In this paper I discuss a recent exchange of articles between Hugh McLachlan and John Coggon on the relationship between omissions, causation, and moral responsibility. My aim is to contribute to their debate by isolating a presupposition I believe they both share and by questioning that presupposition. The presupposition is that, at any given moment, there are countless things that I am omitting to do. This leads both McLachlan and Coggon to give a distorted account of the relationship between causation (...) and moral or (as the case may be) legal responsibility and, in the case of Coggon, to claim that the law’s conception of causation is a fiction based on policy. Once it is seen that this presupposition is faulty, we can attain a more accurate view of the logical relationship between causation and moral responsibility in the case of omissions. This is important because it will enable us, in turn, to understand why the law continues to regard omissions as different, both logically and morally, from acts, and why the law seeks to track that logical and moral difference in the legal distinction it draws between withholding life-sustaining measures and euthanasia. (shrink)

Traditions and rituals play an important role in all facets of human behavior, and those connected with government tell us much about the society in which they are practiced. They point to the history, values, and self-image of the society, and any change in their content or practice reflects a revision of that status, a realignment of the self-image. Among the many traditions that had grown over the centuries and that both framed and shaped the activities and the image of (...) the Florentine government, those of the mensa of the Signoria were particularly significant. From the beginning of the Priorate in 1282, the mensa, the twice-daily communal meals held in the privacy of the Palace of the Signoria, had been conducted with a decorum that emphasized the way in which the executives of the government viewed themselves and their office. When alterations were made to some of these practices in the 1380s, they reflected fundamental changes in the self-perception of the members of the Signoria, and by extension of the city-state as a whole. The alteration on which I wish to focus involves the dinner music, a seemingly insignificant change but one that reflects a profound reorientation of cultural values. Some of the facts of the change have been reported previously in passing, but their significance has gone unnoticed until now. (shrink)

The Ontology for Biomedical Investigations (OBI) is an ontology that provides terms with precisely defined meanings to describe all aspects of how investigations in the biological and medical domains are conducted. OBI re-uses ontologies that provide a representation of biomedical knowledge from the Open Biological and Biomedical Ontologies (OBO) project and adds the ability to describe how this knowledge was derived. We here describe the state of OBI and several applications that are using it, such as adding semantic expressivity to (...) existing databases, building data entry forms, and enabling interoperability between knowledge resources. OBI covers all phases of the investigation process, such as planning, execution and reporting. It represents information and material entities that participate in these processes, as well as roles and functions. Prior to OBI, it was not possible to use a single internally consistent resource that could be applied to multiple types of experiments for these applications. OBI has made this possible by creating terms for entities involved in biological and medical investigations and by importing parts of other biomedical ontologies such as GO, Chemical Entities of Biological Interest (ChEBI) and Phenotype Attribute and Trait Ontology (PATO) without altering their meaning. OBI is being used in a wide range of projects covering genomics, multi-omics, immunology, and catalogs of services. OBI has also spawned other ontologies (Information Artifact Ontology) and methods for importing parts of ontologies (Minimum information to reference an external ontology term (MIREOT)). The OBI project is an open cross-disciplinary collaborative effort, encompassing multiple research communities from around the globe. To date, OBI has created 2366 classes and 40 relations along with textual and formal definitions. The OBI Consortium maintains a web resource providing details on the people, policies, and issues being addressed in association with OBI. (shrink)

How do you understand the dimensions, power, mind, will, and love of God when He is beyond definition? Dr. J. Vernon McGee unravels the mystery of who God is and offers a solid theological understanding for the layman. Thoroughly biblical, Who Is God? dos not attempt to put Him in a box, but instead examines the biblical revelation and affirms that though God cannot be measured by human standards, He does reveal Himself to us. From learning about the Trinity (...) to discussing God's character, Dr. McGee gives both believer and nonbeliever wise counsel on who God is and how He makes Himself known to us. (shrink)

Decision-making regarding treatment for newborns with disabilities in resource-poor settings is a difficult process that can put parents and caregivers in conflict. Despite several guidelines that have helped to clarify some of the medical decision-making in Ghana, there is still no clear consensus on the specific moral criteria to be used. This article presents the case of a mother who expressed her wish that her child with Down syndrome should not have been resuscitated at birth. It explores the ethical issues (...) at stake in both her misgivings about the resuscitation and her unwillingness to consider surgical repair of an atrioventricular (AV) canal defect. Knowing that children born with Down syndrome are able to pursue life’s goals, should our treatment of complete AV canal defect in such children be considered morally obligatory, even in resource-poor settings like Ghana? (shrink)

It has been suggested that water and social values were divorced in modernity. This paper argues otherwise. First, it demonstrates the historical link between ethics and politics using the case of American water governance. It engages theories regarding state-centric water planning under ‘high modernism’ and the claim that water was seen as a neutral resource that could be objectively governed. By developing an alternate view from the writings of early American water leaders, J.W. Powell and W.J. McGee, the paper (...) offers a way to understand the project of state-centred governance without the claim that water falls to the latter half of a society/nature dualism. Second, the paper reviews how the emerging ‘water ethics’ discourse helps organise both the ethical and legal norms at play within contemporary political shifts towards decentralised governance. The review identifies how McGee's early influence may warrant more attention, both in terms of water governance and environmental ethics. The paper concludes by arguing that, given the arguments presented, success in decentralising water governance turns not only on political considerations, but also on fairly ordering normative claims as part of fostering and extending the reach of coordinated water governance. (shrink)

*This work is no longer under development* Two major themes in the literature on indicative conditionals are that the content of indicative conditionals typically depends on what is known;1 that conditionals are intimately related to conditional probabilities.2 In possible world semantics for counterfactual conditionals, a standard assumption is that conditionals whose antecedents are metaphysically impossible are vacuously true.3 This aspect has recently been brought to the fore, and defended by Tim Williamson, who uses it in to characterize alethic necessity by (...) exploiting such equivalences as: A⇔¬A A. One might wish to postulate an analogous connection for indicative conditionals, with indicatives whose antecedents are epistemically impossible being vacuously true: and indeed, the modal account of indicative conditionals of Brian Weatherson has exactly this feature.4 This allows one to characterize an epistemic modal by the equivalence A⇔¬A→A. For simplicity, in what follows we write A as KA and think of it as expressing that subject S knows that A.5 The connection to probability has received much attention. Stalnaker suggested, as a way of articulating the ‘Ramsey Test’, the following very general schema for indicative conditionals relative to some probability function P: P = P 1For example, Nolan ; Weatherson ; Gillies. 2For example Stalnaker ; McGee ; Adams. 3Lewis. See Nolan for criticism. 4‘epistemically possible’ here means incompatible with what is known. 5This idea was suggested to me in conversation by John Hawthorne. I do not know of it being explored in print. The plausibility of this characterization will depend on the exact sense of ‘epistemically possible’ in play—if it is compatibility with what a single subject knows, then can be read ‘the relevant subject knows that p’. If it is more delicately formulated, we might be able to read as the epistemic modal ‘must’. (shrink)

What are physical quantities, and in particular, what makes them quantitative? This book presents an original answer to this question through the novel position of substantival structuralism, arguing that quantitativeness is an irreducible feature of attributes, and quantitative attributes are best understood as substantival structured spaces.

Part intellectual autobiography and part exposition of complex yet contemporary economic ideas, this lively conversation with renowned scholar and public intellectual Kenneth J. Arrow focuses on economics and politics in light of history, current events, and philosophy as well. Reminding readers that economics is about redistribution and thus about how we treat each other, Arrow shows that the intersection of economics and ethics is of concern not just to economists but for the public more broadly. With a foreword by Amartya (...) Sen, this book highlights the belief that government can be a powerful force for good, and is particularly relevant in the current political climate and to the lay reader as well as the economist. (shrink)

In recent years a novel picture of Mably's thought has begun to emerge within Anglo-American scholarship, suggesting perhaps a constructive alternative to both the �radical� and the �conservative� interpretations. On this reading, Mably should be seen as neither a proto-socialist nor a reactionary thinker, but as a republican -- a classical republican, in fact, whose writing represents a later Gallic contribution to the political tradition founded by Machiavelli and Harrington.3 In fact, nothing is more obvious to any reader than the (...) absolute centrality of the reference to Graeco-Roman antiquity in his writings, from beginning to end -- with precisely that celebration of the �mixed governments� of Sparta and Rome, and intense preoccupation with the politics of �virtue�, that we have come to associate with the civic humanist tradition. The object of this essay is to provide a brief introduction to this �new� Mably. It will do so chiefly through an examination of a single work, albeit a pivotal one in Mably's career. Entretiens de Phocion, a dialogue first published in 1763, introduced in print for the first time most of the major themes of his mature thought; and it remained by far the most popular work to appear in his lifetime. A brief look at it should give us the opportunity to test the cogency of the civic humanist reading of Mably's thought, as well as to suggest something of thespecific character of the French contribution to the �Atlantic republican tradition�. (shrink)

Book Information Hume's Enlightenment Tract: The Unity and Purpose of 'An Enquiry Concerning Human Understanding'. By Stephen Buckle. Clarendon Press. Oxford. 2001. Pp. xi + 351. Hardback, 40.

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