American society has a history of turning to physicians during times of extreme need, from plagues in the past to recent outbreaks of communicable diseases. This public instinct comes from a deep seated trust in physician duty that has been earned over the centuries through dedicated and selfless care, often in the face of personal risks. As dangers facing our communities include terroristic events physicians must be adequately prepared to respond, both medically and ethically. While the ethical principles that govern (...) physician behavior—beneficence, nonmaleficence, autonomy, and social justice—are unchanging, fundamental doctrines must change with the new risks inherent to terroristic events. Responding to mass casualty disasters caused by terrorists, natural calamities, and combat continue to be challenging frontiers in medicine. Preparing physicians to deal with the consequences of a terroristic disease must include understanding the ethical challenges that can occur. (shrink)

The plant hormones auxin and brassinosteroid are both essential regulators of plant growth and known to influence both cell division and cell elongation in various developmental contexts. These physiological effects of auxin and brassinosteroid have been known for many years. Based on observations from external simultaneous application of both hormones to plant tissues, it has been suggested that they act in an interdependent and possibly synergistic manner. Recent work in the model plant Arabidopsis thaliana suggests that, at the molecular level, (...) auxin–brassinosteroid synergism manifests itself in the regulation of the expression of common target genes. However, whether this reflects genuine hormone pathway‐dependent crosstalk modulation of the transcription machinery or rather indirect effects of hormone action on other cellular activities, such as hormone biosynthesis or the polar transport of auxin, is not entirely clear. This article reviews the evidence for transcriptional crosstalk between auxin and brassinosteroid and its molecular basis. BioEssays 29:1115–1123, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

ABSTRACT This article argues that the data presented in Philosophy Within Its Proper Bounds are of greater interest to psychologists than to philosophers, and cautions experimental philosophers against some experimental shortcomings in the use of self-report and vignettes.

News media have transformed over the last decades, there being increasing numbers of online news suppliers and an increase in online news consumption. We examine how reporting on immigration differs between popular German online and print media over three crucial years of the so-called immigration crisis from 2015 to 2017. This study extends knowledge on the framing of the crisis by examining a period covering the start, peak, and time after the intake of refugees. Moreover, we establish whether online and (...) print reporting differs in terms of both frame occurrence and variability. The period of the crisis provided an ideal test to see whether the focus of media reporting differed between online and print sources. Employing a most- similar- cases design based on online and print versions of three major German news outlets, we extract the dominant frames in almost 18,500 articles using algorithm-based topic modelling. While results indicate that many frames are more visible in either online or print media, these differences often do not follow theoretical expectations. Furthermore, online media are dominated by particular frames and, hence, show less diversity than print media. However, important key events happening during our period of investigation do not affect overall diversity of frames. (shrink)

What is a person? This fundamental question is a perennial concern of philosophers and theologians. But, Christian Smith here argues, it also lies at the center of the social scientist’s quest to interpret and explain social life. In this ambitious book, Smith presents a new model for social theory that does justice to the best of our humanistic visions of people, life, and society. Finding much current thinking on personhood to be confusing or misleading, Smith finds inspiration in critical (...) realism and personalism. Drawing on these ideas, he constructs a theory of personhood that forges a middle path between the extremes of positivist science and relativism. Smith then builds on the work of Pierre Bourdieu, Anthony Giddens, and William Sewell to demonstrate the importance of personhood to our understanding of social structures. From there he broadens his scope to consider how we can know what is good in personal and social life and what sociology can tell us about human rights and dignity. Innovative, critical, and constructive,_ What Is a Person?_ offers an inspiring vision of a social science committed to pursuing causal explanations, interpretive understanding, and general knowledge in the service of truth and the moral good. (shrink)

The two most influential traditions of contemporary theorizing about democracy, social choice theory and deliberative democracy, are generally thought to be at loggerheads, in that the former demonstrates the impossibility, instability or meaninglessness of the rational collective outcomes sought by the latter. We argue that the two traditions can be reconciled. After expounding the central Arrow and Gibbard-Satterthwaite impossibility results, we reassess their implications, identifying the conditions under which meaningful democratic decision making is possible. We argue that deliberation can promote (...) these conditions, and hence that social choice theory suggests not that democratic decision making is impossible, but rather that democracy must have a deliberative aspect. (shrink)

Current EEG research emphasizes gamma band coherence as a signature of functional integration, that is, the solution to the binding problem. We note that spatial patterns of coherent neural activity are also observed at other EEG frequencies. If these oscillations reflect Nunez's resonant modes, they offer a solution to the binding problem that emerges naturally from the architecture of cortical connections.

Condorcet's jury theorem shows that when the members of a group have noisy but independent information about what is best for the group as a whole, majority decisions tend to outperform dictatorial ones. When voting is supplemented by communication, however, the resulting interdependencies between decision makers can strengthen or undermine this effect: they can facilitate information pooling, but also amplify errors. We consider an intriguing non-human case of independent information pooling combined with communication: the case of nest-site choice by honeybee (...) (Apis mellifera) swarms. It is empirically well documented that when there are different nest sites that vary in quality, the bees usually choose the best one. We develop a new agent-based model of the bees' decision process and show that its remarkable reliability stems from a particular interplay of independence and interdependence between the bees. (shrink)

Die Beiträge des Bandes untersuchen Tillichs Verständnis von 'Reformation' und 'Revolution' vor dem Hintergrund seines Gesamtwerks in einer problemgeschichtlichen Perspektive. Diskutiert werden die verschiedenen Facetten und Bezüge seiner Reformations- und Revolutionsdeutung ebenso wie Perspektiven, die sich für gegenwärtige Debatten ergeben. Auf diese Weise erschließt der Band ein Themenfeld, welches bislang kaum untersucht wurde.

The author defends the thesis that with the neo-Kantian concept of the concept determinacy is conceived of as mediation but not also as self-mediation. In terms of Hegel, neo-Kantianism conceives of the concept as an essence, not as a concept. Consequently, neo-Kantianism does insufficient justice to its own claim of transcendental idealism to be the self-knowledge of reason. This thesis is substantiated by scrutinizing, first, the functional account of the concept as developed by the Marburg neo-Kantian Ernst Cassirer and the (...) Southwest neo-Kantian Bruno Bauch. Subsequently, the transcendental idealist conception of the concept as a function-concept is problematized by taking Hegel’s speculative-idealist doctrine of concepts into account. It becomes clear that concept progresses from itself as a concept of substance to the function-concept, and finally to the concept. (shrink)

A provocative exploration of how computers are reshaping ideas about what it means to be human profiles the annual Turing Test to assess a computer's capacity for thought while analyzing related philosophical, biological and moral issues.

Abstract:Robert Sugden has suggested a normative standard of freedom as ‘opportunity’ that is supposed to help realign normative economics – with its traditional rational choice orientation – with behavioural economics. While allowing preferences to be incoherent, he wants to maintain the anti-paternalist stance of orthodox welfare economics. His standard, though, presupposes that people respond to uncertainty about their own future preferences by dismissing any kind of self-constraint. We argue that the approach lacks psychological substance: Sugden's normative benchmark – the ‘responsible (...) person’ – can hardly serve as a convincing role model in a contractarian setting. An alternative concept is introduced, and some implications are briefly discussed. (shrink)

Although most interpreters admit that Husserl was not guided by an interest in aesthetics when dealing with the various issues of image consciousness, his considerations are nevertheless usually interpreted in an aesthetic key. The article intends to challenge this line of interpretation by clearly separating between the neutrality of image consciousness, on one hand, and the disinterest of the aesthetic attitude towards reality, on the other hand, as well as by reviewing the elements in Husserl’s theory that led to their (...) association. (shrink)

Drawing on Connell's notion of gender projects, the authors assess the degree to which contemporary evangelical ideals of men's headship challenge, as well as reinforce, a hegemonic masculinity. Based on 265 in-depth interviews in 23 states across the country, they find that rather than espousing a traditional gender hierarchy in which women are simply subordinate to men, the majority of contemporary evangelicals hold to symbolic traditionalism and pragmatic egalitarianism. Symbolic male headship provides an ideological tool with which individual evangelicals may (...) maintain a sense of distinctiveness from the broader culture of which they are a part. At the same time, symbolic headship blunts some of the harsher effects of living in a materially rich, but time poor, culture, by defusing an area of potential conflict, creating a safe space within which men can negotiate, and strengthening men's material and emotional ties to their families. (shrink)

In the near future, vehicles will gradually gain more autonomous functionalities. Drivers’ activity will be less about driving than about monitoring intelligent systems to which driving action will be delegated. Road safety, therefore, remains dependent on the human factor and we should identify the limits beyond which driver’s functional state (DFS) may no longer be able to ensure safety. Depending on the level of automation, estimating the DFS may have different targets, e.g. assessing driver’s situation awareness in lower levels of (...) automation and his ability to respond to emerging hazard or assessing driver’s ability to monitor the vehicle performing operational tasks in higher levels of automation. Unfitted DFS (e.g., drowsiness) may impact the driver ability respond to taking over abilities. This paper reviews the most appropriate psychophysiological indices in naturalistic driving while considering the DFS through exogenous sensors, providing the more efficient trade-off between reliability and intrusiveness. The DFS also originates from kinematic data of the vehicle, thus providing information that indirectly relates to drivers behaviour. The whole data should be synchronously processed, providing a diagnosis on the DFS, and bringing it to the attention of the decision maker in real time. Next, making the information available can be permanent or intermittent (or even undelivered), and may also depend on the automation level. Such interface can include recommendations for decision support or simply give neutral instruction. Mapping of relevant psychophysiological and behavioural indicators for DFS will enable practitioners and researchers provide reliable estimates, fitted to the level of automation. (shrink)

This volume examines Fichte's notion of the image in the systematic domains of ethics, philosophy of history, political philosophy, philosophy of language, aesthetics, and the philosophy of religion. Der vorliegende Band untersucht Fichtes bildtheoretisches Denken von der Theorie der Einbildungskraft bis in die systematischen Bereiche der Ethik, der Geschichtsphilosophie, der politischen Philosophie, der Sprachphilosophie, der Kunsttheorie und der Religionsphilosophie.

This article presents an edited excerpt from a hitherto unknown fragmentary treatise by Rush Rhees. In the treatise, Rhees gives his account of the problem of continuity that he had started elaborating before he became acquainted with Wittgenstein. The excerpt, which contains Rhees' original distinction between outer and inner surfaces of bodies, builds on Brentano's theory of the continuum and his doctrine of plerosis. This treatment of continuity sheds light on Rhees' early philosophical development and confirms that even though he (...) and Wittgenstein discussed the problem of continuity, Rhees' own approach remained distinct from that of Wittgenstein. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The 2004 Meeting of the Society for Buddhist-Christian StudiesFrances S. AdeneyThe 2004 meeting of the Society for Buddhist-Christian Studies was held in San Antonio, Texas, 19–20 November 2004. This year's theme was "Dealing with Illness and Promoting Healing: Buddhist and Christian Resources." During the first session panelists Laura Habgood Arsta, Jay McDaniel, and Beth Blizman presented Christian views on dealing with illness, and Rita Gross (...) responded from a Buddhist perspective. The second session focused Buddhist resources for promoting healing by panelists Francis Tsio and Grace Buford, with Laurel Curran presenting a Christian response.Laura Habgood Arsta presented research done by undergraduate students in border communities between the United States and Mexico. The topic was the connection between the Pentecostal movement and environmental health. Pentecostal Christianity (250–400 million members worldwide) emphasizes the signs that accompany the presence of Christ, evidenced by experiences of spirit baptism and faith healing.Their sample indicated that poor and minority people don't identify with the environmental movement until personal health problems emerge. One possible reason for Pentecostal religion thriving, according to this research, might be that exposure to toxins and poverty draws people to healing, a theological pillar of Pentecostalism. Religious services provide an emotional outlet and inspire self-confidence, which can become a mental health component of a healing solution. Women are free to share and lead services, finding leadership opportunities and a social group in churches. As an inexpensive alternative to medical care, healing in the Pentecostal church provides a sense of physical healing as well as help in overcoming addictions.Beth Blizman informed the group of the toxicity of the Lake Erie area of northern Ohio. Cancer is becoming normalized in this region, which has the highest level of multiple cancers in the United States. Beth feels called to heal her own body and become part of the healing process of that region. She argued that an attitude that disrespects the earth leads to disrespect of one another. "How can healing be found?" she asked. She discussed many resources from ancient monastics to modern women religious, from process and feminist thought to new cosmologies. Finally she connected [End Page 149] Audre Lourde's work on the rejection of difference to the bioregional studies that she has been doing on toxicity and illness.Jay McDaniels followed by giving a Christian perspective on Alzheimer's disease as an ecumenical Christian influenced by Buddhism. He addressed three questions that Christians ask in this situation. The first question is "Where is God now? Is God inside my loved one? How?" In response to this question, Jay outlined an evangelical view of God that understands God as a transcendent being, "way up there, watching from a distance." He contrasted this view with a process view of God as an "umbrella of compassion that envelops the world without smothering it." In this view, God is the great companion, sharing the confusion and anxiety of the ill person.So where is the person as they experience personality changes caused by the disease? Jay addressed this second question through process theology, stating that in process theology the person is defined in Buddhist terms, inheriting from the past and contributing to the future. A person is constantly in flux or transformation, so the person with illness may be a different person than they once were but can be embraced as the person that they are now. The multidimensional universe of process theology allows for a person to live "with one foot on earth and one foot in heaven."Help for dealing with Alzheimer's disease, Jay's third question, can be found in the Benedictine vow of obedience, stability, and ongoing conversion. The deepest need for those with Alzheimer's is to be with them, being available to others to listen. Stability is the vow to stay with the relationship through these changes. Ongoing conversion can come through Alzheimer's as those with this disease invite us into a space of creative imagination and a new kind of respect.Rita Gross responded to the three presentations by arguing that how one perceives a situation changes it tremendously. Two Buddhist principles that apply here are... (shrink)

Christians look to Scripture to inform their ethical decision-making, believing that God speaks through it. However, disagreement as to what the Bible requires us to do can often lead to acrimonious splits within the church. So long as sharp divisions amongst Christians over ethical issues remain, injustices continue, and the reputation of the church is undermined. This article suggests that lessons may be learned from the story of the use of the Bible in the American Abolitionism debate which can help (...) the contemporary church to discuss and perhaps even resolve some enduring ethical questions which are dividing Christians today. (shrink)

Rudolf Carnap’s formative years as a philosopher were his time in Jena where he studied mathematics, physics, and philosophy, among others, with Gottlob Frege, the neo-Kantian Bruno Bauch, and Herman Nohl, a pupil of Wilhelm Dilthey.2 Whereas both the influence of Frege and of the neo-Kantians is quite well known,3 the importance of the Dilthey school for Carnap’s intellectual development was recently highlighted by scholars, such as Gottfried Gabriel and Hans-Joachim Dahms.4 Although Carnap himself was interested mainly in the problems (...) of logic and the philosophy of the natural sciences, the community in which he worked until he went to Vienna in 1926 was neither a community of neo-Kantian philosophers nor of logicians or philosophers of the natural sciences but a community of members of the Dilthey school that were interested in history of philosophy,5 pedagogic,6 aesthetics,7 and sociology.8 Carnap and his friends were all members of the so-called Seracircle, a group of young people that met frequently in Jena and, between 1919 and 1926, also in Carnap’s home in Buchenbach near Freiburg.9 The first version of the Aufbau was written in close connection with this group of young people that were interested in a reform of the whole society, including arts, politics, sciences, and everyday life. In Carnap’s Werkstatt in Buchenbach, the Aufbau and at least two more manifestos of a more or less philosophical nature were written: Franz Roh’s “Nach-Expressionismus” and Wilhelm Flitner’s “Laienbildung.”10 Given these historical facts, we must conclude that the Aufbau is the product of an intellectual enterprise that developed in close connection with the Dilthey school, but in which Frege and the neo-Kantians seem to have played only a small role. (shrink)

In this article Christian ethicist Michael S. Jones introduces the work of Princeton University ethicist Thomas Pogge on the areas of global poverty and global justice. He then applies Pogge’s ideas to an ethical issue of continuing importance: racism. He discusses the history of racism in the United States and Romania, pointing out numerous parallels both historical and contemporary. He discusses the appropriate attitude for Christians to adopt on the issue, arguing that while Christian sources are not univocal (...) on the subject, there is an egalitarianism at the heart of Christianity that rules out racism as a Christian attitude. He concludes that Christians can contribute significantly to overcoming racism in the U.S. and Romania by addressing the underlying attitudinal problem from the podium and the pulpit, with the pen, and through their daily interactions with each other. (shrink)

An Indian student, returning, after completing his course at a British university, to his own land, told his tutor that in India at least he would find once more that truth was one and indivisible. On being asked what he meant, his reply was that in England everyone separated scientific from religious truth, but that to Indian thought they were one. So familiar is this dualism of truth to us that we pass over its strangeness without question. In the Middle (...) Ages Europe was of the same opinion as India is now. What then is the reason for the rent we have torn in the seamless vesture of truth? The answer is found by retracing our steps to the days when the old wineskins of theology were bursting under the pressure of the Revival of Learning, and, more important still, the layman was becoming the scholar. The Reformation issued no general licence to every man to think as he liked, but it at least allowed freedom of thought within certain bounds. Had Thomas Hobbes, for example, been born in 1488 instead of 1588, he would hardly have lived to die abed at the age of 91. Hobbes was not a great thinker, but he was a great iconoclast, and he created a critical temper of thought which showed itself in many who were in no sense Hobbists. (shrink)

This is a study of the development of Western inwardness from Plato to Augustine. It traces the origin of three concepts: inward turn, private inner space, and outward expression. All three were originally theological concepts; i.e., they belonged to philosophical theories that related God to the soul. ;Part I examines the precursors of these three concepts in Plato, then notes the central contribution made by Aristotle's doctrine that the mind is identical with the Forms it knows. This allows Plotinus to (...) identify the divine Mind with the intelligible world and locate it within the soul. This then is the foundation of Plotinus' inward turn: in turning its mind into its own interior, the soul is turning to the divine. ;Part II argues that it was Augustine who invented the concept of a private inner space of the self. Augustine's search for God builds on Plotinus' inward turn, but must adjust to the fact that Christian doctrine denies the divinity of the soul. Hence the inner self in Augustine is no longer the intelligible world, but the soul's own inner world. It only becomes a private world, however, inasmuch as the soul is fallen and therefore separated from other souls by the opacity of mortal bodies. (shrink)

Most accounts of welfare aggregation in the tradition of Arrow's and Sen's social-choice-theoretic frameworks represent the welfare of an individual in terms of a single welfare ordering or a single scalar-valued welfare function. I develop a multidimensional generalization of Arrow's and Sen's frameworks, representing individual welfare in terms of multiple personal welfare functions, corresponding to multiple 'dimensions' of welfare. I show that, as in the one-dimensional case, the existence of attractive aggregation procedures depends on certain informational assumptions, specifically about the (...) measurability of welfare and its comparability not only across individuals but also across dimensions. I state several impossibility and possibility results. Under Arrow-type conditions, insufficient comparability across individuals leads to dictatorship of a single individual, while insufficient comparability across dimensions leads to dominance of a single dimension. Given sufficient comparability both across individuals and across dimensions, a range of possibilities emerges. I discuss the substantive implications of the results. (shrink)

Des Herrn Doct. und Prof. Joachim Langens, oder, Der Theologischen Facultaet zu Halle Anmerckungen über des Herrn Hoff-Raths und Professor Christian Wolffens Metaphysicam ... nebst beygefügter Hr. Hoff-R. und Prof. Christian Wolffens gründlicher Antwort -- Herrn D. Joh. Francisci Buddei S.S. Theol. P.P.O. zu Jena Bedencken über die Wolffianische Philosophie, mit Anmerckungen erläutert von Christian Wolffen.

For the first time in history, genetics will enable science to completely identify each human as genetically unique. Will this knowledge reinforce the trend for more individual liberties or will it create a ‘brave new world’? A law policy approach to the problems raised by the human genome project shows how far our democratic institutions are from being the proper forum to discuss such issues. Because of the fears and anxiety raised in the population, and also because of its wide (...) implications on the everyday life, the human genome analysis more than any other project needs to succeed in setting up such a social assessment. Keywords: human genome project, judiciary law policy, legislative activity, new ethics institutions, methodology in law reform, public debate, social consensus CiteULike Connotea Del.icio.us What's this? (shrink)

The East has seen totality in a far more consistent and systematic way than the West; and India more so than any other civilisation in the East. When the Swami Siddheswarananda came to France to lecture on Vedic philosophy, he entitled his address, Outline of a Philosophy of Totality’. The expression could have been applied to the philosophies of India as a whole. But the world of thought, coextensive with culture, is far broader than philosophy. It is no exaggeration to (...) assert that India is the land of totality par excellence. Is it not even, according to one dictum, bigger than the world …? The notion of totality, implicit or conscious, poetic or theoretical, original or final, is present throughout Indian culture, both in its religion and in its arts, both in its customs as in its language. The Mahabharata, the largest epic poem ever conceived, proclaims: everything in the Mahabharata can be found elsewhere, but what is not in the Mahabharata cannot be found anywhere. Whilst the absolute beginning of a piece of Western music is in keeping with a dramatic time analogous to that of the Creation, Indian music seems to come from the eternity of a universe without transcendence. The body takes on a cosmic meaning through dance. By performing the tandava, the cosmic dance, Shiva Nataraja (‘Lord of the dance’) endlessly creates and destroys worlds. Indian art is an art of proliferation: both the reiteration of motifs sculpted in architecture and the litanies and metaphors spun out in epic poetry are symbolic attempts to capture the totality of the world. Every single element, being, movement or thing within this continuous space and time points towards all the others. The texts describe the sky of Indra with its web of pearls arranged in such a way that when one looks into one, one sees all the others reflecting in it; in the same way, each object of this world is not merely itself but comprises every one of the others and actually is all the others. The culture of India is one of plenitude, presence and continuity. At the opposite extreme, Japan developed a culture based upon the values of emptiness, absence and the interval. When a guru speaks, Valmiki and Vyasa know that it will take them many scores of verses. A Zen master's reply to his disciple takes up a single-line anecdote, or a word, or even a silence. At the other extreme, hundreds of statues line the gopuram of the temple at Madurai: not all of the thirty-three million gods ‘recognized’ in the writings are there, of course, but at least their unbelievable abundance gives us a plausible image of them. (shrink)

It is proved that any countable index, universally measurable subgroup of a Polish group is open. By consequence, any universally measurable homomorphism from a Polish group into the infinite symmetric group S ∞ is continuous. It is also shown that a universally measurable homomorphism from a Polish group into a second countable, locally compact group is necessarily continuous.

The Congregation for the Doctrine of the Faith, under the prefecture of Joseph Ratzinger, published its instruction Donum vitae in 1987 to provide moral guidance on bioethical issues. Since 1987, many new ethical issues have arisen, especially in the areas of regenerative medicine (which includes stem cellresearch) and assisted reproduction. To address these the CDF, under the prefecture of William Levada, published the bioethical instruction Dignitas personae inDecember 2008. The present symposium includes reflections on the strengths and weaknesses of the (...) new document by six moral theologians noted for theirwork in bioethics: Christian Brugger, John Finnis, Luke Gormally, Christopher Kaczor, William E. May, and Peter F. Ryan, S.J. National Catholic Bioethics Quarterly 9.3 (Autumn 2009): 461–483. (shrink)

The majority of contemporary models of wisdom define it in terms of a cognitive ability that is located in an agent’s mind. Even those models that include emotions, affective states, gut feelings etc. hardly recognise the relation between those non-cognitive dimensions, agents’ bodies and how they shape the content of experiences and how social practices of wisdom enfold. This paper will address this gap by providing a phenomenological account that depicts wisdom not as generated by wise individuals but as being (...) produced by and within embodied practices of agents relating to other people, artefacts, concepts, and ways of using others and things. It is argued that management should aim at building facilitative contexts that afford people to make use of and exploit the embodied dimension of wise practices. Exemplary strategies and tools that establish such sites, where embodied social practices of wisdom happen, are described. (shrink)

There is a difference between acting with a probability of making a difference to who is harmed, and worsening someone’s prospect. This difference is relevant to debates about the ethics of offsetting, since it means that showing that emitting-and-offsetting has the first feature is not a way of showing that it has the second feature. In an earlier paper, we illustrate this difference with an example of a lottery in which you shake the bag from which a ball will be (...) drawn to determine the identity of the person who will suffer a harm. Here, we reply to Stefansson and Willners’ criticism of that example, explaining how their reply makes a mistake about the point of the example. (shrink)

Children’s movies and animated cartoons today increasingly include homosexual characters, which can be welcomed from an equal-rights perspective. Yet, an intensive public debate has been initiated regarding the (age) appropriateness of such depictions. So far, it is unclear how heterosexual adults react to the presence of gay characters in children’s animated cartoons. Drawing from social identity theory, we conducted an experiment in Germany. Using the Powtoon animation software, we created two versions of a trailer of a fictitious animated cartoon based (...) on two almost identical storylines – one involving a heterosexual couple and the other a lesbian couple. Participants were exposed to only one version. Results of the experiment revealed that adults gave higher age ratings to the version that featured the lesbian couple. Yet, this effect was moderated, with only center- to right-leaning persons being affected. No effects were detected for left-leaning individuals. An exploratory analysis further revealed a moderation effect for individuals who believed in protection myths (i. e., protecting children from exposure to homosexuality), resulting in them giving higher age ratings compared to people who did not believe in protection myths. Implications are discussed, and age-rating measures are proposed for examining reactions to gay characters in communication research. (shrink)

This work investigates the early encounters of French philosophers and religious thinkers with the phenomenological philosophy of Edmund Husserl. Following an introductory chapter addressing context and methodology, Chapter 2 argues that Henri Bergson's insights into lived duration and intuition and Maurice Blondel's genetic description of action functioned as essential precursors to the French reception of phenomenology. Chapter 3 details the presentations of Husserl and his followers by three successive pairs of French academic philosophers: Léon Noël and Victor Delbos, Lev Shestov (...) and Jean Hering, and Bernard Groethuysen and Georges Gurvitch. Chapter 4 then explores the appropriation of Bergsonian and Blondelian phenomenological insights by Catholic theologians Édouard Le Roy and Pierre Rousselot. Chapter 5 examines applications and critiques of phenomenology by French religious philosophers, including Jean Hering, Joseph Maréchal, and neo-Thomists like Jacques Maritain. A concluding chapter expounds the principal finding that philosophical and theological receptions of phenomenology in France prior to 1939 proceeded independently due to differences in how Bergson and Blondel were perceived by French philosophers and religious thinkers and their respective orientations to the Cartesian and Aristotelian/Thomist intellectual traditions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The 2003 Meeting of the Society for Buddhist-Christian StudiesFrances S. AdeneyThe 2003 meeting of the Society for Buddhist-Christian Studies was held in Atlanta, Georgia, 21-22 November 2003. This year's theme was "Overcoming Greed: Christians and Buddhists in a Consumeristic Culture." During the first session panelists Paula Cooey, Valerie Karras, and John Cobb, whose paper was read by Jay McDaniel, presented Christian views and Stephanie Kaza gave (...) a Buddhist response. The second session mirrored the first with panelists Kenneth Kraft, David Barnhill, and Judith Simmer-Brown presenting Buddhist views on the theme and Paul Knitter responded with a Christian analysis.Cooey began the discussion by outlining her thesis that overcoming greed depends on overcoming fear. She asserted that people buy out of fear thus perpetuating a system of greed. The consequences of fear support the cultural myth of upward mobility—there is no way to go but up. The exploitation of fear then produces goods benefiting those at the top of the economic system. This system also produces consequences for human rights as cultural fear leads to laws that thwart due process, for example, the Patriot Act.An alternative Christian view understands desire to be culturally produced—sin upsets the natural order; God redeems. Christian transformation requires dissent against the underlying greed that supports the cultural system.Christianity arose as a movement of dissent, a countercultural movement. That trajectory of dissent has continued through the centuries. Although early Calvinists were noted for linking personal wealth with election, the Mennonites and Anabaptists created better models for practicing dissent. Those communities are based in an economy of grace, supported by an underlying ethic of the ability to give as a gift of grace. This economy, for Christians, is mediated by Jesus of Nazareth and allows for transformation toward becoming greedy for God.Valerie Karras illumined the differences in Christian traditions by her analysis of the difference in anthropology between Eastern and Western Christian theologies. The community model of Eastern Christianity is hostile to the individualism of Western consumerism. Instead, in this model, greed is recognized as a fallen passion, the consequence of separation from God. The two aspects of greed in this view are [End Page 231] acquisitive lust: the desire for control, and desire for the physical acquisition of things.Karras used Clement of Alexandria and John Chrysostom as examples of theologians that criticized the rich and encouraged Christians to use their wealth for the poor. In this view, overcoming greed involves a spiritual process. Virtue can be cultivated by a proper use of wealth, which in itself has no moral content. It is the misuse of wealth that indicates deeper spiritual problems. Some of those spiritual problems can be alleviated by asceticism: celibacy, almsgiving, fasting, and prayer. Such exercises can provide a means to master the vices—greed, in this case, being the vice at hand.John Cobb's paper argued that a theology of consumerism is deeply embedded in our culture. That theology runs counter to traditional Western Christian teaching that consuming more deprives others. The question one must ask is, Does consumption enhance or detract from the common good? Traditional arguments that too much consumption deprives others were rendered obsolete by the industrial revolution. The new problem is how can demand keep up with production. The argument here is that increased consumption benefits others by preventing downturns in the economy.Unfortunately, Cobb argues, the spiritual costs to this pattern of consumption are tremendous. A class of exploited peasants now produces more goods, but has a better society been created? Increasing poverty in two-thirds of the world, global warming, dehumanizing advertising, and the unsustainability of keeping production at current levels press the issue. Human survival depends on changing consumption patterns. The elite must be forced to give up control and we must recover and emphasize the traditional Christian interpretation of greed as a cardinal sin.To accomplish this, Cobb recommends rejecting consumerism in our personal lives, developing local sustainability projects, and demonstrating another world possibility—another way to live that leads to human flourishing. Buddhist and Christian emphases on overcoming consumerism are complimentary and together can make possible the deep changes that are... (shrink)