Contemporary health care often lacks generosity of spirit, even when treatment is most efficient. Too many patients are left unhappy with how they are treated, and too many medical professionals feel estranged from the calling that drew them to medicine. Arthur W. Frank tells the stories of ill people, doctors, and nurses who are restoring generosity to medicine--generosity toward others and to themselves. The Renewal of Generosity evokes medicine as the face-to-face encounter that comes before and after diagnostics, pharmaceuticals, (...) and surgeries. Frank calls upon the Roman emperor Marcus Aurelius, philosopher Emmanuel Levinas, and literary critic Mikhail Bakhtin to reflect on stories of ill people, doctors, and nurses who transform demoralized medicine into caring relationships. He presents their stories as a source of consolation for both ill and professional alike and as an impetus to changing medical systems. Frank shows how generosity is being renewed through dialogue that is more than the exchange of information. Dialogue is an ethic and an ideal for people on both sides of the medical encounter who want to offer more to those they meet and who want their own lives enriched in the process. The Renewal of Generosity views illness and medical work with grace and compassion, making an invaluable contribution to expanding our vision of suffering and healing. (shrink)

Die Idee zu der in diesem Band dokumentierten Tagung ist im Rahmen des disziplinübergreifenden Nachwuchswissenschaftsnetzwerkes THESIS entstanden. Der Dialog über die fachlichen und disziplinären Grenzen hinweg hat bei THESIS seit dessen Gründung im Jahre 1990 stets einen großen Raum eingenommen. Anderen Fächern Respekt und Interesse entgegenzubringen und sich nicht von stereotypen Vorurteilen leiten zu lassen, ist konstitutiver Bestandteil im Selbstverständnis des Netzwerkes. Selbstverständlich gibt es in einem solchen Verbund eine Reihe von Gelegenheiten (darunter auch den einen oder anderen entwicklungsfördernden Konflikt), (...) das eigene Bild vom Anderen und das andere Bild vom Eigenen zur Sprache zu bringen und zu hinterfragen. Auf der Basis dieser bestehenden Kommunikationsstrukturen trafen sich am 11. Oktober 2003 in Göttingen 12 junge Wissenschaftlerinnen und Wissenschaftler zwischen, über und auch auf den Grenzen ihrer eigenen Herkunftsdisziplinen, um den Trendbegriff [alpha]Transdisziplinarität" auf seine Substanz zu prüfen. (shrink)

In At the Will of the Body , Arthur Frank told the story of his own illnesses, heart attack and cancer. That book ended by describing the existence of a "remission society," whose members all live with some form of illness or disability. The Wounded Storyteller is their collective portrait. Ill people are more than victims of disease or patients of medicine they are wounded storytellers. People tell stories to make sense of their suffering when they turn their diseases (...) into stories, they find healing. Drawing on the work of authors such as Oliver Sacks, Anatole Broyard, Norman Cousins, and Audre Lorde, as well as from people he met during the years he spent among different illness groups, Frank recounts a stirring collection of illness stories, ranging from the well-known--Gilda Radner's battle with ovarian cancer--to the private testimonials of people with cancer, chronic fatigue syndrome, and disabilties. Their stories are more than accounts of personal suffering: they abound with moral choices and point to a social ethic. Frank identifies three basic narratives of illness in restitution, chaos, and quest. Restitution narratives anticipate getting well again and give prominence to the technology of cure. In chaos narratives, illness seems to stretch on forever, with no respite or redeeming insights. Quest narratives are about finding that insight as illness is transformed into a means for the ill person to become someone new. (shrink)

Fr. Tomasz Czernik Charles Taylor’s Concept of Self-identitySelf-identity, according to Charles Taylor, comes from the community, especially through intersubjective communication. Self-awareness develops from contact with other people. The subject enters this way a moral dimension and public space. On this basis, he can talk about himself because he can describe himself in a social context. The self-identity is represented and conditioned over time. Its stability is rooted in social cohesion, which is based on culture. In the absence of such consistency, (...) there is a modernist and romantic tendency in society. Keywords: Self-identity, Charles Taylor, society, community. (shrink)

Compendium, with Sanskrit commentaries on the fundamentals of Advaita school in Hindu philosophy; includes Vedāntasiddhāntasūktimañjarī of Gaṅgādharendrasarasvatī.

Author: Herbut Józef Title: DIRECTIONS AND PROBLEMS IN THE PHILOSOPHY OF RELIGION (Filozofia religii: jej problematyka i jej odmiany) Source: Filo-Sofija year: 2011, vol:.15, number: 2011/4, pages: 911-917 Keywords: PHILOSOPHY OF RELIGION, ANALYTIC PHILOSOPHY OF RELIGION, PHENOMENOLOGY OF RELIGION, DEFINITION OF RELIGION, RELIGIOUS BELIEFS, RELIGIOUS LANGUAGE Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The main task of the philosophy of religion is to adequately define the concept of religion – it should be (...) comprehensive enough to cover all historically known forms of religion and restrictive enough to exclude any other cultural forms which are only similar to religion. How we understand the nature of religious beliefs (their propositional, volitional and emotional content) determines the method of philosophizing about religion. The religious doctrine plays a decisive role in religion, in one way or another motivating and justifying moral norms and worship practices. Traditionally oriented philosophers of religion have been chiefly interested in reasons for accepting a religious doctrine and in metaphysical problems; analytical philosophy of religion has brought into focus the semiotics of religious propositions. (shrink)

Boża ukrytość jest problemem, który domaga się potraktowania z należytą powagą. Nie należy od tego problemu uciekać. Nie należy również ułatwiać sobie sprawy z Bożym ukryciem przez wprowadzanie rozwiązań, które sprawiają, że napięcie związane z problemem ukrytości znika lub zostaje złagodzone. Zaproponowane przeze mnie w książce Źródło i noc. Wprowadzenie do współczesnego absconditeizmu rozwiązanie, które nazwałem absconditeizmem, jest próbą zmierzenia się z problemem ukrytości w jego najmocniejszej możliwej postaci. Rozważam ten problem, biorąc pod uwagę również najmocniejszą wersję teizmu, którą określa (...) się jako klasyczny teizm. Artykuł stanowi łączną odpowiedź na teksty, których autorami są Maciej Bała, Ryszard Mordarski oraz Marek Słomka. Odnoszę się do pojawiających się w wyżej wymienionych tekstach krytyk, doprecyzowuję moje stanowisko oraz przedstawiam racje, dla których uważam, iż proponowany przeze mnie absconditeizm, stanowiący poważne i unikające ułatwień ujęcie problemu ukrytości, jest właściwym sposobem podejmowania tego zagadnienia. (shrink)

A complete collection of Frank Sibley's articles on philosophical aesthetics, this volume includes five, remarkable, hitherto unpublished papers written in Sibley's later years. It addresses many topics, among them the nature of aesthetic qualities versus non-aesthetic qualities, the relation of aesthetic description to aesthetic evaluation, the different levels of evaluation, and the objectivity of aesthetic judgement. The later papers constitute both a significant development of Sibley's individual approach to aesthetics, such as his discussion of the distinction between attributive and (...) predicative uses of adjectives and of the aesthetic significance of tastes and smells, a topic Sibley considered to be much neglected. (shrink)

This article rebuts Ramsey's earlier theory, in 'Universals of Law and of Fact', of how laws of nature differ from other true generalisations. It argues that our laws are rules we use in judging 'if I meet an F I shall regard it as a G'. This temporal asymmetry is derived from that of cause and effect and used to distinguish what's past as what we can know about without knowing our present intentions.

This book takes up the central themes of Aristotle's metaphysical theory and the various transformations they undergo prior to their full expression in the Metaphysics. Aristotle's metaphysics is bedevilled by classic puzzles involving such notions as form, predication, universal, and substance, which result from his attempt to adapt the various requirements on primary substance developed in his earlier works so that they fit the very different metaphysical picture in his later work. Professor Lewis argues that Aristotle is himself aware of (...) most if not all of these difficulties and in the Metaphysics works hard to ensure the coherence of his theory. He presents Aristotle's views as a formal theory complete with axioms, definitions, and theorems. (shrink)

W artykule omówiono kontakty dwóch znaczących osobistości w Polsce przełomu XVI i XVII wieku – wojewody Mikołaja Zebrzydowskiego i jezuity ks. Piotra Skargi. Pierwsze ich spotkanie nastąpiło, gdy Zebrzydowski rozpoczynał swoją publiczną działalność, a ksiądz Skarga był już doświadczonym kapłanem i jezuitą. Zebrzydowski nosił się wówczas z zamiarem fundacji kolegium jezuickiego w rodowych dobrach w pobliżu Lublina. Kolejna znacząca współpraca związana była z powołanym do istnienia w Krakowie przez ks. Skargę Bractwem Miłosierdzia. Ksiądz Skarga bardzo pozytywnie oceniał postawę i zaangażowanie (...) Zebrzydowskiego w obydwa dzieła. Sytuacja uległa dość znaczącej zmianie, gdy Zebrzydowski, obrażony na Króla Zygmunta III Wazę, przeszedł do opozycji antykrólewskiej i stanął na czele rokoszu. Ksiądz Skarga dwukrotnie udał się do wojewody, aby odwieść go od tego nielegalnego działania. Poselstwa nie przyniosły pozytywnego rezultatu. Wzajemnie relacje obu osobistości uległy oziębieniu, choć można przypuszczać, że Zebrzydowski pod ich wpływem w końcu pogodził się z królem. Pewne relacje z jezuitami dalej podtrzymywał, ale już bez poprzedniego zaangażowania. (shrink)

Recent years have witnessed intensive efforts to specify which requirements ethical artificial intelligence (AI) must meet. General guidelines for ethical AI consider a varying number of principles important. A frequent novel element in these guidelines, that we have bundled together under the term explicability, aims to reduce the black-box character of machine learning algorithms. The centrality of this element invites reflection on the conceptual relation between explicability and the four bioethical principles. This is important because the application of general ethical (...) frameworks to clinical decision-making entails conceptual questions: Is explicability a free-standing principle? Is it already covered by the well-established four bioethical principles? Or is it an independent value that needs to be recognized as such in medical practice? We discuss these questions in a conceptual-ethical analysis, which builds upon the findings of an empirical document analysis. On the example of the medical specialty of radiology, we analyze the position of radiological associations on the ethical use of medical AI. We address three questions: Are there references to explicability or a similar concept? What are the reasons for such inclusion? Which ethical concepts are referred to? (shrink)

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Three classical work, with commentary on Jaina philosophy and doctrines.

The increasing trend concerning loosing respect towards honoured authorities can nowadays be observed in most of the areas of social life. This refers also to universities and decreasing respect towards academics. The study at Karol Adamiecki Univeristy of Economics in Katowice, focused on structure and hierarchy of values declared by its students, were expected to reveal whether this assumption is true. The study characterized reasons for and directions of change in the declared hierarchy of values among the young. It was (...) of high importance to diagnose the core of interactions between students and academics, i.e. to answer a question whether academics employed by the University are perceived by the students as persons whose personal approach and behaviours could be followed. The results show that nowadays academic is not respected as an authority for her/his students. The way to regain respect seems to be based on reinforcement of traditional master (tutor) – student relations, as university is this particular place where this kind of interrelations should develop. The task of building this relation needs time and efforts, as well as sets a high standard for academics to present unimpeachable ethical approach as well as openness towards students and dynamic changes in the environment. (shrink)

The Metaphysical Club, a gathering of intellectuals in the 1870s associated with Harvard, is widely recognized as the crucible where pragmatism, America's distinctively original philosophy, was refined and proclaimed. Louis Menand's bestseller about the group was a dramatic publishing success. However, only three actual members - Oliver Wendell Holmes Jr., Charles S. Peirce, and William James - appear in this book, alongside other thinkers such as John Dewey who were never in the Club. The Real Metaphysical Club tells the full (...) story of how this influential group shifted the course of philosophy in America. In addition to pioneering pragmatism, the group explored radical empiricism and idealism, and formulated personalism and process philosophy, equally important developments. This volume contains thirty-seven important writings dating from 1870 to 1885 by the real members of the Metaphysical Club. The first section centers on pragmatism and science; the second part collects writings of the lawyers; and the third part covers idealist and personalist philosophers. Many of these writings have never been reprinted before, and nothing like this impressive collection has ever been attempted. A general introduction provides a narrative history, and the editors' three introductions to the volume's sections vividly bring to life the intense meetings, sustained debates, and pioneering thought from the Metaphysical Club. (shrink)

The Jewish Philosophy Reader is the first comprehensive anthology of classic writings on Jewish philosophy from the Bible to postmodernism. The Reader is clearly divided into four separate parts: Foundations and First Principles, Medieval and Renaissance Jewish Philosophy, Modern Jewish Thought, and Contemporary Jewish Philosophy. Each part is clearly introduced by the editors. The readings featured are representative writings of each era listed above and are from the following major thinkers: Abrabanel, Baeck, Bergman, Borowitz, Buber, Cohen, Crescas, Fackenheim, Geiger, Gersonides, (...) Goodman, Graetz, Halevi, Hartman, Heschel, Hess, Hirsch, Ibn Ezra, Ibn Gabirol, Ibn Paquda, Kellner, Kook, Krochmal, Leibowitz, Levinas, Maimonides, Maybaum, Mendelssohn, Novak, Philo, Plaskow, Rosenzweig, Saadia, Scholem, Seeskin, Soloveitchik, Spinoza, Strauss, Wolf, Zunz. (shrink)

Als »Subjektphilosophie« hat man das neuzeitliche Denken insgesamt charakterisiert. Diese Auszeichnung verdankt das Subjekt der verwegenen Hoffnung, es eigne sich zum ultimativen Prinzip der Wissensbegründung. Das Interesse an einer Aufklärung seiner Struktur wurde dadurch jedoch in den Hintergrund gedrängt. Diese Struktur steht im Zentrum von Manfred Franks jüngstem Buch, das einen Blick auf die moderne Geschichte der Subjekttheorien mit Analysen der inneren Beschaffenheit und der Zeitlichkeit des Subjekts sowie seines Verhältnisses zur Intersubjektivität und einer Auseinandersetzung mit klassischen und neuesten analytischen (...) Theoriebildungen verbindet. Dem Begriff der Präreflexivität kommt dabei die Schlüsselrolle zu. (shrink)

The present article undertakes the theme of social thought of Cardinal Hlond. It presents the questions of social engagement of Catholics, the problems of the family, the theory of the nation as well as the concept of the state. The problem of the Catholic engagement is the important element of Cardinal Hlond’s social teaching. It appears in the multidimensional perspective. One can find here the political, the socio-economic dimensions as well as the cultural one. The culture is understood here in (...) a very wide sense. All the activities leading to the person’s spiritual, intellectual and moral development belong to it. The second important topic of Cardinal Hlond’s social teaching are family issues. The family is understood as the environment of moral and religious development of every person. It transforms, builds and improves family life as well as every human being’s dignity. Another important subject is the concept of nation. For Hlond nation is the natural environment of the individual’s development. Two fundamental elements describe the notion of nation: community and culture. They are carriers the moral, religious, intellectual and spiritual values. The final important point of Cardinal Hlond’s social teaching is the concept of state. For the Cardinal the state should be always at the service in the relations to citizens. The role of the state appears in three dimensions. First, to create living conditions for every citizen; second, to guarantee the fundamental and natural law of freedom; third, to create the „space” of self-realization, which manifests itself in public life activity. (shrink)

Szkolnictwo elementarne prowadzone przez parafie i zakony katolickie obrządku łacińskiego na ziemiach polskich przyłączonych do Rosji w latach 1772–1795 aż do reformy systemu edukacyjnego wprowadzonej w 1803 r. nie były kontrolowane przez władze państwowe. Prowadziły one działalność na podstawie dawnego prawa polskiego lub zgodnie z zasadami wywodzącymi się z tradycji staropolskich, akceptowanymi przez władze kościelne i rodziców posyłających dzieci na naukę. Jedyną instytucją nadzorującą były władze kościelne, które zbierały informacje o stanie szkolnictwa oraz starały się wpływać na plebanów i władze (...) zakonne, by organizowały szkoły elementarne przy każdej parafii i każdym klasztorze. Jesienią 1797 r. w niekanonicznej diecezji pińskiej funkcjonowało 147 szkółek parafialnych lub zakonnych. Szkoły te zorganizowano w 120 miejscowościach (72% ze 166 miejscowości, w których istniała świątynia parafialna lub zakonna nieparafialna). W porównaniu do stanu szkolnictwa elementarnego w ostatnich latach niepodległości Rzeczpospolitej liczba szkół znacznie wzrosła. Należy jednak pamiętać, że raporty z 1797 r. odnotowują każdą formę prowadzonego nauczania. W czasach Komisji Edukacji Narodowej nauczanie przy parafii i w klasztorach sierot i dzieci z ubogich rodzin, a także nauka prowadzona według starych wzorców traktowane byłyby jako nauczanie prywatne, nie szkoła formalna. Zwykle nie odnotowywano takich miejsc nauczania w spisach szkół. Jeśli za szkołę formalną działacze oświatowi uznawali tylko taką, której program pokrywał się z treściami zawartymi w elementarzu wydanym przez Komisję Edukacji Narodowej (nauka pisania i czytania, rachunki, katechizm i nauka powinności moralnych), to tak uczono tylko w 21 szkołach diecezji pińskiej (18%). Widoczne jest także trzymanie się przez duchowieństwo zasady, że szkoła elementarna, przeznaczona z zasady dla dzieci szlacheckich, powinna przygotowywać do nauki w szkołach wyżej zorganizowanych. Świadczy o tym prowadzenie w aż 47 placówkach nauczania języka łacińskiego (39%). W 140 szkółkach elementarnych rządcy parafii lub przełożeni zakonni odnotowali w raportach liczbę dzieci uczących się w szkołach. Jesienią 1797 r. w diecezji pińskiej uczyło się 1669 dzieci, w znakomitej większości chłopców. Do większości szkół uczęszczało kilku lub kilkunastu uczniów. Przeciętnie w szkole elementarnej diecezji pińskiej uczyło się wówczas 11,9 uczniów, czyli niewiele więcej niż w latach poprzedzających trzeci rozbiór Polski (wówczas średnio na szkołę przypadało 11,2 uczniów). Dziewczęta kształcono w 7 konwiktach prowadzonych przez zakony żeńskie, w których uczyło się 122 uczennic, według takich samych zasad jak w Polsce przedrozbiorowej. Wychowaniem i nauczaniem w nich zajmowało się 148 osób, 67 księży i zakonników oraz 81 pedagogów świeckich. Duchowni z zasady nie pobierali wynagrodzenia, uczyli bowiem w ramach obowiązków duszpasterskich. Nauczyciele świeccy za naukę w szkole byli wynagradzani przez plebanów, przełożonych zakonnych, rodziców, właścicieli ziemskich lub pobierali opłatę z funduszu kościelnego z tytułu posługi organisty lub kantora. Wynagrodzeniem za naukę mogła być pensja, dochody fundacyjne, akcydensy (opłaty okazyjne), użytkowanie ziemi ornej, sadu i ogrodu, opłaty uczniowskie, legaty pieniężne i naturalia. (shrink)

English summary: »Selbstbestimmung« is a basic concept in the German ethical discourse, similar to »autonomy«, »liberty«, or »human dignity«. Even though this term is clearly in need of further definition, it has been barely addressed in the theological discourse. The contributions to this volume take a variety of approaches to the question of how we have to understand and interpret the concept of »self-determination« within the framework of theological ethics. In order to achieve this, the authors resort to the orientation (...) and perspectives of reality fostered by reformatory theology. Apart from a fundamental essay that in tracing the different facets of the term »self-determination« refers back to the theology of Martin Luther, the anthology contains a number of contributions from the field of applied ethics. German description: Der Begriff »Selbstbestimmung« gehort zu den Grundbegriffen der Ethik. Er begegnet in vielen aktuellen ethischen Diskursen Ahnlich haufig wie die Begriffe »Autonomie«, »Freiheit« oder »Menschenwuerde«. Trotz eines offensichtlichen Klarungsbedarfs hat sich die Theologie dieses Begriffs bisher noch kaum angenommen. Die Beitrage des vorliegenden Sammelbandes stellen sich in unterschiedlicher Perspektive der Frage, wie das Konzept »Selbstbestimmung« im Rahmen theologischer Ethik verstanden und inhaltlich gefuellt werden kann. Dafuer wird die Orientierungsleistung des von der reformatorischen Theologie gepragten Wirklichkeitsverstandnisses fruchtbar gemacht. Neben einem grundlegenden Aufsatz, der den Begriff »Selbstbestimmung« mit Hilfe von Impulsen aus der Theologie Martin Luthers entfaltet, stehen Aufsatze aus dem Bereich der angewandten Ethik. (shrink)

v. 1. Translation -- v. 2. Roman and Sanskrit texts.

Frank Ramsey was the greatest of the remarkable generation of Cambridge philosophers and logicians which included G. E. Moore, Bertrand Russell, Ludwig Wittgenstein and Maynard Keynes. Before his tragically early death in 1930 at the age of twenty-six, he had done seminal work in mathematics and economics as well as in logic and philosophy. This volume, with a new and extensive introduction by D. H. Mellor, contains all Ramsey's previously published writings on philosophy and the foundations of mathematics. The (...) latter gives the definitive form and defence of the reduction of mathematics to logic undertaken in Russell and Whitehead's Principia Mathematica; the former includes the most profound and original studies of universals, truth, meaning, probability, knowledge, law and causation, all of which are still constantly referred to, and still essential reading for all serious students of these subjects. (shrink)

We attempt to extend the nominalistic project initiated in Hartry Field's Science Without Numbers to modern physical theories based in differential geometry.

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Compendium of Advaita philosophy with two Sanskrit commentaries and Hindi translation.

The Pastoral Constitution on the Church in the Modern World “Gaudium et Spes” says, “for man is the source, the center, and the purpose of all economic and social life” (63). Therefore, the man’s dignity has to be considered integrally in both his spiritual and bodily constitution and emphasized alongside his value and supernatural vocation. This enables attributing a special role to his transcendence in economic life. In their own productive activity, the possession and exchange of goods, a man should (...) adhere to proper moral norms. However, what is observed is the incessant deepening of social inequalities in different parts of the earthly globe. Luxury accompanied by the wasting of goods adjoins indigence of people suffering a shortage of necessities. Thus it seems vital that economic institutions be established whose goal will be promoting good living conditions and an individual’s engagement in dignified economic activity and which will not destroy their human, moral and social dimension. (shrink)

According to the Aristotelian definition, politics is a co-formation of social life within human capacity in the conditions of freedom and equality, while under specific authority. In a more narrow sense, it is understood as the art of administration. In a broader sense, it denotes any care for public life. Every citizen, as a member of a community, takes advantage of goods it has produced. Their participation cannot resemble the situation of a person subjected to a transfusion; instead, it must (...) manifest itself in their contribution to the development of society. One of the aspects of the commitment to social life is political activity. It should not limit itself to the activity of politicians themselves, but, to a greater or lesser extent, it should engage all citizens. It is by their participation in political elections that citizens undertake an effort of shaping reality. The formation of the young generation’s attitudes is another manner in which parents and teachers manifest their care for social life. (shrink)