The doctrine that Christ is really present in the Eucharist appears to entail that Christ's body is not only multiply located but present in different ways at different locations. Moreover, the doctrine poses an even more difficult meta-question: what makes a theological explanation of the Eucharist a ‘real presence’ account? Aquinas's defence of transubstantiation, perhaps the paradigmatic account, invokes Aristotelian metaphysics and the machinery of Scholastic philosophy. My aim is not to produce a ‘rational reconstruction’ of his analysis but rather (...) to suggest a metaphysically innocent alternative that will ‘save the phenomena’ of religious belief and practice.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.The real presenceVolume 49, Issue 1H. E. BABER DOI: https://doi.org/10.1017/S0034412512000121Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. The real presenceVolume 49, Issue 1H. E. BABER DOI: https://doi.org/10.1017/S0034412512000121Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. The real presenceVolume 49, Issue 1H. E. BABER DOI: https://doi.org/10.1017/S0034412512000121Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

No one has the right to say what should be done to their body after deathIn my opinion any concept of property in the human body either during life or after death is biologically inaccurate and morally wrong. The body should be regarded as on loan to the individual from the biomass, to which the cadaver will inevitably return. Development of immunosuppressive drugs has resulted in the cadaver becoming a unique and invaluable resource to those who will benefit from organ (...) donation. Faced with the biological reality, the moral error of any concept of property in the body, and the quantitative failure of voluntary organ donation, I believe that the right of control over the cadaver should be vested in the state as representative of those who may benefit from organ donation.How one regards the dead human body, the cadaver, is in part governed by one’s familiarity with it. At the present time, very few people ever see a cadaver which has not in some way been altered after death, and even fewer touch, handle, deal in any way with the dead human body. In developed countries, death itself most frequently occurs away from the home, in an institution, under the supervision of professional caregivers. For most people, ideas concerning the cadaver, its nature, the proper way to deal with it, are formed under these conditions.As a pathologist specialising in forensic pathology, for 50 years I have been at the other end of the spectrum of experience. In my daily work I have been privileged to examine the cadaver in all its stages after death from the immediate postmortem moments through all the stages of decomposition to bare bones. Working in a relatively small community, I have sometimes been charged with examining the body of someone I …. (shrink)

Kant's philosophy of arithmetic / by Charles Parsons -- Visual geometry / by James Hopkins -- The proof-structure of Kant's transcendental deduction / by Dieter Henrich -- Imagination and perception / by P.F. Strawson -- Kant's categories and their schematism / by Lauchlan Chipman -- Transcendental arguments / by Barry Stroud -- Strawson on transcendental idealism / by H.E. Matthews -- Self-knowledge / by W.H. Walsh -- The age and size of the world / by Jonathan Bennett.

Representatives from eight European countries compared the legal, ethical and professional settings within which decision making for neonates takes place. When it comes to limiting treatment there is general agreement across all countries that overly aggressive treatment is to be discouraged. Nevertheless, strong emphasis has been placed on the need for compassionate care even where cure is not possible. Where a child will die irrespective of medical intervention, there is widespread acceptance of the practice of limiting aggressive treatment or alleviating (...) suffering even if death may be hastened as a result. Where the infant could be saved but the future outlook is bleak there is more debate, but only two countries have tested the courts with such cases. When it comes to the active intentional ending of life, the legal position is standard across Europe; it is prohibited. However, recognising those intractable situations where death may be lingering and unpleasant, Dutch paediatricians have reported that they do sometimes assist babies to die with parental consent. Two cases have been tried through the courts and recent official recommendations have set out standards by which such actions may be assessed. (shrink)

The doctrine of the Trinity developed in response to a range of theological interests, among them the project of reconciling claims about the divinity of Christ with monotheism and massaging Christian doctrine into the ambient (largely Platonic) philosophical framework of the period. More recently the Trinity doctrine has been deployed to promote normative claims concerning human nature, human relationships and social justice. During the past two decades analytic philosophers of religion have increasingly engaged with the doctrine. There are, however, a (...) number of foundational questions that have not been addressed in the philosophical literature. The Trinity: A Philosophical Investigation considers the competing accounts of the Trinity doctrine, whether orthodox or heterodox, and aims to respond to objections and explicate their motivations and entailments. (shrink)

In Ethics in the Sanctuary, Margaret Battin argues that traditional evangelism, directed to promoting religious belief, practice, and affiliation, that is proselytizing, is morally questionable to the extent that it involves unwarranted paternalism in the interests of securing other-worldly benefits for potential converts. I argue that Christian evangelism is justified in order to make the this-worldly benefits of religious belief and practice available to everyone, to bring about an increase in religious affiliation for the purpose of providing a more supportive (...) social environment for Christians, and to promote the survival of the institutional Church, which benefits Christians and nonChristians alike by maintaining church property, providing access to church buildings and doing liturgy visibly and publicly for the sake of all people. (shrink)

Physicists regularly invoke universal laws, such as those of motion and electromagnetism, to explain events. Biological and medical scientists have no such laws. How then do they acquire a reliable body of knowledge about biological organisms and human disease? One way is by repeatedly returning to, manipulating, observing, interpreting, and reinterpreting certain subjects—such as flies, mice, worms, or microbes—or, as they are known in biology, “model systems.” Across the natural and social sciences, other disciplinary fields have developed canonical examples that (...) have played a role comparable to that of biology’s model systems, serving not only as points of reference and illustrations of general principles or values but also as sites of continued investigation and reinterpretation. The essays in this collection assess the scope and function of model objects in domains as diverse as biology, geology, and history, attending to differences between fields as well as to epistemological commonalities. Contributors examine the role of the fruit fly Drosophila and nematode worms in biology, troops of baboons in primatology, box and digital simulations of the movement of the earth’s crust in geology, and meteorological models in climatology. They analyze the intensive study of the prisoner’s dilemma in game theory, ritual in anthropology, the individual case in psychoanalytic research, and Athenian democracy in political theory. The contributors illuminate the processes through which particular organisms, cases, materials, or narratives become foundational to their fields, and they examine how these foundational exemplars—from the fruit fly to Freud’s Dora—shape the knowledge produced within their disciplines. Contributors Rachel A. Ankeny Angela N. H. Creager Amy Dahan Dalmedico John Forrester Clifford Geertz Carlo Ginzburg E. Jane Albert Hubbard Elizabeth Lunbeck Mary S. Morgan Josiah Ober Naomi Oreskes Susan Sperling Marcel Weber M. Norton Wise. (shrink)

The ethical issues around decision making on behalf of infants have been illuminated by two empirical research studies carried out in Scotland. In-depth interviews with 176 medical and nursing staff and with 108 parents of babies for whom there was discussion of treatment withholding/withdrawal, generated a wealth of data on both the decision making process and the management of cases. Both staff and parents believe that parents should be involved in treatment limitation decisions on behalf of their babies. However, whilst (...) many doctors and nurses consider the ultimate responsibility too great for families to carry, the majority of parents wish to be the final arbiters. We offer explanations for the differences in perception found in the two groups. The results of these empirical studies provide both aids to ethical reflection and guidance for clinicians dealing with these vulnerable families. They demonstrate the value of empirical data in the philosophical debate. (shrink)

As interest in working memory is increasing at a rapid pace, an open discussion of the central issues involved is both useful and timely. This new volume compares and contrasts conceptions of working memory, with contributions from proponents of different views.

Traditional hardcopy publishing brought about a division of labor between producers and disseminators of information. Online publishing makes it feasible for authors to disseminate their work much more widely without any investment in equipment beyond the ubiquitous laptop, without labor costs and without any special technical expertise. As a consequence, the division of labor is no longer important and is, in a range of cases, inefficient. For some scholarly works and teaching materials in particular, traditional hardcopy publishing rather than rather (...) than facilitating the dissemination of creative works not only restricts access to these materials but also undermines their production. Arguably, hardcopy journals and textbook anthologies, are inefficient and only persist because of institutional inertia and what has become the vicious circle of academic publishing. (shrink)

In dit boek neemt de Tsjechisch-Nederlandse geleerde Jan Amos Comenius (1592-1670) een centrale plaats in. Met zijn filosofie en onderwijsleer wilde hij de menselijkheid in de samenleving bevorderen. Hij kwam ervoor op dat mensen met verschillende levensbeschouwelijke visies konden samenwerken om dit doel te helpen realiseren. Ook komen rozenkruisers en vrijmetselaars aan de orde, die reeds in de zestiende en zeventiende eeuw van zich lieten horen. Anders dan de kerken deden, manifesteerden zij een onafhankelijkheid van denken en een streven naar (...) meer menselijkheid in de cultuur.0In hun denken en spreken spelen ook de ideeën van Comenius een rol, direct of indirect, kritisch ondervragend of opbouwend, maar altijd inspirerend. (shrink)

According to many orthodox Christian theologies Jesus is not merely sinless but impeccable: he not only did not sin but could not. This is puzzling because one can only sin by doing something else and, prima face, Jesus can do actions that you or I could do by which we would sin. I suggest that appearances to the contrary, Jesus cannot do a variety of actions that a merely human duplicate could do. His doing sinful actions is compossible with a (...) range of empirical facts about his physical abilities and circumstances of the sort we ordinarily take into account in assessing what a person can do, but not with a wider range of theological facts concerning his divinity. Like Tim, Lewis’s time-traveler, who can kill Grandfather relative to facts about his immediate circumstances and abilities but not relative to a wider range of facts, Jesus ‘can’ in the ordinary sense sin, though he will not, but relative to a wider range of facts which obtain in virtue of his divinity, cannot. (shrink)

Before and during the times of Confucius and Aristotle, the concept of friendship had very different implications. This paper compares Confucius’ with Aristotle’s thoughts on friendship from two perspectives: xin 信 and le 乐. The Analects emphasizes the xin as the basis of friendship. Aristotle holds that there are three kinds of friends and corresponding to them are three types of friendship. In the friendship for the sake of pleasure, there is no xin; in the legal form of friendship for (...) the sake of utility, xin is guaranteed by law; and in the moral form of friendship for the sake of utility, xin is guaranteed by morality; in the friendship for the sake of virtue, xin is an indispensable part. Both thinkers believe friends can bring joy to human life. According to Confucius, it is the joy of rendao 仁道, whereas for Aristotle, it is the joy of Reason. There are many commonalities and differences between the two. The commonalities reveal some inner links between Confucian rendao and Aristotelian Reason. It seems that the differences between rendao and Reason are the differences between moral reason and logical reason. The comparative study is helpful for us to understand the two masters’ ethics, politics and philosophy. (shrink)

It is difficult to reconcile claims about the Father's role as the progenitor of Trinitarian Persons with commitment to the equality of the persons, a problem that is especially acute for Social Trinitarians. I propose a metatheological account of the doctrine of the Trinity that facilitates the reconciliation of these two claims. On the proposed account, ‘Father’ is systematically ambiguous. Within economic contexts, those which characterize God's relation to the world, ‘Father’ refers to the First Person of the Trinity; within (...) theological contexts, which purport to describe intra-Trinitarian relations, it refers to the Trinity in toto-thus in holding that the Son and Holy Spirit proceed from the Father we affirm that the Trinity is the source and unifying principle of Trinitarian Persons. While this account is solves a nagging problem for Social Trinitarians it is theologically minimalist to the extent that it is compatible with both Social Trinitarianism and Latin Trinitarianism, and with heterodox Modalist and Tri-theist doctrines as well. Its only theological cost is incompatibility with the Filioque Clause, the doctrine that the Holy Spirit proceeds from both the Father and the Son—and arguably that may be a benefit. (shrink)

I argue, first, that the deprived individuals whose predicaments Nussbaum cites as examples of "adaptive preference" do not in fact prefer the conditions of their lives to what we should regard as more desirable alternatives, indeed that we believe they are badly off precisely because they are not living the lives they would prefer to live if they had other options and were aware of them. Secondly, I argue that even where individuals in deprived circumstances acquire tastes for conditions that (...) we regard as bad, they are typically better off having their acquired preferences satisfied. If they are badly off it is because they cannot get what we and they, would regard as more desirable alternatives. Preference utilitarianism explains why individuals in such circumstances are badly off whether they have adapted to their deprived circumstances or not. Even if they prefer the conditions of their lives to all other available alternatives, most would prefer alternatives that are not available to them which would, on the preferentist account, make them better off. And that, on the preferentist account, is the basis for a radical critique of unjust institutions that limit people's options and prevent them from getting what they want. (shrink)

Biological research on aggression is increasingly consulted for possible answers to the social problems of crime and violence. This paper reviews some contrasting approaches to the biological understanding of behavior-behavioral genetic, social-environmental, physiological, developmental-as a prelude to arguing that approaches to aggression are beset by vagueness and imprecision in their definitions and disunity in their measurement strategies. This vagueness and disunity undermines attempts to compare and evaluate the different approaches empirically. Nevertheless, the definitions reveal commitments to particular metaphysical views concerning (...) behavior. Alternative understandings of aggression suggest even different research approaches than those most commonly found in the literature. (shrink)

This collection of previously unpublished essays addresses a number of issues arising out of philosophical controversies over the possibility of genuine moral dilemmas. Issues addressed include the form of a moral dilemma; the paradoxes a moral dilemma is said to entail; the question of whether a moral dilemma must exhibit inconsistency; the role of intractable circumstances in occasioning moral dilemmas; and the plausibility of supposing that there might be rational ways of addressing moral dilemmas in practice. The contributors, writing from (...) a number of widely differing points of view, include Simon Blackburn, Ruth Barcan Marcus, Alan Donagan, Terrance McConnell, Walter Sinnott-Armstrong, Mary Mothersill, Norman Dahl, David Brink, Peter Railton, Thomas E. Hill, Jr., Christopher Gowans, and H.E. Mason. (shrink)

A certain familiar but “deep” joke, which might be called “The Tattletale’s Paradox,” embodies a logical confusion that figures crucially in some discussions of substantive philosophical issues. “I can’t tell you the secret,” it runs, “because if I did it wouldn’t be a secret.” It is easy enough to detect the trick involved here: to tell a secret is not to make known a piece of information that is a secret at the time that it is revealed, but rather to (...) tell a story which was a secret but ceases to be one in the telling. The air of paradox arises insofar as we confuse the two claims. (shrink)

Nach der Problemumgrenzung werden im zweiten Abschnitt die Möglichkeiten der aktualistischen Methode behandelt. Zuerst werden Beispiele für die Anwendung der Methode auf vorwiegend geologischem Gebiet gebracht, gegliedert in exogene und endogene Vorgänge. Wegen der gleichzeitigen Bedeutung für Geologie und Paläontologie und Biologie schliesst sich eine Besprechung der Biostratonomie an. Der letzte Teil dieses Abschnittes behandelt ausgewählte Beispiele aus der Paläontologie. Der dritte Abschnitt schliesslich behandelt die Grenzen aktualistischer Betrachtungsmethode an Hand typischer Beispiele.The theory of actualism is the most important in (...) geological and palaeontological thinking. In this paper the historical development of this theory, its possibilities and boundaries are described and elucidated by geological and palaeontological examples. (shrink)

Is Utilitarianism Bad for Women? Philosophers and policy-makers concerned with the ethics, economics, and politics of development argue that the phenomenon of ‘adaptive preference’ makes preference-utilitarian measures of well-being untenable. Poor women in the Global South, they suggest, adapt to deprivation and oppression and may come to prefer states of affairs that are not conducive to flourishing. This critique, however, assumes a questionable understanding of preference utilitarianism and, more fundamentally, of the concept of preference that figures in such accounts. If (...) well-being is understood as preference-satisfaction it is easy to see why poor women in the Global South are badly off: even if they do not desire more favorable conditions they nevertheless prefer them, and that preference is not satisfied. Preferentism provides a rationale for improving economic conditions and dismantling the unjust institutions that prevent them from climbing higher on their preference-rankings. Utilitarianism, therefore, insofar as utility is understood as preference satisfaction, is good for women. (shrink)