The Medication Event Monitoring System (MEMS) is a relatively new device designed to overcome some of the disadvantages of traditional adherence-measuring techniques. MEMS has also been found useful in tracking adherence behaviour without the need to visit patients frequently. In this study each patient was given a pre-filled, labelled MEMS bottle and cap. Patients were monitored for 24 weeks. For patients specifically studied, there were periods when drug levels may have been low and some exhibited erratic medication-taking behaviour. It is (...) concluded that MEMS can measure adherence behaviour objectively, and so might be used to improve prescribing decisions, identify drug wastage and improve carer support. Further research is needed before the routine use of electronic medication monitoring can be recommended. (shrink)

Background:The severity of the Coronavirus pandemic has led to lockdowns in different countries to reduce the spread of the infection. These lockdown restrictions are likely to be detrimental to mental health and well-being in adolescents. Physical activity can be beneficial for mental health and well-being; however, research has yet to examine associations between adolescent physical activity and mental health and well-being during lockdown.Purpose:Examine the effects of adolescent perceived Coronavirus prevalence and fear on mental health and well-being and investigate the extent (...) to which physical activity can be a protective factor against these concerns.Methods:During United Kingdom lockdown restrictions, 165 participants (100 female, aged 13–19) completed an online questionnaire assessing perceived Coronavirus prevalence and fear, physical activity, and indicators of mental health and well-being (stress, anxiety, depression, fatigue, vitality, and perceived health). Separate hierarchical multiple linear regression analyses (with age, gender, perceived Coronavirus prevalence, and fear entered in step 1, and physical activity in step 2) were run to predict each well-being outcome.Results:Regression analyses indicated that in general, while Coronavirus fear was a negative predictor, physical activity was a positive and stronger predictor of enhanced mental health and well-being outcomes.Conclusion:Findings suggest that physical activity during the Coronavirus pandemic can counteract the negative effects of Coronavirus fear on adolescent mental health and well-being. Therefore, physical activity should be promoted during lockdown to support good mental health and well-being. (shrink)

MORRIS: But come back to that other kind of fiction, in which the author himself is involved with his works, not merely in writing something for other people but in writing what seems to be necessary to his conscious existence, to his sense of well-being. For such a writer, when he finished with something he finishes with it; he is not left with continuations that he can go on knitting until he runs out of yarn. This conceit reflects my own (...) experience as a writer, relying on the sap that keeps rising, the force that drives the flower, as Dylan Thomas put it. It is plantlike. We put it in the sun and when it doesn't grow, we take it and put it in another room. I don't think of repotting the plant. The plant must make its own way. BOOTH: I like the organic metaphor, but I keep wanting to come back to particular cases to see how you actually work, in literal detail. Even the organic novelist obviously still has the matter of collecting notes, starting a novel, having it fail to go. Let me put a simple question, and move out from there. How many actual novels, whether they ever reach fruition or not, do you have "growing" at a given time? MORRIS: You don't mean simultaneously? BOOTH: I mean actual notes that exist in some kind of manuscript form, starts on a novel, something you are actually working on. MORRIS: It is so unusual for me to have more than one or two things in mind at once that I don't find this a fruitful question. Wright Morris's work as a novelist, essayist, and photographer is examined by prominent critics in Conversations with Wright Morris; the collection, edited by Robert E. Knoll, was published in the spring of 1977 by the University of Nebraska Press. "The Writing of Organic Fiction" is a chapter in that book. Wayne C. Booth's other contributions to Critical Inquiry include "Kenneth Burke's Way of Knowing" ,"Irony and Pity Once Again: Thais Revisited" , "M.H. Abrams: Historian as Critic, Critic as Pluralist" , “'Preserving the Exemplar': Or, How Not to Dig our Own Graves" , "Notes and Exchanges" , "Metaphor as Rhetoric: The Problem of Evaluation" ,"Ten Literal 'Theses" , and, with Robert E. Streeter, W.J.T. Mitchell: "Sheldon Sacks 1930-1979". (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Offering Hospitality: Questioning Christian Approaches to War by Caron E. GentryAndrew C. WrightOffering Hospitality: Questioning Christian Approaches to War Caron E. Gentry notre dame, in: university of notre dame press, 2013. 200 pp. $20.00Caron E. Gentry provides a constructive proposal for transforming jus ad bellum’s last-resort criterion through the reconceptualization of hospitality as “an essential practice” (2) in international relations, one that helps jus ad bellum “operate proactively (...) instead of coercively and reactively” (35) by seeking to protect “without interest the good and the bad of humanity and humans” (3). Gentry is particularly concerned with marginalized peoples who inhabit failed states, whose realities are willfully ignored through the “abstraction” and “hegemonic masculinity” in international relations, as well as in the dominant voices in political theology (Reinhold Niebuhr, Stanley Hauerwas, and Jean Bethke Elshtain) that support an “uncritical complicity with power … unable to deal with vulnerable populations outside of the West” (27). Understood in Christian terms as a practice of “agape,” or “self-giving love,” Gentry demonstrates how hospitality may be a plausible alternative to the paradigmatic approach to power in international relations, suggesting that acting without self-interest is a path to greater and more sustainable security (62).Gentry engages an impressive array of sources to structure her argument. For her critique of international relations discourse, she turns to feminist analyses of state sovereignty to demonstrate how a masculinized understanding of power abstracts the realities of war experienced by human populations (18). Drawing on a “human security” perspective (35), Gentry suggests that the prevention of violent conflict requires a proactive practice—using tools such as the Failed State Index—that attends to the realities of vulnerable populations within states before they erupt into violent conflict (34). Her emphasis on vulnerability and the mutual need for the other reveals Emmanuel Levinas as the primary influence on Gentry’s approach. Refracted through this vision, she opts for a practice of hospitality that moves beyond the realist, pacifist, and just war traditions to cultivate a “proactive last resort” that would extend care to the needs of the vulnerable beyond one’s own borders (136).Strengthening jus ad bellum’s last-resort criterion through a reconceived, proactive practice of hospitality is Gentry’s most compelling contribution, one that is particularly insightful for practitioners and theorists of the just war tradition. Yet readers may get the sense that Gentry wants to push her [End Page 204] contribution beyond the limits of political theology to shape the normative practices of international affairs; this is where Gentry’s persuasive force begins to wane. Specifically, Gentry obscures the genuine differences between an ecclesial practice of agape, embedded in a particular understanding of the nature of God, and the international affairs of a state, embedded in a game of realpolitik, where invulnerability is the rule. In order for Gentry to stake a claim in such a context, she needs to develop a more grounded account of how states could accept vulnerability as a normative practice in order to act without self-interest.Certainly, interdependence and mutual vulnerability are the right place to start. However, this kind of change does not simply concern the dominant patterns of international relations but also involves a change in shared conceptions about basic human nature. As such, her wider contribution may be less about a comprehensive framework and more about a potentially transformational question for theorists in international relations, political philosophy, and Christian ethics alike: What will it require for populations within states to recognize their own vulnerability and dependency, to see the well-being of “the other,” including the enemy, as essential to their own security? After Gentry, any answer to this question must move beyond patterns of hegemony and abstraction, toward proactive engagement with the realities of vulnerable populations.Andrew C. WrightFuller Theological SeminaryCopyright © 2015 Society of Christian Ethics... (shrink)

Psychiatric diagnostic covariation suggests that the underlying structure of psychopathology is not one of circumscribed disorders. Quantitative modeling of individual differences in diagnostic patterns has uncovered several broad domains of mental disorder liability, of which the Internalizing and Externalizing spectra have garnered the greatest support. These dimensions have generally been estimated from lifetime or past-year comorbidity patters, which are distal from the covariation of symptoms and maladaptive behavior that ebb and flow in daily life. In this study, structural models are (...) applied to daily diary data ( Median = 94 days) of maladaptive behaviors collected from a sample ( N = 101) of individuals diagnosed with personality disorders (PDs). Using multilevel and unified structural equation modeling, between-person, within-person, and person-specific structures were estimated from 16 behaviors that are encompassed by the Internalizing and Externalizing spectra. At the between-person level (i.e., individual differences in average endorsement across days) we found support for a two-factor Internalizing–Externalizing model, which exhibits significant associations with corresponding diagnostic spectra. At the within-person level (i.e., dynamic covariation among daily behavior pooled across individuals) we found support for a more differentiated, four-factor, Negative Affect-Detachment-Hostility-Disinhibition structure. Finally, we demonstrate that the person-specific structures of associations between these four domains are highly idiosyncratic. (shrink)

Sensation elicited by a skin stimulus was subjectively reported to feel stronger when followed by a stimulus to somatosensory cerebral cortex , even when C was delayed by up to 400 ms or more. This expands the potentiality for retroactive effects beyond that previously known as backward masking. It also demonstrates that the content of a sensory experience can be altered by another cerebral input introduced after the sensory signal arrives at the cortex. The long effective S-C intervals support the (...) thesis that a duration of cortical activity of up to 0.5 s is required before awareness of a sensory stimulus is developed. (shrink)

This thesis argues for a reconsideration of the social theories of Max Horkheimer and C. Wright Mills in order to increase our understanding of the ideological forces at play in modern society. Despite clear similarities in their work in terms of both subject matter and perspective, the discipline of political science lacks a critical comparison of their writings. I demonstrate that a comprehensive and comparative reading of Horkheimer and Mills can offer a new way to address many issues that (...) remain at the heart of writings on ideology, the production of knowledge, and the culture industry. Instead of simply studying the concept of ideology as it appears in each theorist's writings, I propose to place their views in dialogue with one another. Taken together, Horkheimer and Mills provide an illuminating and dynamic perspective on the current, and often conflicting approaches to the theory of ideology. ;Much of the current literature on ideology reflects fixed positions with little room for compromise. The impasse in the study of ideology revolves around the conceptualization of ideology as either enabling or constraining critical consciousness. A combination of the writings of Horkheimer and Mills can guide social theorists beyond the present impasse towards a reflexive theory of ideology, one that considers its own social and ethical presuppositions and normative values. (shrink)

Background: The factors influencing parents’ willingness to enroll their children in biobanks are poorly understood. This study sought to assess parents’ willingness to enroll their children, and their perceived benefits, concerns, and information needs under different consent and data-sharing scenarios, and to identify factors associated with willingness. Methods: This large, experimental survey of patients at the 11 eMERGE Network sites used a disproportionate stratified sampling scheme to enrich the sample with historically underrepresented groups. Participants were randomized to receive one of (...) three consent and data-sharing scenarios. Results: In total, 90,000 surveys were mailed and 13,000 individuals responded (15.8% response rate). 5737 respondents were parents of minor children. Overall, 55% (95% confidence interval 50–59%) of parents were willing to enroll their youngest minor child in a hypothetical biobank; willingness did not differ between consent and data-sharing scenarios. Lower educational attainment, higher religiosity, lower trust, worries about privacy, and attitudes about benefits, concerns, and information needs were independently associated with less willingness to allow their child to participate. Of parents who were willing to participate themselves, 25% were not willing to allow their child to participate. Being willing to participate but not willing to allow one’s child to participate was independently associated with multiple factors, including race, lower educational attainment, lower annual household income, public health care insurance, and higher religiosity. Conclusions: Fifty-five percent of parents were willing to allow their youngest minor child to participate in a hypothetical biobank. Building trust, protecting privacy, and addressing attitudes may increase enrollment and diversity in pediatric biobanks. (shrink)

This article is part of a For-Discussion-Section of Methods of Information in Medicine about the paper "Biomedical Informatics: We Are What We Publish", written by Peter L. Elkin, Steven H. Brown, and Graham Wright. It is introduced by an editorial. This article contains the combined commentaries invited to independently comment on the Elkin et al. paper. In subsequent issues the discussion can continue through letters to the editor.

Books Reviewed in this Article: Transforming Bible Study. By Walter Wink. Pp.175, London, SCM Press, 1981, £3.50. Isaiah 1–39. By R.E. Clements. Pp.xvi. 301, London, Marshall, Morgan and Scott, 1980, £3.95. Isaiah 40–66. By R.N. Whybray. Pp.301, London, Marshall, Morgan and Scott, 1975, Reprinted 1981, £3.95. Die Gestalt Jesu in den synoptischen Evangelien. By Heinrich Kahlefeld. Pp.264, Frankfurt, Verlag Josef Knecht, 1981, no price given. Following Jesus: Discipleship in the Gospel of Mark. By Ernest Best. Pp.283, Sheffield, JSOT Press, 1981, (...) £15.00, £5.95. The Origin of Paul's Gospel. By Seyoon Kim. Pp.xii, 391, Tübingen, J.C.B. Mohr, 1981, 78 DM. An die Römer. By Ernst Käsemann. Pp.xvi, 411, Tübingen, J.C.B. Mohr, 1980, 48 DM. Les Récits de Resurrection des Morts dans le Nouveau Testament. By Gerard Rochais. Pp.xv, 252, Cambridge, Cambridge University Press, 1981, £15.00. Prêtres Anciens, Prétre Nouveau selon le Nouveau Testament. By Albert Vanhoye. Pp.366, Paris Editions du Seuil, 1980, no price given. Woman in the World of Jesus. By Evelyn and Frank Stagg. Pp.292, Edinburgh, The St Andrew Press, 1981, no price given. Jesus, Man and the Church. By Karl Rahner. Pp.260, London, Darton Longman & Todd, 1981, £14.50. Jesus Lord and Savior: A Theopathic Christology and Soteriology. By William M. Thompson. Pp.ix, 287, Leominster, Fowler Wright, 1981, £7.45. God and World in Schleiermacher's ‘Dialektik’ and ‘Glaubenslehre’. Criticism and the Methodology of Dogmatics. By John E. Thiel. Pp.xiv, 239, Bern, Frankfurt and Las Vegas, Peter Lang, 1981, SF 49.50. Ministry: A Case for Change. By Edward Schillebeeckx. Pp.ix, 165, London, SCM Press, 1981, £4.95. The Sacraments: Readings in Contemporary Sacramental Theology. Edited by Michael J. Taylor. Pp.274, New York, Alba House, 1981, $7.95. Believing in the Church: The Corporate Nature of Faith. A Report by the Doctrine Commission of the Church of England. Pp.ix, 310, London, SPCK, 1981, £8.50. Confessing the Faith in the Church of England Today. By R.T. Beckwith. Pp.36, Oxford, La timer House, 1981, £1.00. A Kind of Noah's Ark? The Anglican Commitment to Comprehensiveness. By J.I. Packer. Pp.39, Oxford, Latimer House, 1981, £1.00. Reasonable Belief: A Survey of the Christian Faith. By Anthony Hanson and Richard Hanson. Pp.xii, 283, Oxford University Press, 1981, £8.50. Doctrine in the Church of England. The 1938 Report with a new introduction by G.W.H. Lampe. Pp.lx, 242, London, SPCK, 1982, £8.50. The Divine Right of the Papacy in Recent Ecumenical Theology. By J. Michael Miller. Pp.xvi, 322, Rome, Università Gregoriana Editrice, 1980, 18,000 Lire. Der heilige Geist in der Theologie von Heribert Mühlen: Versucheiner Darstellung und Würdigung. By John B. Banawiratma. Pp.ix, 310, Frankfurt and Bern: Peter D. Lang, 1981, SFr. 60.00. Standing Before God: Studies on Prayer in Scriptures and Tradition with Essays in Honor of John M. Oesterreicher. Edited by Asher Frinkel and Lawrence Frizzell. Pp.410, New York, Ktav Publishing House, 1981, $29.50. Judaism and Healing. By J. David Bleich. Pp.xiii, 199, New York, Ktav, 1981, $15.00. The Diversity of Moral Thinking. By Neil Cooper. Pp.x, 303, Oxford, Clarendon Press: Oxford University Press, 1981, £15.00. L'Homme: Sujet ou Objet? By Jacques Croteau. Pp.260, Montreal, Bellarmin: Tournai, Desclée et Cie, 1981, $15.00. The Texture of Knowledge: An Essay on Religion and Science. By James W. Jones. Pp.97, Washington, University Press of America, 1981, no price given. Cosmos and Creator. By Stanley L. Jaki. Pp.xii, 168, Edinburgh, Scottish Academic Press, 1980, £6.75. Dante, Philomythes and Philosopher: Man in the Cosmos. By Patrick Boyde. Pp.vii, 408, Cambridge, Cambridge University Press, 1981, £30.00. Dissidence et Philosophie au Mayen Âge. By E.L. Fortin. Pp.201, Montreal, Bellarmin, 1981, $12.00. The Philosophy of John Norris of Bemerton. By Richard Acworth. Pp.x, 388, Hildesheim, Georg Olms, 1979, 74 DM. Philosophy and Ideology in Hume's Political Thought. By David Miller. Pp.xii, 218, Oxford, Clarendon Press, 1981, £15.00. Hegelianism. By John Edward Toews. Pp.x, 450, Cambridge, Cambridge University Press, 1980, £25.00. One Hundred Years of Thomism. Edited by V.B. Brezik. Pp.210, Houston, Centre for Thomistic Studies, 1981, no price given. Gramsci's Political Thought: Hegemony, Consciousness and the Revolutionary Process. By J.V. Femia. Pp.xiii, 303, Oxford, Clarendon Press, 1981, £17.50. Greek and Roman Slavery. By Thomas Wiedemann. Pp.xvi, 284, London, Croom Helm, 1981, £10.95, £5.95. Prophecy and Millenarianism. Essays in Honour of Marjorie Reeves. Edited by Ann Williams. Pp.x, 355, London, Longman, 1980, £25.00. Of Prelates and Princes: A Study of the Economic and Social Position of the Tudor Episcopate. By Felicity Heal. Pp.xv, 353, Cambridge, Cambridge University Press, 1980, £17.50. Radical Religious Movements in Early Modern Europe. By Michael Mullett. Pp.xxiv, 193, London, George Allen & Unwin, 1980, £10.50. The Jesuits. By J.C.H. Aveling. Pp.390, London, Blond and Briggs, 1981, £16.95. The Beginnings of Ideology. By Donald R. Kelley. Pp.xv, 351, Cambridge, Cambridge University Press, 1981, £24.00. Utopia and the Ideal Society: A Study of English Utopian Writing 1516–1700. By J.C. Davis. Pp.x, 427, Cambridge, Cambridge University Press, 1981, £25.00. Eastern Politics of the Vatican 1917–1979. By Hansjakob Stehle. Pp.466, Athens, Ohio University Press, 1981, £16.20, £8.10. Structuralism or Criticism? By Geoffrey Strickland. Pp.viii, 209, Cambridge, Cambridge University Press, 1981, £17.50. The Call of God: The Theme of Vocation in the Poetry of Donne and Herbert. By Robert B. Shaw. Pp.xiii, 123, Cambridge, Mass., Cowley Publications, 1981, $5.00. John and Charles Wesley: Selected Prayers, Hymns, Journal Notes, Sermons, Letters and Treatises. Edited by Frank Whaling. Pp.xx, 412, London, SPCK, 1981, £8.95. The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. By Robert D. Pelton. Pp.312, Berkeley, University of California Press, 1980, £15.00. (shrink)

Academic incivility has contributed to (a) disruptions in learning, (b) poor mental health, (c) diminished academic achievement, and (d) increased financial costs. Understanding and characterizing human roles in academic incivility is foundational to developing plans and policies to mitigate the damaging effects of academic incivility. The purpose of this exploratory study is to characterize the roles of those involved in academic incivility in higher education. In this quantitative study of (N = 459) of higher education learners from 44 of 50 (...) states in the United States, a survey was deployed to investigate the role of self-esteem and advocacy beliefs in relationship to academic incivility roles (i.e., victim, perpetrator, bystander, and upstander). Statistical analysis included regression and correlations. Findings include that upstanders have higher self-esteem and perceptions of options to self-advocate than bystanders, victims, perpetrators, and victim/perpetrator. Likewise, respondents identified being involved in a plurality of incivility roles. Other findings included bystanders preferred faculty intervention in academic incivility incidences over self-advocacy. Those who endorsed being an incivility victim or victim/perpetrator were predictive of acknowledging having low self-esteem. (shrink)

Friends of Wright-entitlement cannot appeal to direct epistemic consequentialism (believe or accept what maximizes expected epistemic value) in order to account for the epistemic rationality of accepting Wright-entitled propositions. The tenability of direct consequentialism is undermined by the “Truth Fairy”: a powerful being who offers you great epistemic reward (in terms of true beliefs) if you accept a proposition p for which you have evidence neither for nor against. However, this chapter argues that a form of indirect epistemic (...) consequentialism seems promising as a way to deal with the Truth Fairy problem. The relevant form of indirect consequentialism accommodates evidentialism but allows for exceptions in the case of anti-sceptical hypotheses. Since these are the kind of propositions to which Wright-entitlement is supposed to apply—i.e. cornerstone propositions—indirect consequentialism is entitlement-friendly. (shrink)

Kenneth Burke is, at long last, beginning to get the attention he de- serves. Among anthropologists, sociologists, psychologists, and rhetori- cians his "dramatism" is increasingly recognized as something that must at least appear in one's index, whether one has troubled to understand him or not. Even literary critics are beginning to see him as not just one more "new critic" but as someone who tried to lead a revolt against "narrow formalism" long before the currently fashionable explosion into the "extrinsic" (...) had been dreamed of. I have recently heard him called a structuralist-before-his-time-and what could be higher praise than that! But in almost everything said about his literary criticism, there is an air of condescension that is puzzling. The tone seems usually to echo that of Rene Wellek , who, as Burke himself laments , "almost overwhelms me with praise," referring to "men of great gifts, nimble powers of combination and association, and fertile imagination," but then deplores Burke's irresponsibility, repudiates his critical judgments, condemns his general method without bothering to look closely at it, and in general makes him look like some sort of idiot savant-a buffoon with a high IQ.Wayne C. Booth received the Phi Beta Kappa Christian Gauss Award in 1962 for his book The Rhetoric of Fiction. His most recent works, A Rhetoric of Irony and Modern Dogma and the Rhetoric of Assent, appeared this year. His contributions to Critical Inquiry include "Irony and Pity Once Again: Thais Revisited" , "M.H. Abrams: Historian as Critic, Critic as Pluralist" , "THE LIMITS OF PLURALISM: 'Preserving the Exemplar': Or, How Not to Dig our Own Graves" , "CRITICAL RESPONSE: Notes and Exchanges" , "Metaphor as Rhetoric: The Problem of Evaluation" ,"Ten Literal 'Theses" , with Wright Morris: "The Writing of Organic Fiction: A Conversation" , and with Robert E. Streeter and W.J.T. Mitchell: "EDITORS' NOTE: Sheldon Sacks 1930-1979". (shrink)

What I am calling for is not as radically new as it may sound to ears that are still tuned to positivist frequencies. A very large part of what we value as our cultural monuments can be thought of as metaphoric criticism of metaphor and the characters who make them. The point is perhaps most easily made about the major philosophies. Stephen Pepper has argued, in World Hypotheses,1 that the great philosophies all depend on one of the four "root metaphors," (...) formism, mechanism, organicism, and contextualism, and they are great precisely because they have so far survived the criticism of rival metaphors. Each view of the totality of things claims supremacy, but none has been able to annihilate the others. They all thus survive as still plausible, pending further criticism through further philosophical inquiry. In this view, even the great would-be literalists like Hobbes and Locke are finally metaphorists—simply committed to another kind of metaphor, one that to them seems literal. Without grossly oversimplifying we could say that the whole work of each philosopher amounts to an elaborate critique of the inadequacy of all other philosophers' metaphors. What is more, the very existence of a tradition of a small group of great philosophies is a sign that hundreds of lesser metaphors for the life of mankind have been tested in the great philosophical—that is, critical—wars and found wanting. · 1. World Hypotheses: A Study in Evidence . In Concept and Quality: A World Hypothesis , Pepper suggests that "the purposive act" is a fifth root metaphor. Wayne C. Booth's is the author of, among other works, Critical Understanding: The Powers and Limits of Pluralism. His contributions to Critical Inquiry include "Kenneth Burke's Way of Knowing" , "Irony and Pity Once Again: Thais Revisited" , "M. H. Abrams: Historian as Critic, Critic as Pluralist" , "'Preserving the Exemplar': Or, How Not to Dig our Own Graves" , "Notes and Exchanges" , with Wright Morris: "The Writing of Organic Fiction: A Conversation" , and with Robert E. Streeter, W. J. T. Mitchell: "Sheldon Sacks 1930-1979". (shrink)

Certain advocates of the so-called “neo-logicist” movement in the philosophy of mathematics identify themselves as “neo-Fregeans” (e.g., Hale and Wright), presenting an updated and revised version of Frege’s form of logicism. Russell’s form of logicism is scarcely discussed in this literature and, when it is, often dismissed as not really logicism at all (in light of its assumption of axioms of infinity, reducibility and so on). In this paper I have three aims: firstly, to identify more clearly the primary (...) meta-ontological and methodological differences between Russell’s logicism and the more recent forms; secondly, to argue that Russell’s form of logicism offers more elegant and satisfactory solutions to a variety of problems that continue to plague the neo-logicist movement (the bad company objection, the embarrassment of richness objection, worries about a bloated ontology, etc.); thirdly, to argue that neo-Russellian forms of logicism remain viable positions for current philosophers of mathematics. (shrink)

Mad about it they still were, in 1926, when Hemingway's splendid spoofing appeared in The Sun Also Rises. But it was not everybody who had been responsible. It was mainly Anatole France, abetted by his almost unanimously enthusiastic critics. And of all his works, the one that must have seemed to fit the formula best was Thaïs, already a quarter of a century old when Jake Barnes learned of irony and pity. It is not a bad formula for the effect (...) of Thaïs, as formulas go. It is at least as useful—and at least as misleading—as "pity and fear" for tragedy. There is, however, a surprising difference. If I tell you the story of any classical tragedy, even in very brief form, you will know at once why someone might talk about that story using the terms "pity" and "fear." But if I tell you of the priest who lost his soul converting the prostitute, you will not be able to predict any determinate reaction—except perhaps that the story will have for everyone a slight bit of ironic wonder at the grand reversal. In other words, a teller will be able to turn such material almost any direction he chooses, making it into a tragedy, a comedy, a farce, a celebration of God's wonder and mystery—or a tale playing with pity and irony. Wayne C. Booth's most recent books are A Rhetoric of Irony and Modern Dogma and the Rhetoric of Assent. He is now completing a book on critical warfare and critical pluralism . A version of one chapter from that book, "M.H. Abrams: Historian as Critic, Critic as Pluralist," will appear in the Spring issue of Critical Inquiry. Other contributions to Critical Inquiry include "Kenneth Burke's Way of Knowing" , "'Preserving the Exemplar': Or, How Not to Dig our Own Graves" , "Notes and Exchanges" , "Metaphor as Rhetoric: The Problem of Evaluation" , "Ten Literal ‘Theses’" , with Wright Morris: "The Writing of Organic Fiction: A Conversation" , and with Robert E. Streeter, W.J.T. Mitchell: "Sheldon Sacks 1930-1979". (shrink)

When M. H. Abrams published a defense, in 1972, of "theorizing about the arts,"1 some of his critics accused him, of falling into subjectivism. He had made his case so forcefully against "the confrontation model of aesthetic criticism," and so effectively argued against "simplified" and "invariable" models of the art work and of "the function of criticism," that some readers thought he had thrown overboard the very possibility of a rational criticism tested by objective criteria. In his recent reply to (...) these critics,2 Abrams concentrates almost entirely on whether his critical pluralism is finally a skeptical relativism. He does not even mention his great historical works, The Mirror and the Lamp and Natural Supernaturalism, and he has nothing to say about how his pluralistic theories would be applied to the writing of history. But then, surprising as it seems once we think about it, neither of the two histories has much about his method either. What is the true achievement of these aggressive raids into our past, and how does Abrams see them in relation to other possible histories of the same subjects? Knowing in advance that he has agreed to reply to my nudging, I should like both to propose that everyone has—with Abrams' own encouragement—understated the importance of what he has done and to ask: What kind of pluralist is he? · 1. "What's the Use of Theorizing about the Arts," In Search of Literary Theory, ed. Morton Bloomfield , pp. 3-54. · 2. "A Note on Wittgenstein and Literary Criticism," ELH 41 : 541-54. Wayne C. Booth's other contributions to Critical Inquiry include "Kenneth Burke's Way of Knowing" , "Irony and Pity Once Again: Thais Revisited" , >"Preserving the Exemplar: Or, How Not to Dig our Own Graves" , "Notes and Exchanges" , "Metaphor as Rhetoric: The Problem of Evaluation" ,"Ten Literal 'Theses" , with Wright Morris: "The Writing of Organic Fiction: A Conversation" , and with Robert E. Streeter, W.J.T. Mitchell: “Sheldon Sacks 1930-1979”. (shrink)

At first thought, our question of the day seems to be "about the text itself." Is there, in all texts, or at least in some texts, what Abrams calls "a core of determinate meanings," "the central core of what they [the authors] undertook to communicate"? Miller has seemed to find in the texts of Nietzsche a claim that there is not, that "the same text authorizes innumerable interpretations: There is no 'correct' interpretation. . . . reading is never the objective (...) identifying of a sense but the importation of meaning into a text which has no meaning 'in itself.'" Abrams claims that Miller cannot report on Nietzsche's deconstructionist claims without violating them: Miller seems to claim that he has found something that Nietzsche's text really says, not something that Miller himself merely brought to it. Is this objection a quibble or a clincher?1 · 1. See my "M.H. Abrams: Historian as Critic, Critic as Pluralist," Critical Inquiry 2 : 411-45, and Abrams' reply, "Rationality and Imagination in Cultural History," pp. 447-64, esp. 456-58. Wayne C. Booth's other contributions to Critical Inquiry include "Kenneth Burke's Way of Knowing" , "Irony and Pity Once Again: Thais Revisited" , "Notes and Exchanges" , "Metaphor as Rhetoric: The Problem of Evaluation" ,"Ten Literal 'Theses" , with Wright Morris: "The Writing of Organic Fiction: A Conversation" , and with Robert E. Streeter, W.J.T. Mitchell: "Sheldon Sacks 1930-1979". (shrink)

We consider the privacy of personal information on the World Wide Web, emphasizing a concept of privacy as an aspect of social relationships between individuals. We make three contributions to understanding the right to privacy on the Web: we highlight the role of informed consent as an important consideration for privacy, we identify conditions under which the collection and centralization of personal information can be ethically justified, and we offer an interpretation of a "reasonable expectation of privacy" for Internet cookies, (...) a mechanism used by Web sites to remember information about visits to that site.The views, opinions, and conclusions of this paper are not necessarily those of the University of Illinois. Preliminary versions of this paper were presented at the Seventh Annual Meeting of the Association for Practical and Professional Ethics, Dallas, TX, February 26[28, 1998, and the ACM Policy 98 Conference, Washington D.C., May 10-12, 1998.Address for correspondence: Michael C. Loui, Graduate College, 801 S. Wright Street, Champaign, IL 61820-6210, e-mail: [email protected], telephone: 333-6715, fax: 333-8019. (shrink)

When in the course of our work we are uncertain, we sometimes become more concerned with our methods than with the content of our problems. We then try to clarify our conceptions and tighten our procedures. And as we re-examine studies that we feel have turned out well, we create conscious models of inquiry with which we try to guide our own work-in-progress.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Time of Novelty: Logic, Emotion, and Intellectual Life in Early Modern India, 1500-1700 C.E. by Samuel WrightAnusha Rao (bio)A Time of Novelty: Logic, Emotion, and Intellectual Life in Early Modern India, 1500-1700 C.E. By Samuel Wright. Oxford: Oxford University Press, 2021. Pp. xxi + 278. Paper $99.00, isbn 978-0-197568-16-3Samuel Wright's A Time of Novelty examines the discipline of Nyāya, or Sanskrit logic, between 1500 and (...) 1700 CE and argues that novelty, both as an intellectual and affective category, was the structuring principle through which Nyāya intellectuals built a philosophical community in early modernity. Wright uses a set of essays and commentaries by Nyāya philosophers on a range of topics to reflect on how intellectual life in this period was shaped by critical inquiry, emotion, and manuscript culture.The book studies a very fruitful, if contentious, period within the history of Sanskrit intellectual disciplines. Sheldon Pollock's "Sanskrit Knowledge Systems on the Eve of Colonialism" (SKSEC project) was the first to draw attention to this period as early modernity in India. Pollock has pointed to both parallels with and differences from modernity in Europe. Since then, scholarly attention has been directed to how periodizing techniques were used by Nyāya intellectuals, and to the relationship that these "new" Nyāya intellectuals had with the tradition. While Wright is in general agreement with the aims of the SKSEC project, he argues against focusing exclusively on intellectual historical change without understanding the values and sentiments that underwrite intellection. For this reason, the book undertakes the challenging task of linking a set of understudied Nyāya arguments with philosophy of emotions to understand affective novelty. This offers interesting insights into the emotional concerns behind Nyāya intellection in a way that earlier scholarship has been unable to, but it has the disadvantage of imposing frameworks alien to Nyāya philosophers onto their arguments--such as Wright's arguments about how space is produced in chapter 3.The book is organized into six chapters, each of which deals with an important topic within Nyāya arguments in early modern India. While the first four chapters, titled "Doubt," "Objectivity," "Happiness," and "Dying," directly deal with these contentious issues and debates around them by Nyāya thinkers, in the last two chapters, "Space" and "Time," Wright does not take up specific arguments from primary texts, but focuses on how we can best understand the space that Nyāya intellectuals inhabited and how novelty can be conceptualised in time. [End Page 1]In the first chapter on doubt, Wright zooms in on arguments about how doubting cognitions emerge, focusing particularly on Raghunātha Śiromaṇi and how commentators present his novel position on the issue. Earlier Nyāya intellectuals argued that speech and other indirect forms of perception could not generate doubting cognitions. Instead, they advanced a theory of apperceptive doubt, where doubt arises in a subsequent, remembering cognition. Raghunātha, on the other hand, argues that doubting cognitions can arise directly from speech, and he substantially changes the definition of doubt, a change which is noted and carefully explained by his commentators. Beginning with the theory of doubt allows Wright to then examine how the new definition of doubt leads to structural changes in the crafting of Nyāya debates, particularly in genres such as the short essay (vāda), where the topic of contention is stated in the newly developed format. Wright also links this debate with the notion of trust. Careful attention to how the debate is framed by commentators also underscores the emotional underpinnings of the argument--the "old" view is not to be trusted, since it does not stand up to reasoning (p. 60). Doubting cognitions are not ignored in Nyāya, but become the beginning point of debates and discussions, demonstrating that Nyāya philosophers in early modern India were fashioning a community that engaged peers through new ways of understanding and caring about critical inquiry.The second chapter focuses on arguments around objectivity and deals at greater length with the periodizing techniques used by Nyāya thinkers in the early modern period. This... (shrink)

Every healthcare organisation enacts a multitude of policies, but there has been no discussion as to what procedural and substantive requirements a policy writing process should meet in order to achieve good outcomes and to possess sufficient authority for those who are asked to follow it.Using, as an example, the controversy about patient’s refusal of blood transfusions, I argue that a hospital wide policy is preferable to individual decision making, because it ensures autonomy, quality, fairness, and efficiency.Policy writing for morally (...) controversial medical practices needs additional justification compared to policies on standard medical practices and secures legitimate authority for HCO members by meeting five requirements: all parties directed by the policy are represented; the deliberative process encompasses all of the HCO’s obligations; the rationales for the policy are made available; there is a mechanism for criticising, and for evaluating the policy. (shrink)