Recent national calls for ethical, legal, and social implications (ELSI) research to “assess and address how ethical, historical, social, economic, legal, regulatory, socio-cultural, and contextual...

Futility disputes are increasing and courts are slowly abandoning their historical reluctance to engage these contentious issues, particularly when confronted with inappropriate surrogate demands for aggressive treatment. Use of the judicial system to resolve futility disputes inevitably brings media attention and requires clinicians, hospitals, and families to debate these deep moral conflicts in the public eye. A recent case in Minnesota, In re Emergency Guardianship of Albert Barnes, explores this emerging trend and the complex responsibilities of clinicians and hospital (...) administrators seeking to replace an unfaithful surrogate demanding aggressive therapy. Use of the courts requires the coordinated commitment of significant institutional resources, management of intense media scrutiny and individual and organizational courage to enter the unpredictable world of litigation. Given the dearth of legislative guidance on medical futility, individual clinicians and institutions will continue to bear the difficult responsibility for resolution of individual futility disputes. The Barnes case illustrates how one institution successfully used the judicial system to replace an unfaithful surrogate, cease the provision of inappropriate aggressive care, and stimulate a community dialogue about appropriate care at the end of life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Oxford Handbook of Philosophical and Qualitative Assessment in Music Education ed. by David J. Elliott, Marissa Silverman and Gary E. McPhersonCara Faith BernardDavid J. Elliott, Marissa Silverman, and Gary E. McPherson, eds., The Oxford Handbook of Philosophical and Qualitative Assessment in Music Education (New York, NY: Oxford University Press, 2019)Three leading voices in music education, David J. Elliott, Marissa Silverman, and Gary E. McPherson, consistently work (...) to reconceive how music educators create and challenge the discourses of music learning and the ways in which people engage with music. The Oxford Handbook of Philosophical and Qualitative Assessment in Music Education furthers their contributions and serves as a break from the familiar and common “default philosophy of assessment” of tests, standards, regimens, and rankings to invite new ways of approaching music assessment.1 They, along with their coauthors, apply their theoretical, research, and teaching experience to examine music assessment through social praxis and how individuals and communities “deepen their growth as knowing and compassionate human beings.”2 In short, this Handbook is an invitation for music educators of all levels to reengage with their values and name them in their current and future practices.Using the current neoliberal state of education as a backdrop, Elliott, Silverman, and McPherson portray schools as spaces that yield corporate types of learning practices and assessments which “place little value on arts education.”3 Countering these realities, the diverse cadre of authors examines assessment [End Page 123] from different settings, roles, policies, and practices, organized around four themes. The first theme examines assessment through theoretical ideas including critical pedagogy, pragmatism, and Deleuzean frameworks. Next, in methodological practices, new ideas for assessment are considered through teacher evaluation, working with students with disabilities, and incorporating habits of mind. Creativity explores assessment through technological possibilities, popular music, and drawing, among others. Closing with international perspectives, the authors explore assessment through German and Scandinavian bildung/bildning, care as a driving force of assessment in South Africa, and an Iranian non-regulated perspective of assessment.Alexandra Kertz-Welzel asks: “Who decides what is assessed? How it is assessed? By whom is it assessed?”4 These questions are embraced and challenged throughout the Handbook. Instead of conceiving of assessment as something diagnostic—reaching musical benchmarks and aptitudes deemed by outside authorities—the authors welcome an epistemological shift of assessment. What might happen when music educators replace written self-assessments, quizzes, and playing tests in favor of, say, habits of mind (as Jillian Hogan and Ellen Winner describe in their chapter5) such as listening, noticing, being part of a community, persisting, expressing oneself, imagining, and making decisions? These changes might transform a community, one where students and teachers embrace music making beyond mere replication.6 The authors suggest ways of engaging in acts of subversion, resistance, care, and pragmatism to push past the product-driven view of assessment dictated by neoliberal and for-profit discourses.Historically, assessment has been contextualized, discussed, and critiqued through its practices; its purpose has been to gain information which aids in making decisions about teaching. In many contexts, particularly in the U.S., assessment practices stem from current educational policies, namely those noted in teacher evaluation systems.7 Such practices are intended to show student growth and drive instruction, to better label teaching quality and student success.8 In my own research on teacher evaluation, I found that music educators struggle with definitions and strategies of assessment; as a result, they defer to assessments based on hierarchies of musical skill and technique.9 Yet, Charlotte Danielson, a creator of many U.S. teacher evaluation frameworks, reminds that teaching “is not simply a matter of following a script of carrying out other people’s instructional designs.”10 Having to uphold the demands of assessment and evaluation forced many of the participants in my research to become compliant, even when they knew their teaching strategies were ancillary to who the students were and what they needed. They fabricated their assessments— often in the form of exit slips and inauthentic writing and musical compositional activities—to comply with policies. As a result, teachers’ values for music [End Page 124] teaching and learning were omitted from... (shrink)

_Learning Communities_ is a groundbreaking book that shows how learning communities can be a flexible and effective approach to enhancing student learning, promoting curricular coherence, and revitalizing faculty. Written by Barbara Leigh Smith, Jean MacGregor, Roberta S. Matthews, and Faith Gabelnick¾acclaimed national leaders in the learning communities movement¾this important book provides the historical, conceptual, and philosophical context for LCs and clearly demonstrates that they can be a key element in institutional transformation.

_Learning Communities_ is a groundbreaking book that shows how learning communities can be a flexible and effective approach to enhancing student learning, promoting curricular coherence, and revitalizing faculty. Written by Barbara Leigh Smith, Jean MacGregor, Roberta S. Matthews, and Faith Gabelnick¾acclaimed national leaders in the learning communities movement¾this important book provides the historical, conceptual, and philosophical context for LCs and clearly demonstrates that they can be a key element in institutional transformation.

A sizable number of scholars have argued that development in any nation is a function of a leadership that subscribes to the principles of accountability in government at various levels. This paper employs the methodology of historical research, which involves the analysis of secondary data obtained from relevant books, journals, internet resources, magazines and newspapers, to examine leadership and accountability as they relate to the challenges of development in Nigeria, with particular reference to the management of public resources. It (...) observes that these challenges are premised among others on poor leadership at various levels of government. The paper concludes that for the living standards of Nigerians to be enhanced, there is need to enforce strict compliance of public officials with rules governing the management of public resources, thereby curbing corruption. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

A shift away from exclusionary moral reductionism can be discerned in modern interpretations of Kant’s philosophy of religion. Consequently, at least since the 1970s, historical faith has been appreciated as a necessary and desirable element of Kant’s philosophy of religion. One of the reasons prompting Kant to include historical faith in his system of the philosophy of religion is what commentators on Kant’s philosophy call the ‘moral gap’ as there is a disproportion between the limited competence (...) of man as a natural being and moral goals that seem unattainable. For the believer, the content of historical faith offers a real solution to the disproportion between his limitations as a natural being and the goals set for him by practical reason. For the believer, the ‘moral gap’ is not just a theoretical problem, but an existential challenge whose solution lies beyond his own limited competence. In this article, I consider whether historical faith can also provide a theoretical supplement to the picture of one’s own life. If so, then the content of historical faith may also prove important for the non-believer. (shrink)

Given his emphasis on deontological ethics, Kant is rarely regarded as a friend of prudence. For example, he is often interpreted as an opponent of so-called “historical faiths”. What typically goes unnoticed is that in explaining the legitimate role of historical faiths in the moral development of the human race, Kant appeals explicitly to their prudential status. A careful examination of Kant’s main references to prudence demonstrates that the prudential status of historical faith is the key (...) to understanding both its limitations and its real value. The wise person adopts some form of historical faith, because to abandon any and all prudential appeals to a faith-based vehicle for morality would render the goal of living a good life virtually impossible for embodied beings to achieve. (shrink)

Given his emphasis on deontological ethics, Kant is rarely regarded as a friend of prudence. For example, he is often interpreted as an opponent of so-called “historical faiths”. What typically goes unnoticed is that in explaining the legitimate role of historical faiths in the moral development of the human race, Kant appeals explicitly to their prudential status. A careful examination of Kant’s main references to prudence demonstrates that the prudential status of historical faith is the key (...) to understanding both its limitations and its real value. The wise person adopts some form of historical faith, because to abandon any and all prudential appeals to a faith-based vehicle for morality would render the goal of living a good life virtually impossible for embodied beings to achieve. (shrink)

Faith and reason in the Church Magisterium from Pius IX to Fides et ratio -- Pius IX (1846-1878) between the Qui pluribus and the syllabus -- Faith and reason in the First Vatican Council -- From the syllabus to the First Vatican Council -- Constitution Dei filius -- Leo XIII and the Aeterni patris -- Faith and reason in the light of Fides et ratio -- Fides et ratio after Dei filius and Aeterni patris: faith and (...) reason -- Truth, foundation and metaphysics -- Historical reconstruction of Chapter IV -- Patristic and Medieval period -- Faith and reason in the modern age -- For a comprehensive review -- Difference and reciprocity of faith and reason -- Stressing difference: S. Kierkegaard -- Stressing reciprocity and circularity -- Crisis of reason and of the relationship reason-truth -- Post-modernity as the name of contemporary times. a brief analysis -- Going beyond the reductionism of post-modern reason -- Faith and reason: a necessary encounter, if both are "loyal" to themselves. (shrink)

A tracing of the dynamics of the relationship between Faith and Philosophy throughout Western intellectual history, following the dynamics of Tertullian’s ancient question: “What has Athens to do with Jerusalem?” In the conclusion the author presents his own approach to this question.

"In an age when objective moorings are being cut loose and experience reigns supreme, we need more than ever to reiterate that the distinctive feature of Christianity is its grounding in history. In this concise, well-written work, a noted philosopher and committed evangelical enables thoughtful readers to grapple with key questions in the relationship between faith and historical understanding and leads them to the awareness of a necessity for commitment to the One who stands behind as well as (...) in history." ? Richard V. Pierard, Professor of History, Indiana State University "Highly recommended." ? Calvin Theological Journal "Professor Nash has given us a lucid exposition of an important subject that should concern both Christian and serious inquirers into the basis of Christianity. He has the gift of making very profound philosophical issues comprehensible to the average reader. His use of quotations and illustrations is most illuminating. I appreciated especially his clear analysis of the existential and naturalistic presuppositions of a key New Testament scholar, Rudolf Bultmann. I will be glad to recommend this volume to undergraduates, graduates, and faculty colleagues." ? Edwin Yamauchi, Former President, Conference on Faith and History Professor, Miami University, Oxford, Ohio. (shrink)

This paper examines a little known aspect of the history of inter-faith relations in Muslim countries; the presence and role of Christian monks and monasteries. Particular attention is given to Muslim attitudes and writings on monasticsm, including in the Qur’an and Hadith, the 9th century in Iraq as an important period of Muslim-Christian interactions, and present and future implications of Christian monasteries in inter-faith relations. By describing these institutions and their place in Islamic society, it is hoped that (...) an alternate story can be told to the usually dominant paradigm of Crusade/jihad based discourse. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:482 HISTORY OF PHILOSOPHY G. E. Michalson, Jr. TheHistoricalDimensions ofaRattonalFaith. Washington, D.C.: University Press of America, 1977. Pp. 222. $8.65. The primary intentionof this work is to argue that historical or ecclesiastical religion plays a vital role in Kant's religious thought, because it is necessary to provide a sensible content for the purely formal doctrine of Kant's "moral" religion. But Michalson resists that this strategy cannot succeed, because (...) of the technical requirements of Kant's eplstmology, and that we must ultimately encounter an "impasse" in Kant's thought on history and religion (pp. 77, 134, 169). This is an area of Kant's thought that has not until recently received the attention it deserves. A careful consideration of all the related issued helps one to recognize, from perhaps the most beneficial standpoint, how all the various parts of Kant's philosophical scheme fit together. Michalson quite rightly maintains that we must remain within the epistemological framework Kant has established for the Critical Philosophy. But unfortunately he recognizes only the negative aspects of this framework. What he chooses to call "Kant's principle of human limitations" (mentioned thirtynine times) is the essential element in his interpretation. Secondly, Michalson is unwilling to follow the lead of other commentators (e.g., Michel Despland and Ylrmiahu Yovel) in broadening the context still further in order to take into account the full scope of Kant's philosophical project. These two defects persist throughout Michalson's analysis, and ultimately they prevent any fruitful conclusions. The approach employed, in its most simple form, ~sto point out that historical religion belongs to the phenomenal order and that morality (as the basis for Kant's technical rehgious position) belongs to the noumenal order. Kant's recognition of the need to bridge this gap is dealt with in terms of the "schematism of analogy" (pp. 95, 112-13) mentioned in Religion withinthe Ltmits ofReasonAlone. Michalson provides an interpretation of the schematism m Chapter 3 and concludes that "Kant's Religion is not altogether consistent with certain basic teachings of the critical philosophy" (p. 132). His attempt to deal with this problem carries him into a discussion of teleology and the highest good (Chapter 4), and it is only in this concluding chapter that his various interpretive errors crystallze and produce their Inevitable consequences. Rather than emphasizing the negative aspects of Kant's conception of man, Despland offers Kant's positive perspective on man and his destiny----drawing, for example, on the Anthropologyfrom a PragmaticPoint of View. Employing equally good judgment, Yovel provides an interpretation of the highest good which shows it as the culmination (in the indefinite future) of the concrete process through which man's social, political, educational, and religious development takes place. These perspectives permit the historical dimension (both religious and secular) to be gradually transformed by the imposition of moral designs--as men ~lowly and painfully assume responsibility for directing the blind laws of nature into patterns that serve moral ends. Such commentators help us to see more clearly what Kant was attempting to achieve and how the elements of his total philosophical scheme are to be understood as interconnected. Michalson, on the other hand, has only his impasse to offer us. Because history is phenomenal and religion (as morality) is noumenal, he maintainsthat no bridge is possible between the two realms. But this is simply a failure to recognize Kant's strategy. For Kant is very careful to restrict knowledge (in the strict sense) to the phenomenal order. But he is equally clear in asserting that it is legitimate (indeed, necessary) to postulate those conditions which alone make it possible for us to act in conformity with the moral law. Therefore, we must postulate not only God and immortality but the possibility of a worldly order which conforms both to the laws of nature and to the moral law. And for Kant these postulates have the full strength of rational truths, m that--like the postulates of mathematics -reason cannot reject them. Interpreting Kant's phenomenon-noumenon distinction strictly (but misapplying it), Michalson insists that such a projected ideal state of the world is inconsistent with Kant's epistemological commitment. For such... (shrink)

If we assume that Christian faith involves a propositional component whose content is historical, then the question arises as to whether Christian faith must be based on historical evidence, at least in part. One of Kierkegaard’s pseudonyms, Johannes Climacus, argues in Philosophical Fragments that though faith does indeed have such an historical component, it does not depend on evidence, but rather on a first-hand experience of Jesus for which historical records serve only as (...) an occasion. I argue that Climacus’ accountis coherent, and that on such a view historical evidence is not sufficient for faith for anyone. However, in contrast to Climacus, I argue that evidence might still be valuable and even necessary for some people. The resulting danger that the decision about faith might become a question for scholarship is best met, not by insulating faith from historical scholarship, but by recognizing the ability of faith to supply a context in which the evidence available is sufficient. (shrink)

In search of salvation on the Stroganov estates -- Faith, family, and land after emancipation -- Youth : exemplars of rural socialism -- Elders : Christian ascetics in the Soviet countryside -- New risks and inequalities in the household sector -- Which khoziain? whose moral community? -- Society, culture, and the churching of Sepych -- Separating post-Soviet worlds? : priestly baptisms and priestless funerals.

The history of influence of the old testamentary Maccabees is the focus of the essays collected in this book, which extend thematically and chronologically from the cult of martyrs in late antiquity to the time of the modern wars of liberation.

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 19 Heft: 1 Seiten: 135-152.

History and literature provide striking examples of people who are morally admirable, in part, because of their profound faith in people’s decency. But moral philosophers have largely ignored this trait, and I suspect that many philosophers would view such faith with suspicion, dismissing it as a form of naïvete or as some other objectionable form of irrationality. I argue that such suspicion is misplaced, and that having a certain kind of faith in people’s decency, which I call (...) faith in humanity, is a centrally important moral virtue. In order to make this view intuitively more plausible, I discuss two moral exemplars – one historical and the other literary – whose lives vividly exhibit such faith. Then I provide a rationale for the view that having such faith is morally admirable. Finally, I discuss cases in which someone’s faith in humanity can lead her to make judgments that are, to some degree, epistemically irrational. I argue that the existence of such cases does not pose a serious objection to the view that having faith in humanity is a moral virtue. Rather, it makes salient important limits on the role that epistemic, as opposed to practical, rationality should occupy in our ideals of how to live. (shrink)

It is sometimes claimed that faith is a virtue. To what extent faith is a virtue depends on what faith is. One construal of faith, which has been popular in both recent and historical work on faith, is that faith is a matter of taking oneself to have been spoken to by God and of trusting this purported divine testimony. In this paper, I argue that when faith is understood in this way, (...) for faith to be virtuous then it must be accompanied by intellectual humility. I defend this view by showing how someone ought to respond to purported divine testimony if her faith is to be intellectually humble, and how, if it fails in this respect, it will instead be accompanied by the vices of either servility or arrogance. (shrink)

This paper presents and defends a model of religious faith as an epistemic disposition. According to the model, religious faith is a disposition to take certain doxastic attitudes toward propositions of religious significance upon entertaining certain mental states. Three distinct advantages of the model are advanced. First, the model allows for religious faith to explain the presence and epistemic appropriateness of religious belief. Second, the model accommodates a variety of historically significant perspectives concerning the relationships between (...) class='Hi'>faith and evidence, faith and volition, and faith and doubt. And, finally, the model offers an appealing account of what unifies religious faith with other kinds of faith. (shrink)

Reason, Faith, and Purpose: The Ultimate Gamble is a guide for believers and inquiring skeptics. This book summarizes the scientific view of the origins of the universe and life and analyzes the question of the existence of God from philosophical, religious, and scientific perspectives. If you are a believer, this book will help you understand your faith in a secular world and help you share your faith with non-believers. If you are an open-minded skeptic, it will help (...) you answer the question: does God exist? The material is presented in two parts. Part I presents the secular, scientific view of the origin and evolution of the physical universe and life. The discussion includes alternative worldviews that help us understand and appreciate different and, in some cases, conflicting worldviews. Part II introduces other perspectives that are representative of religious ideas historically prevalent around the world. The material in Reason, Faith, and Purpose is designed to provide insight into the choice each of us must make in this life: the ultimate gamble. (shrink)

Faith and Reason displays in historical perspective some of the rich dialogue between religion and philosophy over two millennia, beginning with Greek reflections about God and the gods and ending with twentieth-century debate about faith in a world which tends to reserve its reverence for science. Paul Helm uses as a case study the question of whether the world is eternal or whether it was created out of nothing, following this theme from Plato through medieval thought to (...) modern scientific speculation about the beginnings of the universe. This Oxford Reader also includes discussion of many other fundamental issues raised by the juxtaposition of faith and reason, including arguments for and against the existence of God, the relationship between religion and ethics, the contrast between reason and revelation as sources of knowledge, and the implications of religious belief for freedom of the will. (shrink)

This textbook will give students a clear understanding of the connection between faith and reason. Illuminating Faith gives students a clear and accessible introduction to some of the major ways faith and the relationship between faith and reason have been understood within Western Christianity. In twenty-six short and easy to digest units it covers different accounts of faith beginning with Scripture, moving through the history of Christian thought, and ending with contemporary views. Along the way (...) it explores some of the decisive theological and philosophy accounts of faith, such as faith seeking understanding, faith and supernatural virtue, faith and skepticism, and faith and science. Yet it also includes significant issues and movements not typically covered in introductory texts, such as documents from church councils, faith as knowledge, assent, and trust in the Protestant scholastics, faith and the heart in pietism, secularized accounts of faith, faith after Auschwitz, and faith and liberation. The goal of each unit is to introduce students to topical issues surrounding the nature of faith, to provide historical background for each topic, and to generate further discussion and reflection on the nature of faith. The result is a well balanced and unique introduction to various understandings of faith. Designed specifically with classroom use in mind, Illuminating Faith includes a glossary of words, an update-to-date bibliography, and each chapter ends with questions for discussion as well as suggestions for relevant reading material. (shrink)

Normative and historical arguments support the idea that religion potentially shapes decisions to support fair trade products. That said, the question of how religion influences organizational decision-makers to purchase fair trade products in a business-to-business context has remained largely unaddressed. This research examines the interactive effect of individual religious commitment and contextual religious salience on an individual’s willingness to pay a price premium for a fair trade product, when buying on behalf of an organization. Findings from two experimental studies (...) reveal that the effect of a decision-maker’s religious commitment on his or her willingness to pay a price premium, for the purchase of a fair trade product on behalf of an organization, is moderated by the contextual salience of religion. Specifically, when religion is highly salient in the organizational context, religious commitment is positively related to the decision-maker’s willingness to pay a premium for the fair trade product; when contextual religious salience is low, religious commitment and willingness to pay a premium are unrelated. Implications for theory and practice are presented. (shrink)