Can politically inspired property damage or destruction be justified? This question is hardly of mere academic interest, in light of recent political protests in Hong Kong, the USA, and elsewhere. Against some contemporary writers, I argue that placing property damage under an open-ended rubric of uncivil disobedience does not generate the necessary conceptual and normative distinctions. Drawing on Martin Luther King, Jr., I instead argue that property damage should not be equated or conflated with violence against persons; it also takes (...) a variety of quite different forms. Anyone hoping to pursue politically motivated property damage should meet preconditions whose stringency will be determined by a key question: Do their acts generate or at least plausibly relate to violence against persons? Our answer to the question provide some space for legitimate, politically motivated property damage. Although some theories of property resist the strict delineation of violence to persons from property damage I defend, they fail to capture the realities of property ownership in existing societies, including the USA and, as such, do not undermine my defense, under existing conditions, of limited property damage. (shrink)

This chapter contains sections titled: Serial Killers, Real and Imagined Dexter Gacy Are Serial Killers Morally Responsible? Moral Responsibility: Emotions and Cognitive Frames.

Recent advances in philosophy, artificial intelligence, mathematical psychology, and the decision sciences have brought a renewed focus to the role and interpretation of probability in theories of uncertain reasoning. Henry E. Kyburg, Jr. has long resisted the now dominate Bayesian approach to the role of probability in scientific inference and practical decision. The sharp contrasts between the Bayesian approach and Kyburg's program offer a uniquely powerful framework within which to study several issues at the heart of scientific inference, decision, and (...) reasoning under uncertainty. The commissioned essays for this volume take measure of the scope and impact of Kyburg's views on probability and scientific inference, and include several new and important contributions to the field. Contributors: Gert de Cooman, Clark Glymour, William Harper, Isaac Levi, Ron Loui, Enrique Miranda, John Pollock, Teddy Seidenfeld, Choh Man Teng, Mariam Thalos, Gregory Wheeler, Jon Williamson, and Henry E. Kyburg, Jr. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Narrative Symposium:Conflicting Interests in MedicineLaura Jean Bierut, Sal Cruz-Flores, Laura E. Hodges, Anthony A. Mikulec, Govind K. Nagaldinne, Erine L. Bakanas, John F. Peppin, Joel S. Perlmutter, William H. Seitz Jr., Edward Diao, Andre N. Sofair, and David M. Zientek• To Recruit or Not to Recruit for a Clinical Trial• An Unexpected Lesson• Am I on call for the entire Midwest?• Why is Medicare Wasting Away?• The Downside (...) of the Informed Consent Juggernaut• Expert Testimony at the Food and Drug Administration: Who Wants the Truth?• Crossroads: The Intersection of Personal, Professional Society, and Industry Relationships• A Change of Heart• The Evolution of Conflicts of Interest in a New Subspecialty: A Case Study of the Development of Interventional CardiologyCopyright © 2011 The Johns Hopkins University Press... (shrink)

Tem-se a necessidade de conhecer, compreender e refletir sobre o que se denomina de epistemologias contemporâneas ou novas epistemologias. Nas ciências sociais essas epistemologias recentes ajudam a pensar e repensar as novas formas do fazer científico em ir além das epistemologias ditas clássicas que conhecemos, tais como o marxismo, historicismo, funcionalismo, hermenêutica e outras que já são consideradas hegemônicas e que partem do conhecimento europeu e norte americano. Contrariamente, as novas epistemologias são em sua maioria elaboradas fora desses núcleos de (...) conhecimento, interrompendo assim a hegemonia de conhecimento, possibilitando pensar o hoje de outras formas. O germe de novas epistemologias no âmbito das ciências sociais gera a necessidade de entendimento do conteúdo que as formam. Dessa forma, a reflexão, ação complexa e necessária, deve ser feita para a compreensão dessa problemática. Além disso, permite mergulhar na busca do sentido que essas epistemologias possuem dentro do quadro das ciências sociais. Por isso, o objetivo deste trabalho é colocar em discussão e elucidar algumas das proposições epistemológicas de autoras e autores que não figuram no rol hegemônico do conhecimento produzido dentro das ciências sociais. Dito de outro modo, aqueles silenciados e apagados, mas que, recentemente, são buscados, tratados e entendidos. Pensar em novas epistemologias é pensar em estudos do outro. Mas que outros são esses? Quem são os sujeitos desse conhecimento? São outros no sentido de afastamento, de fuga da lógica estabelecida pelo conhecimento eurocêntrico. Raciocínios construídos por sujeitos distanciados geograficamente do local hegemônico de produção de conhecimento aceito como único e verdadeiro: Ocidente. Segundo argumenta Mignolo (2021, p. 25-26): "Como sabemos: o primeiro mundo tem conhecimento, o terceiro mundo têm cultura; os nativos americanos têm sabedoria, os anglo-americanos têm ciência", logo, nota-se a visão construída e que viaja por todos os cantos do globo. Assim, portanto, os fazedores dessas novas epistemologias são silenciados e apagados historicamente. Além disso, a partir da apresentação das características centrais dessas novas epistemologias e demonstração da contribuição que elas incrementam no universo das ciências sociais, este trabalho busca relacionar, também, as ideias produzidas por essas epistemologias contemporâneas com o contexto brasileiro, especialmente com contexto amazônico, sendo este ambiente de morada de inúmeros povos tradicionais, tais como: indígenas, quilombolas, ribeirinhos, entre outros. Englobam-se, nesse sentido, dentro dos estudos culturais, pós-coloniais, pensamento decolonial, epistemologia feminista, pensamento afrodiaspórico, filosofia indígena e dentre outras novas maneiras. Temas esses tratados por autores e autoras que muitas das vezes nunca ouvimos falar dentro do campo acadêmico tradicional como Valentin Y. Mudimbe, Frantz Fanon, Stuart Hall, Ailton Krenak, Oyèrónké Oyewùmí e Henrique Cunha Jr. E é a partir disso que trataremos sobre alguns aspectos dessas epistemologias desses autores mencionados acima para compreender a importância e a necessidade de estudar essas epistemologias contemporâneas, além da contribuição que trazem para as ciências sociais. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Imagined Apotheoses: Drake, Harriot, and Ralegh in the AmericasWilliam M. HamlinPerhaps the two best known stories of Europeans being taken for gods by non-European peoples are those of Hernan Cortés in Mexico and Captain James Cook in Hawaii. Separated by two hundred sixty years, five thousand miles, and vast differences in cultural and linguistic context, these two incidents nonetheless share many traits in the conventional telling. Cortés and Cook (...) were both strong leaders, for instance, both capable of inspiring devotion among their subordinates. Both men became amateur ethnographers during their lengthy sojourns away from Europe, both sought to promote an image of respectful rather than rapacious foreign incursion, and both are said to have been taken for returning gods by the native peoples among whom they landed: Cortés for the Toltec culture-hero and demigod Quetzalcoatl, Cook for the Hawaiian deity Lono. Click for larger view View full resolutionFigure 1.“The Far Side” cartoon by Gary Larson. Courtesy of Chronicle Features, San Francisco.Recent scholarly studies and debates—among them the rather strident dispute between Gananath Obeyesekere and Marshall Sahlins over the alleged deification of Cook by eighteenth-century Hawaiians—have opened up these returning-god theories to skeptical critique and detailed justification; but such discussions have had little, if any, impact on popular imagination. 1 [End Page 405] Indeed, the idea that redoubtable European explorers can be (and often are) perceived as supernatural beings by non-European “primitives” has been uncritically perpetuated to this day by filmmakers, fantasists, writers of popular history, and purveyors of cultural literacy. E. D. Hirsch, Jr., for instance, informs our children that Caribbean islanders encountered by Columbus “asked if he had come from heaven”—the implication being, of course, that they took him for a god. 2 And in the recent film, 1492: Conquest of Paradise, we hear the indefatigable Admiral (played by Gerard Depardieu) claim that “on every island the natives welcome us with great generosity and trust.... Because of our appearance, we have been mistaken for gods, and are treated accordingly.” 3 Fortunately, we also have a “Far Side” parody of the cultural conceit on which such ideas in part rely, but the cartoon serves as well to demonstrate just how thoroughly the conceit has permeated our collective awareness (see figure 1). 4 Click for larger view View full resolutionFigure 2.“It’s against my programming to impersonate a deity.” From The Return of the Jedi, dir. Richard Marquand, Lucasfilm, Ltd., 1983. All Rights Reserved. Courtesy of Lucasfilm, Ltd.Let me offer just one other example. Near the end of the popular 1983 film The Return of the Jedi, the forest-dwelling Ewoks begin to chant and salaam upon first glimpsing the golden robot C-3PO, who in turn tells his captured comrades, “I do believe they think I am some sort of god.” When Han Solo sarcastically asks the robot to use his “divine influence” to help extricate them from their predicament, C-3PO replies that such an action would be improper: “It’s against my programming to impersonate a deity.” Here we see, embedded within a film romance, both the classic trope of the apotheosized foreigner and the related motif of the foreigner’s reluctance to [End Page 406] play the god-role (see figure 2). It is worth noting, however, that while C-3PO may be unwilling to exploit the Ewoks’ misperception, Luke Skywalker is not; he uses the “Force” to convince the Ewoks of the robot’s magical prowess and, more to the point, to perpetuate their misapprehension. 5What I wish to suggest in this essay is that certain habitual Western assumptions or conceits regarding cross-cultural encounters—assumptions which have been usefully termed “myth models” inasmuch as they condition human perception and find frequent discursive expression—coexist easily but in fact disjunctively with certain other ideological structures in many early modern travel narratives and colonial accounts. Obeyesekere, in his provocative book on the supposed deification of Captain Cook in Hawaii, has linked such myth models to the conceptual structures of the longue durée as characterized by Fernand Braudel, and it is possible that they may also be... (shrink)

William Irwin é Professor de Filosofia no King's College em Wilkes-Barre Pensilvânia, nasceu em 1970 e residiu em Yonkers, New York. Entrou na Regis High School em Manhattan, uma instituição Jesuíta, graduando-se em 1988. Graduou-se em Filosofia na Universidade Fordham em 1992, tendo frequentado Fordham com uma bolsa presidencial completa. Ele recebeu seu Ph.D. em Filosofia pela Universidade de Buffalo, a Universidade Estadual de Nova York, em 1996, aos 26 anos. A dissertação de Irwin, Harmonizing Hermeneutics: The Normative and (...) Descriptive Approaches, Interpretation and Criticism, foi premiada com o Prêmio Perry para Dissertações Destacadas em Filosofia. Seu diretor de dissertação foi Jorge J. E. Gracia. E.D. Hirsch, Jr. foi seu avaliador externo. Publicou artigos e resenhas a respeitos de Hermenêutica, de Sartre, de Platão, de Filosofia da Lei e de Pedagogia Filosófica. O professor Irwin é mais conhecido por ter originado o gênero livro "filosofia e cultura popular", à qual se integram obra como Matrix – Bem-vindo ao deserto do real, Os Simpsons e Filosofia e Oh! De Homer. (shrink)

Book reviewed in this article: In Search of History: Historiography in the Ancient World and the Origins of Biblical History. By John Van Seters. The Hidden God: The Hiding of the Face of God in the Old Testament. By Samuel E. Balentine. Theodicy in the Old Testament. Edited by James L. Crenshaw. Ce Dieu censé aimer la Souffrance. By François Varone. Evil and Evolution, A Theodicy. By Richard W. Kropf. ‘Poet and Peasant’ and ‘Through Peasant Eyes’: A Literary‐Cultural Approach to (...) the Parable in Luke. By Kenneth Bailey. The Biblical Foundations for Mission. By Donald Senior and Carroll Stuhlmueller. New Testament Foundations of Ministry. By Colin Kruse. Church, Ministry and Unity. By James E. Griffiss. Theology of Ministry. By Thomas Franklin O'Meara. Yesterday and Today: A Study of Continuities in Christology. By Colin E. Gunton. I believe in the Holy Spirit. By Yves Congar. Between Jesus and Paul. By Martin Hengel. From Nicaea to Chalcedon: A Guide to the Literature and its Background. By Frances Young. Alan of Lille: The Frontiers of Theology in the Later Twelfth Century. By G.R. Evans. Mystic and Pilgrim: The Book and the World of Margery Kempe. By Clarissa W. Atkinson. Church, Politics and Society: Scotland 1408–1929. Edited by N. Macdougall. Renaissance and Reform: The Italian Contribution. Collected Essays, Volume II. By Frances A. Yates. Seven‐Headed Luther: Essays in Commemoration of a Quincentury, 1483–1983. Edited by Peter Newman Brooks. Ökumenische Erschliessung Martin Luthers. Edited by Peter Manns and Harding Meyer. Luther's Ecumenical Significance, An Interconfessional Consultation. Edited by Peter Manns and Harding Meyer, in collaboration with Carter Lindberg and Harry McSorley. States of Mind: A Study of Anglo‐Irish Conflict 1780 to 1980. By Oliver MacDonagh. The Parish Clergy in Nineteenth‐Century Russia: Crisis, Reform, Counter Reform. By Gregory L. Freeze. Pusey Rediscovered. Edited by Perry Butler. Between Two Worlds: George Tyrrell's Relationship to the Thought of Matthew Arnold. By Nicholas Sagovsky. The Concept of Glaubenslehre. By Walter E. Wyman, Jr. The Existence and Nature of God. Edited by Alfred J. Freddoso. Faith and Reason. By Anthony Kenny. Logic and The Nature of God. By Stephen T. Davis. Personal Responsibility and Christian Morality. By Josef Fuchs. Morality and Conflict. By Stuart Hampshire. Realism and Imagination in Ethics. By Sabina Lovibond. Intentionality. By John R. Searle. Philosophical Papers, I: Practical Reason. By G.H. von Wright. Philosophical Papers, II: Philosophical Logic. By G.H. von Wright. A Model of Making: Literary Criticism and its Theology. By Ruth Etchells. The Return of the Goddess: Femininity, Aggression and the Modern Grail Quest. By Edward Whitmont. The Power of the Poor in History. By Gustavo Gutierrez, translated by Robert R. Barr. The God of the Xhosa. By Janet Hodgson. Our Hymn Tunes: Their Choice and Performance. By Donald Webster. The Almighty Wall: The Architecture of Henry Vaughan. By William Morgan. An Introduction to Plato's Laws. By R.E. Stalley. Plato's Late Ontology: A Riddle Resolved. By Kenneth M. Sayre. Plato's ‘Parmenides’: Translation and Analysis. By R.E. Allen. Politics in the Ancient World. By M.I. Finley. (shrink)

How should pragmatists respond to and contribute to the resolution of one of America's greatest and most enduring problems? Given that the most important thinkers of the pragmatist movement—Charles S. Peirce, William James, John Dewey, and George Herbert Mead—said little about the problem of race, how does their distinctly American way of thinking confront the hardship and brutality that characterizes the experience of many African Americans in this country? In 12 thoughtful and provocative essays, contemporary American pragmatists connect ideas (...) with action and theory with practice to come to terms with this seemingly intractable problem. Exploring themes such as racism and social change, the value of the concept of race, the role of education in ameliorating racism, and the place of democracy in dealing with the tragedy of race, the voices gathered in this volume consider how pragmatism can focus new attention on the problem of race. Contributors are Michael Eldridge, Eddie S. Glaude, Jr., Judith M. Green, D. Micah Hester, Donald F. Koch, Bill E. Lawson, David E. McClean, Gregory F. Pappas, Scott L. Pratt, Alfred E. Prettyman, John R. Shook, Paul C. Taylor, and Cornel West. (shrink)

Lawrence O'Donnell, Jr., Deadly Force: The True Story of How a Badge Can Become a License to Kill. New York: William Morrow and Company, 1983, 384 pp. Robert E. Goodin, Political Theory and Public Policy. Chicago: University of Chicago Press, 1982, ix + 286 pp.

This anthology is intended primarily to provide students of theology with some of the basic writings of the major thinkers who have contributed to the development of the movement known as "process theology." Because of the content students of philosophy will likewise find it useful. The editor begins the work with an introduction in which he ably traces in broad perspective the various ways in which a mental attitude stressing process is reflected in contemporary culture, philosophy, and theology. The first (...) part of the volume then provides essays that center on process thought as this has emerged from the writings of Alfred North Whitehead and his American disciples. Two essays in this part are concerned with tracing the development of process thought, the one by Norman Pittenger centering on its historical evolution from Whitehead through Hartshorne and others into a distinct theological movement, whereas the one by Charles Hartshorne is concerned with the inner development of process thought as a noetic capable of dealing with relational reality. In other essays in this part Bernard Meland comments on the value of process thought in providing an imagery and concepts congenial to contemporary man in his struggle to understand his experience, and Bernard M. Loomer examines in detail the empirical basis and methodology central to Whitehead’s philosophy. The essays in the second part focus on the relationship between God and the world as this relationship is interpreted by process thinkers. Here selections include the final chapter of Whitehead’s Process and Reality, Hartshorne’s suggestive account of the philosophical and religious uses of the term "God," Schubert Ogden’s attempt to defend a concept of God modeled on process thought as more conformable to biblical testimony than the concept of God classical in Christian thought, Walter Stoke’s endeavor to integrate features of process thought within a more Thomistic framework relative to the being of God, and two essays by Daniel Day Williams and John B. Cobb, Jr. on the relationship between God and world and God and man. Essays in the third part, called "Christ and Redemption," reflect the efforts of three Whiteheadian-inspired theologians, Meland, Pittenger, and Henry Nelson Wieman, to rethink the Christian doctrine of the incarnation within the framework provided by process thought. In the fourth part of the work attention is directed from Whitehead to another major source of contemporary process theology, Teilhard de Chardin. The essays include Theodosius Dobzhansky’s lengthy critical appreciation of the major directions in Teilhard’s vision of the universe, Teilhard’s own views on a cosmic Christology, a development of his views on this topic by Henri de Lubac, and other studies of aspects of Teilhard’s thought by N. M. Wildiers, George Crespy, and Christopher F. Mooney. An appendix includes a comparative study of the metaphysics of Teilhard and Whitehead by Ian G. Barbour. A useful bibliography completes the anthology.—W. E. M. (shrink)

The thesis of this book is that Herbert Marcuse is "indispensable to the theory and practice of the New Left." The one-dimensional quality of contemporary everyday life is to be disrupted by a critical theory of society based upon the works of Karl Marx as interpreted and brought to bear upon the 20th Century. Hence, this collection of six New Left studies on Herbert Marcuse is called Critical Interruptions. The contributors are former students of Marcuse and all are younger than (...) thirty-five. The work is dedicated to Theodor W. Adorno and Ho Chi-Minh. The book is poorly edited; not only does the heavy Marcusean terminology make intelligibility slow; but poor rhetoric, grammar and punctuation also add to the slowness of the pace. The content of the essays, however, is uniformly very worthwhile and the book deserves a careful reading. The Marcuse Festschrift of 1967, edited by Kurt H. Wolff and Barrington Moore, Jr., entitled The Critical Spirit, was a collection of essays "in honor of Herbert Marcuse." This 1970 book, Critical Interruptions, is addressed to the exposition, up-dating and critique of Marcuse himself. Therefore, this present work is of immediate help to all readers and students of Marcuse. Paul Breines, the editor, wrote the first essay, "From Guru to Spectre: Marcuse and the Implosion of the Movement"; this is a history of Marcuse's relation to the New Left over the past few years. The second essay, "Individuation as Praxis," by Shierry M. Weber, is an incisive and insightful critique of the New Left while studying the meaning of praxis, the personal dimensions of individuality and exploring realistic alternatives for a viable counter culture. "Reversals and Lost Meanings" by Russell Jacoby is a short attempt at dialectics. William Leiss' study, "The Critical Theory of Society: Present Situation and Future Tasks," is a fine review of the major representatives of the Frankfurt School of social philosophers. "On Sexuality and Politics in the Work of Herbert Marcuse" by John David Ober, explains the continuity and development in Marcuse's thought on sexuality from Eros and Civilization through One-Dimensional Man. Finally, the last essay, "One-Dimensionality: The Universal Semiotic of Technological Experience" by Jeremy J. Shapiro is an extended commentary on Marcuse's most recent thought as applied to the advancing technology of the age. The editor openly disclaims any inner unity to the six essays. The studies, however, reveal that at least these six students of Marcuse from the New Left understand the Master very well and are able to extend his thought successfully to key contemporary issues. At the end, there is a greater unity to the book than the editor anticipated.--E. W. R. (shrink)

Late in 1990, the Center for the Study of Ethics in the Professions at Illinois Institute of Technology (lIT) received a grant of more than $200,000 from the National Science Foundation to try a campus-wide approach to integrating professional ethics into its technical curriculum.! Enough has now been accomplished to draw some tentative conclusions. I am the grant's principal investigator. In this paper, I shall describe what we at lIT did, what we learned, and what others, especially philosophers, can learn (...) from us. We set out to develop an approach that others could profitably adopt. I believe that we succeeded. (shrink)

Background Journal editors are responsible for what they publish and therefore have a duty to correct the record if published work is found to be unreliable. One method for such correction is retraction of an article. Anecdotal evidence suggested a lack of consistency in journal policies and practices regarding retraction. In order to develop guidelines, we reviewed retractions in Medline to discover how and why articles were retracted. Methods We retrieved all available Medline retractions from 2005 to 2008 and a (...) one-in-three random selection of those from 1988 to 2004. This yielded 312 retractions (from a total of 870). Details of the retraction including the reason for retraction were recorded by two investigators. Results Medline retractions have increased sharply since 1980 and currently represent 0.02% of included articles. Retractions were issued by authors (63%), editors (21%), journals (6%), publishers (2%) and institutions (1%). Reasons for retraction included honest error or non-replicable findings (40%), research misconduct (28%), redundant publication (17%) and unstated/unclear (5%). Some of the stated reasons might have been addressed by corrections. Conclusions Journals' retraction practices are not uniform. Some retractions fail to state the reason, and therefore fail to distinguish error from misconduct. We have used our findings to inform guidelines on retractions. (shrink)

The Morality of Happiness By Julia Annas, Oxford University Press, 1993. Pp. x + 502. ISBN 0–19–507999‐X. £45.00 (hbk), £13.99 (pbk).Dimensions of Creativity By Margaret A. Boden (ed.) MIT Press, 1994. Pp. 242. ISBN 0–262–02368–7. £24.95.Thomas Hobbes and the Science of Moral Virtue By David Boonin‐Vail, Cambridge University Press, 1994. Pp. 219. ISBN 0–521–46209–6. £37.50.Reason and Rhetoric in the Philosophy of Hobbes By Quentin Skinner, Cambridge University Press, 1996. Pp. 477. ISBN 0–521–55436–5. £35.00.Being and the Between By William Desmond, (...) State University of New York Press, 1995. Pp. 557. ISBN 0–7914–2271–2. $19.95.Perplexity and Ultimacy By William Desmond, State University of New York Press, 1995. Pp. 263. ISBN 0–7914–2387–5. $19.95.Evidence and Inquiry: Towards Reconstruction in Epistemology By Susan Haack, Blackwell Publishers, 1994. Pp. x + 259. ISBN 0–631–19679‐X/£14.99 (pbk).Kant's Intuitionalism: A Commentary on the Transcendental Aesthetic By Lorne Falkenstein, University of Toronto Press, 1996. Pp. xvii + 465. ISBN 0–8020–2973–6. $70.00.The Metaphysics of Free Will By John Martin Fischer, Blackwell, 1995. Pp. ix + 273. ISBN 1–55786–8573. £14.99.Identification Papers By Diana Fuss, Routledge, 1995. Pp. 179. ISBN 0–415–90886–8. $16.95.Rorty and Pragmatism: The Philosopher Responds to his Critics Edited by Herman J. Saatkamp, Jr., Vanderbilt University Press, 1995. ISBN 0–8265–1263–1 $24.95.Nietzsche's French Legacy: a Genealogy of Poststructuralism By Alan D. Schrift, Routledge, 1995. Pp. xviii + 198. ISBN 0–415–91146‐X. £40.00.Causal Cognition ‐ A Multidisciplinary Debate Edited by Dan Sperber, David Premack, and Ann James Premack, Clarendon Press, 1995. Pp. 670. ISBN 0–19–852314–9. £00.00. (shrink)

The US neutrino community gathered at the Workshop on the Intermediate Neutrino Program at Brookhaven National Laboratory February 4-6, 2015 to explore opportunities in neutrino physics over the next five to ten years. Scientists from particle, astroparticle and nuclear physics participated in the workshop. The workshop examined promising opportunities for neutrino physics in the intermediate term, including possible new small to mid-scale experiments, US contributions to large experiments, upgrades to existing experiments, R&D plans and theory. The workshop was organized into (...) two sets of parallel working group sessions, divided by physics topics and technology. Physics working groups covered topics on Sterile Neutrinos, Neutrino Mixing, Neutrino Interactions, Neutrino Properties and Astrophysical Neutrinos. Technology sessions were organized into Theory, Short-Baseline Accelerator Neutrinos, Reactor Neutrinos, Detector R&D and Source, Cyclotron and Meson Decay at Rest sessions.This report summarizes discussion and conclusions from the workshop. (shrink)

Volume 34, Issue 8, December 2020, Page 1632-1645.

In The City of God, XI, 10, St Augustine claims that the divine nature is simple because ‘it is what it has’ (quod habet hoc est). We may take this as a slogan for the Doctrine of Divine Simplicity (DDS), a doctrine which finds its way into orthodox medieval Christian theological speculation. Like the doctrine of God's timeless eternality, the DDS has seemed obvious and pious to many, and incoherent, misguided, and repugnant to others. Unlike the doctrine of God's timeless (...) eternality, the DDS has received very little critical attention. The DDS did not originate with Augustine, but I am not primarily concerned with its pedigree. Nor am I concerned to ask how the doctrine interacts with trinitarian speculation. I will have my hands full as it is. In Section I of this paper I shall provide a rough characterization of the DDS, indicate its complexity, and focus on a particular aspect of the doctrine which will exercise us in the remainder of the paper, namely, the thesis that the divine attributes are all identical with each other and with God. In section n I shall discuss Alvin Plantinga's recent objections to Aquinas' version of the DDS. I shall then offer a more detailed presentation of what I take to be Aquinas' version (section III), and recast it in terms of a theory of attributes which is significantly different from Plantinga's (section IV). Although the recasting of the doctrine will enable me to rebut Plantinga's objections (section v), it by no means solves all the problems of the DDS. In section vi I shall discuss the chief lingering problem facing a defender of the DDS. (shrink)