Researchers from across the social sciences have found consistent deviations from the predictions of the canonical model of self-interest in hundreds of experiments from around the world. This research, however, cannot determine whether the uniformity results from universal patterns of human behavior or from the limited cultural variation available among the university students used in virtually all prior experimental work. To address this, we undertook a cross-cultural study of behavior in ultimatum, public goods, and dictator games in a range of (...) small-scale societies exhibiting a wide variety of economic and cultural conditions. We found, first, that the canonical model – based on self-interest – fails in all of the societies studied. Second, our data reveal substantially more behavioral variability across social groups than has been found in previous research. Third, group-level differences in economic organization and the structure of social interactions explain a substantial portion of the behavioral variation across societies: the higher the degree of market integration and the higher the payoffs to cooperation in everyday life, the greater the level of prosociality expressed in experimental games. Fourth, the available individual-level economic and demographic variables do not consistently explain game behavior, either within or across groups. Fifth, in many cases experimental play appears to reflect the common interactional patterns of everyday life. Key Words: altruism; cooperation; cross-cultural research; experimental economics; game theory; ultimatum game; public goods game; self-interest. (shrink)

We would like to thank the commentators for their generous comments, valuable insights and helpful suggestions. We begin this response by discussing the selfishness axiom and the importance of the preferences, beliefs, and constraints framework as a way of modeling some of the proximate influences on human behavior. Next, we broaden the discussion to ultimate-level (that is evolutionary) explanations, where we review and clarify gene-culture coevolutionary theory, and then tackle the possibility that evolutionary approaches that exclude culture might be sufficient (...) to explain the data. Finally, we consider various methodological and epistemological concerns expressed by our commentators. (shrink)

Gleeson, Damian John In 1924, after a hiatus of a decade, the Australasian Catholic Record was re-established under the driving force of Monsignor John Joseph Nevin, the then vice-president of St Patrick's College, Manly. Mgr Nevin was ACR's principal editor up until 1937 and with the exception of a trip to Ireland and Europe in 1927, he contributed articles and answered questions on topics ranging across canon law, marriage, and moral theology in virtually every quarterly issue of ACR (...) for more than two decades. At Manly, he educated thousands of seminarians for dioceses across New South Wales and beyond, and was the college's president from 1929 to 1942. As such, Mgr Nevin was probably the most formidable Catholic clerical academic in New South Wales in the interwar period, yet we know little of this prodigious writer and intellectual who was a key adviser, not just to the Sydney hierarchy, but to a wide range of bishops. Apart from Dr Kevin Walsh's splendid history of St Patrick's College, Manly, church historians have not sought to consider the significant career of Mgr Nevin and his influence on several generations of clergy and bishops. (shrink)

Is the United States "the land of equal opportunity" or is the playing field tilted in favor of those whose parents are wealthy, well educated, and white? If family background is important in getting ahead, why? And if the processes that transmit economic status from parent to child are unfair, could public policy address the problem? Unequal Chances provides new answers to these questions by leading economists, sociologists, biologists, behavioral geneticists, and philosophers.New estimates show that intergenerational inequality in the United (...) States is far greater than was previously thought. Moreover, while the inheritance of wealth and the better schooling typically enjoyed by the children of the well-to-do contribute to this process, these two standard explanations fail to explain the extent of intergenerational status transmission. The genetic inheritance of IQ is even less important. Instead, parent-offspring similarities in personality and behavior may play an important role. Race contributes to the process, and the intergenerational mobility patterns of African Americans and European Americans differ substantially.Following the editors' introduction are chapters by Greg Duncan, Ariel Kalil, Susan E. Mayer, Robin Tepper, and Monique R. Payne; Bhashkar Mazumder; David J. Harding, Christopher Jencks, Leonard M. Lopoo, and Susan E. Mayer; Anders Björklund, Markus Jäntti, and Gary Solon; Tom Hertz; John C. Loehlin; Melissa Osborne Groves; Marcus W. Feldman, Shuzhuo Li, Nan Li, Shripad Tuljapurkar, and Xiaoyi Jin; and Adam Swift. (shrink)

Collins, John Francis In October this year there are to be two events at the Vatican. Beginning on 7 October and going through to 28 October bishops from all over the world are to gather at a Synod on 'New Evangelization for the Transmission of the Christian Faith.' On 11 October, midway through the Synod, the whole Church will mark the fiftieth anniversary of the opening of the Second Vatican Council. The bishops who are to gather this year at (...) the Synod follow in the footsteps of the more than 2000 Bishops who gathered at the Second Vatican Council. John XXIII opened the Second Vatican Council, with the following words 'Looked at one way there is the deposit of faith or the truths which are contained in our doctrine which we venerate, looked at another way there is the way by which the same (the deposit of faith) is enunciated both in its meaning and its spirit.' In a recent interview for Salt and Light Television the inaugural head of the Pontifical Council for the promotion of the New Evangelisation Archbishop Salvatore Fisichella noted that what Vatican II did for the Church is still present in our community. Later in the interview the Archbishop stated that the 'New Evangelisation is not a new work, it is a new mentality; a new language, a new enthusiasm for announcing the gospel.' There is continuity between both the spirit and letter of the Archbishop's words recorded in 2012 and the words of John XXIII in opening Vatican II. That is, as a Church, what we are seeking is new ways to announce the meaning and spirit of the deposit of faith, the truths contained in doctrine. What would later be called the new evangelisation permeated Vatican II. (shrink)

(1992). Samuel Bowles, Herbert Gintis and Diane Ravitch: a classic controversy in education revisited. Educational Studies: Vol. 18, No. 2, pp. 223-234.

This chapter notes that the purchase of books alone misrepresents the readership and reception of continental reform in English parishes. For instance, it argues that the demands of the laity for work by Genevan reformers should be viewed alongside the concerns of parish administration as well as other purchases, such as occasional prayers. It is now evident that English Reformation was not simply an act of state as maintained by traditional accounts. New narratives focus attention on how lay reception (...) shaped the nature of reformation, instead of quantifying reform through numbers in favour of or in resistance to the movement. Negotiation was a common practice for lay men and women, whether through the selective support of reform to suit individual interests, through the agitation for more zealous reform, or through the redefinition of orthodoxy in puritan communities. (shrink)

continent. 1.4 (2011): 279—285. Concerning its Transitive Nature, the Conversion of Native Americans of Spanish Colonial California, Indoctrinated Catholicism, & the Creation There’s no direct archaeological evidence that Jesus ever existed. 1 I memorized the Act of Contrition. I don’t remember it now, except the beginning: Forgive me Father for I have sinned . . . This was in preparation for the Sacrament of Holy Reconciliation, where in a confessional I confessed my sins to Father Scott, who looked like Jesus, (...) at least in Western cultural representations of Jesus since the middle ages, and if Jesus put on a few pounds. Father Scott was long-haired, redheaded, bearded, chubby, and tall. When he left church with the procession of altar servers and Eucharistic ministers, yelling, “Sing a Good Song Unto the Lord,” he smiled, hands folded, and he gazed over his parishioners, and bounced along. For four months every year he lived among the Crow Nation in Montana, where towards the end of his tenure at Our Lady of Refuge, they adopted him as an honorary member of their tribe. * This is the prayer we chanted, holding hands, every night before dinner: Bless us oh Lord, for these our gifts, which we are about to receive, our bounty through Christ, our Lord, Amen. Then we all said, God bless the cook! When we were with my grandparents, Grandpa said, God bless Chicky, and Holly, and Harvey, and Boots—all the dead dogs. * My sister tells me that she sits next to a handsome man on a flight across the country. After chitchat, she withdraws her book. She’s reading Kevin Sampsell’s A Common Pornography . After a few moments, the handsome man also reads from his book—his leather-bound Bible. Sister thinks, Oh, Jesus—too bad. She falls asleep. Later, settled in Nashville, she opens her volume and out falls a Jesus-covered card that reads, You can still find God and Salvation! Because that handsome God-fearing young man saw that word— pornography . * I suppose Father Jim’s dark hair, beard, and glasses made me think doctoral-ly of him. He called while I was in the midst of a breakup, after I’d twice attempted suicide, and my mother was desperate for help. She somehow found and phoned him. And Jim, now years out of Our Lady of Refuge’s parish, twenty years since my baptism, years even since he’d left the priesthood and the Catholic faith, still made the effort to bring me back into the fold. He said, “Have you seen a priest?” I did not respond, as I was more shocked to hear his voice than anything, so I said, “How are you, Father Jim? Sorry, I guess I shouldn’t call you ‘Father.’” And I said, “Why did you leave the priesthood? Do you have a girlfriend?” He said that I should call him just “Jim.” He said, “Do you need someone to talk to?” I said, “Not really.” He said, “Call your mother; she’s worried about you.” That was the last time I talked to Father Jim. * Mother let me know just how disappointed Jesus was. I cried and cried, and said I was sorry. Into my hands she placed my missal, ordered forty Rosaries. She said next Saturday I would go to confession. I hated confession. Who wouldn’t? * I realize, of course, that this page is a kind of confessional. * The Kumeyaay, Ipai, Tipai, Chumash, Esselen, Rumsen—all Native Americans of Alta California—shared similarities in their religions. Southern Californian tribes made use of Datura, or jimpson weed, a hallucinogen, for religious rituals. In the creation, God made brother sky and sister earth. Brother and sister mated, and sister gave birth to all things on Earth, including people, but it was difficult to distinguish people from all other aspects of Earth because everything was alive: granite and obsidian, the Pacific and its waves, the San Diego and Los Angeles Rivers. Wiyot—a hero—was very powerful, born from lightning, the son of the Creator and a virgin. When Wiyot thought that human women’s legs were more beautiful than Frog’s, Frog became jealous and poisoned Wiyot. The dying Wiyot went to all the people’s villages, and he distributed his power among them. He said, “When I die, I should be cremated.” The people built the fire and funeral pyre. When the fire was ready, and the people about to place Wiyot’s body upon it, Coyote came and snatched away Wiyot’s heart. * My friend Nick told me once how he ate some jimpson weed and that he hallucinated for three days. His family took a road trip and, while driving over the Sierra Nevada mountains, he kept seeing dinosaurs roaming the open meadows and charging down snowy slopes. So it’s no wonder that Native Americans who ingested this plant would have developed religion. * Walking Castroville’s streets after school I got into fights but mostly watched other boys scrabbling on the asphalt. I went to Burger King for Whoppers. Me and my friends cussed. Antonio admonished me when I said, “damn,” while strutting a sidewalk alongside the church. He said, “Jaime”—pronounced Hi-May, which was what all the Mexicans called me—“you’re crazy, eh. Don’t cuss at the church.” He meant while at church, as in, within its vicinity. I said, “We’re not in church.” Once we’d crossed the street, Tony said, “Damn dude, you’re fuckin crazy!” * Blessed Father Fray Junípero Serra raised the Eucharistic goblet to his lips, and candlelight danced on the blood’s tiny waves. Incense clouded the church so completely that some of the Pame natives grew nauseous. So, too, felt Blessed Father Fray Junípero Serra later that night, as he bent over a ceramic bowl and vomited blood, not only the Lord’s, but his own, for poison had laced the sacred vessel into which he poured the sacrament. The physician tending to the sick prelate urged him to take the remedy he’d prepared. But Blessed Father Fray Junípero Serra refused, said that he would pray, for he had never taken any medicine in his life, and he never would. * The Chumash of El Valle de Los Osos called themselves the Stishni, separating themselves from Chumash of other regions, those varying tribes of the central California coast that spoke mutually unintelligible dialects of their Hokan language. This made learning their languages impossible for the Spanish friars, to say nothing of translating the Doctrina. Thus the priests baptized few natives, despite the help that the tribes offered the fledgling settlements in the form of meat and acorn meal, which the Spaniards found repugnant. Some from these cultures, feeling threatened by the newcomers, shot flaming arrows into the thatched roofs of the mission structures. And why wouldn’t they feel threatened when priests chastised them for performing, for example, their Coyote Dance, wherein a man donning a coyote-skin-and-skull costume dances while a singer sings his tale, which laments the human feces strewn imaginatively about the Earth? Coyote, meantime, tries to get an onlooker to lick his genitals, and finally engages in public sexual intercourse with a female tribe member or two, then ends the dance by defecating. Though the Franciscans called such forbidden acts devilry , the Chumash maintained their Datura cult religion, along with the enforced Christianity. For the Chumash, the Earth was made of two enormous snakes that caused earthquakes when they slithered past one another—a vast reptilian tectonics. In the 20th century, long after Blessed Father Fray Junípero Serra and his cohorts had died, when asked by an anthropologist about religious contradictions, conflating the Datura and Christian cults, a Chumash man replied, incredulous: “But these are two different religions.” * When Portolá ordered that if by March 19th, the feast day of St. Joseph, the San Antonio had not arrived in San Diego Bay to relieve them, the Sacred Expedition to Nueva California would be abandoned, Blessed Father Fray Junípero Serra prayed a novena for San José’s intercession. And lo, a lookout sighted the San Antonio ’s sails—what seemed to the priest a miracle—that very Saint’s feast day. Europeans would stay in California, and Blessed Father Fray Junípero Serra would continue to reap a great harvest of souls for the Lord. By the end of mission secularization in 1836—sixty-six years after the San Antonio rescued the Spaniards—Native American populations in California had declined by seventy-three percent. * When Peter the Aleut would not renounce his Eastern Orthodox faith the padre of San Francisco had a toe severed from each foot with each refusal, totaling ten. The native Ohlones employed in this gruesome task—their obsidian chiseled knives tearing through skin and grinding bone—continued as per their orders, and cut off also each of Peter’s fingers (equals a total of twenty refusals). They quartered the martyr, spilled his bowels, as if from bear attack, attack by a bear in the shape of a Catholic. * Blessed Father Fray Junípero Serra absolutely believed that the slow rate of conversion for the native people was due to the influence of the Devil, who had been outraged by the coming of the Catholics to California, this region that he had long held in his dominion. * In his reception speech for the Nobel Prize for Literature, John Steinbeck said, “Man himself has become our greatest hazard and our only hope. So that today, St. John the Apostle may well be paraphrased: In the end is the Word, and the Word is Man—and the Word is with Men.” * In 1602, when Sebastián Vizcaíno and his friars sang mass on Catalina Island, as many as a hundred Pimungans witnessed the rite, asking by signs what it was about. According to Vizcaíno’s records, the Californians marveled not a little at the idea of Heaven and at the image of Jesus crucified. * Vizcaíno was brought to a prairie on Santa Catalina Island where the Pimungans worshipped their sun god. Upon the prairie they had placed an icon, a headless figure with horns protruding from the body, a figure that Vizcaíno predictably described as a demon. The Pimungans urged Vizcaíno not to approach the image of their deity, but he ignored them. He placed his crucifix against the wooden figurine and prayed the Our Father. Vizcaíno told the natives that his prayer was from Heaven, and that their god was the Devil. Vizcaíno held out his crucifix, encouraging the Pimungans to touch it and receive Jesus. He pointed at the sky and indicated Heaven. The Pimungans worshipped a sun deity, so they were impressed with this white man and his description of his god, for their gods seemed to be one and the same. It’s no wonder then that Vizcaíno’s diary reports the natives being pleased with this exchange. “Surely,” the diary says, “they will be converted to our Holy Faith.” * The Miwok women wailed and scratched at their faces when their men consorted with Sir Francis Drake and the other Englishmen who had landed on California’s coast in the summer of 1579. “The blood streaming downe along their brests, besides despoiling the upper parts of their bodies of those single coverings . . .they would with furie cast themselves upon the ground . . . on hard stones, knobby hillocks, stocks of wood, and pricking bushes.” Drake and his men fell themselves to their knees in prayer, their eyes Heavenward, so that the natives might see they prayed to God and they too might worship God then their eyes that had been so blinded by the deceiver might be opened. * Father Fray Antonio de la Ascención—Carmelite friar in Vizcaíno’s party—writes that the Indians of California can “easily and with very little labor be taught our Holy Catholic faith, and that they would receive it well and lovingly.” He calls for two hundred older and honorable soldiers to ensure brotherhood during the conquest, so that peace and love—the best tools to pacify pagans—should reign. The religious, the friar says, should likewise be wise and loving to easily quell animosities between Spaniards and the heathen, and therefore avoid war. The Spaniards should bring with them trinkets—beads, mirrors, knives—to distribute amongst the gentiles, so that they might come to love the Christians, and see “that they are coming to their lands to give them that of which they bring, and not to take away the Indians’ possessions, and may understand that they are seeking the good of their souls.” No women are to accompany the conquest, says Father Fray Antonio, “to avoid offenses to God.” * In 1955 Wallace Stevens admitted himself to St. Francis Hospital in Hartford, Connecticut. There, it’s rumored he converted to Catholicism before dying of stomach cancer, exclaiming to his priest after the baptism, “Now I am in the fold.” Stevens’s late-career poems seem less cynical, more in awe of being and death (read “Metaphor as Degeneration” from The Auroras of Autumn ). He could have chosen from at least three secular hospitals in Hartford at the time. * I was reading Stevens’s Collected Poems when I joined eHarmony and listed that as my “currently reading” book among the “more than twelve” books a year that I would read. I fell in love with my wife when she said, “Are you sending your work out to literary journals?” Prior to this, the first girl I talked to on the phone, when I explained my doctoral exams, said, “So, you’re like, reading Stephen King and stuff?” When I said not exactly she responded defensively: “He must be doing something right, since he makes all that money.” * Mom walked me, my brother, and sister, through the Stations of the Cross. We did this on Ash Wednesdays, or whenever she thought we needed extra God after church. It might’ve happened before church, though that’s unlikely because we were always late. Anyway, it’s easiest to walk the Stations of the Cross when there’s no one else around. To walk the actual Stations means one goes to Jerusalem and walks the Via Dolorosa to the Church of the Holy Sepulchre. So the Stations elsewhere—usually paintings, or low-relief sculptures upon church walls—serve as a kind of virtual Dolorosa. Mom held our hands and started from the rear of Our Lady of Refuge: the First Station. Mom said we should say a prayer at each Station and to think of all the pain Jesus went through so that we could go to Heaven. It was hard to keep thinking about that one thing for so long. My mind went to that Saturday’s little league game, to the donut and chocolate milk (our after-church reward from Castroville Bakery), and as I grew older I thought about girls. When you’re thirteen you can’t not think about the girl’s butt in the pew in front of yours as she kneels and stands to pray throughout mass. * It grew increasingly juvenile to lie awake at night daring myself to utter a simple sentence. Even if I said I didn’t believe in God, wouldn’t He know the truth? He was omniscient, like a narrator. Even the idea of Him as a him ceased making sense. Not only did this come with a budding realization of my paternalistic culture, but due to the simple question of why? If God was everything, everywhere, all knowing, then why would he be a man? There’s that question: If God is a man then God must have a penis, and if so, what for? * The Catholic Church incorporates some modern scientific research into its dogma concerning the formation of the Universe, Solar System, and Earth, as well as evolution. According to Catholic doctrine, in approximately the fifth millennia BCE, humans began to worship the one true God. Those humans were Adam and Eve, though the Church says humans had been around for thousands of years prior to Adam and Eve. The Church claims to be infallible. Every time the Church changes its doctrine it remains infallible. * One Catholic writer, Tom Meagher, writes that “Modernism[—]the idea that we come to our beliefs individually through emotional or personal experiences[—]has crept into our Catholic schools.” * Catholics believe that evil spirits, given power through Original Sin, can imbue ordinary inanimate objects of everyday use. Thus, such objects should be blessed in order to induce in them the desire to serve the good. Such objects are not limited to, but include, “new ships and boats, railways and trains, bridges, fountains, wells, cornmills, limekilns, smelting furnaces, telegrams, steam engines, and machines for providing electricity.” * In The Sound of Music Julie Andrews and Christopher Plummer sing together: “Nothing comes from nothing, nothing ever could...” * To explain competing theories on the very early universe, and pre-verse would be another book. What was the inflaton? Did (mem)branes collide, initiating the Big Bang, as opposed to Lemaître’s primordial atom, a singularity? Without a unified theory there’s gravity hanging out there, fucking everything up. We cannot make sense of the mechanics of the Planck Epoch—0-10-34 seconds into the Universe’s creation—named for Max Planck, who stumbled into the discovery of quantum mechanics in the early twentieth century. * My students often ask if I believe in God, since I espouse evolution, the Big Bang, Science, reject a strictly biblical or creationist theory of the Universe. I tell them that yes, I believe in God, though not the God that they imagine one must believe in. * When questioned regarding the rumor that, before his death, founder of quantum mechanics Max Planck had converted to Catholicism, he replied that he did not believe “in a personal God, let alone a Christian God.” * Physicist and Catholic priest George Lemaître, who formulated the theory and wrote the 1946 book The Primeval Atom Hypothesis , was made a household name by then-detractor Fred Hoyle, who pejoratively referred to the idea as a “Big Bang.” * Suicide is a mortal sin. To end one’s own life one must have despair, which is to lose hope, which is to lose faith, and to disbelieve in God. * Archaeology has uncovered graffiti in all of California’s missions—Indian pictographs inscribed into the adobe, covered with layers of whitewash. Native deities and depictions of cultural practices show that tribespeople never fully gave up their native traditions even after baptism and coming to the missions. There was something inside Native Californians that would never die. (shrink)

The latest news from our planet is threatening: climate change, pollution, forest loss, species extinctions. All these words are frightening and there is no sign of improvement. Simple logic leads to the conclusion that humanity has to react, for its own survival. But at the scale of a human being, it is less obvious. Organizing one’s daily life in order to preserve the environment implies self-questioning, changing habits, sacrificing some comfort. In one word, it is an effort. Then, what justifies (...) such an effort? The personal choice to act in order to preserve our environment is often made by simple altruism. This choice is based on our love for other human beings: our love for the others grounds our effort. Our moral values, our ethical reflections and our religious beliefs are the deep core of these choices. “This is my commandment, that you love one another as I have loved you.” (John 15.12 NRSV). This Charter shows the moral and religious values that can help us react regarding the current environmental crisis and it should empower us to transcend the ideas of effort and sacrifice in order to consider the respect of the shared house, in a prophetic fulfillment of the being. (shrink)

Three widely discussed contemporary theories about the place and prospects of workers in the U.S. political economy are criticized. The Regulation school erroneously extends the Fordist era of corporate industry past the 1920s. The work of Bowles, Gordon, Weisskopf obscures the development since then of a class structure of accumulation one-sidedly weighted against a corporate working class still only in process of formation. Bell's "post-industrial society" obscures the central role of service sector growth in the present-day emergence of a (...) majority corporate working class. These developments, paralleled in the other advanced capitalist countries, have created a working class which will soon, for the first time in its history, have the capacity to intervene decisively in the course of capitalist development. (shrink)

The pollution of time -- A tribute to Martin Luther King, Jr. -- The humanities, the crucible of higher education -- The tremble factor -- The thicket of law and the marsh of conscience -- Generations on generations -- The myth of overqualification -- Democracy: its counterfeits and its promise -- By the rivers of Babylon -- The next parish over -- The university and the defense of freedom -- Stretching the envelope -- Seeking the North Star -- Parents' (...) convocation -- Multiculturalism true and false -- Obedience to the unenforceable -- The need for honesty in confronting history -- Character education East and West -- Such stuff as dreams are made on -- Drinking the sun of Corinth -- Procedure or dogma: the core of liberalism -- Roadblocks to education reform -- Education and spiritual formation -- Ethics and corporate responsibility -- Life is a series of surprises -- Science vs. scientism -- The choices are ours. (shrink)

Managerialism in the Church is rooted in the very character of Reformation theology. The letter's understanding of salvation as imputation and its reduction of the importance for salvation of belonging to the Church encourages the idea that there is a religious 'product' which can be managed and marketed. Modern evangelicalism consummates this tendency and uniquely allows a combining of the capitalist product with the capitalist actor. 'Fresh Expressions' in the Church of England fuses this trend with a liberal ideology of (...) choice and the assumption that parish life must inevitably decline. The new modes of Church which it sponsors deny the very idea of the need to encounter different others in a specific locality which is crucial to the Pauline notion of the Body of Christ. It is hence a misconstrual of Christianity as such. (shrink)

Hurricane Katrina was an elemental and a social event. To understand it, you first have to understand the land, the air, the sun, the river and the sea; you have to understand earth, wind, fire and water; you have to understand geomorphology, meteorology, biology, economics, politics, history. You have to understand how they have come together to form, with the peoples of America, Europe and Africa, the historical patterns of life of Louisiana and New Orleans, the bodies politic of the (...) region, bodies you need to study with political physiology. You have to understand what those bodies could do and what they could withstand, and how they intersected the event of the storm. In this paper, simply for the sake of time and space constraints, I will concentrate on New Orleans; the stories of the Mississippi Gulf Coast, or of Saint Bernard, Saint Tammany, and Plaquemines Parishes in Louisiana are complex and dramatic as well. (shrink)

Fitz-Herbert, John; Kelly, Gerard The 'pastoral care of the sick' is one of the important responses to the gospel that occurs in almost every parish. Faithful Sunday parishioners visit other parishioners week-in and week-out. They put into deed the concern of the believing community for the one who is unable to gather with the Sunday community for eucharist. They bring holy communion as well as friendship and their pastoral concern to the person being visited. Sometimes it happens that (...) this may be the only visitor the one who is housebound welcomes into their home during the week. A truly terrifying thought in this age that proclaims to value connectedness and being linked into one or more networks! (shrink)

It is generally accepted that Picasso might have used a different canvas as the vehicle for his painting Guernica, and also that the artwork Guernica itself necessarily represents a certain historical episode—rather than, say, a bowl of fruit. I argue that such a conjunctive acceptance entails a broadly propositional view of the nature of representational artworks. In addition, I argue—via a comprehensive examination of possible alternatives—that, perhaps surprisingly, there simply is no other available conjunctive view of the nature of representational (...) artworks in general. CiteULike Connotea Del.icio.us What's this? (shrink)

Regardless of unpredictable and contingent geopolitical events such as last year’s surprising rejection of the European Constitution in France and the Netherlands, this coming year will certainly witness a large surge in patriotism. The Winter Olympics in February, and the World Cup in the summer, both promise to whip national sentiments into a fever pitch. One other thing is certain, though: journals of philosophy and ethics will continue to debate the virtues of cosmopolitanism, as this number of Ethical Perspectives does (...) through its contributions below.Why is this? Why do philosophers and academics hold on to this idea of cosmopolitanism, an idea utterly lacking in the convictions of the general public? Is it perhaps because the first cosmopolitans were in fact philosophers? The first to identify himself as a cosmopolitan was Diogenes the Cynic, and Plato’s dialogues paint many of the Sophists in cosmopolitan hues. Although people generally support the idea of internationalism as far as it promotes trade, travel, and football tournaments, once it begins to meddle in internal affairs, as it does with outsourcing and transnational constitutions, they tend to fall back upon the patria. They killed Socrates for corrupting the youth of Athens, not the youth of the world.Whether it is the service and manufacturing industries of Asia and India ‘stealing’ American jobs, or widespread fears of Brussels’ legendary bureaucrats, the non-academic public consistently turns from its tepid embrace of cosmopolitanism to patriotism whenever threatened. Are we too quick to label this as self-interest or even selfishness? Or is there something else at work in the debate between cosmopolitanism and patriotism? Some approaches to cosmopolitanism are certainly guilty of an absolute removal of difference, of wishing away the nation state, of replacing it with an international body based on purely universal principles, and of wiping away the competencies of nations on many levels. The call for the world state can come across as an appeal for an anodyne and internationalist homogeneity based on a clinical morality that, for all its sensitivity, runs roughshod over the well-engrained cultural, legal, and social beliefs of many peoples.Clearly, this is what many Europeans fear, and to a large degree, Americans as well in their dislike for the International Court of Justice. Even the economic hegemony of outsourcing removes national power, and replaces it with pure economic rationality.Our contributors below do not advocate these reductions, although some may point to them. Key to each contribution below is sensitivity to the world as it is, to its need for difference even in the face of an ever-increasing globalisation that sometimes is connected with cosmopolitanism. Yet, every proponent of cosmopolitanism must sketch how it is possible in practice. Of course, an obvious problem is how to dwell consequently as a cosmopolitan. Not many contemporary cosmopolitans would be prepared to follow Diogenes’ commitment to rootlessness: living in exile after having been included in a forgery conviction aimed at his father, the ascetic Diogenes called a barrel his home. Such was his drive to live a levelled life that he cast away his only bowl upon seeing a poor peasant boy drinking from cupped hands. Today’s cosmopolitan leads a much more prosaic life, and hence the problem with cosmopolitanism begins as something mundane. Does not a cosmopolitan still pay national taxes? Does not a cosmopolitan still need a national passport and second country visas? But, the questions quickly turn ontological: how can one shed oneself of one’s nationality, of one’s belonging, as if it is just an accident of one’s own constitution, instead of as an important property of one’s own constitution? In other words, belonging is important: a citizen of the world still values citizenship. Clearly, the absolute cosmopolitan reduction is an absurdity: one is always rooted, in some sense. Even cosmopolitanism is rooted in a specific Western mindset, and is no self-evident preference of human existence.As Rudi Visker’s contribution so clearly shows through an investigation of the narcissism of minor differences, these questions revolve around the question of confrontation with alterity. What I am, in no small way plays off what I am not. I cannot be everything, if I am something. Freud’s analysis of minor differences reveals that members of a group identify with that group on the basis these minor differences. What is self-evident to a particular culture marks that culture off from another culture, a culture that by definition does not share the same set of the self-evident. To be a foreigner, as any ex-patriot can attest, is to stand outside of the self-evident, whether this means interpreting gestures, understanding commercial practices, or, as Freud would have it, staying on the correct side of national taboos. There is thus a dialectic of inner and outer, a dialectic which refuses a reduction of one to the other. As Visker puts it, recognising the stranger within oneself is quite different than recognising the stranger outside of oneself, and to confuse these as being the same is not only to misunderstand the very issue at stake, it is also a dangerous trivialisation of difference.But clearly, there is something viable and laudable in the idea of cosmopolitanism, since it stresses the universal moral community of humanity. Cosmopolitanism is an attempt to see all human subjects as subject to the same moral law. Indeed, the sort of federation to which cosmopolitanism leads, at least in a modified Kantian expression as Bert van Roermund tells us, even gives us good grounds to recognise the legitimacy and moral equivalence of states. Importantly, the international legal order does not draw its power from any supranational force, but from the choice of independent national actors to recognise it. Hence, this cosmopolitan order depends on nationhood, and good standing within this order depends on the degree to which a country decides to participate. Again, the universal here depends on well-rooted particularity, a particularity able to choose for the universal.What do we do, then, with outlaw nations, those nations that are hostile to the choice for the universal? Through a clear reading of Hegel, Paul Cobben proposes that the metric for a state’s legality is the measure to which it permits the moral freedom of its citizens to bloom. A free person requires a free legal order; only in such can a person obtain the full measure of human rights due. States that do not permit this blooming are illegitimate; they contradict the nature of the human person, and citizens dwelling under the yoke of these have the right to ask for outside assistance in removing this illegitimate power above them. However, for this plea to be met, two conditions must obtain: the oppressed people must have the wherewithal to form a political order after the removal of the illegitimate state, and the action must be grounded in the principles and support of a legal community, which in essence would be a world federation of states. In fact, it is morally incumbent upon all legal states to aim at such a world federation, upon pain of contradiction.Our duty to others does not end with the politically oppressed; the economically oppressed also lay a moral claim upon us. So, as Toon Vandevelde asks in his contribution, what about the global poor? The poor are hungry and in need of shelter and a future, but to address these issues at the level of rights is in a way heartless: what good does it do to legislate that everyone has the right to food, when this right can never be called upon, or enforced, in any meaningful sense? Moreover, approaches that demand non-prioritised generosity not only ignore the fundamental economic fact of scarcity, they also run the risk of creating the moral hazard of dependence on charity. The true cosmopolitan approach is the recognition of our common humanity and of our concomitant duty to help others as far as this help does not endanger us. This duty is compounded by the marginalisation of the poor through globalisation, a globalisation that they did not ask for. The extent of our help is indeterminate, but its direction is clear: it must aim to integrate those poor who wish it within our international systems, and so to ease their own transitions from poverty.Both Gil Anidjar and Maria Bonnafous-Boucher continue this theme of economy, but each from a highly specific viewpoint. Indeed, their contributions are perhaps somewhat darker, delving into an aspect of the unspoken underneath the choice for the universal. Anidjar begins with the relation between religion and economy within the interplay of Judaism and Christianity, whereas Bonnafous-Boucher focuses on the development of political economy through a Foucaultian lens. Although highly distinct contributions, both share the insight that the economy is now the central theme of our power structures, and that economy, isolated from questions of morality or justice, must likewise play a decisive role within the structure of cosmopolitanism, or, at minimum, the political unity of peoples. For, national government long ago ceded to a promiscuous mix of governance, and religion to economy. This nexus enthrones governance as an economic rationale stripped of all other trappings, and inscribes any possible cosmopolitanism within a framework of an aggressive capitalism, a kind of economic theology, a kind of hegemony in which state boundaries are essentially liquefied. Capital, after all, knows no boundaries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Subtlety and Moral Vision in FictionEileen JohnIIn Martha Nussbaum’s work in Love’s Knowledge, the subtlety of literary fiction is given a prominent role in explaining literature’s moral influence. 1 Nussbaum argues that the subtlety displayed in certain works of literary fiction can help readers develop habits of perception such that they will perceive their actual moral world more finely and respond to it with a more nuanced range of (...) feeling. We are encouraged to perceive in this way both by encountering good examples of subtle, sensitive moral agents, in characters such as James’s Maggie Verver in The Golden Bowl, and by undergoing the perceiving, responding activity that can be required of a reader. The overarching assumption is that, as moral agents, we need finely-tuned perceptions and felt responses if we are to pick up on the morally relevant elements of our circumstances. We cannot count on finding bold, neat and regular moral patterns to follow; we are rather likely to find ourselves in a complex web of particular contexts, each demanding special moral attention. 2Nussbaum develops these claims in close conversation with the fiction and literary essays of Henry James. 3 Through examples from his novels, she illustrates and elaborates upon the ideal he points to in his essays, the ideal of “being finely aware and richly responsible,” of being a person “on whom nothing is lost.” 4 It seems quite appropriate to dwell on the works of Henry James as displaying—and as demanding from readers—a finer discrimination of elements of experience than we [End Page 308] ordinarily achieve. Discussing the “we” of James’s readers (and leading with a phrase of James’s), Nussbaum puts it: “‘Participators by a fond attention’ in the lives and dilemmas of his participants, we engage with them in a loving scrutiny of appearances. We actively care for their particularity, and we strain to be people on whom none of their subtleties are lost, in intellect and feeling” (p. 162). Having experienced this as readers, we are supposed to be better prepared to approach our own lives and dilemmas with equally scrupulous and caring attention.In general, I am less confident than Nussbaum about the connections between responsible reading of excellent fiction and the pursuit of a responsible moral life. The effects of intense appreciation of fictional moral contexts on real-life decision-making and action are probably quite indirect, requiring encouragement from real-life experiences, from practice with situations in which we have something at stake. But for the moment, I want to develop a suggestion that assumes, in agreement with Nussbaum, that one may take habits of perception learned as a reader and make them count in one’s larger moral life—albeit with reinforcement from one’s judgments and actions in that life.My suggestion involves seeing literary fiction as sometimes playing a subversive role with regard to subtlety. In saying that literary fiction can be “subversive” of subtlety, I am trying to capture the ways in which reading fiction can disrupt a working standard of subtlety. Works of fiction do not provide “normal” perceptual fields, and readers do not approach them with precisely “normal” perceptual habits, so, roughly stated, the reader-fiction interaction has plenty of potential for disrupting epistemic standards of subtlety, bluntness, opacity and so forth. I will illustrate two sorts of subversions of subtlety with an example from Toni Morrison’s The Bluest Eye. In one case, I will argue that the subversion of the standard of subtlety has moral import—this will provide a case to contrast with Nussbaum’s Jamesian examples.By bringing in an example from a non-Henry James novel, I hope to open up the discussion of moral vision in fiction to encompass epistemic qualities besides subtlety. It does not seem that the ideals of subtlety, fine awareness, and missing nothing can be the only epistemic qualities which serve to support literary works’ moral influence. 5 Nussbaum herself acknowledges that, by focusing on one literary paradigm, she pursues only one strand of a larger project (pp. 45–46). Since I here consider just one example from a different style of novel... (shrink)

A biogenetic structural explanation is offered for the cross‐culturally common mystical experience called portalling, the experience of moving from one reality to another via a tunnel, door, aperture, hole, or the like. The experience may be evoked in shamanistic and meditative practice by concentration upon a portalling device (mirror, mandala, labyrinth, skrying bowl, pool of water, etc.). Realization of the portalling experience is shown to be fundamental to the phenomenology underlying multiple reality cosmologies in traditional cultures and is explained in (...) terms of radical re‐entrainment of the neurological systems mediating experience in the brain. Phenomenological experiments with mirror portalling devices from both the Tibetan and the Tsimshian religious traditions are reported. (shrink)

Mollidor, Claudia The Church today understands itself primarily in terms of an ecclesiology of communion. If ordinary parishioners are going to experience how the Church enacts that ecclesiology, it will normally, perhaps exclusively, be through their local parish. The concept of community is essential to an understanding of parish. As Pope John Paul II emphasised in Christifideles Laici, a parish is not principally a structure, a territory or a building, but rather 'the family of God', 'a (...) familial and welcoming home', 'the community of the faithful'. Canon law defines the parish as 'a certain community of Christ's faithful stably established within a particular Church'. However, a parish community does not exist just for its own sake but for the purpose of carrying out the Church's mission in its local area. Fundamental to an ecclesiology of communion is this interpenetration of community and mission. This is true of all the baptised: all are 'incorporated into the Church and made sharers in her mission', or, as the ACBC website puts it, 'all who have been baptised have rights and responsibilities in the Church', which includes non-church-attending Catholics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:John Venn. A Life in Logic by Lukas M. VerburgtClaudia CristalliLukas M. VerburgtJohn Venn. A Life in Logic Chicago and London: The University of Chicago Press, 2022. 411 pp., incl. indexThis is the first intellectual biography of John Venn (1834–1923), British logician, “philosopher and antiquarian” (DNB). Until now, Venn had not been studied as a philosophical figure in its own right. He is mostly remembered today (...) for the “Venn Diagrams,” a graphical device illustrating logical relations such as inclusion, exclusion, conjunction, disjunction, and for having systematically articulated a frequentist theory of probability. Together with an in-depth account of Venn’s logical developments, of his studies in probability theory, and of its applications to history and to anthropometry, Lukas M. Verburgt brings to life Venn’s spiritual struggles within—and eventually out of— his family’s religion, evangelicalism. Verburgt’s reconstruction is substantiated by many extracts from Venn’s correspondence and private notes, which add substantially to the value of this biography. (Of note is Verburgt’s 2022 editon of Venn’s unpublished writings and slected correspondence, which can be considered a companion to this biography).While showing the connections of epistemology, religion and academic politics in Victorian Cambridge, Verburgt contributes an important chapter in the history of logic and of empiricist philosophy.The book opens with a chapter on Venn’s childhood and early youth (1834–53), largely drawn from manuscript material of the Venn family—the “Parentalia”—and from Venn’s Annals of a Clerical Family, where he included “autobiographical recollections” (p. 2). The chapter introduces the reader to the values of a prominent evangelical family and to their peculiar way of understanding Christianity as a faith to be embedded in habit and to be taught by example. The following two [End Page 385] chapters follow Venn’s development, first as a student at Caius college, Cambridge (1853–57) and then as a country curate; the chapters elaborate on the institutional history of the college and on parish life from the perspective of evangelical orthodoxy. Chapter 4 is still chronologically situated within Venn’s early clerical service but is arranged thematically around his first publication (1862), “Science of History,” which contains some elements of the fundamental ideas elaborated in the Logic of Chance (1866): namely, that probability theory could only make predictions about long-run frequencies of events, and never about individual cases (p. 77). The core of Venn’s argument in 1862 revolved around possible atheistic implications of a science of history. If at some point it would be possible to predict future events, would there still be free will? Or a God? In his reply, Venn maintained that any prediction concerning individual agents could be defeated by assuming that the agent gets to know the prediction and changes her actions accordingly (pp. 74–76).After the publication of the “Science of History” essay, Venn left the parish for Cambridge, where he worked first as a Catechist (1862– 1867) and then as a moral sciences lecturer. Verburgt devotes chapter 5 to that and to the Cambridge milieu, where Venn sides for university reforms and engages with the Grote Club, all while drifting away from evangelical orthodoxy. After laying out Venn’s theory of probability (Chapter 6), Verburgt returns to an integrated analysis of Venn’s scientific and religious thought in chapter 7. This chapter may be particularly relevant for pragmatist readers, since here Verburgt highlights the commonalities between Venn’s “religious logic” and the notion of belief that will be expressed in more detail by pragmatism. Verburgt focuses on Venn’s logic in three subsequent chapters (Chapters 8, 9 and 11). Considered together, they provide a comprehensive history of Venn’s logical development, which Verburgt proudly announces as the first of this kind (p. xx). The last chapter on Venn’s logic (Chapter 11) also includes Verburgt’s argument for “includ[ing] Venn in the local history of early analytic philosophy at Cambridge” (p. 262). Chapters 10 and 12 recount Venn’s last years with particular emphasis on his interests in natural and historical sciences; they provide relevant material for scholars interested in the history and philosophy of... (shrink)

John Polkinghorne is a significant contributor to the religion and science dialogue, bringing the expertise of a scientist coupled with serious theological study, ordination, and service as a parish priest. He takes both theology and science with utmost seriousness and describes himself as a bottom‐up thinker, confronting the scriptural record as a scientist does data. But he refrains from giving scientific explanations of scripture. Polkinghorne's concern is with hope, and specifically with eschatological hope. The framework for his theological (...) thinking is the Nicene Creed, in which is found the counterintuitive openness common to theoretical physics. He acknowledges the need for thinking beyond the confines of present scientific understanding in proposing active information as a concept for considering the mind. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:St. John Henry Newman's Theory of Doctrinal Development and the Synodal Process:A Survey and Concrete ApplicationWilliam B. GoldinGood afternoon, Your Excellencies, Most Reverend bishops, and my brother priests. Firstly, please permit me to say that, while it is certainly an honor to have been invited to speak to you, for which I would like to express my gratitude to my own bishop and our host for this reunion, (...) His Excellency, Bishop Kevin W. Vann, it is also not a little bit daunting. To speak to such an erudite group of clerics, all of whom have a connection to our common alma mater and to the various celebrated universities in the Eternal City, brings back fond memories of my three years at the Casa Santa Maria. During that time, while I would occasionally have the opportunity to preach at Sunday Masses at the Casa, I was always keenly aware that I was not nearly as qualified to do so as many of my listeners. As such, I beg your pardon if I should fail to explain adequately any aspect of this lecture, and I would be grateful for any questions and/or corrections, theological or otherwise, that you may have afterwards.Let us begin with a prayer:In the Name of the Father, and of the Son, and of the Holy Spirit. Amen. [End Page 21]Come, Holy Spirit, fill the hearts of thy faithful, and enkindle in them the fire of thy love. Send forth thy Spirit and they shall be created, and thou shalt renew the face of the earth.Let us pray.O God, who didst inspire thy faithful by the light of thy Holy Spirit, grant that, in the same Spirit we may be truly wise and ever more rejoice in His holy consolation.Through Christ our Lord.Amen.Vergine Immacolata... Aiutateci.Introduction: The Synod on Synodality and Speculation on Doctrinal ChangeIn the late autumn of 2021, Bishop Vann appointed me and my colleague, Mrs. Katie Dawson, our diocesan director of parish faith formation, as the coordinators for the Synod on Synodality in the Diocese of Orange. In this role, we were tasked with bringing to fruition the diocesan phase of the synodal consultation of the faithful here in Orange County. Since last autumn, we have labored to carry out the bishop's synodal plan for this diocese, and I must say that I have been pleasantly surprised with the manner in which the consultation took place, and in its results, notwithstanding my initial reservations both as to the scope of this particular synod and as to the potential risks inherent in such a universal survey. As we all know from diocesan and parochial life, "listening sessions" have a tendency to become "shouting sessions"; and as a thoroughgoing introvert myself, such sessions do not exactly bring joy to my heart. Thankfully, though, my fears were not realized, and the actual experience of our synodal process was almost altogether pleasant.Perhaps surprisingly, one of the fruits of our consultation, which we heard from the majority of the faithful, is their clear desire for doctrinal clarity in their faith journeys. The majority of the People of God in Orange County whom we surveyed do not want to see any doctrinal changes emerge from this synod that could be critiqued for being in serious discontinuity with the [End Page 22] solemnly defined magisterial teaching of the past. Regularly, they expressed to us that, if our "journeying together" is to be authentic and credible, then the continuity of our doctrinal teaching is a matter of no small importance. Indeed, the ability of many to take the Church's faith seriously depends on whether the doctrinal content of that faith seems solid and unshakeable. If the content of our faith can shift substantially in ways that mirror modern shifts in secular thinking, then people can easily critique our faith as being blown about by the winds of change, with no certitude whatsoever. If something taught by the Catholic Church can be true today and false tomorrow, then why is the Catholic Church's message worth listening to at all? What we heard from the overwhelming majority of... (shrink)

This article explores the production of an edition of John Foxes Acts and Monuments, printed by Adam & Co. in 1873. The edition was prefaced by an Irish cleric, Rev. S.G. Potter, who, at the time of production, was vicar of St Lukes parish in Sheffield. This article investigates Potters career as a Protestant cleric and Orangeman, examining why he might have been chosen to preface a new edition of Foxes martyrology. Consideration is then given to the illustrations (...) contained within the 1873 edition and what relation they bare to the woodcut illustrations in the editions of the Acts and Monuments printed during Foxes lifetime. This reveals a markedly different agenda behind the choice of illustration in the Elizabethan and Victorian editions. (shrink)

It has been often said nowadays that since the fall of Constantinople, the Eastern-Orthodox Church has not been concerned with political theology. In this research, we will try to show that aspects of the aforementioned topic can be found even in works like the spiritual autobiographies from that space. Therefore, our analysis will focus on the diaries of an important Russian Orthodox priest, Saint John of Kronstadt, who lived in the second half of the 19th century and in the (...) first decade of the 20th century. An important personality of his time, he was a great priest who developed the Eucharistic life, highlighting the relevance of the Holy Liturgy in the Christian life, the social life, offering accommodation, food, money and a place to work for the poor people from his parish and abroad. At the same time, he had a political and intellectual life, being in a good relationship with the tsar and his family, and wrote in his diaries, published during his lifetime and translated into English, his spiritual experiences, his daily life ones and his teaching and opinions on different topics and so on. By highlighting and investigating here episodes like his attitude towards the failed attempt for revolution that took place in Kronstadt in 1905, his relationship with the poor ones and his critique directed to the unfairly attitude of the rich people of his time towards the less fortunate ones or even his preaches against the famous contemporary writer Lev Tolstoy, we will try to show how political theology was understood by such a great father as John of Kronstadt and to emphasise the actuality of some of his ideas related to this topic. (shrink)

The concept of the imaginary is pervasive within contemporary thought, yet can be a baffling and often controversial term. In Imagination and the Imaginary , Kathleen Lennon explores the links between imagination - regarded as the faculty of creating images or forms - and the imaginary, which links such imagery with affect or emotion and captures the significance which the world carries for us. Beginning with an examination of contrasting theories of imagination proposed by Hume and Kant, Lennon argues that (...) the imaginary is not something in opposition to the real, but the very faculty through which the world is made real to us. She then turns to the vexed relationship between perception and imagination and, drawing on Kant, Merleau-Ponty and Sartre, explores some fundamental questions, such as whether there is a distinction between the perceived and the imagined; the relationship between imagination and creativity; and the role of the body in perception and imagination. Invoking also Spinoza and Coleridge, Lennon argues that, far from being a realm of illusion, the imaginary world is our most direct mode of perception. She then explores the role the imaginary plays in the formation of the self and the social world. A unique feature of the volume is that it compares and contrasts a philosophical tradition of thinking about the imagination - running from Kant and Hume to Strawson and John McDowell - with the work of phenomenological, psychoanalytic, poststructuralist and feminist thinkers such as Merleau-Ponty, Sartre, Lacan, Castoriadis, Irigaray, Gatens and Lloyd. This makes I magination and the Imaginary essential reading for students and scholars working in phenomenology, philosophy of perception, social theory, cultural studies and aesthetics. Cover Image: Bronze Bowl with Lace , Ursula Von Rydingsvard, 2014. Courtesy the artist, Galerie Lelong and Yorkshire Sculpture Park. Photo Jonty Wilde. (shrink)

The challenge -- No silver bullet -- Protect, respect and remedy -- Strategic paths -- Next steps.

Derek Parfit's “reductionist” account of personal identity (including the rejection of anything like a soul) is coupled with the rejection of a commonsensical intuition of essential self-unity, as in his defense of the counter-intuitive claim that “identity does not matter.” His argument for this claim is based on reflection on the possibility of personal fission. To the contrary, Simon Blackburn claims that the “unity reaction” to fission has an absolute grip on practical reasoning. Now David Lewis denied Parfit's claim that (...) reductionism contravenes common sense, so I revisit the debate between Parfit and Lewis, showing why Parfit wins it. Is reductionism about persons then inherently at odds with the unity reaction? Not necessarily; David Velleman presents a reductionist theory according to which fission does not conflict with the unity reaction. Nonetheless, relying on the distinction between person level descriptions of first-person states and the first-person perspective itself, I argue that Velleman's theory does not eliminate fission-based conflict with the unity reaction. Footnotesa * Earlier versions of this paper were presented at the philosophy departments at Rutgers University and Bowling Green State University. I am indebted to many members of these audiences, and to the other contributors to this volume, for their comments—especially Frank Arntzenius, Michael Bradie, David Copp, John Finnis, Jerry Fodor, Brian Loar, Barry Loewer, Colin McGinn, Fred Miller, Mark Moyer, David Oderberg, Marya Schechtman, David Schmidtz, David Sobel, and Sara Worley. Special thanks to David Sanford. I am also grateful to graduate students in my seminar at Bowling Green during the spring of 2003, for urging me to take seriously the grip of the unity reaction; I am especially grateful for the comments of Nico Maloberti, Jonathan Miller, John Milliken, Robyn Peabody, Jennifer Sproul, Jessica Teaman, and Sherisse Webb. (shrink)

Presents John Locke's seventeenth-century classic work on political and social theory; and includes a history of the text, as well as notes and a bibliography.

In lieu of an abstract, here is a brief excerpt of the content:Noël Carroll THE PARADOX OFJUNK FICTION Perhaps on your way to some academic conference, if you had no papers to grade, you stopped in die airport gift shop for something to read on the plane. You saw racks of novels authored by die likes of Mary Higgins Clark, Michael Crichton, John Grisham, Danielle Steele, Sidney Sheldon, Stephen King, Sue Grafton, Elmore Leonard, Sara Paretsky, Tom Clancy, and so (...) on. These are the kinds of novels that, when you lend them to friends, you don't care, unless you live in Bowling Green, Ohio, whether you ever get them back. They are mass, popular fictions. In another era, they would have been called pulp fictions. Following Thomas Roberts,1 I will call diem junk fictions, under which rubric I will also include things like Harlequin romances; sci-fi, horror, and mystery magazines; comic books; and broadcast narratives on either the radio or TV, as well as commercial movies. There are a number of interesting philosophical questions diat we may ask aboutjunk fiction. We could, for example, attempt to characterize its essential features. However, for the present, I will assume that the preceding examples are enough to provide you with a rough-andready notion of what I am calling junk fiction, and I will attempt to explore anotiier feature of the phenomenon, viz., what I call the paradox ofjunk fiction. Thejunk fictions that I have in mind are all narratives. Indeed, dieir story dimension is die most important thing about diem. Stephen King, for instance, makes diis point by saying that he is primarily a story teller rather than a writer. Junk fictions aspire to be page-turners—the blurb on the cover of Stillwatch by Mary Higgins Clark says that it is "designed to be read at breatiitaking speed"—and what motivates turning die page so quickly is our interest in what happens next. We do not dawdle Philosophy and Literature, © 1994, 18: 225-241 226Philosophy and Literature over Clark's diction as we might over Updike's nor do we savor die complexity of her sentence structure, as we do widi Virginia Woolfs. Radier, we read for story. Moreover, junk fictions are die sort of narratives that commentators are wont to call formulaic. That is, junk fictions generally belong to well-entrenched genres, which diemselves are typified by tiieir possession of an extremely limited repertoire of story-types. For example, as John Cawelti has pointed out, one such recurring Western narrative is diat of the recendy pacifist gunfighter, like Shane, who is forced by circumstances to take up his pistols again, widi altogedier devastating effect.2 Junk fictions tell diese generic stories again and again with minor variations. Sometimes diese variations may be quite clever and unexpected. Agatiia Christie was the master of this; she was able to use the conventions of the mystery genre in order to "hide" her murderers. In TheMurderofRogerAckroyd, she "secrets" the murderer in the personage of the narrator; in Ten Little Indians, die murderer is a "dead man"; while in Murder on the Orient Express, all the suspects did it. In each of these cases, Christie's brilliance hinges upon her playing (and preying) upon conventional expectations. Neverdieless, even diese surprising variations require a well-established background of narrative forms. That is, in order to appreciate diese variations, die reader must in some sense know die standard story already. And with junk fiction, it is generally fair to say that in some sense, the reader—or, at least, the reader who has read around in die genre before—knows in rough oudine how die story is likely to go. Readers and/or viewers of Jurassic Park surmised, once die dinosaur enclosures were described, diat in fairly short order die dinosaurs would trample them down and go on the rampage—after all we had already seen or read The Lost World, King Kong, and their progeny. So, junk fictions are formulaic. They rehearse certain narrative formats again and again. And, furthermore, in some very general sense, the audience already knows die story in question. But this knowledge on die part of die audience provokes a question, specifically, why if the reader, viewer or listener already... (shrink)

Vodola, Max On a wet Melbourne evening on Saturday 16 September 1916, Archbishop Daniel Mannix, coadjutor to Dr Thomas Carr, attended the opening of the parish bazaar at St John's Parish, Clifton Hill. Mannix was on his way to another function when he made the unscheduled stop at Albert Hall on Queen's Parade.2 After opening the bazaar, Mannix spoke for a few minutes about an issue of great significance, the proposal by the Hughes Government for compulsory military (...) service. Mannix spoke about achieving an honourable peace without conscription, describing conscription as 'a hateful thing' and opining that 'the present war would not have achieved such disastrous proportions if conscription had not prevailed in Europe'. Mannix insisted that Australia had done her fair share and that conscription in Australia would cause more evil than it would avert.3 In speaking on conscription, Daniel had entered the lion's den. Mannix later reflected that the speech at Clifton Hill was his 'original sin'. (shrink)

Major shifts in the field of model theory in the twentieth century have seen the development of new tools, methods, and motivations for mathematicians and philosophers. In this book, John T. Baldwin places the revolution in its historical context from the ancient Greeks to the last century, argues for local rather than global foundations for mathematics, and provides philosophical viewpoints on the importance of modern model theory for both understanding and undertaking mathematical practice. The volume also addresses the impact (...) of model theory on contemporary algebraic geometry, number theory, combinatorics, and differential equations. This comprehensive and detailed book will interest logicians and mathematicians as well as those working on the history and philosophy of mathematics. (shrink)

A Norton Library edition of Locke's Second Treatise of Government, edited by A. John Simmons.