This article proposes a theological emphasis to the definition of προσλαμβάνω in Romans 14–15. Previous accounts have emphasised the domestic and social implication of Paul's imperative—‘welcome one another’ (Rom. 15:7a). The result has been that what Paul might have meant by God's and Christ's ‘welcome’ (Rom. 14:3 and 15:7b) has been governed by the ethical imperative. In order to investigate the ‘welcome’ of God and Christ, this article proposes a context of three important Septuagintal antecedents as yet unconsidered: 1 Samuel (...) 12, Psalm 18, and Psalm 65: In this context, God's and Christ's ‘welcome’ in Rom. 14–15 incorporates notions of justification, election, salvation, and unified worship. A theological reading of προσλαμβάνω, using these intertextual resources, therefore provides a stronger position from which to understand Paul's imperative—‘welcome one another’. (shrink)

Inequitable access to health care, social inequities, and racist and discriminatory care has resulted in the trend toward poorer health outcomes for Indigenous infants and their families when compared to non‐Indigenous families in Canada. How Indigenous mothers experience care during an admission of their infant to the Neonatal Intensive Care Unit has implications for future health‐seeking behaviors which may influence infant health outcomes. Nurses are well positioned to promote positive health care interactions and improve health outcomes by effectively meeting the (...) needs of Indigenous families. This qualitative study was guided by interpretive description and the Two‐Eyed Seeing framework and aimed to understand how Indigenous mothers experience accessing and using the health care system for their infants. Data were collected by way of interviews and a discussion group with self‐identifying Indigenous mothers of infants less than two years of age living in Hamilton, Ontario, Canada. Data underwent thematic analysis, identifying nursing strategies to support positive health care interactions and promote the health and wellness of Indigenous infants and their families. Building relationships, providing holistic care, and taking a trauma‐informed approach to the involvement of child protection services are three key strategies that nurses can use to positively impact health care experiences for Indigenous families. (shrink)

Background Conducting clinical trials with pre-term or sick infants is important if care for this population is to be underpinned by sound evidence. Yet, approaching the parents of these infants at such a difficult time raises challenges to obtaining valid informed consent for such research. In this study, we asked, What light does the analytical literature cast on an ethically defensible approach to obtaining informed consent in perinatal clinical trials? -/- Methods In a systematic search, we identified 30 studies. We (...) began our analysis by applying philosophical frameworks, which were then refined as concepts emerged from the analytical studies, to present a coherent picture of a broad literature. -/- Results Between them, the studies addressed four themes. The first three were the ethical basis for parental informed consent for neonatal and/or perinatal research, the validity of parental consent in this context, and the range of possible options in methods for gaining consent. The last was the issue of risk and the possibility of a double-standard or asymmetry in the current approaches to the requirement for consent for research and consent for clinical treatment. -/- Conclusions In addressing these issues, the analysed studies showed that, whilst there are a variety of possible defences for seeking parental ‘consent’ to neonatal and/or perinatal clinical trials, these are all consistent with the strongly and widely held view that it is important that parents do give (or decline) consent for such research. So far as the method of obtaining consent is concerned, none of the existing consent processes reviewed by the research is satisfactory, and there are philosophical reasons for supposing that at least some parents will fail to give valid consent in a neonatal context. Furthermore, in giving parental ‘consent’ in a perinatal context, parents are authorising infant participation, not giving ‘proxy consent’. Finally, there are reasons for giving weight to both parental ‘consent’ and the infant’s best interests in both research and clinical treatment. However, there are also reasons to treat these factors differently in the two contexts, and this may be partly due to the differing relevance of risk in each case. A significant gap is the lack of any detailed discussion of a process of emergency and/or urgent ‘assent’, in which parents assent or refuse their baby’s participation as best they can during the emergency and later give full consent to continuing participation and follow-up. (shrink)

The eight essays contained in this book explore the portrayal of women, and various philosophical responses to that portrayal in contemporary post-civil rights society. They bring feminist voices to the conversation about gender and attests to the importance of feminist critique in what is sometimes claimed to be a post-feminist era.

The unification of microscopic and macroscopic models of brain behaviour is of paramount importance and Wright & Liley's target article provides some important groundwork. In this commentary, I propose that a useful approach for the future is to incorporate a developmental perspective into such models. This may be an important constraint, providing a key to understanding the nature of macroscopic measures of brain function such as functional measures like ERP.

Chauncey Wright (1830–1874) was one of the first American philosophers to explore the implications of Charles Darwin's work in evolutionary biology. Wright became a strong supporter of the idea of natural selection and a strong critic of the anti-selectionist and teleological arguments of St. George Jackson Mivart and Herbert Spencer, and he laid the groundwork for the field that is today called evolutionary epistemology. As the mentor of the original Cambridge "Metaphysical Club" (William James, Charles Sanders Peirce, and (...) Oliver Wendell Holmes, Jr.), Wright was also instrumental in the development of the American school of Pragmatism. Although his analytical brilliance was widely acknowledged, he never became professionally successful, and he died in 1874 in his 45th year. (shrink)

Alex Oliver has offered a variety of counterexamples to Crispin Wright's Reference Principle. I suggest that these counterexamples rely on too simple a notion of substitution to be compelling. However, this is not a satisfactory place to leave the discussion: we need some alternative account of substitution in English. In his recent paper, Dolby has attempted to give just such an account. I argue that Dolby's account is viciously circular. I then draw some morals from the discussion.

Author Robert Wright shows how Buddhist meditative practice can loosen the grip of anxiety, regret, and hatred, and deepen your appreciation of beauty and other people." -- Adapted from book jacket.

Islamic philosophy has often been treated as being largely of historical interest, belonging to the history of ideas rather than to philosophical study. This volume successfully overturns that view. Emphasizing the living nature and rich diversity of the subject, it examines the main thinkers and schools of thought, discusses the key concepts of Islamic philosophy and covers a vast geographical area. This indispensable reference tool includes a comprehensive bibliography and an extensive index.

Editor's introduction -- Author's introduction -- Interrelational subjects and social sublimation -- The gestation of the other in phenomenology -- The look of love and ecological subjectivity -- Social melancholy, shame and sublimation -- Responsible subjects and witnessing -- Witnessing subjectivity and testimony -- Witnessing, recognition, and response ethics -- Between ethics and politics -- Response ethics and the nonhumans -- Animal ethics: toward an ethics of responsiveness -- Service dogs: between animal studies and disability studies -- Earth ethics and (...) creaturely cohabitation -- Witnessing in the age of spectacle -- Death as a penalty and instant death -- Rape as spectator sport and creepshot entertainment -- The spectacle of war -- Bibliography -- Index. (shrink)

_Key Concepts in Eastern Philosophy_ provides an extensive glossary of the main terms and concepts used in Eastern philosophy. The book includes definitions of philosophical ideas linked to the national traditions of: * Persia * India * Islamic world * China * Japan * Tibet including concepts from: * Zoroastrianism * Hinduism * Sufism * Islam * Confucianism * Shintoism * Taoism * Buddhism Each entry includes a guide for further reading and critical analysis, and is cross-referenced with associated concepts (...) and is in easy-to-use A-Z format. (shrink)

Islamic philosophy has often been treated as being largely of historical interest, belonging to the history of ideas rather than to philosophical study. This volume successfully overturns that view. Emphasizing the living nature and rich diversity of the subject, it examines the main thinkers and schools of thought, discusses the key concepts of Islamic philosophy and covers a vast geographical area. This indispensable reference tool includes a comprehensive bibliography and an extensive index.

Oblak, Boyadzhieva, and Bon claim that fractality is a modal property of the experience of perceptual presence. I will instead argue that the concept of fractality implies amodality and that modal ….

If it is ethically wrong to hold some beliefs, there may be a conflict between the demands of morality and the demands of rationality. A recent theory holds that no such conflict exists: any morally wrong belief is also irrational to hold, made irrational through a phenomenon of radical moral encroachment. In this paper, I argue that radical moral encroachment fails to coordinate ethical and epistemic norms, given plausible epistemological principles and various substantive accounts of which beliefs are morally wrong, (...) including those endorsed by radical moral encroachment theorists themselves. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.2 (2001) 353-356 [Access article in PDF] Book Review The Metaphysical Club The Metaphysical Club, by Louis Menand; xii & 546 pp. New York: Farrar, Straus and Giroux, 2001, $27.00. "They didn't just want to keep the conversation going; they wanted to get to a better place" (p. 440). So much for the most prominent contemporary pragmatist, Richard Rorty, who remains unmentioned except in the acknowledgments. (...) That better place is participatory democracy (a phrase that does not appear in the book), which "means that everyone is equally in the game, but it also means that no one can opt out" (p. 441). The true name of the game is skeptical tolerance. There are no unquestionable duties or inalienable rights, no immutable natural laws, no absolute moral rules, no highest principles, no inherent virtues, no absolute standards, no stasis, no absolutely certain truth. There are no individual destinies, because the social comes before the individual, and the individual is embedded within and cannot exist without society. Scientific knowledge is always probabilistic, not necessarily because nature is indeterministic, but because we can never know enough to calculate its regularities if they exist. To wit, there are no Platonic Ideas or unchanging universals. All is change, nothing that happens is ever repeated, our general ideas and laws of nature are merely tools for getting along in the world. Above all, ideas do not refer to things, only to other ideas. What expedites our thinking is true. What expedites our acting is right. Whenever we act according to principle, rule, or law, we are making a bet that events will turn out the way [End Page 353] we think they will. If we keep this always in mind, we will never succumb to violence or war in the name of belief or principle. Whatever we believe, it could be otherwise. Such is a general summary of pragmatism as it has filtered down to the textbooks. It is (again befittingly) more or less accurate. The can-do American seeks out cash value in practical life.Oliver Wendell Holmes, Jr., William James, Charles Saunders Pierce, and John Dewey crafted the only indigenous philosophy that has so far been produced in America. Its roots are in Laplacean probability theory, Darwinian evolutionism, and Chauncey Wright's indeterminism. While James hoped to save a place for religion (if it works, go with it) and Pierce a place for God (he thought there had to be a designing intelligence to account for order), the pragmatic result is profoundly skeptical and secular. Neither Holmes nor Dewey thought that individuals imbedded in societies had any need of absolutes. Holmes said that people first decide on the basis of experience, then they deduce. Dewey said that people first behave commonsensically, then they rationalize.There is nothing as condensed as the above in Louis Menand's beautiful book on the ideas, personalities, and influence of Holmes, James, Pierce, and Dewey. I know of no clearer exposition of their ideas, and few biographers have made them come so alive. In particular, Menand's coverage of peripheral (but by no means insignificant) figures is very rich. He describes the development of graduate universities in America in detail from their autocratic beginnings to the institution of academic freedom as we know it today. University presidents, trustees, and administrators are presented luxuriously as the villains, and the professors gloriously as the heroes. Menand remarks with slight amazement that society bought the concept that professors were beholden to the public at large and not to the state or private university owners. He could have commented further on the fact that the concept of academic freedom has become virtually irrelevant in today's corporate research universities."It is a remarkable fact about the United States," Menand begins his book, "that it fought a civil war without undergoing a change in its form of government" (p. ix). This is a breathtaking fact, and I don't suppose Menand had any intent to explain it. "The Civil War swept away the slave civilization of the South, but it swept away almost the whole intellectual... (shrink)

This book is an introduction to debates in philosophy within the medieval Islamic world. It discusses a number of themes which were controversial within the philosophical community of that period: the creation of the world out of nothing, immortality, resurrection, the nature of ethics, and the relationship between natural and religious law. The author provides an account of the arguments of Farabi, Avicenna, Ghazali, Averroes and Maimonides on these and related topics. His argument takes into account the significance of the (...) conflict between faith and reason, religion and philosophy. The book sets out to show how interesting these philosophical debates are, and criticizes the view that these arguments are of no more than historical interest. (shrink)

Mein Beitrag behandelt zentrale Probleme der Methodologie der Textinterpretation im Lichte der neueren Erkenntnis- und Wissenschaftstheorie. Nach Vorbemerkungen zum Begriff der Interpretation wende ich mich den Methoden der Bildung und kritischen Prüfung von Interpretationshypothesen zu. Wie ist das Verhältnis von Daten und Hypothesen im Falle der Textinterpretation? Wie können Interpretationshypothesen epistemisch gerechtfertigt bzw. gestützt werden? Zur Beantwortung dieser Fragen untersuche ich die Anwendung der Hypothetisch-Deduktiven Methode und der Methode des Schlusses auf die beste Erklärung auf die Textinterpretation. Der Vergleich zeigt, (...) dass die Methode des Schlusses auf die beste Erklärung vorzuziehen ist. (shrink)

Originally delivered as a series of lectures for the Halley Stewart trust in 1926, Lodge’s work was collected and first published in 1927. Lodge uses his scientific training to inquire into such general issues as religion, human progress, and societal advances with an aim to better understand the physical order of the universe. This title will be of interest to students of philosophy, particularly those interested in the development of early twentieth century thought.

Frederic Kellogg has already published several works on legal pragmatism and on Oliver Wendell Holmes in particular.1 In this volume, he focuses on the early history of Holmes' views, on his readings in law and philosophy, and his interests in science in the years of the Metaphysical Club. Drawing on sources like Francis Bacon, John Stuart Mill and Chauncey Wright, Holmes developed an inductive approach to common law reasoning; eventually, as I discuss below, this approach needed refinement when (...) he engaged with constitutional interpretation. Other parts of the book focus on contemporary issues like legal indeterminacy, hard cases, the role of politics in legal interpretation, Rorty's neopragmatism, liberalism and... (shrink)