This book is a translation of Petrus Hispanus' 13th century text.

The ArgumentIt is well known that theTractatusof Peter of Spain (later Pope John XXI) was one of the most popular logic textbooks in the Middle Ages and early Renaissance. Less known is theTractatus'sconsiderable reputation and diffusion among the Jews, as evidenced by five translations, two commentaries, and what appears to be anabbreviatio— if not of theTractatusitself, then of a similar work. The present article attempts to understand the phenomenon of theTractatus'spopularity and offers an analysis of the three translations (...) whose authors are known — those by Shemaryah ha-Ikriti (Greece, early to mid-fourteenth century), Abraham Abigdor (late fourteenth century), and Judah b. Samuel Shalom (either Italy or Spain, mid-fifteenth century) — and their subsequent fate. The more popular versions of Abraham Abidgor and Judah Shalom provided Jewish students, many of whom would likely become physicians, with a grounding in logic comparable to that of their Christian counterparts. (shrink)

The following note proposes a simple solution for an insufficiently considered difficulty in the much-debated dialogue between Mary and Joseph, the seventh of the extant lyrical divisions of the Old English Advent . In what follows I am assuming that the usual assignment of speeches, first set forth by Thorpe in the editio princeps of the Exeter Book, and accepted in all major editions up to and including that of Campbell, is to be preferred to the various alternatives that have (...) been proposed, notably the radically different assignment by Cosijn that has been tentatively adopted and defended by Robert B. Burlin. (shrink)

A little more than a hundred years ago Eduard Sievers drew attention to the abnormal anacrusis in Beowulf 9b, þara ymbsittendra, and 402b, þa secg wisode. He had discovered that anacrusis, or Auftakt as he called it, though admitted with some frequency before verses of types A and D in the first half-line, was very rare in the second half-line, where the obligatory single alliteration on the first of two lifts seemed to call for a more limited range of syllabic (...) patterns. He found only seven or eight certain instances of anacrusis, invariably monosyllabic, before verses of type A , and only the two instances here in question before verses of type D. Were these two instances above suspicion, like those he had accepted as authentic before type A? He did not immediately pass judgment on the seemingly more irregular disyllabic þara of line 9b, but he noted at once that the þā of 402b could perhaps be omitted, since secg wisode would serve by itself as a parenthetic clause parallel to the preceding snyredon ætsomne. No doubt he was aware that secg wisade had occurred as an independent clause in a paratactic series at line 208b. Yet he proposed the omission of þa somewhat tentatively, with a vielleicht. A few years later he took more decisive action against the þara of line 9. Having occasion to quote the passage containing it in another connection, he enclosed þara in brackets as a sign that the word was to be canceled. (shrink)

This is a qualitative examination of ethics consultation requests, outcomes, and ethics committee recommendations at a tertiary/quaternary pediatric hospital in the U.S. The purpose of this review of consults over an 18-year period is to identify specific trends in the types of ethical dilemmas presented in our pediatric setting, the impact of consultation and committee development on the number and type of consults provided, and any clinical features and/or challenges that emerged and contributed to the nature of ethical situations and (...) dilemmas. Furthermore, in reviewing clinical ethics consultation trends for nearly two decades, we can identify topic areas for further ethics education and training for ethics consultants, ethics committee members, and pediatric healthcare teams and professionals based on our experiences. Our study with nearly two decades of data prior to the COVID-19 pandemic can serve as groundwork for future comparisons of consultation requests and ethics support for pediatric hospitals prior to, during, and following a pandemic. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Wiley Blackwell Companion to Religion and Ecology ed. by John HartDannis M. MattesonThe Wiley Blackwell Companion to Religion and Ecology Edited by John Hart OXFORD: JOHN WILEY & SONS LTD, 2017. 560 pp. $195.00If ecology is the study of "relationships in a place," as John Hart reminds readers in the preface of the Wiley Blackwell Companion to Religion and Ecology, it is fitting (...) that this volume centers its thrust relationally (xxiv). Throughout its pages, a diverse community of authors explores the relationships among religious and spiritual traditions, human life, and care for the Earth. Defining religion as a language with which to grapple with meanings assigned to cultural values (xxi), this volume turns to the meanings that humans have historically placed on their relationship to the Earth within spiritual and religious frameworks. It further ponders how our religions and spiritual traditions reflect a relationship to the Earth that is conscious of the status of our planet's health today. Offering insights from Buddhism, Hinduism, Islam, Judaism, Eastern and Western Christianity, and indigenous perspectives, the authors reflect on new and old insights from within their tradition that speak to specific ecological issues. The volume is split into four parts, flowing thematically from conceptual and descriptive, to concrete visions for practical steps toward healing the Earth. [End Page 199]Part 1 describes the various ways religious and spiritual traditions enhance ecological consciousness. Seyyed Hossein Nasr shows how the Qur'an depicts the created order as a reflection of God's face, suggesting that we are literally defacing the face of God in our industrial recklessness. David Mevorach Seidenberg presents a Jewish eco-theology, which decenters the human as the pinnacle of creation. In part 2, the authors further draw out the socioecological implications of religious teachings. Melanie Harris argues that religious communities must open their eyes to the link between structural violence against black women to structural violence against the Earth. She maintains that this analysis is key to finding solutions for ecological reparations. When Harris argues that social justice is Earth justice, she is claiming that the dismantling of both white supremacy and colonial ecology go hand in hand.Part 3, titled "Ecological Commitment," highlights the specific contexts in which the relationship between religion and ecology are embedded. Myrna Perez Sheldon and Naomi Oreskes trace the entanglement of evangelical identity with the politics of scientific doubt. In response, they suggest a new framework for evangelical participation in environmental restoration that moves beyond a political identity that is chained to right-wing doubt about climate change. In asking how "Korean Christianity can become more Nature-conscious, Nature-related, and Nature-integrated," Yong Bum Park points to Chondogyo, a Korean indigenous religion (333). This tradition is shown to take seriously the ecological crisis as a "crisis of consciousness and conduct," encouraging religious people to foster a socioecological vision of restoration (333).Part 4, which provides examples of concrete visions and projects on the ground, ends with John Hart's reimagining of the Earth as a "common commons." The notion that the Earth is a sacred "common commons" of "interdependent, integral, evolving relational community" requires conversion in light of how religious people relate to the Earth today (437). According to this commons ethic, land should be "commonized and communalized" rather than rendered private property (476).I highly recommend this volume for teaching undergraduate and graduate courses that are exploring the intersection of religion and ecology, especially courses focusing on religious ethics. Though the breadth of this work might strike the reader as boundless, herein lies its strength, especially for teachers of Christian ethics. This resource broadens the conversation recently highlighted by Pope Francis in Laudato Si' beyond the Christian perspective on ecology. The Companion models interreligious dialogue, opening to the diverse ways many different religious and spiritual traditions demand action for environmental restoration. [End Page 200]Dannis M. MattesonLoyola University ChicagoCopyright © 2018 Society of Christian Ethics... (shrink)

In Empowering the Lonely Crowd, John Raymaker simplifies and extends arguments made in his previous book, A Buddhist-Christian Logic of the Heart, in particular the notion of a spiritual genome. Raymaker explores and compares John Paul II and Lonergan's thought in relation to Buddhism, concluding that while all life has a coded genome, all humans have a free, uncoded spiritual genome that is a viable alternative to postmodern scepticism.

This chapter contains sections titled: The author of the Summulae The Summulae and the realism of Peter of Spain.

Overview * Part I: Introduction * Philip Appleman, Darwin: On Changing the Mind * Part II: Darwin’s Life * Ernst Mayr, Who Is Darwin? * Part III: Scientific Thought: Just before Darwin * Sir Gavin de Beer, Biology before the Beagle * Thomas Robert Malthus, An Essay on the Principle of Population * William Paley, Natural Theology * Jean Baptiste Pierre Antoine de Monet Lamarck, Zoological Philisophy * Charles Lyell, Principles of Geology * John Herschell, The Study of Natural (...) Philosophy * William Whewell, Astronomy and General Physics Considered with Reference to Natural Theology * Alfred Russel Wallace, On the Tendency of Varieties to Depart Indefinitely from the Original Type * Part IV: Selections from Darwin’s Work * The Voyage of the Beagle * o Chapter I. St. Jago-Cape de Verd Island o Chapter XVII. Galapagos Archipelago * On the Tendency of Species to Form Varieties; and On the Perpetuation of Varieties and Species by Natural Means of Selection * o I. Extract from an unpublished Work on Species, by C. Darwin, Esq.... o II.of Letter from C. Darwin, Esq., to Prof. Asa Gray, Boston, U.S., dated Down, September 5th, 1857 * An Historical Sketch of the Progress of Opinion on the Origin of Species, previously to the : Publication of This Work The Origin of Species * o Introduction o Chapter I. Variation under Domestication o Chapter II. Variation under Nature o Chapter III. Struggle for Existence o Chapter IV. Natural Selection o Chapter VI. Difficulties on Theory o Chapter IX. On the Imperfections of the Geological Record o Chapter XIII. Mutual Affinities of Organic Beings: Morphology: Embryology: Rudimentary Organs o Chapter XIV. Recapitulation and Conclusion * The Descent of Man * o Introduction o Chapter I. The Evidence of the Descent of Man from Some Lower Form o Chapter II. On the Manner of Development of Man from Some Lower Form o Chapter III. Comparison of the Mental Powers of Man and the Lower Animals o Chapter VI. On the Affinities and Genealogy of Man o Chapter VIII. Principles of Sexual Selection o Chapter XIX. Secondary Sexual Characters of Man o Chapter XX. Secondary Sexual Characters of Man-continued o Chapter XXI. General Summary and Conclusion * Part V: Darwin’s Influence on Science * THE VICTORIAN OPPOSITION TO DARWIN * o David L. Hull, Darwin and His Critics o Adam Sedgwick, Objections to Mr. Darwin’s Theory of the Origin of Species o Sir Richard Owen, Darwin on the Origin of Species o Fleeming Jenkin, Review of the Origin of Species * VICTORIAN SUPPORTERS OF DARWIN * o Joseph Dalton Hooker, Flora Tasmaniae o Thomas Henry Huxley, On the Relations of Man to the Lowe Animals o Charles Lyell, Principles of Geology o Alfred Russel Wallace, The Debt of Science to Darwin * DARWIN AND THE SHAPING OF MODERN SCIENCE * o Scientific Method in Evolution o National Academy of Sciences, Evolution and the Nature of Science o Richard Dawkins, Explaining the Very Improbable o Lewis Thomas, On the Uncertainty of Science o Noretta Koetge, Postmodernisms and the Problem of Scientific Literary o Richard Dawkins, Science and Sensibility o The Neo-Darwinian Synthesis o Peter Bowler, The Evolutionary Synthesis o The Human Genealogy o Adam Kuper, The Chosen Primate o Ian Tattersall, Out of Africa Again... and Again? o Stephen Jay Gould, The Human Difference o Punctuated Equilibrium o Stephen Jay Gould, [On Punctuated Equilibrium] o Niles Eldredge, The Great Stasis Debate o Rethinking Taxonomy o Kevin Padian, Darwin’s Views of Classification o David L. Hull, Cladistic Analysis o Kevin Padian and Luis M. Chiappe, Cladistics in Action: The Origin of Birds and Their Flight o Evolution as Observable Fact o James L. Gould and William T. Keeton with Carol Grant Gould, How Natural Selection Operates o Peter r. Grant, Natural Selection and Darwin’s Finches o John A. Endler, Natural Selection in the Wild * Part VI: Darwinian Patterns in Social Thought * COMPETITION AND COOPERATION * o Richard Hofstadter, The Vogue of Spencer o Andrew Carnegie, The Gospel of Wealth o Peter Kropotkin, Mutual Aid o Martin A. Nowak, Robert M. May, and Karl Sigmund, The Arithmetics of Mutual Help * NATURE AND NURTURE * o Edward O. Wilson, Sociobiology: The New Synthesis o Stephen Jay Gould, Biological Potentiality vs. Biological Determination o Barbara Ehrenreich and Janet McIntosh, The New Creationism: Biology under Attack * EVOLUTION AND GENDER * o Elizabeth Cady Stanton, The Woman’s Bible o Nancy Makepeace Tanner, On Becoming Human o Evelleen Richards, Darwin and the Descent of Woman o James Eli Adams, Woman Red in Tooth and Claw * EVOLUTION AND OTHER DISCIPLINES * o Edward O. Wilson, [On Consilience] o Randolph H. Nesse and George C. Williams, Evolution and the Origin of Disease o Steven Pinker, How the Mind Works o Steve Jones, The Set within the Skull * Part VII: Darwinian Influences in Philosophy and Ethics * John Dewey, The Influence of Darwin on Philosophy * Daniel C. Dennett, Darwin’s Dangerous Idea: Natural Selection as an Algorithmic Process * Michael Ruse Darwinian Epistemology * Thomas Henry Huxley, Evolution and Ethics * Julian Huxley, Evolutionary Ethics * Michael Ruse and Edward O. Wilson, The Evolution of Ethics * Frans de Waal, Good Natured: The Origin of Right and Wrong in Humans and Other Animals * Matt Ridley, The Origins of Virtue * Part VIII: Evolutionary Theory and Religious Theory * MAINSTREAM RELIGIOUS SUPPORT FOR EVOLUTION * o Pope John Paul II, Message to the Pontifical Academy of Sciences o Central Conference of American Rabbis, On Creationism in School Textbooks o United Presbyterian Church in the U.S.A., Evolution and Creationsim o The Lutheran World Federation, [Statement on Evolution] o The General Convention of the Episcopal Church, Resolution on Evolutionism and Creationism o Unitariuan Universalist Association, Resolution Opposing "Scientific Creationism" * FUNDAMENTALIST CREATIONISM * o Eugene C. Scott, Antievolution and Creationism in the United States o The Scopes Trial o Thomas McIver, Orthodox Jewish Creationists o Harun Yahya, [Islamic Creationism] o Seami Srila Prabhupada, [A Hare Krishna on Darwinian Evolution] o Institute for Creation Research, Tenets of Creationism o Henry M. Morris, Scientific Creationism o Thomas J. Wheeler, Review of Morris o Richard D. Sjolund and Betty McCollister, Evolution at the Grass Roots o Richard D. Sjolund, [Creationism versus Biotechnology] o Betty McCollister, [The Politics of Creationism] o Molleen Matsumara, What Do Christians Really Believe about Evolution? o National Center for Science Education, Seven Significant Court Decisions Regarding Evolution/Creation Issues * PERSONAL INCREDULITY AND ANTIEVOLUTIONISM * o Richard Dawkins, [The Argument from Personal Incredulity] o Phillip E. Johnson, Darwin on Trial o Eugenie C. Scott, Review of Johnson o Michael Behe, Darwin’s Black Box o Robert Dorit, Review of Behe o Michael Ruse, Darwin’s New Critics on Trial * SCIENTISTS’ OPPOSITION TO CREATIONISM * o American Association for the Advancement of Science, Forced Teaching of Creationist Beliefs in Public School Science Education o American Institute of Biological Sciences, Resolution Oposing Creationism in Science Courses o National Association of Biology Teachers, Statement on Teaching Evolution o National Academy of Sciences, Frequently Asked Questions about Evolution and the Nature of Science * FUNDAMENTALIST CREATIONISM AND THE VALUE OF SATIRE * o Michael Shermer, Genesis Revisted: A Scientific Creation Story o Philip Appleman, Darwin’s Ark * Part IX: Darwin and the Literary Mind * DARWIN’S LITERARY SENSIBILITY * o Charles Darwin, Autobiography o L. Robert Stevens, Darwin’s Humane Reading o George Levine, Darwin and Pain: Why Science Made Shakespeare Nauseating o Gillian Beer, Darwin’s Plots * DARWIN’S INFLUENCE ON LITERATURE * o Lionel Stevenson, Darwin among the Poets o George Levine, Darwin among the Novelists o Joseph Wood Krutch, The Tragic Fallacy o Herbert J. Muller, Modern Tragedy o Philip Appleman, Darwin-Sightings in Recent Literature. (shrink)

En la Historia de la filosofía aparece Pedro Hispano Portugalense como filósofo, médico científico, político, papa. Pero, se trata de uno o de varios autores? El autor de este artículo estudia algunos aspectos relacionados con la vida, la obra y la personalidad de Pedro Hispano para distinguirlo de los personajes con los que ha sido confundido. El autor distingue entre Pedro Hispano O. P., Pedro Hispano Portugalense y Pedro Hispano médico, al que algunos confunden con Pedro Juliano, que fue papa, (...) con el nombre de Juan XXI.According to the History of philosophy, Petrus Hispanus Portugalensis was philosopher, physician, scientist, politician and pope. But how many persons are there really? One, several? The author of this article studies some aspects related with the life, writings and personality of Petrus Hispanus in order to distinghish him from the people he has been confounded with. The author concludes that there are three different persons: a) Petrus Hispanus, O.P., b) Petrus Hispanus Portugalensis, c) Petrus Hispanus, physician, whom some historians confound with Petrus Julianus, who became a pope with the name of John XXI. (shrink)

Pope John Paul II promulgated his first major social encyclical, Laborem Exercens (“On Human Work”), in September 1981. The encyclical, evoked many favorable reactions, even from Marxists. One such writer even argued that on social issues at least, John Paul II stands as “a sturdy and reliable ally.” The Pope often speaks in categories more familiar to Marxists than to Catholics. Another commentator even indicated doubts whether U.S. Catholics realize the importance of the encyclical because “The (...) pope's concerns are the concerns of Marx, his categories and history are those of Marx.” Yet, the Pope seems to identify Marxism with Marxist-Leninism. (shrink)

Pope John Paul II's opposition to the Iraq War was not that it failed to meet the conditions of Just War Theory. Indeed, we cannot tell from what he publicly said whether he thought it met those conditions or not, for he would have opposed it in any case. His thinking was rather that even just and necessary wars always come, as it were, too late, and are never able to solve the problems that made wars just and (...) necessary. He was not trying therefore to enter into the details of Just War Theory. He wanted to subsume the principles of war into the principles of peace and to do so, not by denying justice, but by transcending it with charity. This article shows how this thinking is to be understood and the many means the Pope devised for putting this thinking into practice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Apostolic Letter of Our Most Holy Father PAUL VI, by Divine Providence, POPE to Our Venerable Brethren, Cardinal John Carmel Heenan, Archbishop of Westminster, and Gordon Joseph Gray, Archbishop of Saint Andrews and Edinburgh and to the other Archbishops and Bishops of England, Wales and Scotland. On the Occasion of the Second Scholastic Congress held at Oxford and Edinburgh on the Seventh Centenary of the Birth of (...) John Duns Scotus. Venerable Brethren, Greetings and Apostolic Blessing: A devoted mother of valiant men, Great Britain is distinguished by a quality no less estimable than the honour and the feats of her glorious children, for she knows how to cherish fondly the memory of her glorious sons and, when tradition demands that recurrences be celebrated solemnly, she knows how to sing their praises as though striving to repay them a debt of honour. These were the thoughts that sprang to our mind, and gave no slight satisfaction as we dwelt upon them, when we first learned the details of the Second International Scholastic Congress which is being prepared in your countries in memory of the Venerable John Duns Scotus on the seven hundredth anniversary of his birth. This Congress will be held at Oxford and Edinburgh under your patronage, Venerable Brethren, with lively interest and careful organization. One can already foresee that it will produce excellent results and will be of considerable importance, in view both of the arguments that will be discussed and of the distinguished persons who will take part in the sessions. Universities of England and Scotland and, from abroad, the universities of Paris and Cologne where he lectured, and many others, will send official representatives; apart from Catholics, there will be outstanding members of the Anglican Communion, of the Church of Scotland, of other Christian Communities of Great Britain, and well known exponents of sacred learning from every part of the world. As We voice our wishes for a successful Congress and abundant fruits to follow from it, we express frankly our satisfaction at the particular character of this Congress and certain features with which it is intended to distinguish it. Its principal and definite purpose is to shed 6 POPE PAUL VI. a brilliant light on the person of John Duns Scotus, on his philosophical and theological doctrine, and his moral and ascetic principles. Avoiding the reefs of discussion and controversy which so often stood in the way in times gone by, the critico-historical method has been adopted in accordance with modern preferences, a method which, employed by learned men in discovering which are the genuine works of the Subtle Doctor and what are really and truly his teachings, has yielded excellent results. For this reason combined efforts are being made to produce the broad outline of a panorama, namely a unified vision of the whole family of the Scholastic doctors, in which it will be possible to measure and understand the variety, the richness, and the fecundity of the philosophical and theological doctrine which flourished in the Middle Ages. There is no doubt that in this panorama Saint Thomas Aquinas with his "Summa theologica" rises like a lofty peak dominating the mountains in the vicinity, that is, the whole world of sacred learning developed during his time. The synthesis created bythe Angelic Doctor in describing the relationship between Faith and Reason, between Faith seeking understanding (as your own Saint Anselm of Canterbury had already expressed it1) and understanding seeking Faith, achieved such universal agreement that he is recognised as leader in the ranks of the Scholastics and is rightly celebrated by the name of Doctor Communis. Side by side with him, however, other prominent Scholastic teachers and doctors stand out, like stars illuminating the Catholic learning of the period. In the encyclical letter Aeterni Patris, in which Our Predecessor of happy memory, Pope Leo XIII, pleads for the revival of Scholasticism under the leadership of Saint Thomas Aquinas in opposition to modern errors, after the statement that "Saint Thomas towers above all others",2 other Scholastic doctors are enumerated and a prominent place is reserved for Saint Bonaventure, whom Saint Pius X afterwards called "the second leader of Scholasticism",3 and it is universally recognised... (shrink)

This work undertakes a philosophical analysis and study of the thought of John Paul II on inculturation and evangelization. It investigates the development of the Pope's thought on inculturation and argues that inculturation is the central theme that unifies the Pope's encyclical.

Jolm Paul II has consistently addressed a set of core themes in his writing and preaching: a dialectic oflaw and grace; the irreducible dignity of the humanperson; and, the interweaving of freedom and responsibility. The Pope's thought is often misunderstood and misrepresented by those who are determined to force his ideas into standard political or ideological categories. His ethics are neither capitalist nor Marxist: they are Catholic and social.

Some Thoughts concerning Education, originally published in 1693, is one of John Locke's major works, a classic text in the philosophy of education; this is the definitive scholarly edition. The work mainly concerns moral education and its role in creating a responsible adult, and the importance of virtue as a transmitter of culture; but Locke ranges also over a wide range of practical topics.

Karol Wojtyła (Pope John Paul II) found phenomenology very helpful for the analysis of concrete human experience and for overcoming the ethical formalism ofKant. Phenomenology, he believed, could also enrich classical Thomism by exploring the lived experience of freedom, interiority, and self-governance. But phenomenology, in his opinion, needed to be supplemented by metaphysics in order to ground experiences such as the sense of duty in the real order. He criticized much modern philosophy for abandoning metaphysics and thus neglecting (...) the sapiential dimension. Since his career as a professor was very short, he did not have time to complete his project of a personalist Thomism in which phenomenology and metaphysics would be harmoniously combined. (shrink)

Students of the Papal State are understandably inclined to concentrate on those geographical areas in central Italy, from the Campagna to Ravenna, that were to become the more or less permanent Papal State of modern history, even though everyone acknowledges that papal claims and the reality of papal control within this region fluctuated widely throughout the centuries. Tuscany, southern Italy, and Sicily were sometimes claimed by the popes but not ultimately incorporated into the Papal State, and these areas also receive (...) due attention from historians of the Papal State. But papal claims also extended to other areas less frequently discussed, among them Sardinia. (shrink)

Pope Francis has set a new tone in papal policies, prioritizing the Good News of the Gospel. and fostering interfaith dialogue. He has won the resoect of youth and the marginalized.

The idea for this paper started with an image that is likely wholly imaginary but interesting nonetheless. It's the late 1920s in New York City. John Dewey, after a busy day of teaching and working through the notes that will eventually become Individualism Old and New, leaves his office at Columbia University. Instead of turning south toward home, he turns north and east, into Harlem. He strolls for a bit, turns up 7th Ave., and stops in front of the (...) Regent Theatre. He goes inside, takes off his coat, and catches the early showing of The Lights of New York. Fifty-seven minutes later, he leaves the Regent. He heads home, has a bite to eat with his daughter, but still feels restless. After dinner, he puts on his .. (shrink)