The place for the placebo in human clinical research is addressed in this paper. The World Medical Association which is comprised of some 80 National Medical Associations uses much of its resources to address medical ethics and human rights issues. It adopted the Declaration of Helsinki in June 1964 which addressed the protection of individuals in clinical trials. The use of placebos assumes an important role in this document. Five Revisions of the Declaration of Helsinki have occurred and the most (...) recent was adopted in October 2000. The provisions on placebo are now in Paragraph 29 which reads as follows:“The benefit, risks, burdens and effectiveness of a new method should be tested against those of the best current prophylactic, diagnostic and therapeutic methods. This does not exclude the use of placebo, or no treatment, in studies where no proven prophylactic, diagnostic or therapeutic methods exists.”The reactions to the newly revised version of the Declaration of Helsinki were numerous and rapid, not the least of which was the paragraph I quoted above.At the direction of the WMA Council, a small group of experts together with the WMA workgroup studied the Paragraph 29 to ensure that no ethically sound research was being restricted by the revision. The outcome was approved by the Council and later the WMA General Assembly in October 2000. This gives a note of clarification as to the appropriate use of placebos. Numerous papers and statements over the last several years have described positions very much in line with the Note of Clarification cited above. (shrink)

The place for the placebo in human clinical research is addressed in this paper. The World Medical Association which is comprised of some 80 National Medical Associations uses much of its resources to address medical ethics and human rights issues. It adopted the Declaration of Helsinki in June 1964 which addressed the protection of individuals in clinical trials. The use of placebos assumes an important role in this document. Five Revisions of the Declaration of Helsinki have occurred and the most (...) recent was adopted in October 2000. The provisions on placebo are now in Paragraph 29 which reads as follows:“The benefit, risks, burdens and effectiveness of a new method should be tested against those of the best current prophylactic, diagnostic and therapeutic methods. This does not exclude the use of placebo, or no treatment, in studies where no proven prophylactic, diagnostic or therapeutic methods exists.”The reactions to the newly revised version of the Declaration of Helsinki were numerous and rapid, not the least of which was the paragraph I quoted above.At the direction of the WMA Council, a small group of experts together with the WMA workgroup studied the Paragraph 29 to ensure that no ethically sound research was being restricted by the revision. The outcome was approved by the Council and later the WMA General Assembly in October 2000. This gives a note of clarification as to the appropriate use of placebos. Numerous papers and statements over the last several years have described positions very much in line with the Note of Clarification cited above. (shrink)

Remaining important tasks in finding and developing new drugs and vaccines for HIV/AIDS, malaria, cancer and other diseases require continued industry research and development. Industry’s research and development pipeline has produced drugs that have saved AIDS victims previously facing certain death, but still no cure nor vaccine is yet available. Experience with the process of research and development indicates that it requires more than a decade of development to produce a new drug with costs in the hundreds of millions of (...) dollars. Intellectual property protection is critically important in assuring that drug development continues. Partnerships between industry and the public sector have increased access to new therapies in developing countries and promise to enhance access to both patented and generic medicines in the future. (shrink)

This collection of essays examines the ways in which disputes and controversies about the application of scientific knowledge are resolved. Four concrete examples of public controversy are considered in detail: the efficacy of Laetrile, the classification of homosexuality as a disease, the setting of safety standards in the workplace, and the utility of nuclear energy as a source of power. The essays in this volume show that debates about these cases are not confined to matters of empirical fact. Rather, as (...) is seen with most scientific and technical controversies, they focus on and are structured by complex ethical, economic, and political interests. Drs. Engelhardt and Caplan have brought together a distinguished group of scholars from the sciences and humanities, who sketch a theory of scientific controversy and attempt to provide recommendations about the ways in which both scientists and the public ought to seek more informed resolutions of highly contentious issues in science and technology. Scientific Controversies is offered as a contribution to the better understanding of the roles of both science and nonscientific interests in disputes and controversies pertaining to science and technology. (shrink)

This text is an interview given by Prof. Dr. Alfredo Pereira Jr. to Leonardo Ferreira Almada, on the occasion of the call for publication of interviews with different Brazilian philosophers. In response to the goal of the Trans/Form/Ação journal call, we sought to carry out an interview in which a PhD professor with an established career presents some elements of his personal and academic stories, as well as clarifies important points of his research, some of his theses and vision of (...) the world based on questions asked by another professor, a historical research partner, and in-depth knowledge of the interviewee’s career. (shrink)

Against its prominent compatiblist and libertarian opponents, I defend Galen Strawson's Basic Argument for the impossibility of moral responsibility. Against John Martin Fischer, I argue that the Basic Argument does not rely on the premise that an agent can be responsible for an action only if he is responsible for every factor contributing to that action. Against Alfred Mele and Randolph Clarke, I argue that it is absurd to believe that an agent can be responsible for an action when (...) no factor contributing to that action is up to that agent. Against Derk Pereboom and Clarke, I argue that the versions of agent-causal libertarianism they claim can immunize the agent to the Basic Argument actually fail to do so. Against Robert Kane, I argue that the Basic Argument does not rely on the premise that simply the presence of indeterministic factors in the process of bringing an action about is itself what rules out the agent's chance for being responsible for that action. (shrink)

Heroism presumes “humanity.” Black candidates for heroism in the United States, however, must often overcompensate for the presumed sub-humanity imposed upon them by the American popular imaginary. By way of an illustration, consider the instructive case of the Rev. Dr. Martin Luther King Jr., who, arguably, attains the status of American Hero in spite of his Blackness. Through a unique account of the life of Dr. King, I will argue that King attains the requisite overcompensation necessary for American heroism by (...) becoming what João Costa Vargas and Joy James call a Baldwinian Cyborg, a “super human with unnatural capacities to suffer and love.” I will present, here, a literary narrative that weaves speculative fiction into the interstices of the historical record in order to contend that the Black Cyborg is necessary in a world where white Americans are “human” but Black citizens remain aspirations. (shrink)

Though 2023 marks the sixtieth anniversary of Dr. Martin Luther King Jr.’s iconic “I Have a Dream” speech, my reflections on the theme of the 2023 annual meeting of the Society of Christian Ethics, “Vision, Imagination, and Dreams in the Work of Ethics,” are inspired by King’s lesser known “Beyond Vietnam” speech. I connect my hopes for the future of Christian ethics to King’s still unrealized vision of social transformation. It is one where the US (and other empires) would affirm—not (...) subvert—each people’s right to self-determination and we scholar-activists would continue to search for connections between and among social issues even if others insist upon their discreteness. (shrink)

Bringing together speeches given at the Institute's annual King Day convocation, this book celebrates two decades of commitment by MIT to honoring the memory and furthering the work of Martin Luther King, Jr. In reading these speeches, one catches in reflection twenty years of turmoil and change, some positive (including an increasing number of speakers drawn from the ranks of MIT's African-American alumni/ae) but much negative, in which Dr. King's dream has been a continuing beacon for action. Speakers have included (...) leaders who are prominent both nationally and in the local (Boston/Cambridge) community, in accordance with Dr. King's dual emphasis on global and local issues. The book closes with Coretta Scott King's twentieth-anniversary address in 1994. The 1995 speech by A. Leon Higginbotham is included as an appendix. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Martin Luther King, Jr., and the Legacy of Boston PersonalismJ. Edward Hackett1. IntroductionWhen the question of the Rev. Dr. Martin Luther King, Jr.’s philosophical legacy arises in the academy, so far, the question remains open-ended (though, as I will shortly argue, the question has already been answered by King himself). Beyond his presence in public American consciousness, King left behind speeches, sermons, correspondence, and writings that inspire both philosophical (...) and theological reflection. However, King is also interpreted on the merits of the biases and philosophical traditions that we scholars navigate. Such biases and philosophical traditions mediate our experience of encountering King, and this mediation can impact our understanding of what exactly King’s philosophical legacy is.1Accordingly, we should seek to reconstruct King’s thoughts in the philosophical vocabulary King employed rather than displacing King from his own agency and the contexts that shaped him.2 In doing so, we prevent mistakes and misunderstandings that plague the public knowledge of King’s legacy. And yet, serious misunderstanding occurs every January with light fluff pieces in major newspapers and websites from authors who do not read King’s corpus. What’s more, some scholars are guilty of this lack of reading King widely. Consider Martha Nussbaum and her glaring error and omission in her recent contribution to a recent book that purports to look at King as a philosopher: “Although a religious man, [King] did not advance in his political writings a comprehensive and religious doctrine, as Gandhi did” (Nussbaum 123). In an otherwise interesting article about political emotions, Nussbaum completely neglects any historical consideration or development where King describes himself as a personalist.3 Like others, Nussbaum disregards King’s own self-description. This disregard is tantamount to a silent [End Page 45] and implicit racism that results in scholarly efforts that deprive King of his own intellectual agency when interpreting his work. This tendency prevails in both philosophy and theology departments, and this neglect has also been the larger challenge of African American philosophy gaining more acceptance as a field of philosophical inquiry (McClendon and Ferguson 38). My efforts in this article are to put an end to continual misreadings of King. First and foremost, King is a personalist.While this essay defends the personalist interpretation of King, let me lay out briefly those pieces of evidence. The interpretation of King as a personalist rests on four evidential sources: (1) King’s own words, (2) family background, (3) influence of personalist ideas on his writings, and (4) the tradition of King’s reception by other Boston personalists. First, King describes himself in his own words as a personalist. This is perhaps the biggest piece of evidence for why we should read King as a personalist. Second, King was influenced by personalism before studying Brightman’s philosophy with Gregory Davis at Crozers Theological Seminary.4 Before Morehouse College and Crozers Theological Seminary, according to Rufus Burrow, homespun personalism emerges out of King’s upbringing within the Black Church. For this reason, scholars should not doubt that King synthesizes personalist influences with how he was raised (Burrow, God and Human Dignity 17–31). Moreover, given that King chose to go to Boston University to study with Brightman and to be where Boston personalism was known to be strong, all of these facts indicate that King was a personalist (Burrow, God and Human Dignity 24).Homespun personalism gave King a vocabulary to bring together and synthesize many intellectual forces in his life, and this synthesis is recognized by other personalists. Walter Muelder is one such personalist. Muelder was Dean of Boston University’s School of Theology from 1945–1972 when King attended. Muelder and King exchanged correspondence, and Muelder delivered many lectures, some published and others unpublished, on the personalism of King. The most famous of these lectures is one Muelder gave to Morehouse College in 1983, in which Brightman’s moral law system is read into King’s own words. Taking this historical background and also that, to this day, some teachers at Morehouse College, like Lawrence Carter, make their students learn the personalist moral law system from Muelder and Bright-man, the personalist interpretation... (shrink)

This book seeks to reframe our understanding of the lawyer's work by exploring how Martin Luther King, Jr built his advocacy on a coherent set of moral claims regarding the demands of love and justice in light of human nature. King never shirked from staking out challenging claims of moral truth, even while remaining open to working with those who rejected those truths. His example should inspire the legal profession as a reminder that truth-telling, even in a society that often (...) appears morally balkanized, has the capacity to move hearts and minds. At the same time, his example should give the profession pause, for King's success would have been impossible without his substantive views about human nature and the ends of justice. This book is an effort to reframe our conception of morality's relevance to professionalism through the lens provided by the public and prophetic advocacy of Dr King. (shrink)

This volume examines the philosophical thought of Dr. Martin Luther King, Jr. and is an assessment of King’s contribution to philosophy—especially ethics, social philosophy and philosophy of religion. It also explores the relevance of King’s thoughts as “liberatory discourse”—insurgent thinking aimed at enabling contemporary social justice.

Samuel Thomson , a New Hampshire farmer, devised a form of medical treatment that became popular in the United States for about three decades to the middle of the nineteenth century. Thomson relied on steaming and botanical substances—mainly cayenne pepper and lobelia—to increase the body's temperature and restore health. He practiced on others, acquired a patent for his medicine, sold a “right” to others wishing to practice his methods, and formed the “Friendly Botanic Society.” In 1822 the first of many (...) editions of his New Guide to Health; or, Botanic Family Physician appeared, along with A Narrative of the Life and Medical Discoveries of Samuel Thomson. His practices were lucrative: even to buy the New Guide to Health at $2, a follower must already have purchased a right for $20. Going well beyond self‐help medicine, his publications also demanded reform in education, politics, religion, and attitudes to class and gender, among other spheres. Thomson's followers then produced their own books and journals, spreading Thomsonianism among reform‐minded Americans from North to South and into the Midwest.The People's Doctors, by John Haller, assumes that readers know this story and its context. The book opens not with Thomsonianism but with phrenology. A quotation from Daniel Drake, a prominent physician, seems then to herald a sophisticated study of this sect as an antiestablishment group of reformers. As Haller points out, such a study would be a prolegomenon to the later history explored in his three other books on American botanic medical practices. Instead, The People's Doctors primarily documents the development of Thomson's sect in three parts: “The Man and His Medicines,” “The Middle Years,” and “The Diaspora.” The central chronology is framed by two four‐page sections that introduce and explain Thomson's role in the history of American medicine. Ten appendixes present organizational records of Thomsonianism .Steeped in Thomsonian journals, this study demonstrates their richness for historical investigation. Thomson appears here in a gentler historical light than that of untutored lay healer; indeed, adopting modern terms, Haller portrays Samuel Thomson as a pioneer in the concept of a national prepaid health‐care plan . These journals also reveal the extent to which Thomsonianism was not monolithic, despite Samuel Thomson's bids to control both his medicines and his followers: by the late 1830s, “new light Thomsonians” emerged to pursue improvements on his original botanic medicines.Reliance on Thomsonian journals and Thomson's autobiography simultaneously leads to the adoption of the views of those studied. From the outset, for instance, the study refers to “Dr.” Thomson; it is some time before the uninformed reader learns that Thomson was not a doctor in the usual sense. The eventual split among followers is attributed in part to Thomson's having become “an angry old man” , drawn “deeper and deeper into petty quarrels,” who “seemed too opinionated” —despite evidence that, from an early age, Thomson had an unbridled urge for control exercised through lawsuits, defamation of character, and ostracism. More important, this reliance raises questions about context. The sect's publishing, organizing, and educational activities are not connected to the activities of mainstream medicine in the same period. Haller situates the sect historically only in his last section, “Reassessment,” but without citations; in fact, other studies on Thomsonianism are relegated mainly to the acknowledgments, with many excluded from the bibliography.A rich and potentially rewarding subject for social historians, Thomsonianism reflected intricately woven assumptions about reform issues in a turbulent period in American history. Haller has contributed an internal, organizational perspective on the sect that may aid future researchers. Yet while his observation that the “history of Thomsonism is illustrative of the divided soul of American sectarian medicine” may be true, we need a broad‐based, balanced history to be able to evaluate it. (shrink)

In this essay, and in his honor, I focus on two of physician-philosopher H. Tristram Engelhardt, Jr.’s many contributions, namely, his view that biomedical ethics cannot offer a singular content-driven theoretical approach and requires an appreciation of epistemologies of knowing in medicine. While these two positions remain controversial, because we all want definitive answers to our questions concerning what we ought to do in medicine and elsewhere, Dr. Engelhardt’s view makes possible discussion and debate in medicine to include diverse, defensible (...) ways of knowing. In the end, Dr. Engelhardt’s approach in biomedical ethics is one of shared decision making and negotiation. This is an important model if we take respect for patients seriously in the clinical setting. (shrink)

Dr. Martin Luther King Jr.’s theology and rights-based activism remain highly relevant in a constitutional democracy. However, King’s use of human dignity in his early sermons as an extension of political rights faces serious challenges from Black leftist political writers and the Black Lives Matter movement. At issue is the extent to which human dignity should be examined as a distinct political, aesthetic, and moral category that must be explored and embraced more explicitly and wholeheartedly in Black politics and political (...) theory. Bracketing human dignity inside the category of political rights, which King often did in his early writings, undermines the comprehensive nature of antiblack racism and limits the scope and range of questions and resources we might employ to address the social ontology of Blackness. A sustained attention to human dignity provides an opportunity for new scholarly direction in the study of Black politics and political thought by expanding the boundaries of the political and creating space for morality and Black religion in the political (leftist) imaginary. (shrink)

Reverend Dr. Martin Luther King, Jr., wrote in his Letter from Birmingham Jail: “Injustice anywhere is a threat to justice everywhere.” That was in April 1963, more than a half-century ago. He had been jailed for his agitation to end injustice against non-white people in his own country, and he would be killed soon after by an assassin who hated him and his vision.

In this study, the authors analyze data from a Gallup Organization public opinion poll commemorating the 40th anniversary of the Equal Employment Opportunity Commission to illustrate how businesses might incorporate Dr. Martin Luther King Jr.'s social justice themes of belongingness and connectedness in ways beneficial to desirable organizational outcomes (e.g., employee satisfaction, employee loyalty, employee retention). Results from a racially/ethnically diverse sample of more than 1,200 Americans indicate that, among other outcomes, racial and ethnic minority employees who feel a sense (...) of engagement (i.e., belongingness and connectedness) with their workplaces, and who believe in their organization's commitment to diversity, feel a heightened affective connection at work. Furthermore, negative psychosocial outcomes because of perceived discrimination-based inequity in the workplace were mediated by engagement and trust in organization diversity policies. The authors discuss implications of these findings for future management research and practice. (shrink)

French naturalists at the Muséum Nationale d’Histoire Naturelle in Paris in the early nineteenth century recognized that their individual and collective successes were intimately linked to questions of power over specimens. France’s strength abroad affected the growth of the museum’s collections. At the museum, preserving, naming, classifying, displaying, interpreting, and otherwise deploying specimens went hand in hand with promoting scientific theories, advancing scientific careers, and instructing the public. The control of specimens, both literally and figuratively, was the museum’s ongoing concern. (...) The leopard in this essay’s title, a live specimen confiscated from the streets of Paris in 1793, serves here to represent the tensions created in an existing order of things by the introduction of a potentially disruptive agent. The essay explores the life of the museum and the interrelations among its naturalists, the special challenges created by the establishment of a menagerie, and the histories of particular specimens and ideas. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Minding Brain Injury, Consciousness, and Ethics: Discourse and DeliberationsJoseph J. Fins (bio) and James Giordano (bio)The annual John Collins Harvey Lecture at the Georgetown University’s Pellegrino Center for Clinical Bioethics is a forum for addressing contemporary topics at the intersection of medicine and bioethics. This year, in marking the decadal anniversary of the launch of the Brain Research through Advancing Innovative Neurotechnology (BRAIN) Initiative, the Harvey Lecture provided an (...) interactive discussion with renowned clinician, researcher, scholar, and author, Joseph J. Fins, MD—who is the E. William Davis, Jr., MD Professor of Medical Ethics, Chief of the Division of Medical Ethics, and a Professor of Medicine at Weill Cornell Medical College—conducted by James Giordano, PhD, MPhil—who is a Professor of Neurology and Biochemistry, and Chief of the Pellegrino Center’s Neuroethics Studies Program at the Georgetown University Medical Center. The discourse focused upon the topic of covert consciousness, and the ways in which current and developing brain science technologies, together with revised practices of medicine, in general, may afford new opportunities in patient care, but may also give rise to issues, questions, challenges, and opportunities for neuroethics.Prof. James GIORDANO:Prof. Fins, your most recent book, Rights Come to Mind: Brain Injury, Ethics, and the Struggle for Consciousness (Fins 2015), addresses your ongoing work to employ current and emerging neurological approaches to reveal conscious functions in patients with profound brain injury and disease. To be sure, the destination—if you will—is to talk about covert consciousness. But in commencing this discussion, I’d like to propose a route, which traces your professional journey to this point in your career, and how it led you on your search to reveal consciousness in those patients who lack expressive capability. You went into palliative care first, and that brought you to where you are today. [End Page 227]Prof. Joseph J. FINS:First, let me thank you and the Pellegrino Center for the honor of giving the John Harvey Collins Lecture in such an interactive manner. The forefront of neurological care—and the neuroethical issues and methods focal to such practice—wasn’t what I initially intended to do professionally, but I think that therein is a good lesson for young people’s career aspirations. Simply put, one doesn’t always know where they’ll end up at the beginning of the journey, and as Kierkegaard said, life is lived forward, but is understood backwards (Kierkegaard 1843).In the nineties and the early 2000s, I was trying to help improve the quality of care of people at the end of life, and I wrote a book, entitled The Palliative Ethic of Care: Clinical Wisdom at Life’s End (Fins 2006), in which I addressed notions of phronesis—practical wisdom—in integrating theory and practice toward improving how people die. I became interested in the Quinlan case (Quinlan 1976), and the right to die, and around the same time, I ran into a colleague of mine at Cornell: Dr. Nicholas D. Schiff. Dr. Schiff is a neurologist, who was a protégé of Fred Plum, who was the originator of the concept of the vegetative state with Bryan Jennett, back in 1972. Fred was both of our teachers here at Cornell. Niko (Dr. Schiff) was interested in patients with disorders of consciousness, and was beginning to envision doing work—that ultimately, we did—using deep brain stimulation (DBS) to try to treat patients in the minimally conscious state, a category that was subsequently codified in 2002.I realized that a whole population of people—with these disorders of consciousness—had been somewhat marginalized, and their neglect essentially devolves back to the considerations of the right to die. The right to die was established in the Quinlan case because Judge Hughes—the presiding chief judge of the New Jersey Supreme Court—talked about Ms. Quinlan’s loss of a cognitive, sapient state as being the moral warrant for her right to die, given the fact that it was viewed as a futile situation. I recognized, over the ensuing years—from my background in palliative and end-of-life care—[1] that we had over-generalized notions of futility... (shrink)

Historically, scientists in training have learned the rules of ethical conduct by the example of their advisors and other senior scientists and by practice. This paper is intended to serve as a guide for the beginning scientist to some fundamental principles of scientific research ethics. The paper focuses less on issues of outright dishonesty or fraud, and more on the positive aspects of ethical scientific behavior; in other words, what a scientist should do to maintain a high level of ethical (...) conduct in research.There are a number of fairly specific rules, guidelines, or commonly accepted operating principles that have evolved for the ethical conduct of science. In order to discuss this code of ethics, this paper is divided into sections dealing with specific areas of scientific ethics. These areas are: data collection and storage, ownership of data, confidentiality, communication, authorship, collaboration, the peer review system, and rules of dealing with ethical complaints. Illustrative case histories are presented to provide examples of the type of ethical dispute or problem being discussed. If scientific trainees learn the accepted rules of behavior that govern the conduct of science, ethical problems that arise out of ignorance, misunderstanding, or poor communication can be avoided. (shrink)

ABSTRACT Many people now believe that human reproductive cloning – once sufficiently safe and effective – should be permitted on the grounds that it will allow the otherwise infertile to have children that are biologically closely related to them. However, though it is widely believed that the possession of a close genetic link to our children is morally significant and valuable, we argue that such a view is erroneous. Moreover, the claim that the genetic link is valuable is pernicious; it (...) tends to give rise to highly undesirable consequences, and therefore should be combated rather than pandered to. The emphasis on the genetic is unwarranted and unfortunate; rather than giving us moral reason to support reproductive cloning in the case of infertility, the fact that cloning requests are likely to be motivated by the genetic argument gives us reason to oppose its availability. (shrink)

Economic inequality is a pressing issue that the global community must address in an urgent and detailed manner if global peace is to be sustained. This paper makes the claim that viable alternative solutions to global economic inequality can be found outside the boundaries of western capitalism. This claim is defended via three movements: first, a critique of Christian teachings on the common good is presented as a pathway to this economic alternative. Second, insights from Dr. Martin Luther King, Jr. (...) that call for strategic solidarity to help undo structures of inequality in our world are appropriated. Third, a cultural and philosophical notion of what it means to be human in African thought is presented as a means for justifying the relevance of the African ethic of Ubuntu as a global economic alternative; one that grounds cosmic flourishing in a vision and praxis of relationality and shared identity for all. Keywords: African Philosophy, Inequality, Political Theology, Ubuntu, Ujamaa, Wealth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 33.1 (2000) vii-ix [Access article in PDF] In Memory of Henry I first met Henry W. Johstone Jr. during the spring of 1968. I was a doctoral candidate at the University of Wisconsin and Henry was in Madison as part of a distinguished visitor series hosted by my mentor, Lloyd Bitzer. Lloyd had invited a group of graduate students to his home to meet the guest (...) of honor. I was particularly excited because Henry had accepted my paper on Aristotle's theory of exemplification to appear in the new international journal Philosophy and Rhetoric, which he edited. This was my first publication and I wanted to thank him, which seemed to this novice the appropriate thing to do. I remember that evening for Henry's seeming reserve, which I later learned was a deep shyness that masked his capacity for uncanny directness and a wicked sense of humor, and for his generosity in deflecting my naiveté about the basis for editorial judgments. I also remember it for his deft way of engaging a room of young rhetoricians with questions that conveyed his doubt about their subject (he later changed his mind) without clouding his sincere openness to what we had to say. The following fall, we met again during my interview for a position in the Speech Department at Penn State University. I was offered the position and became Henry's colleague as Book Review Editor of P&R. For the next thirty years, I was blessed to serve as Henry's partner-in-crime in the joys of life that may remain today only among the professoriate. We shared in the editorial work of the journal, in co-teaching our graduate seminar in Philosophy and Rhetoric, in our intellectual passion for the bonds and wars between philosophy and rhetoric, and in the pleasure of choosing the right bottle of wine. But more than that, we shared these common pursuits in contexts of luncheons, dinners, and social occasions that mixed intellectual work with the pleasure of treasured company.My son phoned today to tell me that Henry had died. His passing leaves a void in my life that goes beyond the loss of a friend and colleague. Henry was the person who, through patient selection of manuscripts for me to referee and guidance, taught me how to read journal submissions and offer critiques that might help the author to improve and the journal to prosper. Henry was the person who taught me the value of generosity with junior colleagues by his respectful and serious engagement of my own work. He had a marvelous capacity to entertain any idea seriously, to consider the possibility that even a far-fetched conjecture might have value rather than rejecting it out of hand. He lived the ideas he wrote about as a philosopher, arguing always ad hominem and con amore. Henry was the person who took me in tow as a young Turk and suffered my impatience with the conservative ways of our established institution [End Page vii] by taking me to lunch, engaging me in discussions of ideas, and sharing the delights of intellectual work, and in the process helping me retain my ideals and my focus.Lunch for Henry was more than a noontime meal. It was the way he sustained bonds with those he valued as friends and colleagues. He would call two weeks in advance to arrange a date at the Allen Room of the State College Hotel. He would arrive at my office ten minutes early and we would take a leisurely stroll along the Old Main Mall to the hotel. Our arrival was announced by the host with "Good afternoon Dr. Johnstone," that showed in its formality deep respect and in its tone equally deep affection. Henry always took a cocktail with lunch, inviting his companion to join him, and unless you were specific about the bill beforehand, Henry usually insisted on paying. Settling the bill was never an issue for Henry. He often included a graduate assistant from the journal or an assistant professor in our party and seemed to... (shrink)

The nonlocality phenomena exhibited by entangled quantum systems are certainly one of the most extraordinary aspects of quantum theory. This book discusses this phe nomenon according to several points of view, i.e., according to different interpretations of the mathematics of the quantum formalism. The several interpretations of the Copenhagen interpretation, the many worlds, the de Broglie-Bohm, quantum logics, the decohering by the environment approach and the histories approach interpretations are scrutinized and criticized in detail. Recent results on cryptography, quantum bit (...) commitment, quantum erasers and teleportation are also presented and discussed. In preparing the book we benefited from discussions with many people, but we would like, in particular, to express our gratitude to Professor B. d'Espagnat for his useful comments and suggestions. We are grateful also to Ms. L. Gentry EI-Dash for the English revision, to Dr. 1. E. Maiorino for the production of the figures and a careful reading of the manuscript, and for the statI of Plenum for advice and for having produced a nice book. Finally, the authors thank FAPESP (contract no. I 99612657-0) for a grant making this book possible. A. A. ORIB AND W. A. RODRIGUES, JR. (shrink)

Few observers of relationship dynamics would dispute the claim of interdependence theorists that a defining feature of close relationships is the extent to which partners influence each other's thoughts, feelings, or behaviors. However, partners do not behave simply in response to each other's behavior; both partners in a given relationship bring themselves - indeed, their selves - into the relationship as well. Not only are individuals' selves enormously complex and rich in content, but so too are the multitude of personality (...) characteristics, including traits, values, attitudes, motives, and emotions, that contribute to selves' richness. Gaines, Jr provides a major integration of research on personality with research on relationship science, and demonstrates how personality constructs can be readily incorporated into the two most influential theories of close relationships: attachment theory and interdependence theory. This study will be of value to scholars in the fields of close relationships, personality psychology, communication studies, and family studies. (shrink)

This study analysis of social media marketing includes use of platforms to communicate with consumers, promote items, and influence their decisions. The process by which customers choose which products or services to purchase is known as consumer purchase behaviour. Data was provided for this study, which observed exactly how social media marketing distresses customer buying behaviour, by consuming 350 participants, 150 marketers, and 200 customers. It is understood that many social media marketing features distress and unfair customer decisions. Hypotheses remained (...) established to observe the relationships between commitment to social media marketing content, frequency of commercials, influencer content, and various social media platforms with consumer purchase behavior. Using SPSS logistic and linear regression analyses remained engaged to evaluate these relationships. Results expose that arrangement with social media marketing comfortable and influencer content positively moves buying behaviour. Linear regression analysis verifies these outcomes, proving the power of these relationships and the importance the effect of standard buying behavior. As that, the study delivers proposals concerning the way to use social media marketing approaches to increase consumer appointment and sales. Based on these insights, the study recommends optimizing social media marketing techniques to maximize customer interaction and improve financial outcomes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"He Who Eats Me Will Live Because of Me":Eucharistic Indwelling and Aquinas's Johannine Theology of the Missions of the Divine PersonsDaniel M. Garland Jr.IntroductionIn the Bread of Life Discourse of John 6, Jesus begins his teaching by stating that he is the true bread from heaven sent from God to give life to the world. After "the Jews" (οἱ Ἰουδαῖοι)1 boast that Moses gave their fathers manna to eat (...) in the wilderness, Jesus makes a contrast between the manna in the wilderness and himself as the "bread of life" (6:35). While the title "Bread of Life" carries a metaphorical sense, Jesus climaxes his discourse by [End Page 1171] insisting that believers eat of (ἐσθίω) or gnaw on (τρώγω) his flesh and drink his blood. Then, in John 6:57, Jesus makes the startling claim: "As the living Father sent me, and I live because of the Father, so the one who eats [τρώγω] me will live because of me." Jesus, here, connects his mission with the giving of his flesh as food for eternal life. At the same time, Jesus declares in John 17:3 that eternal life is predicated on the knowledge of God the Father and Jesus Christ, whom he has sent. There seems to be a tension here in John's Gospel. Do we have eternal life by eating or by knowing?This article will explore the gift of eternal life communicated through the sacramental eating and drinking of Christ's body and blood and its relation to our coming to know the Father and the Son. It will be divided into two main parts. The first part will explore this as revealed in the text of the Gospel of John by examining what it means "to know God." Next, I will show that Jesus has the power to give eternal life because he is Life itself and that John points to the root of this power as being derived from Jesus's procession from the Father. Then, I will take up Jesus's mutual abiding/indwelling language in John 6 and elsewhere in the Gospel and how this contributes to bringing eternal life to believers. The second part will show how St. Thomas's teaching on the missions of the divine persons further clarifies Jesus's teaching in the Gospel of John that eternal life comes about through both eating Christ's flesh and coming to the knowledge of the Father and the Son and also gives greater theological insight into the Johannine theology of the Eucharist as the source of eternal life.Gospel of JohnJohn 17 and the Relational Name of the Father and the Son in Relation to Eternal LifeIn John 17, Jesus prays from the vantage point of already having completed (17:4; τελειώσας) the work that the Father has given him to do. The work that Jesus speaks of is both a past event, consisting of the signs that witness that the Father has sent him (see 5:36; τελειώσω), but also the future event of the Cross(see 19:30; τελειώσω),2 Here, Jesus requests glorification by the Father in order that he, as Son, may glorify the Father in return. This mutual glorification is rooted in the power (ἐξουσίαν) that the Father has given to the Son over all flesh—the power to grant eternal life (17:2). Jesus [End Page 1172] then defines eternal life in 17:3 as "to know the only true God and Jesus Christ whom he has sent." There is an intimate connection, here, between knowing the Father ("the only true God") and Jesus. Eternal life is not merely knowledge of the Father, but knowledge of the Father as the one who sent the Son.3 How does one know the Father? John 17 suggests that it is through the revelation of his name. There is a repeated refrain in John 17 of Jesus making known the Father's name (17:6, 26) and keeping them in this name (17:11, 12). Looking back in the Gospel, we can recall that in John 5:43, Jesus associates the "Father's name" with his mission: "I have come in my Father's name." The same can... (shrink)