A number of theologians engaged in the theology and science dialogue—particularly Pentecostal theologian Amos Yong—employ emergence as a framework to discuss special divine action as well as causation initiated by other spiritual realities, such as angels and demons. Mikael and Joanna Leidenhag, however, have issued concerns about its application. They argue that Yong employs supernaturalistic themes with implications that render the concept of emergence obsolete. Further, they claim that Yong's use of emergence theory is inconsistent because he highlights the ontological (...) independence of various spirits in the world concurrently with his advocation of supervenience theory. In view of these concerns, Leidenhag and Leidenhag urge Yong to depart from his application of emergence theory. In what follows, we plan to address each of these criticisms and demonstrate that they are tenuous, if not unwarranted, especially in light of a kenotic-relational pneumatology. (shrink)

This article uses Public Use Microsample data drawn from the 1990 census to explore the relationship between military presence, defined as the percentage of the local labor force in the active-duty armed forces, and women's employment and earnings across local labor market areas in the United States. Comparisons of local rates of unemployment and mean women's earnings are made between those LMAs in which the military plays a disproportionate role in the local labor market and those in which military presence (...) is low. Results suggest that women who live in labor market areas with a substantial military presence have, on average, lower annual earnings and higher rates of unemployment than their counterparts who live in nonmilitary LMAs. The argument is made that through the interaction of several socially situated conditions—including gender, family, labor markets, human capital, and place—the military emerges as a source of inequality in labor market outcomes for women working on or around military installations. (shrink)

This paper develops a moodless theory of modality, intended to be as closely analogous to the tenseless theory of time as possible. It is argued that the new theory is distinct from David Lewis' modal realism and that it solves certain problems better than modal realism does, namely, the problem of advanced modalizing, the problem of necessitism, and the problem of conflict with common opinion.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.2 (2003) 277-278 [Access article in PDF] John Hedley Brooke, Margaret J. Osler, and Jitse M. van der Meer, editors. Science in Theistic Contexts: Cognitive Dimensions. Chicago: University of Chicago Press Journals Division, 2001. Pp. xiii + 376. Cloth, $39.00. Paper, $25.00. Some twenty years ago, when I submitted a dissertation proposal to explore connections between theologies of creation and views of scientific (...) knowledge in the seventeenth century, my doctoral committee was not initially enthusiastic—my idea might make a good dissertation in religion, but was it really history of science? I doubt I would have a similar experience today. Not only has the "warfare" thesis of science and religion been laid permanently to rest, historians have begun seriously to question whether it makes sense even to treat "religion" and "science" in an essentialist manner as separate ways of thinking that do not ordinarily interact. Many detailed case studies demonstrating a variety of fascinating, often important connections between science and religion have appeared from leading scholars in the past two decades. This trend continues in the latest volume of Osiris, which contains sixteen essays documenting various ways in which religious beliefs have influenced the actual content and presentation of science.The volume opens with two companion essays laying out the terrain. First, Brooke engages the new methodological and conceptual problems that confront historians following the demise of the "warfare" thesis. Then Stephen Wykstra offers criteria for sorting out the various roles for metaphysical and religious beliefs (which he distinguishes) in shaping scientific knowledge. The case studies begin with E. Jamil Ragep's essay on medieval Islamic astronomy, arguing that religion sometimes had a constructive role—a rather novel claim for Islamic science, he points out. Noah J. Efron and Menachem Fisch show how early modern Jewish exegetical practices influenced David b. Solomon Gans's interpretations of astronomical texts, and quite possibly his interpretation of nature also. A Christian astronomer is next, as Peter Barker and Bernard R. Goldstein detail how Johannes Kepler's theology contributed directly to the discovery of scientific laws. Maurice A. Finnocchiaro then reviews various accounts of the Galileo affair, finding far more conflict in the subsequent historiography of the events than in the trial itself.Moving from astronomy to natural philosophy, Margaret G. Cook's essay on Robert Boyle examines the web of connections between theology, the mechanical philosophy, and [End Page 277] "the Aristotelian philosophy that he sought to replace." She demonstrates that Boyle used the classical art/nature distinction "to interpret the biblical account of the Creation and to argue that chemical techniques offered experimental confirmation that the world, created by art, worked by the same mechanical principles as artificial objects, not by the inherent agency of Aristotelian nature" (136). Margaret J. Osler also writes about Boyle. Contrary to the traditional view that final causes were expunged from science by the mechanical philosophy—a view that originated in the "positivism and scientific optimism" of the postwar period (168)—she proves that final causality remained central to the thought of Boyle and Pierre Gassendi. The essay by Stephen D. Snobelen presents substantial evidence that the famous General Scholium, appended to the second edition of Isaac Newton's Principia, was a carefully worded declaration of Newton's heterodox theology. "A Trinitarian," Snobelen concludes, "could not have written the General Scholium" (186). He also shows the degree to which Newton's theology shaped his overall natural philosophy, decisively debunking the late Richard S. Westfall's view that such influences could not be found.The final seven essays are mainly devoted to nineteenth-century science. Michael J. Crowe documents several ways in which Christian beliefs about divine goodness and the Incarnation affected astronomy. Martin Fichman shows how Alfred Russel Wallace's theism—not merely a vague spiritualism, as traditional accounts claim—"shaped the cognitive content of his mature evolutionary synthesis, which included a theoretical reconceptualization of the scope of natural selection" (227). In a revisionist account of Charles Darwin's philosophy of "nature," Phillip R. Sloan challenges the received view that... (shrink)

Sir Austin Bradford Hill’s ‘aspects of causation’ represent some of the most influential thoughts on the subject of proximate causation in health and disease. Hill compiled a list of features that, when present and known, indicate an increasing likelihood that exposure to a factor causes—or contributes to the causation of—a disease. The items of Hill’s list were not labelled ‘criteria’, as this would have inferred every item being necessary for causation. Hence, criteria that are necessary for causation in health, (...) disease and intervention processes, whether known, knowable, or not, remain undetermined and deserve exploration. To move beyond this position, this paper aims to explore factors that are necessary in the constitution of causative relationships between health, disease processes, and intervention. To this end, disease is viewed as a causative pathway through the often overlapping stages of aetiology, pathology and patho-physiology. Intervention is viewed as a second, independent causative pathway, capable of causing changes in health for benefit or harm. For the natural course of a disease pathway to change, we argue that intervention must not only occupy the same time and space, but must also share a common form; the point at which the two pathways converge and interact. This improved conceptualisation may be used to facilitate the interpretation of clinical observations and inform future research, particularly enabling predictions of the mechanistic relationship between health, disease and intervention. (shrink)

This symposium provides five case studies of the ways that John Dewey's philosophy and practice were influenced by women or "weirdoes" (our choices include F. M. Alexander, Albert Barnes, Helen Bradford Thompson, Elsie Ripley Clapp, and Jane Addams) and presents some conclusions about the value of dialoging across difference for philosophers and other scholars.

Background and AimPsycho-oncology is a cross-disciplinary and collaborative sub-specialty of oncology that focuses on the psychological, behavioral, ethical, and social aspects of cancer in clinical settings. The aim of this bibliometric study was to analyze and characterize the research productivity and trends in psycho-oncology between 1980 and 2021.MethodologyIn May 2022, the Scopus® database was searched for psycho-oncology-related publications using predetermined search keywords with specific restrictions. Lotka’s law was applied to check the authors’ productivity, while Bradford’s law was used to (...) assess the core journals in this field. The data was analyzed for different bibliometric indicators in the Biblioshiny package, an RStudio tool for bibliometric analysis.ResultsThe initial search resulted in a total of 2,906 publications. Of which, 1,832 publications were included in the final analysis, published between 1980 and 2021. The analyzed publications were written by 7,363 authors from 74 countries and published in 490 journals. There has been a significant increase in psycho-oncology-related publications after 2010. The most productive year was 2021. The annual scientific growth rate was found to be 13.9%. The most relevant leading author in terms of publications was Luigi Grassi from the University of Ferrara, Italy. Lotka’s law found that the number of authors declined as the number of papers written increased. The core journals were Psycho-Oncology, Supportive Care in Cancer, and Journal of Psychosocial Oncology. The most frequently used author’s keywords other than searching keywords were cancer, oncology, quality of life, depression, and anxiety. Recent psycho-oncology-related topics included mental health, COVID-19 infection in humans, people, pandemic, and tumor. The University of Sydney was the top-ranked institution. The leading country in terms of publications, citations, corresponding author country, and international collaboration was the United States of America. The United States had the strongest collaboration with Australia and Canada.ConclusionThe research hotspots include mental health conditions and interventions in cancer patients. We identified international collaboration and research expenditure to be strongly associated with psycho-oncology research productivity. Researchers’ collaboration, which is visible among developed countries, should be extended to low-income countries in order to expand psycho-oncology-related research and understanding. (shrink)

In this response to David Bradnick's and Bradford McCall's defense of Amos Yong's usage of emergence theory, we defend our previous argument regarding the tension between Yong's Pentecostal commitments and the philosophical entailments of emergence theory. We clarify and extend our previous concerns in three ways. First, we explore the difficulties of construing divine action naturalistically. Second, we clarify the problems of employing supervenience in theology. Third, we show why Bradnick's and McCall's advice to Yong to adopt weak (...) emergence is theologically costly. In conclusion, it is suggested that theologians within the science and religion dialogue should not fear, but recover, the language of supernaturalism and dualism. (shrink)

Dilthey’s moral writings have received scant attention over the years, perhaps due to his apparent tendency toward relativism. This essay offers a unified look at Dilthey’s moral writings in the context of his Kantian-styled “Critique of Historical Reason.” I present the Dilthey of the moral writings as an observer of reason in the spirit of Kant, watching practical reason devolve into error when it applies itself beyond the bounds of possible experience. Drawing on moral writings from across Dilthey’s corpus, I (...) retrace Dilthey’s argument that moral theories from Kantianism and utilitarianism to natural law theory suffer significant motivational problems because of the way they transcend the “synthesis” of moral perception. Dilthey’s argument suggests that abstract moral theory is always bound to seem unmotivating and unreal from the standpoint of lived experience, and perhaps that, to avoid this, moral philosophy should confine itself to more situated, case-specific judgments. (shrink)

It is shown how a diagram on the reverse of a Greek coin of Aegina of the fifth century b.c.e., is simply constructed with the help of Proposition 36 of Euclid’s Book on Divisions [of Figures], and it is conjectured in the absence of contemporary evidence that, since Euclid expressly designated this proposition to be the last in the book, he may have had in mind the diagram, which, some 200 years after its appearance on the coinage, may still have (...) played a significant role in geometry. (shrink)

© The Author. Published by Oxford University Press on behalf of the Oxford Centre for Islamic Studies. All rights reserved. For Permissions, please email: journals.permissions@oup.comAllen Fromherz has already written a very useful book on the Almohads, and he now attempts to set his work on their remarkable empire within a much wider setting, from the seventh century, when Islam reached the Maghreb, all the way to the fifteenth century, and in the entire western Mediterranean. His thesis is that we should (...) think of western Mediterranean civilization in the Middle Ages as a shared culture and experience, embracing the much-ignored history of what are now Morocco, Algeria and Tunisia alongside the study of Spanish, Italian and other histories, predominantly Christian. Close attention to the Christian shores of the western Mediterranean has, he avers, created a narrative of worlds apart: Christians on the northern flanks who had little in common... (shrink)

The multiverse theodicy proposes to reconcile the existence of God and evil by supposing that God created all and only the creation-worthy universes and that some universes like ours are, despite their evils, creation-worthy. Drawing on work in population ethics, this paper develops a novel challenge to the multiverse theodicy. Roughly, the challenge contends that the axiological underpinnings of the multiverse theodicy harbor a ‘mere addition paradox’: the assumption that creating creation-worthy universes would always make the world better turns out (...) to have morally repugnant consequences akin to those of the assumption that adding worthwhile lives to a population would always make the overall welfare of the population better. Further, the challenge leverages this difficulty into an argument against God’s having created all and only the creation-worthy universes, and hence against the multiverse theodicy. Responses to this challenge are considered but found wanting, largely because of commitments of the multiverse theodicy that have no analogs in population ethics. (shrink)

Panpsychism claims that the vast majority of conscious subjects in our world are inanimate and physical. Ensemble explanations account for striking phenomena by placing them within an ensemble of outcomes, most of which are not striking. This paper develops an explanatory problem for panpsychism: panpsychism renders two appealing ensemble explanations unsatisfactory. Specifically, we argue that panpsychism renders unsatisfactory the multiverse explanation of why a universe supports life and the many-planets explanation of why a planet supports life.

The theme of this special issue is Post-truth. No doubt it was my exasperation with the terminological state of our collective situation that incited me in the spring of 2017 to settle upon it. What, exactly, does the hyphenated couplet mean or to what does it refer? What is its significance or sense? How is it being used, by whom, for what purpose, and with what consequences—for whom? And if, as was being asserted on nearly every side, we currently find (...) ourselves in post-truth, how might we ever get out, presuming we may one day want as much? The original contributions by Sarah Burgess, James Crosswhite, Jason David Myres, Bradford Vivian, and Eric King Watts published herein go a long way toward answering these... (shrink)

_The Gift of Death_, Jacques Derrida’s most sustained consideration of religion, explores questions first introduced in his book _Given Time_ about the limits of the rational and responsible that one reaches in granting or accepting death, whether by sacrifice, murder, execution, or suicide. Derrida analyzes Czech philosopher Jan Patocka’s _Heretical Essays in the Philosophy of History _and develops and compares his ideas to the works of Heidegger, Lévinas, and Kierkegaard. One of Derrida’s major works, _The Gift of Death_ resonates with (...) much of his earlier writing, and this highly anticipated second edition is greatly enhanced by David Wills’s updated translation. This new edition also features the first-ever English translation of Derrida’s _Literature in Secret_. In it, Derrida continues his discussion of the sacrifice of Isaac, which leads to bracing meditations on secrecy, forgiveness, literature, and democracy. He also offers a reading of Kafka’s _Letter to His Father_ and uses the story of the flood in Genesis as an embarkation point for a consideration of divine sovereignty. “An important contribution to the critical study of ethics that commends itself to philosophers, social scientists, scholars of religion... [and those] made curious by the controversy that so often attends Derrida.”—_Booklist_, on the first edition. (shrink)

David Alexander has argued that “weak inferential internalism” (WII), a position which amounts to a qualified endorsement of Richard Fumerton’s controversial “principle of inferential justification,” is subject to a fatal dilemma: Either it collapses into externalism or it must make an arbitrary epistemic distinction between persons who believe the same proposition for the same reasons. In this paper, I argue that the dilemma is a false one, for weak inferential internalism does not entail internalism simpliciter. Indeed, WII is compatible (...) with modest externalism, and so is consistent with what Armstrong calls “Type II justification,” the rejection of which leads to the arbitrary epistemic distinctions to which he rightly objects. (shrink)

David Keyt presents a clear and accurate new translation of the the fifth and sixth books of Aristotle's Politics, together with a philosophical and historical commentary. The Politics is a key document in Western political thought; it raises and discusses many political issues, theoretical and practical, which are still widely debated today. The major topics of these two books are equality, democracy, tyranny, revolution, and reform.

David Attfield; Is Religious Education Possible? A reply to Roger Marples, Journal of Philosophy of Education, Volume 12, Issue 1, 30 May 2006, Pages 93–97, htt.

Morality is intrapersonally permissive: cases abound in which an agent has more than one morally permitted option. In contrast, there is a dearth of cases in which an agent has more than one epistemically permitted response to her evidence. Given the structural parallels between morality and epistemology, why do sources of moral permissiveness fail to have parallel permissive effects in the epistemic domain? This asymmetry between morality and epistemology cries out for explanation. The paper's task is to offer an answer (...) to that call. We explain the asymmetry by tracing moral permissiveness to two factors to which rationality is morally but not epistemically sensitive. (shrink)

Terry Eagleton is the foremost Marxist cultural theorist of our time. In the first book-length study of this highly influential figure, David Alderson provides detailed discussions of Eagleton's Marxism and his engagements with postmodernism, as well as an evaluation of his interventions in Irish Studies. Each of the chapters in this important intervention in current theoretical debates offers accessible contextualization of the key issues and provides detailed analyses of Eagleton's literary criticism. Alderson shows that the complex relations between nature, (...) culture and ideology, body, subjectivity and authority are at the heart of Eagleton's ethical and political concerns. He goes on to demonstrate that these relations inform the theorist's critical examinations of such literary works as Wuthering Heights and The Merchant of Venice, and his treatment of W.B. Yeats and Oscar Wilde. (shrink)

Fisher, David Religious belief will maintain doctrines even when there is evidence that those doctrines can be shown to be untenable. That's one trouble with religions that contain dogmas. A dogma may require belief in a deity. Since the existence of deity can neither be proven nor disproven, such a dogma is irrefutable and therefore one can maintain such a dogma.

David R. Loy addresses head-on the most pressing issues of Buddhist philosophy in our time. What is the meaning of enlightenment--is it an escape from the world, or is it a form of psychological healing? How can one reconcile modern scientific theory with ancient religious teachings? What is our role in the universe? Loy shows us that neither Buddhism nor secular society by itself is sufficient to answer these questions. Instead, he investigates the unexpected intersections of the two.

(1997). An historical holistic thread in the dynamical fabric of psychology. World Futures: Vol. 49, The Dialatic of Evolution: Essays in Honor of David Loye, pp. 159-201.