Halakhic Man--originally published in Hebrew in 1944 and appearing for the first time in English translation--is considered to be Rabbi Soloveitchik's most important statement. A unique, almost unclassifiable work, its pages include a brilliant exposition of Mitnaggedism, of Lithuanian religiosity, with its emphasis on Talmudism; a profound excursion into religious psychology and phenomenology; a pioneering attempt at a philosophy of Halakhah; a stringent critique of mysticism and romantic religion--all held together by the force of the author's highly personal vision. (...) Exuding intellectual sophistication and touching upon issues fundamental to religious life, Rabbi Soloveitchik's exploration, in sum, seeks to explain the inner world of the Talmudist--or as he is referred to typologically, halakhic man--in terms drawn from Western culture. This book brings to the English-reading world a significant work by one of the most profound Jewish thinkers of this century. (shrink)

Both mainstream and disability bioethics sometimes contend that the self-assessment of disabled people about their own well-being is distorted by adaptive preferences that are only held because other, better options are unavailable. I will argue that both of the most common ways of understanding adaptive preferences—the autonomy-based account and the well-being account—would reject blanket claims that disabled people’s QOL self-assessment has been distorted, whether those claims come from mainstream bioethicists or from disability bioethicists. However, rejecting these generalizations for a (...) more nuanced view still has dramatic implications for the status quo in both health policy and clinical ethics. (shrink)

Papers Deriving from and Related to a Workshop on Testability and Explanation in Economics held at Virginia Polytechnics Institute and State University, April 1979.

H. L. A. Hart is heir and torch-bearer of a great tradition in the philosophy of law which is realist and unromantic in outlook. It regards the existence and content of the law as a matter of social fact whose connection with moral or any other values is contingent and precarious. His analysis of the concept of law is part of the enterprise of demythologising the law, of instilling rational critical attitudes to it. Right from his inaugural lecture in Oxford (...) he was anxious to dispel the philosophical mist which he found in both legal culture and legal theory. In recent years he has shown time and again how much the rejection of the moralizing myths which accumulated around the law is central to his whole outlook. His essays on “Bentham and the Demystification of the Law” and on “The Nightmare and the Noble Dream” showed him to be consciously sharing the Benthamite sense of the excessive veneration in which the law is held in Common Law countries, and its deleterious moral consequences. His fear that in recent years legal theory has lurched back in that direction, and his view that a major part of its role is to lay the conceptual foundation for a cool and potentially critical assessment of the law are evident. (shrink)

Essays on the Philosophy of Wilfrid Sellars.

Epistemological theories of knowledge and justification draw a crucial distinction between one's simply havinggood reasons for some belief, and one's actually basingone's belief on good reasons. While the most natural kind of account of basing is causal in nature--a belief is based on a reason if and only if the belief is properly caused by the reason--there is hardly any widely-accepted, counterexample-free account of the basing relation among contemporary epistemologists. Further inquiry into the nature of the basing relation is therefore (...) of paramount importance for epistemology. Without an acceptable account of the basing relation, epistemological theories remain both crucially incomplete and vulnerable to errors that can arise when authors assume an implausible view of what it takes for beliefs to be held on the basis of reasons. Well-Founded Beliefbrings together seventeen essays written by leading epistemologists to explore this important topic in greater detail. The collection is divided thematically to cover a wide range of issues related to the epistemic basic relation. The first section of essays covers the nature of the basing relation and attempts to articulate defensible accounts of what it takes to believe on the basis of a reason. Section II explores the kind of things that can be reasons on the basis of which we hold beliefs. Finally, the last section addresses the basing relation as it bears on particular problems in epistemology, such as skepticism, the analysis of knowledge, and the contingencies of our epistemic upbringing. (shrink)

In what follows, I appeal to Charles Babbage’s discussion of the division of mental labor to provide evidence that—at least with respect to the social acquisition, storage, retrieval, and transmission of knowledge—epistemologists have, for a broad range of phenomena of crucial importance to actual knowers in their epistemic practices in everyday life, failed adequately to appreciate the significance of socially distributed cognition. If the discussion here is successful, I will have demonstrated that a particular presumption widely held within the (...) contemporary discussion of the epistemology of testimony—a presumption that I will term the personalist requirement—fails to account for those very practices of knowers that I detail here. I will then conclude by suggesting that an alternate account of testimonial warrant, one that has heretofore been underappreciated, ought to be given more serious consideration—in particular because it is well suited to account for those actual practices of knowers that the personalist requirement leaves unrecognized. (shrink)

The application of neuroimaging technology to the study of the injured brain has transformed how neuroscientists understand disorders of consciousness, such as the vegetative and minimally conscious states, and deepened our understanding of mechanisms of recovery. This scientific progress, and its potential clinical translation, provides an opportunity for ethical reflection. It was against this scientific backdrop that we convened a conference of leading investigators in neuroimaging, disorders of consciousness and neuroethics. Our goal was to develop an ethical frame to move (...) these investigative techniques into mature clinical tools. This paper presents the recommendations and analysis of a Working Meeting on Ethics, Neuroimaging and Limited States of Consciousness held at Stanford University during June 2007. It represents an interdisciplinary approach to the challenges posed by the emerging use of neuroimaging technologies to describe and characterize disorders of consciousness. (shrink)

In California Dental Association v. FTC, 119 S. Ct. 1604, the U.S. Supreme Court reviewed a decision by the U.S. Court of Appeals for the Ninth Circuit that a nonprofit affiliation of dentists violated section 5 of the Federal Trade Commission Act, 15 U.S.C.A. § 45, which prohibits unfair competition. The Court examined two issues: the Federal Trade Commission's jurisdiction over the California Dental Association ; and the proper scope of antitrust analysis. The Court unanimously held that CDA was (...) subject to FTC's jurisdiction, but split 5-4 in its finding that the district court's use of abbreviated rule-of-reason analysis was inappropriate.CDA is a voluntary, nonprofit association of local dental societies. It boasts approximately 19,000 members, who constitute roughly threequarters of the dentists practicing in California. Although a nonprofit, CDA includes for-profit subsidiaries that financially benefit CDA members. CDA gives its members access to insurance and business financing, and lobbies and litigates on their behalf. Members also benefit from CDA marketing and public relations campaigns. (shrink)

This is a copy of the Proceedings version of a paper presented at the Workshop on Computational Intelligence and Semiotics, organized by João Queiroz and Ricardo Gudwin, held at Itaú Cultural, São Paulo, Brazil, on 8-9 October, 2002. (This version contains material not actually delivered at the conference.) Queiroz and Gudwin will be releasing the Proceedings volume on a..

The following is a prominent version of the causal theory of reference, held by certain moral philosophers and philosophers of science: (CTR) A general term 'T' rigidly designates a property F iff the use of 'T' by competent users of the term is causally regulated by F. In a series of papers, Terence Horgan and Mark Timmons present a thought experiment our intuitive responses to which provide evidence against (CTR). The present essay goes beyond Horgan and Timmons by offering (...) a metaphysical argument, according to which (CTR) implies the denial of any normative ethical theory. (shrink)

Anti-luck epistemology is an approach to analyzing knowledge that takes as a starting point the widely-held assumption that knowledge must exclude luck. Call this the anti-luck platitude. As Duncan Pritchard (2005) has suggested, there are three stages constituent of anti-luck epistemology, each which specifies a different philosophical requirement: these stages call for us to first give an account of luck; second, specify the sense in which knowledge is incompatible with luck; and finally, show what conditions must be satisfied in (...) order to block the kind of luck with which knowledge was argued to be incompatible. What I’ll show here is that the modal account of luck offers a plausible story at the first stage and leads naturally to equally plausible lines to take at the second and third stages, at which a safety condition on knowledge is squarely motivated. There are, however, recent challenges—advanced by Jonathan Kvanvig (Philosophy and Phenomenological Research 77: 272–281, 2008); Kelly Becker (2007); and Jennifer Lackey (Australasian Journal of Philosophy 86(2):255–267, 2008), among others—to the plausibility of the safety-based anti-luck project I’ve sketched here at each of its three stages of development. Once I’ve made precise the challenges, I’ll show why none implies that we abandon the commitments of the safety-based anti-luck project at any of its stages. What we should conclude, then, is that a safety-condition on knowledge is motivated by independently defensible accounts of (1) what luck is; and (2) just how knowledge should be thought incompatible with it. (shrink)

Lam, Joseph The election of Cardinal Jorge Bergoglio on the evening of 13 March 2013 stunned as many Vatican observers as had the resignation from the Chair of St Peter announced by Pope Benedict XVI during the ordinary consistory of cardinals at the Vatican on 11 February that year. While the Vaticanisti expected a younger pope, the seventy-six year old Archbishop of Buenos Aires emerged from the conclave as the 266th pope and successor of the ageing German pope. However, (...) the real surprise was Bergoglio's choice of name, which also signalled a new direction for the church's government and pastoral focus. In calling himself Francis, he evoked the way of simplicity that derives from the Gospel. While Benedict's teaching draws much from the Augustinian well, Francis, however, is more attached to Franciscan spirituality and practice. A look at Francis's first apostolic exhortation, 'The Joy of the Gospel', where he quotes Augustine only twice may cement this view. Nevertheless, in spite of these minimal references, Francis holds the Bishop of Hippo in high regard. This is very evident in his homily at the beginning of the last Augustinian general chapter held in Rome, on 28 August 2013. Reflecting on Augustine's restless heart, Francis pointed to two elements of the Augustinian heart. On the one hand, Augustine's restlessness was a craving for God's tender and forgiving love that can only be found in the encounter with Jesus Christ. On the other hand, the love Augustine found stirred in him a new unrest urging him to proclaim the Gospel of loving kindness with courage and without fear. It is not an exaggeration that Augustine was also the bearer of the honorary title, doctor caritatis. In this joyful unrest Augustine was spiritually close to St Francis, who became the disciple of God's humble love for the poor. As for Augustine, who to my knowledge was the first Latin author who designated God as humble, St Francis's love for creation is grounded in God's humility. The central theme of Pope Francis's apostolic exhortation Evangelii Gaudium is the proclamation of God's tender love, a love that constantly renews the lives of the faithful. Therein, Francis takes up the perennial divine quality. Yet, Francis would not be himself if he had not supplemented it with his own emphasis. (shrink)

De Finetti is one of the founding fathers of the subjective school of probability. He held that probabilities are subjective, coherent degrees of expectation, and he argued that none of the objective interpretations of probability make sense. While his theory has been influential in science and philosophy, it has encountered various objections. I argue that these objections overlook central aspects of de Finetti’s philosophy of probability and are largely unfounded. I propose a new interpretation of de Finetti’s theory that (...) highlights these aspects and explains how they are an integral part of de Finetti’s instrumentalist philosophy of probability. I conclude by drawing an analogy between misconceptions about de Finetti’s philosophy of probability and common misconceptions about instrumentalism. (shrink)

De Finetti is one of the founding fathers of the subjective school of probability. He held that probabilities are subjective, coherent degrees of expectation, and he argued that none of the objective interpretations of probability make sense. While his theory has been influential in science and philosophy, it has encountered various objections. I argue that these objections overlook central aspects of de Finetti’s philosophy of probability and are largely unfounded. I propose a new interpretation of de Finetti’s theory that (...) highlights these aspects and explains how they are an integral part of de Finetti’s instrumentalist philosophy of probability. I conclude by drawing an analogy between misconceptions about de Finetti’s philosophy of probability and common misconceptions about instrumentalism. (shrink)

In 2014, Colonel M. Shane Riza published an article in this journal arguing that remotely piloted aircraft and robotic weapons threaten the US Air Force’s warrior ethos. Riza has clearly articulated the sentiments of one side of a vibrant debate within our service. This paper presents an alternative view; a view held by some who have experienced these new forms and tools of war, and who have wrestled with their implications first-hand. In this paper, we address some methodological concerns (...) with Riza’s approach and then engage some misunderstandings about RPA’s relationship to military history and to risk. The second part of this paper takes a close look at some of the early Just War thinkers to determine what implications the tradition may have on the warrior ethos. We propose, as an alternative to Riza’s position, a return to an ethos grounded in humility, charity, and a conception of war as a last resort; in short, a return to the Just Warrior Ethos. (shrink)

Organ donation after cessation of circulation and respiration, both controlled and uncontrolled, has been proposed by the Institute of Medicine as a way to increase opportunities for organ procurement. Despite claims to the contrary, both forms of controlled and uncontrolled donation after cardiac death raise significant ethical and legal issues. Identified causes for concern include absence of agreement on criteria for the declaration of death, nonexistence of universal guidelines for duration before stopping resuscitation efforts and techniques, and assumption of presumed (...) intent to donate for the purpose of initiating temporary organ-preservation interventions when no expressed consent to donate is present. From a legal point of view, not having scientifically valid criteria of cessation of circulation and respiration for declaring death could lead to a conclusion that organ procurement itself is the proximate cause of death. Although the revised Uniform Anatomical Gift Act of 2006 provides broad immunity to those involved in organ-procurement activities, courts have yet to provide an opinion on whether persons can be held liable for injuries arising from the determination of death itself. Preserving organs in uncontrolled donation after cardiac death requires the administration of life-support systems such as extracorporeal membrane oxygenation. These life-support systems can lead to return of signs of life that, in turn, have to be deliberately suppressed by the administration of pharmacological agents. Finally, allowing temporary organ-preservation interventions without expressed consent is inherently a violation of the principle of respect for a person's autonomy. Proponents of organ donation from uncontrolled donation after cardiac death, on the other hand, claim that these nonconsensual interventions enhance respect for autonomy by allowing people, through surrogate decision making, to execute their right to donate organs. However, the lack of transparency and the absence of protection of individual autonomy, for the sake of maximizing procurement opportunities, have placed the current organ-donation system of opting-in in great jeopardy. Equally as important, current policies enabling and enhancing organ procurement practices, pose challenges to the constitutional rights of individuals in a pluralistic society as these policies are founded on flawed medical standards for declaring death. (shrink)

Divine commands are typically held, by theists, to be made not only at the foundations of morality, but also in an 'everyday' setting, when there are already moral considerations applicable to the addressee(s). My aim is to show how a particular command could relate to these pre-existing moral considerations, if it is more than just a repetition of them. If it is right that an action be obligatory, wrong or supererogatory, why would God want to change its status? Anyone (...) can make a normative difference by giving information, making co-ordination proposals, or transferring rights, and it is clear why these actions will sometimes by worthwhile. The problem must be focused on when God makes a moral difference directly, using a 'special moral authority', when His commands are efficacious qua commands. Using this authority, God can perfect imperfect duties, which may make it easier to carry them out. He can extend duties, to make sure more value is produced. He can allocate sacrifices, which can be carried by anyone. And He can resolve conflict games, to everyone's benefit. This explains why God should issue commands in the way that theists typically represent him as doing. (shrink)

The papers presented here derive from the 4th International Confe:--ence on History and Philosophy of Science held in Blacksburg, Virginia, U. S. A., November 2-6, 1982. The Conference was sponsored by the I nternational Union of History and Philosophy of Science and Virginia Polytechnic Institute and State University (Virginia Tech). Particular thanks go to L. Jonathan Cohen, Secretary of the Union, as well as to Dean Henry Bauer of the College of Arts & Sciences, Wilfred Jewkes and the Center (...) for Programs in the Humanities, Arthur Donovan and the Center for the Study of Science in Society and the Department of Philoso­ phy and Religion at Virginia Tech. Not only did they come through with the necessat"y funds, but they were all always ready with a helping hand when things got confusing. Two additional groups of individuals require a special note of thanks. First, considerable appreciation is due the mem­ bers of the Joint Commission of the I nternational Union of History and Philosophy of Science: Maurice Crosland, Risto Hilpinen and Vladimir Kirsanov. They were more than gen­ erous in thei r advice and co-operation. The Local Organizing Committee (Kenneth Alpern, Roger Ariew, Arthur Donovan, Larry Laudan, Ann La Berge, Duncan Porter, Eleonore Stump and Dennis Welch) not only demon­ strated efficiency and insured a pleasant stay for' all participants, but also went out of their way on numerous occasions to make everyone feel at home. (shrink)

Traditionally, questions about consciousness and subjectivity are treated separately from questions about the self and identity. But sometimes 'the self' is spoken of as 'the subject,' which suggests that the first-person perspective may be constituted in the same way as the self. Narrative provides a powerful model of the self in contemporary psychology, philosophy of mind, and moral psychology. On some versions of narrative theory, narrative is held fundamental not only to self-understanding but to the phenomenology of the first-person (...) point of view, too. I call this approach the narrative self-subject model. I argue that the narrative model does not apply to subjectivity, and that the narrative self should be distinguished from the 'I' of the first- person perspective. Roughly, this is because first-person narratives employ the first-person pronoun 'I' to identify some person, but the distinctive features of subjectivity are marked by a different, non-identifying use of the pronoun 'I'. (shrink)

Scholarly opinion about Ptolemy Soter's history of Alexander has been far from unanimous. Not long ago Ptolemy was held to stand in the first rank of ancient historians. His history was described as brilliant, rational, straightforward, and exhaustive, while he himself was proclaimed a ‘second Thucydides’. In recent years, however, Ptolemy's reputation has seriously declined. His shortcomings, acknowledged also by his admirers, have been stressed and extensively analysed. Fritz Schachermeyr clearly reflected current opinion when he equated a ‘version from (...) the Hauptquartier's circles’ with a lie, a fraud, and an intentional omission. The purpose of this paper is to examine the recent reassessment of the nature and the aims of Ptolemy's work. (shrink)

My assignment today, as I understand it, is to say something about the Second International Congress of the History of Science, the only previous one held in the United Kingdom; to mention some of the great historians of science which these islands have produced; and to direct our thoughts for a few moments to the historiography of science, technology and medicine, namely the guiding ideas in the light of which one should attempt to write it. So much has already (...) been said in thanks to the city and the university in which we are now assembled that I could hardly add to it, except to express my personal sense of elation at coming on this occasion to the ‘Athens of the North’ where so many distinguished men have lived in the past, from mediaeval times onwards. (shrink)

At a conference on ‘Leisure in Canada,’ held more than a decade ago at Montmorency in Quebec, a participant observed that ‘practically all writers on the subject take Aristotle as the point of departure in discussing leisure but seldom seem to move from that point.’ At first sight this statement may seem surprising. How is it to be understood? Certainly recent writers on leisure do in fact list Aristotle's conception as one of the significant positions on it.

Methodology for conducting clinical trials of new drugs and treatments on people need not be regarded as fixed. After reviewing the currently most popular method (randomization) and its ethical problems, this paper explores the possibilities of a new method for conducting such trials. It relies on new Bayesian technology for eliciting the opinions of medical experts. These opinions are conditioned on specific predictor variables, and are held in a computer. At any stage in a trial, these opinions can be (...) updated in the computer using the information collected in the trial up to that point. Consider as an admissible treatment for a patient having specific values of predictor variables only those treatments that at least one expert regards as best (in the computer model) for this patient. It is proposed that only admissible treatments, so defined, be allowed to be assigned to the patient. The ethical and statistical consequences of this principle are explored. Experience to date with a trial at Johns Hopkins designed on this principle is reported. Keywords: Bayesian statistics, information, clinical trial CiteULike Connotea Del.icio.us What's this? (shrink)

This article develops a sociological reading of Walter Benjamin’s ‘Arcades Project’, or Passagen-werk . Specifically, the essay seeks to make explicit Benjamin’s non-dualistic account of structure and agency in the urban milieu. I characterize this account as the ‘dialectic of urbanism’, and argue that one of the central insights of Benjamin’s Passagen-werk is that it locates an emergent and innovative cultural form - a distinctive ‘street culture’ or jointly shared way of modern urban life - within haussmannizing techniques of architectural (...) administration and spatial domination. In the modern metropolis, Benjamin sees a new kind of collective - an embedded and effervescent sociocultural group held together not by the functionalist imperatives of capitalist urban planning but by an improvisational mode of street life. Key Words: agency • culture • embeddedness • structure • urbanism. (shrink)

Bruno de Finetti is one of the founding fathers of the subjectivist school of probability, where probabilities are interpreted as rational degrees of belief. His work on the relation between the theorems of probability and rationality is among the corner stones of modern subjective probability theory. De Finetti maintained that rationality requires that degrees of belief be coherent, and he argued that the whole of probability theory could be derived from these coherence conditions. De Finetti’s interpretation of probability has been (...) highly influential in science. This paper focuses on the application of this interpretation to quantum mechanics. We argue that de Finetti held that the coherence conditions of degrees of belief in events depend on their verifiability. Accordingly, the standard coherence conditions of degrees of belief that are familiar from the literature on subjective probability only apply to degrees of belief in events which could be jointly verified; and the coherence conditions of degrees of belief in events that cannot be jointly verified are weaker. While the most obvious explanation of de Finetti’s verificationism is the influence of positivism, we argue that it could be motivated by the radical subjectivist and instrumental nature of probability in his interpretation; for as it turns out, in this interpretation it is difficult to make sense of the idea of coherent degrees of belief in, and accordingly probabilities of unverifiable events. We then consider the application of this interpretation to quantum mechanics, concentrating on the Einstein-Podolsky-Rosen experiment and Bell’s theorem. (shrink)

Carl Schmitt was arrested by the Russians in Berlin in April 1945, interrogated and released. In September 1945 he was arrested by the Americans and held in internment camps until March 1947, when he was brought to Nuremberg as a potential defendant in the War Crimes Trials. Although he was released in a matter of weeks without being charged, this episode has created further suspicion about Schmitt's role in the Third Reich. Without oversimplifying the complexity of the question, since (...) everything about this enigmatic jurist and political thinker defies simple or even concise explanation, the decision to interrogate him at Nuremberg was largely due to the infamous reputation he had acquired abroad. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rembrandt and Collections of His Art in America: An NEH Curriculum ProjectJoseph M. Piro (bio)IntroductionI have asked myself whether the short time given us would be better used in an attempt to understand the whole of the universe or to assimilate what is within our reach.—Paul CézanneThis issue of the Journal of Aesthetic Education features an arts education curriculum project that was designed to use the oeuvre of Rembrandt (...) van Rijn—seventeenth-century Dutch painter, etcher, and draftsman extraordinaire—as a teaching resource. A partnership of scholars, university professors, museum educators, and classroom teachers designed the project, which uses Rembrandt as the prism through which to diversify teaching of the core content areas of social studies and visual art. Members of this team attempted to expand the boundaries of themes traditionally found in art and other humanities disciplines by linking these with the social sciences, thereby forming what might be called “humanistic social studies.” The final product is a Web site to which teachers and those interested in using this type of instructional approach in their classroom teaching will have access. Funding for this project derived from a National Endowment for the Humanities (NEH) Curriculum Materials Development grant designed to promote the teaching of the humanities and support projects that can serve as national models.1In the eyes of many, Rembrandt is viewed primarily as a “European” artist. Although it is true that many of his major works are found in museums across Europe, he is generously represented in the holdings of collections across America. Yet for many teachers in the United States he remains an enigmatic figure; knowledge about his art is limited, and the U.S. museum collections of his work remain untapped for classroom application. To broaden the appeal and teaching potential of his work, the project team [End Page 1] mined this collection of “American” Rembrandts. Specifically, the project, targeted at secondary art and social studies teachers (grades 6 through 12), is committed to building and increasing the capacities of teachers to network knowledge of Rembrandt’s art with their classroom practice. Further, with its grounding in aesthetic education theory within a humanities framework, the project endeavors to promote instructional innovation and encourage teachers to break new ground in high-impact classroom pedagogy. The timing of the project and its ongoing development was not accidental. They converged with events held in 2006 to commemorate the four hundredth anniversary of Rembrandt’s birth. These events ranged from worldwide museum exhibitions to publications of books containing new insights on Rembrandt, all of this aimed at celebrating an artist whose achievements many consider to be a zenith of world culture.Why Rembrandt: The Rationale for the ProjectWhy is Rembrandt the artist at the center of this project? There are any number of good reasons, but the project’s rationale centers around three in particular. First, to borrow a term from Peter Kivy, Rembrandt is the ultimate “aesthetic symbol,”2 an indisputably blue-chip figure who produced some of the greatest masterworks of world art, many of which students find both intellectually engaging and psychologically insightful. Traditionally, teachers have striven to enrich the aesthetic lives of their students with exemplars of the human mind, and the genius of Rembrandt provides a potent opportunity to do so.3 By studying an artist of such stature teachers can develop students’ cultural intelligence and visual literacy and present opportunities to observe and decode substantive, challenging masterworks of art. In this context, Rudolf Arnheim describes a painting by Rembrandt as containing a network of “visual arrows” that communicate multiple experiences about the human condition, including love, tenderness, and desire, among others. Arnheim speaks of the additive nature of the experience, how the viewer—almost like a mathematician—needs to learn how to add up the clues and arrive at a solution. He does not intend, of course, for the viewer to have an impersonal, “clinical” experience. Rather, he writes, “art... is one of the most powerful instruments available to us for the fulfillment of life. To withhold this benefit from human beings is to deprive them indeed.”4Second, there is a cognitive complexity embedded in... (shrink)

Some psychologists and philosophers have argued that neuroscience is importantly relevant to our moral responsibility practices, especially to our practices of praise and blame. For consider: on an unprecedented scale, contemporary neuroscience presents us with a mechanistic account of human action. Furthermore, in uential studies – most notoriously, Libet et al. (1983) – seem to show that the brain decides to do things (so to speak) before we consciously make a decision. In light of these ndings, then – or so (...) some have argued – we ought to revise our practices of praise and blame. In the current paper, I argue that this conclusion is unwarranted. The reason is that the argument for it depends on controversial non-empirical premises, premises we need not accept. I suggest, however, that neuroscience does bear on our moral responsibility practices in one important, if less revisionary, way. In particular, neuroscience o ers a new kind of evidence for determining when agents should be held exempt from our normal moral responsibility practices. (shrink)

Thomas Reid is known as the founder of the common-sense school of philosophy, also known as the Scottish school. This group had considerable influence in Great Britain and in North America during the 19th century. Common sense is regarded as self-evident knowledge, the means by which we know the objects of the external world. These objects are known to us in their true sense and not as copies or ideas. This is the theory of natural realism and is the point (...) of difference with the theories of John Locke. In this collection of papers, many first delivered at a conference at the University of Glasgow held to celebrate the bicentenary of Reidâ??s death, the eminent contributors open a number and variety of doors into Reid and remind us that he remains a relevant force today. (shrink)

These substances have been considered in recent times, as in traditional interpretation, to be identical with the immobile Movers of the Physics. Both Physics and Metaphysics refer to the same separate substances. On the other hand, the immobile Movers of the Physics have been identified with the immanent souls of the Heavens, and so sharply distinguished from the separate substances of the Metaphysics. Then in the opposite extreme, the Movers of the Metaphysics have been completely identified with the celestial souls. (...) Or again, the first only of the Movers has been declared separate, and the others identified with the different sphere-souls, among which is the first Mover of the Physics. In still another interpretation the first Mover alone is separate, but the other immobile Movers are held to be the divine thoughts, identical with the first Mover. Even the first Mover has been interpreted as a thought in the mind of some other Being, as merely an ideal or standard of goodness which does not imply--though it need not exclude--any corresponding existent reality in the Aristotelian universe. (shrink)

It is a curious feature of early modern epistemology and its contemporary heirs in analytic philosophy that belief is held both to be involuntary, and to be subject to a prescriptive norm of evidence. I begin by laying out these theses, pointing out the tension that exists between them, as well as discussing how they put pressure on religious faith. I then ask why the first thesis—doxastic involuntarism—has come to be so dominant. Following my diagnosis, I advance reasons to (...) think that the thin concept of belief presupposed by doxastic involuntarism is not faithful to our ordinary and more substantial concept of belief. I conclude by outlining an alternative understanding of what it means to believe that p, based on insights of St. Thomas Aquinas and Gabriel Marcel regarding belief and opinion, as well as the relationship between persons and their beliefs. (shrink)

According to some contemporary epistemologists, truth is a norm of belief: for any proposition p, one ought to believe that p only if p is true. It is sometimes also held that the evaluation of beliefs in terms of their truth-value is universal: truth is a norm of all, and not merely some, of one’s beliefs. Taken together, these claims have inspired the “friendship objection” to the truth-norm. According to this objection, friendship sometimes requires that friends violate the truth-norm (...) when it comes to their beliefs about each other. I begin by discussing how the friendship objection poses a potential problem for the Catholic philosophical tradition. Then, I attempt to resolve the objection by arguing that it is committed to a false dilemma about friendship. Drawing on insights of Gabriel Marcel and Dietrich von Hildebrand, I sketch a virtue by which friends negotiate the demands of both friendship and truth. (shrink)

In Saint Augustine’s works, especially in The City of God, The Confessions, and On Free Choice of the Will, he offers three features integral to his epistemology: love, reason, and presupposition. By love, Augustine argues that virtuous lovers of God will know the Truth more than those with disordered loves. By reason, Augustine held that reason must guide the journey to Truth. By presupposition, Augustine claimed that the search for Truth only starts from Christian doctrine. While modern philosophers might (...) see a tension when simultaneously holding these three principles in his epistemology, Augustine claimed they were mutually supportive. This article offers an overview of love, reason, and presupposition in Augustine’s theory of knowledge. Furthermore, this bold epistemology can be an encouragement and model for contemporary epistemologists who might try to avoid tension in their theories of knowledge altogether. (shrink)

Begins with a definition of rights and a discussion of the relation between rights and duties. The right to promise, and rights generated by promising are used as examples to show how rights and duties function. Rights are held to be grounded in interests, since their instrumental value derives from the intrinsic value of well‐being. Thus only those whose well‐being is intrinsically valuable have rights, and rights cannot be regarded as trumps but must be weighed against other valuable ends. (...) The view that rights should be grounded in respect for persons is discussed and rejected. (shrink)

A report on an international meeting held at Georgetown University on the Philosophy of Chemistry.

Therapists and their patients must deal with the negative sequelae of short term mating strategies. Implications for therapy of Gangestad & Simpson's strategic pluralism theory are compared with those of Buss's sexual strategies theory and Eagly's social role theory. Naive theories held by therapists and patients, as well as prevailing societal views, are posited as influential in determining the course and outcome of therapy.

Background The ethical governance of Artificial Intelligence (AI) in health care and public health continues to be an urgent issue for attention in policy, research, and practice. In this paper we report on central themes related to challenges and strategies for promoting ethics in research involving AI in global health, arising from the Global Forum on Bioethics in Research (GFBR), held in Cape Town, South Africa in November 2022. Methods The GFBR is an annual meeting organized by the World (...) Health Organization and supported by the Wellcome Trust, the US National Institutes of Health, the UK Medical Research Council (MRC) and the South African MRC. The forum aims to bring together ethicists, researchers, policymakers, research ethics committee members and other actors to engage with challenges and opportunities specifically related to research ethics. In 2022 the focus of the GFBR was “Ethics of AI in Global Health Research”. The forum consisted of 6 case study presentations, 16 governance presentations, and a series of small group and large group discussions. A total of 87 participants attended the forum from 31 countries around the world, representing disciplines of bioethics, AI, health policy, health professional practice, research funding, and bioinformatics. In this paper, we highlight central insights arising from GFBR 2022. Results We describe the significance of four thematic insights arising from the forum: (1) Appropriateness of building AI, (2) Transferability of AI systems, (3) Accountability for AI decision-making and outcomes, and (4) Individual consent. We then describe eight recommendations for governance leaders to enhance the ethical governance of AI in global health research, addressing issues such as AI impact assessments, environmental values, and fair partnerships. Conclusions The 2022 Global Forum on Bioethics in Research illustrated several innovations in ethical governance of AI for global health research, as well as several areas in need of urgent attention internationally. This summary is intended to inform international and domestic efforts to strengthen research ethics and support the evolution of governance leadership to meet the demands of AI in global health research. (shrink)

Drawing on examples from the history of warfare from the crusades to the present day, "The ethics of war" explores the limits and possibilities of the moral regulation of war. While resisting the commonly held view that 'war is hell', A.J. Coates focuses on the tensions which exist between war and morality. The argument is conducted from a just war standpoint, though the moral ambiguity and mixed record of that tradition is acknowledge and the dangers which an exaggerated view (...) of the justice or moral worth of war poses are underlined. In the first part, the broad image of the just war is compared with the competing images of realism, militarism and pacifism. In the second part, the moral issues associated both with the decision to go to war and with the manner in which war is conducted are explored. Was the allied decision to go to war in the Gulf premature? were economic sanctions a more effective and morally preferable option? was Britain justified in going to war over the Falklands? did the allied bombing of Germany in the Second World War constitute a war crime? should the IRA's claim to belligerent status be recognised? these questions and more are raised in this important book. (shrink)

On 26 July 1240 Walter de Cantilupe, bishop of Worcester , held a diocesan synod in his cathedral church, where he issued a set of synodal statutes regulating the life and pastoral activities of his diocesan clergy. In calling this synod, Walter put himself in the company of many other prelates who sought to enact statutes in keeping with the reforming spirit of the Fourth Lateran Council of 1215. His statutes are comparable to those produced in many other dioceses (...) during the first decades of the thirteenth century. In one respect, however, Walter pursued an innovative path which he shared with a small group of contemporary English bishops during the 1230s and 1240s. These prelates, recognizing both the limitations of public assemblies and the potential for educating their clerics by means of written texts, supplemented their diocesan statutes with brief treatises designed to explain in more detail certain aspects of pastoral care. Alexander of Stavensby was probably the first to append such tracts; one treatise on confession and another on the seven deadly sins were circulated with his synodal statutes. (shrink)

There is little need today to be apologetic about making Aristotle the basis for a philosophical discussion on human cognition. Interest in the Stagirite is in fact on the upsurge: interest in Aristotle not merely as a great thinker who lived in a particular epoch of time, but more pointedly as a philosopher who has much to offer for the promotion of serious thinking in our own day. In this regard I might merely refer to some straws that are indicative (...) of the direction in which the winds are blowing. One was a series of four lectures given by Richard Sorabji in the spring of 1990 at the University of Toronto, in which the relevance of Aristotle for understanding current philosophical problems became strikingly apparent to those who listened to or took part in the discussions. Another was the conference held at the University of Alberta the same year on Aristotle and his medieval commentators. A third is the reprinting of John Herman Randall’s book Aristotle, which is scheduled to appear shortly in the collection entitled The Easton Press Library of Great Lives. (shrink)

Kant’s emphasis on the individual knower often overshadows the social dimension in his thought. In particular, it is infrequently recognized that he has a coherent and well-developed theory of testimony. In this paper I develop Kant’s view of testimony and argue for the important distinction that he holds between historical belief derived from testimony and what I shall call mere belief. While beliefs of the former type can be justified and often amount to instances of knowledge, beliefs of the second (...) type are not justified, cannot lead to knowledge, and yet may still be legitimately held. (shrink)

This work constitutes the proceedings of a New York Academy of Sciences conference held in September 2002. It seeks to take stock of understanding of the self and its relation to the brain, and consider future directions for scientific research in a multidisciplinary context.

In late May 1984, Irish citizens were perturbed to hear that a thirty-one year old man died while participating, as a paid volunteer, in a clinical drug trial at the Institute of Clinical Pharmacology in Dublin. At the inquest, held in September 1984, the State Pathologist, Dr John Harbison, affirmed that the cause of death was the reaction of the trial drug Eproxindine 4/0091 with a major tranquillizer which had been given less than fifteen hours earlier as part of (...) regular treatment for a psychiatric disorder. The mixture of the two drugs, he went on to say, increased their effect by between twenty and thirty times their normal strength, and the volunteer had died of cardiac depression. (shrink)

After-images, I believe, hold the key to certain much-debated issues regarding meaning and verification. In particular, an analysis of the relevant features of our discourse shows that views often held to be untenable or unintelligible or avoidable regarding our discourse about pain and similar sensations are not so easily escaped in the context of after-images.

ABSTRACT:Daniel Callahan died on July 16, 2019, just short of his 89th birthday. In the years since, we have seen the overturning of abortion rights, a concern central to his scholarship and musings about the place of religion in American civic life. Callahan’s journey from lay Catholic journalist and commentator at Commonweal to a co-founder of the Hastings Center, during his decade of doubt, is especially relevant today as America revisits established precedent governing a woman’s right to choose. His life-long (...) struggle with faith and the secularization of bioethics is a story worth telling, as it may foster dialogue across a divide between religious and laical thinkers that has fractured our political discourse. We recall Callahan’s misgivings about the marginalization of religious perspectives in public life; he sought not the denial of complexity nor of difference in views, but rather the importance of free and honest debate around deeply held beliefs, contextualized in the realities of the contemporary world. Callahan’s ambivalence about his faith remains a part of the fabric of American life, a story that Callahan chronicled to our collective benefit for over a half-century. (shrink)