Tuberculosis (TB) is a potentially fatal infectious disease that, in Aotearoa New Zealand (NZ), inequitably affects Asian, Pacific, Middle Eastern, Latin American, and African (MELAA), and Māori people. Medical research involving genome sequencing of TB samples enables more nuanced understanding of disease strains and their transmission. This could inform highly specific health interventions. However, the collection and management of TB isolate samples for research are currently informed by monocultural biomedical models often lacking key ethical considerations. Drawing on a qualitative kaupapa (...) Māori–consistent study, this paper reports on preliminary discussions with groups of Māori, Pacific, and Afghan people in NZ, whose communities have been harmed by TB and TB stigma. Participants’ discussions highlight key concerns and meanings that ought to inform the development of guidelines and a more robust consultative process for the governance of how TB isolate samples are collected and used both retrospectively and in future research. We argue for ethical processes to be culturally nuanced and community-generated, flexible and meaningful, and situated in relation to the physical and symbolic effects of TB. We discuss the significance of Indigenous data sovereignty, rights, and kāwanatanga (governorship) in shaping a multicultural data sovereignty model. (shrink)

Mistaken judgments of fact by sporting officials – blown calls – are ubiquitous in sport and have altered the outcomes of games, championships, and even the record books. I argue that the effect these blown calls have on sports is deplorable, even unjust, and that given both the nature of sport in general and the social and economic importance of sports as they are played today, we ought to use technology to aid officials in making their judgments whenever doing so (...) would prove more effective than relying on unaided human perception. I then briefly address a number of objections to the increased use of technology in officiating. (shrink)

In their forthcoming article, ‘What makes a medical intervention invasive?’ De Marco, Simons, and colleagues explore the meaning and usage of the term ‘invasive’ in medical contexts. They describe a ‘Standard Account’, drawn from dictionary definitions, which defines invasiveness as ‘incision of the skin or insertion of an object into the body’. They then highlight cases wherein invasiveness is employed in a manner that is inconsistent with this account (eg, in describing psychotherapy) to argue that the term invasiveness is often (...) used to explicitly or implicitly reference interventions that do not fall under the standard account. The authors offer an alternative ‘schematic’ definition of invasiveness, whereby medical interventions entail an underlying context-independent property of ‘basic invasiveness’ and may be understood both relative to each other and to a context-specific threshold of what is ‘invasive’.1 We propose that the meaning of terms such as ‘invasiveness’ is necessarily heterogeneous, and that what is implied by its usage will certainly depend on context, particularly in medical settings. Hence, the creation of a unifying definition is less critical than clarification of the implied and intended meanings of each instance of the term’s use. We further argue that interpreting the use of terms like ‘invasiveness’ in medical practice is complicated by the embedding of each use of this term in a different ‘language game’, whereby words and their meanings are understood by an in-group familiar with …. (shrink)

Comparative judgments abound in sports. Fans and pundits bandy about which of two players or teams is bigger, faster, stronger, more talented, less injury prone, more reliable, safer to bet on, riskier to trade for, and so on. Arguably, of most interest are judgments of a coarser type: which of two players or teams is, all-things-considered, just plain better? Conventionally, it is accepted that such comparisons can be appropriately captured and expressed by sports rankings. Rankings play an important role in (...) sports arguably because of the conventional acceptance that rankings capture and express all-things-considered relations between the ranked teams or players. Standard ranking practices rely on a number of widely held assumptions. I discuss three of the most important and argue that at least one of them must be false. If this is right, the strong and growing commitment to using rankings to determine participation in tournaments and the awarding of championships is mistaken. At the least, given the con... (shrink)

Comparative judgments abound in sports. Fans and pundits bandy about which of two players or teams is bigger, faster, stronger, more talented, less injury prone, more reliable, safer to bet on, riskier to trade for, and so on. Arguably, of most interest are judgments of a coarser type: which of two players or teams is, all-things-considered, just plain better? Conventionally, it is accepted that such comparisons can be appropriately captured and expressed by sports rankings. Rankings play an important role in (...) sports arguably because of the conventional acceptance that rankings capture and express all-things-considered relations between the ranked teams or players. Standard ranking practices rely on a number of widely held assumptions. I discuss three of the most important and argue that at least one of them must be false. If this is right, the strong and growing commitment to using rankings to determine participation in tournaments and the awarding of championships is mistaken. At the least, given the conventional wisdom about rankings, my argument provides good reasons to be skeptical that any particular ranking ‘gets it right’. At the limit, it suggests that our most basic assumptions about all-things-considered athletic quality are wrong. (shrink)

Debate surrounds whether Berkeley’s philosophy is a defense of, or merely consistent with, common sense, as well as what Berkeley means by “common sense.” This paper defends a view that synthesizes elements of recent approaches: by “common sense” Berkeley means primarily the (de re) belief that the things immediately perceived are the real things, characteristically held by the vulgar and exemplified by vulgar ways of speech. In holding that it is a natural belief, this view is consistent with recent accounts (...) that identify common sense with the proper use of our cognitive faculties as well as those accounts that identify it with (some) commonly-held propositions. (shrink)

The self-disorder model provides a phenomenological framework for understanding how the core symptoms of Schizophrenia Spectrum Disorders (SSDs) are rooted in an instability of minimal selfhood. This instability involves a range of “anomalous experiences”: transformations in an individual’s perceptual field and sense of being an agent of action. The explanatory value of this theoretical model can be summarized in two claims about the role of anomalous experiences in self-disorders: (1) anomalous experiences express a common trait-like disturbance that is characteristic of (...) SSDs, and (2) anomalous experiences contribute to explanations regarding how self-disorders progress into SSDs. While hypotheses consistent with the first claim have been substantiated in several studies, hypotheses consistent with the second claim remain underexamined. We argue that attending to this gap in the literature requires considering which methodological strategies are best suited for investigating if and how anomalous experiences contribute to the development of self-disorders into SSDs and psychotic states. Network modeling is discussed as one such strategy suitable for examining the role of anomalies of lived-world in the maintenance of paranoid delusions in SSDs. (shrink)

George Boolos was one of the most prominent and influential logician-philosophers of recent times. This collection, nearly all chosen by Boolos himself shortly before his death, includes thirty papers on set theory, second-order logic, and plural quantifiers; on Frege, Dedekind, Cantor, and Russell; and on miscellaneous topics in logic and proof theory, including three papers on various aspects of the Gödel theorems. Boolos is universally recognized as the leader in the renewed interest in studies of Frege's work on logic and (...) the philosophy of mathematics. John Burgess has provided introductions to each of the three parts of the volume, and also an afterword on Boolos's technical work in provability logic, which is beyond the scope of this volume. (shrink)

Both the concept of a Darwinian tree of life (TOL) and the possibility of its accurate reconstruction have been much criticized. Criticisms mostly revolve around the extensive occurrence of lateral gene transfer (LGT), instances of uptake of complete organisms to become organelles (with the associated subsequent gene transfer to the nucleus), as well as the implications of more subtle aspects of the biological species concept. Here we argue that none of these criticisms are sufficient to abandon the valuable TOL concept (...) and the biological realities it captures. Especially important is the need to conceptually distinguish between organismal trees and gene trees, which necessitates incorporating insights of widely occurring LGT into modern evolutionary theory. We demonstrate that all criticisms, while based on important new findings, do not invalidate the TOL. After considering the implications of these new insights, we find that the contours of evolution are best represented by a TOL. (shrink)

We recently reported strong, replicable (i.e., replicated) evidence for lexically mediated compensation for coarticulation (LCfC; Luthra et al., 2021), whereby lexical knowledge influences a prelexical process. Critically, evidence for LCfC provides robust support for interactive models of cognition that include top‐down feedback and is inconsistent with autonomous models that allow only feedforward processing. McQueen, Jesse, and Mitterer (2023) offer five counter‐arguments against our interpretation; we respond to each of those arguments here and conclude that top‐down feedback provides the most parsimonious (...) explanation of extant data. (shrink)

The article discusses two bioart projects that bring the symbolically core human substances of blood, sweat and tears into technologically mediated relationships with plants and fungi to explore human kinship with other species: Tarah Rhoda’s BS&T (short for ‘blood, sweat and tears’) and OurGlass, and Saša Spačal’s MycoMythologies: Patterning. The article analyses the art projects through the lens of the molecular gaze and different perspectives on kinning, bringing anthropological conceptualizations of kinship together with Haraway’s pathways to connect with other species. (...) How can bioart use technologies to explore interspecies kinship through a molecular gaze? And may such artworks contribute to the toning down of human exceptionality in the face of a precarious future? We find that artworks providing a molecular gaze on interspecies biological processes may risk a decontextualized approach to complex relational processes but may also create new visions of filiation even with biological organisms imagined to be genetically distant from humans, thus spurring awareness of the fragile interrelationships among species. (shrink)

The assumption in current U.S. mainstream medicine is that birthing requires hospitalization. In fact, while the American College of Obstetricians and Gynecologists supports the right of every birthing person to make a medically informed decision about their delivery, they do not recommend home birth owing to data indicating greater neonatal morbidity and mortality. In this article, we examine the evidence surrounding home birth in the United States and its current limitations, as well as the ethical considerations around birth setting.

On January 11, 2024, the United Kingdom (U.K.) Supreme Court rendered its judgment in _Paul v Royal Wolverhampton NHS Trust_, restricting the circumstances in which “secondary victims” can successfully claim for damages in clinical negligence cases. This ruling has provided welcome clarity regarding the scope of negligently caused “pure” psychiatric illness claims, but the judgment may well prove controversial. In this article, I trace the facts and opinion from the majority and also discuss an important dissenting opinion. I then reflect (...) on what the ruling means for psychiatric illness claims by secondary victims, and more broadly on the implications for clinical negligence law. I suggest that while much-needed clarity has been injected in this area of the law, it is difficult, reading the majority of the Supreme Court’s emphasis on the restricted scope of a medical practitioner’s duty, to envision a scenario in which secondary victim could ever succeed in a clinical negligence context. (shrink)

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In 2022, the Camden Coalition Medical-Legal Partnership began providing civil and criminal legal services to substance use disorder patients at Cooper University Health Care’s Center for Healing. This paper discusses early findings from the program’s first year on the efficacy of the provision of criminal-legal representation, which is uncommon among MLPs and critical for this patient population. The paper concludes with takeaways for other programs providing legal services in an addiction medicine setting.

In lieu of an abstract, here is a brief excerpt of the content:Editors’ IntroductionElizabeth S. Radcliffe and Mark G. SpencerThis issue opens with the winning essay in the Third Annual Hume Studies Essay Prize competition: “Hume beyond Theism and Atheism” by Dr. Ariel Peckel. Dr. Peckel’s essay was chosen as the winner from among papers submitted by emerging scholars from August 2022 through July 2023. Please see the full prize announcement with information about this talented Hume scholar elsewhere in this (...) issue. Our Call for Papers for the Fourth Essay Prize competition is printed in the back of this issue and on-line at the Hume Studies website. The contest is open to authors ten or fewer years from the Ph.D. and closes on August 1, 2024. If you are eligible, please consult our “Call” for further details!In other Hume Studies news, we have once again acquired a new printer. Christensen Printing (Lincoln, Nebraska), whose work for us was excellent, suddenly closed its business when its owner retired this past year and had no one to succeed him. We received the news just when our November issue was ready to go to press. With the assistance of our friends at the Philosophy Documentation Center, we obtained estimates from three printers and have now engaged Bailey Printing in Charlottesville, Virginia. Our November issue was published on-line by November 1 (at the Philosophy Documentation Center website, the Project Muse website, and the Hume Society website), but the print issue took longer to get to subscribers.For a second time, we want to bring to the attention of our readers that Hume Studies will be marking its 50th year of publication in 2025. As we have previously noted, we are planning an anniversary issue for 50:1 (April 2025). We hope to include among the special features of that issue paragraphs or statements from our readers in answer to this query: “Of all of the articles that have been published in [End Page 7] Hume Studies over the past 50 years, which one is most noteworthy to you? Why so?” Please see the “Call for Entries” in the back of this issue or on the Hume Studies website (https://www.humesociety.org/ojs/index.php/hs), which includes details on where to send your response. The due date is October 15, 2024, but we encourage you to send your entries as soon as possible! [End Page 8]Copyright © 2024 Hume Studies... (shrink)

Theologians are split into two groups: those who embrace prosperity theology and those who oppose it; both sides on scriptural grounds. Those criticising it embrace cessationism in its diversity, while its supporters are mainly found among Pentecostals and Charismatics, who are continuationists. Continuationists believe and teach that all gifts of the Spirit are still available to the church today, therefore should be practised by the church just as they were operative during the apostolic era. Therefore, it is clear that prosperity (...) preachers are continuationists. They believe and practice healing and miracle gifts today. A review of the literature, biblical texts, historical teachings, and Pentecostal and Neo-Pentecostal (also referred to as charismatic and neo-charismatic) form the basis of this article. It addresses the positive features of prosperity teachers’ beliefs and methods as well as how they exploit the dreams, fears, and aspirations of people living in poverty. The theology of sharing, as articulated by Nicholas B.H. Bhengu, is proposed as a solution to creating parity between the rich and the poor.Contribution: This article seeks to balance opposing theological approaches with the prosperity gospel. It does this by introducing a theology of sharing as taught by Nicholas Bhengu based on the philosophy of Ubuntu, a way of life among African people. The challenge for theologians on both sides of the argument is finding a way to accommodate the other side’s contributions. (shrink)

Social isolation and loneliness are growing concerns around the globe that put people at increased risk of disease and early death. One much‐touted approach to addressing them is deploying artificially intelligent agents to serve as companions for socially isolated and lonely people. Focusing on digital humans, we consider evidence and ethical arguments for and against this approach. We set forth and defend public health policies that respond to concerns about replacing humans, establishing inferior relationships, algorithmic bias, distributive justice, and data (...) privacy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Configured to Christ: On Spiritual Direction and Clergy Formation by James KeatingChristian Raab O.S.B.Configured to Christ: On Spiritual Direction and Clergy Formation by James Keating (Steubenville, OH: Emmaus Road, 2021), xxix + 312 pp.Deacon James Keating has served the Church by forming her clergy for thirty years. While he has been a seminary professor and a director of deacon formation at the diocesan level, his prolific scholarship as (...) well as his time as director of theological formation for the Institute for Priestly Formation in Creighton, NE, made him a national figure. Configured to Christ is a collection of Keating's most important essays.While this book is a retrospective, it couldn't be more timely. In 2016 (on the Feast of the Immaculate Conception, December 8), the Congregation for Catholic Education issued The Gift of the Priestly Vocation—Ratio Fundamentalis Institutionis Sacerdotalis, a text which provides guidelines for the whole Church concerning priestly formation. In the fall of 2021, the United States Council of Catholic Bishops completed their revision of the sixth edition of the Program of Priestly Formation (PPF), which translates the principles of the Ratio for the American context. With these two documents in place, it now falls upon seminaries to examine their programs in light of the vision provided by the magisterium. The next five to ten years promise to be a time of reform and renewal in seminary formation. Institutions will be looking for fresh and orienting ideas. Keating's book can be recommended as among the best resources for the venture that awaits.One reason Keating's book is so valuable is its focus on the "perichoresis" of the various aspects of formation (107). This emphasis is consonant with the terminological change found in the new PPF from the language of formational "pillars" to the language of formational "dimensions" (see the USCCB's 5th edition of the PPF, §28). The thinking behind this change seems to have been that it was too easy to imagine "pillars" as separate from [End Page 1110] one another. The human, spiritual, intellectual, and pastoral dimensions of formation are in fact interwoven, interdependent, and interpenetrating. While they can be distinguished, they cannot be divided. Growth in one fosters growth in the other. Keating has long understood this, as his various essays show.The book is divided into three parts and eighteen chapters. Part 1 is entitled "The Interior Life of the Cleric." Here, readers are introduced to the integral relationship between the spiritual and intellectual formational dimensions. For example, Keating provides, in chapter 1, a sustained theoretical reflection on the relationship between academic theology and spirituality, and, in chapter 2, he examines John Henry Newman's writings as a concretized test case for the right relationship of prayer, study, and thought. Authors such as Hans Urs von Balthasar and Jean Leclercq have investigated this relationship in classic works, but Keating's presentation is notable for its accessibility, coherence, and concision. The remaining chapters of part 1 address the topics of silence and spiritual direction. Emerging from these analyses are the insights that interiority expands through discovery of Christ within. We participate in Christ as we behold, wonder, think, theologize, and pray. Keating's plea that we introduce ministerial candidates to the romance of silence is most welcome.The second part of the book is entitled "The Formation of the Cleric." It brings together nine essays which explicitly explore the art of formation. The key to this section, and maybe to the whole book, is chapter 7, "Christ is the Sure Foundation: Priestly Human Formation Completed in and by Spiritual Formation." This chapter makes the case not only for the perichoresis of formational dimensions but also for a much stronger emphasis on spiritual formation than is often the case. Of special note is Keating's observation that spiritual formation can truly support human formation. This is an important insight. In his 1992 apostolic exhortation Pastores Dabo Vobis (on the formation of priests), John Paul II had articulated that human formation was "the basis of all priestly formation" (§43).Unfortunately, this line could be (and has been) interpreted problematically to mean human formation... (shrink)

The archive produces a linear time that reaches towards ‘what could be’ by asserting ‘what has been’, providing us reassurance of our existence through the assertion of a reliably past past. But the Anthropocene is an era of uncontained material ramifications, where the past juts into the future and temporality warps as change accelerates unexpectedly. As an ecological and geologic epoch, documentation of the Anthropocene inherently has a relationship to natural history museums and archives. These institutions, however, troublingly rest on (...) what Elaine Graham calls ‘ontological hygiene’ – the separateness of the human subject from ‘nature’. The Anthropocene however, challenges the western post-Enlightenment binary of man vs. nature, as it (supposedly) naturalizes humans into an earth systems force. As such, documentation of this epoch might resist ontological sanitation. This article outlines an artistic research practice to create artefacts of the Anthropocene – one that invites material idiosyncrasies, objects-in-becoming, ephemerality, and decay. I suggest that artistic ‘anarchices’ prioritize process over objects, and resist linear and static representation in lieu of material, embodied and sensory artefacts. These include relational encounters with waste materials, reworked forms of ‘geology’, edible artefacts and multimedia works at landfills and feral sites. The anarchives are interpolated by a rejection of hegemonic logic, positivism and ‘objective’ truths about environmental phenomena; Situated, ambiguous and material knowledges are inwrought into the so-called Anthropocene (and any alternatives to this term). By focusing on waste as an analytical category, I explore some of the ontological breakdowns present in the Anthropocene and question how to unorder systems and disturb materiality. (shrink)

John Burdon Sanderson Haldane was a giant among men. He made major contributions to genetics, population biology, and evolutionary theory. He was at once comfortable in mathematics, chemistry, microbiology and animal physiology. But it was his belief in education that led to his preparing his popular essays for publication. In his own words: "Many scientific workers believe that they should confine their publications to learned journals. I think that the public has a right to know what is going on inside (...) the laboratories, for some of which it pays." So begins Haldane's collection of essays, perhaps the most public intellectual communicating science before the writings of Stephen Jay Gould. The first part of the volume emphasizes the important developments in biology and natural science in the first quarter of the century. As such, it provides a benchmark for studies of the next three quarters of the century. In an unusual introduction, Price takes the readers through their paces, discussing the situation then and now in vitamins, oxygen want, disease controls, and the rewards of science as such. This is followed by Haldane's views on society, art, religion and economy as seen through the eyes of a politically alert major scientist. The editor provides readers unfamiliar with Haldane with a carefully rendered chronology of a life that began in 1892 and that spanned much of the present century. Despite ideas on race, class and politics that have seen better times, Haldane was truly exceptional in translating the science of his time into ideas that "everyman" could readily grasp. His predictions on what science would achieve were on target far more often than not. But even his failed predictions are perhaps the most interesting of all. They throw into sharp relief the truly novel and revolutionary developments in science over the past 75 years. J.B.S. Haldane held many positions and received many honors during his lifetime. But for most of the period covered in this volume, he was the William Dunn Reader in Biochemistry at Cambridge University. He simultaneously served as Fellow of New College, in Oxford University's Horticultural Institute. Carl A. Price served until 1999 as professor IIof plant molecular biology in the Waksman Institute of Microbiology at Rutgers, the State University of New Jersey. He also served as the editor of Plant Molecular Biology Reporter from 1983 until 1997. This is the first volume in a new series on the history and theory of science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:CRUCIFIXION: ACCIDENT OR DESIGN? Sebastian Moore, O.S.B. Downside Abbey Lastyear I was visited by an old friend from my Liverpool days. Mike and I had worked together with the young of the parish, and one summer the two of us took a couple of boys camping in France, a trial of patience which made us known to each other at some depth. He was in fact a passionately convinced (...) Catholic, and very pastoral with it. We had many and long theological discussions. On his recent visit to Downside, I was showing him and some friends round our church, when, à propos ofquite what I don't remember, he made a remark about the Catholic cult of suffering, and said, "and it's all because ofthe crucifixion, isn't it? Why don't we recognize that the crucifixion was an accident?" I didn't react, because I was dumbfounded at what seemed to be the denial ofthe mystery ofthe cross by a friend who I had no reason to believe had stopped being a Catholic. And I'm sure he hasn't. He would certainly have told me ifhe had. It has taken me over a year to figure out what is going on here, and this would not have been possible without intensive study of the work of René Girard. The only alternative to saying that the crucifixion was an accident is to say that it was "ordained by God." It is only as ordained by God that this horrible event could be presented to people as a divine affirmation that suffering is to be sought and espoused. Also, it is only as ordained by God that the crucifixion can be thought of as "appeasing God" in some way. Both the moral and the dogmatic implication ofthe crucifixion—that suffering is a good thing, and that God required a victim—are grounded in the notion that God required the crucifixion ofhis Son. And it is because this idea is quite unacceptable, unworthy of God and ofthe human mind made in God's image, that my friend concludes that the crucifixion was not required by God, not written into the eternal scheme ofthings, but an accident. 156Sebastian Moore Once the problem is clarified in these terms, more and more instances come to mind, of rejection, by Christians and others, of the whole divine ordination ofthe cross. Gore Vidal refers to Christianity as "that lugubrious religion." Mary Hunt, a prominent American Catholic feminist, introduced a workshop with the statement, "we are not about naked guys nailed to crosses, blood all over the place!" Where divine ordering is accepted the special painfulness and darkness ofthe idea is noted. Anselm refers to the doctrine as the Narnia Chronicles, to commend the notion, by referring to a dark law written into the nature ofthings beyond our comprehension. The children's suggestion that Asian should simply not comply with the Snow Queen's requirement is rejected by Asian with a mysterious impatience—the children justhaven't grown up, like the romantics who, according to Matthew Arnold, "did not know enough." Again, during a day on "the roots of violence" that I led here yesterday there was much questioning about the role ofGod die Father in the crucifixion. The problem is crystallized in the famous cry from the cross, "Why have you forsaken me?" To my confessedly lame suggestion that Jesus was "only quoting a psalm," someone remarked, "to quote that psalm at thatjuncture and not mean it, is somewhatmisleading!" Again it's the same problem. How can God be understood as ordaining the crucifixion, compatibly with the notion of God as all-loving which Christianity of course affirms? Hans Urs Von Balthasar, who is 90% pro-Girard, in the other 10% wants to hold on to something he calls "the wrath of God." Thus the seeming necessity of having God require and ordain the crucifixion is the main crisis of Christian belief. The six-year-old Willie, in Thomas Klise's amazing novel, The Last Western, puts the problem with childlike directness. He keeps interrupting catechism class with, "Why did God kill Jesus?" and is shushed by Sister. I recall that Illtyd Trethowan said to... (shrink)

Researchers seeking to engage in projects related to Tribal communities and their citizens, lands, and non-human relatives are responsible for understanding and abiding by each Tribal nation’s research laws and review processes. Few studies, however, have described the many diverse forms of Tribal research review systems across the United States (US). This study provides one of the most comprehensive examinations of research review processes administered by Tribal Research Review Boards (TRRBs) in the US. Through a systematic analysis, we consider TRRBs’ (...) online presence, online documentation, and themes across documents, for five entity types: Tribal nations and Tribal consortiums, Tribal colleges and universities, Tribal health organizations, Indian Health Services, and other Tribal organizations. Results include an assessment of online presence for 98 potential TRRBs, identification of 118 publicly available online documents, and analysis of 41 themes across four document types: Tribal research codes and TRRBs’ guidelines, applications, and post-approval documents. Altogether, this research provides a macro-level analysis of the most common types of TRRBs in the US in an effort to increase researchers’ understanding of these important processes as they prepare to ethically engage Tribal communities in research. These results aim to empower Tribal decision makers as they align their TRRBs’ online visibility and documentation with community priorities and strengthen their protections for the rights and wellbeing of their citizens and community. Ultimately, by expanding our knowledge of TRRBs across the US, this contribution seeks to uphold Tribal sovereignty in research and promote ethical approaches to research with Indigenous communities. (shrink)

Jecker, et al., argue against rejecting a location for an international bioethics conference based on a “litmus test” for several reasons, ranging from the practical to the theoretical. However, th...

In lieu of an abstract, here is a brief excerpt of the content:EPILOGUE Robert J. Daly, SJ. Boston College April 2002 Iwill arrange my comments under four headings: (1) what we had hoped to accomplish; (2) what we actually did accomplish; (3) what we may have learned from this; (4) what this might now enable us to do in thefuture. This epilogueisbeingwritten in April, 2002,twenty-twomonths after the conference. To draw what good we can from this delay, writing at this distance (...) allows me to summarize and draw conclusions with, perhaps, a bit more balance. On the other hand, my listening again to the audio record in the course ofpreparing this publication has enabled me to relive something of the original experience. (1)As I indicated in the introduction, we had unrealistically hoped that, by the time ofthe conference, the five presenters, and perhaps also the twoprincipals inthe "Girard-Lonergan Conversation," wouldhavealready exchanged with each other not just first drafts, but even second drafts of their papers, and that the conference itself would then be invited to join a conversation that was already well under way. As it turned out, I couldn't muster the organizational skills and resources needed to achieve this. But reflecting after the fact, I can see that so carefully detailed a preparation might have been counterproductive. Carrying out our original plan might have been at the cost ofimposing more ofa Western analytic pattern on our discussion ofother traditions, and of!thus smothering from the outset some of the insight that did occur. We had also hoped that the opening "Girard-Lonergan Conversation" would provide an analytic resource for the rest of the meeting. But that did not happen to any great extent. (2)The proximate preparation for this conference began with a draft version ofmy paper being sent to the other major presenters. I opened with 194Robert J. Daly, SJ. a series of brief sketches of salient points in the often unhappy but also occasionally felicitous history ofChristianity on this theme ofviolence and institution. Then, after emphasizing the importance of distinguishing between the normative and the descriptive, I tried to make some sense, both rational and theological, of all this data, especially by reflecting on the influences and consequences ofthe belief in hell, on the one hand, and the hope of universal salvation, on the other. The next major religious theme was Judaism. Reuven Kimelman provided a detailed—and, for some, overwhelming—glimpse of the way the talmudic traditions deal with the theme of war and its restrictions. This highly text-oriented and interpretation-of-texts driven presentation seemed to many, at first, to be irrelevant to mimetic theory and to the need to be confronting actual violence. But, in the course of Sandor Goodhart's response, and in the course ofthe at times spirited discussion that followed, we began to understand that how one interprets texts and traditions, and how these are played off against each other, is indeed fundamental to the way Jews typically try to deal with the practical challenges of violence. Qamar-ul Huda's presentation on IsIamfocused stronglyonthe way the spiritual teachings of Islam—i.e., islam as a religion rather than Islam as a political or national institution—foster peace. The initial reaction was somewhat similarto the reaction to Kimelman's paper: disappointment that Huda was not talking more directly about contemporary Muslim extremist violence. But here, too, the discussion enabled us to catch a glimpse both of the inner spiritual resources of Islam, and of the limitations ofthe range of concerns that Westerners typically bring to the table. Francis Clooney, in his presentation ofHinduism, strongly emphasized the great variety in Hinduism, stressing that one cannot speak ofHinduism as such. Much of this variety comes from the several millennia of Hindu history, and from the complex relationships to Buddhism and Jainism which, themselves, are important parts of Hindu history, and also from the fact that only recently have Hindus, after centuries of Moslem or Colonial domination, once again returned to positions of political and military power. Finally, Christopher Ives's presentation on Buddhism, in a way similar to my presentation on Christianity, but more extensively or more consequently, pointed out the various ways in which Buddhism has been politically and... (shrink)

This paper explores the intersection of time and relational economic sociology. Building on Viviana Zelizer’s relational framework, I argue that analyzing the temporal dimensions of exchange provides insight into how social ties gain meaning through economic practices. The paper shows time’s dual role as both an organizing structure bounding action, and a dynamic element that actors leverage to shape transactional contexts. As structure, time offers culturally-available templates like schedules and rhythms that facilitate coordination and signify predictable social meanings befitting particular (...) relational categories. Yet time also constitutes relational work itself; strategic timing, duration, pacing, and sequencing of interactions signal context, manage expectations, and sustain bonds amidst entanglements. Synchronization through temporal agency prevents mismatches between transactions and social contexts that could strain ties. This agency in time ranges from passive adherence to dominant structures to active assertions of power resistance, enabling both domination and defiance across economic contexts. Analyzing shared temporal infrastructure within circuits of commerce further illuminates how actors distinguish those spheres of exchange at various scale from the impersonal market. Ultimately, incorporating temporality strengthens relational economic sociology by identifying a key mechanism through which practices of exchange become relationally meaningful. (shrink)

Focuses on Hartry Field's Instrumentalism. The ‘Conservation Theorems’, upon which Field bases so much of his form of Instrumentalism, are examined in detail, as is Field's attempt to ‘nominalize’ physics. Doubts are raised about the adequacy of Field's views of mathematics and physics, and a detailed comparison with the Constructibility Theory is presented.