Melopoetics, the study of the multifarious relations between music and literature, has emerged in recent years as an increasingly popular field of interdisciplinary inquiry. In this volume, noted musicologists and literary critics explore diverse topics of shared concern such as literary theory as a model for musical criticism, genre theories in literature and music, the criticism and analysis of texted music, and the role of aesthetic, historical, and cultural understanding in concepts of text/music convergence. These fourteen essays - united here (...) not by a common ideology but by common subject matter - demonstrate how musical and literary scholarship can combine forces effectively on the common ground of contemporary critical theory and interpretive practice. The concluding essay by interdisciplinary historian Hayden White locates this ambitious enterprise of contemplating 'music and text' in the larger context of intellectual history. (shrink)

No particular dagger was the object of Macbeth’s hallucination of a dagger. In contrast, when he hallucinated his former comrade Banquo, Banquo himself was the object of the hallucination. Although philosophers have had much to say about the nature and philosophical import of hallucinations (e.g. Macpherson and Platchias, Hallucination, 2013) and object-involving attitudes (e.g. Jeshion, New essays on singular thought, 2010), their intersection has largely been neglected. Yet, object-involving hallucinations raise interesting questions about memory, perception, and the ways in which (...) we have knowledge of the world around us. In this paper, I offer an account of object-involving hallucinations. Specifically, I argue that they are an unusual species of perceptual remembering. (shrink)

Focusing on the seminal works of two early thirteenth-century philosophers, Steven P. Marrone shows how the idea of science" and the desire to be "scientific" first penetrated the scholarly discourse of the medieval West. Originally published in 1983. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover (...) editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Bovine tuberculosis is the most important animal health and welfare policy issue in Britain. Badgers are a wildlife reservoir of disease, although the eight-year Independent Scientific Group Randomised Badger Culling Trial concluded with a recommendation against culling. The report advised government that bovine TB could be controlled, and ultimately eradicated, by cattle-based measures alone. Despite the ISG recommendation against culling, the farming and veterinary industries continued to lobby government for a badger cull. The 2005–2010 Labour government followed the ISG advice (...) and decided against a cull. The 2010–2015 Coalition and the 2015-present Conservative governments have followed a badger culling policy. This paper investigates whether a virtuous government would cull badgers. It provides an overview of virtue theory in the context of government animal health and welfare policy. Bovine TB and badger control policy options are then analysed in the context of the virtues of justice, wisdom, integrity, loyalty, curiosity, trust, empathy, compassion and aesthetics. Justice is the first virtue of government, and badger culling is seriously problematic from a virtue perspective given that five badgers are culled per cow that avoids slaughter as a result. Analysis based on other virtues strongly suggests that government should not cull badgers. The paper concludes that a virtuous government would not cull badgers as part of policy to control bovine TB in cattle. (shrink)

From a feminist perspective and using an ethnographic methodology, this article explores the gendered world of male rugby players in terms of how they socially and relationally propagate gender roles. Rugby players' social reproduction of gender, ultimately grounded in misogyny, allows these men at the individual level to psychologically and sometimes physically dominate women. At the societal level, rugby, like many sporting practices, both reflects and supports a hierarchical ideology of masculinity and the subordination of women.

In 2008, Andrea Aiello and Robert Wielockx published an article in Documenti e Studi sulla Tradizione Filosofica Medievale that criticized a crucial aspect of my understanding of Henry of Ghent’s theory of human knowledge of the truth. They targeted my claim that after 1279 or 1280, Henry began to move away from his early description of human knowledge of pure truth (sincera veritas) as dependent on an Augustinian illumination of the intellect by God’s light of Truth and to turn to (...) a more Aristotelian notion of truth-perception as consisting of more precise knowledge of the mental object’s essence or quiddity. As evidence that I was wrong, Aiello and Wielockx pointed to numerous passages in Henry’s later works where he directed the reader inquiring about truth back to his earliest explanation of the matter in the beginning of his Summa. In this response, I show that I have always accepted the idea that Henry-all the way to his last works-never abandoned the notion that God as repository of ideal forms played a fundamental role in human knowledge of truth, for he realized that his mature theory of essence meant that his Aristotelianizing version of truth-perception entailed the mind’s penetrating to the divine ideal. And I argue that we should not be surprised that, on those occasions where he directed the reader back to his earliest explanation of knowledge of truth, he did not mention that in precise terms he had modified the mechanics of truthperception. For the mature Henry’s account of knowledge of truth, though not expressed literally in terms of illumination, for all its Aristotelian complexion still maintained the Augustinian insistence that knowledge of truth depended on rati cation by God. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Democracy, Culture, Catholicism: Voices from Four Continents eds. by Michael J. Schuck and John Crowley-BuckSteven P. MilliesDemocracy, Culture, Catholicism: Voices from Four Continents Edited by Michael J. Schuck and John Crowley-Buck NEW YORK: FORDHAM UNIVERSITY PRESS, 2016. 350 pp. $105.00 / $35.00Democracy, Culture, Catholicism is the product of a three-year, international project that started from a less specific inspiration. Originally begun at Loyola University Chicago's Joan and Bill (...) Hank Center for the Catholic Intellectual Heritage in 2010 as a broad inquiry into the relationship between the Roman Catholic Church and politics, the project leaders eventually took a different bearing from events as diverse as the Arab Spring, the Occupy Movement, and Pope Benedict XVI's encyclical Caritas in Veritate to focus their project more squarely on democracy. Examining democracy from within the diverse experiences found in Lithuania, Peru, Indonesia, and the United States, the editors [End Page 208] present us with a valuable snapshot of where the Catholic engagement with democracy as a cultural expression finds itself today in a global perspective.Given the amount of material at play, the volume is a monumental achievement, if only for the clarity with which it presents its findings. Some essays are stronger than others. Still, the volume benefits tremendously from an apparent and unusual amount of editorial attention that sequences the essays and interrelates them with useful references to one another in such a way that Democracy, Culture, Catholicism escapes entirely the fate of so many volumes of collected essays. Here, the reader has the sensation of reading one coherent narrative, not twenty-three disparately connected, individual essays. This alone is impressive.The volume possesses other strengths. Reflections emerge throughout that engage the deeper questions of democracy. Who are these people making decisions together? How can we understand the composition of a political community? Too much democratic theory overlooks the complex interweaving of history, memory, and identity that operates like a substrate of our consciousness beneath our reason while we are presuming ourselves to be rational decision makers using democratic procedures. The book's engagement not just with democracy and Catholicism but also with culture is important. These essays treat culture not only in different local expressions but also (and in a way that is deep, serious, and sustained) as a phenomenon of consciousness.The American perspective always lurks in the narrative, threatening to dominate. This is inevitable not only because the project was managed in the United States but also because the polarizing obsessions of the church in the United States about how to acknowledge the norms of modern political arrangements have tended to dominate conversation in the church worldwide. The editors have shrewdly chosen to save the United States for the last part of this volume, allowing other voices to come forward first to claim their own space. This editorial decision, like so many others, improves the volume and keeps the narrative in good balance. Still, some questions linger in this reviewer's mind as the volume concludes.What do we mean by democracy? Throughout, the authors treat this as a question that is largely settled. Democracy is identified with democratic values that the church accepts, and in Schuck's words, what is under way is "a critical conversation with the culture of democracy" (330). Yet procedural democracy cannot be severed from these values. Are democratic norms and values vindicated when majorities choose undemocratic values? A more careful drawing of distinctions between democracy, liberalism, and republicanism would expose the inner conflicts in which Catholicism meets modern political norms.Perhaps most urgently for the subject matter of this book, are the claims of Catholic social teaching and Christian ethics a foundation for the democratic, participatory values of this secular age, as writers like Charles Taylor and David [End Page 209] Walsh have suggested? This also would raise questions about how culturally conditioned we should understand democracy to be, surely an important consideration for this very fine study.Steven P. MilliesCatholic Theological UnionCopyright © 2018 Society of Christian Ethics... (shrink)

Bovine tuberculosis is the most economically important animal health policy issue in Britain. The problem of what to do about badgers has plagued successive governments since a dead badger was discovered with bovine TB in 1971. Successive Labour governments oversaw the Randomised Badger Culling Trial from 1998 to 2006. Despite the RBCT recommendation against culling, the 2010–2015 Coalition government implemented pilot badger culls. This paper provides an account of the evolution of bovine TB and badger control policy, focusing on the (...) 1997–2010 Labour, the 2010–2015 Coalition and the 2015-present Conservative governments. Interviews with bovine TB policy stakeholders supplement discussion of the development of bovine TB policy. The paper discusses the science and politics of bovine TB policy, in which there are different badger control policies in Westminster, Welsh and Scottish governments. Badger control is a highly polarised issue, and the Coalition and Conservative governments have been heavily criticised for a culling policy opposed by the independent scientific community. Recent governments have defended badger culling on the basis of veterinary advice and experience in countries such as New Zealand. The paper concludes with two key recommendations to inform controversial animal health and welfare policy issues such as bovine TB. First, mandatory Animal Welfare Impact Assessment provides objective data on the impacts of policy options on cows and badgers. Second, robust ethical analysis, conducted by independent experts using established moral frameworks, should be applied to animal health and welfare issues for the benefit of decision makers. (shrink)

Bovine tuberculosis is a controversial animal health policy issue in England, which impacts farmers, the public, cattle and badgers. Badgers act as a wildlife reservoir of disease. Policy options for badger control include do nothing, badger culling, and badger vaccination. This paper argues for mandatory Animal Welfare Impact Assessment for all policy that significantly affects sentient animals. AWIA includes species description, and AWIA analysis stages. In this paper, AWIA is applied to impacts of bovine TB policy options on cattle and (...) badgers. Over 4 years, 85,000 badgers will be culled to prevent the slaughter of ~17,750 cattle over 9 years. Hence, about five badgers are culled for every cow which avoids slaughter. The AWIA analyses the impact of badger vaccination on cows and badgers based on a set of stated assumptions. The AWIA estimates badger vaccination to reduce the number of cows slaughtered by 11,600, i.e. a 12.5% reduction. Additional to the harm of killing, culling has greater welfare impacts on badgers compared to non-culling options. Actors in animal health and welfare policy were interviewed about the concept of AWIA. Policy actors supported the idea of AWIA to provide objective data to feed into policy making. The paper concludes with the proposal that AWIA is a necessary stage of just policy making where sentient animals are impacted by government policy. (shrink)

Bovine tuberculosis is an important animal health policy issue in Britain, which impacts farmers, the public, domestic farmed cattle and the wild badger population. The Westminster government’s badger culling policy in England, which began in 2013, has caused considerable controversy. This is in part because the Independent Scientific Group advised against culling, based on the Randomised Badger Culling Trial. Those opposed to badger culling support more stringent cattle-based measures and the vaccination of badgers. This paper argues for ethical analysis of (...) public policy options which impact sentient species. It provides a summary Animal Welfare Impact Assessment of a do-nothing approach, badger culling, and badger vaccination. A utilitarian analysis is then applied to these policy options considering human wellbeing and animal welfare. The analysis compares a badger culling policy that achieves a 19% reduction in bovine TB incidence, a badger vaccination model achieving a 12.5% reduction, and a do-nothing approach. Policy options are assessed over 9 years and a longer timeframe, and uncertainty is considered. The analysis finds that non-culling approaches, particularly badger vaccination, result in greater total utility, compared to badger culling. Badger culling causes 30% reduction in the badger population in England as well as substantial harms due to the culling process. Culling is opposed by public opinion and is associated with considerable risks and uncertainty. In contrast, non-culling approaches, such as cattle-based measures and badger vaccination, are supported by public opinion and are not associated with such risks. (shrink)

The Brambell Report of 1965 recommended that animals should have the freedom to stand up, lie down, turn around, groom themselves and stretch their limbs. The Farm Animal Welfare Council (FAWC) developed these into the Five Freedoms, which are a framework for the analysis of animal welfare. The Five Freedoms are well known in farming, policy making and academic circles. They form the basis of much animal welfare legislation, codes of recommendations and farm animal welfare accreditation schemes, and are the (...) foundation of the Welfare Quality® assessment scheme. The Five Freedoms are also extensively employed for the education of veterinary and animal welfare science students. Hence they have proven to be of great practical utility. In this paper, the Five Freedoms framework is examined in terms of necessary and sufficient conditions for the analysis of animal welfare. Overall, the Five Freedoms are judged to be individually necessary and jointly sufficient as a framework for the analysis of animal welfare. FAWC has recently criticized the Five Freedoms for concentrating on negative aspects of welfare. However, it is shown here how the satisfaction of the Five Freedoms should lead to good welfare, from the animal’s point of view. The Five Freedoms are formulated as ideals of animal welfare. This has significant advantages that have likely contributed to their impact. However, the ideality of the Five Freedoms means that the framework is without power to determine what a satisfactory level of animal welfare is, in an ethical sense. (shrink)

Bovine tuberculosis is an important and controversial animal health policy issue in England, which impacts humans, cattle and badgers. The government policy of badger culling has led to widespread opposition, in part due to the conclusions of a large field trial recommending against culling, and in part because badgers are a cherished wildlife species. Animal rights theorists argue that sentient nonhumans should be accorded fundamental rights against killing and suffering. In bovine TB policy, however, pro-culling actors claim that badgers must (...) be culled to avoid the slaughter of cattle. The first part of the paper compares AR theories of Regan, Francione, Cochrane, Garner and Donaldson and Kymlicka in the context of wildlife species. The second part of the paper applies these AR theories to bovine TB and badger control. AR theories are applied to badger control policy options of do nothing, badger culling, and badger vaccination. We conclude that AR theories are strongly opposed to badger culling. In general, culling is prohibited due to a badger’s right to life and its rights against suffering. The AR theories support a do-nothing, i.e. non-culling, non-vaccination approach to badger control. In the case of the AR theories of Regan and Francione, this is based on abolitionist positions with respect to farming. For Cochrane, Garner, and Donaldson and Kymlicka, the do-nothing policy option is preferred because badger vaccination causes a degree of suffering which generally is not for the individual’s benefit. (shrink)

v. 1. A doctrine of divine illumination -- v. 2. God at the core of cognition.

In this companion volume to Singing the Body of God, Steven P. Hopkins has translated into contemporary American English verse poems written by the South Indian Srivaisnava philosopher and saint-poet Venkatesa. These poems, in three different languages - Sanskrit, Tamil, and Maharastri Prakrit -- composed for one particular Hindu god, Vishnu Devanayaka, the "Lord of Gods" at Tiruvahindrapuram, form a microcosm of the saint-poet's work. They encompass major themes of Venkatesa's devotional poetics, from the play of divine absence and (...) presence in the world of religious emotions; the "telescoping" of time past and future in the eternal "present" of the poem; love, human vulnerability and the impassible perfected body of god; to the devotional experience of a "beauty that saves" and to what Hopkins terms the paradoxical coexistence of asymmetry and intimacy of lover and beloved at the heart of the divine-human encounter. Moreover, these poems form not only a thematic microcosm, but a linguistic one embracing all three of the poet's working languages. Like the remembered world of Proust's Combray in the taste of madeleine dipped in tea, or Blake's World in a Grain of Sand, we taste and see, in this one particular place, and in this one particular form of Vishnu, various protean forms and powers of the divine, and trace a veritable summa of theological, philosophical, and literary designs. Each translated poem forms a chapter in itself, has its own individual short Afterword, along with detailed linguistic and thematic notes and commentary. The volume concludes, for comparative reasons, with a translation of Tirumankaiyalvar's luminous cycle of verses for Devanayaka from the Periyatirumoli. As much an argument as an anthology, this book will be of interest to students and scholars of South Asian studies, comparative religion, and Indian literatures. (shrink)

Recent research on the role of ethics in the organizational culture literature found practically the whole literature reduced to a debate between ethical rationalism and ethical relativism. The role of the past in the form of tradition to maintain and improve moral reflection is completely missing. To address this gap in the literature on the level of practice, the concepts of moral memory and moral tradition are applied to data on 22 companies that have long-standing moral practices. In this way, (...) the practice of moral traditions can be explored with recent conceptual advances and a list of best practices delineated. Moral memory is the recollection of and attachment to the succession of past events and experiences that maintains moral tradition. Moral tradition is the continuing transmission and reception of related moral themes through multiple generations of employees. It is found that companies that maintain moral traditions tend to develop “family” cultures with considerable compassion for workers as persons who have non-economic needs and rights. These companies also temper the role of leadership, insisting that leaders are responsible for and are evaluated by the company’s moral traditions. Finally, moral traditions are essential mechanisms through which companies paradoxically both stimulate and limit competitive behavior. (shrink)

The language of Greek Tragedy can be considered as a whole by virtue of the characteristics which distinguish it from that of other branches of Greek literature, and the resemblance between the three tragedians in this respect is more noticeable than the differences. Still, if we compare Aeschylus and Euripides it is impossible not to feel a marked change of tone, in λ⋯ξις as in δι⋯νοια and ἤθη. As in E. the familiar legends are frequently set in a more everyday (...) atmosphere and the characters cast in a less heroic mould, it is natural that the tone of the language should be lowered, partly by the frequent use of distinctively prosaic expressions and partly by the introduction of what appear to be colloquialisms. This change of tone in language was at once noted by Aristophanes and is referred to by Aristotle as an innovation of E. On the other hand E.'s style presents a certain anomaly, since while deliberately securing a closer approximation to the language of prose and ordinary conversation he also shows a poetic and archaizing tendency in the use of Aeschylean and Homeric words and forms not found in Sophocles. This may be due to a reluctance to depart too far from the poetic tradition of Greek tragedy, and possibly to a scholar's interest in the language of Aeschylus and Homer, in a minor degree a foreshadowing of the learned archaism of the Alexandrian poets. (shrink)

Cross-cultural scholarship in ritual studies on women's laments provides us with a fresh vantage point from which to consider the function of women and women's complaining voices in the epic poems of William Blake. In this essay, I interpret Thel, Oothoon, and Enitharmon as strong voices of experience that unleash some of Blake's most profound meditations on social, sexual, individual, and institutional forms of violence and injustice, offering what might aptly be called an ethics of witness. Tracing the performative function (...) of Enion, Jerusalem, Vala, and Erin in Blake's later epics, The Four Zoas and Jerusalem , I argue for the close connection between the female laments and the possibility of redemption, though in Blake such "redemption" comes at the cost of the very voices of witness themselves. (shrink)

This paper offers a realist critique of socialresearch on health inequalities. A conspectus of thefield of health inequalities research identifies twomain research approaches: the positivist quantitativesurvey and the interpretivist qualitative `casestudy'. We argue that both approaches suffer fromserious philosophical limitations. We suggest that aturn to realism offers a productive `third way' bothfor the development of health inequality research inparticular and for the social scientific understandingof the complexities of the social world in general.

The concept of anxiety has long held a central place in psychoanalytic theories of mind and treatment. Yet, in recent years, data from the neurosciences and from pharmacological studies have posed a compelling challenge to psychoanalytic models of anxiety. One major outcome of these studies is the realization that anxiety both organizes and disorganizes, that it can be both symptom and signal. In _Anxiety as Symptom and Signal_, editors Steven Roose and Robert Glick have brought together distinguished contributors to (...) address these different dimensions of anxiety. A section of original papers on "Anxiety as Symptom" covers evolutionary, neuroanatomical, genetic, and developmental perspectives. A complementary section on "Anxiety as Signal" focuses on the meanings and functions of anxiety in the clinical process; contributions address anxiety in its ego-psychological, intersubjective, and relational dimensions. The illuminating, readable collection will broaden clinicians' awareness of the diverse research findings that now inform our understanding of anxiety. No less importantly, it will deepen their appreciation of the richly variegated ways that anxiety can shape, and be shaped by, the clinical process. (shrink)

The concept of anxiety has long held a central place in psychoanalytic theories of mind and treatment. Yet, in recent years, data from the neurosciences and from pharmacological studies have posed a compelling challenge to psychoanalytic models of anxiety. One major outcome of these studies is the realization that anxiety both organizes and disorganizes, that it can be both symptom and signal. In _Anxiety as Symptom and Signal_, editors Steven Roose and Robert Glick have brought together distinguished contributors to (...) address these different dimensions of anxiety. A section of original papers on "Anxiety as Symptom" covers evolutionary, neuroanatomical, genetic, and developmental perspectives. A complementary section on "Anxiety as Signal" focuses on the meanings and functions of anxiety in the clinical process; contributions address anxiety in its ego-psychological, intersubjective, and relational dimensions. The illuminating, readable collection will broaden clinicians' awareness of the diverse research findings that now inform our understanding of anxiety. No less importantly, it will deepen their appreciation of the richly variegated ways that anxiety can shape, and be shaped by, the clinical process. (shrink)

The Netherlands and Belgium are European Union (EU) states with a shared border and cultural similarities. Article 13 of the EU Treaty of Lisbon recognises animals as sentient beings. EU laws protect animal welfare and conservation, and member states can implement more stringent legislation. Political salience refers to the extent to which citizens are concerned about political issues. Issue salience can be measured by assessing references to animal protection in party political manifestos. This research analyses the political salience of animal (...) protection in the Netherlands and Belgium. It analyses over 2600 statements on animal protection in Dutch (2012–2021) and Belgian (2010–2019) party manifestos across three consecutive national elections. Quantitative analysis reveals that in both the Netherlands and Belgium, animal protection became more salient during successive elections, with the total number of positive statements increasing and the total number of negative statements decreasing. Farmed animal welfare and wildlife/biodiversity were the most salient issues, although the focus in countries and regions differed. Dutch parties and those in the Walloon region of Belgium focused on farmed animal health and unnecessary suffering; Flemish parties stressed intensive agriculture and animal welfare. In Belgium, wildlife/biodiversity statements stressed the protection of local species; Dutch statements were strongly linked to agriculture. In both the Netherlands and Belgium, left-wing parties had more progressive policy statements, whilst right-wing parties prioritised economic prosperity over animal protection. This research provides the first academic analysis of animal protection policies in political manifestos in the Netherlands and Belgium. (shrink)

What are the ethical principles underpinning the idea of a just war and how should they be adapted to changing social and military circumstances? In this book, Steven P. Lee presents the basic principles of just war theory, showing how they evolved historically and how they are applied today in global relations. He examines the role of state sovereignty and individual human rights in the moral foundations of just war theory and discusses a wide range of topics including humanitarian (...) intervention, preventive war, the moral status of civilians and enemy combatants, civil war and terrorism. He shows how just war theory relates to both pacifism and realism. Finally, he considers the future of war and the prospects for its obsolescence. His clear and wide-ranging discussion, richly illustrated with examples, will be invaluable for students and other readers interested in the ethical challenges posed by the changing nature of war. (shrink)

This collection of eight essays on Augustine’s most widely read work focuses, as William Mann says in his introduction, on Augustine as a philosopher. Not every reader will agree that Augustine did indeed philosophize. Many would insist that whatever speculation Augustine engaged in, it was solely as a theologian. Yet each of the authors in this superb volume approaches Augustine in the context of the philosophy of the late Roman world, especially Neoplatonic philosophy. Their success in showing how the themes (...) of the Confessions resonate with the language of philosophers of the time—Plotinus chief among them—and wrestle with many of the same issues vindicates Mann’s claim. Anyone interested in understanding the.. (shrink)

We argue that the practice of engineering does not exist outside the domain of societal interests. That is, the practice of engineering has an inherent (and unavoidable) impact on society. Engineering is based upon that relationship with society (inter alia). An engineer’s conduct (as captured in professional codes of conduct) toward other engineers, toward employers, toward clients, and toward the public is an essential part of the life of a professional engineer, yet the education process and professional societies pay inadequate (...) attention to the area. If one adopts Skooglund’s definition of professional ethicsI (how we agree to relate to one another), then the codes of professional conduct lay out a road map for professional relationships. As professionals, engineers need to internalize their codes and to realize that they have a personal stake in the application of codes as well as the process of developing the codes. Yet, most engineers view professional codes as static statements developed by “others” with little (or no) input from the individual engineer. Complicating the problem, questions of professionalism (such as ethics) are frequently viewed as topics outside the normal realm of engineering analysis and design. In reality, professional responsibility is an integral part of the engineering process. (shrink)

Much has been written about the ethics of humanitarian intervention in the past fifteen years. In this paper I discuss a variety of justifications that have been proposed (in fact, seven theories of justification), finding difficulties with each of them, and then I offer a theory of justification of my own. My approach to justification will differ from most of the earlier accounts in two ways. First, I begin the discussion of justification at a different point. Second, I seek to (...) expand the traditional discussion of humanitarian intervention to cover an area not usually addressed, namely, the question of the scope of justified humanitarian intervention. If humanitarian intervention is sometimes justified, precisely when is it justified? This is no merely academic question, given the belated appeal to humanitarian intervention on the part of those scrambling to provide a public justification of the war in Iraq. (shrink)

This article analyzes narratives about living with HIV/ AIDS amid stigma, using the notion of “fragile stories” to further detail the linguistic practices through which people narrate experiences in danger of not being told. The article is based on fieldwork in 2008 in Durban, South Africa with a Zulu gospel choir in which all group members are living with HIV/AIDS. Close analysis of recorded narratives demonstrates how institutional story frameworks and the normative performance of gender helped storytellers to breach boundaries (...) drawn by stigma. The article consolidates research on narrative tellability and fragile stories, verbal art, and stigma. The article has implications for research amid stigma, advocating linguistic analysis of narrative to emphasize the relationship between stories told and life events involving stigmatization. (shrink)

A thematically organized, annotated collection of translations from the Sanskrit, Tamil, and Maharastri Prakrit poetry of medieval South Indian Srivaisnava philosopher and saint-poet Venkatesa. Each translated poem forms a chapter in itself, along with an Afterword and detailed notes, with commentary.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Divine Illumination: The History and Future of Augustine’s Theory of KnowledgeSteven P. MarroneLydia Schumacher. Divine Illumination: The History and Future of Augustine’s Theory of Knowledge. Challenges in Contemporary Theology. Chichester: Wiley-Blackwell, 2011. Pp. xiii + 250. Cloth, $119.95.Lydia Schumacher has written an ambitious book. Among the many things she tries to accomplish in the volume, three stand out to this reviewer. First of all, she proposes to reexamine (...) Augustine’s theory of knowledge. She argues that Augustine’s philosophy is grounded in theology. For his theory of knowledge this means, by Schumacher’s reading, that the aim of cognition is to enable the human being to regain its original status as “image of God,” which latter state is manifested in knowing God and making God known. It is the mental, and by extension ethical, process of becoming God’s image that Schumacher says we should, in the Augustinian context, take the phrase ‘divine illumination’ to signify. For Augustine, Schumacher insists, this process is an entirely internal phenomenon constituted by a self-correcting series of intellectual reflections on the part of the mind. In holding to this view, Schumacher emphatically rejects the understanding, common in scholarship, that “divine illumination” for Augustine had to do with mental reference to what she labels an “extrinsic” standard such as the eternal ideas in God’s mind. [End Page 293]Second, Schumacher argues that the Augustinian project, epitomized in his theory of knowledge, was carried out by most of the thinkers of the Latin Middle Ages, particularly by Anselm and Thomas Aquinas. These latter two individuals are therefore divine illumi-nationists of the first order. What historians often designate as an Augustinian current, evident in the high Middle Ages among scholastics from the Franciscan Order, represented instead a deviation, a turn to an entirely novel theological-philosophical project. Here, mind’s work was conceived of as “the immediate and totalized knowledge of an individual essence.” And for this, recourse to an extrinsic standard filled the bill. Consequently, high-medieval Franciscans were the actual propounders of the theory of knowledge Schumacher tells us has wrongly been associated with divine illumination. Moreover, this Franciscan current of thought, once severed from its original theological underpinnings, provided the historical inspiration for modern philosophy, thereby acting as a kind of catalyst for the modernist philosophical problems—as Schumacher receives them—of rationalism and fideism, skepticism as well.Third, Schumacher sounds the call for a contemporary return to the authentic Augustinian project. By starting philosophy, as she claims Augustine did, with theological assumptions, she wants to fashion a “faith-based concept of knowledge” and with it, most importantly, to escape the modernist dilemma of the incompatibility of faith and reason. Grounding philosophy in theology—Christian theology, she maintains—will restore a lost integrity to our procedures of thinking, ultimately redeeming philosophy itself.How much of this program has Schumacher managed to achieve? Since this reviewer is marked out as the key spokesperson for the interpretation of both divine illumination and the history of medieval thought against which Schumacher inveighs, perhaps he should not be the one to answer the question. Still, the reader forewarned, I lay out my opinion. With regard to her first goal, Schumacher makes good on her promise to render Augustine as a theologian bent on working from his assumptions to designate a process whereby philosophy and mankind can be simultaneously restored. She is not so convincing in her attempt to equate this program with divine illumination. For Schumacher, the process of divine illumination is correlative to the idea of God as source of the mind’s power to act. Yet Augustine often plainly associates what he describes as illumination with turning to God and conceding his ideas an important role in the mental processes of judgment and concept formation. It is hard to see how one can honestly exclude this extrinsic element of what Augustine intended.Regarding her second goal, Schumacher does an excellent job of reminding us how Augustinian were almost all medieval scholastics, Thomas included, and warning us not to take the high-scholastic recourse to Aristotle as a sign of opposition to Augustinian modes of thought... (shrink)

The idea of a special connection between the thought of John Duns Scotus and that of his forebear, Henry of Ghent, goes back to the time of Duns himself, and in the modern scholarly world it is as old as the critical study of medieval philosophy. Moreover in the last four decades there has been a proliferation of articles claiming that one cannot understand Duns until one has mastered the work of Henry. Nowhere has the connection between the two stood (...) out in sharper relief than in the related areas of epistemology and noetics, and here most especially on the matter of the analogy or univocity of the concept of being. (shrink)

ABET 2000 Criteria encourages development of proficiency in professional responsibility in engineering as part of the undergraduate curriculum. This paper discusses the use of industrially sponsored capstone design projects to encourage active discussion of professional responsibility in engineering that naturally occurs during the engineering design process. The paper also discusses student participation in designing responses and approaches to issues such as engineering ethics. The paper includes specific examples of topics addressed by students and the approaches developed (by students) in addressing (...) these issues. (shrink)