The precarious rights of senior citizens, especially those who are highly educated and who are expected to counsel and guide the younger generations, has stimulated the creation internationally of advocacy associations and opinion leader groups. The strength of these groups, however, varies from country to country. In some countries, they are supported and are the focus of intense interest; in others, they are practically ignored. For this is reason we believe that the creation of a network of all these associations (...) is essential. The proposed network would act as a support for the already-existing policies of the United Nations’ High Commission for Human Rights, of independent experts, and of the Global Alliance for the Rights of Older People. All three have long ago recommended the creation of a recognized instrument for uniting presently scattered efforts. The proposed network, therefore, will seek to promote the international exchange of relevant expertise, and it will reinforce the commitments and actions that single countries are currently taking to meet these objectives. For example, informative public events can be organised to promote particular support initiatives and to provide an opportunity for new members of the network to be presented. The network will promote health for senior citizens, disease prevention, senior mobility, safe free time for seniors, alimentary education, protection against new risks and dangers, as well as equity in the services necessary for seniors to adopt new information and communication technologies. In the case of retired academic members, the network will promote equality with respect to continuing use of digital technologies (particularly email), continuing access to research libraries, and the guaranteed ability for seniors to fund their own research programs and to deliver free seminars. (shrink)

ANGUS J, HODNETT E and O’BRIEN-PALLAS L. Nursing Inquiry 2003; 10: 218–228Implementing evidence-based nursing practice: a tale of two intrapartum nursing unitsDespite concerns that the rise of evidence-based practice threatens to transform nursing practice into a performative exercise disciplined by scientific knowledge, others have found that scientific knowledge is by no means the preeminent source of knowledge within the dynamic settings of health-care. We argue that the contexts within which evidence-based innovations are implemented are as influential in the outcomes as (...) the individual practitioners who attempt these changes. A focused ethnography was done in follow-up to an earlier trial that evaluated the effectiveness of a marketing strategy to encourage the adoption of evidence-based intrapartum nursing practice. Bourdieu's (1990, 1991) concepts of habitus, capital and social field were used in our refinement of the analysis of the ethnographic findings. Nursing leadership, interprofessional struggle with physicians, the characteristics of the community and the physical environment were prominent issues at all of the sites. Detailed descriptions of the sociohistorical context and of the experiences at two sites are presented to illustrate the complexities encountered when implementing innovations. (shrink)

Each contributor to this book has used personal experience as the basis from which to frame his individual sociological perspectives. Because they have personalized their work, their accounts are real, and recognizable as having come from 'real' persons, about 'real' experiences. There are no objectively-distanced disembodied third person entities in these accounts. These writers are actual people whose stories will make you laugh, cry, think, and want to know more.

This is an attempt to outline the range of problems that should be taken into account when studying the ethos of scholars. The author sets forth from an uncommon starting point. He does not construct “an ideal model of the ethos of the scholar”, neither is he concerned with the “pathology of academic life”. Such approaches are dubbed “normative-functional” by the author, and without implicating that they are methodologically implausible he refrains from using them due to the simple consideration that (...) they are unable to accommodate the “tragic component of the role” involved. He sets out to show that the scholars cannot avoid finding themselves in a conflict of values and norms that cannot be ordered using criteria commonly accepted in the academic circles or derived from the concept of the role or the ethos of the scholar. Scholars are exposed to a conflict between the norms accepted by the academic community and the norms accepted by other communities to which they belong. The article discusses the influence of contemporary changes in the organization of science – its dependence on the state, its subservience to the national goals or to the exigencies of other social groups. The author is not satisfied with the treatment of these problems by R. K. Merton, and he reviews various philosophical conceptions with the hope of finding a better answer. He seeks to conceptualize the role of the scholar in terms of the theories proposed by L. Petrażycki, A. Kępiński, I. Kant, M. Weber, K. Mannheim, P. Bourdieu, and others, but has to conclude that in none of these theories is it possible to remove the tragic element from the picture of ethically relevant decision-making. The author ends by saying that the possession of “social and moral competences” that overstep the boundaries of the scholar’s responsibility defined by his role and ethos is a necessary condition of the social fulfilment of that role. (shrink)

The paper deals with the work Philosophia Sacra: Or The Principles of Natural Philosophy. Extracted from Divine Revelation, published in 1753 by the relatively unknown English clergyman Samuel Pike (circa 1717 – 1773). This work falls within the tradition of the so-called Mosaic physics, a specific Early Modern endeavor to build natural philosophy based on a literal reading of the Holy Scriptures, particularly the first chapters of the book of Genesis attributed to Moses – hence the term “Mosaic.” For this (...) reason, at the beginning of the paper, the author seeks to introduce the fundamental ideas of this movement as expressed by its key proponents, namely L. Daneau, O. Casmann, and K. Aslakssøn. In the subsequent analysis of Pike’s natural-philosophical conception, the author highlights its specific features, including obvious Newtonian influences on the one hand (Pike’s work was written about a century and a half later than the texts of the ‘founding fathers’ of Mosaic physics and must have been influenced by the contemporary discourse). On the other hand, Pike’s work exhibits strong, albeit implicit, similarities with the ideas of J. A. Comenius, another thinker associated with Early Modern Mosaic physics (and often considered its most significant representative, which are explored in the concluding part of the text. It can be said that Pike’s work appears as a remarkable and highly original culmination of the Mosaic natural philosophy tradition, combining a range of seemingly unexpected, if not outright contradictory, motifs. (shrink)

Let L be a first-order language and Φ and ψ two $\Sigma _{1}^{1}$ L-sentences that cannot be satisfied simultaneously in any finite L-structure. Then obviously the following principle Chain L,Φ,ψ (n,m) holds: For any chain of finite L-structures C 1 ,...,C m with the universe [n] one of the following conditions must fail: 1. $C_{1}\vDash \Phi $ , 2. C i ≅ C i+1 , for i = 1,...,m — 1, 3. $C_{m}\vDash \Psi $ . For each fixed L and (...) parameters n,m the principle Chain L,Φ,ψ (n,m) can be encoded into a propositional DNF formula of size polynomial in n,m. For any language L containing only constants and unary predicates we show that there is a constant c L such that the following holds: If a constant depth Frege system in DeMorgan language proves Chain L,Φ,ψ (n, c L · n) by a size s proof then the class of finite L-structures with universe [n] satisfying Φ can be separated from the class of those L-structures on [n] satisfying ψ by a depth 3 formula of size $2^{{\rm log}(s)^{O(1)}}$ and with bottom fan-in ${\rm log}(s)^{O(1)}$. (shrink)

Pogląd standardowy jest taki, że semantyka formalna stosuje się do języka naturalnego tylko w bardzo ograniczonym stopniu. Powodem tego stanu rzeczy jest nieunikniona nieokreśloność mowy potocznej polegająca m. in. na wieloznaczno- ściach, nieostrości czy tolerancji składniowej, a także obecności kontekstów intensjonalnych, co skutkuje limitacjami zasady kompozycjonalności. Ponadto konwersacja potoczna korzysta z rozmaitych reguł, np. reguł Grice’a, które wykraczają poza formalizm logiczny. W konsekwencji język naturalny nie podlega pełnej formalizacji. Z drugiej strony, jeśli L jest językiem formalnym, to metajęzyk ML, w (...) którym ten pierwszy jest opisywany, musi być częściowo nieformalny – zawiera np. terminy zwykłej matematyki, w szczególności teorii mnogości. Nawet jeśli, np. dzięki technice arytmetyzacji, ML daje się przedstawić w L, tego rodzaju reprezentacja jest tylko lokalna. W gruncie rzeczy pogląd taki można wyprowadzić z pewnych uwag Tarskiego o roli języka naturalnego. Zwykle przyjmuje się, że tzw. uniwersalność języka potocznego jest źródłem kłopotów związanych z antynomiami. Tak jest oczywiście i okoliczność ta wymaga pewnej „sanacji”, np. postaci odróżnienia stopni języka. Jednakże nawet usunięcie antynomii w taki lub inny sposób nie zmienia faktu, że to, co nieformalne ma priorytet wobec tego, co formalne. W konsekwencji także semantyka formalna ma także swoje ograniczenia w odniesieniu do języków sformalizowanych. (shrink)

Recently, Jenny Strauss Clay has put forward the suggestion that the ‘goat island’ on which Odysseus lands before crossing over to the Cyclopes is ‘none other than Hyperia, the former home of the Phaeacians from which they emigrated to Scheria under the leadership of Nausithoos on account of the depredations of the Cyclopes.’ She arrives at this suggestion by combining the former proximity of the Phaeacians and Cyclopes with the fact that the island νδρν χηρεύει , ‘is bereft of men’ (...) . The argument seems debatable. First, the word χηρεύει is a hapax, which Homer may or may not have used in a metaphorical way; our words ‘desert’ and ‘deserted’ are also used of places which have not been inhabited before. Second, nothing in the description of the island suggests previous habitation. Third, the Phaeacians are said to have left Hyperia to escape the plundering of the Cyclopes , but the Cyclopes are also explicitly described as lacking ships and shipbuilders . Consequently, Hyperia will hardly have been an island, nor the ‘goat island’ Hyperia. Modern studies of Odysseus' visit to the Cyclopes often focus on the nature/culture aspects of the episode. The wild goats of ‘goat island’ in line 124 — βóσκει δέ τε μηκδας αγας — have regularly been included in these analyses. For example, C. Calame has well pointed out that ‘ce dernier trait distingue le complexe sémantique que définit l'Île Petite de celui que représente Polyphème et son monde: alors que Polyphème avait avec le monde des hommes le trait commun de l'élevage du petit bétail, la figure sémantique de l'Île Petite inverse exactement les traits caractérisant le monde des hommes.’. (shrink)

Introduction and Prologue 489 lines Part I. Officials and their ado. total: 6.214 lines Bk. 1. Curial occupations: 1.309 lines a) starting-point 3 ch.: 70 l. b) games 5 ch.: 820 l. c) varieties of magic 5 ch.: 419 l. Bk. 2. The truth of signs: prol.: 14 1. 3.116 lines a) true and false signs 3 ch.: 142 1. b) exc.: Jerusalem A.D. 70 6 ch.: 385 1. c) sequel: signs 5 ch.: 127 l. d) dreams 3 ch.: 386 (...) l. e) a problem 9 ch.: 1.272 l. f) prognostications 3 ch.: 790 l. Bk. 3. The falsehood of flattery: prol.: 26 l. 1.789 lines a) introduction 3 ch.: 194 1. b) flattery 4 ch.: 373 1. c) the theatre of life 2 ch.: 266 1. d) applications 6 ch.: 930 1. Part II. Public functions. total: 6.099 lines Bk. 4. The true sovereign: prol.: 21 1. 1.296 lines a) royal ethics 3 ch.: 258 l. b) a royal mirror from the O.T. 8 ch.: 926 l. c) conclusion I ch.: 91 1. Bk. 5. The body according to Plutarch (1): prol.: 20 l. 2.448 lines a) the comparison with the body 2 ch.: 74 1. b) the soul of the body 3 ch.: 389 1. c) the head of the body 3 ch.: 584 l. d) heart and bowels 1 ch.: 126 l. e) the flanks of the body 1 ch.: 218 l. f) eyes, ears and tongue 7 ch.: 1.037 l. Bk. 6. The body according to Plutarch (2): prol.: 34 1. 2.355 lines a) the hands of the body 19 ch.: 1.482 l. b) the feet of the body 1 ch.: 36 1. c) the commonwealth 4 ch.: 356 1. d) about lese-majesty 4 ch.: 372 1. e) general conclusion 2 ch.: 75 1. Part III. Philosophical reflections. total: 9.319 lines Bk. 7. Philosophy and ethics: prol.: 104 l. 3.716 lines a) which philosophy? 8 ch.: 786 1. b) how to attain a good philosophy? 7 ch.: 979 1. c) money and craving for power 5 ch.: 893 l. d) hypocrisy 3 ch.: 510 l. e) jealousy 2 ch.: 444 1. Bk. 8. Ethics, tyranny, and felicity: prol.: 45 1. 5.603 lines a) thirst for glory 5 ch.: 619 l. b) the five sense-organs 8 ch.: 2.225 l. c) true glory 3 ch.: 468 l. d) tyrannology 7 ch.: 1.858 l. e) conclusion 2 ch.: 388 1. Total: 166 chapters 22.121 lines. (shrink)

INHALT: a. Besprechungen von J. P. Romangs Uber Willensfreiheit und Determinismus, 1835 - b. Anmerkungen zur [geplanten] 2. Auflage [des Lehrbuchs] der Religionswissenschaft - c. Materialien - d. Zur Athanasia - e. Zur Lebensbeschreibung - f. Herbarts System - g. Ein Vorschlag zur Vermeidung vieler Missverstandnisse in der Philosophie - h. Selbstanzeige der Wissenschaftslehre, 1837 - i. Skizze einer Anzeige der Logik fur die Freimuthigen Blatter - j. Uiber Hrn. Dr. und Prof. J. S. v. Drey Apologetik, 1838 - k. (...) Besprechung von J. A. Brunings Das Daseyn Gottes, 1838 - l. Einwurfe, die gegen Bolzano's Lehren bisher zum Vorschein gekommen, 1838 - m. Auseinandersetzung mit Notizen in Allgemeiner Religions- und Kirchenfreund und Kirchencorrespondent, 1839-1840 - n. Besprechung von M. Drobischs Neue Darstellung der Logik - o. Selbstanzeige von Prufung der Philosophie des seligen Georg Hermes, 1840 - p. Zur Biographie Stoppani's, 1848. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 141-142 [Access article in PDF] The Seventh International Buddhist-Christian Conference in Los Angeles, California Ruben L. F. Habito Perkins School of Theology Call for Proposals: Working Groups, Full Panels, and Individual Papers The Society for Buddhist-Christian Studies has appointed a program committee to prepare for the Seventh International Buddhist-Christian Conference, to be held at the Loyola Marymount University campus, Los Angeles, California, from August 6-10, (...) 2004. The overall theme will be "Hear the Cries of the World: Buddhism and Christianity in Dialogue toward Global Healing."The program committee welcomes proposals for:Working Groups, scheduled to meet in three successive morning sessions for two hours each, addressing a specific theme or issue, with one or two coordinators and five or more core-group members.Full panels, to be presented in one two-hour session, on a specific theme, with a moderator, three to four speakers, and one or two respondents.Individual papers on a specific topic related to an issue or issues in Buddhist-Christian dialogue.Proposals for working groups on themes such as Religion and Ecology, Human Rights and Social Justice,Women and Religion, Toward a Global Ethic, Practice across Traditions, Catholic-Buddhist Relations, Religious Responses toViolence, Religion and Globalization, or other relevant themes are welcomed. Working-group proposals should include the title or theme of the working group, a short 200- to 300-word description of the goal(s) of the working group, and the names and contact addresses (including phone, fax, and e-mail) of the coordinator(s) and at least five other core-group members.Proposals for full panels addressing specific themes, including issues in doctrine and theory, ritual, religious practice, methodology, and others, are encouraged. Full-panel [End Page 141] proposals should include the title of the panel, a short 100- to 200-word description of the theme and intent of the panel, and the names and contact addresses of the moderator, three or four panel members, and respondent(s).Individual paper proposals on various themes, including doctrinal, ritual, practical, ethical, and other issues relevant to Buddhist-Christian dialogue are also encouraged.In addition to the working groups, panels, and individual paper sessions, there will be opportunities for participation in various forms of meditative practice and/or ritual in the morning before breakfast and early evening before dinner, to be led by spiritual leaders and teachers of various Buddhist and Christian traditions.Further, with Los Angeles being known as one of the most religiously diverse cities in the world, there will be opportunities to visit religious sites in the area and to meet with leaders and members of different Buddhist and Christian communities.The conference will feature four evening plenary sessions with invited speakers on the following themes:Voices of America: Healing a Wounded Nation Jan Chozen Bays Roshi; others TBAVoices from Behind Bars: The Forgotten Population Fleet Maull, Zen Peacemaker Order; others TBAVoices from Asia:The Struggle forLiberation andHumanization Speakers; TBAThe Politics of Compassion: We the People Can Make a Difference Diana Winston, Buddhist Alliance for Social Engagement; others TBAProposals should be sent preferably by e-mail to [email protected], with a copy to [email protected], or by postal mail c/o Prof. Ruben Habito, Perkins School of Theology, Southern Methodist University, Dallas, TX 75225, USA. Deadline for submission of proposals is set at January 31, 2004, but early submissions are encouraged.Lodging and meals will be available at the Loyola Marymount University campus as well as at area hotels in Los Angeles. Registration fees and costs for lodging and meals for those staying on campus will be announced at a later date.... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 141-142 [Access article in PDF] The Seventh International Buddhist-Christian Conference in Los Angeles, California Ruben L. F. Habito Perkins School of Theology Call for Proposals: Working Groups, Full Panels, and Individual Papers The Society for Buddhist-Christian Studies has appointed a program committee to prepare for the Seventh International Buddhist-Christian Conference, to be held at the Loyola Marymount University campus, Los Angeles, California, from August 6-10, (...) 2004. The overall theme will be "Hear the Cries of the World: Buddhism and Christianity in Dialogue toward Global Healing."The program committee welcomes proposals for:Working Groups, scheduled to meet in three successive morning sessions for two hours each, addressing a specific theme or issue, with one or two coordinators and five or more core-group members.Full panels, to be presented in one two-hour session, on a specific theme, with a moderator, three to four speakers, and one or two respondents.Individual papers on a specific topic related to an issue or issues in Buddhist-Christian dialogue.Proposals for working groups on themes such as Religion and Ecology, Human Rights and Social Justice,Women and Religion, Toward a Global Ethic, Practice across Traditions, Catholic-Buddhist Relations, Religious Responses toViolence, Religion and Globalization, or other relevant themes are welcomed. Working-group proposals should include the title or theme of the working group, a short 200- to 300-word description of the goal(s) of the working group, and the names and contact addresses (including phone, fax, and e-mail) of the coordinator(s) and at least five other core-group members.Proposals for full panels addressing specific themes, including issues in doctrine and theory, ritual, religious practice, methodology, and others, are encouraged. Full-panel [End Page 141] proposals should include the title of the panel, a short 100- to 200-word description of the theme and intent of the panel, and the names and contact addresses of the moderator, three or four panel members, and respondent(s).Individual paper proposals on various themes, including doctrinal, ritual, practical, ethical, and other issues relevant to Buddhist-Christian dialogue are also encouraged.In addition to the working groups, panels, and individual paper sessions, there will be opportunities for participation in various forms of meditative practice and/or ritual in the morning before breakfast and early evening before dinner, to be led by spiritual leaders and teachers of various Buddhist and Christian traditions.Further, with Los Angeles being known as one of the most religiously diverse cities in the world, there will be opportunities to visit religious sites in the area and to meet with leaders and members of different Buddhist and Christian communities.The conference will feature four evening plenary sessions with invited speakers on the following themes:Voices of America: Healing a Wounded Nation Jan Chozen Bays Roshi; others TBAVoices from Behind Bars: The Forgotten Population Fleet Maull, Zen Peacemaker Order; others TBAVoices from Asia:The Struggle forLiberation andHumanization Speakers; TBAThe Politics of Compassion: We the People Can Make a Difference Diana Winston, Buddhist Alliance for Social Engagement; others TBAProposals should be sent preferably by e-mail to [email protected], with a copy to [email protected], or by postal mail c/o Prof. Ruben Habito, Perkins School of Theology, Southern Methodist University, Dallas, TX 75225, USA. Deadline for submission of proposals is set at January 31, 2004, but early submissions are encouraged.Lodging and meals will be available at the Loyola Marymount University campus as well as at area hotels in Los Angeles. Registration fees and costs for lodging and meals for those staying on campus will be announced at a later date.... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Concerning Creativity: A Comparison of Whitehead, Neville, and Chu HsiDavid L. HallJohn Berthrong. Concerning Creativity: A Comparison of Whitehead, Neville, and Chu Hsi. SUNY Series in Religious Studies. Albany: State University of New York Press, 1998. Pp. xvii + 254. Hardcover $65.50. Paper $24.50.Given the irenic and deferential tone of John Berthrong's prose in his Concerning Creativity: A Comparison of Whitehead, Neville, and Chu Hsi, his readers might (...) not readily suspect that an intellectual drama of real significance is being played out in its pages. In this brief review I will attempt to provide the outlines of that drama, and to assess Berthrong's directing skills.We begin with the rather startling fact that before the "Dictionary Supplement" to the 1971 edition of the Oxford English Dictionary was published, one would have searched that work in vain for the principal word in the title of Berthrong's book. The OED entry on "creativity" contains three illustrations of its use-one from a literary critic (1875) and the other two from A. N. Whitehead's Religion in the Making (1926).Berthrong is to be congratulated for recognizing, as most process thinkers have not, that Whitehead introduced not only a new word into our philosophical vocabulary but also a radically novel means of interpreting the world and our experience of it-one that answers to feelings and forms of understanding that have been seriously marginalized in the West. What this means, of course, is that Whitehead's understanding of "creativity" in terms of the spontaneous emergence of novelty requires a radical transvaluation and reconstruction of the nature and import of ontological speculations within the Western tradition. The situation is further complicated by the fact that Western philosophy simply lacks interpretative insights permitting a responsible elaboration of Whitehead's understanding of creativity. Berthrong must look beyond Western culture to find resources with which to defend [End Page 571] Whitehead's novel understanding of creativity properly against the criticisms of mainstream ontologists such as Robert Neville.It is Whitehead's placement of ontological issues within his speculative scheme against which Neville's criticisms are directed. And, as we shall see, it is this same issue that leads Berthrong to appeal to the Chinese Neo-Confucian Chu Hsi to defend Whitehead against Neville.It is important to recognize that by the time that Berthrong was awakened from the contented slumber of a Whiteheadian scholastic by Neville's Calvinesque critique, he was already expert in the mainstream thought of an alternative cultural milieu. While other champions of Whitehead's novel speculations have been forced to work within the Western philosophical tradition, Berthrong is able to access a tradition in which discussions of creativity as the spontaneous emergence of novelty employ terms such as ch'i ("matter-energy," "energizing field"), tzu-jan ("self-soing"), i ("change," "becoming"), and ch'eng ("self-actualization," "creativity") that did not come late to Chinese dictionaries. Neville is certainly familiar with Chinese philosophical thought, but he approached the Asian traditions in a serious manner only after his principal intuitions had been systematically articulated. Thus, while Berthrong looks to the Chinese Neo-Confucians for assistance in formulating Whitehead's defense, Neville expects these same thinkers to offer exemplifications of his own solidly wrought reflections. The consequence of this state of affairs is that, in his debate with Neville, Berthrong has the advantage of a somewhat greater flexibility.Berthrong's flexibility is demonstrated by his method of engaging his principal interlocutors. He employ's Wayne Booth's "coductive" method, which avoids dialectical sublation or analytic reduction in favor of the analogical correlations of concepts and doctrines. Coduction is essentially an ethos-based method expressed through conversations or debates that aim not at refutation or the establishment of a final view but at an enlargement of understanding leading to what Whitehead termed "wide intellectual tolerance."In his triangulation of Whitehead, Neville, and Chu Hsi, Berthrong provides accurate and balanced presentations of the pertinent ideas of each of the principals. He succinctly articulates Whitehead's understanding of the world as comprised by "actual entities," whose coming into being and passing away express the creative process that is the general... (shrink)

In a recent issue of Philosophy East and West Douglas Berger defends a new reading of Mūlamadhyamakakārikā XXIV : 18, arguing that most contemporary translators mistranslate the important term prajñaptir upādāya, misreading it as a compound indicating "dependent designation" or something of the sort, instead of taking it simply to mean "this notion, once acquired." He attributes this alleged error, pervasive in modern scholarship, to Candrakīrti, who, Berger correctly notes, argues for the interpretation he rejects.Berger's analysis, and the reading of (...) the text he suggests is grounded on that analysis, is insightful and fascinating, and certainly generates an understanding of Nāgārjuna's enterprise that is welcome .. (shrink)