Singing and praying in the words of biblical men and women is basic to sacramental mimesis, i.e., Christian imitation of the actions of the saints with the intention of thereby opening themselves to grace. This evidence counters the “voiceless victim” paradigm prevalent in much feminist scholarship. In pre-Christian Jewish liturgy, the song of Miriam after the Crossing of the Red Sea was already important in the annual celebration of the Passover. Jesus emphasized the spiritual equality of the sexes in his (...) teaching and ministry, and this led to increased visibility for women in Christian tradition: Susanna was the first of at least eight women interpreted as types of Christ. She was presented this way even within the synoptic Gospels themselves [see “Aneboesen phone megale: Susanna and the Synoptic Passion Narratives,” forthcoming in Gregorianium]. Moreover, the practice of presenting examples from both sexes in sermons and church decoration was so pervasive as to constitute a pastoral program of the Church. Such balanced representation of the sexes is found in both texts and art. The linguistic range of the evidence for the singing of women’s words includes Greek, Latin, Coptic, Syriac, Slavonic, and German. The artworks depicting women are from throughout the Christian world, including Dura Europos, Jerusalem, Egypt, Ethiopia, Cyprus, Syria, Armenia, Italy, France, Belgium, Germany. More than twenty biblical women are treated in the essay. Women’s words, quoted from the biblical record or imaginatively supplied, became the prayer of the whole congregation. Miriam’s words remain focal universally on Holy Saturday. The acclamations of Elizabeth and of the Virgin Mary became prominent early in both East and West . Both Byzantine and Gregorian chant commemorated them and other women such as Eve, Esther, Judith, Sarah , Susanna, Martha of Bethany, the Samaritan woman, the Canaanite woman, the woman with the ointment, the Samaritan woman, the ten virgins of the parable , and especially the Holy Women at the Tomb . Their proclamation of the Lord’s rising became particularly important in Byzantine resurrection hymns used at Easter and year-round. With four other first-century female saints– Junia, Mariamne, Photina and Thecla– Mary Magdalene was deemed ἰσαπόστολος “equal to the apostles,” because the angel commissioned her to announce the Lord’s Resurrection to the disciples. Martha’s profession of faith is the fullest recorded in the Gospels and became the basis for a Byzantine communion prayer . Repeatedly, one finds that women’s words were sung at important Sunday feasts and during Holy Week. In Gregorian chant their words were sung over the course of several days. Susanna’s words are readily found in fifty Gregorian chant manuscripts from the ninth through fifteenth centuries, used in cathedrals, in monasteries and other religious houses, and in parish churches; an appendix lists these manuscripts. Throughout the continent–in Italy, Austria, Slovenia, Germany, Switzerland, France, The Netherlands, England, Wales–the varied communities of the church sang Susanna’s words. Moreover, her words as mediated through Gregorian chant were quoted by Bernard of Clairvaux in a sermon and by Hermann of Scheda in his account of his conversion from Judaism. These men used Susanna’s words to evoke her as a type of Christ and thereby to seek to be like him themselves. That is, they experienced sacramental mimesis through singing women’s words. (shrink)

Nagel ist es nicht geglückt, die Möglichkeit des Verzichts auf teleologische Formulierungen und Erklärungen plausibel zu begründen. Bei seinem Versuch, die Äquivalenz teleologischer und nichtteleologischer Erklärungen nachzuweisen und den Bedeutungsüberschuß teleologischer Sprache hinwegzuformulieren, ist er immer schon an die Voraussetzung dieses Bedeutungsüberschusses gebunden, dessen er sich nicht, wie seine Beschreibung zielgerichteter Systeme beweist, entledigen kann. Unser Ergebnis dispensiert jedoch nicht von der Frage, ob der Anspruch 'der in teleologischen Wendungen geltend gemacht wird, auch zu Recht besteht. Denn die semantische Unmöglichkeit (...) der Reduktion von Relevanzrelationen auf Bedingungsrelationen verbürgt ja noch nicht, daß die teleologische Sprache den Gegenstandsbereich der Biologie auch adäquat trifft. Eine über unsere Studie hinausgehende Untersuchung müßte daher die hier aufgeworfene Frage in den größeren Zusammenhang der als klassisch geltenden Stellungnahmen einbetten und unter Einbeziehung der Resultate der kybernetischen Wissenschaften dem Problem nachgehen, ob Teleologie nur heuristischer Leitfaden der Reflexion ist, der aus forschungsstrategischen Gründen der Organisation des Gegenstandes an diesen von außen herangetragen wird, oder darüberhinaus eine Struktureigenschaft von Objekten selbst bezeichnet. Ist Teleologie also nur eine "Sache der Formulierung" oder eine "Formulierung der Sache"? (shrink)

Universals are a class of mind independent entities, usually contrasted with individuals, postulated to ground and explain relations of qualitative identity and resemblance among individuals. Individuals are said to be similar in virtue of sharing universals. An apple and a ruby are both red, for example, and their common redness results from sharing a universal. If they are both red at the same time, the universal, red, must be in two places at once. This makes universals quite different from individuals, (...) and controversial. (shrink)

The author takes a collection of essays on concepts and approaches in evolutionary epistemology as the occasion for a critical discussion of the limits and achievements of evolutionary epistemology as well as of certain philosophical objections to the very project itself. She comes to the conclusion that evolutionary epistemology, even if it cannot explain cognition itself, can nevertheless shed light on the complex phenomenon of cognition by demonstrating the presence of traces of our evolutionary past in cognition. Modern research into (...) the structure and functioning of the brain supports this conclusion. The author argues that the questions which evolutionary epistemology can legitimately pose and answer are such that it is not in competition with traditional epistemology. For this reason she suggests that this research program be renamed "evolutionäre Informationstheorie", in the hope that its aims will become clearer to proponents as well as opponents. In the final section the author discusses the possibility that an evolutionary approach might explain the fact that human beings are less and less capable of dealing with the complexity of the world they have created. (shrink)

The author takes the interdisciplinary seminar on Evolutionary Epistemology at the 7th International Wittgenstein Symposium as the occasion to discuss the question of the status, achievements and limits of Evolutionary Epistemology. She comes to the conclusion that neither its critique of the quid juris question in traditional epistemology nor its own philosophical pretensions can be justified. But it is a new science which is relevant and a challenge to traditional epistemology and philosophy of science in that it opens up a (...) horizon of new questions which they will have to take seriously. (shrink)

In this book, readers will learn what perseverance is, how and why to show it, how to use mindfulness to better practice perseverance, and how to encourage it in others. Social and emotional learning (SEL) concepts support growth mindset throughout, while Grow with Goals and Mindfulness Exercise activities further reinforce the content. Vibrant, full-color photos and carefully leveled text engage young readers as they learn more about showing perseverance. Also includes sidebars, a table of contents, glossary, index, and tips for (...) educators and caregivers. (shrink)

Somos testemunhas e participantes de transformações profundas da ciência, técnica e Lebenswelt, que as gerações futuras possivelmente considerarão uma revolução. Como surgiu essa evolução? Em que se fundamenta esta necessidade de uma elucidação da pergunta pela essência do homem e dos demais seres vivos? Este artigo tenta dar uma resposta provisória a tais questões, recorrendo a posições clássicas da antropologia filosófica e a acontecimentos relevantes na teoria das ciências e na história das ciências. Em seguida, a autora apresenta sua concepção (...) de bioética, tirando, então, algumas consequências concernentes à antropologia, à filosofia da natureza e à ética. (shrink)

The author discusses the question, if sociobiology can be relevant for the conceptual foundations of ethics. She comes to the conclusion that sociobiology cannot reduce the meaning of moral terms to that of sociobiological discourse, but that sociobiology might nevertheless be able to shed light on the complex phenomenon of morality by demonstrating the presence of traces of our evolutionary past in our behavior. Thereby sociobiology might be relevant for elucidating the relation between »can« and »ought«, that is, for the (...) question of practicability of moral norms. (shrink)

This article discusses two complementary themes that play an important role in contemporary South African political philosophy: (1) the racist tradition in Western philosophy; and (2) the role of ubuntu in regaining an authentic African identity, which was systematically suppressed during the colonial past and apartheid. These are also leading themes in Mogobe Ramose’s African Philosophy Through Ubuntu. The first part concentrates on John Locke. It discusses the thesis that the reprehensible racism of many founders of liberal political philosophy has (...) lethally infected liberal theory. This view neglects the distinction between genesis and justification. Political liberalism has since cleansed itself of the prejudices of its spiritual ancestors. Liberal human rights exclude racism as a matter of principle. The second part discusses the claim that the ubuntu philosophy provides a better basis for a constitution in a modern society than political liberalism. A major problem is that ubuntu is an essentially contested concept. Some philosophers consider ubuntu to be a moribund notion (Matolino); others see it as a vital concept par excellence. In the latter case, it is elaborated from sundry incompatible political views, ranging from African nationalism (Ramose) via humanist communitarianism (Metz) to liberalism (Mboti). Conclusion: as an essentially contested ideological concept, ubuntu should not be a decisive constitutional standard for the application of state force. In contrast, the constitutional model of political liberalism provides a reasonable alternative, as it is designed precisely to solve the problem of social plurality and ideological contest. (shrink)

This study examined the relationship between moral distress intensity, moral distress frequency and the ethical work environment, and explored the relationship of demographic characteristics to moral distress intensity and frequency. A group of 106 nurses from two large medical centers reported moderate levels of moral distress intensity, low levels of moral distress frequency, and a moderately positive ethical work environment. Moral distress intensity and ethical work environment were correlated with moral distress frequency. Age was negatively correlated with moral distress intensity, (...) whereas being African American was related to higher levels of moral distress intensity. The ethical work environment predicted moral distress intensity. These results reveal a difference between moral distress intensity and frequency and the importance of the environment to moral distress intensity. (shrink)

Labor and Global Justice combines conceptual and theoretical perspectives across a multiplicity of relevant differences, both geographical and disciplinary, to develop a transnational perspective on labor and justice and to make clear how justice requires a rethinking of the relation between labor and global capital.

Motorheadbangers, the official fan club for rock giants, Motorhead, has never stopped. Like the band on tour, in the studio and playing live to audiences across the world, Motorheadbangers, through its stalwart fan base, has matched the band's enthusiasm to keep going against all the odds. Since the first fanzine the fan club membership has written of their experiences at seeing and meeting one of the greatest rock n roll bands in the world. In this way, Motorhead's history has been (...) catalogued. However, the majority of those fanzines have long been out of print. (shrink)

ABSTRACT This essay focuses on two underlying presumptions that impinge on the effort of UNESCO to engender universal agreement on a set of bioethical norms: the conception of universality that pervades much of the document, and its disregard of structural inequalities that significantly impact health. Drawing on other UN system documents and recent feminist bioethics scholarship, we argue that the formulation of universal principles should not rely solely on shared ethical values, as the draft document affirms, but also on differences (...) in ethical values that obtain across cultures. UNESCO's earlier work on gender mainstreaming illustrates the necessity of thinking from multiple perspectives in generating universal norms. The declaration asserts the ‘fundamental equality of all human beings in dignity and rights’1 and insists that ‘the highest attainable standard of health is one of the fundamental rights of every human being without distinction of race, religion, political belief, economic or social condition’2 yet it does not explicitly recognize disparities of power and wealth that deny equal dignity and rights to many. Without attention to structural (as opposed to merely accidental) inequities, UNESCO's invocation of rights is so abstract as to be incompatible with its avowed intention. (shrink)

H. B. Smith, Professor of Philosophy at the influential 'Pennsylvania School' was (roughly) a contemporary of C. I. Lewis who was similarly interested in a proper account of 'implication'. His research also led him into the study of modal logic but in a different direction than Lewis was led. His account of modal logic does not lend itself as readily as Lewis' to the received 'possible worlds' semantics, so that the Smith approach was a casualty rather than a beneficiary of (...) the renewed interest in modality. In this essay we present some of the main points of the Smith approach, in a new guise. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 14.4 (2004) 411-425 [Access article in PDF] Vulnerability, Vulnerable Populations, and Policy Mary C. Ruof "Special justification is required for inviting vulnerable individuals to serve as research subjects and, if they are selected, the means of protecting their rights and welfare must be strictly applied."Guideline 13: Research Involving Vulnerable Persons International Ethical Guidelines for Biomedical Research Involving Human Subjects Council for International Organizations of (...) Medical Sciences (CIOMS) and World Health Organization (WHO) Geneva, Switzerland, 2002 Within medical research and healthcare certain groups are afforded special protections and services because of their designation as vulnerable. The vulnerable require special justification to participate in human subject research in order to eliminate potential human rights abuses. The Nuremberg Code of 1947 was written in response to the extreme human subject abuses that occurred under the Nazi regime, and, although the intent of the 1947 Code was to protect human rights, rigid voluntary consent requirements deprived some individuals of the right to participate in clinical trials. Recent human research guidelines, such as the CIOMS/WHO guidelines referenced above and the guidelines referenced in Section V of this Scope Note, attempt to balance both protection from abuse in research and access to new, experimental treatments for the vulnerable.Although various protective guidelines stipulate special protections for vulnerable populations, the concept of vulnerability and consequently the criteria designating vulnerable populations remain vague. Precisely who are the vulnerable? The word "vulnerability" stems from the Latin vulnerare, "to wound." (Oxford Encyclopedic English Dictionary 1995). In clinical research, the term [End Page 411] vulnerable generally is applied to individuals who are unable to give informed consent or who are susceptible to coercion. The Common Rule (45 CFR 46, Subpart A) includes as vulnerable research subjects: children, prisoners, pregnant women, and persons who are handicapped, mentally disabled, economically disadvantaged, or educationally disadvantaged. Although the Common Rule specifies certain vulnerable categories, the guidelines were not intended to be exclusive, leaving open the interpretation of vulnerability.In medical research and health policy, vulnerability is an abstract concept that has concrete effects both for those labeled vulnerable and for those not. Clinical researchers, healthcare workers, ethical reviewers, and policymakers must be able to identify vulnerable subjects to establish how healthcare resources will be allocated and who will qualify for special protections and socialized benefits. Attempts to quantify vulnerability in clear, measurable ways have met little if any consensus. As Alexander Morawa (II, 2003, p. 150) states, "There is no single approach to definition of vulnerability. In fact, there is no purposeful categorisation at all."Difficulties in defining vulnerability have prompted discourse surrounding its utility as a qualifying factor in the allocation of health resources and its appropriateness as a guiding principle in bioethics. Some of the authors cited in this Scope Note argue against the labeling and categorization of vulnerable individuals and populations. "Labeling individuals as 'vulnerable' risks viewing vulnerable individuals as 'others' worthy of pity, a view rarely appreciated" (III, Danis and Patrick 2002, p. 320). The categories of vulnerable groups listed under the Common Rule have been the source of controversy, "for example, many find the suggestion that pregnant women are vulnerable to be quite sexist" (IV, DeBruin 2001, p. 7). Instead of creating categories of vulnerable populations, would it not be better to derive an account of just treatment from a just social policy at large that encompasses human vulnerabilities (II, Brock 2002, p. 283).For some of the authors listed here, the concept of vulnerability is essential to bioethics. Robert Goodin (I, 1985, p. 107) writes that the vulnerability of other human beings is the source of our special responsibilities to them. In contrast to the four American principles of biomedical ethics—autonomy, nonmaleficence, beneficence, and justice—the four principles of European bioethics and biolaw include vulnerability along with autonomy, dignity, and integrity. According to, Jacob Dahl Rendtorff and Peter Kemp (I, 2000, p. 274) "the principle of vulnerability is ontologically prior to the other [European] principles, it expresses better than all of the other ethical principles... the finitude of the human condition."Some of the... (shrink)

Feminist bioethics poses a challenge to bioethics by exposing the masculine marking of its supposedly generic human subject, as well as the fact that the tradition does not view womens rights as human rights. This essay traces the way in which this invisible gendering of the universal renders the other gender invisible and silent. It shows how this attenuation of the human in man is a source of sickness, both cultural and individual. Finally, it suggests several ways in which images (...) drawn from womens experience and womens bodies might contribute to a constructive rethinking of basic ethical concepts. (shrink)

New teachers will follow 12 steps to become established in their classrooms, while experienced teachers will get great ideas from each chapter.This book guides teachers to build support networks. Unlike any other book on the market, it combines research-based strategies with the author’s heartfelt stories of teaching.

While the history of philosophy has traditionally given scant attention to food and the ethics of eating, in the last few decades the subject of food ethics has emerged as a major topic, encompassing a wide array of issues, including labor justice, public health, social inequity, animal rights and environmental ethics. This handbook provides a much needed philosophical analysis of the ethical implications of the need to eat and the role that food plays in social, cultural and political life. Unlike (...) other books on the topic, this text integrates traditional approaches to the subject with cutting edge research in order to set a new agenda for philosophical discussions of food ethics. The Routledge Handbook of Food Ethics is an outstanding reference source to the key topics, problems and debates in this exciting subject and is the first collection of its kind. Comprising over 35 chapters by a team of international contributors, the Handbook is divided into 7 parts: the phenomenology of food gender and food food and cultural diversity liberty, choice and food policy food and the environment farming and eating other animals food justice Essential reading for students and researchers in food ethics, it is also an invaluable resource for those in related disciplines such as environmental ethics and bioethics. (shrink)

a. 'Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within. ' Thus Kant formulates his attitude to morality (Critique of Practical Reason, p. 260). He draws a sharp distinction between these two objects of admiration. The starry sky, he writes, represents my relationship to the natural, empirical world. Moral law, on the other hand, is of a completely (...) different order. It ' . . . begins from my invisible self, my personality, and exhibits me in a world which has true infinity, but which is traceable only by the understanding and with which I discern that I am not in a merely contingent but in a universal and necessary connection (. . . ). ' (p. 260). So Kant sees morality as a separate metaphysical order opposed to the world of empirical phenomena. Human beings belong to both worlds. According to Kant, the personality derives nothing of value from its relationship with the empirical world. His part in the sensuous world of nature places man on a level with any animal which before long must give back to the rest of nature the substances of which it is made. (shrink)

As professionals, nurses are engaged in a moral endeavour, and thus confront many challenges in making the right decision and taking the right action. When nurses cannot do what they think is right, they experience moral distress that leaves a moral residue. This article proposes a theory of moral distress and a research agenda to develop a better understanding of moral distress, how to prevent it, and, when it cannot be prevented, how to manage it.