First published in 1905, this reissued edition of The Philosophical Works of Francis Bacon is an edited collection based upon the definitive seven volume edition of 1857, translated and prefaced by Robert Leslie Ellis and James Spedding. Of great historical, philosophical and scientific interest, this collection brings together translations of Bacon’s most important works, including the Novum Organum , the De Augmentis Scientarium , the Parasceve , and the De Principiis atque Originibus, as well as works originally written in (...) English, such as the Valerius Terminus and the Filum Labyrinthi . The reissue offers a comprehensive and provocative collection of the key writings of the man we now consider to be the father of Empiricism who popularised inductive methodologies for scientific inquiry. All works include prefaces by Robert Leslie Ellis and James Spedding, and the collection includes an introductory note from the editor John M. Robertson. (shrink)

First published in 1905, this reissued edition of _The Philosophical Works of Francis Bacon_ is an edited collection based upon the definitive seven volume edition of 1857, translated and prefaced by Robert Leslie Ellis and James Spedding. Of great historical, philosophical and scientific interest, this collection brings together translations of Bacon’s most important works, including the _Novum Organum_, the _De Augmentis Scientarium_, the _Parasceve_, and the _De Principiis atque Originibus,_ as well as works originally written in English, such as (...) the _Valerius Terminus_ and the_ Filum Labyrinthi_. The reissue offers a comprehensive and provocative collection of the key writings of the man we now consider to be the father of Empiricism who popularised inductive methodologies for scientific inquiry. All works include prefaces by Robert Leslie Ellis and James Spedding, and the collection includes an introductory note from the editor John M. Robertson. (shrink)

The March 2002 symposium Human Dignity and Reproductive Technology brought together philosophers, theologians, scientists, lawyers, and scholars from across the United States. The essays of this book are the contributions of the symposium's participants.

First published in 1990. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 1989. Routledge is an imprint of Taylor & Francis, an informa company.

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

Insight, by F. H. Parker.--Why be uncritical about the life-world? By H. B. Veatch.--Homage to Saint Anselm, by R. Jordan.--Art and philosophy, by J. M. Anderson.--The phenomenon of world, by R. R. Ehman.--The life-world and its historical horizon, by C. O. Schrag.--The Lebenswelt as ground and as Leib in Husserl: somatology, psychology, sociology, by E. Paci.--Life-world and structures, by C. A. van Peursen.--The miser, by E. W. Straus.--Monetary value and personal value, by G. Schrader.--Individualisms, by W. L. McBride.--Sartre the individualist, (...) by W. Desan.--The nature of social man, by M. Natanson.--The problem of the will and philosophical discourse, by P. Ricoeur.--Structuralism and humanism, by M. Dufrenne.--The illusion of monolinear time, by N. Lawrence.--Can grammar be thought? By J. M. Edie.--The existentialist critique of objectivity, by S. J. Todes and H. L. Dreyfus.--Bibliography (p. 391-400). (shrink)

This study aimed to develop a valid and reliable performance analysis template for quantifying team action variables in elite men’s wheelchair basketball. First action variables and operational definitions were identified by the authors and verified by an expert panel of wheelchair basketball coaching staff in order to establish expert validity. A total of 109 action variable were then placed into 17 agreed Categorical Predictor Variable categories. The action variables were then used to develop a computerized performance analysis template for post-event (...) analysis. Each possession (n = 200) from an international men’s wheelchair basketball game was analyzed by the first author on two occasions for assessment of intra-observer reliability and by a coach and a performance analyst for inter-observer reliability. Percentage error and Weighted Kappa coefficients were calculated to compare the levels of error and agreement for each action variable. Intra-observer reliability demonstrated perfect or almost perfect agreement (. (shrink)

First published in 1991. Routledge is an imprint of Taylor & Francis, an informa company.

Recent EEG studies on the early postmortem interval that suggest the persistence of electrophysiological coherence and connectivity in the brain of animals and humans reinforce the need for further investigation of the relationship between the brain’s activity and the dying process. Neuroscience is now in a position to empirically evaluate the extended process of dying and, more specifically, to investigate the possibility of brain activity following the cessation of cardiac and respiratory function. Under the direction of the Center for Healthy (...) Minds at the University of Wisconsin-Madison, research was conducted in India on a postmortem meditative state cultivated by some Tibetan Buddhist practitioners in which decomposition is putatively delayed. For all healthy baseline and postmortem subjects presented here, we collected resting state electroencephalographic data, mismatch negativity, and auditory brainstem response. In this study, we present HB data to demonstrate the feasibility of a sparse electrode EEG configuration to capture well-defined ERP waveforms from living subjects under very challenging field conditions. While living subjects displayed well-defined MMN and ABR responses, no recognizable EEG waveforms were discernable in any of the tukdam cases. (shrink)

The opinion of Mr. Justice Francis of the English High Court which denied the parents of Charlie Gard, who had been born with an extremely rare mutation of a genetic disease, the right to take their child to the United States for a proposed experimental treatment occasioned world wide attention including that of the Pope, President Trump, and the US Congress. The case raise anew a debate as old as the foundation of Western medicine on who should decide and (...) on what standard when there is a conflict between a family and the treating physicians over a possible treatment. This paper will explore the different approaches of the British and American courts on the issue and the various proposals from that of John Rawls in his A Theory of Justice to a processed-based approach for resolving such disputes. As carefully crafted as the opinion of Mr Justice Nicholas Francis in the Gard case proved to be, it left commentators unsatisfied. A widespread criticism, captured in an article by Michael Dougherty in The National Review was for the state to ‘get out of the way of the parents trying to act in the best interests of the child’.1 Although he conceded the parents could be adding to the suffering of the child by taking Charlie to America for an experimental therapy and agreed that such a choice ‘may be the wrong decision,’ in Dougherty’s view, it should still be ‘their decision’. Dougherty’s stand was the popular response to the question of ‘Who should decide?’ It fails, however, to propose any rationale for the decision. It provided no norms, no standards and no guidelines for the parents. Their motive could equally well be indifference to the suffering of the child as concern for his well-being. Furthermore, even good, loving parents may make …. (shrink)

Cancer and its treatment pose challenges that affect not only patients but also their significant others, including intimate partners. Accumulating evidence suggests that couples’ ability to communicate effectively plays a major role in the psychological adjustment of both individuals and the quality of their relationship. Two key conceptual models have been proposed to account for how couple communication impacts psychological and relationship adjustment: the social-cognitive processing (SCP) model and the relationship intimacy (RI) model. These models posit different mechanisms and outcomes, (...) and thus have different implications for intervention. The purpose of this project is to test and compare the utility of these models using comprehensive and methodologically rigorous methods. Aims are: (1) to examine the overall fit of the SCP and RI models in explaining patient and partner psychological and relationship adjustment as they occur on a day-to-day basis and over the course of 1 year; (2) to examine the fit of the models for different subgroups (males vs. females, and patients vs. partners); and (3) to examine the utility of various methods of assessing communication by examining the degree to which baseline indices from different measurement strategies predict self-reported adjustment at 1-year follow up. The study employs a longitudinal, multi-method approach to examining communication processes including: standard self-report questionnaires assessing process and outcome variables collected quarterly over the course of 1 year; smartphone-based ecological momentary assessments to sample participant reports in real time; and laboratory-based couple conversations from which we derive observational measures of communicative behavior and affective expression, as well as vocal indices of emotional arousal. Participants are patients with stage II-IV breast, colon, rectal, or lung cancer and their spouses/partners, recruited from two NCI-designated comprehensive cancer centers. Results will be published in scientific journals, presented at scientific conferences, and conveyed to a larger audience through infographics and social media outlets. Findings will inform theory, measurement, and the design and implementation of efficacious interventions aimed at optimizing both patient and partner well-being. (shrink)

This book assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. Opening with a contribution from the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, it next explores the impact, relevance, and promise of the Declaration Nostra Aetate before turning to consider how Vatican II in general has influenced interfaith dialogue and the intellectual and comparative study of world religions in the postconciliar decades, as well as the contribution (...) of particular past and present thinkers to the formation of current interreligious and comparative theological methods. Additionally, chapters consider interreligious dialogue vis-à-vis theological anthropology in conciliar documents; openness to the spiritual practices of other faith traditions as a way of encouraging positive interreligious encounter; the role of lay and new ecclesial movements in interreligious dialogue; and the development of Monastic Interreligious Dialogue. Finally, it includes a range of perspectives on the fruits and future of Vatican’s II’s opening to particular faiths such as Judaism, Islam, Hinduism, and Buddhism. (shrink)

John Clarke of Hull, one of the eighteenth century's staunchest proponents of psychological egoism, defended that theory in his Foundation of Morality in Theory and Practice. He did so mainly by opposing the objections to egoism in the first two editions of Francis Hutcheson's Inquiry into Virtue. But Clarke also produced a challenging, direct argument for egoism which, regrettably, has received virtually no scholarly attention. In this paper I give it some of the attention it merits. In addition (...) to reconstructing it and addressing interpretive issues about it, I show that it withstands a tempting objection. I also show that although Clarke's argument ultimately fails, to study it is instructive. It illuminates, for example, Hutcheson's likely intentions in a passage relevant to egoism. (shrink)

This essay is the journal editor's introduction to part 3 of an ongoing symposium on quietism. With reference to writings of James Joyce, Francis Picabia, J. M. Coetzee, Charles Taylor, Alasdair MacIntyre, Elaine Pagels, and Karen King—and with extended reference to Jonathan Lear's study of “cultural devastation,” Radical Hope—Jeffrey Perl explores the possibility that the fear of anomie is misplaced. He argues that, in comparison with the violence and narrowness of any given social order, anomie may well be preferable, (...) and, in any case, may be no more than another name for quietism. (shrink)

This essay is the journal editor's introduction to part 3 of an ongoing symposium on quietism. With reference to writings of James Joyce, Francis Picabia, J. M. Coetzee, Charles Taylor, Alasdair MacIntyre, Elaine Pagels, and Karen King—and with extended reference to Jonathan Lear's study of “cultural devastation,” Radical Hope—Jeffrey Perl explores the possibility that the fear of anomie (“anomiphobia”) is misplaced. He argues that, in comparison with the violence and narrowness of any given social order, anomie may well be (...) preferable, and, in any case, may be no more than another name for quietism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:On Buddhist-Christian Studies in Relation to DialogueFrancis V. TisoIn taking on the task of co-editing Buddhist-Christian Studies, it would seem appropriate to provide some background by way of introduction. Being a disciple of Brother David Steindl-Rast, O.S.B., a man who refuses to sign his name with capital letters, since the late 1960s, it goes against my grain to write too much about myself. Therefore, the following comments are meant (...) also to serve as a foreword to the current issue.My own background in Buddhist-Christian studies has its roots in ongoing collaboration with Br. David, who will be remembered for his decades-long study of Zen and his affectionate rapport with the San Francisco Zen Center community, among others. I later studied interreligious dialogue and its theological implications with George Rupp and Harvey Cox at Harvard Divinity School. In order to let my studies sink their roots into contemplative soil, I served as Br. David's assistant at the Benedictine Grange and then went on to edit theological books at the Seabury Press in New York. Thanks to the kindness of the late and revered Alex Wayman, I was able to complete a doctorate in Buddhist Studies at Columbia University and Union Theological Seminary, where I gained some ability to work with Pali, Sanskrit, and Tibetan. I sought additional tutorial guidance from José Pereira of Fordham University, a polymath scholar deeply appreciated for his extraordinary ability to introduce students to the intricacies of Sanskrit literature. Our lengthy conversations about the Baroque Scholastic Catholic theologians formed my eagerness to welcome at least three of the articles in the current issue of BCS. After the doctorate, I continued to pursue study and contemplative practice in Europe and Asia, developing collegial friendships, especially with members of the International Association for Tibetan Studies. In 2003, M. R. John C. Wester, auxiliary bishop of San Francisco, asked me to participate in the Northern California Zen/Ch'an–Catholic Dialogue that had arisen from earlier dialogue programs in various monastic milieux such as Gethsemane and New Camaldoli. In the context of that dialogue, I was asked to serve the United States Conference of Catholic Bishops as associate director of the Secretariat for Ecumencial and Interreligious Affairs in Washington, DC, in 2004.Given this ongoing interplay in my own life between scholarly research and contemplative [End Page iii] practice, it is my hope that BCS will continue to nurture the same interests in its readership. Good scholarship and commitment to the goals of spiritual inquiry should also enrich the dialogue between Buddhists and Christians in various parts of the world. In a recent publication,1 Taigen Dan Leighton describes Dogen's methods with regard to reading: "So in addition to just reading through this material, the student of Zen may likely want to chew slowly at times, find pieces that are especially provocative, stimulating, or unsettlingly challenging, and take a while to consider, reflect, and digest." This is exactly what the Christian contemplative does in lectio divina. Moreover, to persons inclined to this kind of inquiry, even scholarly research gives rise to creative and, at times, truly contemplative insight. Thus even a journal committed to scholarship might find comfort in the "apophatic" methods of Buddhist or Christian contemplatives. Taigen reminds us that Zen sitting practice (zazen) is not the suppression of content. In fact, understanding is expected:Dogen is clearly not recommending zazen as mere blank, mindless sitting. Although he frequently criticizes practice concerned with achievement, or with reaching for particular schematized stages of development, Dogen regularly asks his monks if they thoroughly understand. He is suggesting a practice that is informed by intense inquiry into the ancient teachings, sayings, and dialogues, as well as into our present immediate experience. Throughout formal meditation as well as in our everyday activity, Dogen encourages vivid attention and awareness.In practice, this is nothing less than the interactive application of the principles of the great teachings on emptiness. As a method, the philosophical analysis of emptiness came to have an enormous impact on the Ch'an and Zen traditions; it was a method of "negation" in the sense that it could be... (shrink)

Many previous studies have documented the detrimental effects of social loafing on others (_inter_personal impacts) at the between-person level. However, social loafing may carry underappreciated _intra_personal functional effects at the within-person level. Our research develops a novel theoretical framework to investigate _when_ and _how_ engaging in social loafing enhances one’s job performance. Drawing on the effort-recovery model and moral cleansing theory, we propose that social loafing may improve subsequent job performance by enhancing recovery and guilt. Specifically, we argue that among (...) employees who experience higher job demands or have higher moral identity, social loafing in the morning enhances their job performance in the afternoon by facilitating recovery or guilt in the morning. Two-wave daily data collected across ten consecutive workdays using the experience sampling method (ESM) supports this model. We discuss how this research identifies a functional basis for social loafing and provides implications for research and practice. (shrink)

This book brings together twenty-three distinctive and influential essays on ancient moral philosophy--including several published here for the first time--by the distinguished philosopher and classical scholar John Cooper.

John Venn is remembered today as the inventor of the famous "Venn diagram." The postmortem fame of the namesake diagram has until now eclipsed Venn's own status as one of the most accomplished logicians in his day. Praised by John Stuart Mill as a "highly successful thinker" with much "power of original thought," Venn profoundly influenced nineteenth-century philosophers, ranging from Mill and Henry Sidgwick to Charles Sanders Peirce. Venn was heir to a clerical, Evangelical dynasty but religious doubts (...) led him to resign Holy Orders and instead turn to an academic life, writing influential textbooks on probability theory and logic and advocating for education reform, including for women's education. Venn also collaborated with Francis Galton in the unofficial Anthropometrical Laboratory, and, through his writing and teaching, a direct line can be traced from Venn and his circle to the development of analytic philosophy in the work of W. E. Johnson, G. E. Moore, Bertrand Russell, and C. D. Broad. Through family descent, Venn was connected to eminent Victorians like Leslie Stephen and Virginia Woolf. This essential book explores Venn's life and work in context, taking readers on his journey from Evangelical son to Cambridge don. The picture that emerges of Venn, the person, is of a man with many sympathies-sometimes mutually reinforcing and at other times outwardly contradictory. (shrink)

When people hear the name of Cardinal Newman, one of the first associations they make is to his Idea of a University. However, it is rarely known that his first love was Catholic education at the elementary and secondary levels, so that the Oratory School he founded has been described as the “apple of his eye.” Interestingly, Pope Francis is the first pontiff in modern history, at least, to have taught high school (chemistry and Latin) and who has reflected (...) extensively on his own personal experiences of being raised by the Salesian Fathers in Argentina. Both Newman and Francis would regard Catholic elementary and secondary schools as essential to producing what Newman repeatedly referred to as “an educated laity” – equally essential for what St. John Paul II dubbed “the new evangelization.”. (shrink)

Knowledge, Nature, and the Good brings together some of John Cooper's most important works on ancient philosophy. In thirteen chapters that represent an ideal companion to the author's influential Reason and Emotion, Cooper addresses a wide range of topics and periods--from Hippocratic medical theory and Plato's epistemology and moral philosophy, to Aristotle's physics and metaphysics, academic scepticism, and the cosmology, moral psychology, and ethical theory of the ancient Stoics.Almost half of the pieces appear here for the first time or (...) are presented in newly expanded, extensively revised versions. Many stand at the cutting edge of research into ancient ethics and moral psychology. Other chapters, dating from as far back as 1970, are classics of philosophical scholarship on antiquity that continue to play a prominent role in current teaching and scholarship in the field. All of the chapters are distinctive for the way that, whatever the particular topic being pursued, they attempt to understand the ancient philosophers' views in philosophical terms drawn from the ancient philosophical tradition itself.Through engaging creatively and philosophically with the ancient texts, these essays aim to make ancient philosophical perspectives freshly available to contemporary philosophers and philosophy students, in all their fascinating inventiveness, originality, and deep philosophical merit. This book will be treasured by philosophers, classicists, students of philosophy and classics, those in other disciplines with an interest in ancient philosophy, and anyone who seeks to understand philosophy in philosophical terms. (shrink)

When people hear the name of Cardinal Newman, one of the first associations they make is to his Idea of a University. However, it is rarely known that his first love was Catholic education at the elementary and secondary levels, so that the Oratory School he founded has been described as the “apple of his eye.” Interestingly, Pope Francis is the first pontiff in modern history, at least, to have taught high school and who has reflected extensively on his (...) own personal experiences of being raised by the Salesian Fathers in Argentina. Both Newman and Francis would regard Catholic elementary and secondary schools as essential to producing what Newman repeatedly referred to as “an educated laity” – equally essential for what St. John Paul II dubbed “the new evangelization.”. (shrink)

In 15 insightful essays, Jacques Derrida and an international group of scholars of religion explore postmodern thinking about God and consider the nature of forgiveness in relation to the paradoxes of the gift. Among the themes addressed by contributors are the possibilities of imagining God as unthinkable, imagining God as non-patriarchal, imagining a return to Augustine, and imagining an age in which praise is far more important than narrative. Questioning God moves readers beyond the parameters of metaphysical reason and modernist (...) rationality as it attempts to think the questions of God and forgiveness in a postmodernist context. Contributors include John D. Caputo, Jacques Derrida, Mark Dooley, Francis Schüssler Fiorenza, Robert Gibbs, Jean Greisch, Kevin Hart, Richard Kearney, Cleo McNelly Kearns, John Milbank, Regina M. Schwartz, Michael J. Scanlon, and Graham Ward. Indiana Series in the Philosophy of Religion—Merold Westphal, general editor. (shrink)

The Perceived Role of Ethics and Social Responsibility (PRESOR) instrument was developed in the United States by Singhapakdi et al. (1996b) as a reliable and valid scale to measure the perceived role of ethics and social responsibility in achieving organizational effectiveness. This study was carried out to confirm the factorial structure of the instrument and to assess its reliability and validity for use in Hong Kong, the finance and service heart of the Asia-Pacific region and a culture with clear differences (...) in ethical attitudes and perceptions from those of the United States. Constructive replication of the exploratory factor analytic procedure of the original study with a representative sample of Hong Kong managers failed to support the hypothesized scale structure but instead suggested a different, two-factor, structure. Confirmatory factor analysis defined the alternative model which comprised two interpretable, negatively intercorrelated factorial scales, "Importance of ethics and social responsibility" and "Subordination of ethics and social responsibility in the achievement of organizational effectiveness". The model showed a high level of goodness-of-fit for the population and the two subscales, comprised of five items and four items respectively, were shown to have acceptable internal consistency reliability. Correlational and multiple regression analysis showed highly significant levels of association with the ethical ideology dimensions of the EPQ (Forsyth, 1980), used in the validation of the original scale, and with two ethical philosophy subscales derived from the ATBEQ (Preble and Reichel, 1988). The instrument is short, easily administered, is psychometrically sound and has considerable potential in the study of the perceived role of ethics and social responsibility in the achievement of organizational effectiveness. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:F. H. Bradley and the Working-out of Absolute Idealism* JOHN HERMAN RANDALL, JR. FRANCIS HERBERTBRADLEY (1846-1924) 1 agreed with the other English idealists that the real world is the experienced world. But he started with the fundamental conviction that "experience" is more than "thought," as Green had maintained. Bradley's basic drive is the refusal to abolish "feeling" in favor of knowledge and intelligibility. "Feeling" is a fundamental (...) and ineradicable aspect of "reality"m more fundamental, in fact, than thinking. In the immediately experienced world, all intelligible distinctions and relations are merged in a "whole of feeling" which is the ultimate subject-matter of philosophy. "Thought" arises out of feeling, out of "immediacy," as an interpretation of immediate experience by distinguishing relations and aspects in it. "Knowledge " is only one aspect of the experienced world; it needs blending with "feeling" and will to include all the experienced aspects. "Feeling" starts for Bradley, in his Principles of Logic (1883), in pretty much the empiricist sense, as isolated sensations, and as subjective (in flavor at least). It then becomes neutral: "feeling" is identified with "the felt"; and it grows richer, attempting to include the whole wealth of immediate experience. Thus Bradley gets very close to Dewey's conception of "direct experience," "non-reflective experience," without, however, Dewey's biological analysis. It is through this conception of experience that Bradley approaches the naturalism to which his thinking almost arrived at the end. Thought, that is, has a setting in experience " it is relational, and by its analysis it breaks up experienced and felt wholes. There is a double insistence in Bradley. On the one hand, reality is experienced, but is not adequately expressed in thought. On the other, reality/s accessible to knowledge. What has often been called Bradley's "skepticism" is really an objective relativism. Thought, logical structure, is not ultimate. In Appearance and *This study of F. It. Bradley is based on one of five chapters on post-ttegehan philosophical Ideahsm in Britain and America to be included in my forthcoming Career oJ Philosophy in Modem Times, Vol.III: The Hundred Years Since Darwin. ISee Bradley ed. of Mind, XXXIV (1925); A. E. Taylor, "F. H. Bradley"; J. H. Muirhead, "Bradley's Place in Philosophy." See also T. M. Forsyth, English Philosophy (London: 1910), chap. VII, 2rid part; Rudolf Kagey, F. H. Bradley's Logic (New York: 1931). The best philosophical analyses of Bradley are Robert D. Mack, The Appeal to Immediate Experience (New York: 1945),and Richard Wollheim,F. H. Bradley (Pelican Books, 1959). [245] 246 HISTORY OF PHILOSOPHY Reality, he insists it is really self-contradictory; then later he emphasizes rather that it is always relative to its particular subiect-matter. The real, experienced world is never identical with the intelligible world, yet it is also never "extraneous " to it. The relation of the two can be said to be, in Aristotelian terms, that of substance to form, that of what is to its intelligible aspect. The intelligible world, the system of science and knowledge, thus fundamentally needs criticism in the light of its setting in the experienced world. This is not only the entire drive of Dewey's Experience and Nature; it is the expression of that whole current of thought on the Continent which began with the criticism of Hegel's "panlogism" in the 1840's and is today called "Existentialism." Bradley is the British counterpart of all those who have criticized philosophies of logical structure like T. H. Green's, or like the other contemporary forms of Neo-Kantianism in Germany and France. The "known world" is a world of relations distingflished in the richer "real world." These distinctions are ultimately relative to their particular setting, but in that setting they are valid enough. Bradley's celebrated doctrine of the "degrees of truth and reality" means that practically knowledge is "true"; any idea which fulfills its purpose of rendering some portion or aspect of experience intelligible and significant and meaningful, and which is not ousted by a better idea, Bradley is willing to say is "so far true." It is valid, in its own sphere and purpose, despite its ultimate inconsistency; the wave-theory... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Wiley Blackwell Companion to Religion and Ecology ed. by John HartDannis M. MattesonThe Wiley Blackwell Companion to Religion and Ecology Edited by John Hart OXFORD: JOHN WILEY & SONS LTD, 2017. 560 pp. $195.00If ecology is the study of "relationships in a place," as John Hart reminds readers in the preface of the Wiley Blackwell Companion to Religion and Ecology, it is fitting (...) that this volume centers its thrust relationally (xxiv). Throughout its pages, a diverse community of authors explores the relationships among religious and spiritual traditions, human life, and care for the Earth. Defining religion as a language with which to grapple with meanings assigned to cultural values (xxi), this volume turns to the meanings that humans have historically placed on their relationship to the Earth within spiritual and religious frameworks. It further ponders how our religions and spiritual traditions reflect a relationship to the Earth that is conscious of the status of our planet's health today. Offering insights from Buddhism, Hinduism, Islam, Judaism, Eastern and Western Christianity, and indigenous perspectives, the authors reflect on new and old insights from within their tradition that speak to specific ecological issues. The volume is split into four parts, flowing thematically from conceptual and descriptive, to concrete visions for practical steps toward healing the Earth. [End Page 199]Part 1 describes the various ways religious and spiritual traditions enhance ecological consciousness. Seyyed Hossein Nasr shows how the Qur'an depicts the created order as a reflection of God's face, suggesting that we are literally defacing the face of God in our industrial recklessness. David Mevorach Seidenberg presents a Jewish eco-theology, which decenters the human as the pinnacle of creation. In part 2, the authors further draw out the socioecological implications of religious teachings. Melanie Harris argues that religious communities must open their eyes to the link between structural violence against black women to structural violence against the Earth. She maintains that this analysis is key to finding solutions for ecological reparations. When Harris argues that social justice is Earth justice, she is claiming that the dismantling of both white supremacy and colonial ecology go hand in hand.Part 3, titled "Ecological Commitment," highlights the specific contexts in which the relationship between religion and ecology are embedded. Myrna Perez Sheldon and Naomi Oreskes trace the entanglement of evangelical identity with the politics of scientific doubt. In response, they suggest a new framework for evangelical participation in environmental restoration that moves beyond a political identity that is chained to right-wing doubt about climate change. In asking how "Korean Christianity can become more Nature-conscious, Nature-related, and Nature-integrated," Yong Bum Park points to Chondogyo, a Korean indigenous religion (333). This tradition is shown to take seriously the ecological crisis as a "crisis of consciousness and conduct," encouraging religious people to foster a socioecological vision of restoration (333).Part 4, which provides examples of concrete visions and projects on the ground, ends with John Hart's reimagining of the Earth as a "common commons." The notion that the Earth is a sacred "common commons" of "interdependent, integral, evolving relational community" requires conversion in light of how religious people relate to the Earth today (437). According to this commons ethic, land should be "commonized and communalized" rather than rendered private property (476).I highly recommend this volume for teaching undergraduate and graduate courses that are exploring the intersection of religion and ecology, especially courses focusing on religious ethics. Though the breadth of this work might strike the reader as boundless, herein lies its strength, especially for teachers of Christian ethics. This resource broadens the conversation recently highlighted by Pope Francis in Laudato Si' beyond the Christian perspective on ecology. The Companion models interreligious dialogue, opening to the diverse ways many different religious and spiritual traditions demand action for environmental restoration. [End Page 200]Dannis M. MattesonLoyola University ChicagoCopyright © 2018 Society of Christian Ethics... (shrink)

John Maynard Smith was the founder of evolutionary game theory. He has also been the major influence on the direction of this field, which now pervades behavioural ecology and evolutionary biology. In its original formulation the theory had three components: a set of strategies, a payoff structure, and a concept of evolutionary stability. These three key components are still the basis of the theory, but what is assumed about each component is often different to the original assumptions. We review (...) modern approaches to these components. We emphasis that if a game is considered in isolation, and arbitrary payoffs are assumed, then the payoffs may not be consistent with other components of the system which are not modelled. Modelling the whole system, including not only the focal game, but also the future behaviour of the players and the behaviour of other population members, allows a consistent model to be constructed. We illustrate this in the case of two models of parental care, showing how linking a focal game to other aspects of the system alters what is predicted. (shrink)