In response to the proposal by Walter Jaeschke contained in the preceding paper, the Nineteenth Century Theology Group of the American Academy of Religion discussed plans, at the annual meeting of the Academy on 15–17 November 1979, to complete a new English study edition of Hegel’s Lectures on the Philosophy of Religion, and has agreed to sponsor its publication by Scholars Press in the AAR Texts & Translations Series. An Editorial Committee has been formed with the following membership: Robert (...) F. Brown, Richard Crouter, James O. Duke, Francis S. Fiorenza, Joseph Fitzer, Peter C. Hodgson, Walter Jaeschke, Darrell Jodock, O. Kem Luther, Dale M. Schlitt, John C. Shelley, James Yerkes. Many of these persons will be involved in the editing and translating process. (shrink)

Brown and Hodgson present a new English edition of Hegel's 1822-3 lectures on the philosophy of world history. Here he sets out his vision of the development of reason, spirit, and culture in human history, as it advances inexorably towards the establishment of a political state of free, fully self-conscious individuals and just institutions.

This new edition of Hegel's Lectures on the History of Philosophy sets forth clearly, for the first time for the English reader, what Hegel actually said. These lectures challenged the antiquarianism of Hegel's contemporaries by boldly contending that the history of philosophy is itself philosophy, not just history. It portrays the journey of reason or spirit through time, as reason or spirit comes in stages to its full development and self-conscious existence, through the successive products of human intellect and (...) activity. These lectures proved to be extremely influential on the intellectual history of the past two centuries. They are crucial to understanding Hegel's own systematic philosophy in its constructive aspect, as well as his views on the centrality of reason in human history and culture. Volume I holds additional importance because, as well as setting out Hegel's discussion of the history of Chinese and Indian philosophy, it presents the interesting and significant changes that Hegel made to the stage-setting introduction to these lectures across the years from 1819 to 1831. This edition adapts the considerable editorial resources of the German edition that it translates, to the needs of the general reader as well as the serious scholar, so as to constitute an unparalleled resource on this topic in the English language. (shrink)

Mood profiling has a long history in the field of sport and exercise. Several novel mood profile clusters were identified and described in the literature recently (Parsons-Smith, Terry, & Machin, 2017). In the present study, we investigated whether the same clusters were evident in an Italian language, sport and exercise context. The Italian Mood Scale (ITAMS; Quartiroli, Terry, & Fogarty, 2017) was administered to 950 Italian-speaking sport participants (659 females, 284 males, 7 unspecified; age range = 16–63 yr., M = (...) 25.03, SD = 7.62) and seeded k-means clustering methodology applied to the responses. Six distinct mood profiles were identified, termed the iceberg, inverse iceberg, inverse Everest, shark fin, surface, and submerged profiles, which closely resembled those reported among English-speaking participants (Parsons-Smith et al., 2017). Significant differences were found in the distribution of specific mood profiles across gender and age groups. Findings supported the cross-cultural generalizability of the six mood profiles and offer new research avenues into their antecedents, correlates and behavioral consequences in Italian-language contexts. (shrink)

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts (...) and manuscripts. Lectures from specific years are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. 'The Consummate Religion' is Hegel's name for Christianity, which he also designates 'the Revelatory Religion'. Here he offers a speculative interpretation of major Christian doctrines: the Trinity, creation, humanity, estrangement and evil, Christ, the Spirit, the spiritual community, church and world. These interpretations have had a powerful and controversial impact on modern theology. (shrink)

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts (...) and manuscripts. The original lecture series are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. 'Determinate Religion' comprises Hegel's treatment of world religions, starting with indigeneous or nature religions, moving on to religions of the Far East, the Near East, and the West. What Hegel succeeded in offering is not so much a history as a geography of religions, as demonstrated by the different schematic structures adopted in successive years. (shrink)

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts (...) and manuscripts. The original lecture series are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. 'Determinate Religion' comprises Hegel's treatment of world religions, starting with indigeneous or nature religions, moving on to religions of the Far East, the Near East, and the West. What Hegel succeeded in offering is not so much a history as a geography of religions, as demonstrated by the different schematic structures adopted in successive years. (shrink)

This volume addresses the intriguing issue of indirect reports from an interdisciplinary perspective. The contributors include philosophers, theoretical linguists, socio-pragmaticians, and cognitive scientists. The book is divided into four sections following the provenance of the authors. Combining the voices from leading and emerging authors in the field, it offers a detailed picture of indirect reports in the world’s languages and their significance for theoretical linguistics. Building on the previous book on indirect reports in this series, this volume adds an empirical (...) and cross-linguistic approach that covers an impressive range of languages, such as Cantonese, Japanese, Hebrew, Persian, Dutch, Spanish, Catalan, Armenian, Italian, English, Hungarian, German, Rumanian, and Basque. (shrink)

Background Scientific and technological advancements in mapping and understanding the interrelated pathways through which biological and environmental exposures affect disease development create new possibilities for detecting disease risk factors. Early detection of such risk factors may help prevent disease onset or moderate the disease course, thereby decreasing associated disease burden, morbidity, and mortality. However, the ethical implications of screening for disease risk factors are unclear and the current literature provides a fragmented and case-by-case picture. Methods To identify key ethical considerations (...) arising from the early detection of disease risk factors, we performed a systematic scoping review. The Scopus, Embase, and Philosopher’s Index databases were searched for peer-reviewed, academic records, which were included if they were written in English or Dutch and concerned the ethics of (1) early detection of (2) disease risk factors for (3) disease caused by environmental factors or gene-environment interactions. All records were reviewed independently by at least two researchers. Results After screening 2034 titles and abstracts, and 112 full papers, 55 articles were included in the thematic synthesis of the results. We identified eight common ethical themes: (1) Reliability and uncertainty in early detection, (2) autonomy, (3) privacy, (4) beneficence and non-maleficence, (5) downstream burdens on others, (6) responsibility, (7) justice, and (8) medicalization and conceptual disruption. We identified several gaps in the literature, including a relative scarcity of research on ethical considerations associated with environmental preventive health interventions, a dearth of practical suggestions on how to address expressed concerns about overestimating health capacities, and a lack of insights into preventing undue attribution of health responsibility to individuals. Conclusions The ethical concerns arising with the early detection of risk factors are often interrelated and complex. Comprehensive ethical analyses are needed that are better embedded in normative frameworks and also assess and weigh the expected benefits of early risk factor detection. Such research is necessary for developing and implementing responsible and fair preventive health policies. (shrink)

This paper argues that the English philosopher John Locke, who has normally been thought to have had only an amateurish interest in botany, was far more involved in the botanical science of his day than has previously been known. Through the presentation of new evidence deriving from Locke’s own herbarium, his manuscript notes, journal and correspondence, it is established that Locke made a modest contribution to early modern botany. It is shown that Locke had close and ongoing relations with (...) the Bobarts, keepers of the Oxford Botanic Garden, and that Locke distributed seeds and plant parts to other botanists, seeds of which the progeny almost certainly ended up in the most important herbaria of the period. Furthermore, it is claimed that the depth of Locke’s interest in and practice of botany has a direct bearing on our understanding of his views on the correct method of natural philosophy and on the interpretation of his well known discussion of the nature of species in Book III of his Essay concerning human understanding. (shrink)

This anthology is the most ambitious, comprehensive, and authoritative English-language sourcebook of Korean civilization ever assembled. Encompassing social intellectual, religious, and literary traditions from ancient times through World War II, this collection reveals the grand corpus of thought, beliefs, and customs unique to the Korean people. Volume I features three major periods of Korean history: the Three Kingdoms and Unified Silla (57 B.C.-935), Koryo (918-1392), and Early Choson (1392-1600). Each section begins with a broad historical introduction to provide context (...) and perspective, and contains representative writings from the era, with commentary, background, and analysis. (shrink)

The Hegel Lectures SeriesSeries Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and (...) manuscripts. The original lecture series are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Lectures on the Philosophy of ReligionOne-Volume Edition, The Lectures of 1827Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. In Peter C. Hodgson's masterly three-volume edition, being reissued in the Hegel Lectures Series, from which this volume is extracted, the structural integrity of the lectures - delivered in 1821, 1824, 1827, and 1831 - is established for the first time in an English critical edition based on a complete re-editing of the German sources by Walter Jaeschke. This one-volume edition presents the full text and footnotes of the 1827 lectures, making the work available in a convenient form for study.Of the lectures that can be fully reconstructed, those of 1827 are the clearest, most mature, and most accessible to nonspecialists. In them, readers will find Hegel engaged in lively debates and important refinements of his treatment of the concept of religion, the Oriental religions and Judaism, Christology, the Trinity, the God-world relationship, and many other topics.This edition contains an editorial introduction, critical annotations on the text and tables, bibliography, and glossary from the complete edition. The English translation has been prepared by a team of eminent Hegel scholars: Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. (shrink)

Three proposals are made regarding values acquisition in schools. It is believed that: (a) optimal conditions for the integration of values into school-students' lives will include students' voluntary commitments; (b) values learning must lead to personally transformed relationships between students and topics considered worthwhile; (c) since values learning is, arguably, the core of formal education, there has to be some consistency between what is learned and the wider socio-political scene. It is argued that these conditions are hard to fulfil via (...) the prescribed, performance-oriented curricula currently on offer in English school classrooms. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Boyle on Occasionalism: An Unexamined SourcePeter Anstey*1. IntroductionThe question of Robert Boyle’s attitude to occasionalism 1 is central to our understanding of his corpuscular hypothesis, yet there has been little or no consensus in the secondary literature regarding Boyle’s attitude. 2 The doctrine of occasionalism is that matter is causally inefficacious and that God is the only causal agent in nature. It is a doctrine that was particularly attractive (...) to those Cartesian philosophers in the latter part of the seventeenth century who sought to find an active role for God in nature, for it both avoided the remoteness of the deist’s god and provided a ready explanation of the miraculous. Since Boyle was a mechanical philosopher, a Christian, and strongly influenced by Descartes, it seems likely that he too would have found occasionalism attractive; but there is no sustained discussion of occasionalism in his published works. It is therefore of singular importance that three folios in volume 10 of the Boyle Papers comprise a paper containing an explicit philosophical treatment of this doctrine. 3 It appears that Boyle considered these folios to be of sufficient importance to have them translated into Latin, perhaps to be circulated [End Page 57] among some of his non-English speaking acquaintances. Furthermore, this discussion of occasionalism is not simply of philosophical interest for its bearing on our interpretation of Boyle’s corpuscular philosophy, but it also has a degree of intrinsic philosophical interest in its own right. Moreover, the folios are of historical interest as a further important piece of evidence for the reception and dissemination of occasionalist ideas in Britain in the latter half of the seventeenth century. It is fitting therefore that they should be published.What follows is the reproduction of folios 38–40 from volume 10 of the Boyle Papers. This is prefaced by a short editorial introduction and is followed by a philosophical commentary, a short history of Boyle’s reception of oc-casionalist ideas and a review of recent interpretations of Boyle’s natural philosophy on the issue of occasionalism. Finally, the paper concludes with a discussion of Boyle’s philosophical method and method of work. This section attempts to resolve the apparent tension between the guarded defense of occasionalism offered in the folios published here and the incompatible doctrines espoused in Boyle’s published works.2. Editorial Introduction to Boyle Papers volume 10, folios 38–40In folios 38–40 of volume 10 of the Boyle Papers there is a sustained discussion of the thesis that “God himself is the only proper and immediate cause” among things corporeal. In Michael Hunter’s guide to the microfilm edition the folios are identified as a “[f]ragment of discourse discussing Cartesian views” and the reader is there referred to folios 42–46. 4 However, Edward B. Davis has correctly identified these latter folios as draft material for Boyle’s Final Causes. 5 Hunter has confirmed that the hand that wrote these reflections on occasionalism is that of A, an amanuensis who was in Boyle’s employment from c. 1680 and that some of the corrections are in the same hand. This is strong evidence that the passage was composed in the late 1670s or the 1680s. 6 The passage is written on a bifoliate followed by a single leaf linked to the former by a catchword. The hand is legible, and the pages contain only a small number of corrections. The passage itself consists of ninety-one lines. It is endorsed “A Fragment” in pencil, bears no title, and most likely was never completed. At one point Boyle tells us of the grounds of occasionalism that “there will be occasion to enlarge on them when I come to vindicate them,” something which he does not complete in the lines that follow. Rather the discussion comes to an abrupt halt after five and a half lines into the third folio. [End Page 58]Hunter has also identified a Latin translation of these folios in Boyle Papers, volume XXIX, folios 77–82v. The translation is in hand L, who has not been identified but who worked for Boyle in the 1680s. 7 It is... (shrink)

When Christians worship God, their cultic activities display, in widely varying combinations, attitudes of fear, respect, love, trust, awe, deference and obedience. They worship the Lord with all their heart, soul and strength, confessing their own insignificance in comparison to God, yet expressing confidence in the divine mercy which they believe will assist them through the trials of this life, toward a joyful existence beyond the grave. In the liturgical churches, the dominating mood varies according to the tables of feasts (...) and fasts: Christmas and Easter are times for joyful song, brightly coloured vestments and festive activities. Ash Wednesday and Good Friday are days of penitence, sorrow and sombre hymnody. Throughout the year, the houses of worship are places of bowed heads and lowered voices, of respect and sobriety, and sometimes of veneration for icons and the objects used in worship. The inventory of revered objects varies considerably, as do the activities thought to be appropriate in this connection, ranging from the Low Protestant's respectful handling of the Bible to the High Churchman's prostration before the Monstrance, in the Benediction of the Holy Sacrament. But it is clear that divine worship normally involves reverence and awe and that it usually involves some form of self-abasement. (shrink)

Books Reviewed in this Article: Transforming Bible Study. By Walter Wink. Pp.175, London, SCM Press, 1981, £3.50. Isaiah 1–39. By R.E. Clements. Pp.xvi. 301, London, Marshall, Morgan and Scott, 1980, £3.95. Isaiah 40–66. By R.N. Whybray. Pp.301, London, Marshall, Morgan and Scott, 1975, Reprinted 1981, £3.95. Die Gestalt Jesu in den synoptischen Evangelien. By Heinrich Kahlefeld. Pp.264, Frankfurt, Verlag Josef Knecht, 1981, no price given. Following Jesus: Discipleship in the Gospel of Mark. By Ernest Best. Pp.283, Sheffield, JSOT Press, 1981, (...) £15.00, £5.95. The Origin of Paul's Gospel. By Seyoon Kim. Pp.xii, 391, Tübingen, J.C.B. Mohr, 1981, 78 DM. An die Römer. By Ernst Käsemann. Pp.xvi, 411, Tübingen, J.C.B. Mohr, 1980, 48 DM. Les Récits de Resurrection des Morts dans le Nouveau Testament. By Gerard Rochais. Pp.xv, 252, Cambridge, Cambridge University Press, 1981, £15.00. Prêtres Anciens, Prétre Nouveau selon le Nouveau Testament. By Albert Vanhoye. Pp.366, Paris Editions du Seuil, 1980, no price given. Woman in the World of Jesus. By Evelyn and Frank Stagg. Pp.292, Edinburgh, The St Andrew Press, 1981, no price given. Jesus, Man and the Church. By Karl Rahner. Pp.260, London, Darton Longman & Todd, 1981, £14.50. Jesus Lord and Savior: A Theopathic Christology and Soteriology. By William M. Thompson. Pp.ix, 287, Leominster, Fowler Wright, 1981, £7.45. God and World in Schleiermacher's ‘Dialektik’ and ‘Glaubenslehre’. Criticism and the Methodology of Dogmatics. By John E. Thiel. Pp.xiv, 239, Bern, Frankfurt and Las Vegas, Peter Lang, 1981, SF 49.50. Ministry: A Case for Change. By Edward Schillebeeckx. Pp.ix, 165, London, SCM Press, 1981, £4.95. The Sacraments: Readings in Contemporary Sacramental Theology. Edited by Michael J. Taylor. Pp.274, New York, Alba House, 1981, $7.95. Believing in the Church: The Corporate Nature of Faith. A Report by the Doctrine Commission of the Church of England. Pp.ix, 310, London, SPCK, 1981, £8.50. Confessing the Faith in the Church of England Today. By R.T. Beckwith. Pp.36, Oxford, La timer House, 1981, £1.00. A Kind of Noah's Ark? The Anglican Commitment to Comprehensiveness. By J.I. Packer. Pp.39, Oxford, Latimer House, 1981, £1.00. Reasonable Belief: A Survey of the Christian Faith. By Anthony Hanson and Richard Hanson. Pp.xii, 283, Oxford University Press, 1981, £8.50. Doctrine in the Church of England. The 1938 Report with a new introduction by G.W.H. Lampe. Pp.lx, 242, London, SPCK, 1982, £8.50. The Divine Right of the Papacy in Recent Ecumenical Theology. By J. Michael Miller. Pp.xvi, 322, Rome, Università Gregoriana Editrice, 1980, 18,000 Lire. Der heilige Geist in der Theologie von Heribert Mühlen: Versucheiner Darstellung und Würdigung. By John B. Banawiratma. Pp.ix, 310, Frankfurt and Bern: Peter D. Lang, 1981, SFr. 60.00. Standing Before God: Studies on Prayer in Scriptures and Tradition with Essays in Honor of John M. Oesterreicher. Edited by Asher Frinkel and Lawrence Frizzell. Pp.410, New York, Ktav Publishing House, 1981, $29.50. Judaism and Healing. By J. David Bleich. Pp.xiii, 199, New York, Ktav, 1981, $15.00. The Diversity of Moral Thinking. By Neil Cooper. Pp.x, 303, Oxford, Clarendon Press: Oxford University Press, 1981, £15.00. L'Homme: Sujet ou Objet? By Jacques Croteau. Pp.260, Montreal, Bellarmin: Tournai, Desclée et Cie, 1981, $15.00. The Texture of Knowledge: An Essay on Religion and Science. By James W. Jones. Pp.97, Washington, University Press of America, 1981, no price given. Cosmos and Creator. By Stanley L. Jaki. Pp.xii, 168, Edinburgh, Scottish Academic Press, 1980, £6.75. Dante, Philomythes and Philosopher: Man in the Cosmos. By Patrick Boyde. Pp.vii, 408, Cambridge, Cambridge University Press, 1981, £30.00. Dissidence et Philosophie au Mayen Âge. By E.L. Fortin. Pp.201, Montreal, Bellarmin, 1981, $12.00. The Philosophy of John Norris of Bemerton. By Richard Acworth. Pp.x, 388, Hildesheim, Georg Olms, 1979, 74 DM. Philosophy and Ideology in Hume's Political Thought. By David Miller. Pp.xii, 218, Oxford, Clarendon Press, 1981, £15.00. Hegelianism. By John Edward Toews. Pp.x, 450, Cambridge, Cambridge University Press, 1980, £25.00. One Hundred Years of Thomism. Edited by V.B. Brezik. Pp.210, Houston, Centre for Thomistic Studies, 1981, no price given. Gramsci's Political Thought: Hegemony, Consciousness and the Revolutionary Process. By J.V. Femia. Pp.xiii, 303, Oxford, Clarendon Press, 1981, £17.50. Greek and Roman Slavery. By Thomas Wiedemann. Pp.xvi, 284, London, Croom Helm, 1981, £10.95, £5.95. Prophecy and Millenarianism. Essays in Honour of Marjorie Reeves. Edited by Ann Williams. Pp.x, 355, London, Longman, 1980, £25.00. Of Prelates and Princes: A Study of the Economic and Social Position of the Tudor Episcopate. By Felicity Heal. Pp.xv, 353, Cambridge, Cambridge University Press, 1980, £17.50. Radical Religious Movements in Early Modern Europe. By Michael Mullett. Pp.xxiv, 193, London, George Allen & Unwin, 1980, £10.50. The Jesuits. By J.C.H. Aveling. Pp.390, London, Blond and Briggs, 1981, £16.95. The Beginnings of Ideology. By Donald R. Kelley. Pp.xv, 351, Cambridge, Cambridge University Press, 1981, £24.00. Utopia and the Ideal Society: A Study of English Utopian Writing 1516–1700. By J.C. Davis. Pp.x, 427, Cambridge, Cambridge University Press, 1981, £25.00. Eastern Politics of the Vatican 1917–1979. By Hansjakob Stehle. Pp.466, Athens, Ohio University Press, 1981, £16.20, £8.10. Structuralism or Criticism? By Geoffrey Strickland. Pp.viii, 209, Cambridge, Cambridge University Press, 1981, £17.50. The Call of God: The Theme of Vocation in the Poetry of Donne and Herbert. By Robert B. Shaw. Pp.xiii, 123, Cambridge, Mass., Cowley Publications, 1981, $5.00. John and Charles Wesley: Selected Prayers, Hymns, Journal Notes, Sermons, Letters and Treatises. Edited by Frank Whaling. Pp.xx, 412, London, SPCK, 1981, £8.95. The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. By Robert D. Pelton. Pp.312, Berkeley, University of California Press, 1980, £15.00. (shrink)

Increasingly, clinical research is evaluated on the quality of its statistical analysis. Traditionally, statistical analyses in clinical research have been carried out from a ‘frequentist’ perspective. The presence of an alternative paradigm – the Bayesian paradigm – has been relatively unknown in clinical research until recently. There is currently a growing interest in the use of Bayesian statistics in health care research. This is due both to a growing realization of the limitations of frequentist methods and to the ability of (...) Bayesian methods explicitly to incorporate prior expert knowledge and belief into the analyses. This is in contrast to frequentist methods, where prior experience and beliefs tend to be incorporated into the analyses in an ad hoc fashion. This paper outlines the frequentist and Bayesian paradigms. Acute myocardial infarction mortality data are then analysed from both a Bayesian and a frequentist perspective. In some analyses, the two methods are seen to produce comparable results; in others, they produce different results. It is noted that in this example, there are clinically relevant questions that are more easily addressed from a Bayesian perspective. Finally, areas in clinical research where Bayesian ideas are increasingly common are highlighted. (shrink)

The problem of internal audience is thus that no such audience exists, that the X or abstract boundary of intentionality to which we want to give the name audience cannot be described in the terms of a world in which audiences listen to utterance. For that is the world that is annihilated in our objective comprehension of the work, and the X becomes the sole reality. Yet the only terms available to us to describe the reality that is the work (...) must be taken from the only world we know, and the only escape from theoretical confusion is to see that such terms have, in their new use, a purely analogous function, that they draw on the world only as an unreal analogy of the X that is real. I'm not certain that Rabinowitz's discussion of Pale Fire is in any way central to his "four audience" theory, but I'd like to end by saying that it misses an essential point. William C. Dowling is an associate professor of English at the University of New Mexico and the author of The Boswellian Hero. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 14.4 (2004) 411-425 [Access article in PDF] Vulnerability, Vulnerable Populations, and Policy Mary C. Ruof "Special justification is required for inviting vulnerable individuals to serve as research subjects and, if they are selected, the means of protecting their rights and welfare must be strictly applied."Guideline 13: Research Involving Vulnerable Persons International Ethical Guidelines for Biomedical Research Involving Human Subjects Council for International Organizations of (...) Medical Sciences (CIOMS) and World Health Organization (WHO) Geneva, Switzerland, 2002 Within medical research and healthcare certain groups are afforded special protections and services because of their designation as vulnerable. The vulnerable require special justification to participate in human subject research in order to eliminate potential human rights abuses. The Nuremberg Code of 1947 was written in response to the extreme human subject abuses that occurred under the Nazi regime, and, although the intent of the 1947 Code was to protect human rights, rigid voluntary consent requirements deprived some individuals of the right to participate in clinical trials. Recent human research guidelines, such as the CIOMS/WHO guidelines referenced above and the guidelines referenced in Section V of this Scope Note, attempt to balance both protection from abuse in research and access to new, experimental treatments for the vulnerable.Although various protective guidelines stipulate special protections for vulnerable populations, the concept of vulnerability and consequently the criteria designating vulnerable populations remain vague. Precisely who are the vulnerable? The word "vulnerability" stems from the Latin vulnerare, "to wound." (Oxford Encyclopedic English Dictionary 1995). In clinical research, the term [End Page 411] vulnerable generally is applied to individuals who are unable to give informed consent or who are susceptible to coercion. The Common Rule (45 CFR 46, Subpart A) includes as vulnerable research subjects: children, prisoners, pregnant women, and persons who are handicapped, mentally disabled, economically disadvantaged, or educationally disadvantaged. Although the Common Rule specifies certain vulnerable categories, the guidelines were not intended to be exclusive, leaving open the interpretation of vulnerability.In medical research and health policy, vulnerability is an abstract concept that has concrete effects both for those labeled vulnerable and for those not. Clinical researchers, healthcare workers, ethical reviewers, and policymakers must be able to identify vulnerable subjects to establish how healthcare resources will be allocated and who will qualify for special protections and socialized benefits. Attempts to quantify vulnerability in clear, measurable ways have met little if any consensus. As Alexander Morawa (II, 2003, p. 150) states, "There is no single approach to definition of vulnerability. In fact, there is no purposeful categorisation at all."Difficulties in defining vulnerability have prompted discourse surrounding its utility as a qualifying factor in the allocation of health resources and its appropriateness as a guiding principle in bioethics. Some of the authors cited in this Scope Note argue against the labeling and categorization of vulnerable individuals and populations. "Labeling individuals as 'vulnerable' risks viewing vulnerable individuals as 'others' worthy of pity, a view rarely appreciated" (III, Danis and Patrick 2002, p. 320). The categories of vulnerable groups listed under the Common Rule have been the source of controversy, "for example, many find the suggestion that pregnant women are vulnerable to be quite sexist" (IV, DeBruin 2001, p. 7). Instead of creating categories of vulnerable populations, would it not be better to derive an account of just treatment from a just social policy at large that encompasses human vulnerabilities (II, Brock 2002, p. 283).For some of the authors listed here, the concept of vulnerability is essential to bioethics. Robert Goodin (I, 1985, p. 107) writes that the vulnerability of other human beings is the source of our special responsibilities to them. In contrast to the four American principles of biomedical ethics—autonomy, nonmaleficence, beneficence, and justice—the four principles of European bioethics and biolaw include vulnerability along with autonomy, dignity, and integrity. According to, Jacob Dahl Rendtorff and Peter Kemp (I, 2000, p. 274) "the principle of vulnerability is ontologically prior to the other [European] principles, it expresses better than all of the other ethical principles... the finitude of the human condition."Some of the... (shrink)

Psychologists' emerging interest in spirituality and religion as well as the relevance of each phenomenon to issues of psychological importance requires an understanding of the fundamental characteristics of each construct. On the basis of both historical considerations and a limited but growing empirical literature, we caution against viewing spirituality and religiousness as incompatible and suggest that the common tendency to polarize the terms simply as individual vs. institutional or ′good′ vs. ′bad′ is not fruitful for future research. Also cautioning against (...) the use of restrictive, narrow definitions or overly broad definitions that can rob either construct of its distinctive characteristics, we propose a set of criteria that recognizes the constructs' conceptual similarities and dissimilarities. Rather than trying to force new and likely unsuccessful definitions, we offer these criteria as benchmarks for judging the value of existing definitions. (shrink)

Abstrak: Untuk mengembangkan suatu teologi ekologi, yang dikenal sebagai ekoteologi, mesti didasarkan pada fakta mengenai keterhubungan semua ciptaan sebagai suatu ekosistem. Metodologinya adalah induktif dan interdisipliner. Kosmologi dan antropologi amat membantu memberikan data ilmiah. Data-data tersebut merupakan titik awal untuk melakukan teologi ekologi, selain sumber-sumber yang diperoleh dari Wahyu, seperti Kitab Suci, Tradisi dan Magisterium. Artikel ini merupakan suatu upaya mengembangkan teologi ekologi berdasarkan tradisi teologi Kristiani yang menggaris bawahi sejumlah titik pandang teologis, seperti penciptaan sebagai suatu proses melalui itu (...) Allah menciptakan dunia; peran khas manusia sebagai partner Allah Pencipta, selaku gambar dan rupa Allah, merawat dan memelihara ciptaan atas nama Allah; antroposentrisme tidak memiliki akar dalam teologi ekologi Kristiani. Mistisisme kosmik St. Fransiskus sebagaimana diajukan Paus Fransiskus dalam ensiklik Laudato Si’ akan menjadi bagian kedua dari artikel ini, agar dapat memahami spiritualitas ekologis yang meresap dalam seluruh ensiklik. Bagi orang-orang Kristen memelihara ciptaan merupakan suatu kewajiban yang berakar dalam iman Kristiani. Kata-kata Kunci: Teologi ekologi, ekosistem, penciptaan sebagai proses, Teosentrisme, antroposentrisme, gambar dan rupa Allah, mistisisme, penyair ontologis. Abstract: A theology on ecology, known as eco-theology, should be based on the reality of the interconnection of all creations as an ecosystem. The methodology should be both inductive and inter-disciplinary. Cosmology, biology and anthropology are helpful in contributing scientific data. The given data could be the starting points in doing a theology of ecology, besides the resources from Revelation, such as Scriptures, Tradition and Magisterium. This article is an effort to elaborate a theology of ecology based on Christian Tradition of Theology which underlines several theological points of view such as: creation as a process through which God creates the world; a special role as co-partner of the Creator for human being as “imago Dei” has to conserve and to take care of creation as God’s representative; anthropocentrism has no root on Christian theology of ecology. The Cosmic mysticism of St. Francis, promoted by Pope Francis in his encyclical letter Laudato Si’, occupies the second part of this article in order to understand ecological spirituality which emerges throughout the encyclical letter. For Christians, taking care of creation is also an imperative rooted in their Christian faith. Keywords: Theology of ecology, ecosystem, creation as a process, Theocentrism, anthropocentrism, imago Dei, cosmic mysticism, ontological poet. (shrink)