legal, and statistical aspects of enrollment of minorities and women as well as provide a description of various practices and roles of IRBs in addressing goals of fair selection of participants and appropriate protections.OPRR is also working with the PHS Panel on Women, Adolescents and Children to produce a document, also in the form of "points to consider" guidance, concerning enrollment of children who are wards of the state in HIV-related research. Subpart D of the regulations for the protection of human subjects (45 CFR 46) specifically addresses research involving children who are wards of the state, including the special protections that must be provided. State and local officials who have authority to enroll foster care children in research have indicated a desire to obtain advice in this area.The IRB GuidebookA major project that is now being completed under contract to the Poynter Center at Indiana University is the IRB Guidebook. It will revise and expand the current IRB Guidebook produced in the 1980s... (shrink)

The logics RŁ, RP, and RG have been obtained by expanding Łukasiewicz logic Ł, product logic P, and Gödel–Dummett logic G with rational constants. We study the lattices of extensions and structural completeness of these three expansions, obtaining results that stand in contrast to the known situation in Ł, P, and G. Namely, RŁ is hereditarily structurally complete. RP is algebraized by the variety of rational product algebras that we show to be Q-universal. We provide a base of admissible rules (...) in RP, show their decidability, and characterize passive structural completeness for extensions of RP. Furthermore, structural completeness, hereditary structural completeness, and active structural completeness coincide for extensions of RP, and this is also the case for extensions of RG, where in turn passive structural completeness is characterized by the equivalent algebraic semantics having the joint embedding property. For nontrivial axiomatic extensions of RG, we provide a base of admissible rules. We leave the problem open whether the variety of rational Gödel algebras is Q-universal. (shrink)

El objetivo de este artículo es presentar la idea de tiempo en Levinas, vinculándola con el deseo metafísico. Ambos rompen con las concepciones de la filosofía tradicional y abren otro modo de concebir la ética. En la obra de Levinas la ética es una forma «responsiva» capaz de conservar el espíritu de respuesta. Es una ética en la que no sólo el sujeto, el Yo, es puesto en duda, sino que también se cuestiona el espacio entre nosotros. Este cuestionamiento es (...) el fruto de la demanda (A n s p r u c h), demanda que surge a la vez como «petición de» o «reclamación» de algo y como «apelación a» alguien. (shrink)

El objetivo de este artículo es presentar la idea de tiempo en Levinas, vinculándola con el deseo metafísico. Ambos rompen con las concepciones de la filosofía tradicional y abren otro modo de concebir la ética. En la obra de Levinas la ética es una forma «responsiva» capaz de conservar el espíritu de respuesta. Es una ética en la que no sólo el sujeto, el Yo, es puesto en duda, sino que también se cuestiona el espacio entre nosotros. Este cuestionamiento es (...) el fruto de la demanda (A n s p r u c h), demanda que surge a la vez como «petición de» o «reclamación» de algo y como «apelación a» alguien. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Shōbōgenzō: Yui Butsu yo Butsu [and] ShōjiJoan StambaughShōbōgenzō: Yui Butsu yo Butsu [and] Shōji = [parallel French title:] Shōbōgenzō :Seul Bouddha connaît Bouddha [and] Vie-mort: Extrait de Shōbōgenzō de Dōgen Zenji[,] Maître Zen de XIIièème Sieècle = [parallel English title:] Shōbōgenzō: Only Buddha Knows Buddha [and] Life-death: Extract from Shōbōgenzō by Dōgen Zenji[,] XIIth Century Zen Master. By Dōgen. Traduit du japonais et annoté par Eido Shimano Rō (...) shi et Charles Vacher = Translated from Japanese and annotated by Eido Shimano Rō shi and Charles Vacher [trilingual edition]. La Versanne, France: Encre Marine, 1999. Pp. 152.Eidō Shimano Rōshi and Charles Vacher have completed their second effort at translating selections from Dōgen's Shōbōgenzō into English and French. Their first effort was a translation of Uji (Being-time), an early work. Now later works follow: Yui Butsu yo Butsu (Only Buddha knows Buddha) and Shōji (Life-death).The most striking feature of the translation here of the "Yui Butsu yo Butsu" fascicle is a more meaningful rendering of the title. Whereas most other translations read "Only Buddha and Buddha"—which is at best enigmatic, if not [End Page 320] unintelligible—this translation has "Only Buddha knows Buddha," a distinct improvement. The fascicle deals with the ability to know and recognize other beings of the same kind: fish knowing the fishes' heart, birds finding the birds' trail. Four-legged animals have no inkling of the birds' trail; it lies outside their ken. Similarly, an ordinary person, lacking the Buddha-eye, cannot recognize a buddha, able to see only the outside surface, only attributes and not the traces or trails. "Trace" or "trail" is intended here in the sense not of anything left over or behind—a kind of defilement—but rather of an indicator of where a buddha has gone.The phrase immediately following "Only Buddha knows Buddha" and repeated throughout the fascicle much like a Leitmotif reads: naino gūjin, complete combustion. These words are not to be found in the Sanskrit "original" text of the Lotus Sūtra, but were formulated by Kumārajīva, the translator of the Lotus Sūtra into Chinese. He was thus inspired to capture the gist of the Suō tra: only Buddha knows Buddha: complete combustion. With these words the nonduality of the working and presencing of Buddha with that of the entire universe is given expression.It is the particular merit of this translation to formulate "Only Buddha knows Buddha," in contrast to other translations that have a nearly meaningless "Only Buddha and Buddha," and to recapture Kumārajīva's brilliant interpretive words "complete combustion." The two are inseparable. When only Buddha knows Buddha, complete combustion, that is, penetration and presencing, takes place, the nonduality of samsāra and nirvāna.To say that searching for the true self is the unavoidable fate of human beings (p. 79) sounds a bit deterministic. It would perhaps be preferable to say that it is the wish or desire of all human beings.Shōji (life-death) has been used in China and Japan to translate samsāra, the repeated cycles of birth and death. The brief fascicle "Shōji" emphasizes the non-duality of samsāra and Buddha (nirvāna). Buddha or awakening is to be found in samsāra, nowhere else. The commonsense attitude is that life turns into—becomes—death. In contrast, Doōgen states that life is a temporary condition with its before and after. Thus, life is beginningless. Death is a temporary condition with its before and after. Thus, death is deathless. If we crave life and abhor death, we lose the very life of the Buddha that is to be found nowhere else than in the midst of the whole of birth-life-death.The fascicle concludes with the admonition to remain unattached, yet to have compassion for all beings.This process of birth-life-death is not something that begins at physical birth and terminates with physical death, but is ongoing from moment to moment. Thus... (shrink)

Sex and sensibility: The role of social selection Content Type Journal Article DOI 10.1007/s11016-010-9464-6 Authors Erika L. Milam, Department of History, University of Maryland, 2115 Francis Scott Key Hall, College Park, MD 20742, USA Roberta L. Millstein, Department of Philosophy, University of California, Davis, One Shields Avenue, Davis, CA 95616, USA Angela Potochnik, Department of Philosophy, University of Cincinnati, P.O. Box 210374, Cincinnati, OH 45221, USA Joan E. Roughgarden, Department of Biology, Stanford University, Stanford, CA 94305-5020, USA Journal Metascience (...) Online ISSN 1467-9981 Print ISSN 0815-0796. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Being and Time. A Translation of “Sein und Zeit by Martin HeideggerP. Christopher SmithMartin Heidegger. Being and Time. A Translation of “Sein und Zeit. Translated by Joan Stambaugh. Albany: State University of New York Press, 1996. Pp. xix + 487. Paper, $18.95.A new English translation of Heidegger’s best book, Sein und Zeit has been eagerly anticipated ever since the appearance of the Macquarrie/Robinson translation in 1962.1 For (...) anyone with an ear for German would find that, in turning Heidegger’s visceral prose into wooden terminology, this first pathbreaking and very scholarly translation failed completely to render the startling and wholly untraditional diction of this work, a diction that rocked a staid and stifling academia and that in lectures preceding the book’s publication had therefore attracted students in droves, among them Leo Strauss, Hanna Arendt, Hans-Georg Gadamer, Karl Löwith, Herbert Marcuse, and Hans Jonas. At long last, a new translation, Joan Stambaugh’s, is here, but, unfortunately, it is no better in this crucial regard, and it is not as scholarly either. (Macquarrie/Robinson do provide many detailed and useful accounts of their choices of translation.) Indeed, the new translation often seems to be a mere revision of the old and falls into much of the old translation’s terminological uprooting of Heidegger’s sometimes thick but always earthy language. Here are three examples.In S we find this rendering of Heidegger’s preliminary account of the phenomenological method he will apply in “laying out” our “factual” human existence “there” “in the world” of our cooperative taking care of life’s tasks:This “a priori” of the interpretation of Da-sein is not a structure which is pieced together, but rather a structure which is primordially and constantly whole. It grants various perspectives on the factors which constitute it. These factors are to be kept constantly in view, bearing in mind the preceding whole of this structure.(S 37)In M/R this same passage is translated, somewhat more readably and accurately, as:In the interpretation of Dasein, this structure is something ‘a priori’; it is not pieced together, but is primordially and constantly a whole. If affords us, however, various ways of looking at the items which are constitutive for it. The whole of this structure always comes first; but if we keep this constantly in view, these items, as phenomena, will be made to stand out.(M/R 65) [End Page 148]We note, first, how many of the M/R translations are taken over by S: “not a structure... pieced together,” which mistranslates “keine zusammengestückte Bestimmtheit” (SZ 41) or “not a determination arrived at bit by bit,” and “[structure]... primordial(ly) and constant(ly) (a) whole” for “eine ursprünglich und ständig ganze Struktur,” in which the English “primordial” turns the rather ordinary “ursprünglich” or “originally” into a technical term. Indeed, this phrase might best be rendered in more usual English along the lines of “This structure, assumed a priori... is originally, and continues to be, a whole.” For the point, lost in S but preserved in M/R with their “however,” is precisely that even though Dasein has been determined ahead of time to have the basic structure of a whole, we can still elucidate different sides of it phenomenologically by “throwing them into relief” (compare Heideger’s “phänomenal abzuheben”). In S, Heidegger’s pivotal “phänomenal” is lost altogether.Here, next, is how S renders Heidegger’s account of the call of conscience, which calls us back from our having lost ourselves in pressed busyness and vain chattering, at just that moment when these lose all their significance for us and go dead:The call is lacking any kind of utterance. It does not even come to words, and yet it is not at all obscure and indefinite. Conscience speaks solely and constantly in the mode of silence. Thus it not only loses none of its perceptibility, but forces Da-sein thus summoned and called upon to the reticence of itself.(S 252–53).And here is the M/R translation:The call dispenses with any kind of utterance. It does... (shrink)

An algebraically expandable (AE) class is a class of algebraic structures axiomatizable by sentences of the form $\forall \exists! \mathop{\boldsymbol {\bigwedge }}\limits p = q$. For a logic L algebraized by a quasivariety $\mathcal {Q}$ we show that the AE-subclasses of $\mathcal {Q}$ correspond to certain natural expansions of L, which we call algebraic expansions. These turn out to be a special case of the expansions by implicit connectives studied by X. Caicedo. We proceed to characterize all the AE-subclasses of (...) abelian $\ell $ -groups and perfect MV-algebras, thus fully describing the algebraic expansions of their associated logics. (shrink)

Fran Brearton: Robert Graves and The White Goddess Joyce Hill: Authority and Intertextuality in the Works of Ælfric Michael Pennington: Barnardine's Straw: The Devil in Shakespeare's Detail David Womersley: Dulness and Pope Terence Cave: Montaigne Lord Moser: The Future of Our Universities Alexander Murray: The Inquisition and the Renaissance Robert Bagley: The Prehistory of Chinese Music Theory Edwin Cameron: Patents and Public Health: Principle, Politics and Paradox Mervyn King: What Fates Impose: Facing Up to Uncertainty Dominic Lieven: Empire, History and (...) the Contemporary Global Order Joan Oates: Archaeology in Mesopotamia: Digging Deeper at Tell Brak Timothy Besley: The New Political Economy Richard Gray: 'They Worship Death Here': William Faulkner, Sanctuary and Hollywood Lord Sutherland: Nomad's Progress James Piscatori: Imagining Pan-Islam: Religious Activism and Political Utopias. (shrink)

We build on limited research concerning the mediation processes associated with the relationship between ethical culture and employee outcomes. A multidimensional measure of ethical culture was examined for its relationship to overall Person-Organization (P–O) fit and employee response, using a sample of 436 employees from social economy and commercial banks in Spain. In line with previous research involving unidimensional measures, ethical culture was found to relate positively to employee job satisfaction, affective commitment, and intention to stay. New to the literature, (...) ethical culture was also found to be associated positively with employee willingness to recommend the organization to others. These effects were observed even when perceptions of P–O fit were controlled. Importantly, ethical culture was also positively related to overall P–O fit, which in turn, partially mediated the relationship between ethical culture and employee outcomes. Our findings add to studies that focus on the importance of the degree of ethical congruence between the individual employee and the organization. They suggest that ethical culture, with its expected impact on virtuousness and emotional well-being, will positively influence outcomes independently of the degree to which there is a match between employee and organizational values. (shrink)

Background Requirements for organ donation after cardiac or imminent death have been introduced to address the transplantable organs shortage in the United States. Organ procurement organizations (OPOs) increasingly use the Internet for organ donation consent. Methods An analysis of OPO Web sites available to the public for enrollment and consent for organ donation. The Web sites and consent forms were examined for the minimal information recommended by the United States Department of Health and Human Services for informed consent. Content scores (...) were calculated as percentages of data elements in four information categories: donor knowledge, donor consent reinforcement, donation promotion, and informed consent. Results There were 60 Web sites for organ donation enrollment serving the 52 states. The median percent (10 percentile-90 percentile) content scores of the Web sites for donor knowledge, donor consent reinforcement, and donation promotion were 33% (20–47), 79% (57–86), and 75% (50–100), respectively. The informed consent score was 0% (0–33). The content scores for donor knowledge and informed consent were significantly lower than donor consent reinforcement and donation promotion for all Web sites (P < .05). The content scores for the four categories were similar among the 11 regions of the United Network for Organ Sharing. Conclusion The Web sites and consent forms for public enrollment in organ donation do not fulfill the necessary requirements for informed consent. The Web sites predominantly provide positive reinforcement and promotional information rather than the transparent disclosure of organ donation process. Independent regulatory oversight is essential to ensure that Internet enrollment for organ donation complies with legal and ethical standards for informed consent. (shrink)

This pioneering study interprets the mythology of dualism from Gnosticism to the medieval Cathars to modern nihilism. Couliano shows that, far from being "historically" transmitted, the underlying connection between all dualistic worldviews is a perennial and immensely appealing mindset.

Historical studies may become classics for the wrong reasons, as did Henry Thode's Francis of Assisi or Michelet's Joan of Arc, which we now regard as cultural icons in their own right, emblems of specific elements of the cultures of the era in which they were written. We do not, however, read them for the insight they provide into their declared subjects, nor are their conclusions those of current scholarship. Other studies become classics for the right reasons. The year (...) 1999 marks the eightieth anniversary of the publication of Johan Huizinga's Herfsttij der Middeleeuwen: Studie over levens- en gedachtenvormen der veertiende en vijftiende eeuw in Frankrijk en de Nederlanden, “The Autumn [or Harvest, or Waning, or Decline, or Evening] of the Middle Ages: A Study of the Forms of Life and Thought in the Fourteenth and Fifteenth Centuries in France and the Netherlands [or the Low Countries, or the Burgundian Low Countries].”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Democracy, Culture, Catholicism: Voices from Four Continents eds. by Michael J. Schuck and John Crowley-BuckSteven P. MilliesDemocracy, Culture, Catholicism: Voices from Four Continents Edited by Michael J. Schuck and John Crowley-Buck NEW YORK: FORDHAM UNIVERSITY PRESS, 2016. 350 pp. $105.00 / $35.00Democracy, Culture, Catholicism is the product of a three-year, international project that started from a less specific inspiration. Originally begun at Loyola University Chicago's Joan and (...) Bill Hank Center for the Catholic Intellectual Heritage in 2010 as a broad inquiry into the relationship between the Roman Catholic Church and politics, the project leaders eventually took a different bearing from events as diverse as the Arab Spring, the Occupy Movement, and Pope Benedict XVI's encyclical Caritas in Veritate to focus their project more squarely on democracy. Examining democracy from within the diverse experiences found in Lithuania, Peru, Indonesia, and the United States, the editors [End Page 208] present us with a valuable snapshot of where the Catholic engagement with democracy as a cultural expression finds itself today in a global perspective.Given the amount of material at play, the volume is a monumental achievement, if only for the clarity with which it presents its findings. Some essays are stronger than others. Still, the volume benefits tremendously from an apparent and unusual amount of editorial attention that sequences the essays and interrelates them with useful references to one another in such a way that Democracy, Culture, Catholicism escapes entirely the fate of so many volumes of collected essays. Here, the reader has the sensation of reading one coherent narrative, not twenty-three disparately connected, individual essays. This alone is impressive.The volume possesses other strengths. Reflections emerge throughout that engage the deeper questions of democracy. Who are these people making decisions together? How can we understand the composition of a political community? Too much democratic theory overlooks the complex interweaving of history, memory, and identity that operates like a substrate of our consciousness beneath our reason while we are presuming ourselves to be rational decision makers using democratic procedures. The book's engagement not just with democracy and Catholicism but also with culture is important. These essays treat culture not only in different local expressions but also (and in a way that is deep, serious, and sustained) as a phenomenon of consciousness.The American perspective always lurks in the narrative, threatening to dominate. This is inevitable not only because the project was managed in the United States but also because the polarizing obsessions of the church in the United States about how to acknowledge the norms of modern political arrangements have tended to dominate conversation in the church worldwide. The editors have shrewdly chosen to save the United States for the last part of this volume, allowing other voices to come forward first to claim their own space. This editorial decision, like so many others, improves the volume and keeps the narrative in good balance. Still, some questions linger in this reviewer's mind as the volume concludes.What do we mean by democracy? Throughout, the authors treat this as a question that is largely settled. Democracy is identified with democratic values that the church accepts, and in Schuck's words, what is under way is "a critical conversation with the culture of democracy" (330). Yet procedural democracy cannot be severed from these values. Are democratic norms and values vindicated when majorities choose undemocratic values? A more careful drawing of distinctions between democracy, liberalism, and republicanism would expose the inner conflicts in which Catholicism meets modern political norms.Perhaps most urgently for the subject matter of this book, are the claims of Catholic social teaching and Christian ethics a foundation for the democratic, participatory values of this secular age, as writers like Charles Taylor and David [End Page 209] Walsh have suggested? This also would raise questions about how culturally conditioned we should understand democracy to be, surely an important consideration for this very fine study.Steven P. MilliesCatholic Theological UnionCopyright © 2018 Society of Christian Ethics... (shrink)

El objetivo de este artículo es clarificar la noción de «vida auténtica» tal y como es descrita por Joan Roura-Parella en su última obra Tema y variaciones de la personalidad (1950). Por «vida auténtica» se entiende una vida autogobernada, que permite al individuo realizar su propia singularidad y, por tanto, preservar su autonomía y dignidad como persona. Una vida dominada por factores ajenos al propio individuo, sean cuales sean éstos, es una vida alienada, que no permite el desarrollo del (...) individuo en tanto la persona que es. Se señala la relevancia filosófica de la propuesta de Roura-Parella, que es la de ofrecer una justificación no-evidencial para una forma de vida cristiana, agapística. De acuerdo con Roura-Parella, una forma de vida basada en la entrega amorosa para con el prójimo está justificada en tanto que ésta es el resultado último de nuestra propia condición natural, constituyendo así un acto de afirmación personal y siendo, por tanto, condición necesaria para gozar de una vida auténtica — «la vida alcanza su hondo sentido al salirse de sí misma para darse a los demás» (Roura-Parella, Tema y variaciones de la personalidad, 1950, p. 229). Se señalan las diferencias y semejanzas de la propuesta de Roura-Parella con respecto a las de Miguel de Unamuno y Joaquim Xirau, autores que fueron cercanos a Roura-Parella y quienes, aunque partiendo de razonamientos distintos a los de Roura-Parella, también concibieron la entrega amorosa para con el prójimo como un acto de afirmación personal. (shrink)