This paper does not mean to imply that it is only public controversy that can meaningfully affect political outcomes, or even that it is the most important factor. Rather, we have attempted to indicate that public controversy constitutes a forum on which political actorsact; on which they attempt to implicate each other and the public in terms of some preferred view of the controversy at hand. It is certainly the case that the formal structure of the government and power relationships (...) provides important constraints in terms of which controversy may take place. Yet within these constraints, actors can meaningfully construct various views of the structure of the controversy which differently construe the rights and obligations of participants. In this sense, the course of public controversy may in part be understood as a function of the language employed by these actors, both to the extent that particular expressions stand as documentary evidence of underlying discrepancies about the shape of the controversy and to the extent that the logic of certain speech-acts constrains the forms subsequent statements may take. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Virtue and Grace in the Theology of Thomas Aquinas by Justin M. AndersonThomas V. BergVirtue and Grace in the Theology of Thomas Aquinas by Justin M. Anderson (Cambridge: Cambridge University Press, 2020), xiii + 327 pp.To ignore Aquinas's theological backstory to his account of the virtues—namely, his account of grace in its relation to human action—is to distort his account of the virtues. This is the very valid (...) thesis explored by Justin Anderson in Virtue and Grace in the Theology of Thomas Aquinas. Anderson critiques the tendency among contemporary Anglophone virtue ethicists to quietly bracket his account of grace even as they admire his account the virtues. More pointedly, Anderson holds that Aquinas's account of virtue is inseparable from his account of sin, grace, "and God's presence in human life and action." He endeavors to evidence Aquinas's authentic account of virtue and its "inner reliance on the theological categories of grace, sin, and divine providence" (1).Anderson thus proposes a reading of Aquinas that is diachronic, analytical and systematic, and text-based, and which follows the logic inherent in Aquinas's own reasoning.And he delivers.After a brief overview of Aquinas's understanding of virtue in chapter 1, in chapter 2, Anderson explores the Thomistic distinction that will largely serve as a heuristic for most of the study: the distinction between virtue secundum quid (pagan virtue) and virtue simpliciter, virtue infused in us by God—virtue in the truest sense of the term.In chapter 3, Anderson traces the historical evolution in Aquinas's understanding of grace as this impacts his understanding of the conditions under which a person can possess or embody virtue. He bases this exploration in part on the work of both Henri Bouillard and Bernard Lonergan. First Anderson explores how that evolution came about in the context of the emergence of two powerful categories of thought: the Aristotelian concept of nature in the twelfth century and the category of the supernatural in the thirteenth. According to Bouillard, Aquinas's understanding of grace would [End Page 1421] have been further shaped by two sets of discoveries during his sojourn in Italy in the early 1260s, the first being two anti-Pelagian tracts of St. Augustine, and the second being the Liber de bona fortuna, a Latin compilation, possibly translated by William of Moerbeke, consisting of two chapters on good fortune, one taken from Aristotle's Magna Moralia, and the other from the Eudemian Ethics.Aquinas discovers in Augustine's anti-Pelagian works the contention that the beginning of faith is from God and not from the individual. As with the grace of final perseverance, both initiation and perdurance in faith are gratuitous gifts of God. In his encounter with the Liber (and particularly his consideration therein of the "problem of the first deliberation"), like other medievals, Aquinas "[was] presented Aristotelian investigations regarding the possibility of a divine movement, even unacknowledged by the agent, at the very roots of human action" (98). And, in Thomas's evolved understanding, this divine influence would constitute an inner movement within the human agent apart from those external circumstances ordained by providence.Anderson embraces the thesis that, in this context, and under these influences, Aquinas's understanding of grace underwent a "revolution," that a mature Aquinas—and this is the thesis of Lonergan—moves beyond a consideration of grace merely as habitus (gratia gratum faciens) to a notion of operative grace, of grace as a movement, utilizing "the unique idea of a 'moving grace', a movement of God in, and in some cases with, the human soul" (105).And—Anderson is emphatic—this revolution in thought quickly steers Aquinas clear of what centuries later will be termed semi-Pelagianism, and toward a firmly anti-Pelagian conception of the human capacity for virtue.Chapters 4–9 comprise the second and third parts of the book. It is here that Anderson masterfully and exhaustively engages in the heavy lifting of evincing just how, in fact, Aquinas's account of virtue is inseparable from his theology of grace. On the supposition that Aquinas's mature theology of grace understands the latter to... (shrink)

Medieval interpretations of hylomorphism, in which substances are conceived as metaphysical composites of prime matter and substantial form, are receiving attention in contemporary philosophy. It has even been suggested that a recovery of Aquinas's conception of prime matter as a ‘pure potentiality’, lacking any actuality apart from substantial form, may be expedient in hylomorphic interpretations of quantum mechanics. In this paper, we consider a recent hylomorphic interpretation of non-relativistic quantum mechanics, the theory of Cosmic Hylomorphism, which does not explicitly invoke (...) any notion of prime matter in its original formulation. We argue that prime matter does in fact play a role in constituting and individuating particles in this theory. However, we demonstrate that the notion of prime matter which features in the extended version of Cosmic Hylomorphism that we propose here is distinct from Aquinas's conception of prime matter, inasmuch as it has discrete metaphysical parts. (shrink)

Emily Carroll and Parker Crutchfield propose a new inconsistency argument against abortion restrictivism. In response, I raised several objections to their argument. Recently Carroll and Crutchfield have replied and seem to be under the impression that I’m a restrictivist. This is puzzling, since my criticism of their view included a very thinly veiled, but purposely more charitable, anti-restrictivist inconsistency argument. In this response, I explain how Carroll and Crutchfield mischaracterize my position and that of the restrictivist.

Esfeld has proposed a minimalist ontology of nature called ‘super-Humeanism’ that purports to accommodate quantum phenomena and avoid standard objections to neo-Humean metaphysics. I argue that Esfeld’s sparse ontology has counterintuitive consequences and generates two self-undermining dilemmas concerning the nature of time and space. Contrary to Esfeld, I deny that super-Humeanism supports an ontology of microscopic particles that follow continuous trajectories through space.

Background: Thrombolytic drugs to treat an acute ischaemic stroke reduce the risk of death or major disability. The treatment is, however, also associated with an increased risk of potentially fatal intracranial bleeding. This confronts the patient with the dilemma of whether or not to take a risk of a serious side effect in order to increase the likelihood of a favourable outcome. Objective: To explore acute stroke patients’ perception of risk and willingness to accept risks associated with thrombolytic drug treatment. (...) Design: Eleven patients who had been informed about thrombolytic drug treatment and had been through the process of deciding whether or not to participate in a thrombolytic drug trial went through repeated qualitative, semistructured interviews. Results: Many patients showed a limited perception of the risks connected with thrombolytic drug treatment. Some perceived the risk as not relevant to them and were reluctant to accept that treatment could cause harm. Others seemed to be aware that treatment would mean exposure to risk. The patients’ willingness to take a risk also varied substantially. Several statements revealed ambiguity and confusion about being involved in a decision about treatment. The patients’ reasoning about risk was put into the context of their health-related experiences and life histories. Several patients wanted the doctor to be responsible for the decisions. Conclusion: Acute stroke patients’ difficulties in perceiving and processing information about risk may reduce their ability to be involved in clinical decisions where risks are involved. (shrink)

Cognitive representation is the single most important explanatory notion in the sciences of the mind and has served as the cornerstone for the so-called 'cognitive revolution'. This book critically examines the ways in which philosophers and cognitive scientists appeal to representations in their theories, and argues that there is considerable confusion about the nature of representational states. This has led to an excessive over-application of the notion - especially in many of the fresher theories in computational neuroscience. Representation Reconsidered shows (...) how psychological research is actually moving in a non-representational direction, revealing a radical, though largely unnoticed, shift in our basic understanding of how the mind works. (shrink)

The wave function of quantum mechanics can be understood in terms of the dispositional role it plays in the dynamics of a distribution of matter in three-dimensional space (or four-dimensional spacetime). There is more than one way, however, of specifying its dispositional role. This paper considers Suárez’s theory of ‘Bohmian dispositionalism’, in which the particles are endowed with their own ‘Bohmian dispositions’, and Simpson’s theory of ‘Cosmic Hylomorphism’, in which the particle configuration comprises a hylomorphic substance which has an intrinsic (...) power. I argue that Bohmian dispositionalism fails to capture intuitively correct counterfactuals about what would happen in Small Worlds which have only a small number of particles, but that this problem is avoided by Cosmic Hylomorphism, in which the cosmic power manifests a teleological process. (shrink)

The primitive ontology approach to quantum mechanics seeks to account for quantum phenomena in terms of a distribution of matter in three-dimensional space and a law of nature that describes its temporal development. This approach to explaining quantum phenomena is compatible with either a Humean or powerist account of laws. In this paper, I offer a powerist ontology in which the law is specified by Bohmian mechanics for a global configuration of particles. Unlike in other powerist ontologies, however, this law (...) is not grounded in a structural power that is instantiated by the global configuration. Instead, I combine the primitive ontology approach with Aristotle’s doctrine of hylomorphism to create a new metaphysical model, in which the cosmos is a hylomorphic substance with an intrinsic power to choreograph the trajectories of the particles. (shrink)

Sullivan and Kymlicka seek to provide an alternative to post-9/11 pessimism about the ability of serious ethical dialogue to resolve disagreements and conflict across national, religious, and cultural differences. It begins by acknowledging the gravity of the problem: on our tightly interconnected planet, entire populations look for moral guidance to a variety of religious and cultural traditions, and these often stiffen, rather than soften, opposing moral perceptions. How, then, to set minimal standards for the treatment of persons while developing moral (...) bases for coexistence and cooperation across different ethical traditions? The Globalization of Ethics argues for a tempered optimism in approaching these questions. Its distinguished contributors report on some of the most globally influential traditions of ethical thought in order to identify the resources within each tradition for working toward consensus and accommodation among the ethical traditions that shape the contemporary world. (shrink)

The last two decades have seen two significant trends emerging within the philosophy of science: the rapid development and focus on the philosophy of the specialised sciences, and a resurgence of Aristotelian metaphysics, much of which is concerned with the possibility of emergence, as well as the ontological status and indispensability of dispositions and powers in science. Despite these recent trends, few Aristotelian metaphysicians have engaged directly with the philosophy of the specialised sciences. Additionally, the relationship between fundamental Aristotelian concepts—such (...) as "hylomorphism", "substance", and "faculties"—and contemporary science has yet to receive a critical and systematic treatment. _Neo-Aristotelian Perspectives on Contemporary Science _aims to fill this gap in the literature by bringing together essays on the relationship between Aristotelianism and science that cut across interdisciplinary boundaries. The chapters in this volume are divided into two main sections covering the philosophy of physics and the philosophy of the life sciences. Featuring original contributions from distinguished and early-career scholars, this book will be of interest to specialists in analytical metaphysics and the philosophy of science. (shrink)

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1986.

In this paper my aim is to get clearer on what eliminative materialism actually does and does not entail. I look closely at one cluster of views that is often described as a form of eliminativism in contemporary philosophy and cognitive science and try to show that this characterization is a mistake. More specifically, I look at conceptions of eliminativism recently endorsed by writers such as Edouard Machery, Paul Griffiths, Valerie Hardcastle and others, and argue that although these views do (...) endorse the elimination of something, they offer only what I will call a sort of category dissolution, and should be treated as something altogether different from traditional eliminativism. Spelling out the main contrast between eliminative materialism proper and this alternative view, and defending the need to keep them distinct, is my primary objective. As I show, a central irony is that proponents of the problematic outlook often insist that divergent things should not be classified together under a single label. By characterizing their own views as a form of eliminativism, they commit a fundamental error that they themselves argue should not be made. While my focus here is on eliminative materialism, the error I intend to highlight appears across various discussions about alleged eliminativism of all sorts of things. (shrink)

This article reports the results of a study of confirmational response bias among social work journals. A contrived research paper with positive findings and its negative mirror image were submitted to two different groups of social work journals and to two comparison groups of journals outside social work. The quantitative results, suggesting bias, are tentative; but the qualitative findings based upon an analysis of the referee comments are clear and consistent. Few referees from prestigious or nonprestcgrous social work journals prepared (...) reviews that were knowledgeable, scientifically astute, or objective. The best reviews came from journals outside of soccal work or from journals that are accepted as social work journals but originate with other disciplines. (shrink)

Modern American medicine has wedded scientific advance to a small business model of the individual practitioner, defining professionalism as technical understanding. If the profession is to survive, it must draw on older ideals of the learned professions as acting on behalf of the community, and reinvigorate a civic understanding of professional life.

The nature of consciouness or human awareness is one of the problems of perennial concern to philosphers and psychologists alike. Here is a systematic critical and comparative study the nature of human awareness according to the most influential school of classical Indian thought. After introducing the Advaita Philosophical system and indicating the place of consciouness in this system the author presents a detailed discussion of the Advaitin`s unique non-dual understanding of man`s basic intelligence. He continues with and analysis of the (...) Advaitin`s hierarchical vision of waking dream and dreamless sleep experience and compares this analysi,. (shrink)

Research on this topic in Europe and North America has reached a new stage. Prior to 1970, historians told a story of progress in which modern individuals gradually gained mastery of emotions. After 1970 this older approach was put into doubt. Since 1990 research into the history of emotions has increasingly relied on a new methodology, based on the assumption that emotion is a domain of effort, and that it is possible to document variance between emotional standards, on the one (...) hand, and the greater or lesser success of individuals in conforming to them, on the other. Emotional standards are now assumed to display a history that is not progressive, but reflects distinctive features of each period. (shrink)

Experiments may contribute to understanding the basic processes of cultural evolution. We drew features from previous laboratory research with small groups in which traditions arose during several generations. Groups of four participants chose by consensus between solving anagrams printed on red cards and on blue cards. Payoffs for the choices differed. After 12 min, the participant who had been in the experiment the longest was removed and replaced with a naı¨ve person. These replacements, each of which marked the end of (...) a generation, continued for 10 – 15 generations, at which time the day’s session ended. Time-out duration, which determined whether the group earned more by choosing red or blue, and which was fixed for a day’s session, was varied across three conditions to equal 1, 2, or 3 min. The groups developed choice traditions that tended toward maximizing earnings. The stronger the dependence between choice and earnings, the stronger was the tradition. Once a choice tradition evolved, groups passed it on by instructing newcomers, using some combination of accurate information, mythology, and coercion. Among verbal traditions, frequency of mythology varied directly with strength of the choice tradition. These methods may be applied to a variety of research questions. D 2004 Elsevier Inc. All rights reserved. (shrink)

Church's simple theory of types is a system of higher-order logic in which functions are assumed to be total. We present in this paper a version of Church's system called PF in which functions may be partial. The semantics of PF, which is based on Henkin's general-models semantics, allows terms to be nondenoting but requires formulas to always denote a standard truth value. We prove that PF is complete with respect to its semantics. The reasoning mechanism in PF for partial (...) functions corresponds closely to mathematical practice, and the formulation of PF adheres tightly to the framework of Church's system. (shrink)

The “problem of emotions,” that is, that many of them are both meaningful and corporeal, has yet to be resolved. Western thinkers, from Augustine to Descartes to Zajonc, have handled this problem by employing various forms of mind–body dualism. Some psychologists and neuroscientists since the 1970s have avoided it by talking about cognitive and emotional “processing,” using a terminology borrowed from computer science that nullifies the meaningful or intentional character of both thought and emotion. Outside the Western-influenced contexts, emotion and (...) thought are not seen as distinct kinds of things. Here a solution of sorts is proposed by thinking of emotional expression as a dynamic activity that declares and stirs emotions at the same time. As such, its dynamism may help historians to understand the dramatic changes and trends they investigate. (shrink)

The publication of this unique three-volume set represents the culmination of years of work by a large number of scholars, researchers, and professionals in the field of moral development. The literature on moral behavior and development has grown to the point where it is no longer possible to capture the “state of the art” in a single volume. This comprehensive multi-volume Handbook marks an important transition because it provides evidence that the field has emerged as an area of scholarly activity (...) in its own right. Spanning many professional domains, there is a striking variety of issues and topics surveyed: anthropology, biology, economics, education, philosophy, psychology, psychiatry, sociology, social work, and more. By bringing together work on diverse topics, the editors have fostered a mutually-beneficial exchange not only between alternative approaches and perspectives, but also between “applied” and “pure” research interests. The Theory volume presents current and ongoing theoretical advances focusing on new developments or substantive refinements and revisions to existing theoretical frameworks. The Research volume summarizes and interprets the findings of specific, theory-driven, research programs; reviews research in areas that have generated substantial empirical findings; describes recent developments in research methodology/techniques; and reports research on new and emerging issues. The Application volume describes a diverse array of intervention projects — educational, clinical, organizational, and the like. Each chapter includes a summary report of results and findings, conceptual developments, and emerging issues or topics. Since the contributors to this publication are active theorists, researchers, and practitioners, it may serve to define directions that will shape the emerging literature in the field. (shrink)

Ethics, architecture and philosophy -- Architecture, ethics and aesthetics -- Architecture and culture -- Experiencing architetcure -- Writing on 'the Wall': memory, monuments and memorials -- Building community: new urbanism, planning and democracy.