While the management of treating “hateful” patients has been the subject of considerable commentary, far less attention has been paid to the ethical challenges involved in the treatment of “beloved” patients. This essay offers a non-exhaustive taxonomy of “beloved” patients that includes relatable patients, inspiring patients, empathy-inducing patients, and joyful patients, and then discusses the potential pitfalls involved in the optimal care of each group. By drawing attention to these often overlooked and unwitting risks, the hope is to mitigate both (...) their direct impact upon individual “beloved” patients and their residual impact upon those patients who are not viewed as “beloved” by their providers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:M. C. Dillon LOVE IN WOMEN IN LOVE: A PHENOMENOLOGICAL ANALYSIS Despite his sexism, his turgid prose, and his antiquated social conscience, Lawrence is on every bookshelf. This is not merely because of the vicarious erotic entertainment to be found in the saga of John Thomas and Lady Jane, but because Lawrence remains a major guru of romance. We take him seriously, look to him for guidance, measure ourselves (...) against Ursula and Birkin. If he is on our shelves—and his thoughts not far from our pillows—then his ideas starid in need of scrutiny. Women in Love is as much a treatise as a novel: we witness more talking about than making of love. The agon of ideas engulfs the agon of flesh. Hence, the book suits the present purpose. It cannot be taken as Lawrence's definitive statement on love—later works, notably Lady Chatterly's Lover, move in different directions—but it is his most philosophical treatment and, I think, most clearly expresses his conceptual framework, the parameters which define and limit his thinking. What he says about love in Women in Love may therefore illumine his depictions of the behavior of lovers in other works. Lawrence is a romantic. In the popular sense of the word he is one who makes of romance or erotic adventure a dominant life value. Lawrence is also a romantic in another sense insofar as he takes the transcendence or unattainability of the other as essential to the project of loving. These two senses are conceptually compatible but existentially in conflict. That is, if one's major undertaking in life is to seek erotic satisfaction, and if one desires only so long as the object is beyond reach, then one has established the groundwork for continual frustration. This, I will try to show, is what Lawrence has done. I Many writers have tried to bring the ideas implicitly present in and constitutive of romantic love to the level of explicit reflective awareness. 190 M.C.Dillon191 The most successful treatment I know is given by a writer who did not know—or at least did not say—that he was writing about romantic love. Sartre purports to reveal the inner structures of love itself—the unqualified, unrestricted essence of love. As I have tried to show elsewhere,1 he fails at this. But he succeeds admirably in unveiling the inner contradictions of romantic love. Our project here is to draw upon Sartre's insights: first, to develop a conception of romantic love, and then to discern the model of Eros which informs Women in Love. The key idea in romantic love is transcendence. Something is transcendent when it is beyond me, when I cannot adequately prehend it conceptually or master it with my will. The role of transcendence in romantic love is demonstrated clearly in Denis de Rougemont's book on Love in the Western World.2 There he shows that Tristan's passion for Iseult is directly proportional to her distance from him: he is increasingly attracted as she becomes further removed. On the other hand, when through various deeds of gallantry and subterfuge, he succeeds in winning her to his side, he loses interest and must create circumstances which put her again beyond his reach. The culmination of romantic love, according to de Rougemont, is death—it sets the other absolutely beyond reach. It also arrests and preserves at their apices the youth and beauty of the lovers and the intensity of the erotic relationship. It is, I believe, this complex of ideas that led Kierkegaard to this cynical reflection on the nature of romantic love: "When two beings fall in love with one another and begin to suspect that they were made for each other, it is time to have the courage to break it off; for by going on they have everything to lose and nothing to gain."3 The same idea, qualified by increased optimism, underlies Stendhal's notion of crystallization in his book On Love.* Love is predicated on the attribution of perfection to the beloved. Just as a plain bough emerges from the salt-saturated waters of the Salzburg mines encrusted with beautiful crystals... (shrink)

Most of us would feel awful if we discovered that our beloved had been unfaithful. But the hedonist, I argue, cannot consistently claim: that a betrayal that goes undetected does not make your life worse off for you; and, at the same time, that one ought to feel bad if one happens to discover that one has been betrayed. To claim that one ought to feel bad requires adducing reasons for that reaction, but the hedonist either can adduce no such (...) reasons or cannot make sense of the reasons we intuitively think we have. For it only makes sense to feel bad about things that make your life go worse for you, but a betrayal that went undetected did not make your life go worse for you, so feeling about bad about it makes no sense. The hedonist, one might have thought, has a variety of replies at her disposal. But I show that none of these responses is satisfactory. (shrink)

continent. 2.2 (2012): 155–158 Michel Serres. Biogea . Trans. Randolph Burks. Minneapolis: Univocal Publishing. 2012. 200 pp. | ISBN 9781937561086 | $22.95 Conveying to potential readers the significance of a book puts me at risk of glad handing. It’s not in my interest to laud the undeserving, especially on the pages of this journal. This is not a sales pitch, but rather an affirmation of a necessary work on very troubled terms: human, earth, nature, and the problematic world we made. (...) It is this world that aspirates the silence (so to speak), and therefore the subject which, along with the development of the “made world” exports the excess augmentation of the cosmically missing, this silence of the natural, et cetera. Had we learned from Locke that lesson of “labor,” to consume what we need… but perhaps we need more than what matters? Serres’ Biogea has several functions on this manner, if it is indeed a book to be consumed. First, readers searching for novelistic entertainment have a place to dwell. Biogea deserves a place in your back pocket; biographical generosity and poetic fluidity should satisfy most textual fetishes. For lay philosophers who want to refresh their acumen, Biogea deserves a place on the book shelf, one already reads a sorely needed postmodern tune-up here. Serres’ style is clearly French; he leaves few cheese crumbs on his words, rather preciseness and breathing in the work give way to a sweeping manner that breaks the narrative line of sight. A circular narrative and anachronistic fragmentation of terms allows an abyssal atmosphere to swell, if only to pump into the book the externality of its broader text. Biogea aspires to a higher standard and the book, at times, is thinking this negentropic problem too. Univocal, the publisher, has crafted a book appropriate for the hands to hold and the translations are an achievement of an otherwise difficult writer to translate. Terms are the conditions of a broader text. It is important to note that Serres’ content is as much a thinking of terminal ports. There is a regard for the transportation technology of the written word. For me, this is the mark of genius, a craftiness that tells of a book device that I may trust. Serres is an accomplished thinker and a necessary voice to check the putative trendiness of anti-postmodernist and market-driven theory of endless cultural liquidation. Offering interventions on subjectivity as an open system we are given a chance to affirm the human, not merely to discard it, but to engage its poetic image emotion, the calibratory silent sense of the analogic world; the terms on which we base our efforts. 1 The human is the center of its own negation, constantly mediating it. Something deeper at stake appears in the work then, and it is quite obvious from the onset. Certainly, a book is an intensification of possible text and those who brought this actual book into existence have captured a rarity in regards to the subject matter and artistic accomplishment. I mentioned terms as conditions, so let us understand Biogea as bio-yea, a yes to bios . An affirmation of living and accepting presence for all of its defiance of images, words, and things temporal. Therefore Serres’ existence and its existants plays parts; out of linearity and still like a porous bone pumping blood it manufactures into the fleshy life it becomes. Starting from a man named silence chaos emerges, or the man “Old Taciturn” takes up a journey anticipating a great flood. In other words, a development akin to the one in Genesis. In dealing with this ancestral occupation, fusing Genesis with contemporary philosophical terms, Serres initiates this anachronistic fragmentation under the forming subjectivity of his own autobiography. This mutation in the open system is precisely one of Serres’ terms. There an abyss is at work, stated, but also measured by heels on the ground—the abyss dispatching earthen tensions, that which plays our tunes, that which we abide by and recognize in volcanoes, rivers, oceans, earthquakes and weaponry in the battles of the world. Set in later stages of the book, such tensions are harnessed through scientific principles in an attempt to unify the terms of natural force if only to terminate the world. Thus the elevation of the earth into the world is clearly set forth. Here already, and few pages in, a resonance is set forth under appellations such as the river Garonne, a subjectivity as much as it is inhuman, the river is the inhuman that makes us human. I get the sense that Serres is taking up a challenge issued by Wallace Stevens; namely, that the great poems of heaven and hell have been written, but that only the poem of the earth has resisted composition. 2 On this level we cannot avoid the killing factor of silence, given that our cognition blocks its pure, radical obliteration. Thus a silence of attunement to the earth is in a novel dialectic of the rithmic and rhythm. A technological world, a triumph of termination is set forth. If a text imposes its will given the reader who authorizes it, it is made to convey or convect a presupposition to a reader or its inhabitant(s). Text is therefore both, in-content, contenting, contentedness, and in reading it, a way to navigate self-destruction (dis-content). Here then would one note that the “inhuman” reveals itself, “an aperiodic rhythm of lovers and beloved…the sea as our friend…but as our enemy…maternal vivifying sea.” The sea is an open book, or vaginal birth canal, where the engagement of text comes forth: “…woman sea, open vulva.” One sees like the sea, but only after it, when the uninhabitable truth of inhabiting it switches the polarity of the sailors soul: “I was seeing like the sea” (9-11). In other words, we are invited to embrace the nonsense of the visible. At this point I am taken to Jean-François Lyotard’s work The Inhuman , specifically the first entry on negentropy that would be congruent with Serres’ thematic. 3 The human being exports, deports, or transplants its relation through text, through the system— and this is its sense or relation to silence, to music. Unaware of Serres’ proximity to this work, the concept of gender interrelation as regards a solar catastrophe runs clear. It would be, on this basis, that Serres references his peers, the other texts that, as mentioned above, are discarded in philosophy today. For students of philosophy what we have here is perhaps a gift, a needed project. If silence and death are at work, there is a political valence to deal with, and here, much like the domain of the text and the dominion of the reader, we confront the world of natural, fluid violence. The anti-postmodernist critique is in part based on a weak idea that the loss of ideology, of a world vision, motivates the “correlationist” project. 4 Serres seems to offer another way to view this when he notes that whereas persons “sometimes kill,” it is clearly “the collective” that “always kills” (17). What is the collective today, if not an organizing function we never see yet acts in its favor in the name of truth? One feels a sense of enigma here, if only to link to what Stevens remarked of communism as a “grubby faith,” providing this applies for capitalism as well, namely any ideology of progress overly interested in absolutes. Here we get the sense that the inhuman, silence, this type of killing, always killing, could not be matched by human-made, political dynamos. Or that if it comes to an equilibrium, a catastrophe is never too far from us to read with our heels. We are left to note that the forces of nature presuppose and permeate political systems, the more these systems obtain force, the more the system takes upon itself the proper name of nature that motivates its dissemination, albeit falsely. This note, that in an age of ecocide and technological captivity (sustainability and transparency) political regimes won’t grow our soul-learning ears any larger than our tongues, stands clear to us. The promise of technological desubjectification is here pushed aside. Regarding politics, Serres illustrates this fact: Where did this corpse come from? Who was it? Who killed it? I don’t know. I won’t try to find out. I refuse to get vengeance for it. And I only see Garonne. For our victims, today, are the rivers, too. Their waters have irrigated my life, enchanted my thought, invigorated my body; I’ve known them to be threatening, untamable, as dangerous as the sea when it rages. Yes, murderous. They decided to control their courses; dams, sometimes senseless, destroying sites and valleys, reduced entire populations to servile displacements; programs for the irrigation of thirsty farmland, often beneficial of course, completed their drying up.(22) Serres enters into his idea concerning the captivity of language from the natural into a world system: For thousands of years, we have been licking things with our tongues, covering and daubing them so as to appropriate things for ourselves. If language boils down to a convention, this convention took place between the speakers without consulting the thing named, become as a result the property of those who covered it in this way with their drawn or voiced productions. Malfeasance analyzes these acts of appropriation. Thus every inert object, every living thing as well, sleeps under the covers of signs, a little in the way that, today, a thousand posters shouting messages and ugly riots of color drown, with their filthy flood, the landscapes, or better, exclude them from perception because the meaning, almost nil, of this false language and these base images forms an irresistible source of attraction to our neurons and eyes. This appropriation covers the world’s beauty with ugliness. (38-39) Technological concealment coming to bear, we begin to get a sense of another commentary on the condition of sensing, driving home the necessity of a text dealing with such subject matter to be what its terms insist. Thus toward new openings: The new opening. As low beneath our feet as you like, the Biogea opens us to another space, high enough for us to be able to acquire a wisdom there, that of redeveloping this same place differently from our fathers, this place that’s still politically cut up by old hatreds, beneath the flood of tears and blood that we call history. Without this soft place, spiritually very old, but newly conceived in this way, without the juridical construction of a common good, opposed to our filthy ownership, I don’t see how our planet, hard, will survive. Hardness that depends on a softness, material belonging that depends on this temporary rented location (51). Serres enters into a summit on the content and the structure of his work. Archimedes is brought in with the concept of three volcanoes. Meaning fire, but as well earth, water, air. For it was Archimedes’ war machines that sought to lift the earth, thus bringing in the question of principles of science: “can a principle be invented while controlling its consequences?” (66-7). May the earth be put in a sentence, terminated by terminology, appellations, gone wild? By means of these element-dominating laws, this old physicist began to tear nature away from the ancient myths; by a strange return, today we’re plunging our successes back into the anxieties and terrors from which that ancient physics was born. Yes, our new history of science and technology is plunging, today, as though in a loop, into the fundamental human myths from which Empedocles’ first laws came. A major progression and a regression on the nether side of the origins. Consequently, the contemporary time requires that we try to return to that unity in which the principles of hate and love are at the same time human, living, inert and global. We will never attain a deontology of our knowledge and actions without thinking the subjective, the objective, the collective, and the cognitive all together simultaneously. Here, hate and love are the result of these four components.(71) Working then on the concept of fire-starting mirrors to the atomic annihilation of the Second War, Serres works into the subjectivity in question on the matter of rhythm—say rithmic— precisely at that point: Knowledge is changing today. The all-political is dying; the monarchy of the sciences said to be hard is coming to a close. The science of the things of the world will have to communicate just as much as the things of the world do, which do it much better than humans do, who don’t always want to do it. Let’s celebrate two changes this morning. The first one strikes a new blow to our narcissism. No, knowledge and the world don’t resemble our analytical enjoyments of refined cutting up, of endless debates and of exclusions full of hate. They, on the contrary, form a bloc and a sum, alliance and alloys. Uniting the fields of knowledge among themselves the way the things are connected among themselves, the second newness puts into place sets united by interlacing, webs and simplexes that combine with the things of the world, themselves combined, the combined knowledge that understands them.(130-1) Biogea closes on its opening flood thematic, approaching the initial telos of Genesis. Here the trees are brought into a position with atmosphere, the opaque abyssal reservoir, the tomb of the sun, sea in the polarity of the earthen heaven and hell. The poem of the earth then is silent but deadly, indeed, as funny as that phrase is, mainly a tomb gas. The meaning of the living and the non-meaning of things converge in the muteness of the world; this meaning and non-meaning plunge there and come out, the ultimate eddy. Mundus patet: through a fissure, through an opening, a fault, a cleft come noises, calls as small as these apertures. I’m listening, attentive, I’m translating, I’m advancing in the scaled-down meaning and science. Mundus patet: should the world open greatly, it will launch me into its silence. The totality remains silent. Knowledge expanded in elation. White origin of meaning, fountain of joy. (198) Final Remarks One test of a review is the long term trajectory the referee thinks the book will have. I see Serres’ text lending greatly into the vision of Biogea . In fact, in the vision of the novel inquiries of Stephen Jay Gould’s work there is something to be thought on the level of the individual and the species; namely, that humanity and its uniqueness is in its deferral, its thinking and naming, a thinking surrounded by silence that filters into everything, that pulls us through the world, the kinetic pulse we recognize, and all of that we cleave away in the base philosophical maxim of difference itself. Unique individuals are spatial creatures: we dwell, and we ought to get good at it. Yet this is an imaginative space that, if you are crazy enough to believe it, de-term-ine the conditions of its own terms. That is why we are not merely creating spaces on the acceleration of time, or so this ignoramus thinks, to accidentally transcend. Imagination already has this insatiable silence that we drink up and fail to manifest. Space is timeless. The imagination itself, shared by humans for themselves, their objects, and the species as a whole, is a non-defined space of relation; a whole human trajectory as part of nature, and part of worlds that are the other side of thinking nature, the consequence of it, at least our attempt to do so. Our survival is based on our deliberation, our caution, our natural deconstructive sense toward this silence that is already part of the song, sung, singing of this century without end. Good books will let us inhabit this space and recognize a form of life. Serres’ text moves toward dwelling, as noted, in masterful and accessible ways. The pitched battles are the falling replays of anemic and dead politics. As soon as we realize there is humanity, we may be able to enjoy the end of it, our inhuman capability of listening to silence. NOTES 1. See Michel Serres. The Parasite . Minneapolis: University of Minnesota Press. 2007. 2. Wallace Stevens, “Imagination as Value” [ca. 1945], in Collected Poetry and Prose . New York: The Library of America. 1997. 724-39. 3. Jean-François Lyotard. The Inhuman: Reflections on Time . Trans. Geoffrey Bennington & Rachel Bowlby. Stanford, CA: Stanford University Press. 1992. 4. See the introduction: Quentin Melliassoux. After Finitude: An Essay on the Necessity of Contingency . Trans. Ray Brassier. New York: Continuum. 2008. EDITOR'S NOTE: This review was updated on August 8, 2012. Substantial edits include block quotes from the book under review as well as the inclusion of comments from the author. (shrink)

The 1979 partial nuclear reactor meltdown at Three Mile Island was simultaneously hyper-visible and hidden from public view. It was the subject of non-stop media attention, but its causes and consequences required expert explanation. No fire or explosion marked the moment when insensible radionuclides escaped the facility. Yet, residents recalled a variety of troubling sights, sounds, odors, tastes, and sensations. Public distrust percolated in the interstices between government assertions that little radiation had escaped the facility and residents’ sense memories of (...) the incident. This article traces intertwined networks of activists from Japan and Pennsylvania as they mobilized legally, politically, and scientifically to develop evidence about the offsite effects of Three Mile Island. Exploring the distinct cosmology of evidence that activists marshaled, the article shows how they placed the messy, contingent, dynamic living world at the center of inquiries about the meltdown’s consequences. Activists developed new practices of biological witness that reconfigured the interplay between scientific, legal, and moral authority, while concurrently reformulating sufferers’ subjectivities and notions of scientific objectivity. In the process, they suggested that environmental justice entailed epistemic justice. Their cosmology of evidence served as an argument and a material proof that the beloved but suffering living world, and the sciences used to understand it, could and should frame the governance of industrial society’s invisible harms. (shrink)

A Deweyan inquiry begins with an indeterminate situation and terminates, when successful, with a determinate situation, both of which Dewey holds to be unique and therefore ineffable. This ineffability requirement has the disastrous consequences that Dewey's beloved collective inquiry is impossible and that there are no objective criteria for the success of inquiry. It is found that Dewey's ineffability requirement results from his misbegotten attempt to aestheticize inquiry so that it is an act of artistic creation. It is suggested that (...) things would go better if he dropped the ineffability requirement. (shrink)

This essay argues that the Phaedrus’s Palinode articulates an account of love (erōs) in which the experience of love can morally and intellectually transform both lover and beloved. After situating this account of love within the dialogue’s thematization of soul-leading (psuchagōgia), I show how Socrates’s account of love makes an intervention into typical Greek thought on pederasty and argue against Jessica Moss’s contention that soul-leading love suffers severe limitations in its soul-leading capacity, showing that Moss is wrong to think that (...) love can only efficaciously lead souls that are already well-formed. By contrast, the Palinode portrays the moral and intellectual formation of the lover, who first approaches the beloved in the spirit of rapacity only to be turned by his experience of beauty toward genuine service, ordered to the beloved’s benefit. The beloved likewise undergoes such a transformation as a result of his nascent return-love (anterōs). (shrink)

A symphony of Gustav Mahler becomes a cathartic experience following the death of a beloved goat.

Until recently, moral case deliberation (MCD) sessions have mostly been facilitated by external experts, mainly professional ethicists. We have developed a train the facilitator programme for healthcare professionals aimed at providing them with the competences needed for being an MCD facilitator. In this paper, we present the first results of a study in which we evaluated the programme. We used a mixed methods design. One hundred and twenty trained healthcare professionals and five trainers from 16 training groups working in different (...) healthcare organisations throughout the Netherlands were included. After completion of the programme, participants feel sufficiently confident and equipped to facilitate an MCD session. Feeling competent does not mean that participants have no doubts or questions left. Rather, they are aware of their limitations and see the need for continuous learning. According to the respondents, the actual exercise of facilitating MCD during and in between the training sessions contributed most to the development of competences necessary for being an MCD facilitator. Respondents without prior experience of participating in MCD sessions felt less competent after the training than those who had participated in MCD sessions before. Self-attributed competence varied between participants with different professional backgrounds. (shrink)

Goofy is one of the most beloved and enduring members of the Disney family. In the course of A Goofy Movie, Goofy passes on to his son, Max, a fishing pole that is “been handed down from Goof to Goof to Goof.” Obviously, this pole is one of Goofy's prized possessions and he takes great pride in gifting it to Max. Unfortunately, in doing so, he violates Kant's categorical imperative, since the handing on of this pole is not something that (...) Goofy could mandate be done by everyone. He would not want Pete handing this rod to his son, PJ, since it is a Goof family heirloom. In considering why ordinary men and women start to wonder about ethical living, the authors used Goofy's example of humble but accident‐prone dedication to examine what constitutes success in moral decision‐making. (shrink)

The heart of this book is a dramatic love poem, the Rasa Lila, which is the ultimate focal point of one of the most treasured Sanskrit texts of India, the Bhagavata Purana. Judged a literary masterpiece by Indian and Western scholars alike, this work of poetic genius and soaring religious vision is one of the world's greatest sacred love stories and, as Graham Schweig clearly demonstrates, should be regarded as India's Song of Songs. The story presents the supreme deity as (...) the youthful and amorous cowherd, Krishna, who joins his beloved maidens in an enchanting and celebratory "dance of divine love." Schweig introduces this work of exquisite poetry and profound theology to the Western world in the form of a luminous translation and erudite scholarly treatment. His book explores the historical context and literary genre of the work and elucidates the aesthetic and emotional richness of the composition, highlighting poignant details of this drama of divine love. Schweig illuminates the religious dimensions and ethical nuances of the drama, drawing widely from the commentaries and esoteric vision of masters of the Caitanya school of Vaishnavism, a prominent devotional Hindu tradition. Themes such as transcendence of death through love, the yoga of devotion, the contrast between worldly love and passionate love for God, and the dialectical tension between ethical boundaries and boundless love are presented. The final event of the Rasa dance, the author concludes, presents a dynamic symbol of supreme love that provides the basis for a theological vision of genuine religious pluralism. (shrink)

Happiness has been at the centre of philosophical reflection ever since Plato and Aristotle. Epicureans thought of happiness as the satisfaction of one's minimal needs and the absence of further desires. True happiness may be the love of another, or successful and virtuous public service recognized by society, or successful engagement in a favoured activity. Youthful happiness involves intensity of feeling, engagement with the passing moment, the discovery of first love and of sexuality, and the joys of dedication to a (...) beloved. The different forms of human engagement involve different kinds of happiness. Physical normality and good health are patently preconditions of happiness inasmuch as physical abnormalities and persistent diseases are barriers to leading a healthy and normal human life. A person's social conditions are highly relevant to the possibility of happiness. Happiness can be marred or shattered by a multitude of accidents of fate and by human malice, political upheavals, and economic disasters. (shrink)

Since antiquity, scholars have observed a structural tension within Plato’s Phaedrus. The dialogue demands order in every linguistic composition, yet it presents itself as a disordered composition. Accordingly, one of the key problems of the Phaedrus is determining which—if any—aspect of the dialogue can supply a unifying thread for the dialogue’s major themes (love, rhetoric, writing, myth, philosophy, etc.). My dissertation argues that “soul-leading” (psuchagōgia)—a rare and ambiguous term used to define the innate power of words—resolves the dialogue’s structural tension. (...) I clarify the conceptual and dramatic features of soul-leading by focusing on the dialogue’s uniquely prevalent use of the semantic network of “leading” and “following.” By continuing to foreground the language and drama of leading and following, I offer a new interpretation of the dialogue as a whole: the Phaedrus is Plato’s articulation of how the soul can be led into communion with reality. Chapter 1 discusses scholarly disputes about the unity of the Phaedrus and proposes that soul-leading adequately satisfies the criteria put forward for what would count as a unifying element. I argue that soul-leading unifies the dialogue both thematically and non-thematically; moreover, soul-leading is a theme capacious enough to account for the other principal contenders for unity put forward. Chapter 2 develops the ambiguous character of soul-leading by examining how the dialogue showcases dangerous forms thereof. Love and language are dangerous when they lead the soul toward goods which can never truly fulfill it. In order to clarify how love and language can mislead the soul, Socrates develops a set of accounts of how the soul is led, both internally and externally, in the three speeches on love. If the soul is to be led into communion with reality (the proper end of soul-leading), it must be led internally by the right part of the soul and externally by the right object of desire. Chapter 3 argues that all souls can, in principle, be harmonized and directed in the way that Chapter 2 requires. I show that Plato’s view of philosophy is neither elitist (i.e., some are intrinsically incapable of philosophy) nor naively essentialist. All can come into communion with reality because all are by nature equipped to do so. While Plato recognizes that there are forces which tend to prohibit one from exercising one’s capability of being rightly led, none of them are intrinsic to human nature. Chapter 4 argues that successful soul-leading require neither the leader nor the follower to be already well-disposed to what’s ultimate in order for the pair to come to a communion with what’s ultimate. Plato’s depiction of soul-leading love shows that love can itself promote the formation needed for both leader and follower to come into contact with reality. Love can do so because it is always already bound up reality in its responsiveness to beauty. Beauty itself calls the lover to itself by shining through the beautiful beloved, who acts as a reminder of transcendent Beauty. The lover mediates this same experience for the beloved. Each comes to desire the other as well as Beauty itself. Chapter 5 argues that the drama of the lovers’ formation mythically depicted in the Palinode (Chapter 4) is written into the drama of the dialogue as a whole. In the relationship between Socrates and Phaedrus, we see an enactment of love’s formative role. Likewise, in the relationship between Phaedrus and Lysias, we see an enactment of the dangerous soul-leading discussed in Chapter 2. My focus on leading and following also allows me to show the thematic significance of the drama’s setting. Chapter 6 articulates the metaphysical conditions under which one can be led into communion with reality. Transcendent Beauty invites us into communion with itself and makes possible our ascent by providing us with divine guides and images which can transport us from our ordinary experiences to the true beings. Beauty accomplishes its work—leading us in a “divine dance” where we follow the gods up to Beauty and back down to each other—through images. When we handle images of reality rightly, they lead our souls into communion with reality. Further, when we have come into communion, we’ll be inspired to be co-workers of Beauty’s soul-leading work. When we articulate reality in language, we create new images that can serve to lead others toward reality. (shrink)

During the android Ash's confession in Alien, peope learn a lot about the creature that has been stalking the crew of the Nostromo. Rather than give the human survivors some hope about their chances of overcoming the Xenomorph, Ash waxes poetic about the alien's nature, describing it as the “perfect organism”. The nature of the Xenomorph illustrates some of the core principles of Nietzschean philosophy. This chapter focuses on the idea of the Übermensch and how the aliens from this beloved (...) franchise so perfectly realize, in fiction, the kind of existence Nietzsche hoped to make a reality. It draws on not just the four films of the Alien quadrilogy, but also the franchise's expanded universe of comics, novels, video games, and other product tie‐ins. In order to introduce his cinematic terror in Alien, director Ridley Scott had to transport viewers to a harsh, distant world where strange vessels house even stranger mysteries. (shrink)

A landslide inventory is a detailed register of the spatial distribution, geometry, and attributes of landslides and is essential for landslide hazard analysis, risk management, regional planning, and land use management and development, especially in landslide-prone regions. However, the development of a national landslide inventory is time-consuming and costly. Accordingly, most developing countries, including Sri Lanka, have basic landslide databases, which identify the location, date, and time of occurrence on a point map. This study, therefore, aimed to introduce a new (...) method to report landslide information via a mobile application based on a participatory approach with information recorded in a web portal called the participatory landslide inventory. Twenty-one landslide site locations and their attributes were captured on the PLI web portal using the PLI mobile app. The system administrator then demarcated the landslide boundaries and performed geometrical calculations for each landslide to complete the inventory. Finally, the landslide information was published through the PLI web portal. The PLI is an effective and efficient tool for developing a landslide inventory economically. (shrink)

This study examines the influence of the COVID-19 crisis on academic expectations among international students from north-western China. According to past studies, academic expectations are multifaceted, making it critical to test the methods employed to assess this fundamental trait. The outbreak of COVID-19 has resulted in various significant changes in education, which have shifted from traditional to online or mixed formats. As a result, examining international students' academic expectations along with their interactions with adopted technologies is a topic that addresses (...) the current situation and issues. A mixed approach, comprising two different instruments, was followed to achieve this primary objective. While a survey with a questionnaire was undertaken with 551 international students, divided into two groups, ten students were interviewed during and after the lockdowns. The findings revealed that COVID-19 had a significant impact on the academic expectations of students as well as many elements such as training for employment, personal and social development, international student mobility, motivation, social pressure, and social interaction with the help of supporting technologies. In terms of gender, men outperformed women in motivation, social interaction, training for employment, and personal and social development factors. Similarly, as per the grade variable, the same higher trend was seen in postgraduates. Based on these findings, a set of recommendations was put forward. In the future, technology will be helpful in China's educational sector, such as online group collaboration, open education, managing student retention, and supervising teachers' recruitment. (shrink)

IntroductionTranscranial magnetic stimulation is a consolidated procedure for the treatment of depression, with several meta-analyses demonstrating its efficacy. Theta-burst stimulation is a modification of TMS with similar efficacy and shorter session duration. The geriatric population has many comorbidities and a high prevalence of depression, but few clinical trials are conducted specifically for this age group. TBS could be an option in this population, offering the advantages of few side effects and no pharmacological interactions. Therefore, our aim is to investigate the (...) efficacy of TBS in geriatric depression.Clinical trial registration[https://clinicaltrials.gov/ct2/], identifier [NCT04842929]. (shrink)

Background This article describes the issues encountered when designing a study to evaluate recruitment of minority ethnic groups into clinical cancer research in order to monitor adherence to the principles for good practice set out in the Department of Health, Research Governance Framework, England. Methods (i) A review of routine data sources to determine whether their usefulness as a source of data on prevalence of cancer in the population by ethnic category. (ii) A local case study at one hospital trust (...) to ascertain whether the ethnicity of cancer trial participants was representative of admitted cancer patients. Results (i) The lack of a comparator population makes it problematic to assess recruitment levels by ethnic group in clinical research. (ii) The odds of being in a trial were 30% lower for a member of a minority ethnic group compared to a white cancer patient after adjusting for disease, age and gender, OR 0.70 (0.53 to 0.94). These results differed for each ethnic group; Asian patients did not appear under-represented while Black and Chinese did so. However, there are important caveats to the findings based on the limited recording of ethnicity. Conclusions The lack of available data on the ethnicity of participants in clinical research and the prevalence of cancer in the population according to ethnicity makes it difficult to design a study to monitor representation of minority ethnic groups. This information is necessary to assess adherence to the Research Governance Framework principle that research evidence reflects the diversity of the population. (shrink)

With online communication being of growing importance in the organizational context, the aim of this research is to measure its relevance and acceptance among Nigerian businesses and employees. Therefore, a case study focusing on Nigeria Breweries Plc. has been designed and conducted, permitting conclusions on the implementation, efficiency, overall perception, and challenges related to the use of online communication tools in the context of Nigerian businesses of today and tomorrow.

This book presents and exemplifies the theory of grammar called Semantic Syntax. The grammar, which offers a syntactic theory closely connected with semantic analyses, is a direct continuation of Generative Semantics; it will re-ignite interest in that framework which flourished and promised so much in the 1960s and 1970s.

History begins in a struggle producing two figures, Master and Slave. It ends in a “universal and homogeneous state”, an Empire. Revolution with its inevitable terror is the central point in this history. Kojève himself had experienced the Russian revolution and Civil War; in 1920 he left Russia for Germany, where till the end of 1923 he had witnessed the same strife between the “left” and the “right”. This experience is the basis of his view of history, his interpretation of (...) the path from Mastery and Slavery to the figure of the Citizen, to universal recognition. The French revolution with the Jacobins’ terror and Napoleon’s Empire represent for him the model by which to understand not only the revolutions of the twentieth century, but of the entire course of history. (shrink)

This book is the thirty-third volume in the "Philosophy of Russia of the first half of the 20th century" series. It traces the life and intellectual trajectories of three European thinkers with Russian roots: A. Koyré, A. Kojève, and I. Berlin. It explores their methodological strategies, explains the cultural and existential premises of their thinking styles that enabled them to succeed and gain recognition as European philosophers, traces their intellectual links with Russia, and reflects on the importance of Russian intellectual (...) culture for these thinkers and for twentieth-century European philosophy as a whole. The book is addressed to a wide range of readers interested in philosophy, social and political thought, and the intellectual history of the Russian exiles of the first half of the 20th century. (shrink)

The prime purpose of this paper is, first, to restore to discourse-bound occasion sentences their rightful central place in semantics and secondly, taking these as the basic propositional elements in the logical analysis of language, to contribute to the development of an adequate logic of occasion sentences and a mathematical foundation for such a logic, thus preparing the ground for more adequate semantic, logical and mathematical foundations of the study of natural language. Some of the insights elaborated in this paper (...) have appeared in the literature over the past thirty years, and a number of new developments have resulted from them. The present paper aims atproviding an integrated conceptual basis for this new development in semantics. In Section 1 it is argued that the reduction by translation of occasion sentences to eternal sentences, as proposed by Russell and Quine, is semantically and thus logically inadequate. Natural language is a system of occasion sentences, eternal sentences being merely boundary cases. The logic hasfewer tasks than is standardly assumed, as it excludes semantic calculi, which depend crucially on information supplied by cognition and context and thus belong to cognitive psychology rather than to logic. For sentences to express a proposition and thus be interpretable and informative, they must first be properly anchored in context. A proposition has a truth value when it is, moreover, properly keyed in the world, i.e. is about a situation in the world. Section 2 deals with the logical properties of natural language. It argues that presuppositional phenomena require trivalence and presents the trivalent logic PPC3, with two kinds of falsity and two negations. It introduces the notion of -space for a sentence A as the basis of logical model theory, and the notion of P A /, functioning as a `private' subuniverse for A/A. The trivalent Kleene calculus is reinterpreted as a logical account of vagueness, rather than of presupposition. PPC3 and the Kleene calculus are refinements of standard bivalent logic and can be combined into one logical system. In Section 3 the adequacy of PPC3 as a truth-functional model of presupposition is considered more closely and given a Boolean foundation. In a noncompositional extended Boolean algebra, three operators are defined: 1a for the conjoined presuppositions of a, ã for the complement of a within 1a, and â for the complement of 1a within Boolean 1. The logical properties of this extended Boolean algebra are axiomatically defined and proved for all possible models. Proofs are provided of the consistency and the completeness of the system. Section 4 is a provisional exploration of the possibility of using the results obtained for a new discourse-dependent account of the logic of modalities in natural language. The overall result is a modified and refined logical and model-theoretic machinery, which takes into account both the discourse-dependency of natural language sentences and the necessity of selecting a key in the world before a truth value can be assigned. (shrink)

Recent studies showing that pontine burst cells carry a monocular code for rapid eye movements raise questions about the organisation of signals at more central levels. Evidence that the superior colliculus may also be involved in the coding of movements in depth is reviewed. Recent work showing that the global effect is a property of refixations in 3-D space is another indication that the oculomotor systems for direction and depth are centrally coupled.

Acontius argues that there was nothing wrong with the trick he played on Cydippe – the end justifies the means.Heinsius and Dilthey doubted the authenticity of this couplet, whilst Bornecque bracketed line 26 alone. Line 25, however, contains a familiar elegiac theme, and line 26, with one small emendation, is rhetorically sharp.All the MSS have uni in line 25, but many editors have found this unsatisfactory, preferring to read unum and punctuating the line in various ways: Burman prints ‘iungerer? unum’, (...) Showerman, Goold and Palmer ‘iungerer, unum?’ Of these, the latter is the more attractive, ‘iungerer uni’, however, is perfectly good, and should be retained: uni means not ‘you alone ’, but ‘you alone ’, cf. OLD s.v. unus 8 ‘one in particular, one above all others’. Acontius is paying Cydippe a compliment – she is the only girl for him, and nobody else will do. This is a common theme in Latin love elegy, cf. Prop. 2.7.19, [Tib.] 3.19.3–6, Ovid, Ars Am. 1.42: ‘elige cui dicas “tu mihi sola places”’. (shrink)

Once we have accepted that theCirisstems from neither Virgil nor Gallus, but was written by a post-Virgilian poetaster, the obvious task for us is to try and formulate some more specific idea of the date of the poem. I think that it has been sufficiently proved that theCirisis not only post-Virgilian, but post-Ovidian in origin, including as it does unquestionable imitations of that author. But this, to date, is really as far as we have got. It is the purpose of (...) this paper to put forward the thesis that the author of theCirislived late enough to know and be influenced by Statius and other poets of the later first century A.D.Now of course any theory that theCirisknew and used Statius and other Silver poets is rendered highly unlikely if it can be maintained that Suetonius considered it, with the otherminora, a genuine Virgilian work. And so we are brought back again to the famous list in the DonatanLife:deinde Catalepton et Priapea et Epigrammata et Diras, item Cirim et Culicem, cum esset annorum XXVI. cuius materia talis est. pastor fatigatur aestu; cum sub arbore condormisset et serpens ad eum proreperet, e palude culex provolavit atque inter duo tempora aculeum fixit pastori. at ille continuo culicem contrivit et serpentem interemit ac sepulchrum culici statuit et distichon fecit. (shrink)

The Utrecht professor of physics Gerrit Moll , well-known for his defence of British science against Charles Babbage's Reflections on the Decline of Science in England , did—in co-operation with members of the Natuurkundig Gezelschap at Utrecht—important work on the reception in The Netherlands of the new electromagnetic and electrodynamic discoveries . He also carried out fundamental research into the lifting power of electromagnets, which he had seen during his visit to London in 1828. In 1830, Moll published his experiments (...) with strong electromagnets having maximum lifting powers of 38 kilograms. With the results of similar experiments performed in the United States by Joseph Henry and Philip ten Eyck in mind, Moll continued his experiments with stronger electromagnets . Furthermore; he investigated the ability of very small galvanic batteries to develop a perceptible magnetism in a great horseshoe . A practical physicist, Moll was hardly interested in theoretical explanations. In The Netherlands his experiments aroused interest in the practical applications of electro- magnetic force. In the present paper, Moll's contributions to the science of electromagnetism and electrodynamics are discussed. (shrink)

This paper deals with an (otherwise classical) two-(non-interacting) particle system immersed in a common stochastic zero-point radiation field. The treatment is an extension of the one-particle case for which it has been shown that the quantum properties of the particle emerge from its interaction with the background field under stationary and ergodic conditions. In the present case we show that non-classical correlations—describable only in terms of entanglement—arise between the (nearby) particles whenever both of them resonate to a common frequency of (...) the field. For identical particles the entanglement becomes maximum and must be described by totally (anti)symmetric states. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Place of the Money Bag in the Secular-Mendicant Controversy at ParisRobert J. Karris O.F.M. (bio)Money bag, money bag. So many Bible-reading Christians don't know of your existence. In their defense I note that you are only mentioned twice in the entire New Testament: John 12:6 and 13:29. If faithful Bible-reading Christians don't know of your existence, what is your fate among the faithful who are less than faithful?! (...) Is ignorance truly bliss?New Testament ScholarsMoney bag, money bag. Perhaps, New Testament scholars are the reason why you are almost unknown among Christians.1 Commentators on John's Gospel give you a passing notice, if that.2 Even when they make mention of you, they [End Page 21] generally don't integrate your existence with other features of John's theology or life situation.3 As for the Jesus Seminar, its members sweep you into the dustbin of history along with 99.9% of John's Gospel.4 You see, you are deemed unhistorical. A couple of scholars involved in the quest for the historical Jesus say "Hi!" to you, but then go on with more important matters.5 Other scholars involved in the application [End Page 22] of social science methodology to the study of the New Testament opine that you were kept as a security measure and contained money to pay for the annual temple tax and such like obligations, but then they hold their peace.6Money bag, money bag. Scholars who have investigated the theme of rich and poor in the New Testament hardly give [End Page 23] you a second glance. You do not play a leading role in their general conclusions.7So, money bag, we have to take leave of New Testament scholarship if we are going to make your acquaintance on a serious level.The Middle AgesFrancis of AssisiAs we move into the Middle Ages, we ask: Did St. Francis of Assisi provide us with guidance on how to treat you with the respect that you, O money bag, so richly deserve? You see, some scholars maintain that John's Gospel was most important to Francis's worldview.8 However, Francis doesn't seem to see the problem you created for his all-consuming embrace of Jesus' missionary command of traveling with no money.9 [End Page 24] Surely Francis knows of your existence, for he refers to you in his Fourth Admonition n. 3:And the more they (superiors) are perturbed about their superiorship being taken from them than they would be over the loss of the office of washing feet, so much the more do they collect for themselves a money bag (John 12:6; 13:29) to the peril of their souls.10Francis is heir to a Benedictine spiritualization of the money bag. See how Roger the Abbot in his Sermo in ultima cena employs the money bag:Woe, how many money bags, woe, how many purses are in the monasteries of St. Benedict! Woe, how many cowls, which cover the ears of the tonsured, enclose private supplies of the mind, the money bag of one's own will, the purse of murmuring, detraction, idleness, pride, envy, jealousy, and bad will! But remember, most beloved brothers, that those who do such things follow Judas the traitor. And therefore, unless you amend your lives, you will not possess the kingdom of God.11O money bag, so Francis goes his merry way, apparently ignorant of your true meaning and leaves the problems created by your existence to his learned followers such as Bonaventure of Bagnoregio. To Bonaventure we now turn, but do so through his responses to his secular opponents, William of Saint-Amour and Gerard of Abbeville. First let's hear from the secular masters. [End Page 25]William of Saint-Amour and Gerard of AbbevilleWilliam of Saint-Amour comments on John 12:6 and argues that it does not permit begging and is the basis for the normative view that the apostles and their successors should have a money bag. He writes:Augustine, 'the Lord had a purse to keep the offerings... (shrink)

: This article aims: 1) to review several, key, earlier studies of Josiah Royce's relations to Asian thinkers (mainly Indian); 2) to discover through a survey of Royce's writings how widely and deeply Royce familiarized himself with, and employed Hindu, Buddhist, and other Asian traditions; and, 3) to measure how relevant Royce's most mature philosophy (1912–1916) is for the currently needed inter-cultural, inter-religious, and inter-faith dialogues. Parts One and Two supply foundations which reveal Royce's lifelong commitment to open "windows" to (...) Eastern thought, in order to dialogue with Asian thinkers and invite other Westerners to do the same. The article climaxes in Part Three by revealing the relevance of the late Royce's "philosophy of the 'Spirit,' his "philosophical pneumatology." I trace ten of its implied positions, significant for contemporary philosophers of religion and theologians. I conclude by showing that Royce's "philosophy of the 'Spirit"' and its implied positions are all rooted in Royce's view of a "middle faith." Such a faith supports his view of the "invisible church," his "Beloved Community of all "Christians"—"Christians" taken in his wider sense of "all genuine loyalists who are members of a Beloved Community.". (shrink)