If stem cell-based therapies are developed, we will likely confront a difficult problem of justice: for biological reasons alone, the new therapies might benefit only a limited range of patients. In fact, they might benefit primarily white Americans, thereby exacerbating long-standing differences in health and health care.

Concussion is a form of mild traumatic brain injury that can occur as a result of contact to the head or other parts of the body that causes a rapid acceleration-deceleration force to the brain that may cause a functional disturbance in an individual’s ability to concentrate or learn new information. Contrary to popular belief, it is not a bruise to the brain, and there is usually nothing detectable on standard imaging such as a computed tomography or magnetic resonance imaging. (...) Symptoms and signs are therefore important to detect and include decreased levels of consciousness, headache, nausea, difficulty concentrating, memory loss, and poor coordination. These signs and symptoms usually occur within minutes after the injury but may also appear several hours or even days later. (shrink)

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

One of Leonardo da Vinci’s autographed aphorisms states that Aristotle and Alexander were each other’s teachers. Interpreting it in light of those of Leonardo’s readings which instigated him to write it down along with providing him the material he needed to do so, I argue that the aphorism turns against Aristotle as an emblematically boastful, know-it-all man involved in undue occupation of all knowledge throughout history. Leonardo presents Aristotle as if he had been taught by the pernicious conqueror Alexander to (...) act in scholarship in the way the Macedonian king had acted in politics and external affairs. The core of this critique goes back to a traditional anti-Aristotelian point in Antiquity, complies with the 15th- and 16th-century anti-Aristotelianism and goes hand-in-hand with Leonardo’s own view that intelligent men (including himself) are capable of going much further than Aristotle in the direction of discovering the truth. I identify Leonardo’s sources and I argue that Francis Bacon’s repeated bitter remark that the soul of Aristotle was infected by Alexander’s tyrannic character was quite probably based on Leonardo’s aphorism. (shrink)

Nine leading scholars explore some of the most important minds behind the new political economy of the American Founding and engage with the foundational work of Ralph Lerner. In his 1979 article, "Commerce and Character: The Anglo-American as New-Model Man," Ralph Lerner argued that the American Founders and the political theorists of the commercial republic were charting a new basis for society that broke with the "old order," which was "preoccupied with intangible goods to an extent we now hardly ever (...) see. The king had his glory, the nobles their honor, the Christians their salvation, the citizens of pagan antiquity their ambition to outdo others in serving the public good." By contrast, the commercial republic was a regime based on the belief that human behavior is best understood as driven by physical wants and tangible goods. A government grounded on this understanding of humanity would be a more stable system and thus more conducive to human flourishing. Lerner's article thus interpreted the Founding as a revolution in political philosophy that must be understood against the backdrop of the Enlightenment. Commerce and Character brings together nine distinguished scholars who explore individual Enlightenment or American thinkers who made important philosophical or political contributions to the new political economy of modern republicanism. Each contributor uses Lerner's essay as the jumping-off point, and at the end, Lerner provides a detailed response to each of his interlocutors where he carefully examines each chapter and reconsiders his arguments a half century later. (shrink)

We report the identification of a recurrent, 520-kb 16p12.1 microdeletion associated with childhood developmental delay. The microdeletion was detected in 20 of 11,873 cases compared with 2 of 8,540 controls and replicated in a second series of 22 of 9,254 cases compared with 6 of 6,299 controls. Most deletions were inherited, with carrier parents likely to manifest neuropsychiatric phenotypes compared to non-carrier parents. Probands were more likely to carry an additional large copy-number variant when compared to matched controls. The clinical (...) features of individuals with two mutations were distinct from and/or more severe than those of individuals carrying only the co-occurring mutation. Our data support a two-hit model in which the 16p12.1 microdeletion both predisposes to neuropsychiatric phenotypes as a single event and exacerbates neurodevelopmental phenotypes in association with other large deletions or duplications. Analysis of other microdeletions with variable expressivity indicates that this two-hit model might be more generally applicable to neuropsychiatric disease. © 2010 Nature America, Inc. All rights reserved. (shrink)

This article considers two related and fundamental issues about morality in a virtual world. The first is whether the anonymity that is a feature of virtual worlds can shed light upon whether people are moral when they can act with impunity. The second issue is whether there are any moral obligations in a virtual world and if so what they might be. -/- Our reasons for being good are fundamental to understanding what it is that makes us moral or indeed (...) whether any of us truly are moral. Plato grapples with this problem in book two of The Republic where Socrates is challenged by his brothers Adeimantus and Glaucon. They argue that people are moral only because of the costs to them of being immoral; the external constraints of morality. -/- Glaucon asks us to imagine a magical ring that enables its wearers to become invisible and capable of acting anonymously. The ring is in some respects analogous to the possibilities created by online virtual worlds such as Second Life, so the dialogue is our entry point into considering morality within these worlds. These worlds are three dimensional user created environments where people control avatars and live virtual lives. As well as being an important social phenomenon, virtual worlds and what people chose to do in them can shed light on what people will do when they can act without fear of normal sanction. -/- This paper begins by explaining the traditional challenge to morality posed by Plato, relating this to conduct in virtual worlds. Then the paper will consider the following skeptical objection. A precondition of all moral requirements is the ability to act. There are no moral requirements in virtual worlds because they are virtual and it is impossible to act in a virtual world. Because avatars do not have real bodies and the persons controlling avatars are not truly embodied, it is impossible for people to truly act in a virtual world. We will show that it is possible to perform some actions and suggest a number of moral requirements that might plausibly be thought to result. Because avatars cannot feel physical pain or pleasure these moral requirements are interestingly different from those of real life. Hume’s arguments for why we should be moral apply to virtual worlds and we conclude by considering how this explains why morality exists in these environments. (shrink)

The SRL of King is a sound, complete and decidable logic designed specifically to support formalisms for the HPSG of Pollard and Sag. The SRL notion of modellability in a signature is particularly important for HPSG, and the present paper modifies an elegant method due to Blackburn and Spaan in order to prove that – modellability in each computable signature is 1 0 – modellability in some finite signature is 1 0 -hard, and – modellability in some finite signature (...) is decidable. (shrink)

IntroductionDeep brain stimulation (DBS) is increasingly used to treat the symptoms of various neurologic and psychiatric conditions. People can undergo the procedure during reproductive years but the safety of DBS in pregnancy remains relatively unknown given the paucity of published cases. We thus conducted a review of the literature to determine the state of current knowledge about DBS in pregnancy and to determine how eligibility criteria are approached in clinical trials with respect to pregnancy and the potential for pregnancy.MethodsA literature (...) review was conducted in EMBASE to identify articles involving DBS and pregnancy. Two reviewers independently analyzed the articles to confirm inclusion. Data extracted for analysis included conditions treated, complications at all stages of pregnancy, neonatal/pediatric outcomes, and DBS target. A second search was then conducted using www.clinicaltrials.gov. The same two reviewers then assessed whether each trial excluded pregnant individuals, lactating individuals, or persons of childbearing age planning to conceive. Also assessed was whether contraception had to be deemed adequate prior to enrollment.ResultsThe literature search returned 681 articles. Following independent analysis and agreement of two reviewers, 8 pregnancy related DBS articles were included for analysis. These articles described 27 subjects, 29 pregnancies (2 with subsequent pregnancies), and 31 infants (2 twin pregnancies). There was 1 preterm birth at 35 weeks, and 3 patients who experienced discomfort from the DBS battery (i.e., impulse generator) placement site. All 27 patients had a DBS device implanted before they became pregnant, which remained in use throughout their pregnancy. There was exclusion of pregnant individuals from 68% of 135 interventional trials involving DBS. Approximately 44% of these trials excluded persons of childbearing age not on “adequate contraception” or wishing to conceive in the coming years. Finally, 22% excluded breastfeeding persons.ConclusionThe data from 29 pregnancies receiving DBS treatment during pregnancy was not associated with unexpected pregnancy or post-partum complication patterns. Many clinical trials have excluded pregnant individuals. Documentation of outcomes in larger numbers of pregnancies will help clarify the safety profile and will help guide study designs that will safely include pregnant patients. (shrink)

It is increasingly fashionable to attack McTaggart's arguments about the Unreality of Time with a minimum of attention to what he was trying to establish. Those who have only read his one still famous paper ‘The Unreality of Time’ [III] are too likely to assume from professional philosophers' current counter-arguments that the man was a sceptic with only a single idea in his head, rather than an ingenious, constructive metaphysician. Since so much formal and informal analysis has been directed against (...) so few of McTaggart's comments on Time, and mainly against his destructive claim that the vulgar concept of Time requires as explicans an incoherent ‘A-series’ of becomings with ever-shifted pasts, presents and futures, perhaps it is time to encourage some redirection of analytical assessment to what he was arguing for. I say this not only for historical reasons, though I shall draw historical comparisons, but because rationally assessing what McTaggart really denies about Time may require some serious interest in what he so interestingly asserts about our experience of what we call ‘Time’. Trousers, pace Austin, normally have one wearer but two legs. If McTaggart's negative points deserve such a plethora of analysis, then the positive view needs attention or the analysis is ill-aimed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS I05 1120a): these and much else form models of the meticulousness and also the daring with which such discussions should be conducted. THOMAS G. ROSENMEYER University of Washington Religious Philosophy, A Group ol Essays.By Harry Austryn Wolfson. (Cambridge : Harvard University Press, 1961. Pp. xii + 278. $6.00.) For those who have never dared to take the plunge into one of Professor Wolfson's massive studies--the two-volume sets (...) on Philo and Spinoza, for instance, or the first part of The Philosophy of the Church Fathers--these ten essays offer a series of brief but enlightening introductory paddles. The eleventh piece, a concluding Sermonette, is neither enlightening nor a happy introduction to a rigorous mind. The essays, ranging over a considerable number of Jewish, Christian, Muslim, and secular thinkers, are entitled as follows: "The Philonic God of Revelation and His Latter-day Deniers"; "Extradeical and Intradeical Interpretations of Platonic Ideas"; "Immortality and Resurrection in the Philosophy of the Church Fathers"; "Philosophical Implications of the Theology of Cyril of Jerusalem"; "Philosophical Implications of Arianism and Apollinarianism"; "Saint Augustine and the Pelagian Controversy"; "Ibn Khaldun on Attributes and Predestination "; "Causality and Freedom in Descartes, Leibniz, and Hume"; "The Veracity of Scripture from Philo to Spinoza"; "Spinoza and the Religion of the Past." Despite this wide variety of topics, the book is held together, Wolfson assures us, by a "common theme" (p. v). To accept this theme is, in effect, to look at the history of Western religious philosophy from New Testament times to Spinoza's in a very special way. Picking up three histories of philosophy at random, I find that Bertrand Russell's History of Western Philosophy mentions the Jewish philosopher Philo of Alexandria (20? mC.--A.D. 54?) on two pages; B. A. G. Fuller's History of Philosophy devotes about three and a half pages to Philo but concludes that "Philo seems to have had no disciples of note and no direct influence, at any rate, upon the century and a half that intervenes between his death and the birth of Plotinus" (p. 305); W. T. Jones in his History of Western Philosophy (Vol. I) rates Philo's worth at just over a page and a caustic footnote. If, however, we look at religious philosophy in Wolfson's way, we see Philo as the root and determining origin of all medieval philosophizing, Jewish, Christian and Muslim ; we further see the medieval philosophy begun by Philo as a homogeneous system of thought, lying between pagan Greek speculations and the secular systems of the seventeenth century. Wolfson writes: 106 HISTORY OF PHILOSOPHY Ostensibly Philo is only the interpreter of the Hebrew Scriptures in terms of Greek philosophy. But actually he is more than that. He is the interpreter of Greek philosophy in terms of certain fundamental teachings of his Hebrew Scripture, whereby he revolutionised philosophy and remade it into what became the common philosophy of the three religions with cognate Scriptures, Judaism, Christianity, and Islam (p. v). In all the essays the topics are taken partly as Philonic in origin; it is Wolfson's aim to make the quarrels of medieval and later thinkers more intelligible in the light of their positions' intellectual ancestry. The result of his approach is a series of amazingly dexterous historical investigations; the reader moves with quite unexpected ease through intricate thirty-page discussions, each carrying some hundred or so footnotes of far-flung references to Plato, Aristotle, Scripture, Jewish and Arabic commentators, Patristic hagglers, Spinoza, Hume, Mill, et alii. The burden of erudition is wielded with simplicity and grace. Where there are historical obscurities and misunderstandings to be cleared up, one reads Wolfson with gratitude and enjoyment. Perhaps I can best fulfill my role as reviewer by summarizing part of his sixth and most exciting chapter, that on the controversy of Pelagius and Augustine over human freedom. Here Wolfson sets out to reverse history's verdict: to show Pelagius' account of freedom as keeping to "the original Christian belief"; to show Augustine's views as heretical by the measure of previous Christian tradition. He begins with much-documented observations that Greek pagan philosophy establishes a tension in man between the powers of... (shrink)

According to many believers there is no end to the enlightening things that may be truly said about God. Perhaps there is no end for them either to the useful ways of dividing these things up into illuminating classes. But as fairly traditional theists we suggest a need to stress two basic classes as two indispensable sides to a traditional theist’s coin. We suggest that neglect or rejection of either side can debase the currency under philosophical investigation, can lead a (...) philosopher—or at least his puzzled readers—into costly muddles about the analysis or evaluation of religious discourse and claims. (shrink)

Artificial intelligence (AI) and its introduction into clinical pathways presents an array of ethical issues that are being discussed in the JME. 1–7 The development of AI technologies that can produce text that will pass plagiarism detectors 8 and are capable of appearing to be written by a human author 9 present new issues for medical ethics. One set of worries concerns authorship and whether it will now be possible to know that an author or student in fact produced submitted (...) work. That seems likely to be a general worry for secondary and higher education, as well as for all academic journals. Thus far generative AI chatbots do not seem to be able to produce a fully referenced and well-argued ethics article, but they probably could generate a blog or student essay that would... (shrink)

This paper will attempt to integrate (1) some new reflections on the implications for ontology of Monistic interpretations of formulae in quantification theory, with (2) a review of earlier material that I have published on such implications, and with (3) a sketch of several points made by others which bear on related issues. I hope that a review of these moves and issues might indirectly help the reader in dealing with two strange questions. (A) Does the development of modern quantification (...) theory with its ways of systematically formalising relational inferences throwany light on Ontology, on the question of What There Is for scientists and applied mathematicians to study? (B) Are there any analogies between Monist interpretations of quantification theory and the attraction of holding down the number of basic entities in physics by viewing some as mere modes of other more ‘really basic’ ones? More directly I try to throw sympathetic light on more traditional philosophers of science like Leibniz and Spinoza. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE ACTUAL INFINITE IN ARISTOTLE Prolegomena: Philosophy and Theology Related HENEVER PHILOSOPHY is taken to be the handmaiden of theology, then the autonomy of reason is destroyed." Such a daim should be distinguished from a still 1stronger thesis. Compare: " A philosopher may not legitimately try to fortify an argument by bringing in new premises from another discipline which has a special aura of authority." Quite how Aristotle would (...) have reacted to the first generalization, if it had been suitably translated for his scrutiny, is a question on which commentators might agree to differ. But Aristotle would have been as!'eluctant as Aquinas, or Maimonides, or later Monotheists who treasured the Physics, to leave the second general claim unquestioned. Natural and revealed theology, like physics or mathematics, are domains where extremely subtle reasoner1s have studied and published widely for a very long time. So an elementary respect for induction suggests that philosophers should e:x;pect to benefit from,applying some premises and some ways of arguing, which are found in theology, to their own issues. I speak of premises and ways of arguing that philosophers qua philosophers have not provided before. Thinkers in all four disciplines could thus profit from each body of work. Even the law of averages is set pitilessly against the second general claim.1 1 The late Father F. C. Copleston, S.J., covers many important topics regarding theology and philosophy in Aquinets (Baltimore: Peng11in, 1955), pp. 12-14, 19, 54-63, 65-68, 74, 116, etc. But the point put forward here about human power to strengthen intuition in one field seems to be partly missed. Copleston also fails to dwell enough on infinity in various passages. See John King-Farlow, "The First ·way in Physical and Moral Space", The Thomist 427 428 JOHN KING-FARLOW By focussing on some arguments of Aristotle's against the admissibility of an,actual infinite, we shall find deeper, less obvims reasons for rejecting that second claim. Other philosophical points of intrinsic value should emerge as well foom the short investigation. But this one is especially interesting because of its curious pertinence to perennial disagreements among those who address the relations of theology, theism and philosophy. At any rate, the search for such deeper reasons will involve the application to Aristotle's texts of a somewhat modern way of using the term " intuition ". Introduotion: A Relevant Kind of Intuitive Thinking Diss,atisfaction with modern Platonism in higher mathematics may be added to disenchantment with Platonism's modern opponents. Such opposition may seem too technical for issues of intuition or, indeed, of common reason. And so one is led back to consider certain rightly famous arguments of Aristotle. But before turning to Aristotle and his grapplings with ideais and claims about an actual infinity, let us 1ook at a few very ordinary uses of the sometimes charismatic word "intuition." Webster's Dictionary (1978) offers: "immediate and instinctive perception of a truth; direct understanding without reasoning." In his classic study Evolution of JJ;Jathematieal Concepts, Wilder writes at least once in the spirit of Webster: "Counting with fingers (and toes) clearly involves intuitive recognition of (1-1)-correspontreme, excessive gene:msity, and, next, irion unwillingness to give ·anything to others, lies usually much closer to the first extreme. Between utter recklessness and self-paralyzing caution the Mean may oscillate in relative distance, according to the demands of the context. Near recklessness may offer the only means to win one kind of battle and a stubborn refusal to move may be needed for the nex>t victory. By pursuing such a nonmechanical and variably positioned ideal of a Mean, a really wise father usually oould show special favor to one specially deserving child in some ways and some contexts, yet generally show very satisfying love to a;ll his children. 11 Richard Bosley, " What Is a Mean? The Question Considered Compara· tively and Systematically." PhiloB. (shrink)

In some practical uncertain situations decision makers are presented with described events that are out of sequence when having to make a causal attribution. A theoretical perspective concerning the causal coherence of the explanation is developed to predict the effect of this on causal attribution. Three experiments investigated the effect on causal judgement when the described order of events did not correspond to their causal order. Participants had to judge the relative probability of two possible causes of an outcome in (...) scenarios in which presentation order varied. All three experiments found that there was a preference to judge that the cause associated with events described in causal order was more responsible for the outcome when events associated with one cause were interleaved in their presentation order with those from a second cause. This occurred when there was a strong causal relationship between events. The results were consistent with the causal coherence explanation. (shrink)

Numerous philosophers, among them Carl G. Hempel and Wesley C. Salmon, have attempted to explicate the notion of explanatory relevance in terms of the statistical relevance of various properties of an individual to the explanandum property itself (or what is here called narrow statistical relevance). This approach seems plausible if one assumes that to explain an occurrence is to show that it was to be expected or to exhibit its degree of expectability and the factors which influence its expectability. But (...) considerations of narrow statistical relevance do not provide an adequate basis for explanatory classification, and the aforementioned views of explanation are accordingly mistaken. Explanatory classification must provide at least a partial account of the nature of a thing, and such an account will generally go beyond what is required as a basis for correct expectation. (shrink)

In his well known paper ‘Wittgenstein’s Builders’ Professor Rush Rhees has rightly criticized some appeals that Wittgenstein made to certain so-called ‘primitive languages’ while developing the early sections of the Philosophical Investigations. These appeals are taken by Wittgenstein to expose the shortcomings of an account given by Augustine at Confessions I, 8 of meaning and of learning language. I shall try first in this discussion to make it clear that at least some of Rhees’ criticisms and complaints are made for (...) very dubious reasons. Then I shall try to show that there are much better reasons for dissatisfaction, reasons which may tie up with recurrent muddles in Wittgenstein’s later thought. It will be contended that there is real point in construing several Wittgensteinian appeals to primitive languages as being somewhat vitiated by a systematic mistake. For, if I am right, a curious ambivalence arises in the text which results from confusion about what is largely false, because it is so inadequate, and what is wholly in error, because it is so fundamentally incoherent as to invite the label ‘Nonsense’. (shrink)

Debate continues to rage among philosophers of religion over Anthony Flew's famous little paper ‘Theology and Falsification’ and the responses it provoked, most notably R. M. Hare's response that religious claims are in no way like scientific hypotheses. For now, twenty years later, we still find many theists taking a similar tack to Hare's. A particularly interesting example is J. F. Miller in Religious Studies, 1969, who replies to Flew that propositions like ‘God loves mankind’ cannot be subject to falsifiability (...) conditions because they are used as claims expressing ‘religious first-order principles of the Judaeo-Christian Weltanschauung and as such are not amenable to falsification’ (p. 50). Miller seems to put his faith in some kind of great gulf fixed between what he would consider decently falsifiable scientific hypotheses and what he takes to be unfalsifiable first-order principles both of theology and of contemporary science. In what follows we will try to sketch a more rational strategy for modern believers of a liberal empiricist type, for those whose interest in appealing and deferring to experience includes but is not restricted to so-called ‘sense experience’. This will involve accepting analogies between theological statements and so-called hypotheses, insofar as the latter are propositions held and put forward in a somewhat tentative spirit with a view to explaining what we experience. (shrink)

John Henry Newman made two translations of Athanasius's Orations Against the Arians: in the first half of the 1840s, when still an Anglican, for the Oxford Library of the Fathers series and a second attempt late in his life, a “free translation” published in 1881, by which time he was a Cardinal. The changes that he made to his original translation reflect thirty-five years of reading Catholic theology. In various ways, the new translation shares the theology of Leo XIII's (...) Thomistic revival. (shrink)

Man an Organic Community - Vol. 1 is an unchanged, high-quality reprint of the original edition of 1893. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to the preservation of literature which has (...) become rare and historical knowledge for the future. (shrink)

Putative resolutions of the sorites paradox in which the major premise is declared false or illegitimate, Including max black's treatment in terms of the alleged illegitimacy of vague attributions to borderline cases, Are rejected on semantical grounds. The resort to a non-Bivalent logic of representational "accuracy" with a continuum of accuracy values is shown to resolve the paradox, And the identification of accuracy values as truth values is defended as compatible with the central insight of the correspondence theory of truth (...) and with the practical legitimacy of most applications of ordinary, Bivalent logic to statements involving vague predicates. (shrink)

We shall argue that there is adequate moral justification for capital punishment with linkage, that is, with linkage to keeping non-murderers from dying. We present the argument with two aims in mind. The first is to question the conventional wisdom, seldom challenged even by proponents of capital punishment, that being an abolitionist is closely connected to having a civilized respect for human life. This conventional wisdom, we hope to show, is somewhat off the mark. To this end we exhibit structural (...) similarities between so-called lifeboat dilemmas and the public's relationship to a murderer. In a lifeboat dilemma one must choose between saving this life or that, since the lifeboat will not hold both persons. Now if this life were an innocent's and that one a murderer's, a choice to save the latter would not be met with accusations of callousness towards human life. We hope to project everyone's intuitions about this case onto the more baffling case of a society's relationship to the murderers and dying innocents in its midst. (shrink)

NO ANALOGY IS ADEQUATE FOR THE RELATIONS BETWEEN THE PERSONS OF THE TRINITY. A FAMOUS AND HELPFUL ONE OF ST AUGUSTINE’S IS DISCUSSED AND AN INADEQUACY SUGGESTED: TRIPLENESS OF PERSONS IS TOO RESTRICTED. ANOTHER LIMITED, BUT PARTLY OFFSETTING ANALOGY COUCHED IN TERMS OF ’MULTIPLE PERSONALITIES’ IN PSYCHOANALYTIC THEORY IS SPELLED OUT FOR EVALUATION.