This book assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. Opening with a contribution from the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, it next explores the impact, relevance, and promise of the Declaration Nostra Aetate before turning to consider how Vatican II in general has influenced interfaith dialogue and the intellectual and comparative study of world religions in the postconciliar decades, as well as the contribution (...) of particular past and present thinkers to the formation of current interreligious and comparative theological methods. Additionally, chapters consider interreligious dialogue vis-à-vis theological anthropology in conciliar documents; openness to the spiritual practices of other faith traditions as a way of encouraging positive interreligious encounter; the role of lay and new ecclesial movements in interreligious dialogue; and the development of Monastic Interreligious Dialogue. Finally, it includes a range of perspectives on the fruits and future of Vatican’s II’s opening to particular faiths such as Judaism, Islam, Hinduism, and Buddhism. (shrink)

Bioethicists often draw sharp distinctions between hope and states like denial, self-deception, and unrealistic optimism. But what, exactly, is the difference between hope and its more suspect cousins? One common way of drawing the distinction focuses on accuracy of belief about the desired outcome: Hope, though perhaps sometimes misplaced, does not involve inaccuracy in the way that these other states do. Because inaccurate beliefs are thought to compromise informed decision making, bioethicists have considered these states to be ones where intervention (...) is needed either to correct the person’s mental state or to persuade the person to behave differently, or even to deny the person certain options. In this article, we argue that it is difficult to determine whether a patient is really in denial, self-deceived, or unrealistically optimistic. Moreover, even when we are confident that beliefs are unrealistic, they are not always as harmful as critics contend. As a result, we need to be more permissive in our approach to patients who we believe are unrealistically optimistic, in denial, or self-deceived—that is, unless patients significantly misunderstand their situation and thus make decisions that are clearly bad for them, we should not intervene by trying to change their mental states or persuade them to behave differently, or by paternalistically denying them certain options. (shrink)

BackgroundThe Freedom of Information Act (FOIA) provides access to unreleased government records that can be used to enhance the transparency and integrity of biomedical research. We characterized FOIA requests to Department of Health and Human Services (HHS) agencies, including request outcomes, processing times, backlogs, and costs.MethodsUsing HHS FOIA annual reports, we extracted data on the number of FOIA requests received and processed by HHS agencies between 2008 and 2017, as well as request outcomes. Processing times were reported in three time (...) increments, < 1–20, 21–60, or 61+ days, and trends in backlog status were also described. Information about costs and fees collected were aggregated.ResultsBetween 2008 and 2017, 69.6% of 530,094 HHS FOIA requests were received by the Centers for Medicare and Medicaid Services (CMS), 18.9% by the Food and Drug Administration (FDA), and 11.6% by all other HHS agencies. During this period, CMS processed 374,728 requests, FDA 114,938, and other HHS agencies 61,890. CMS and FDA reduced backlogged requests by 9396 (89.7%) and 4289 (65.3%), respectively, leaving backlogs of 1081 and 2279 requests at the end of 2017. CMS fully or partially granted 60.3% of requests whereas FDA fully or partially granted 72.4%. Of all requests to CMS, 82.0% were considered simple and 18.0% complex; 82.2% of simple requests and 54.9% of complex requests were processed in 20 days, and 5.6% and 29.9% were processed in 61+ days. In contrast, 60.2% of requests to FDA were considered simple and 39.8% complex; 28.8% of simple requests and 9.0% of complex requests were processed in 20 days, and 58.3% and 81.5% were processed in 61+ days. The costs to HHS associated with FOIA requests totaled $446.4 million ($809 per processed request), increasing from $28.1 million ($423 per request) in 2008 to $53.3 million ($1544 per request) in 2017. In total, HHS collected $8.5 million in fees (1.9% of total costs).ConclusionsFOIA is frequently used to obtain information about HHS and its agencies. With growing costs, minimal fees collected, and lengthy processing times, HHS agencies’ FOIA programs might be made more efficient through greater proactive record disclosure. (shrink)

This article explores the tension between an understanding of Europe as purveyor of a certain kind of cultural, spiritual or religious identity and the more or less bureaucratic project of European construction undertaken in its name. The central axis of this tension is the theoretical relationship between identity and legitimacy. The classical modern problem of nation-state building involves integrating the legitimating force of collective identity into the institutions of the state. How does the project of European construction respond to an (...) analogous challenge? This article develops this theoretical question by turning to two canonical positions concerning the relation between institutional legitimacy and its cultural, spiritual or religious under-pinnings - Montesquieu and Weber. It then returns to the founding documents of the EU in order to interrogate the legitimacy of the EU in light of the concept of European identity. (shrink)

Platonic Noise brings classical and contemporary writings into conversation to enrich our experience of modern life and politics. Drawing on writers as diverse as Plato, Homer, Nietzsche, Borges, Don DeLillo, and Philip Roth, Peter Euben shows us the relevance of both popular literature and ancient Greek thought to current questions of loss, mourning, and democracy--all while arguing for the redeeming qualities of political and intellectual work and making an original case against presentism. Juxtaposing ancient and contemporary texts, politics, and (...) culture, Euben reflects on a remarkable range of recent issues and controversies. He discusses Stoic cosmopolitanism and globalization, takes a critical look at Nietzsche's own efforts to make the Greeks speak to the issues of his day, examines a Greek tragedy through Hannah Arendt's eyes, compares the role of comedy in ancient Athens and contemporary America, analyzes political theory as a reaction to an acute sense of loss, and considers questions of agency and morality. Platonic Noise makes a case for reading political theory and politics through literature. Working as much through example as through explicit argument, Euben casts the literary memory of Athenian democracy as a crucial cultural resource and a presence in contemporary political and theoretical debates. In so doing, he reasserts the moral value of what we used to call participatory democracy and the practical value of seeing ourselves with the help of insights from long-gone Greeks. (shrink)

A careful reading of Plato's works show that Thrasymachus and Callicles, his famous immoralists, are unselfconsciously devoted to virtue as they see it. They thereby offer surprising support for the view that people are not simply self-interested, and they cast light on the beliefs and hopes we all have of justice.

Hans-Jørgen Schanz (1948-2022) har i mere end 50 år været en af de mest tænksomme og væsentlige danske intellektuelle, og han var samtidig som professor den bærende og ikke mindst samlende kraft på Idéhistorie ved Aarhus Universitet. Forskningsmæssigt spændte han meget vidt over områder som metafysik, modernitet, politisk filosofi, kunstfilosofi, religionsfilosofi og teologi. Han har begået omkring 40 bøger og et utal af artikler, og han havde en uforlignelig beundringsværdig evne til at tænke selv og insisterede gennem hele sit årelange (...) virke på, at tænkningen skulle være båret af ånd. Han var derudover en meget skattet foredragsholder på højskoler, sognegårde, Folkeuni-versitetet, teologiske konventer og efter- og videreuddannelsesregi. (shrink)

Against the Titans examines Alfred Delp’s rejection of the perversion of heroism and sacrifice. Peter Nguyen, S.J., argues that Delp embodied a Christian theology of martyrdom that offered an alternative to Ernst Jünger’s belief that violent heroism, merged with technology, could resolve the discontentment with modernity.

In Corrupting Youth, Peter Euben explores the affinities between Socratic philosophy and Athenian democratic culture as a way to think about issues of politics and education, both ancient and modern. The book moves skillfully between antiquity and the present, from ancient to contemporary political theory, and from Athenian to American democracy. It draws together important recent work by political theorists with the views of classical scholars in ways that shine new light on significant theoretical debates such as those over (...) discourse ethics, rational choice, and political realism, and on political issues such as school vouchers and education reform. Euben not only argues for the generative capacity of classical texts and Athenian political thought, he demonstrates it by thinking with them to provide a framework for reflecting more deeply about socially divisive issues such as the war over the canon and the "politicization" of the university.Drawing on Aristophanes' Clouds, Sophocles' Antigone and Oedipus Tyrannos, and Plato's Apology of Socrates, Gorgias, and Protagoras, Euben develops a view of democratic political education. Arguing that Athenian democratic practices constituted a tradition of accountability and self-critique that Socrates expanded into a way of doing philosophy, Euben suggests a necessary reciprocity between political philosophy and radical democracy. By asking whether we can or should take "Socrates" out of the academy and put him back in front of a wider audience, Euben argues for anchoring contemporary higher education in appreciative yet skeptical encounter with the dramatic figure in Plato's dialogues. (shrink)

A. F. Losev, one of the most important Russian philosophers and historians of ancient aesthetics and culture in the 20th century, develops in his ‘Dialectics of the Myth’ (Dialektika mifa), 1930, a personalistic ontology by using elements of neoplatonic philosophy and Orthodox Christian belief. According to Losev reality in all its different expressions and ontological strata must be understood as “mythical”, i.e. as “living mutual exchange of subject and object”. The subjective and personal aspect of reality is not grounded in (...) man’s epistemic relation to it alone; reality in itself has to be characterized as personal and subjective. The main philosophical opponent is Descartes, the founder of “modern rationalism and mechanism”. (shrink)

The authors offer a fresh look at the debate about the use of assisted nutrition and hydration in advanced dementia. The philosophical and ethical issues are presented. The importance of distinguishing basic care from medical acts is explained. A key question is addressed: Does ANH nourish and hydrate the patient with dementia? The ANH debate is placed in its cultural context and contrasted with the Catholic response. A clinical analysis of the evidence for benefit and harm of ANH in advanced (...) dementia is given. The authors point out the lack of hard evidence against ANH, discuss questions that need further clinical research, and argue that there is sufficient evidence for a presumption, in principle, in favor of ANH in patients with advanced dementia. National Catholic Bioethics Quarterly 14.1 : 53–63. (shrink)

ObjectiveThe novel coronavirus is linked to increases in emotional distress and may be particularly problematic for those with pre-existing mental and physical conditions, such as chronic pain and posttraumatic stress disorder. However, little empirical research has been published on resilience factors in these individuals. The present study aims to examine authenticity as a resilience factor among those with chronic pain and/or PTSD.MethodsPrior to the national response to the pandemic, participants were screened for pain-related disability and PTSD symptoms, and on the (...) basis of those responses were categorized into one of four groups: healthy, chronic pain only, PTSD only, or comorbid chronic pain and PTSD. During the CV-19 pandemic, participants responded again to the ODI and PCL-5, in addition to the Wood Authenticity Scale, Brief Pain Inventory, and items related to the CV-19 pandemic.ResultsA total of 110 participants, aged 42.19, completed the survey during the pandemic. The comorbid group endorsed higher levels of CV-19 Threat and Impact compared to all other groups. Authenticity moderated this relationship relevant to CV-19 Threat among those in the chronic pain only group, and not in any other group.ConclusionThe comorbid group endorsed higher levels of CV-19 Threat and Impact compared to all other groups. Importantly, greater authenticity was associated with less CV-19 Threat in the chronic pain only group, and not in any other group. The present study also highlights the importance of engaging authentically for those with chronic pain during the pandemic. (shrink)

This comprehensive and important volume includes contributions by activists, journalists, lawyers and scholars from twenty-one countries. The essays map the directions the movement for women's rights is taking--and will take in the coming decades--and the concomittant transformation of prevailing notions of rights and issues. They address topics such as the rapes in former Yugoslavia and efforts to see that a War Crimes Tribunal responds; domestic violence; trafficking of women into the sex trade; the persecution of lesbians; female genital mutilation; and (...) reproductive rights. (shrink)

Platonic Noise brings classical and contemporary writings into conversation to enrich our experience of modern life and politics. Drawing on writers as diverse as Plato, Homer, Nietzsche, Borges, Don DeLillo, and Philip Roth, Peter Euben shows us the relevance of both popular literature and ancient Greek thought to current questions of loss, mourning, and democracy--all while arguing for the redeeming qualities of political and intellectual work and making an original case against presentism.Juxtaposing ancient and contemporary texts, politics, and culture, (...) Euben reflects on a remarkable range of recent issues and controversies. He discusses Stoic cosmopolitanism and globalization, takes a critical look at Nietzsche's own efforts to make the Greeks speak to the issues of his day, examines a Greek tragedy through Hannah Arendt's eyes, compares the role of comedy in ancient Athens and contemporary America, analyzes political theory as a reaction to an acute sense of loss, and considers questions of agency and morality.Platonic Noise makes a case for reading political theory and politics through literature. Working as much through example as through explicit argument, Euben casts the literary memory of Athenian democracy as a crucial cultural resource and a presence in contemporary political and theoretical debates. In so doing, he reasserts the moral value of what we used to call participatory democracy and the practical value of seeing ourselves with the help of insights from long-gone Greeks. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"A Unity of Order":Aquinas on the End of PoliticsWilliam McCormick S.J.Nonspecialists are often surprised to learn that Aquinas's thought on Church and state is a matter of obscurity. After all, Aquinas is the most famous medieval thinker in the West, and the question of Church and state is one of the best-known medieval political questions. And yet his thought on that polemical topic remains obscure. As John Watt puts (...) it: "There are too many ambiguities in his doctrine and too many unanswerable questions about what he did or did not hold."1Why is his view not better understood? Part of its obscurity is the relative infrequency with which he writes on politics.2 Another is the relative lack of interest in medieval political thought among political scientists and historians of political thought, an obscurity dating back to the Renaissance.3 Those who do study Aquinas's thought, moreover, have been mired in a controversy over two key texts: one from book II of his Scriptum or commentary on Peter Lombard's Sentences (d. 44, q. 2, a. 3, exp. text.), and the other in book II of De regno (On kingship), chapter 3 (no. 110). For brevity, I will use S for the Scriptum passage and R for the De regno passage.4 These two [End Page 1019] appear to contradict each other, and with respect to fundamental political questions. The debate over these two texts points to what most contributes to the obscurity of Aquinas's teaching on Church and state: confusion about his vision of politics in human life. As I will show in this paper, Aquinas transcends modern categories of the "secular" and "belief" in his treatment of politics. Aquinas valorizes the integrity of political activity: that autonomy is not just a concession to the modern condition. It is in fact when Aquinas is most theological that he is most open to that integrity. The integrity of the political speaks to the intrinsic goodness of that order: it mirrors God's unity in its complex and ordered diversity.In this paper I examine R and S to show their concordance. I argue that they are complementary in what they prescribe for relations between Church and state, and indeed grounded in the same account of the origins of political authority. Through this investigation we will uncover key principles of Aquinas's political thinking that show him to have a capacious vision of politics where humans achieve the actualization of their full beings as human.A key notion will be unitas ordinis, or unity of order: the form of human cooperation in political life. As we will see, that form strikes a middle path between the simple unity of the individual person and the orderless collectivity of a crowd. For Aquinas, that order is itself a common good of politics, and an intrinsic one at that, before any "extrinsic" common good achieved by the people through that order. Part of why this seemingly secular consideration is good is its theological importance: it mirrors God.Further, if Aquinas does not elaborate on political arrangements as much as one would like, nevertheless he offers sure guidance for the principles which ought to guide the prudent development of those arrangements in a particular time and place. Ultimately Aquinas shows that medieval political thought is in key respects not as alien and hostile to us as we might imagine, but in its own way equally concerned about the integrity of the political life.5The Teaching of SAquinas's teaching on Church and state in S is widely accepted as his mature "two powers" teaching. Aquinas's most famous work, the Summa theologiae [ST], would eventually replace Lombard's Sentences, but in Thomas's own thirteenth century it was that compendium of quotations and arguments [End Page 1020] from Christian sources compiled by the twelfth-century theologian-bishop Lombard that was the standard theology textbook in the Latin West—the Ur-text for theological teaching and scholarship.6The Sentences is perhaps the most important Western book no one has heard of. It was so influential not only because it collected a rich trove of... (shrink)

This chapter investigates Euripedes' Bacchae and Herman Melville's Billy Budd. In Bacchae, which expresses the story of the god Dionysus returning to Thebes disguised as a human, initially asking, then demanding, acknowledgment of the divinity of his mother, Semele, Dionysus transforms the hypermasculine young king into a coquettish “girl.” In Billy Budd, the practice of impressing and oppressing sailors heightens the fear of mutiny, which in turn produces an atmosphere fraught with secrecy, fear, and conspiracy. Both of these texts display (...) a troubling dialectical link between innocence and violence, sacrifice, and evil. The chapter concentrates on the pivotal incident in Billy Budd: Billy's lashing out at Claggart when Claggart slanders him in front of Captain Vere. “Vere” would mediate in the world and soul as he does in the novel. But for reasons adduced before, his claim to do so is suspect. (shrink)

After decades of marginalization in the secularized twentieth-century academy, moral education has enjoyed a recent resurgence in American higher education, with the establishment of more than 100 ethics centers and programs on campuses across the country. Yet the idea that the university has a civic responsibility to teach its undergraduate students ethics and morality has been met with skepticism, suspicion, and even outright rejection from both inside and outside the academy. In this collection, renowned scholars of philosophy, politics, and religion (...) debate the role of ethics in the university, investigating whether universities should proactively cultivate morality and ethics, what teaching ethics entails, and what moral education should accomplish. The essays quickly open up to broader questions regarding the very purpose of a university education in modern society. Editors Elizabeth Kiss and J. Peter Euben survey the history of ethics in higher education, then engage with provocative recent writings by Stanley Fish in which he argues that universities should not be involved in moral education. Stanley Hauerwas responds, offering a theological perspective on the university’s purpose. Contributors look at the place of politics in moral education; suggest that increasingly diverse, multicultural student bodies are resources for the teaching of ethics; and show how the debate over civic education in public grade-schools provides valuable lessons for higher education. Others reflect on the virtues and character traits that a moral education should foster in students—such as honesty, tolerance, and integrity—and the ways that ethical training formally and informally happens on campuses today, from the classroom to the basketball court. _Debating Moral Education_ is a critical contribution to the ongoing discussion of the role and evolution of ethics education in the modern liberal arts university. _Contributors_. Lawrence Blum, Romand Coles, J. Peter Euben, Stanley Fish, Michael Allen Gillespie, Ruth W. Grant, Stanley Hauerwas, David A. Hoekema, Elizabeth Kiss, Patchen Markell, Susan Jane McWilliams, Wilson Carey McWilliams, J. Donald Moon, James Bernard Murphy, Noah Pickus, Julie A. Reuben, George Shulman, Elizabeth V. Spelman. (shrink)

Sometimes doing what’s right depends on anticipating how people will react when you do the right thing. Consider two aspects of challenge trial payments discussed by Lynch and colleagues. Th...

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Learning Christ: Ignatius of Antioch and the Mystery of Redemption by Gregory VallDavid Vincent Meconi S.J.Learning Christ: Ignatius of Antioch and the Mystery of Redemption. By Gregory Vall. Washington, D.C.: The Catholic University of America Press, 2013. Pp. xii + 401. $69.95 (cloth). ISBN: 978-0-8132-2158-8.In the first decade of the first Christian century, the bishop of Antioch found himself surrounded by imperial guards under order to drag him (...) back to Rome to face the consequences of his supposed atheism and traitorous leadership in Christ’s Church. Eusebius’s episcopal list places Ignatius as the third bishop of Antioch, after Saints Peter and Evodius, reigning in Antioch from ca. 70 to 107. Ignatius was a larger-than-life character; even as a child he was supposedly the little boy whom the Lord embraced and held up as an example of heavenly simplicity (Matt 18:2-4). In ten clear and illuminating chapters, Gregory Vall brings the reader through the many legends and apocryphal assumptions surrounding Ignatius and his thinking. Vall’s purpose in writing this work is to show contemporary scholars the levels of richness and theological insight in Ignatius’s relatively small epistolary corpus.The first two chapters treat Ignatius’s use of Scripture and how his reading of the canon plays out in his theology of salvation. “Scripture and Economy” (chap. 1) and “Issues in Ignatian Scholarship” (chap. 2) show not only the massive amount of scholarly attention such a relatively small amount of writing has generated over the centuries, but also why the way Ignatius read and [End Page 321] used Sacred Scripture is still important today. The five guiding loci Vall would have the reader keep in mind are how Ignatius consistently assumes (1) the necessary connection between “theology” (God’s very self) and God’s economy in creation, (2) the link between creation and redemption, (3) the relationship between the Old and New Covenants of God and his chosen ones, (4) the sending of the Son who comes to impart the Spirit, and (5) the life of the pilgrim-sojourner who simultaneously is a future beholder of eternal glory.With these guiding principles in place, Ignatius proves to be a Christian thinker who understands that mystical transformation, and not moral achievement, is what saves us. Accordingly, here we become the students of one who sees himself teaching on behalf of Jesus Christ. This is ecclesia for Ignatius, a place where those called out of the world come together as one so as to be illumined into true Christ-bearers. For Ignatius, therefore, “theology is properly an ecclesial activity and not merely the function of isolated individuals. Our place, then, is to sit alongside Ignatius and contemplate the mystery of redemption with him” (86), thereby developing a visceral sympathy for the things of Christ, drawing near to God and to the people of God in truth and in love. Theology and all Christian activity are consummated in nothing other than Love himself, charity being the only true mark of the theologian.The next three chapters thus turn to Ignatius’s theology of the Godhead: “Jesus and the Father” (chap. 3), “Flesh and Spirit” (chap. 4), and “Faith and Love” (chap. 5). Here, the fundamental theology of Ignatius is handled masterfully. A true contrast to the starts and attempts and to the Gnostic leanings, as well as to the fundamental errors, of the second century, Ignatius amazingly proves to be a loving pastor as well as a sophisticated theologian anticipating accurately later Church formulae. Vall takes care to show how Ignatius advances Pauline insights faithfully while never being afraid to adapt scriptural terms and traditions to meet the challenges of his own flock.Especially important in this middle section is how Ignatius saw the Christian life as teleologically unifying earth and heaven, anticipating Augustine of Hippo’s wordplay of living in spe but not yet in re. Since the Logos is the first and last principle () of reality, but has now even taken on flesh and revealed the fullness of the Father to those still on their way, “the person of Christ, his deeds, and... (shrink)

The University of Minnesota organized a conference ("Evolution and Public Education," December 5, 1981) to help clarify issues in the creation/evolution controversy and to examine arguments of the proponents of scientific creationism. This six-part book, a revised version of a resource manual compiled for the conference: (1) discusses the theory of evolution and its place in science education; (2) examines the creationist movement; (3) states the position of scientific creationists; (4) responds to creationists' arguments against evolution; (5) explores legal issues (...) in the controversy; and (6) provides some perspectives on attempts to treat the Genesis creation account as science. The fifth section, on legal issues, includes Judge Overton's decision striking down the Arkansas Creationism Act, as well as pieces of legislation which reveal the changing tactics of creationists, who first sought to ban the teaching of evolution in the 1920s, then sought equal time for biblical creationism in the late 1960s and early 1970s, and now seek a two-model approach to earth science/biology teaching (evolution as one model, scientific creationism as the other). A comprehensive bibliography lists most of the important works that directly address the controversy, as well as many publications on the philosophy of science and faith issues. (JN). (shrink)

Despite the radical changes in the global political and military situation in the past ten years, U.S. nuclear forces retain the same mission and the same basic structure they had when Moscow was the seat of the “Evil Empire.” As it has for decades, the United States maintains thousands of nuclear warheads on a variety of land-, sea- and air-based platforms. These forces are on a level of high alert, ready to launch within minutes of an attack warning. It is (...) a distinctly Cold War footing in a world that has long since come in from the cold of U.S.–Soviet antagonism. (shrink)

Biological ontologies are used to organize, curate, and interpret the vast quantities of data arising from biological experiments. While this works well when using a single ontology, integrating multiple ontologies can be problematic, as they are developed independently, which can lead to incompatibilities. The Open Biological and Biomedical Ontologies Foundry was created to address this by facilitating the development, harmonization, application, and sharing of ontologies, guided by a set of overarching principles. One challenge in reaching these goals was that the (...) OBO principles were not originally encoded in a precise fashion, and interpretation was subjective. Here we show how we have addressed this by formally encoding the OBO principles as operational rules and implementing a suite of automated validation checks and a dashboard for objectively evaluating each ontology’s compliance with each principle. This entailed a substantial effort to curate metadata across all ontologies and to coordinate with individual stakeholders. We have applied these checks across the full OBO suite of ontologies, revealing areas where individual ontologies require changes to conform to our principles. Our work demonstrates how a sizable federated community can be organized and evaluated on objective criteria that help improve overall quality and interoperability, which is vital for the sustenance of the OBO project and towards the overall goals of making data FAIR. Competing Interest StatementThe authors have declared no competing interest. (shrink)

We review the evidence for the concept of the “initial” or prototype brain. We outline four possible modes of brain evolution suggested by our new findings on the evolutionary status of the dolphin brain. The four modes involve various forms of deviation from and conformity to the hypothesized initial brain type. These include examples of conservative evolution, progressive evolution, and combinations of the two in which features of one or the other become dominant. The four types of neocortical organization in (...) extant mammals may be the result of selective pressures on sensory/motor systems resulting in divergent patterns of brain phylogenesis. A modular “modification/multiplication” hypothesis is proposed as a mechanism of neocortical evolution in eutherians. Representative models of the initial ancestral group of mammals include not only extant basal Insectivora but also Chiroptera; we have found that dolphins and large whales have also retained many features of the archetypal or initial brain. This group evolved from the initial mammalian stock and returned to the aquatic environment some 50 million years ago. This unique experiment of nature shows the effects of radical changes in environment on brain-body adaptations and specializations. Although the dolphin brain has certain quantitative characteristics of the evolutionary changes seen in the higher terrestrial mammals, it has also retained many of the conservative structural features of the initial brain. Its neocortical organization is accordingly different, largely in a quantitative sense, from that of terrestrial models of the initial brain such as the hedgehog. (shrink)