Rosamond Rhodes' evaluation of modern American research ethics emphasizes a need to shift from a protectionist understanding of human subjects to one that focuses more on the conduct of research in...

(1994). White‐washing the Canon: ‘Minor’ figures and the history of philosophy. British Journal for the History of Philosophy: Vol. 2, No. 2, pp. 117-130.

The purpose of this study was to examine the perceptions of American history among adolescent Mexican Americans at the eight-grade level in a mid-west town's middle school. This qualitative study shows that multiple contexts influenced the process of teaching and learning history between and among a white teacher and adolescent Mexican Americans at Atkinson Middle School. Those overlapping contexts (the context of the education of minority language students, the context of social studies education, and the school's culture) created a unique (...) totality responsible for shaping the experiences of learning American history by Mexican-American students. These experiences were detrimental for the appreciation by Mexican-American students of American history's potential meanings and significance. (shrink)

Disability is primarily a social phenomenon -- a way of being a minority, a way of facing social oppression, but not a way of being inherently or intrinsically worse off. This is how disability is understood in the Disability Rights and Disability Pride movements; but there is a massive disconnect with the way disability is typically viewed within analytic philosophy. The idea that disability is not inherently bad or sub-optimal is one that many philosophers treat with open skepticism, and sometimes (...) even with scorn. The goal of this book is to articulate and defend a version of the view of disability that is common in the Disability Rights movement. To be physically disabled is not to have a defective body, but simply to have a minority body. (shrink)

In _Platonici minores_ Marie-Luise Lakmann offers a collection of all “minor” Platonists considered to be “Middle Platonists”. A prosopography presents all known facts about their life and teaching, followed by a collection of fragments and _testimonia_, accompanied by a German translation.

The social acceptance of lesbian, gay, bisexual, transgender (LGBT) is recently widely debated. Although some Western countries have taken a more favourable course towards these minority groups, we still see a certain level of resistance to same sex marriage and discrimination against LGBT even in normally regarded liberal societies. Islam, which is often believed to clash with so-called Western values, regards LGBT as abhorrent and even apostate. However, we see a new endeavour of LGBT people in the most Muslim populous (...) country in the world, Indonesia. This paper explores the treatment of these minorities in Islam, including the possibility of co-existence of all humans in a future. For this purpose, we consider the activities of this Islamic school in Indonesia and the life history of the students. We also examine both the pro and con of the religious standpoint of the ulamas. We especially pay attention to some of the ulama’s attempts to create a new fiqh (a legal standard for religious rituals and obligations) to accept LGBT. (shrink)

Jewish philosophy has seen better days. It has been quite a while since the discipline of Jewish philosophy enjoyed the respect of the wider philosophical community, and an obvious question is what are the reasons for this state of things? Providing a detailed and thorough answer to this question is beyond the scope of the current chapter. Still, I would like to contribute here a few ideas that might shed some light on the current predicament and its causes. Such an (...) attempt is timely because the current moment in the development of Anglo-American philosophy is impregnated with a promise – which I hope is sincere – to turn the study of philosophy and the history of philosophy into an inclusive and genuinely universal field of inquiry, shared equally by all human beings, rather than an imposition of the prevalent beliefs of white Christian European males. A study of philosophy that is genuinely ecumenical could profit enormously from the encounter and dialogue with the philosophical thinking of minority cultures, since it is precisely this encounter with the philosophical thought of minority cultures that could expose the potentially numerous blind spots of the majority. If anything can heal Western philosophy from the prejudice that what one takes to be natural must be equally judged so by all rational human beings, it is only the encounter with non-Christian, or non-Western, philosophical thinking that could refute its illusory pretense of universality. Obviously, the real issue at stake is the sincerity of the attempt to understand foreign cultures and their philosophical thinking in their own terms. An identity politics that is merely interested in extending fig leaves would be far worse than the old, conservative state of things, insofar as the new and “inclusive” appearance would only provide the majority culture with a sense of self-satisfaction that would allow it to stick to its old and obstinate prejudicial practices. My aims in the current chapter are pretty modest and concrete. In the first two parts of the chapter, I will attempt to shed light on two blind spots related to perceptions of Jewish philosophy, from without and from within, respectively. These two parts will thus inquire into the nature of Jewish philosophy as minority philosophy. In the third and final part, I will turn to the rudimentary requirements of Jewish philosophy qua philosophy. In this part, I will suggest some fundamental desiderata which might – I hope – help the field flourish and achieve the recognition it deserves. Here too, my claims would be quite plain, as most of the desired characteristics I would argue for are pretty trivial, yet unfortunately still mostly lacking. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Minor Socratics* PHILIP MERLAN OF MEN MORE OR LESS DECISIVELY influenced by Socrates, three--Antisthenes (c. 455-360), Aristippus of Cyrene (c. 435-356), and Eucleides of Megara (c. 450380 )--became founders of schools (or sects) often referred to as "minor Socratic schools." These schools are the Cynic, the Cyrenaic, and the Megaric, respectively. The names of the last two are self-explanatory. That of the first sounds somewhat like "dog (kytn)-like." By (...) some it is assumed to have been derived from the meeting place of Antisthenes with his followers, the gymnasium of Kynosarges; x others believe it to be contemptuously indicative of the dog-like life of the members of the sect (shamelessness, begging, barking, biting). 2 In this sense it was proudly and defiantly accepted by the members themselves, a What we know of the ethical teachings of the Megaric school amounts to hardly more than one sentence, in which the Good seems to have been identified with the One. 4 All we can say of this formula is that it, in some way, links the * Size (very limited), scope (ethical doctrines only), manner of presentation (for the general reader and rather dogmatic), etc., of this article were determined by the character of the Encyclopedia of Morals, in which it originally appeared. The present footnotes try to make up for some of the shortcomings unavoidable in this kind of article. [The Journal is grateful to Philosophical Library, Inc. for permission to reprint this article. The footnotes were subsequently added by Professor Merlan and appear here for the first time.] As the only collection of fragments of Cynics (Antisthenes, Diogenes, Crates, Monimus, Demonax, Oenomaus, Teles, Bion) is that contained in F. W. A. Mullach, Fragmenta philosophorum graecorum (Paris: 1865), vol. II, pp. 274-429, which is hard to obtain (the collection of fragments by A. W. Winekelmann, Antisthenis fragmenta [1842] even harder), I shall quote them directly from the sources. There was no need to do so with the Cyrenaics, as we have two recent collections of their fragments: G. Giannantoni, 1 Cirenaici (Florence, n.d.: [1958])--they will be quoted as G--and E. Mannebach, Aristippi et Cyrenaicorum fragmenta (K~51n-Leiden: 1961), which will be quoted as Ma. A generous selection of fragments of Megarians, Cynics and Cyrenaics in German translation with introduction and notes is contained in W. Nestle, Die Sokratiker (Jena: 1922), pp. 79-177. Our knowledge of Antisthenes would considerably be enriched if we could follow H. Kesters, who, in a number of publications (one of them: Plaidoyer d'un Socratique... [Louvain: 1959]) ascribes Themistius, Or. XXVI to Antisthenes. However, the ascription is doubtful. i I.e., Whitehound: D.L. VI 13. Elias, In Cat. (CAG XVIII/I, Berlin: 1908), p. Ill, 2-29. Busse has a fourfold explanation of the name, all connected with the word Kt~v. Cf. K. v. Fritz, Quellenuntersuchungen zu Leben und Philosophie des Diogenes von Sinope (Leipzig: 1926), pp. 47-49. D.L. VI 60. 55; Stob. vol. III, p. 462, 16 W.-H. Quotations from Stobaeus refer to: K. Wachsmuth, O. Hense, loannis Stobaei Anthologium, 5 vol. (Berlin: 1884-1902); they are by volume, page, and line of this edition. 4 Eus. PE XIV 17, 1; D.L. II 106 (~v x6 dtTu06v). [143] 144 HISTORY OF PHILOSOPHY Megarians to the Eleatic school 5 but also to some aspects of Plato's Philebus and his Laws, and also to the Epinomis, and, above all, to his lecture or course of lectures "The Good," the conclusion of which was that it is the One which is the Good. 6 And though we know that many Megarians were engaged in political activities,7 we do not know in what way, if any, that highly abstract ethical doctrine was linked to practice. It is entirely different with the other two schools, in which ethical theory is immediately applied to life and theoretical aspects of philosophy are often neglected or even absent. However, there is some doubt as to whether Antisthenes can actually be considered the fountainhead of Cynicism. He seems to have undergone the influence of Socrates late in his life, when he had already been active as a... (shrink)

Alongside the major narratives of ethics in the tradition of Western philosophy, a reader with an eye to the vague and the peripheral, to the turbulent and shifting, will uncover minor lines of thinking--and with them, new histories and thus new futures. Minor Ethics develops a new approach to reading texts from the history of philosophical ethics. It aims to enliven lines of thought that are latent and suppressed within the major ethical texts regularly studied and taught, and to include (...) texts and ideas that have been excluded from the canon of Western ethics. The editors and contributors have put Gilles Deleuze's concepts--such as affect, assemblage, and multiplicity--into conversation with a range of ethical texts from ancient thought to the present. Rather than aiming for a coherent whole to emerge from these threads, the essays maintain a vigilant alertness to difference, to vibrations and resonances that are activated in the coupling of texts. What emerges are new questions, new problems, and new trajectories for thinking, which have as a goal the liberation of ethical questioning. Minor Ethics takes up a range of canonical ethical questions and thinks through concrete ethical problems relating to drug addiction, environmental responsibility, xenophobia, trauma, refugees, political parties, and cultural difference. The responses to these concerns demonstrate the minoritarian promise of the opening up of ethical thinking. (shrink)

The series of Cambridge Texts in the History of Political Thought is in the process of putting into the hands of students useful, inexpensive editions of the most important works of Western political thought, especially suitable for classroom use. Here we have another welcome addition to the series, the minor texts of Marsiglio of Padua previously unavailable in the English language.

Being professionally interested in African languages, there is no way in which we could try to hide our rather selfish motive in hoping for the survival of African languages, and as many as possible at that. The disappearance of any African language means to us scholars the final, irrecoverable loss of an important empirical resource, not only for linguistic studies, but also for studies on the history and culture of a people. Not many outside the academic circle, however, will have (...) heartaches over such matters. (shrink)

The non-identity problem is usually considered in the forward-looking direction but a version of it also applies to the past, due to the fact that even minor historical changes would have affected the whole subsequent sequence of births, dramatically changing who comes to exist next. This simple point is routinely overlooked by familiar attitudes and evaluative judgments about the past, even those of sophisticated historians. I shall argue, however, that it means that when we feel sadness about some historical tragedy, (...) or think of one possible course of history as better than another, these judgments and attitudes can be understood in terms of two opposing perspectives on the past: an impersonal standpoint concerned only with how much value each course of history contains, and a person-centred standpoint concerned with harms and benefits to the people who had actually existed. In this paper, I will set out these radically different visions of what matters in history and point out some of their surprising implications. (shrink)

BackgroundThe experiences of UK ethnic minority healthcare workers are crucial to ameliorating the disproportionate COVID-19 infection rate and outcomes in the UKEM community. We conducted a qualitative study on UKEM healthcare workers’ perspectives on COVID-19 vaccine hesitancy in the UKEM community.MethodsParticipants were 15 UKEM healthcare workers. Data were collected using individual and joint interviews, and a focus group, and analyzed using thematic analysis.ResultsWe generated three themes: heterogeneity, mistrust, and mitigating. Therein, participants distinguished CVH in the UKEM community in educational attainment (...) and ethnicity. They pointed to the role of mistrust in CVH in the UKEM community. They opined that the mistrust underlying CVH in the UKEM community is rooted in history and religion, conspiracy theories, the speedy development and novelty of the vaccines, post-vaccination complications/side effects, false positive test results, and social media and social support/influence. Participants recommended that interventions targeted at mitigating CVH in the UKEM community need to, in a non-judgmental way, tackle dis/misinformation and provide education, and incorporate UKEM healthcare worker endorsement. They also suggested such interventions be community-oriented, enhance the convenience of vaccination centers and the possibility of vaccine choice, and appreciate that overcoming CVH and accepting vaccination is a gradual process involving personal assessment of risks and benefits.ConclusionCVH in the UKEM community is a multifaceted phenomenon requiring multicomponent interventions. (shrink)

Ethnicity and im/migrant classification systems and their constituent categories have a long history in the construction of public health knowledge on tuberculosis in the United Kingdom. This article critically examines the categories employed and the epidemiological discourses on TB, im/migrants, and ethnic minorities in health reporting between 1965 and 2015. We employ a Sociology of Knowledge Approach to Discourse Analysis to trace the continuities and changes in the categories used and in the discursive construction of im/migrants, ethnic minorities, (...) and TB. These continuities and disjunctures are analysed within their socio-historical context to demonstrate the historical contingency of epidemiological knowledge production. We outline two historical phases in knowledge construction. The first coincides with the period of decolonisation, which witnessed a change in discursive identity ascriptions from ‘immigrants’ to ‘ethnic groups’ in health reporting as the ‘other’. The second commenced after 1991, when the adoption of the census ethnicity categories as a standard in the collection of population statistics entrenched ethnicity categories in health reporting. We argue the health reporting discourse reveals that the ‘new’ public health exhibits continuities with the ‘old’ by targeting the immigrant ‘other’ through biosecuritisation practices. We contend that these categories originated within a postcolonial paradigm and that increasing immigration and new forms of mobility are creating the preconditions for new discourses on identity construction that have implications for the current collaborative TB strategy. (shrink)

I. Introduzione. I.1. Un’editio minor come sfida aperta. I.2 Per una più selettiva eliminatio. II.1 Sulla storia del problema : l’eredità del XIX secolo (Brandis 1823, Christ 1885, Gercke 1892) nelle edizioni del XX (Ross 1924, Jaeger 1957). II.2. Studi recenti : la necessità di un superamento. II.3. Lo stemma di riferimento : Harlfinger (1979). II.4. L’applicazione dello stemma nel libro Alpha edito da Primavesi. II.5. La revisione dello stemma, proposta per Kappa e Lambda (2009, 2010). II.6. La reazione : (...) discussioni sul ruolo della tradizione β in Kappa e Lambda (2015). III. Una verifica dello stemma in agenda : la divisione delle due famiglie. III.1 Fra i codici β : L’Ambrosianus F 113 Sup. come codex descriptus ? (libri I-IX inc.). III.2. L’ipotesi dell’ interpositus ε e le sue implicazioni sistematiche. III.3 Allievo e maestro nel XV secolo : Matthaios Chamariotes (C) e Giorgio Scholarios, Gennadeios II (Vk). III.4. Il non liquet sulle parti inferiori dello stemma e il concetto di contaminazione. IV.1. Rivedendo lo stemma dall’interno : il problema critico degli errori-guida (Leitfehler). IV.2. Iudicium e valutazione degli errori. IV.3. Errori separativi ed errori congiuntivi secondo la Textkritik di Paul Maas. IV.4. Una verifica importante : il ruolo di γ. V. Un’ipotesi alternativa . V.1. Il testo della Metafisica nei codici poziori. V.2. Un ritorno alla sigla ". V.3. Un nuovo stemma dei codici principali della Metafisica. Appendice : una verifica sull’ipotesi γ. (shrink)

As the technology for ectogenesis continues to advance, the ethical implications of such developments should be thoroughly and proactively explored. The possibility of full ectogenesis remains hypothetical at present, and myriad concerns regarding the safety and efficacy of the technology must be evaluated and addressed, while pressing moral considerations should be fully deliberated. However, it is conceivable that the technology may become sufficiently well established in the future and that eventually full ectogenesis might be deemed ethically acceptable as a reproductive (...) alternative to gestation within a human womb under certain circumstances. If the safety and efficacy of full ectogenesis are established, if ethical dilemmas are sufficiently well addressed, and if the technology is offered as a reproductive option to cisgender heterosexual individuals or couples desiring to become parents, there is a moral obligation grounded in social justice to ensure that full ectogenesis be made available to individuals or couples identifying as members of sexual‐ or gender‐minority groups who likewise seek to pursue parenthood. We examine the history of access to current family‐building options, including assisted reproductive technology, surrogacy and adoption, for these populations and conclude that in the absence of robust empirical evidence suggesting an increased risk of harm to children of individuals and couples who identify as members of sexual‐ or gender‐minority groups, equitable access to ectogenesis as a pathway to parenthood for sexual and gender minorities must be assured as a matter of reproductive justice. (shrink)

Wolf's study represents an incredible work of scholarship. A full and detailed account of three centuries of innovation, these two volumes provide a complete portrait of the foundations of modern science and philosophy. Tracing the origins and development of the achievements of the modern age, it is the story of the birth and growth of the modern mind. A thoroughly comprehensive sourcebook, it deals with all the important developments in science and many of the innovations in the social sciences, British (...) and Continental philosophy and psychology. Wolf's exposition is clear and accessible. As well as its comprehensive treatment of the practical innovations, it includes a wealth of biographical information to give a human aspect to the extensive canvas. A mine of useful information that will be repeatedly used for reference, it is also lavishishly illustrated throughout. These two volumes, published together for the first time, present in one invaluable source the history, methods and principles that form the foundations of science and philosophy. --covers both the major and minor figures in the history of science and philosophy --accessible to the general reader --provides all necessary information on the period immediately before and after the dates covered --both volumes are fully indexed --lavishly illustrated with over 660 portraits, diagrams of scientific apparatus and instruments, frontispieces, B&W photographs Abraham Wolf (1877-1948) other works include: The Oldest Biography of Spinoza (1927), The Philosophy of Nietzsche (1915). (shrink)

The development of atomic bombs under the auspices of the U.S. Army's Manhattan Project during World War II is considered to be the outstanding news story of the twentieth century. In this book, a physicist and expert on the history of the Project presents a comprehensive overview of this momentous achievement. The first three chapters cover the history of nuclear physics from the discovery of radioactivity to the discovery of fission, and would be ideal for instructors of a sophomore-level "Modern (...) Physics" course. Student-level exercises at the ends of the chapters are accompanied by answers. Chapter 7 covers the physics of first-generation fission weapons at a similar level, again accompanied by exercises and answers. For the interested layman and for non-science students and instructors, the book includes extensive qualitative material on the history, organization, implementation, and results of the Manhattan Project and the Hiroshima and Nagasaki bombing missions. The reader also learns about the legacy of the Project as reflected in the current world stockpiles of nuclear weapons. This second edition contains important revisions and additions, including a new chapter on the German atomic bomb program and new sections on British and Canadian contributions to the Manhattan project and on feed materials. Several other sections have been expanded; reader feedback has been helpful in introducing minor corrections and improved explanations; and, last but not least, the second edition includes a detailed index. (shrink)

Drawing on extensive Thai literary and oral history sources this article sets out to explain the complex social, political, ethnic and religious framework within which the opening by ‘the Irish Buddhist’ U Dhammaloka of a free, bilingual and multi-ethnic Buddhist school at Wat Ban Thawai, Bangkok in May 1903 acquires a broader and deeper significance. The article documents the mutual relationships between the local Buddhisms of Tai, Burmese and Lao ethnic minorities and the politics of British-Siamese alliance in the (...) period before and during the First World War. It examines the British-Siamese support of these Buddhist communities in Bangkok and explores the British-Siamese use of their diplomatic relationship with the Tai, Burmese and Lao ethnic minorities in Ban Thawai and elsewhere (i.e. across the borders between Siam and Burma) in order to centralize power. It also discusses the anomalous effect of British and French influence in Ban Thawai which allowed local resistance to Siamese centralization and saṅgha reform. (shrink)

This book provides a social history of the Tamil Jainas, a minority community living in Tamil Nadu in south India. It holds special significance in the method of studying the community, living in villages of Tamil Nadu and retrieving their perspectives on their past. This is a new approach in terms of historiography from extant works on Jainism in south India. A major feature of this book is the hitherto uncovered aspect of the question of language and identity, caste and (...) the modern socio-political movements in Tamil Nadu, such as the Self-Respect Movement (initiated by 'Periyar'), in which some Tamil Jainas were active participants. Special features in the book include photographs of the community and monuments, maps, and a unique style, which combines a journalistic approach and academic historical research. This book is of interest to readers of Tamil language and history, and to anyone working on the idea of politics of marginalisation of religious identities, ide as of memory, and community narratives of shared history in the face of religious persecution. (shrink)

Decisions regarding the end-of-life of minor patients are amongst the most difficult areas of decision-making in pediatric health care. In this field of medicine, such decisions inevitably occur early in human life, which makes one aware of the fact that any life—young or old—cannot escape its temporal nature. Belgium and the Netherlands have adopted domestic regulations, which conditionally permit euthanasia and physician-assisted suicide in minors who experience hopeless and unbearable suffering. One of these conditions states that the minor involved must (...) be legally competent and able to express an authentic and lasting wish to die. This contribution is different from other legal texts on end-of-life decisions in modern health care. Foremost, it deals with the role time-bound components play in our views on the permissibility of such decisions with regard to minor patients. While other disciplines provide profound reflections on this issue, from a legal point of view this side has hardly been explored, let alone examined with regard to its relevance for the legal permissibility of end-of-life decisions in pediatrics. Therefore, the manuscript inquires whether there are legal lessons to be learned if we look more closely to temporality-related aspects of these end-of-life decisions, particularly in connection to a minor patient’s assumable ability to choose death over an agonizing existence. (shrink)

Ethics and the History of Indian Philosophy (Motilal Banarsidass 2007). Regretfully, it is not an uncommon view in orthodox Indology that Indian philosophers were not interested in ethics. This claim belies the fact that Indian philosophical schools were generally interested in the practical consequences of beliefs and actions. The most popular symptom of this concern is the doctrine of karma, according to which the consequences of actions have an evaluative valence. Ethics and the History of Indian Philosophy argues that the (...) orthodox view in Indology concerning Indian ethics is false. The first half the book deals with theoretical issues in studying ethics: defining moral terms, understanding the subject matter of ethics so as to transcend culturally specific substantive commitments and touches upon issues of cross-cultural hermeneutics and translation. The second half consists of a systematic explication of the moral philosophical aspects of nine major Indian philosophical schools. I argue that “dharma” in its various uses in Indian philosophy is always rationally treated as a moral term—even in so called “ontological” employments of the term as seen in Buddhism and Jainism. In understanding “dharma” in this manner, the Indian philosophical tradition is replete with different versions of moral realism that fit tidily with other philosophical commitments of Indian philosophers. Pains are taken to show the breath of moral philosophical disagreement in this tradition. On a comparative note, some Indian moral philosophy resembles realist approaches of the Western tradition (such as the Non-natural realism of Neo-Platonism, or the Naturalism of Utilitarianism). Out of the major Indian philosophical schools, a slim minority are shown to be committed to moral irrealism while some are shown to regard their entire philosophical orientation as firmly planted within moral philosophy (such as Jainism, Buddhism, Purva Mimamsa and Yoga). In response to those who would argue that what Indian philosophers meant by “dharma” is very different from what moral philosophers in the West have meant by “ethical” or “good,” I argue that this is as vacuous as noting that Utilitarians have a different conception of the good from Deontologists. If philosophy is concerned with theoretical debate, as I argue it is, philosophical terms function to articulate such disagreements. The various seemingly desperate uses of “dharma” in the Indian tradition are no longer confusing or disorderly when we understand the theoretico-philosophical function of this term in Indian philosophical disputes. -/- The second edition contains an additional chapter that addresses the colonial and political context of the study of Indian Ethics. (shrink)