In this article, we develop an approach for the moral assessment of research and development networks on the basis of the reflective equilibrium approach proposed by Rawls and Daniels. The reflective equilibrium approach aims at coherence between moral judgments, principles, and background theories. We use this approach because it takes seriously the moral judgments of the actors involved in R & D, whereas it also leaves room for critical reflection about these judgments. It is shown that two norms, namely reflective (...) learning and openness and inclusiveness, which are used in the literature on policy and technological networks, contribute to achieving a justified overlapping consensus. We apply the approach to a case study about the development of an innovative sewage treatment technology and show how in this case the two norms are or could be instrumental in achieving a justified overlapping consensus on relevant moral issues. (shrink)

Tacitus gives lavish treatment to the mutiny of the German legions in the aftermath of Augustus' death in a.d. 14 and provides an excellent centrepiece in a speech by Germanicus to the troops of the Lower German army at Ara Ubiorum . After the harsh treatment of a delegation from Rome, Germanicus responded to requests that he send Agrippina and Caligula to safety. As the family was leaving the camp the troops surrounded Germanicus, who moved them to repentance by his (...) speech. Previous writers have already discussed particular debts to Livy and to Virgil, but none has, I think, pointed to the most likely source for Germanicus' opening remarks: ‘Non mihi uxor aut filius patre et re publica cariores sunt…’. Goodyear dismisses the sentiment as a variety of the ‘commonplace’. that the state was more important than the individual and refers the reader to Béranger. However, none of these passages is as close or as pointed as the examples I consider below. (shrink)

Biography and academic life of Abdoldjavad Falaturi, 1926-, was a German scholar of Iranian origin. He studied Islam (theology, shariah) in Iran, up to the highest possible level, before going to Germany where he studied philosophy.

I want to take issue with the assertion by Flanagan and Polger that there are no good theories as to `why did evolution result in creatures who were more than just informationally sensitive'; that is, why evolution has apparently not produced zombies. I've proposed a theory which I'd like to think is good: that consciousness is for kinds of plausible reasoning not available to mechanistic systems -- that there have been evolutionary advantages in an organism being able to act out (...) choices between alternatives left open to it by the universal laws, choices which require consciousness of inconclusive and incommensurable reasons that the choices can resolve, and which are unique efficacious events rather than just the expression of the universal laws. This idea is developed and defended in Hodgson , 1994a, 1994b, 1995, 1996a, 1996b). No one has yet told me why it is no good. (shrink)

Historical studies suggest that all ideas, including the philosophical, scientific, and religious, are relative to the culture in which they are formulated. After clarifying the concept of relativism, and exploring the epistemological reasons why knowledge is relative, Kaufman argues that these admissions are not fatal to the achievement of valid knowledge in philosophy and theology.--D. D. O.

D. A. Lloyd Thomas; VIII—Political Decision Procedures1, Proceedings of the Aristotelian Society, Volume 70, Issue 1, 1 June 1970, Pages 141–160, https://doi.or.

(No abstract is available for this citation).

Arabic literature; history and criticism.

This essay is about experience, and not only about ideas. I have been drawn to write about John Cameron Mitchell’s Shortbus for a number of reasons: First, I find his work to be part of a new turn in LGBT art and media that take queer lives as a point of departure, and not only as narrative focus, for their work. These areworks that are not just about being queer, but cross the line into being queer works. Of those who (...) can be said to be a part of this recent turn, I find Mitchell’s work to be both especially philosophical and formally interesting. Not only does his work take up philosophical questions over what it means to be human, and the nature of love and sex, but also his works are produced through an organic, cooperative process that re-frames what it could mean to queer representation, political or otherwise. (shrink)

In an exploratory context, a qualitative approach was used to document perceptions of psychiatric advance directives among legal professionals and mental health professionals in Ontario and Quebec. A Web survey was administered and a qualitative analysis approach was used to explore attitudes towards PADs. It was found that legal and mental health professionals hold dif erent values related to clinical, ethical and legal issues, which may be related to their professional training. Among the advantages associated with PADs include their ability (...) to document a mentally ill individual’s clear wishes, respect autonomous choices and foster collaborative treatment. Reported disadvantages of PADs include the possibility of new circumstances arising, mentally ill individuals may not comprehend completing a PAD, and whether a mentally ill individual should be permitted to refuse treatment on ethical grounds. (shrink)

A Christian approach to the issues that constitute bioethics is inevitable for us who cherish the truth of historic, creedal, trinitarian Christianity. Scripture teaches and the Greek and Latin Church Fathers as well as the Reformers aver that man, created in the image of God, has an inherent, if vestigial, sense of right and wrong and a conscience however marred by the fall and by rebellion. We must believe that we share this most basic ecumenism with all humanity, not because (...) of rational observation and analysis of nature, but because Scripture reveals it. We who are convinced of the truth of historic, creedal, trinitarian Christianity have a high view of Scripture and hold it to be infallible and utterly trustworthy irrespective of the importance we assign to our specific post-biblical traditional distinctives. This is a narrower but much more vital ecumenism than the first. Faithful adherence to Scripture inevitably manifests itself in remarkably similar priorities and values, often, lamentably, not because of, but in spite of, ourselves. (shrink)

What is the meaning of numerosa? From the fifteenth-century commentaries of Valla and Mancinelli to the most recent translation of Juvenal into English, by Peter Green, interpreters are in nearly unanimous agreement that numerosa describes a particular annoyance of the rhetor's unrewarding life, namely, the large size of his classes. A few commentaries, however, touch upon another interpretation, although without defending it. Pearson and Strong, after translating numerosa as ‘overgrown’, continue: numerosa might mean “in rhythmical cadence”, referring to the sing-song (...) implied in cantabit. H. P. Wright too sees a possibility that the adjective might describe a musical or sing-song style of declaiming. A brief examination of Juvenal's purpose here and a consideration of some passages from other writers will show that ‘sing-song’ is certainly the primary meaning intended here and probably the only one. (shrink)

This paper presents two proposals to improve the text of an important passage in Manilius’ Astronomica, 1.456–68, in which the poet explains natura's rationale for arranging the stars in such a way as to create only a partial, rather than a full, representation of the constellation figures. The text of line 464 is repunctuated in order to give proper emphasis to natura's parsimonious disposition of the stars. Scholars have noted that the sentence atque ignibus ignes | respondent in 466–7 is (...) not consistent with the poet's account of how the constellation figures were delineated nor with what an observer sees in the heavens. The conjecture insignibus (neuter plural), for the transmitted atque ignibus in line 466, is offered to indicate that it is the distinctive features (insignia) of the figures to which specific stars correspond and by means of which the figures are described. Attention is also drawn to a striking paronomasia in 466–7, designat … insignibus ignes, which creates a meaningful phonetic constellation of celestial fire (ignis), sign (signum) and insigne (distinctive feature) and thus provides evidence, on the linguistic level, of natura's providentia. (shrink)

D. W. Hamlyn; X—The Obligation to Keep a Promise, Proceedings of the Aristotelian Society, Volume 62, Issue 1, 1 June 1962, Pages 179–194, https://doi.org/10.10.

D. D. Raphael; IV—To Be and Not to Be, Proceedings of the Aristotelian Society, Volume 61, Issue 1, 1 June 1961, Pages 57–72, https://doi.org/10.1093/aristoteli.

God is said to be Spirit, but the language of spirit is ignored in contemporary philosophy of religion. As well as exploring the notion of spirit in Hegel, Romanticism and Kierkegaard, participants explore the view that God is a spirit without a body, and the relations between "spirit" and "truth.".

Philosophers; political activity; biography.