This book provides international perspectives on the law of copyright in relation to three core themes - copyright and developing countries; the government and copyright; and technology and the future of copyright. The third theme includes an examination of the extent to which technology will dictate the development of the law, and a re-examination of the role of copyright in fostering innovation and creativity. As a critique, one chapter discusses how certain rights can create or reinforce social inequality under copyright (...) royalty systems. Underlying these themes is the role the law of copyright has in encouraging or impeding human flourishing. (shrink)

© 2015, Springer-Verlag Berlin Heidelberg.Genetic studies have identified single nucleotide polymorphisms associated with the risk of prostate cancer. It remains unclear whether such genetic variants are associated with disease aggressiveness. The NCI-SPORE Genetics Working Group retrospectively collected clinicopathologic information and genotype data for 36 SNPs which at the time had been validated to be associated with PC risk from 25,674 cases with PC. Cases were grouped according to race, Gleason score and aggressiveness. Statistical analyses were used to compare the frequency (...) of the SNPs between different disease cohorts. After adjusting for multiple testing, only PC-risk SNP rs2735839 was significantly and inversely associated with aggressive and high-grade disease in European men. Similar associations with aggressive and high-grade disease were documented in African-American subjects. The G allele of rs2735839 was associated with disease aggressiveness even at low PSA levels in both European and African-American men. Our results provide further support that a PC-risk SNP rs2735839 near the KLK3 gene on chromosome 19q13 may be associated with aggressive and high-grade PC. Future prospectively designed, case-case GWAS are needed to identify additional SNPs associated with PC aggressiveness. (shrink)

Introduction: Neurobiological systems engineering models are useful for treating patients. We show a model of “high opioid tone” autism and present a hypothesis about how autism is caused by administration of opioids during childbirth.Main Symptoms: Clinical diagnosis of autism in a 25 year old man was confirmed by a Social Responsiveness Scale self-rating of 79, severe, and a Social Communications Questionnaire by the patient's father scoring 27. Cold pressor time was 190 seconds—unusually long, consonant with the high pain tolerance of (...) autism.Therapeutic Intervention and Outcomes: At naltrexone 50 mg/day SRS fell to 54 and SCQ-−2–9; both non-significant. CPT fell to 28, repeat 39 s. Improved relatedness was experienced ambivalently, understood as feelings never before experienced—causing pain. Non-compliance with naltrexone was followed by cutting open his palm and drinking alcoholically. Transference focused psychotherapy has helped him remain naltrexone—compliant while he works on issues of identity and relatedness.Conclusion: The model suggests studies that could be conducted to both prevent and treat this form of autism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Scandal of White Complicity in US Hyper-Incarceration: A Nonviolent Spirituality of White Resistance by Alex Mikulich, Laurie Cassidy, and Margaret PfeilNancy M. RourkeThe Scandal of White Complicity in US Hyper-Incarceration: A Nonviolent Spirituality of White Resistance Alex Mikulich, Laurie Cassidy, and Margaret Pfeil new york: palgrave macmillan, 2013. 203 pp. $90.00As a white American Catholic ethicist, I often envy my Protestant counterparts’ legacy of acknowledging and fighting (...) racism. Catholic moral theology lacks Protestantism’s bodies of literature, activism, and bold ecclesial statements addressing racism in the United States. (For more on this, see Bryan Massingale’s Racial Justice and the Catholic Church.) The Scandal of White Complicity in US Hyper-Incarceration demonstrates how Catholicism might approach American racism using several elements of Catholic theology.The book opens with series editor Mary Jo Iozzo’s introduction to the Content and Context in Theological Ethics series, of which this is the fifth book. A personal and reflective foreword by Sr. Helen Prejean follows. Then the book’s argument begins with a description of the United States’ practice of mass incarceration and brief discussions of what is meant by “whiteness” and “complicity.” This book employs a phenomenological understanding of race and of whiteness, taking whiteness as habitus. The literature about this approach to race and to identity is enormous, but familiarity with that literature is not necessary to follow this book’s presentation, argument, or use of the idea.Each of the book’s three authors has written a two-chapter section. Alex Mikulich’s explanation of white habitus speaks on levels of social thought and of the individual’s experience. Laurie Cassidy’s section looks at the culture of hyperincarceration and the development of the “dangerous black man” myth, and Margaret Pfeil’s section on spirituality works from the beatitudes, John of the Cross, and a wide array of other sources to describe a political spirituality of resistance for white Christians.This book would be most useful to masters-level graduate students in theological ethics or anyone preparing to begin teaching in areas of ethics related to racism or criminal justice (particularly in Catholic institutional settings). Rather than drawing exclusively on Catholic social teaching to talk about white participation in racism, these authors more satisfyingly put many Catholic traditions into action. For example, the book demonstrates careful use of the concepts of complicity, responsibility, participation, and intention; it considers specific [End Page 195] actions while maintaining focus on systems’ structures; and it uses a wide range of Catholic thinkers, including Metz, Copeland, Soelle, Gutiérrez, Carmelite Sr. Constance FitzGerald, Lonergan, Day, and John of the Cross.This book assumes and asserts that racism still exists, that whiteness exists and aims to make itself invisible, and that racism is kept alive through social structures that flow from white habitus. However, the book does not assume the reader’s agreement with any of these. Instead, the book first makes the case that these things are true and then takes next steps toward responsive practices of resistance. Rhetorically tinged homiletic shortcuts are not used to bolster this argument. For example, in similar works, the question of moral culpability for racist social structures is sometimes managed only with a discussion of how such structures distribute benefits and harms unequally. In this book, that argument is not used alone but in tandem with a careful look at the intention of one’s participation in such structures.Minor problems exist. The book would have benefited from one more round of editing to eliminate minor punctuation and writing problems, and the Catholic moral concept of “scandal” receives little systematic attention despite its presence in the title. Otherwise, the book demonstrates well what Catholic moral theology could do if applied to American white racism. Here’s hoping that this is just the beginning of more such scholarship.Nancy M. RourkeCanisius CollegeCopyright © 2015 Society of Christian Ethics... (shrink)

Logic and Reality is a collection of essays by philosophers, logicians, mathematicians, and computer scientists, celebrating the work of the late distinguished philosopher Arthur Prior on the eightieth anniversary of his birth. Topics range from philosophical discussions of the nature of time and of the nature of logic itself, to descriptions of computer systems that can reason and take account of the fact that they exist in a temporal world.

General jurisprudence-that branch of legal philosophy concerned with the nature of law and adjudication-has been relatively unaffected by the "naturalistic" strains so evident, for example, in the epistemology, philosophy of mind and moral philosophy of the past forty years. This paper sketches three ways in which naturalism might affect jurisprudential inquiry. The paper serves as a kind of precis of the main themes in my book NATURALIZING JURISPRUDENCE: ESSAYS ON AMERICAN LEGAL REALISM AND NATURALISM IN LEGAL PHILOSOPHY (Oxford University Press, (...) 2007). (shrink)

According to philosophical lore, epistemological orthodoxy is a purist epistemology in which epistemic concepts such as belief, evidence, and knowledge are characterized to be pure and free from practical concerns. In recent years, the debate has focused narrowly on the concept of knowledge and a number of challenges have been posed against the orthodox, purist view of knowledge. While the debate about knowledge is still a lively one, the pragmatic exploration in epistemology has just begun. This collection takes on the (...) task of expanding this exploration into new areas. It discusses how the practical might encroach on all areas of our epistemic lives from the way we think about belief, confidence, probability, and evidence to our ideas about epistemic value and excellence. The contributors also delve into the ramifications of pragmatic views in epistemology for questions about the value of knowledge and its practical role. Pragmatic Encroachment in Epistemology will be of interest to a broad range of epistemologists, as well as scholars working on virtue theory and practical reason. (shrink)

Accelerationism offers a theoretical stance towards capitalism that takes shape in various rhetorical guises. In general, these writings attempt to push through the boundaries imposed by capital while speeding off into unknown possible futures. While some articulations of this philosophy rely on traditional scholarly argumentation, others proceed along more obscure paths to envision a post-capitalist (and usually post-human) future. In this article, I focus on the latter approach by examining how some accelerationist works embrace occult poetics and subsequently align with (...) what Brad Baumgartner identifies as a communicative praxis of Weird Mysticism. In contrast to more pragmatic approaches, Weird Mysticism provides a worthwhile rhetorical perspective for contemplating accelerationist works that embrace a nihilistic inclination to imagine a world without us. (shrink)

Introduction by Ralph McInerny The essays in this volume, indebted in great part to Jacques Maritain and to other Neo-Thomists, represent a contribution to an understanding of beauty and the arts within the Aristotelian-Thomistic tradition. As such they constitute a different voice in present-day discussions on beauty and aesthetics, a voice which nonetheless shares with many of its contemporaries concern over questions such as the relationship between beauty and morality, public funding of the arts and their educational role, objective and (...) universal standards of what is beautiful. In the tradition in which the contributors of this volume reflect, beauty manifests itself in the order of the universe, an order that provides human reason with a window onto the transcendent. For Aristotle and Aquinas the natural order grounds both art and morality, and yet it is this very order which has been called into question by modern science and philosophy. Instead of pointing us to a suprahuman order, the beautiful then points to the order of human freedom and creativity. Reflection on the beautiful since the modern philosopher Immanuel Kant has thus often taken a subjectivistic turn. Because of the importance of beauty and art in human existence, in man's education and life as a moral and political being, an alternative should be sought to any reduction of the beautiful to a purely subjective experience or cultural construct. The Aristotelian-Thomistic tradition, in dialogue with modern and contemporary conceptions of the beautiful, provides us with just that alternative, and thus the essays herein represent a decisive step in the "journey for Thomistic aesthetics." THE CONTRIBUTORS: In addition to the editor, the contributors to the volume are: Brian J. Braman, Matthew Cuddeback, Christopher M. Cullen, S.J., Patrick Downey, Desmond J. FitzGerald, Donald Haggerty, Wayne H. Harter, Jeanne M. Heffernan, Thomas S. Hibbs, Gregory J. Kerr, Joseph W. Koterski, S.J., Daniel McInerny, Ralph McInerny, James P. Mesa, John F. Morris, Ralph Nelson, Katherine Anne Osenga, Carrie Rehak, Stephen Schloesser, S.J., Francis Slade, John G. Trapani, Jr., and Henk E. S. Woldring. ABOUT THE EDITOR: Alice Ramos is associate professor of philosophy at St. John's University. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Word and Silence in Buddhist and Christian TraditionsDonald MitchellThe following official statement was written by Buddhist and Christian participants at the end of a very successful encounter at the Asirvanam Benedictine Monastery near Bangalore, India, from July 8 to13, 1998. The conference was organized by the Vatican’s Pontifical Council for Interreligious Dialogue (PCID) and was attended by its president, Cardinal Francis Arinze, along with the PCID secretary, Archbishop Michael (...) Fitzgerald, and Fr. Machado, the PCID official for Asia. The conference proceedings will be published in the PCID journal, Pro Dialogo.Buddhist participants included Ven. Dr. Yifa from Fokuangshan in Taiwan, Ven. Bhaddarita Panna Dipa from the World Buddhist Meditation Center in Myanmar, Ven. Geshe D. Namgyal from the Drepung Loseling Monastery representing His Holiness the Dalai Lama, Dr. Asanga Tilakratne of the Institute of Pali and Buddhist Studies in Sri Lanka, Dr. Michio Shinozaki, dean of the Rissho Kosei-Kai Seminary in Japan, and Prof. Yasuaki Nara of Komazawa University in Japan.Christian participants included Fr. Franco Sottocomola of the Seimeizen Center for Interreligious Dialogue in Japan, Fr. Valence Mendis of the National Seminary in Sri Lanka, Fr. Augustine Okumuru, OCD, of Japan, Prof. Donald W. Mitchell of Purdue University, Sr. Iona Misquitta, OSB, and Sr. Teresita D’Silva, OSB, both of the Shanti Nilayam Abbey in Bangalore, and Prof. Michael Fuss of the Gregorian University in Rome.Concluding Statement1. The Pontifical Council for Interreligious Dialogue organized its second international colloquium at the Asirvanam Benedictine Monastery in Bangalore, India, from July 8 to 13, 1998. A small number of Buddhists and Christians from India, Tibet/India, Korea, Japan, Taiwan, Sri Lanka, Myanmar, Italy, Germany, Switzerland, and the United States were invited for a dialogue on the theme of “Word and Silence in Buddhist and Christian Traditions.” This event encounter was in response to a desire expressed at the Pontifical Council’s First Colloquium that was held from July 31 to August 4, 1995, at the Fo Kuang Shan Buddhist Monastery in Kaohsiung, Taiwan. At the end of that first dialogue, the participants expressed the desire to [End Page 187] meet again in a Christian monastery in order to contribute to the deepening of the modern encounter between Buddhism and Christianity.2. The agenda of the meeting included four major topics: Buddhist Enlightenment and Christian Revelation, Sacred Texts in the Buddhist and Christian Traditions, Meditation and Contemplation in Buddhism and Christianity, and Anatta/ Sunyata and Kenosis. The papers were presented on these four topics in a way that fostered the dialogue process itself. In this process, all participants shared and explored their views of the place of word and silence in their respective traditions leading to a greater sense of mutual understanding and appreciation. This meeting proceeded by each side expressing what its own traditions believe, teach, and celebrate. The following points indicate some of the areas that were explored in the dialogue.3. The authority of the early sacred Buddhist texts was decided during the six great Buddhist Councils called for at different periods of time by the Buddha’s disciples after passing into Parinirvana. Theravada Buddhism accepts only the teachings of the Buddha that were declared authoritative during these councils. This early canon includes the discourses of the Buddha (Sutta), the rules for the monastic order (Vinaya), and the higher philosophical teachings (Abhidhamma). While Mahayana Buddhism accepts this early canon, it also accepts and emphasizes other sacred texts, called Sutras, which they believe were also taught by the Buddha. Within Mahayana there arose another tradition called Vajrayana that accepts the canons of both Theravada and Mahayana and adds a new literature called the Tantras, which present Buddhist esoteric teachings. Common to these traditions are the precepts for living the teachings of the Buddha and the authoritative commentaries of the particular traditions. These sacred texts describe the path that leads to the liberation from suffering and the nature and qualities of that supreme condition.In the Catholic tradition of Christianity, it is the teaching authority of the Church that has faithfully received the revealed and inspired texts and has determined their canonicity. The canon of Sacred Scripture consists of two sections: the Old Testament, written in... (shrink)

This article addresses the challenge philosophical realism poses to the field of rhetoric by exploring the possibility of symbolic communion with nonhuman entities. As a matter of framing, I invoke Timothy Morton’s concept of the hyperobject to better understand the complexities of communicating with and about sublime nonhuman objects such as black holes. I then delineate how the stylistic modality of the weird best exploits the chasm between autonomous thingness and human presentation that is a primary source of consternation for (...) rhetorical realism. Finally, I draw from Kathe Koja’s novel The Cipher to reconsider a bizarre rhetoric of black holes which displays the omnipresent tension of accessible-alterity characteristic of the struggle to rhetorically breach the nonhuman world. (shrink)

This is a new argument to the effect that religions are not truth-oriented. In other words, it is not a fundamental function of religion to represent the world accurately. I compare two hypotheses with respect to their likelihood. The one which entails that religion is not truth-oriented is a better explanation than its competitor for a number of empirical observations about religion. It is also at least as probable. I point out that, once one has established that religions are not (...) truth-oriented, it is possible to argue that religions are false and it is possible to run a sound ad hominem argument against religious believers who advance religious claims. I suggest that the results are early ones and that what matters is evaluating religion in the way I illustrate in this paper. The ad hominem argument shows that the question of whether religion is truth-oriented is particularly important. (shrink)

Thirty years of reflection on the philosophical theology of Austin Farrer lie behind the nine chapters of this book, in which Farrer's seminal work on faith and ...

Any reader of Foucault's corpus recognizes fairly quickly that it is animated by an ethical impulse, namely, to liberate individuals from a kind of oppression from which they suffer. This oppression, however, does not involve the familiar tyranny of the Leviathan or the totalitarian state; it exploits instead values that the victim of oppression herself accepts, and which then leads the oppressed agent to be complicit in her subjugation. It also depends, crucially, on a skeptical thesis about the epistemology of (...) the social sciences. It is this conjunction of claims-that individuals oppress themselves in virtue of certain moral and epistemic norms they accept-that marks Foucault's uniquely disturbing contribution to the literature whose diagnostic aim is, with Max Weber, to understand the oppressive character of modernity, and whose moral aim is, with the Frankfurt School, human liberation and human flourishing. I offer here both a reconstruction of Foucault's project - focusing on the role that ethical and epistemic norms play in how agents subjugate themselves - and some modestly critical reflections on his project, especially the weaknesses in his critique of the epistemic standing of the human sciences. (shrink)

Brian Barry examines the idea that the demands of justice in a given society can be ascertained by interpreting the shared understandings of the meanings of the goods that are to be distributed. Focusing on Michael Walzer's claims regarding the meanings of such goods as money, health, and leisure, Barry argues that for meanings to determine the uniquely right distributions, the criteria of distribution need to be built into the meanings. He criticizes the implications of Walzer's theory for thinking (...) about global justice. (shrink)

Analyzing Law offers an important selection of the most influential and challenging work now being done in legal theory. A central focus of the essays in this work is the contribution of the well-known philosopher Jules Coleman to the various topics which are covered by the contributors.

Modern legal theory contains a wide range of approaches and topics: from economic analysis of law to feminist legal theory to traditional analytical legal philosophy to a range of theories about justice. This healthy variety of jurisprudential work has created a problem: students and theorists working in one tradition may have difficulty understanding the concepts and terminology of a different tradition. This book works to make terminology and ways of thinking accessible. This dictionary covers topics from 'the autonomy of law' (...) to the 'will theory of rights', from 'autopoiesis' to 'wealth maximization', and from 'John Austin' to 'Ludwig Wittgenstein'. The most important concepts and ideas are presented in a simple dictionary format. There are also many longer entries, where the initial definition gives an accessible explanation, but the entry goes on to give more detailed information about the history of an idea and the debates currently surrounding it. (shrink)