The Fairness Doctrine violated a Constitutional provision for a free press and it failed to guarantee public access to publicly owned broadcast airwaves, as was its intent. The regulation was eliminated in 1987, restoring 1 important free press element to America's broadcast newsrooms. However, public access since deregulation has further deteriorated, while other standards of ethical journalism appear to have been abandoned for higher profits. These factors have renewed the call for re-regulation. This article presents an alternative model in the (...) spirit of the Fairness Doctrine, ethical broadcast journalism, capitalism, and the preservation of the First Amendment. (shrink)

This book is a philosophical-literary reflection on the condition of the possibility of radical intellectual life, art, culture, politics, and religion in the contemporary United States. The standpoint assumed and defended in this reflection is that of critical modernism, a principled commitment to a radical leftist version of modern, western rationality. In this book of fragments such rationality emerges, after encounters with liberalism, conservatism, and postmodernism, as the preferable form of rationality.

Abstract:Disturbing cases continue to be published of patients declared brain dead who later were found to have a few intact brain functions. We address the reasons for the mismatch between the whole-brain criterion and brain death tests, and suggest solutions. Many of the cases result from diagnostic errors in brain death determination. Others probably result from a tiny amount of residual blood flow to the brain despite intracranial circulatory arrest. Strategies to lessen the mismatch include improving brain death determination training (...) for physicians, mandating a test showing complete intracranial circulatory arrest, or revising the whole-brain criterion. (shrink)

Among the old and new controversies over brain death, none is more fundamental than whether brain death is equivalent to the biological phenomenon of human death. Here, I defend this equivalency by offering a brief conceptual justification for this view of brain death, a subject that Andrew Huang and I recently analyzed elsewhere in greater detail. My defense of the concept of brain death has evolved since Bernard Gert, Charles Culver, and I first addressed it in 1981, a development that (...) paralleled advances in intensive care unit treatment. The century‐old concept of the organism as a whole provides the fundamental justification for the equivalency of brain death and human death. In our technological age, in which increasing numbers of components and systems of an organism can be kept alive, and for longer intervals, the permanent cessation of functioning of the organism as a whole is the phenomenon that best corresponds to its death. (shrink)

Hirsch’s revision results from his attempt to think through the difficult question that underlies the whole essay: How does the movement of time and circumstance affect the stability of meaning? The first part of his answer is that the relation between original meaning and subsequent understanding or applications of that meaning is analogous to the relation between a concept and its extension. For example, if he reads Shakespeare’s sonnet 55 and applies it to his beloved, and one of us reads (...) it and applies it to his beloved, “that does not make the meaning of the sonnet different for us, assuming that we both understand that the text’s meaning is not limited to any particular exemplification but rather embraces many, many exemplifications” . That is, the sonnet has a status analogous to that of the concept “bicycle,” and the two applications have a status analogous to that of a three-speed and a ten-speed bicycle. Whereas Hirsch formerly considered such exemplifications part of a text’s significance, he now considers them part of its meaning. This revision indicates that for Hirsch meaning is not the product of a consciousness producing an intrinsic genre but of a consciousness communicating something broader and more general than an intrinsic genre—an intention-concept that can have numerous extensions or exemplifications, including many that the originating consciousness could not have anticipated. Formerly, Hirsch used intrinsic genre to describe that sense of the whole which governed the horizon of developing meaning and which, when the work was completed—when all the blanks were filled in—gave the work its specific determinate meaning. That is, determinacy of meaning was in large part a function of narrowing the class of implications; when the work was completed, the class of implications was restricted to those synonymous with expressed meaning. In short, in the old theory, meaning-intention is a “narrow,” not a broad “concept.” James L. Battersby, professor of English at Ohio State University, is the author of Rational Praise and Natural Lamentation: Johnson, Lycidas, and Principles of Criticism and Elder Olson: An Annotated Bibliography. He is currently at work on a study of the relationship between “thought” and structure in various genres. James Phelan is associate professor English at Ohio State University and the author of Worlds from Words: A Theory of language in Fiction. His work in progress concerns character and narrative progression. (shrink)

This book supports the emerging field of vascularized composite allotransplantation for face and upper-limb transplants by providing a revised, ethically appropriate consent model which takes into account what is actually required of facial and upper extremity transplant recipients. In place of consent as permission-giving, waiver, or autonomous authorization, this book imagines consent as an ongoing mutual commitment, i.e. as covenant consent. The covenant consent model highlights the need for a durable personal relationship between the patient/subject and the care provider/researcher. Such (...) a relationship is crucial given the recovery period of 5 years or more for VCA recipients. The case for covenant consent is made by first examining the field of vascularized composite allotransplantation, the history and present understandings of consent in health care, and the history and use of the covenant concept from its origins through its applications to health care ethics today. This book explains how standard approaches to consent are inadequate in light of the particular features of facial and upper limb transplantation. In contrast, use of the covenant concept creates a consent model that is more appropriate ethically for these very complex surgeries and long-term recoveries. (shrink)

The word buddhi is an important term of Indian philosophical discourse, but some aspects of its use have caused confusion and continue to occasion difficulties. This paper undertakes a survey of the usage of the word buddhi in general Sanskrit literature from its earliest late Vedic occurrences up to the middle of the first millennium CE. Signifying fundamentally “awareness,” the word “buddhi” is shown to refer often to a being’s persisting capacity or faculty of awareness and also, often, to the (...) content of a being’s awareness. There are also instances where it is hard to determine which of these two kinds of reference are intended in our written sources, and there are other instances where both senses seem present simultaneously. Various examples attest to the use of the word to refer to an affective and volitional capacity in a being—and to affective and volitional content—as well as to a cognitive faculty and cognitive content. One feature that occurs frequently in the word’s use is that this faculty and, or, its content, regularly describe alterations of a subject’s knowledge of the surrounding situation, the transformation of surrounding complexity or multiplicity into a simpler and more manageable mental construct—an understanding, an interpretation, a decision, a plan, etc. As the word buddhi is related to the primary Sanskrit word-family used to describe the concrete experience of awakening—moving from no awareness to clear awareness—it is not surprising that its more abstract usage would often incorporate a similar dynamic, a transition from less clear to more clear knowledge, a rendering of early knowledge to better and more useful knowledge, in short, a faculty of “intellect” that produces refined decisions, resolutions, and determinations. It is suggested that this element of its semantic profile contributed to the word’s eventually becoming the preferred word for the most important of the mental functions of beings in one of the most widespread philosophical psychologies of ancient India, that which ultimately became formally enshrined in the philosophical system “Sāṃkhya.”. (shrink)

Presents a North American philosophy of liberation that defends both metaphysics and philosophy of religion, and acts as a critique of neo-imperialism.

Anthropology is a complex, wide-ranging, and ever changing field. Yet, despite its diversity, certain major themes do occur in the understandings of the world that anthropologists have offered. In this clear, coherent, and well-crafted book, James L. Peacock spells out the central concepts, distinctive methodologies, and philosophical as well as practical issues of cultural anthropology. Designed to supplement standard textbooks and monographs, the book focuses on the premises that underlie the facts that the former kinds of works generally present. (...) Free from unnecessarily abstract theoretical language and based on compelling concrete anecdote and engaging illustration, it is written in terms understandable to the anthropological novice, as well as being of value to the professional. The book's three main concerns are the substance, method, and significance of anthropology. In his discussion of substance, method, and significance of anthropology, such as the concept of culture, as well as holism. In writing about method, he explores the distinctive character of ethnographic fieldwork and raises questions of interpretation and comparison. Finally, he considers the relevance of anthropology with respect to both its practical application and what it contributes to understanding of human affairs. Using the photographic metaphors of 'harsh light' and 'soft focus', Peacock characterizes the anthropological worldview as consisting of two elements: on the one hand, a concern with the basic reality of the human condition, free of cultural influence; on the other, a broadly based holism that attempts to grasp all aspects of that condition, including its relation to the anthropologist. His book will appeal widely to readers interested in anthropology, at all levels. (shrink)

This paper explores a possible Platonic grounding of human freedom in the Philebus. The Philebus presents a particularly intruiging account of the humangood and freedom alike in terms of the right relation of nous and pleasure. Through a close analysis of key passages in this dialogue I show how Plato conceives of freedom in terms of the intellect’s ordering and directing of desire and pleasure to genuinely fulfilling ends. The greatest fulfillment of desire comes together with the purest pleasure in (...) the highest actualization of reason in lifelong philosophic activity: the mixed life and good life for human beings. (shrink)

Using Schrödinger's generalized probability relations of quantum mechanics, it is possible to generate a canonical ensemble, the ensemble normally associated with thermodynamic equilibrium, by at least two methods, statistical mixing and subensemble selection, that do not involve thermodynamic equilibration. Thus the question arises as to whether an observer making measurements upon systems from a canonical ensemble can determine whether the systems were prepared by mixing, equilibration, or selection. Investigation of this issue exposes antinomies in quantum statistical thermodynamics. It is conjectured (...) that resolution of these paradoxes may involve a new law of motion in quantum dynamics. (shrink)

A revolutionary approach to rhetoric that asks why audiences need persuading. What is persuasion? For some, it is the ideal alternative to violence. For others, persuasion is simply a neutral instrumentality—a valued source of soft power. Both positions rest on a fundamental belief: persuasion is a power that resides in a speaker acting on an audience. Loving the World Appropriately asks a different, more fundamental, question: why does an audience need persuasion? In shifting our focus, James Kastely delivers a (...) provocative new history of rhetoric and philosophy, one that describes rhetoric as more than a matter of effective communication and recasts persuasion as a philosophical concern central to notions of human subjectivity. Ultimately, Kastely insists, persuasion enables us to love the world appropriately. (shrink)

When rates of transcription from specific genes change, delays of variable length intervene before the corresponding mRNAs and proteins attain new levels. For most mammalian genes, the time required to complete transcription, processing, and transport of mRNA is much shorter than the period needed to achieve a new, steady‐state level of protein. Studies of inducible genes have shown that the period required to attain new levels of individual mRNAs and proteins is related to their unique half‐lives. The basis for this (...) is a physical principle that predicts rates of accumulation of particles in compartmental systems. The minimum period required to achieve a new level is directly proportional to product half‐lives because rates of decay control the ratio between the rate of synthesis and the concentration of gene products at steady state. This kinetic model suggests that sensitivity of gene products to degradation by ribonucleases and proteinases is an important determinant of the time scale of gene expression. (shrink)

Scepticism about ought simpliciter is the view that there is no such thing as what one ought simpliciter to do. Instead, practical deliberation is governed by a plurality of normative standpoints, each authoritative from their own perspective but none authoritative simpliciter. This paper aims to resist such scepticism. After setting out the challenge in general terms, I argue that scepticism can be resisted by rejecting a key assumption in the sceptic’s argument. This is the assumption that standpoint-relative ought judgments bring (...) with them a commitment to act in accordance with those judgments. Instead, I propose an alternative account of our normative concepts according to which only ought simpliciter judgments commit one to acting in accordance with those judgments. In addition to answering the sceptical challenge, the proposal offers an independently motivated account of what makes a concept normatively authoritative. (shrink)

In this essay, Kant's so-called argument for god's existence is analyzed and interpreted in light of the claim that the problem of god's existence correctly falls under the question "what may I hope?" ("critique of pure reason", A805=b833 ff.). It is maintained that Kant has established that the rational thing for the moral person to do is to hope for god's existence.

(1996). Transcultural theater: The viewer response to Draussen vor der Tuer. The European Legacy: Vol. 1, Fourth International Conference of the International Society for the Study of European Ideas, pp. 1219-1224.

This three-part analysis of modernity assesses the impact that Western thought and philosophy has had on today's world. Making use of neglected research from the fringes of academia, "Anatomyzing Divinity" traces the circuitous path of occult wisdom from China, India, Egypt and the Hellenistic world to Byzantium and beyond. At the heart of the book is an investigation of the life and thought of G. W. Leibniz, the man who invented calculus and laid the groundwork for binary code, which in (...) turn made computers possible. Leibniz's roots, Kelley shows, lay in the Frankish metaphysical tradition, and thus have little in common with some of his contemporaries' materialism. Along the way, sidelights are turned on 1) the occult basis of Western political systems, as well as 2) the alchemical basis of much Western philosophy and theology. (shrink)