v. 1. 1955-1960.--v. 2. 1960-1964.--v. 3. March-November 1964.--v. 4. November 26, 1964-September 2, 1965.--v. 5. September 3, 1965-August 27, 1968.--v. 6. August 28, 1968-May 22, 1971.--v. 7. April 13, 1975-June 21, 1976.--v. 7, pt. 2. September 17, 1977-February 26, 1978.--v. 8. April 28, 1978-July 28, 1980 -- v. 9. August 16, 1980-March 15, 1984 -- v. 11. January 19, 1986-May 27, 1987.

In lieu of an abstract, here is a brief excerpt of the content:The Sixth International Buddhist-Christian Conference, August 5–12, 2000Paul IngramThe Sixth International Buddhist-Christian Conference, sponsored by the Society for Buddhist-Christian Studies, will take place at Pacific Lutheran University, Tacoma, Washington, from August 5 to 12, 2000. The Program Committee has approved the general conference theme as “Buddhism, Christianity, and Global Healing.” The conference will follow the structure, with some variations, of the last international conference that met at (...) DePaul University in 1996: morning working group sessions on several themes interrelated with the general conference theme; afternoon sessions devoted to individual papers; and evening plenary sessions.Evening plenary themes and speakers have been identified: Dr. A. T. Ariyaratne and Dr. Cecil Murray (senior pastor of the First AME Church in Los Angeles) will address the topic “The Non-Violent Struggle for Economic and Social Justice”; Sulak Sivaraksa and John B. Cobb Jr. will speak on “Consumerism and Ecology: Buddhist and Christian Perspectives”; Rita Gross and Daniel Maguire will speak on “Buddhism, Christianity, and Issues of Gender”; and Virginia Straus and a Christian speaker yet to be identified will address “The Earth Charter: A Buddhist and Christian Response.”Working Group cochairs and themes have also been identified: Buddhist-Christian Practice and Mind-Body Healing (Venerable Yifa and Mary Jo Meadow); Ecology, Consumerism, and Corporate Consciousness (David Chappell and Donald Mitchell); Gender: Issues of Oppression and Justice (Judith Simmer-Brown and Donald Luck); Buddhist-Christian Dialogue with the Natural Sciences (Ken Tanaka and Nancy Howell); Buddhist-Christian Dialogue on the Earth Charter (Virginia Straus and Jay McDaniel); The Interior Dialogue: Buddhist-Christian Meditative/ Contemplative Practice (Susan Postal and Ruben Habito); and The Role of Orthodoxy/Orthopraxis in Buddhist-Christian Dialogue (Rita Gross and John Keenan).For the first time in the twenty-year history of our international conferences, a special afternoon seminar will be cochaired by Sallie King and Paul Knitter that will focus on specific case studies on particular issues of peace and justice work that are [End Page 179] interrelated with the themes of the plenary sessions and working groups. These sessions will meet in the afternoon throughout the conference week and will involve a presentation in case-study format from a Buddhist and a Christian engaged in a practical way that illustrates the themes of the conference. They will be asked to describe their situation and what they are doing and, particularly, to speak about how Buddhism or Christianity guides them in their work, the problems and successes they have had, their hopes, and their struggles, after which there will be open conversation with those present. Finally, afternoon sessions will be devoted to individual papers and presentations organized around the conference’s themes and other themes that emerge as individual papers are submitted.A preliminary call for papers will be published in the spring 1999 edition of the Society for Buddhist-Christian Studies Newsletter. Individuals who are not members of the society but wish to have a copy of this call for papers may E-mail the editor of the newsletter, Harry Wells, at.The Department of Religion of Pacific Lutheran University, along with its administration, faculty, and staff, are currently working hard to make this conference enjoyable and memorable. Travel, room and board, and other information regarding Tacoma, Pacific Lutheran University, motels, and excursion arrangements will be made available in the fall 1999 edition of the Society for Buddhist-Christian Studies Newsletter. The final call for papers appears on pp. 242–243.Paul IngramPacific Lutheran UniversityCopyright © 1999 The University of Hawai’i Press... (shrink)

Biology is the study of life, psychology is the study of mind, and medicine is the investigation of the causes and treatments of disease. This chapter describes how the central concepts of life, mind, and disease have undergone fundamental changes in the past 150 years or so. There has been a progression from theological, to qualitative, to mechanistic explanations of the nature of life, mind and disease. This progression has involved both theoretical change, as new theories with greater explanatory power (...) replaced older ones, and emotional change as the new theories brought reorientation of attitudes toward the nature of life, mind, and disease. After a brief comparison of theological, qualitative, and mechanistic explanations, I will describe how shifts from one kind of explanation to another have carried with them dramatic kinds of conceptual change in the key concepts in the life sciences. Three generalizations follow about the nature of conceptual change in the history of science: there has been a shift from conceptualizations in terms of simple properties to ones in terms of complex relations; conceptual change is theory change; and conceptual change is often emotional as well as cognitive. The contention that historical development proceeds in three stages originated with the nineteenth-century French philosophers, Auguste Comte, who claimed that November 9, 2006 human intellectual development progresses from a theological to a “metaphysical” stage to a “positive” (scientific) stage (Comte, 1988). The stages I have in mind are different from Comte’s, so let me say what they involve. By the theological stage I mean systems of thought in which the primary explanatory entities are supernatural ones beyond the reach of science, such as gods, devils, angels, spirits, and souls. For example, the concept of fire was initially theological, as in the Greek myth of Prometheus receiving fire from the gods.. (shrink)

Volume 20, Issue 8, August 2020, Page 80-82.

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 47, no. 2. © 2021 by Feminist Studies, Inc. 419 Paul Amar Insurgent African Intimacies in Pandemic Times: Deimperial Queer Logics of China’s New Global Family inWolf Warrior 2 This essay offers a new paradigm of “deimperial queer analysis” that reveals the tension between the People’s Republic of China’s extractive expansionism in Africa and its claim to solidarity with Africans against white supremacy and Northern imperialism. (...) China has been labeled an “anti-imperial empire” that forcefully challenges previous Euro-American imperial legacies—all while it verges on reenacting them.1 A critical way it resolves this geopolitical tension is through the articulation of a mission for global China, and since 2017, the heroic filmic fictional figure of the “Wolf Warrior” anchors such an approach. The Wolf Warrior is a gorgeous, muscled, Chinese male rogue soldier in exile who adventures through the archipelago of the PRC’s shipping, mining, and medical projects across the Global South to battle white mercenaries, corrupt Asian businessmen, and local pirates—all while saving Africa from a ravaging pandemic. Extending a hugely popular film series, the release in 2017 of the blockbuster Wolf Warrior 2 (abbreviated below as Wolf 2) unleashed a worldwide social media frenzy as well as a revolution in diplomatic tone and protocol for China. In these ways, Wolf Warrior 2 came to mark the debut of the global PRC as a hegemonic structure 1. David Armitage, “The Anti-Imperial Empire?” Times Literary Supplement, no. 6018, August 3, 2018, https://www.the-tls.co.uk/articles/the-anti-imperialempire -american. 420 Paul Amar of feeling with an attendant popular cultural logic, launching a cast of military characters, humanitarian imaginaries, and gendered rebranding initiatives. These fused into a global cultural megaproject with the PRC presenting itself as a leader in responding to the COVID-19 pandemic in the Global South—a time the PRC has officially branded as its “Rejuvenation Era” of “Stepping Out into the World.” This essay shows how exactly this Wolf Warrior imagination has legitimized a new global regime, but I also reveal how, paradoxically, the Wolf Warrior regime has offered a distinct, more subversive worlding project. I argue here that the utopia immanent in this project can be revealed by interpretively turning this Wolf universe inside out through a deimperial queer analysis that honors and combines a Third World feminist lens and the “Asia as Method” approach with Danmei/BL and Slash queer-feminist fanfiction hacks. Danmei is a Chinese (originally mainly Tawainese) fanfiction genre that subverts mainstream heteronormative narratives by erotically aestheticizing and renarrating male-male intimacies within mainstream plotlines from feminist perspectives. BL (short for “boylove ”) is a similar Japanese fanfiction genre, and Slash is the term used in English for the queer/feminist hacking and excavation of sublimated and particularly utopian gender and sexuality plots from within seemingly conventional heteronormative or patriarchal popular-cultural texts. The everted or inside-out epistemology given expression here uses a set of non-phallogocentric lenses and decolonial feminist decoding practices. At stake is the urgency of not repeating the epistemic violence of conventional “anti-imperial” arguments, which tend to be heteronormative, statist, macho, and monolithic. Instead, the form of critique elaborated here brings questions of gender, race, and sexuality to the fore through a three-part approach. First, I identify the homoerotic register of the techno-infrastructural elements in the film. I generate close readings that detail the visual and genre codes of battle scenes, thug subjects, and piracy plots that forge a homoerotic model of rogue or “wolf” governmentality and that act as a metaphor for China’s techno -infrastructural rule. Second, this essay explores the gendered hauntings of supremacist humanism. I deploy a decolonial feminist lens to map the configuration of African women, female doctors, Maoist women insurgents, and feminized “flowerboys” as a rebel protectorate overseen by China’s phallic prerogative that is itself haunted by the specters of Euro-American humanist betrayal and white supremacy. Third, Paul Amar 421 I trace queer kinship utopias. I demonstrate that Wolf Warrior 2 rejuvenates a non-Western, queer, globalist kinship structure that triangulates Asian, white, and Black through adoption dramas and bromance bonds. Through these intimacies, an... (shrink)

The American Journal of Bioethics, Volume 11, Issue 8, Page 17-18, August 2011.

In lieu of an abstract, here is a brief excerpt of the content:Reflections on Raphael PAUL BAROLSKY The essence of all appreciation and analysis of art is the translation of visual perceptions into compelling verbal form. —Ralph Lieberman cultural unity Horace Walpole, Sir Joshua Reynolds, Johann Wolfgang Goethe, Eugène Delacroix, Honoré Balzac, Friedrich Hegel, Charles Baudelaire, Friedrich Nietzsche, Pierre Renoir, Nathaniel Hawthorne, August Wilhelm von Schlegel, Heinrich von Kleist, Franz Grillparzer, Fyodor Dostoyevsky, Ivan Turgenev, Wilhelm Heinrich Wackenroder, George (...) Eliot, Jean-Auguste Dominique Ingres, Roger Fry, Bernard Berenson, Theodor Hetzer, Roberto Longhi, Heinrich Wölfflin, and Stendhal are among the many essayists, critics, novelists, poets, painters and art historians who have responded to Raphael’s work as painter, architect or archeologist over the centuries. I can well imagine all of those listed above, among many others, united in an imaginary painting similar to the School of Athens—in other words, a vision that reconciles their various views of the world in a harmony analogous to the unity of philosophers in Raphael’s great fresco. Raphael is a towering figure in the history of European culture. The year 2020 was the 500th anniversary of the death of the great painter in Rome at the age of thirty-seven. In the wake of recent exhibitions that commemorated the artist’s achievement, I propose to touch briefly and lightly on a few aspects arion 28.2 fall 2020 100 reflections on raphael of Raphael’s life and works. Please think of these remarks as a series of suggestions, not attempts at definitive interpretation. I think of this essay as a rather experimental piece. THE SCHOOL OF ATHENS i should like to begin with a few brief remarks on what must be Raphael’s most famous work of art. I mean his School of Athens (fig. 1), which is, like Leonardo’s Mona Lisa and Last Supper or like Michelangelo’s David and Creation of Adam, an image widely known and admired. What more is there to say about The School Of Athens, one of the central images in the Stanza della Segnatura? You might spend the rest of your life reading about this great work and never understand it fully. Nevertheless, I want to focus for a moment on a central detail of the work and, on the basis of my description, point to a significant aspect of the fresco that has been universally overlooked. First the description, then the aperçu. Fig. 1. School of Athens. Ca. 1510–1512. Photo Credit : Erich Lessing / Art Resource, NY. Paul Barolsky 101 At the center of the School of Athens we behold the two great philosophers of classical antiquity: Plato and Aristotle. Plato holds a copy of his Timaeus, a dialogue that concerns the harmony of the heavens; Aristotle holds a copy of his Ethics, a work that pertains to human relations in this world. It was the goal of Renaissance thinkers to create a harmony or concord of the thought of these philosophers: a Concordia Platonis et Aristotelis. Raphael’s fresco, as is well known, presents the visual ideal of such harmony. Whereas Aristotle gestures downward, alluding to this world, in which his Ethics matter, Plato points heavenward, evoking the order of the cosmic realm described in Timaeus. Raphael makes visible the ideal of concordia when he movingly pictures the way in which the two philosophers gaze into each other’s eyes, as if to suggest this harmony. Borrowing from the language of Raphael ’s friend, Baldassare Castiglione, Raphael renders “the joining” of their souls. The monumental architecture of the scene, which echoes Bramante and has taproots in Piero della Francesca and Perugino, consists of three barrel-vaults beyond which we see patches of blue sky and puffs of cloud (fig. 2). The grandiose architecture of the image magnifies Raphael’s philosophers. Within this architectural framework, Plato’s gesture is deeply meaningful, since it prompts the viewer to look up and thus ascend toward the perfection of the celestial realm, beyond the imperfections of the physical world. Above the first barrel vault in the fresco we behold a section of the drum of a dome which is open to the sky. Within this section of drum there are two columns that are lined up directly... (shrink)

This is lightly edited and referenced version of a presentation given at the 20th International Philosophy of Nursing conference in Quebec on 23rd August 2016. Philosophical texts are not given the same prominence in nurse education as their more valued younger sibling, primary research evidence, but they can influence practice through guidelines, codes and espoused values. John Stuart Mill’s harm principle, found in On Liberty, is not a universal law, and only a thoroughgoing libertarian would defend it as such, (...) though it, or its remnants, can be seen can be seen in policy documents. But its influence is weakening. Smoking bans in enclosed spaces were initially justified with other‐regarding considerations, but judgements from unsuccessful legal challenges from patients in UK psychiatric hospitals rely on preventing harm to the smoker, even when smoking outside, which does not harm others. In the wake of legislation, no‐smoking policies enacted by hospitals are becoming more aggressive, banning smoking both inside and outside, and extending the use of power gained through employment to prevent nurses assisting patients enjoy a lawful habit. Mill’s dictum has been subverted, and this speaks to the fundamental purpose of nursing. Should nurses collude and willingly exert their power for their version of the good of the patient? Or should they instead reaffirm values that support and facilitate life choices made by autonomous people? The paper supports the latter option, and this has wider application for nursing which can be illuminated, if not settled, by revisiting Mill and his famous dictum. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 113-114 [Access article in PDF] Japan Society for Buddhist-Christian Studies Paul Swanson Nanzan Institute for Religion and Culture The annual meeting of the Japan Society for Buddhist-Christian Studies (Tözai Shukyö Köryu Gakkai) met on 24-26 July 2000 at the Palaceside Hotel in Kyoto. Major papers were given on the general theme "Spirituality, Nature, and the Self," in preparation for participation in the Sixth Conference (...) of the Society for Buddhist-Christian Studies on "Buddhism, Christianity and Global Healing" held at Pacific Lutheran University on 5-12 August 2000. Although the papers were repeated (in English) at the conference at PLU, the respondents were different.The first paper was given by Okumura Ichirö (a Carmelite priest) on "A Spiritual Pilgrimage: From Buddhism to Christianity." Father Okumura related the story of his spiritual journey, beginning with an interest in Zen and the works of Dögen; his first encounters with Christianity (which were negative); his struggle to understand the teachings of the Bible; his vision of a black-covered Bible with blank pages, and a scorched crucifix; the advice of his Zen Master Nakagawa to be baptized; and his encounter with St. John of the Cross and St. Therese, leading to his becoming a Carmelite priest. A response was given by Nishimura Eshin (Zen priest and Vice President, Hanazono University) who, in his usual feisty manner, noted an empathy for Fr. Okumura's spiritual journey while reaffirming the differences of his own Zen Buddhist faith.The second paper was by Hanaoka Eiko (Professor, Osaka Prefecture University) on "Problems of Spirituality: Facing the Twenty-first Century." Hanaoka approached the issue from her own background in Kyoto School philosophy, presenting five paradigms from which to consider spirituality--relative being, relative nothingness, nihil, absolute being, and absolute nothingness--promoting the paradigm of "absolute nothingness" as the most appropriate for the twenty-first century. The response by Onodera Isao (Professor, Seisen University) reaffirmed the significance of Nishida's philosophy while raising specific questions concerning Hanaoka's presentation, including the query as to how and where "Shinto" would fit in her proposed scheme.The third presentation, opening up the activities on the second day,wasa "research report" by Yagi Seiichi (Professor, Töin University of Yokohama) on "Developing a Theory of Practice for Dialogue Between Buddhism and Christianity." Yagi expressed [End Page 113] a desire to think about "religious practice" as the most important element in religion and couched his discussion in terms of jiga (ego) and jiko (self). He concluded that our contemporary civilization is built with an emphasis on the ego and that Buddhist-Christian dialogue should point to a way beyond egocentrism.The fourth paper was by Kobayashi Enshö (Professor, Hanazono University) on "Maya and Mary: Spirituality and Nature ofTwo Sacred Wombs." Kobayashi examined the respective developments concerning Maya, the mother of Siddhartha, and Mary, the mother of Jesus, in Buddhism and Christianity, pointing out various common elements as well as differences in the role and influence of "mother images" in the history of the two religious traditions. In response, Kawanami Akira (Professor, Töyö University) speculated that a reason for significant differences in the role of Maya and Mary could be due to the presence of Mary throughout Jesus' career, while Maya passed away one week after Siddhartha's birth.The fifth and final paper consisted of another "research report," this time by Takada Shinryö(Professor, Ryukoku University) on "Mappö and Eschatology: What Can Buddhism Learn from Christianity?"Takada, inspired by a symposium on the theme "What Can Christianity Learn from Buddhism"(sponsored by the Nanzan Institute for Religion and Culture in 1997), attempted to compare the meaning of eschatology in Christianity and that of mappö (the degenerate "latter" age) in Buddhism. Speaking from the perspective of Pure Land Buddhism, he emphasized the importance of the idea that "mappö is now" rather than a specific historical period.On the third day, a final summary and discussion was led by Ueda Shizuteru. As is the common practice for the meeting, all participants (about thirty) were invited to give a... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 113-114 [Access article in PDF] Japan Society for Buddhist-Christian Studies Paul Swanson Nanzan Institute for Religion and Culture The annual meeting of the Japan Society for Buddhist-Christian Studies (Tözai Shukyö Köryu Gakkai) met on 24-26 July 2000 at the Palaceside Hotel in Kyoto. Major papers were given on the general theme "Spirituality, Nature, and the Self," in preparation for participation in the Sixth Conference (...) of the Society for Buddhist-Christian Studies on "Buddhism, Christianity and Global Healing" held at Pacific Lutheran University on 5-12 August 2000. Although the papers were repeated (in English) at the conference at PLU, the respondents were different.The first paper was given by Okumura Ichirö (a Carmelite priest) on "A Spiritual Pilgrimage: From Buddhism to Christianity." Father Okumura related the story of his spiritual journey, beginning with an interest in Zen and the works of Dögen; his first encounters with Christianity (which were negative); his struggle to understand the teachings of the Bible; his vision of a black-covered Bible with blank pages, and a scorched crucifix; the advice of his Zen Master Nakagawa to be baptized; and his encounter with St. John of the Cross and St. Therese, leading to his becoming a Carmelite priest. A response was given by Nishimura Eshin (Zen priest and Vice President, Hanazono University) who, in his usual feisty manner, noted an empathy for Fr. Okumura's spiritual journey while reaffirming the differences of his own Zen Buddhist faith.The second paper was by Hanaoka Eiko (Professor, Osaka Prefecture University) on "Problems of Spirituality: Facing the Twenty-first Century." Hanaoka approached the issue from her own background in Kyoto School philosophy, presenting five paradigms from which to consider spirituality--relative being, relative nothingness, nihil, absolute being, and absolute nothingness--promoting the paradigm of "absolute nothingness" as the most appropriate for the twenty-first century. The response by Onodera Isao (Professor, Seisen University) reaffirmed the significance of Nishida's philosophy while raising specific questions concerning Hanaoka's presentation, including the query as to how and where "Shinto" would fit in her proposed scheme.The third presentation, opening up the activities on the second day,wasa "research report" by Yagi Seiichi (Professor, Töin University of Yokohama) on "Developing a Theory of Practice for Dialogue Between Buddhism and Christianity." Yagi expressed [End Page 113] a desire to think about "religious practice" as the most important element in religion and couched his discussion in terms of jiga (ego) and jiko (self). He concluded that our contemporary civilization is built with an emphasis on the ego and that Buddhist-Christian dialogue should point to a way beyond egocentrism.The fourth paper was by Kobayashi Enshö (Professor, Hanazono University) on "Maya and Mary: Spirituality and Nature ofTwo Sacred Wombs." Kobayashi examined the respective developments concerning Maya, the mother of Siddhartha, and Mary, the mother of Jesus, in Buddhism and Christianity, pointing out various common elements as well as differences in the role and influence of "mother images" in the history of the two religious traditions. In response, Kawanami Akira (Professor, Töyö University) speculated that a reason for significant differences in the role of Maya and Mary could be due to the presence of Mary throughout Jesus' career, while Maya passed away one week after Siddhartha's birth.The fifth and final paper consisted of another "research report," this time by Takada Shinryö(Professor, Ryukoku University) on "Mappö and Eschatology: What Can Buddhism Learn from Christianity?"Takada, inspired by a symposium on the theme "What Can Christianity Learn from Buddhism"(sponsored by the Nanzan Institute for Religion and Culture in 1997), attempted to compare the meaning of eschatology in Christianity and that of mappö (the degenerate "latter" age) in Buddhism. Speaking from the perspective of Pure Land Buddhism, he emphasized the importance of the idea that "mappö is now" rather than a specific historical period.On the third day, a final summary and discussion was led by Ueda Shizuteru. As is the common practice for the meeting, all participants (about thirty) were invited to give a... (shrink)

The American Journal of Bioethics, Volume 11, Issue 8, Page 19-20, August 2011.

In lieu of an abstract, here is a brief excerpt of the content:"The Fittest Man in the Kingdom":Thomas Reid and the Glasgow Chair of Moral PhilosophyPaul Wood (bio)Paul Wood Paul Wood is at the Department of History, University of Victoria, PO Box 3045, MS 7381, Victoria BC V8W 3P4 Canada. email: [email protected] August 1996Revised January 1997Notes. An earlier version of this paper was delivered at a plenary session of the 23rd International Hume Conference held at the University (...) of Nottingham. For comments and/or references, the author wishes to thank Roger Emerson, Carol Gibson-Wood, Knud Haakonssen, Ian Simpson Ross, Stephen Snobelen, M. A. Stewart, and the anonymous Hume Studies referees. For permission to cite and quote from manuscripts, he is grateful to the Keeper of the Manuscripts of Scotland as well as to the Librarians of Aberdeen University Library, Edinburgh University Library, Glasgow University Archives and Business Records Centre, Glasgow University Library (Department of Special Collections), the Mitchell Library Glasgow, and Dr. Williams' Library.1. Although little information survives regarding Law's teaching, we do know that he discussed Pufendorf in his classes; see Christine Mary King [Shepherd], "Philosophy and Science in the Arts Curriculum of the Scottish Universities in the Seventeenth Century," (Unpublished Ph.D. Dissertation, University of Edinburgh, 1974), 177. Carmichael's edition of Pufendorf first appeared in Glasgow in 1718, and a second edition was published in Edinburgh in 1724 while Hume was still a student there.2. The surviving correspondence between the two men from this period is to be found in The Letters of David Hume, ed. J.Y.T. Greig, 2 vols. (Oxford: Clarendon Press, 1932), I 32-35; 36-40; 45-48 (hereafter abbreviated as HL).3. The first detailed discussion of the 1745 election appeared in the introduction to David Hume, A Letter from a Gentleman to His Friend in Edinburgh, edited by Ernest C. Mossner and John V. Price (Edinburgh: Edinburgh University Press, 1967). This account has recently been challenged in Roger L. Emerson, "The 'Affair' at Edinburgh and the 'Project' at Glasgow: The Politics of Hume's Attempts to become a Professor," in Hume and Hume's Connexions, edited by M. A. Stewart and John P. Wright (Edinburgh: Edinburgh University Press, 1994), 1-22; and M. A. Stewart, The Kirk and the Infidel (Lancaster: Lancaster University Publications Office, 1995). For historically sensitive contextual analysis of Hume's philosophical relations with Hutcheson, see inter alia James Moore, "Hume and Hutcheson," in Stewart and Wright, 23-57, and M. A. Stewart, Warmth in the Cause of Virtue (Edinburgh: Edinburgh University Press, forthcoming).4. In January 1752, "Mr. Smith read an Account of some of Mr. David Hume's Essays on Commerce" to the Society, and Hume was elected a member in 1753; see Notices and Documents Illustrative of the Literary History of Glasgow, During the Greater Part of Last Century, edited by W. J. Duncan (Glasgow: T. D. Morison, 1886), 132-133. Hume's failed candidacy is discussed in Emerson, "The 'Affair' at Edinburgh," 14-16, and Ian Simpson Ross, The Life of Adam Smith (Oxford: Clarendon Press, 1995), 112-113. Smith's Glasgow colleague from 1751 to 1755, William Cullen, was also sympathetic to Hume's philosophy, as was John Millar, who was elected Professor of Law in 1761. On Cullen and Hume see J.R.R. Christie, "Ether and the Science of Chemistry: 1740-1790," in Conceptions of Ether: Studies in the History of Ether Theories 1740-1900, edited by G. N. Cantor and M.J.S. Hodge (Cambridge: Cambridge University Press, 1981), 90-96.5. David Hume to William Strahan, 26 October 1775, HL II 301.6. See, for example, The Works of Thomas Reid, D.D., edited by Sir William Hamilton, 4th ed. (Edinburgh: Maclachlan and Stewart, 1854), 30n; James McCosh, The Scottish Philosophy, Biographical, Expository, Critical, from Hutcheson to Hamilton (London: Macmillan, 1875), 36; James Veitch, "Philosophy in the Scottish Universities," Mind 2 (1877): 207-234 (209).7. John Rae, Life of Adam Smith (London and New York: Macmillan, 1895); William Robert Scott, Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy (Cambridge: Cambridge University Press, 1900); idem., Adam Smith as Student and Professor (Glasgow: Jackson... (shrink)

Der folgende Beitrag besteht aus drei Gespräche von Yvanka B. Raynova und Paul Ricoeur. Sie wurden zu verschiedenen Zeitpunkten durchgeführt - während des XIX. Weltkongresses für Philosophie in Moskau (August 1993) und am Rande von Paul Ricoeurs Seminarn über "Geschichte - Gedächtnis - Vergessen - Verzeihen"(Neapel, April 1996) sowie über "Das Recht zu Strafen (Neapel, Oktober 2002).

The European Legacy, Volume 17, Issue 5, Page 692-693, August 2012.

In lieu of an abstract, here is a brief excerpt of the content:"The Fittest Man in the Kingdom":Thomas Reid and the Glasgow Chair of Moral PhilosophyPaul Wood (bio)Paul Wood Paul Wood is at the Department of History, University of Victoria, PO Box 3045, MS 7381, Victoria BC V8W 3P4 Canada. email: [email protected] August 1996Revised January 1997Notes. An earlier version of this paper was delivered at a plenary session of the 23rd International Hume Conference held at the University (...) of Nottingham. For comments and/or references, the author wishes to thank Roger Emerson, Carol Gibson-Wood, Knud Haakonssen, Ian Simpson Ross, Stephen Snobelen, M. A. Stewart, and the anonymous Hume Studies referees. For permission to cite and quote from manuscripts, he is grateful to the Keeper of the Manuscripts of Scotland as well as to the Librarians of Aberdeen University Library, Edinburgh University Library, Glasgow University Archives and Business Records Centre, Glasgow University Library (Department of Special Collections), the Mitchell Library Glasgow, and Dr. Williams' Library.1. Although little information survives regarding Law's teaching, we do know that he discussed Pufendorf in his classes; see Christine Mary King [Shepherd], "Philosophy and Science in the Arts Curriculum of the Scottish Universities in the Seventeenth Century," (Unpublished Ph.D. Dissertation, University of Edinburgh, 1974), 177. Carmichael's edition of Pufendorf first appeared in Glasgow in 1718, and a second edition was published in Edinburgh in 1724 while Hume was still a student there.2. The surviving correspondence between the two men from this period is to be found in The Letters of David Hume, ed. J.Y.T. Greig, 2 vols. (Oxford: Clarendon Press, 1932), I 32-35; 36-40; 45-48 (hereafter abbreviated as HL).3. The first detailed discussion of the 1745 election appeared in the introduction to David Hume, A Letter from a Gentleman to His Friend in Edinburgh, edited by Ernest C. Mossner and John V. Price (Edinburgh: Edinburgh University Press, 1967). This account has recently been challenged in Roger L. Emerson, "The 'Affair' at Edinburgh and the 'Project' at Glasgow: The Politics of Hume's Attempts to become a Professor," in Hume and Hume's Connexions, edited by M. A. Stewart and John P. Wright (Edinburgh: Edinburgh University Press, 1994), 1-22; and M. A. Stewart, The Kirk and the Infidel (Lancaster: Lancaster University Publications Office, 1995). For historically sensitive contextual analysis of Hume's philosophical relations with Hutcheson, see inter alia James Moore, "Hume and Hutcheson," in Stewart and Wright, 23-57, and M. A. Stewart, Warmth in the Cause of Virtue (Edinburgh: Edinburgh University Press, forthcoming).4. In January 1752, "Mr. Smith read an Account of some of Mr. David Hume's Essays on Commerce" to the Society, and Hume was elected a member in 1753; see Notices and Documents Illustrative of the Literary History of Glasgow, During the Greater Part of Last Century, edited by W. J. Duncan (Glasgow: T. D. Morison, 1886), 132-133. Hume's failed candidacy is discussed in Emerson, "The 'Affair' at Edinburgh," 14-16, and Ian Simpson Ross, The Life of Adam Smith (Oxford: Clarendon Press, 1995), 112-113. Smith's Glasgow colleague from 1751 to 1755, William Cullen, was also sympathetic to Hume's philosophy, as was John Millar, who was elected Professor of Law in 1761. On Cullen and Hume see J.R.R. Christie, "Ether and the Science of Chemistry: 1740-1790," in Conceptions of Ether: Studies in the History of Ether Theories 1740-1900, edited by G. N. Cantor and M.J.S. Hodge (Cambridge: Cambridge University Press, 1981), 90-96.5. David Hume to William Strahan, 26 October 1775, HL II 301.6. See, for example, The Works of Thomas Reid, D.D., edited by Sir William Hamilton, 4th ed. (Edinburgh: Maclachlan and Stewart, 1854), 30n; James McCosh, The Scottish Philosophy, Biographical, Expository, Critical, from Hutcheson to Hamilton (London: Macmillan, 1875), 36; James Veitch, "Philosophy in the Scottish Universities," Mind 2 (1877): 207-234 (209).7. John Rae, Life of Adam Smith (London and New York: Macmillan, 1895); William Robert Scott, Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy (Cambridge: Cambridge University Press, 1900); idem., Adam Smith as Student and Professor (Glasgow: Jackson... (shrink)

In an effort to create new synergies to fill gaps in evaluation of value, assessment of quality, and definition of roles in clinical ethics programs we convened a meeting entitled Innovations in Clinical Ethics: A Working Un-Conference (the Un-Conference) in August 2018. The Un-Conference was conceived to be a working event aimed at promoting cross pollination and idea generation for innovative practices in clinical ethics. The event was attended by 95 individuals from 62 institutions, representing a wide diversity of (...) healthcare systems, who believed in the concept and brought their enthusiasm and expertise to share with others. As a product of the Un-Conference, whitepaper groups developed summaries and broad overviews of areas that need to be further addressed within our field. The whitepapers are being published in this issue of The Journal of Clinical Ethics. The first three whitepapers highlight the broad themes of demonstrating value to the institution, quality assessment, and emerging roles for clinical ethics programs and ethicists. The final whitepaper offers guidance to clinical ethicists engaged in pediatric ethics work and, in conversation with the emerging roles article, thoughtfully reflects on the role of pediatric ethicists. (shrink)

Volume 25, Issue 5, August 2020, Page 606-608.

In late August 2012, artist Paul Thomas and philosopher Timothy Morton took a stroll up and down King Street in Newtown, Sydney. They took photographs. If you walk too slowly down the street, you find yourself caught in the honey of aesthetic zones emitted by thousands and thousands of beings. If you want to get from A to B, you had better hurry up. Is there any space between anything? Do we not, when we look for such a (...) space, encounter a plenitude of other things —a slice of plaster, an old vinyl record, a flattened piece of aluminum, painted metal surfaces, nameless interstitial powder, the reflection of sky, some letters of the alphabet, roughened concrete. Between what we take to be things there exist other things, as if the universe were jammed with entities like clowns in a crowded Expressionist painting. An abyss of things that emanates from them, not a yawning void that threatens to engulf them, but a sunlit nothingness filled with dust that seems to spray out of them like dry mist sparkling with firefly swarms. In these so-called spaces, we encounter the work of causality. Look: someone painted over this crack, some sunlight rippled in a mirage, a hole appeared. When we look for causes and effects, we don't encounter a basement of efficiently whirring machinery. Rather, we encounter these in-between spaces, where we had not thought to look. What we see are stage hands moving the scenery about—they are doing it in plain sight, the best place to hide, right in front of you, in the place we call the aesthetic dimension . In Tibetan Buddhism these spaces are called bardo , which just means the between. There is no such thing as a moment of your life that is not a between, according to this view. There is the between of living. There is the between of dying. There is the between of the transition between lives. There is the between of dreaming. There is the between of meditation. There is the between of two humans holding cameras walking down a street in Sydney. The between of two buildings, a space bursting with objects as if a billion jack in the boxes had exploded at once. Some of the lids are stuck, sometimes a nose bursts out and the hinge won't open any further; at other times, the jack in the box flies right out and pulps against the wall on the opposite side of the room. Time opens up. Each surface is a poem about the past. A myriad stories begin to proliferate, as if a thing were a crisscrossing of books, a whole library of them, each page whispering parts of paragraphs and broken pieces of word. The stories tell us things—they are quite literal, look, this guy painted part of this wall, then they came and stripped off the panel and touched up the holes. Form is the past. When you look at appearance, you are looking at the past. Where is the present? And essence is the future. The hints of unknown, unseen things, the absolute impossibility of grasping everything about this plastic pipe, the way photons entering the camera lens obey a speed limit and splash onto receptors, going into and out of coherence. At the electronic level, it's quite clear that causality is aesthetic. I can't see an electron without deflecting it. Everything is a refrigerator with a light on—or off—inside. For me, for you, for this arrangement of tiles sandwiched between a door and a slab of marble. To a photon, an electron is a refrigerator with a closed door, and a light that might be on—or off—inside. How can you know whether the light is on inside? Why, you open the door of course. But then you are looking at the past. You never see the light in the refrigerator before you open the door. This future is not a predictable future that is a specific number of now-points away. You will never reach it. You will never be able to sneak up from the side and see through the refrigerator. Nor can a photon see through the refrigerator of an electron. Nor can paint see through the refrigerator of this plastic pipe. You take a photo—click—the past appears, another open refrigerator. But the thing you have just made, the photograph, the graphing of the photons—it is another thing, another story. You can read the words, but the meaning always eludes you. It always lurks just off the edge of the sentence, just at the very edge of this ragged slice of paint, just at the edge of this building, between this one and that one. Thousands of secrets, everywhere. Masks that lie and tell the truth at the same time: this pink paint is not blue paint, that's true. But the thing, the thing in itself, that paint sliding off a brush onto that pipe—it is nowhere to be seen, like a light behind a closed door. When you walk too slowly down the street, you start walking into millions of levels of pastness, levels emitted not just by the humans or the dogs and cats, but also by this garbage can, this mottled pink surface pockmarked with nail holes. You walk surrounded by as many futures as there are things. You walk, or rather you occupy a peculiar shifting ground of nowness, created by the relative motion of the past sliding against the future, not touching. You begin to realize that the present does not exist. A thing is a train station where one train is always arriving and one train is always leaving. Hundreds of train stations everywhere, hundreds of relative motions. The idea of a universal, regular, atomic sequence of instants that contains everything is absolutely ludicrous, the philosophers have known this for thousands of years, and to hide the absurdity, to get from A to B, Houston to Sydney, crossing the International Date Line without too much laughter, you have embedded piezoelectric devices in as many pieces of hardware as possible, devices in which quartz talks to electrons, making train stations where the trains seem to run on time. When you walk too slowly down the street, you begin to realize that Zeno had a point. You can seemingly divide each moment, each step, infinitesimally. So perhaps there are no moments, no steps. Or perhaps time is not a box that everything goes in. Perhaps time is, as Einstein argued after all, a way that things send out ripples. Where one house touches another house, there arise hundreds of things, hundreds of meeting places (Old English thing , meeting place). Hundreds of times. I have a thing for you. Come over here, let's do a thing. Stay in the sunlight and shadow between worlds, in the sunlit canyon between this building and that building. See how paint touches this pipe, caressing then leaving, no one will notice if a surface is left exposed, not quite filled in. See how shadows are reflected in pale cream glass—see the luminous abyss of causality spreading out before your very eyes, right in front of security. All kinds of beautiful crimes are committed right here, and as American cars keep telling you, and you never notice, OBJECTS IN MIRROR ARE CLOSER THAN THEY APPEAR. They are here, or rather, here is them, and now is them. Kissing in the shadow. Tim Morton Rice University. (shrink)

This essay compares the views of Auguste Comte and John Stuart Mill on political economy.

In this fifth volume of _Philosophy in Process _Paul Weiss presses further his search for “breakthroughs in insight,” as his reflections take him deeper into a consideration of the full nature of actualities, the problem of death, an analysis of logic, and a consideration of a theory of the future. Like its predecessors in the series, the present volume consists of journal entries which, in this instance, cover the months from September 1965_ _through August 1968,_ _a period which saw (...) published Mr. Weiss’s _The Making of Men_,_ _as well as volumes 3_ _and 4_ _of _Philosophy in Process_,_ _and the writing and preparation for publication of _Sport: A Philosophic Inquiry. _These and other books of Mr. Weiss are discussed by him in his journals. Volume 5_ _is especially rich in providing review of and reflection on his own work. (shrink)

Auguste Comte's version of positivism shares logical positivism's aversion to metaphysics.

Unrealistic optimism is a bias that leads people to believe, with respect to a specific event or hazard, that they are more likely to experience positive outcomes and/or less likely to experience negative outcomes than similar others. The phenomenon has been seen in a range of health-related contexts—including when prospective participants are presented with the risks and benefits of participating in a clinical trial. In order to test for the prevalence of unrealistic optimism among participants of early-phase oncology trials, we (...) conducted a survey with patients over 18 years of age who were enrolled in a phase I, phase I/II, or phase II clinical cancer trial in the New York City area between August 2008 and October 2009. Participants in our study were asked to compare their own chances of experiencing a range of risks and benefits related to the trial they were enrolled in with the chances of the other trial participants. We found a significant optimistic bias in their responses. Respondents tended to overestimate the benefits of the trial they were enrolled in and underestimate its risks. In addition, we found no significant relationship between respondents’ understanding of the trial’s purpose and how susceptible they were to unrealistic optimism. Our findings suggest that improving the consent process for oncology studies requires more than addressing deficits in understanding. (shrink)