Contemporary scholarship interprets Sergej Bulgakov's sophiology as an engagement of Orthodox theology with the modern world and as being on its way to becoming a political theology. In this paper I undertake a re-evaluation of the kind of engagement sophiology was and was intended to be, and of the kind of world it was destined for. It will be argued that sophiology was not so much a political-theological engagement with the world concentrating on the relation of religion and politics or (...) state and church, but rather an economic-theological engagement in the tradition of oikonomia theology that tried to understand the world in its relation to and as part of divine oikonomia. Furthermore, the world sophiology promotes engagement with is not only the real contemporary world, or the sociological ideal type of modernity, but primarily the world as such, this secular and human world over and against the divine and transcendent world. (shrink)
Liberalism is commonly believed, especially by its exponents, to be opposed to interference by way of enforcing value judgments or concerning itself with the individual's morality. My concern is to show that this is not so and that liberalism is all the better for this. Many elements have contributed to liberal thought as we know it today, the major elements being the liberalism of which Locke is the most celebrated exponent, which is based upon a belief in natural, human rights; (...) the liberalism of which Kant is the best known exponent, which is based on respect for persons as ends in themselves; and the liberalism of Bentham and the Mills, which is based upon utilitarian ethical theories and most especially with concern for pleasure and the reduction of pain. These different elements of liberalism have led to different emphases and different political and social arrangements, but all have involved a concern to safeguard values and to use force to that end. Today they constitute strands of thought which go to make up liberal thought as we now know it, hence it is not simply a historical fact about liberalism, but a fact about its philosophical basis, that liberalism is firmly involved in certain value and moral commitments. In the remainder of this paper I shall seek to bring this out. (shrink)
This article critically engages with Mandeville et al.'s case discussion of using social networking services for the purposes of contact tracing in infectious disease outbreaks. It will be argued that their discussion may be overstating the utility of such approaches, while simultaneously underestimating the ethical concerns that arise from this method of contact tracing. The article separates between ethical and technological concerns and suggests that due to the particular design of networking sites such as Facebook and the usage patterns of (...) subscribers, the positive effect of contact tracing through such services may be overstated. At the same time, using social networking sites raises serious concerns regarding the privacy of patients and the ownership of information posted online. (shrink)
In spite of the seeming heterogeneity of topics in its title - Revolutions, Systems, and Theories - this volume purports to be something more than a random collection of Essays in Political Philosophy. The Colloquium of the Philosophy Department of the University of Western Ontario at which initial versions of the first eight papers were delivered was entitled 'Political Theory'; and while the organizers anticipated and indeed welcomed topicality in the issues accorded priority arid in the empirical evidence invoked, they (...) were also hoping for a reasonably comprehensive explorat ion of some of the central issues of political philosophy. For this reason it was quickly decided that in such a field a philosophical focus on clarification of ordering concepts required the suppIement - and test - of researches into more particular subject maUers by social scientists. Thus, to speak in general terms, contributors include political scientists, economists and sociologists as well as philosophers, and juxtaposed as proponents and commentators ·to generate exchanges across disciplinary frontiers. While the five additional invited papers are alI by professional philosophers, they extend the original Colloquium either by continuing controversy on its funda mental issues or by their continued explorations in what are acknowledged to be boundary areas. The greatest topical emphasis is that on revolution. (shrink)
A study was undertaken of the views of users of two genitourinary medicine (GUM) clinics in England on unlinked anonymous testing (UAT) for HIV. The UAT programme measures the prevalence of HIV in the population, including undiagnosed prevalence, by testing residual blood (from samples taken for clinical purposes) which is anonymised and irreversibly unlinked from the source. 424 clinic users completed an anonymous questionnaire about their knowledge of, and attitudes towards, UAT. Only 1/7 (14%) were aware that blood left over (...) from clinical testing may be tested anonymously for HIV. A large majority (89%) said they would agree to their blood being tested, although 74% wanted the opportunity to consent. These findings indicate broad support for UAT of blood in a group of patients whose samples are included in the HIV surveillance programme. The findings suggest the need for greater attention to be given to the provision of information and, if replicated in a larger survey, may justify a reappraisal of UK policy on UAT. (shrink)
Mealey proposes two categorical classes of sociopath, primary and secondary. I criticize this distinction on the basis that constructs of this kind have proved unrealistic in personality taxonomy and that dimensional systems capture reality much more successfully. I suggest how such a system could work in this particular context.
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"The studies collected in this book are all concerned with aspects of the Platonic tradition, either in its own internal development in the Hellenistic age and the period of the Roman Empire, or with the influence of Platonism, in one or other of its forms, on other spiritual traditions, especially that of Christianity." [Book jacket].
In this philosophy classic, which was first published in 1951, E. R. Dodds takes on the traditional view of Greek culture as a triumph of rationalism. Using the analytical tools of modern anthropology and psychology, Dodds asks, "Why should we attribute to the ancient Greeks an immunity from 'primitive' modes of thought which we do not find in any society open to our direct observation?" Praised by reviewers as "an event in modern Greek scholarship" and "a book which it would (...) be difficult to over-praise," _The Greeks and the Irrational _was Volume 25 of the Sather Classical Lectures series. (shrink)