The rapid advances in genomics over the last decade have come to fruition amid intense public discussions of justice in medicine and health care. While much emphasis has been placed on increasing diversity in genomics research participation, an overly narrow focus on recruitment eschews recognition of the disparities in health care that will ultimately shape access to the benefits of genomic medicine. In this essay, we suggest that achieving a just genomics, both now and in the future, requires an explicit (...) ELSI of translation—normative and pragmatic scholarship that embraces the interconnectedness of research and clinical care and centers the obligations of researchers, institutions, and funders to mitigate inequities throughout the translational pipeline. We propose core principles to guide an ELSI of translation and to ensure that this work balances the value of the generalizable knowledge that genomics research generates and the value of the individuals and communities who make this research possible. (shrink)

Using a longitudinal case study design, we have tracked the recovery of motor function following severe traumatic brain injury (TBI) through a multimodal neuroimaging approach. In 2006, Canadian Soldier Captain (retired) Trevor Greene (TG) was attacked with an axe to the head while on tour in Afghanistan. TG continues intensive daily rehabilitation, which recently included the integration of physical therapy (PT) with neuromodulation using translingual neurostimulation (TLNS) to facilitate neuroplasticity. Recent findings with PT+TLNS demonstrated that recovery of motor function occurred (...) beyond conventional time limits, currently extending past 14-years post-injury. To investigate whether PT+TLNS similarly resulted in associated cognitive function improvements, we examined event-related potentials (ERPs) with the brain vital signs framework. In parallel with motor function improvements, brain vital signs detected significant increases in basic attention (as measured by P300 response amplitude) and cognitive processing (as measured by contextual N400 response amplitude). These objective cognitive improvements corresponded with TG’s self-reported improvements, including a noteworthy and consistent reduction in ongoing symptoms of post-traumatic stress disorder (PTSD). The findings provide valuable insight into the potential importance of non-invasive neuromodulation in cognitive rehabilitation, in addition to initial indications for physical rehabilitation. (shrink)

We present a one per cent measurement of the cosmic distance scale from the detections of the baryon acoustic oscillations in the clustering of galaxies from the Baryon Oscillation Spectroscopic Survey, which is part of the Sloan Digital Sky Survey III. Our results come from the Data Release 11 sample, containing nearly one million galaxies and covering approximately 8500 square degrees and the redshift range 0.2 < z < 0.7. We also compare these results with those from the publicly released (...) DR9 and DR10 samples. Assuming a concordance Λ cold dark matter cosmological model, the DR11 sample covers a volume of 13 Gpc3 and is the largest region of the Universe ever surveyed at this density. We measure the correlation function and power spectrum, including density-field reconstruction of the BAO feature. The acoustic features are detected at a significance of over 7σ in both the correlation function and power spectrum. Fitting for the position of the acoustic features measures the distance relative to the sound horizon at the drag epoch, rd, which has a value of rd,fid = 149.28 Mpc in our fiducial cosmology. We find DV = at z = 0.32 and DV = at z = 0.57. At 1.0 per cent, this latter measure is the most precise distance constraint ever obtained from a galaxy survey. Separating the clustering along and transverse to the line of sight yields measurements at z = 0.57 of DA = and H =. Our measurements of the distance scale are in good agreement with previous BAO measurements and with the predictions from cosmic microwave background data for a spatially flat CDM model with a cosmological constant. © 2014 The Author Published by Oxford University Press on behalf of the Royal Astronomical Society. (shrink)

We report on the small-scale (0.5 13 h - 1M, a large-scale bias of ~2.0 and a satellite fraction of 12 ± 2 per cent. Thus, these galaxies occupy haloes with average masses in between those of the higher redshift BOSS CMASS sample and the original SDSS I/II luminous red galaxy sample © 2012 The Authors Published by Oxford University Press on behalf of the Royal Astronomical Society © doi:10.1093/mnras/sts314.

In lieu of an abstract, here is a brief excerpt of the content:GENDER AND THE PRIESTHOOD OF CHRIST: A THEOLOGICAL REFLECTION BENEDICT M. ASHLEY, 0.P. Aquinas Institute of Theology St. Louis, Missouri I. Does "Patriarchy" Explain the Tradition? HE CONGREGATION for the Doctrine of the Faith, n its 1976 Declaration on the Question of the Admission f Wonien to the Ministerial Priesthood, based its negative response primarily on tradition.1 For many this argument 1 Inter Insigniores (Oct. 15, 1976, AAS (...) 69 [1977]), Origins 6, 33 (Feb. 3, 1977) : 518-531. For a general bibliography on women's studies see Patricia K. Ballou, Women: A Bibliography of Bibliographies, 2nd ed. (Boston: G. K. Hall, 1986). For select bibliography pro and con on the present topic see note 92, p. 560 of my Theologies of the Body: Humanist and Christian (St. Louis: Pope John Center, 1985) and Wendell E. Langley, S.J. and Rosemary J ermann, " Women and the ministerial priesthood: An annotated bibliography," Theology Digest 29 :329-42 (Winter '81). Strong cases against ordination are made by Louis Bouyer, W onzan in the Church, tr. by Marilyn Techert [Epilogue by Hans Urs von Balthasar and Essay by C. S. Lewis, "Priestesses in the Church"] (San Francisco: Ignatius Press, 1979) ; Manfred Hauke, Women in the Priesthood? A Systematic Analysis in the Light of the Order of Creation and Redemption, tr. by David Kipp (San Francisco: Ignatius Press, 1988); L. Ligier, "Women and the ministerial priesthood," Origins, 7:694-702 (April 20, 1978); and Patrick Dunn, Priesthood: A Re-Examination of the Roman Catholz'.c Theology of the Presbyterate (Staten Island, NY: Alba House, 1990), pp. 173-196. Strong cases for ordination are made by Ida Raming, The Exclusion of Women from Priesthood: Divine Law or Sex Discrimination, tr. by Norman R. Adams (Meutchen, NJ: Scarecrow Press, 1976) ; Haye von der Meer, Women Priests in the Catholic Chitrch: A Theological -Historical Investigation, tr. by Arlene and Leonard Swidler (Philadelphia : Temple University Press, 1973) ; George Tavard, Woman in Christian Tradition (Notre Dame: University of Notre Dame Press, 1973) ; Karl Raimer, "Priestertum der Frau," Stimmen der Zeit, 195 :291-301 (May 1977) ; Joseph Komonchak, " Theological Questions on the Ordination of Women," Catholic Mind 75 CJan. 1977) : 13-28; Carroll Stuhlmueller, C. P., ed., Women and Priesthood: Future Directions (Collegeville, MN: Liturgical Press, 1978); and Elizabeth Schussler Fiorenza, In Memory of Her: A Feminist Theological Reconstruction of Christian Origins (New York: Crossroad, 1983). 343 344 BENEDICT Mo ASHLEY, OoPo fails to persuade" It seems obvious to them that this " tradition " merely reflects the " patriarchalism " of the Jewish and pagan milieu of the early Church" The Declaration anticipated this objection when it pointed out (a) that Jesus was counter-cultural in many respects, especially in his attitude toward women; (b) a better explanation for the tradition can be found in the reality (res) which the sacrament of ordination symbolizes, namely, that the priest acts ini persona Christi capitis ecclesiae" Thus the essential role of a Christian priest is to represent Christ present and acting in his Church as its male Head" The Congregation formulated its conclusion cautiously: "The Church, in fidelity to the example of the Lord, does not consider herself authorized to admit women to priestly ordination." 2 Thus no other opinion may be followed in practice, and if bishops or theologians raise questions about the meaning of the tradition they must not trivialize its importance nor arouse illusory expectations of change. Final judgment on the matter can only pertain to the magisterium. In what follows I will not explore the argument from tradition as such, but only the supporting argument from symbolism, in an attempt to fill in certain steps which it seems to me the Declaration passed over. Nor will I deal here with other secondary arguments against the Declaration's conclusion, particular the pragmatic argument that since Christians have a right to the Eucharist, the decline of male priestly vocations in many secularized countries justifies the ordination of women" H the Church has no power to ordain women validly, obviously that argument, however practically attractive, is beside the point2 2 Inter Insigniores, last paragraph of the Introduction. 3 The members of a local church have a " right " to the Eucharist only if they... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:SCRIPTURAL GROUNDS FOR CONCRETE MORAL NORMS 1. Is JJ1oral Theology Really Theology? 0 BE CHRISTIAN theology moral theology ought to be firmly grounded in the Bible as understood in the living tradition of the Church. Yet the moralist who asks help from the biblicist today is to be met with a host cf objections.1 I will mention eight I have encountered: l) Attempts to develop a biblical theology unified (...) by some central concept such as promise fulfillrnent, salvation history, or liberation have all broken down. The Bible contains many diverse, even contradictory, or at least dialectically opposed theologies and ethical To harmonize them is to distort them.2 1 See Charles E. Curran and Richard A. McCormick, S.J., eds., The Use of Scriptures in Moral Theology (Readings in Moral Theology No. 4. New York: Paulist, 1984) for a representative selection of essays, and Robert J. DaLy, S.J. in cooperation with.J. A. Fischer, C.M., T. J. Keegan, O.P., A..J. Tambasco, L. J. Topel, S.J., and F. E. Schuele, Christian Biblical Ethfos Ji'rorn Biblical Revelation to Contemporary Christian Praxis, Method and Content {New York: Paulist, 1984) for a more systematic argument.. In these notes these will be referred to as US and CBE. See also William C. Spohn, S.J., What Are '!'hey Saying About Bcriptiire a,nd Ethics? (New York: Paulist, 1983) ; David Kelsey, Uses of Scripture in Recent Theology (Philadelphia : Fortress, 1975); and Bruce C. Birch and Larry Rasmussen, Bible and Ethics in the Christian Life (l\finneapolis: Augsburg, 1976). Valuable hermeneutical suggestions ·will be found in Rudolf Schnackenburg, The Moral Teaching of the New Testarnent (New York: Seabury, 1973) and the two works of Pierre Grelot, Sens Oh1·etien de l'Ancien Testarnent 2nd ed. (Paris: Desclee, 1962) and Problemes de ilforale JJ'ondarnentale: Un eclairar1e biblique (Paris: Cerf, 1982) and the essa\)'s in :M:. Gilbert, J. L'Hour and,J. Scharbet, Morale et Ancien Testament, (Universite Catholique du Louvain, 1976). 2 See H. G. Reventlow, Problems of Old Testament Theology in the Twen· tieth Cent·ury (Philadelphia: Fortress Press, 1985, pp. 44,65; 125-133, and 1 BENEDICT M. ASHLEY, O.P. 2) The predominant literary form of the Bible which holds it together is narrative. How then can we draw moral principles from such narratives? To treat them as cautionary tales with an obvious moral does great injustice to their psychological richness and moral ambiguity.3 3) The Bible primarily uses not a literal but a symbolic type of language appropriate to the mysteries it reveals. These symbols or images can mold ethical attitudes and affections but they cannot be reduced to literal concrete moral norms without danger of distortion.4 4) Granted that both Testaments contain many prescriptive statements, they are so embedded in their historical contexts and so related to situations that are now obsolete, that it is impossible to believe they oblige us today. Can we really believe that women must be veiled (I Cor 11: 10) or that slaves should obey their masters (Ti 2: 9)? 5 5) The early Church, and perhaps Jesus himself, expected the eschaton within a lifetime. Consequently, the New Testament provides only an " interim ethics " which is useless as a guide in a continuing sinful world.6 6) We read in Ephesians 2: 15 that Jesus "in his own flesh John H. Hayes and Frederick Prussner, Old Testament Theology: Its Nature and Development (Atlanta: John Knox, 1985), especially pp. 254-279 for a discussion of the search for a unifying concept for the Bible and its present status. s James A. Fischer, C.M., "Story and Image", CBE, pp. 156-169. 4 CBE, pp. 289-295. 5 Thus James M. Gustafson, in an influential article, "The Place of Scripture in Christian Ethics: A Methodological Study" (US, pp. 151-177) distinguishes the uses of Scripture as moral law, as moral ideal, as moral analogy, and finally what he calls its "loose" use to inspire reflection on current problems. He is especially critical of the first method and gives preference to the last. s" To put the matter most sharply, Jesus does not provide a valid ethics for today. His... (shrink)

The two purposes of this essay. The general philosophical problem with most versions of social libertarianism and how this essay will proceed. The specific problem with liberty explained by a thought-experiment. The positive and abstract theory of interpersonal liberty-in-itself as ‘the absence of interpersonal initiated constraints on want-satisfaction’, for short ‘no initiated impositions’. The individualistic liberty-maximisation theory solves the problems of clashes, defences, and rectifications without entailing interpersonal utility comparisons or libertarian consequentialism. The practical implications of instantiating liberty: three rules (...) of liberty-in-practice, 1) initial ultimate control of one’s body, 2) initial ultimate control of one’s used resources, 3) consensual interpersonal interactions and resource transfers. These rules are economically efficient and maximise general want-satisfaction. Private property and legal remedies are additional practical institutional aspects, but to which ‘initiated impositions’ then apply prima facie. Libertarian law is often mistaken for complete libertarianism. Moral explanations are a separate issue. The three main moral theories imply libertarianism, but it can be morally posited independently of them. Critical rationalism and its application. No empirical or argumentative support for theories. An important ambiguity with ‘justification’. How the epistemology applies to the theory of liberty and its application but remains separable in principle. Conclusion: there are further published explanations but this should be enough to generate useful criticism. Appendix replying to some typical comments. (shrink)

This is a response to Macleod 2012's argument that the history of unjust property acquisitions requires rich libertarians to give away everything in excess of equality. At first, problematic questions are raised. How much property is usually inherited or illegitimate? Why should legitimate inheritance be affected? What of the burden of proof and court cases? A counterfactual problem is addressed. Three important cases are considered: great earned wealth; American slavery; land usurpation. All are argued to be problematic for Macleod 2012's (...) thesis. Various problems are explained concerning using the Nozickian argument to decide the alleged excess that rich libertarians own. The essay's main error is the presupposition that free markets do not help the worst-off. The majority of unjust holdings today are not the result of historical injustices but arise through continuing transfers enabled by taxation and state-regulation. More study of libertarian contributions to the social sciences and philosophy would appear to be desirable "personal behavior" among socialists. (shrink)

As an immediate reply, meanwhile, I should like to make a remark or two about what is perhaps the central issue raised in the foregoing Comment. This is whether Price's dispositional reduction, or anyone's dispositional reduction can adequately render the act of thinking. Alternatively, the question could, I think, be stated in more presently-favoured language. One could ask whether statements about universals, thoughts, concepts, or ideas can be logically deduced from dispositional statements not containing these "mentalistic" terms. If one is (...) inclined to prefer this more lengthy formulation one may then take this to be my meaning; whenever "dispositional solution" or "dispositional reduction" is mentioned one may translate it into this longer form. (shrink)

“Critical-Rationalist Libertarianism” (CRL) was replied to in “Libertarianism Without Argument” (the reply). Various points in that text are here given responses. Both critical rationalism and how it applies to libertarianism are elucidated and elaborated. This response will proceed by quoting the reply where relevant (virtually all of it) and then responding immediately after the quotations, following the order of the reply’s very brief “critique” (605 words).

Hobbes’ account of these issues is conspicuously brief and puzzling. Indeed it has been criticized by some commentators as ‘confused.’ I hope to show, however, that it appears confused only because it has not been read with sufficient precision. Properly understood, Hobbes’ account is both exact and profound. It is also, in my view, far more interesting as a conception of natural right than the modern ‘confusions’ which have come to be read into it.To show this, the text must be (...) read as it is presented: on its own terms, analytically and exactly. In what follows, therefore, I shall focus upon Hobbes’ definitive account of the right of nature in chapter XIV of Leviathan, with only minimal reference to other passages and other works. I do not pretend that this is the only possible approach to Hobbes on this point; but it does show how his account may be read intelligibly, and with greater respect for the power and precision of his thought. (shrink)

Let (L; f) be a finite simple Ockham algebra and let (X;g) be its dual space. We first prove that every connected component of X is either a singleton or a generalised crown (i.e. an ordered set that is connected, has length 1, and all vertices of which have the same degree). The representation of a generalised crown by a square (0,1)-matrix in which all line sums are equal is used throughout, and a complete description of X, including the number (...) of connected components and the degree of the vertices, is given. We then examine the converse problem of when a generalised crown can be made into a connected component of (X; g). We also determine the number of non-isomorphic finite simple Ockham algebras that belong properly to a given subvariety P 2n,0. Finally, we show that the number of fixed points of (L; f) is 0,1, or 2 according to the nature of X. (shrink)

In an increasingly global landscape, NFP initiatives including those addressing animal protection, are increasingly operating cross-borders. Doing so without respect, local engagement, and a thorough understanding of the issues of concern is fraught with danger, and potentially wasteful of resources. To this purpose, we sought to understand attitudes to the importance of 13 major world social issues in relation to animal protection by surveying 3433 students from at least 103 universities across 12 nations. The emergence of a ‘nature trifecta’ was (...) suggested, with animal and environmental protection and sustainable development recurring as the most highly rated in importance across all countries, with these issues also consistently rating amongst the highest in each individual country. It is concluded that significant differences exist between attributed importance of world issues by nation, pointing towards the benefit of tailoring NFP initiatives by country and region. It is also suggested that nation, or more specifically, sociopolitical and cultural region, is a vitally important demographic for consideration in social development. (shrink)

This review is mainly expository. At one place, Following a suggestion of carnap's, It is suggested that advances in brain physiology might enable us to revive the notion of conventional truth.

Under no circumstances should the absurd "right to roam‟ be incorporated into the legislation of this country. In reality, it is clearly a mere licence to trespass. Armed with the appropriate economic and philosophical arguments, we should eventually be able to offer an effective counter-attack with a movement for the "right to own‟ privately every last one of the state-controlled commons, heaths, hills, mountains, downs, woodlands, rivers, beaches, and footpaths. As a result, there will be no imposition on legitimate landowners (...) and more access to better resources for ramblers. (shrink)

This essay is part of an attempt to reconcile two extreme views in economics: the (neglected) subjective, apriorist approach and the (standard) objective, scientific (i.e., falsifiable) approach. The Austrian subjective view of value, building on Carl Menger’s theory of value, was developed into a theory of economics as being entirely an a priori theory of action. This probably finds its most extreme statement in Ludwig von Mises’ Human Action (1949). In contrast, the standard economic view has developed into making falsifiable (...) predictions about economic phenomena whereby the truth of the assumptions, especially about economic agents, is relatively unimportant: predictive fecundity is all. This finds an extreme statement in Milton Friedman’s introductory essay in his Essays in Positive Economics (1953). However, many economists fall somewhere between the two extremes, such as McKenzie and Tullock (1978). (shrink)

This essay goes through Frederick 2015 (the critique) in some detail, responding to the various paraphrases and criticisms therein. It is argued that in each case the critique is mistaken about what Lester 2012 (Escape from Leviathan: EfL) says, or about what the critique presents as a sound criticism, or both. Introduction: the three problems with the critique and the philosophical problem that EfL is attempting to solve. “Abstract”: the critique’s confusion about EfL’s aprioristic theory of instrumental rationality. There are (...) then detailed replies (too many and too diverse to summarise) to quotations from the critique’s confused interpretations and criticisms under the following headings (quoted from the critique): “2. Instrumental Rationality”; 3. Weakness of Will”; “4. Desires and Values”; “5. Free Will”; “6. Self-Interest”; “7. Maximisation”; “8. Morals”. Finally, in “9. Conclusion”, the philosophical problem for economics is briefly restated. The philosophical interpretation of homo economicus in EfL (as with its overall philosophical theory of libertarianism) has yet to be given adequate critical consideration. (shrink)

What is my thesis? It is not that radical experimentation by the state, rather than liberal democracy, is more in accord with the spirit and logic of Popper’s ‘revolutionary’ epistemology. It is the opposite criticism, that full anarchic libertarianism (individual liberty and the free market without any state interference) better fits Popper’s epistemology and scientific method.

Frederick 2013 (the critique) offers criticisms of the Escape from Leviathan (EfL) theory of libertarian liberty and also of its compatibility with preference-utilitarian welfare and private-property anarchy. This reply to the critique first explains the underlying philosophical problem with libertarian liberty and EfL’s proposed solution. It then goes through the critique in detail showing that it does not grasp the problem or the solution and offers only misrepresentations and unsound criticisms.