Using newly uncovered archival sources, this essay traces the meteoric rise and fall of the peculiar interdisciplinary German scientific journal Physis, founded by the physicist Pascual Jordan and the biologist Adolf Meyer-Abich in 1941. Launched when victory for Nazi Germany seemed certain, Physis was intended by Jordan and Meyer-Abich to be a premier international journal for all sciences suitable for the new “German-led Europe” forged by conquest. Yet the journal was simultaneously a vehicle for institutionalizing Jordan’s remarkably prescient vision of (...) the future of the scientific enterprise in Hitler’s state—a vision nearly identical to what is now termed “big science,” yet suitably “Nazified” for wartime Germany. Behind the scenes, Physis was accompanied by a campaign of intrigue, through which Jordan and Meyer-Abich hoped to find a patron for the journal and big science among the various power centers of the Nazi state. These efforts failed, yet they nevertheless demonstrate that big science is not inherently democratic. (shrink)

Berichte zur Wissenschaftsgeschichte, Volume 45, Issue 1-2, Page 202-218, June 2022.

This book explores the constraints which justice imposes on immigration policy. Like liberal nationalists, Ryan Pevnick argues that citizens have special claims to the institutions of their states. However, the source of these special claims is located in the citizenry's ownership of state institutions rather than in a shared national identity. Citizens contribute to the construction and maintenance of institutions, and as a result they have special claims to these institutions and a limited right to exclude outsiders. Pevnick shows (...) that the resulting view justifies a set of policies - including support for certain types of guest worker programs - which is distinct from those supported by either liberal nationalists or advocates of open borders. His book provides a framework for considering a number of connected topics including issues related to self-determination, the scope of distributive justice and the significance of shared national identity. (shrink)

There are two intriguing paradoxes in molecular biology-the inconsistent relationship between organismal complexity and (1) cellular DNA content and (2) the number of protein-coding genes-referred to as the C-value and G-value paradoxes, respectively. The C-value paradox may be largely explained by varying ploidy. The G-value paradox is more problematic, as the extent of protein coding sequence remains relatively static over a wide range of developmental complexity. We show by analysis of sequenced genomes that the relative amount of non-protein-coding sequence increases (...) consistently with complexity. We also show that the distribution of introns in complex organisms is non-random. Genes composed of large amounts of intronic sequence are significantly overrepresented amongst genes that are highly expressed in the nervous system, and amongst genes downregulated in embryonic stem cells and cancers. We suggest that the informational paradox in complex organisms may be explained by the expansion of cis-acting regulatory elements and genes specifying trans-acting non-protein-coding RNAs. (shrink)

Which traits are beautiful? And is their beauty perceptual? It is argued that moral virtues are partly beautiful to the extent that they tend to give rise to a certain emotion—ecstasy—and that compassion tends to be more beautiful than fair-mindedness because it tends to give rise to this emotion to a greater extent. It is then argued, on the basis that emotions are best thought of as a special, evaluative, kind of perception, that this argument suggests that moral virtues are (...) partly beautiful to the extent that they tend to give rise to a certain kind of evaluative perceptual experience. (shrink)

Abstract Semi-autonomous robotic weapons are already carving out a role for themselves in modern warfare. Recently, Ronald Arkin has argued that autonomous lethal robotic systems could be more ethical than humans on the battlefield, and that this marks a significant reason in favour of their development and use. Here I offer a critical response to the position advanced by Arkin. Although I am sympathetic to the spirit of the motivation behind Arkin's project and agree that if we decide to develop (...) and use these machines they ought to be programmed to behave ethically, there are several major problems with his view as it stands. At present, it is not clear whether such machines would be capable of behaving more ethically than humans. More importantly, to the extent that humans would remain in the context of war, human moral transgressions will continue, especially in the face of complicated ethical challenges accompanying automated warfare. Moreover, even if machines could be more ethical than humans in certain ways and in certain situations, this says nothing about whether warfare that contains these machines would itself be overall more ethical than warfare that does not include them as participants, or whether the inclusion of lethal robots is the best way to guard against human moral transgressions in war. (shrink)

In recent years the doctrine of divine simplicity has become a topic of interest in the philosophical theological community. In particular, the modal collapse argument against divine simplicity has garnered various responses from proponents of divine simplicity. Some even claiming that the modal collapse argument is invalid. It is our contention that these responses have either misunderstood or misstated the argument, and have thus missed the force of the objection. Our main aim is to clarify what the modal collapse argument (...) in fact says, and explain why the recent responses do not succeed. In order to argue our case, we will proceed in several steps. First, we aim to systematically articulate the doctrine of divine simplicity. Second, articulate the Christian conviction that God is free to create any feasible world or no world at all. Third, argue that divine simplicity suffers a modal collapse and thus undermines God's freedom. Fourth, respond to potential objections to modal collapse. Fifth, we offer some concluding remarks. (shrink)

Currently, the central questions in the philosophical debate surrounding the ethics of automated warfare are (1) Is the development and use of autonomous lethal robotic systems for military purposes consistent with (existing) international laws of war and received just war theory?; and (2) does the creation and use of such machines improve the moral caliber of modern warfare? However, both of these approaches have significant problems, and thus we need to start exploring alternative approaches. In this paper, I ask whether (...) autonomous robots ought to be programmed to be pacifists. The answer arrived at is “Yes”, if we decide to create autonomous robots, they ought to be pacifists. This is to say that robots ought not to be programmed to willingly and intentionally kill human beings, or, by extension, participate in or promote warfare, as something that predictably involves the killing of humans. Insofar as we are the ones that will be determining the content of the robot’s value system, then we ought to program robots to be pacifists, rather than ‘warists’. This is (in part) because we ought to be pacifists, and creating and programming machines to be “autonomous lethal robotic systems” directly violates this normative demand on us. There are no mitigating reasons to program lethal autonomous machines to contribute to or participate in warfare. Even if the use of autonomous lethal robotic systems could be consistent with received just war theory and the international laws of war, and even if their involvement could make warfare less inhumane in certain ways, these reasons do not compensate for the ubiquitous harms characteristic of modern warfare. In this paper, I provide four main reasons why autonomous robots ought to be pacifists, most of which do not depend on the truth of pacifism. The strong claim being argued for here is that automated warfare ought not to be pursued. The weaker claim being argued for here is that automated warfare ought not to be pursued, unless it is the most pacifist option available at the time, and other alternatives have been reasonably explored, and we are simultaneously promoting a (long term) pacifist agenda in (many) other ways. Thus, the more ambitious goal of this paper is to convince readers that automated warfare is something that we ought not to promote or pursue, while the more modest—and I suspect, more palatable—goal is to spark sustained critical discussion about the assumptions underlying the drive towards automated warfare, and to generate legitimate consideration of its pacifist alternatives,in theory, policy, and practice. (shrink)

The Hastings Center's chief advancement officer describes values and intellectual interests that undergird his work. “My job is itself collaborative in spirit,” Sauder writes. “My primary responsibility is to identify and build connections with a wide variety of people who value ethical decision‐making at the crossroads of health, science, and technology.”.

Name der Zeitschrift: Kant-Studien Jahrgang: 108 Heft: 3 Seiten: 427-453.

abstract In his ‘Suicide Intervention and Non‐Ideal Kantian Theory’ (2002), Michael J. Cholbi argues that nihilism and hopelessness are often motivating factors behind suicide, contrary to Immanuel Kant's prescribed motive of self‐love. In light of this, Cholbi argues that certain paternalistic modes of intervention may not only be effective in preventing suicide, but are ultimately consistent with Kantian morality. This paper addresses certain perceived shortcomings in Cholbi's account of Kantian suicide intervention. Once the psychological complexities of the suicidal person are (...) brought to bear, the suicidal person is found in many cases to be irrational at the time of her death. Because of this, rationalistic intervention strategies may prove ineffective, despite their being consistent with Kantian morality, and despite instances of suicide being non‐ideal circumstances. Cholbi assumes throughout his article that suicidal human beings remain Kantian moral agents. However, because rationality represents a crucial criterion for Kantian moral agency, and because certain human beings who commit suicide are not rational, such human beings are not Kantian moral agents. Because Cholbi's intervention strategies are not applicable to (or effective towards) irrational suicidal people, his account is found incomplete. (shrink)

Recent advances in the cognitive psychology of inference have been of great interest to philosophers of science. The present paper reviews one such area, namely studies based upon Wason's 4-card selection task. It is argued that interpretation of the results of the experiments is complex, because a variety of inference strategies may be used by subjects to select evidence needed to confirm or disconfirm a hypothesis. Empirical evidence suggests that which strategy is used depends in part on the semantic, syntactic, (...) and pragmatic context of the inference problem at hand. Since the factors of importance are also present in real-world science, and similarly complicate its interpretation, the selection task, though it does not present a quick fix, represents a kind of microcosm of great utility for the understanding of science. Several studies which have examined selection strategies in more complex problem-solving environments are also reviewed, in an attempt to determine the limits of generalizability of the simpler selection tasks. Certain interpretational misuses of laboratory research are described, and a claim made that the issue of whether or not scientists are rational should be approached by philosophers and psychologists with appropriate respect for the complexities of the issue. (shrink)

In On Liberty, Mill introduced the concept of . I will provide an account of what Mill saw to be the basic problem he was addressing – the extensive pressure to fit in with the crowd, and how this bred mediocrity. I connect this to worries about public reason models of justification. I argue that a generalized version of Mill's argument offers us a better path to political justification stemming from experimentation. Rather than grounding political justification on shared political reasons, (...) we justify our political culture on our ability to reject consensus views and try alternatives. (shrink)

Inspired by Helen Longino’s ‘critical contextual empiricism’, in this paper I argue that art arises from social epistemic procedures that encompass both aesthetic functions and institutional practices. Within these procedures, aesthetic functions are developed, validated, and enforced through institutional practices, rather than being solely tied to the artistic outcomes of those practices. I call this approach ‘critical contextual aestheticism’.

Four-dimensionalism and eternalism are theories on time, change, and persistence. Christian philosophers and theologians have adopted four-dimensional eternalism for various reasons. In this paper I shall attempt to argue that four-dimensional eternalism conflicts with Christian thought. Section I will lay out two varieties of four-dimensionalism—perdurantism and stage theory—along with the typically associated ontologies of time of eternalism and growing block. I shall contrast this with presentism and endurantism. Section II will look at some of the purported theological benefits of adopting (...) four-dimensionalism and eternalism. Section III will examine arguments against four-dimensional eternalism from the problem of evil. Section IV will argue that four-dimensional eternalism causes problems for Christian eschatology. (shrink)

Although the philosophical literature on the ethics of human prenatal genetic alteration purports to inform us about how to act, it rarely explicitly recognizes the perspective of those who will be making the PGA decision in practice. Here I approach the ethics of PGA from a distinctly virtue-based perspective, taking seriously what it means to be a good parent making this decision for one’s child. From this perspective, I generate a sound verdict on the moral standing of human PGA : (...) given the current state of the art, good parents have compelling reason not to consent to PGA for their child, especially as part of the first wave of PGA research participants and especially for non-medically oriented purposes. This is because doing otherwise is inconsistent with a plausible and defensible understanding of virtuous parenting and parental virtues, founded on a genuine concern for promoting the overall flourishing of the eventual child. In essence, given the current and foreseeable state of the art, parents who allow prenatal genetic alteration of their children are less-than-virtuous parents to those children, even in cases where they have a right to do so and even if PGA turns out to be beneficial to the eventual child. (shrink)

This paper develops a novel problem for representationalism (also known as "intentionalism"), a popular contemporary account of perception. We argue that representationalism is incompatible with supervaluationism, the leading contemporary account of vagueness. The problem generalizes to naive realism and related views, which are also incompatible with supervaluationism.

Recent research has shown a memory advantage for minimally counterintuitive concepts, over concepts that are either intuitive or maximally counterintuitive, although the general result is heavily affected by context. Items from one such study were given to subjects who were asked to create novel stories using at least three concepts from a list containing all three types. Results indicated a preference for using MCI items, and further disclosed two styles of usage, an accommodative style and an assimilative style. The results (...) extend recent memory research and suggest extensions to recent theories intended to explain the prevalence of counterintuitive religious concepts. (shrink)

The purpose of this work is to offer a critical examination of Immanuel Kant's ethic of suicide. Kant's suicidology marks an influential view regarding the moral stature of suicide, yet one that remains incomplete in important respects. Because Kant's moral views are rationalistic, they restrict moral consideration to rational entities. Many people who commit suicide are not rational at the time of its commission, for they suffer from severe mental illness. Because of this, Kant's suicidology devastatingly excludes certain human demographics (...) from moral consideration, current Canadian statistics indicating that such people mark one of the highest populations at risk of committing suicide in the first place. This work contains a presentation, analysis, and critique of Kant's ethic of suicide, leading to an attempt to state criteria for an adequate suicidology.Dept. of Philosophy. Paper copy at Leddy Library: Theses & Major Papers - Basement, West Bldg. / Call Number: Thesis2006.T66. Source: Masterss International, Volume: 45-01, page: 0101. Thesis --University of Windsor, 2006. (shrink)

Liberal education prior to St. Augustine -- Education in Augustine's moral theology -- Perils of skepticism -- Liberal arts curriculum -- Pedagogy and liberal learning -- Authority and illumination -- Purposes of liberal education.

Two Concepts of the Soul in Plato's Phaedo is a fresh study of Plato's psychology with particular focus on his arguments for the immortality of the soul. Through detailed textual study, this new work examines the structure of the dialogue making explicit the nature of the argumentation within the text and its relation to Plato's other accounts of immortality.

The scientific activity of Michael Faraday is examined by focusing on the procedural aspects of his activity. Procedurality is shown to be a fundamental characteristic of his work at a variety of levels: metacognitive, heuristic, schematic, and theoretical. The evolution of his ideas about the goals of science is shown to reflect fundamental roots in a procedural epistemology, closely tied to his concept of field. The implications of this analysis for the philosophy of science are briefly considered.

In this work, we present a mathematical model for the emergence of descriptive norms, where the individual decision problem is formalized with the standard Bayesian belief revision machinery. Previous work on the emergence of descriptive norms has relied on heuristic modeling. In this paper we show that with a Bayesian model we can provide a more general picture of the emergence of norms, which helps to motivate the assumptions made in heuristic models. In our model, the priors formalize the belief (...) that a certain behavior is a regularity. The evidence is provided by other group members’ behavior and the likelihood by their reliability. We implement the model in a series of computer simulations and examine the group-level outcomes. We claim that domain-general belief revision helps explain why we look for regularities in social life in the first place. We argue that it is the disposition to look for regularities and react to them that generates descriptive norms. In our search for rules, we create them. (shrink)

Resistance is a concept understudied in the context of health and healthcare. This is in part because visible forms of social protest are sometimes understood as incongruent with professional identity, leading healthcare workers to separate their visible actions from their working life. Resistance takes many forms, however, and focusing exclusively on the visible means more subtle forms of everyday resistance are likely to be missed. The overarching aim of this study was to explore how resistance was enacted within the workplace (...) amongst a sample of twelve healthcare workers, based in the United Kingdom; exploring the forms that such action took and how this intersected with health and healthcare. In depth-interviews were conducted and results were analysed utilizing Lilja’s framework ( 2022 ). Our findings suggest that resistance took a number of forms, from more direct confrontational acts, to those which sought to avoid power or which sought to create alternative or prefigurative practices or norms. These findings speak to the complexities, ambiguities, and contradictions of resistance, as carried out by healthcare workers in the workplace. While many acts had clear political motives, with issues like climate change in mind for example, participants also described how the act of providing care itself could be an act of resistance. While saying something about our participants, this also said something about the healthcare systems in which they worked. These findings also raise a range of normative issues. Perhaps needless to say, there appears to be substantial scope to expand and interrogate our findings and apply the idea of resistance to health and healthcare. (shrink)

Inflammatory responses are essential for the clearance of pathogens and the repair of injured tissues; however, if these responses are not properly controlled chronic inflammation can occur. Chronic inflammation is now recognized as a contributing factor to many age‐associated diseases including metabolic disorders, arthritis, neurodegeneration, and cardiovascular disease. Due to the connection between chronic inflammation and these diseases, it is essential to understand underlying mechanisms behind this process. In this review, factors that contribute to chronic inflammation are discussed. Further, we (...) emphasize the emerging roles of microRNAs (miRNAs) and other noncoding RNAs (ncRNA) in regulating chronic inflammatory states, making them important future diagnostic markers and therapeutic targets. Copyright Line: © 2015 The Authors BioEssays Published by Wiley‐VCH Verlag GmbH & Co. KGaA. (shrink)

Persian possesses a number of stative complex predicates with _dâshtan_ ‘to have’ that express certain kinds of mental state. I propose that these _possessive experiencer complex predicates_ be given a formal semantic treatment involving possession of a portion of an abstract quality by an individual, as in the analysis of property concept lexemes due to Francez and Koontz-Garboden (Language 91(3):533–563, 2015 ; Natural Language and Linguistic Theory 34:93–106, 2016 ; Semantics and morphosyntactic variation: Qualities and the grammar of property concepts, (...) Oxford University Press, 2017 ). Augmented with an analysis of prepositional phrases introducing the target of the mental state and an approach to gradability in terms of measure functions (Wellwood in Measuring predicates, PhD dissertation, University of Maryland, College Park, 2014 ), the analysis explains various properties of possessive experiencer complex predicates, including the behavior of target phrases, the ability of the non-verbal element to be modified by a range of adjectives, the direct participation of the non-verbal element in comparative constructions, and the ability of degree expressions to modify both the non-verbal element and the VP containing the complex predicate. Theoretically, the analysis ties transitive mental state expressions to the grammar and semantics of property concept sentences, which are expressed via possessive morphosyntax cross-linguistically, and connects with syntactic proposals that independently argue for a universal underlyingly possessive morphosyntax for mental state predicates (Noonan in Case and syntactic geometry, PhD dissertation, McGill University, 1992 ; Hale and Keyser in Prolegomenon to a theory of argument structure, MIT Press, 2002 ). The work here also motivates modifications to Francez and Koontz-Garboden’s original proposal, and opens new questions in the original empirical domain of the analysis of possessive predicating strategies for the expression of property concept sentences. (shrink)

The important role of mathematical representations in scientific thinking has received little attention from cognitive scientists. This study argues that neglect of this issue is unwarranted, given existing cognitive theories and laws, together with promising results from the cognitive historical analysis of several important scientists. In particular, while the mathematical wizardry of James Clerk Maxwell differed dramatically from the experimental approaches favored by Michael Faraday, Maxwell himself recognized Faraday as “in reality a mathematician of a very high order,” and his (...) own work as in some respects a re‐representation of Faraday’s field theory in analytic terms. The implications of the similarities and differences between the two figures open new perspectives on the cognitive role of mathematics as a learned mode of representation in science. (shrink)

We can make a good prima facie case for the inconsistency of Reid's theory of perception with his rejection of the Ideal Theory. Most scholars believe Reid adopts a theory on which the immediate object of perception is a physical body. Reid is thought to do this in order to avoid problems generated by the veil of perception in the Ideal Theory, a conjunction of commitments Reid closely associates with Hume and Locke. Reid explains that the Ideal Theory "leans with (...) its whole weight upon a hypothesis...[t]hat nothing is perceived but what is in the mind which perceives it". Reid attributes to the Ideal Theory thesis. (shrink)

This volume explores Nietzsche's decisive encounter with the ancient philosopher, Epicurus. The collected essays examine many previously unexplored and underappreciated convergences, and investigate how essential Epicurus was to Nietzsche's philosophical project through two interrelated overarching themes: nature and ethics. Uncovering the nature of Nietzsche's reception of, relation to, and movement beyond Epicurus, contributors provide insights into the relationship between suffering, health and philosophy in both thinkers; Nietzsche's stylistic analysis of Epicurus; the ethics of self-cultivation in Nietzsche's Epicureanism; practices of eating (...) and thinking in Nietzsche and Epicurus; the temporality of Epicurean pleasure; the practice of the gay science, and Epicureanism and politics. The essays also provide creative comparisons with the Stoics, Hobbes, Mill, Guyau, Buddhism, and more. Nietzsche and Epicurus offers original and illuminating perspectives on Nietzsche's relation to the Hellenistic thinker, in whom Nietzsche saw the embodiment of the practice of philosophy as an art of existing. (shrink)

In this chapter, I argue that the films of Andrei Tarkovsky are particularly suitable for inducing feelings of the numinous. This suitability is a formal rather than semantic feature of his films, and is tied indelibly to what film scholars call ‘suture’. I with a summary of what film theorists mean by ‘suture’, before providing a principled defence of the Merleau-Pontian suture theory outlined by George Butte. Second, I will demonstrate that, in spite of the strength of Butte’s formulation, the (...) numinousness of Tarkovsky’s films pose an analytical challenge to his suture theory. Finally, I will then provide my own extension of Butte’s suture theory, arguing that, by virtue of the formal properties they possess, we encounter Tarkovsky’s films more like religious objects than ordinary films. The tenor of these encounters is why Tarkovsky’s films are appropriate loci for feelings of the numinous. (shrink)

Assume for the sake of argument that doing philosophy is intrinsically valuable, where ‘doing philosophy’ refers to the practice of forging arguments for and against the truth of theses in the domains of metaphysics, epistemology, ethics, etc. The practice of the history of philosophy is devoted instead to discovering arguments for and against the truth of ‘authorial’ propositions, i.e. propositions that state the belief of some historical figure about a philosophical proposition. I explore arguments to think that doing history of (...) philosophy is valuable, specifically, valuable in such a way that its value does not reduce to the value of doing philosophy. Most such arguments proffered by historians of philosophy fail egregiously, as I show. I then offer a proposal about what makes doing history of philosophy uniquely valuable, but it is one that many historians will not find agreeable. (shrink)

Plato in the Third Sophistic examines the influence and impact of Plato and Platonism on later Christian and Byzantine rhetoric. The volume brings together specially commissioned articles from leading scholars of late antique philosophy and literature. Their examinations show that Plato is the single most important and influential literary figure used to frame the literature of this time. Plato in the Third Sophistic will help scholars and students from a wide range of disciplines better understand the development of Christian and (...) Byzantine rhetoric and philosophy during the third through sixth centuries. (shrink)

Including significant passages from The Prince, The Discourses, The Art of War and History of Florence, this illuminating book explores the influence of Machiavelli, who was often reviled as a teacher of evil, on the modern state.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 143-145 [Access article in PDF] Catholic and Buddhist Monastics Focus on Suffering Thomas Ryan Paulist Office for Ecumenical and Interfaith Relations Approximately twenty Benedictine, Trappist, and Camaldolese men and women monastics met from April 13-18 with an equal number of Buddhist monastics at the Trappist Gethsemani monastery in Kentucky for five days of dialogue on the causes of suffering. The encounter, Gethsemani II, was (...) a sequel to a similar 1996 meeting at the monastery made famous by the monk Thomas Merton, a noted twentieth-century contemplative and peace activist who died in 1968. Merton's friendship with the Dalai Lama served as seminal inspiration for these two Buddhist-Christian dialogues. In a ritual at the opening of the Gethsemani II meeting, the participants, joined by a few advisors and observers to the dialogue, hung a wreath of flowers around the cross marking Merton's grave.Each day speakers from both sides initiated a conversation on a particular cause of suffering, such as greed and consumerism, personal and structural violence, sickness and aging. "I do not do well at conferences, and I came prepared to be bored," said John Daido Loori, abbot of the Zen Mountain monastery in Mount Tremper, New York, on day three, "but the level of honesty and depth of sharing in these exchanges has ripped open my heart."It is not possible in this forum to synthesize the penetrating reflections and stories on suffering offered by the participants.What may be even more important is the window offered by this dialogue into the dynamics of interfaith encounter no matter where it takes place.By sharing times of prayer, talk, meals, and rituals appropriate to each tradition, the participants became friends. They came for one thing, to talk about suffering, and in the process found another: an experience of community. They began each conversation with the musical and meditative interlude of a recorder, but the openness and sensitivity of the conversation itself became the real music. They didn't solve a single problem, but they kindled a vital force—friendship—with which to confront problems together in the future. Each brought passion for their own tradition—the gospel on the one hand and the dharma on the other—and each ended by recognizing in the other a powerful resource for healing the world.Evident in this dialogue was the emergence of a Euro-American Buddhist voice, [End Page 143] deeply respectful of the Asian tradition inherited, yet willing to think creatively about possible bridge points of understanding, of comparison, of ways of reformulating set patterns of saying things so as to better get at possible common meanings.One example of this will suffice. Suffering is at the heart of the Buddha's teachings in the Four Noble Truths, the first teachings he gave after his experience of enlightenment. First, all existence is dukkha, unsatisfactory and filled with suffering. Second, dukkha arises from tanha, a craving or clinging, which means a constant effort to find something permanent and stable in a transient world. Third, dukkha can cease totally, and this is Nirvana. Fourth, Nirvana can be reached by following the Eightfold Path described as "right" or samma: right understanding, right directed thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. In short, the first three wisdom sayings relate to the existence, the cause, and the cessation of suffering. The fourth offers a clearly laid-out plan for liberation from suffering.The Christian approach could be typified in Pope John Paul II's 1984 Apostolic Letter "On the Meaning of Christian Suffering," which was distributed to all the participants. In reflecting on Jesus nailed to the cross, the pope observes that "in this weakness there is accomplished his lifting up, confirmed by the power of the resurrection. This means that the weaknesses of all human sufferings are capable of being infused with the same power of God manifested in Christ's cross. In such a concept, to suffer means to become particularly susceptible, particularly open, to the working of the salvific powers of God offered... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Gethsemani II:Catholic and Buddhist Monastics Focus on SufferingThomas Ryan, CSPApproximately twenty Benedictine, Trappist, and Camaldolese men and women monastics met 13-18 April 2003 with an equal number of Buddhist monastics at the Trappist Gethsemani monastery in Kentucky for five days of dialogue on the causes of suffering. The encounter, Gethsemani II, was a sequel to a similar 1996 meeting at the monastery made famous by the monk Thomas (...) Merton, a noted twentieth-century contemplative and peace activist who died in 1968. Merton's friendship with the Dalai Lama served as seminal inspiration for these two Buddhist-Christian dialogues. In a ritual at the opening of the Gethsemani II meeting, the participants, joined by a few advisors and observers to the dialogue, hung a wreath of flowers around the cross marking Merton's grave.Each day speakers from both sides initiated a conversation on a particular cause of suffering, such as greed and consumerism, personal and structural violence, sickness and aging. "I do not do well at conferences, and I came prepared to be bored," said John Daido Loori, abbot of the Zen Mountain monastery in Mt. Tremper, NY, on day three, "but the level of honesty and depth of sharing in these exchanges has ripped open my heart." It is not possible in this forum to synthesize the penetrating reflections and stories on suffering offered by the participants. What may be even more important is the window offered by this dialogue into the dynamics of interfaith encounter no matter where it takes place.By sharing times of prayer, talk, meals, and rituals appropriate to each tradition, the participants became friends. They came for one thing—to talk about suffering—and in the process found another: an experience of community. They began each conversation with the musical and meditative interlude of a recorder, but the openness and sensitivity of the conversation itself became the real music. They didn't solvea single problem, but they kindled a vital force—friendship—with which to confront problems together in the future. Each brought passion for their own tradition, the gospel on the one hand and the dharma on the other, and each ended by recognizing in the other a powerful resource for healing the world.Evident in this dialogue was the emergence of a Euro-American Buddhist voice, deeply respectful of the Asian tradition inherited, yet willing to think creatively about possible bridge points of understanding, of comparison, of ways of reformulating set [End Page 249] patterns of saying things so as to better get at possible common meanings. One example of this will suffice. Suffering is at the heart of the Buddha's teachings in the Four Noble Truths, the first teachings he gave after his experience of enlightenment. First, all existence is dukkha, unsatisfactory and filled with suffering. Second, dukkha arises from tanha, a craving or clinging, which means a constant effort to find something permanent and stable in a transient world. Third, dukkha can cease totally, and this is nirvana. Fourth, this can be reached by following the Eightfold Path described as "right" or samma: right understanding, right directed thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. In short, the first three wisdom sayings relate to the existence, the cause, and the cessation of suffering. The fourth offers a clearly laid out plan for liberation from suffering.The Christian approach could be typified in Pope John Paul II's 1984 Apostolic Letter "On the Meaning of Christian Suffering," which was distributed to all the participants. In reflecting on Jesus nailed to the cross, the pope observes that "in this weakness there is accomplished his lifting up, confirmed by the power of the resurrection. This means that the weaknesses of all human sufferings are capable of being infused with the same power of God manifested in Christ's cross. In such a concept, to suffer means to become particularly susceptible, particularly open, to the working of the salvific powers of God offered humanity in Christ. In him God has confirmed his desire to act especially through suffering... and wishes to make his power known precisely in this weakness and emptying of self" (p... (shrink)