A minister's wife and mother of two children suggests answers for difficult questions asked by children about death and suffering, God, heaven and hell, and sex.

This thesis is intended t0 help develop the theory 0f coalgebras by, Hrst, taking classic theorems in the theory 0f universal algebras amd dualizing them and, second, developing an interna] 10gic for categories 0f coalgebras. We begin with an introduction t0 the categorical approach t0 algebras and the dual 110tion 0f coalgebras. Following this, we discuss (c0)a,lg€bra.s for 2. (c0)monad and develop 2. theory 0f regular subcoalgebras which will be used in the interna] logic. We also prove that categories 0f (...) coalgebras are completc, under reasonably weak conditions, and simultaneously prove the wellknown dual result for categories 0f algebras. We dose the second chapter with 2. discussion 0f bisimulations in which we introduce a weaker 110tion 0f bisimulaticn than is current in the literature, but which is w€H—b€ha.v€d and reduces t0 the standard defmition under the assumption 0f choice. (shrink)

It is unclear whether the regulatory distinction between non-identifiable and identifiable information—information used to determine informed consent practices for the use of clinically derived samples for genetic research—is meaningful to patients. The objective of this study was to examine patients' attitudes and preferences regarding use of anonymous and identifiable clinical samples for genetic research. Telephone interviews were conducted with 1,193 patients recruited from general medicine, thoracic surgery, or medical oncology clinics at five United States academic medical centers. Wanting to know (...) about research being done was important to 72% of patients when samples would be anonymous and to 81% of patients when samples would be identifiable. Only 17% wanted to know about the identifiable scenario but not the anonymous scenario. Curiosity-based reasons were the most common among patients who wanted to know about anonymous samples. Of patients wanting to know about either scenario, approximately 57% would require researchers to seek permission, whereas 43% would be satisfied with notification only. Patients were more likely to support permission in the anonymous scenario if they had more education, were Black, less religious, in better health, more private, and less trusting of researchers. The sample, although not representative of the general population, does represent patients at academic medical centers whose clinical samples may be used for genetic research. Few patients expressed preferences consistent with the regulatory distinction between non-identifiable and identifiable information. Data from this study should cause policy-makers to question whether this distinction is useful in relation to research with previously collected clinically derived samples. (shrink)

Since its founding in the nineteenth century, social anthropology has been seen as the study of exotic peoples in faraway places. But today more and more anthropologists are dedicating themselves not just to observing but to understanding and helping solve social problems wherever they occur--in international aid organizations, British TV studios, American hospitals, or racist enclaves in Eastern Europe, for example. In Exotic No More , an initiative of the Royal Anthropological Institute, some of today's most respected anthropologists demonstrate, in (...) clear, unpretentious prose, the tremendous contributions that anthropology can make to contemporary society. They cover issues ranging from fundamentalism to forced migration, child labor to crack dealing, human rights to hunger, ethnicity to environmentalism, intellectual property rights to international capitalisms. But Exotic No More is more than a litany of gloom and doom the essays also explore topics usually associated with leisure or "high" culture, including the media, visual arts, tourism, and music. Each author uses specific examples from their fieldwork to illustrate their discussions, and 62 photographs enliven the text. Throughout the book, the contributors highlight anthropology's commitment to taking people seriously on their own terms, paying close attention to what they are saying and doing, and trying to understand how they see the world and why. Sometimes this bottom-up perspective makes the strange familiar, but it can also make the familiar strange, exposing the cultural basis of seemingly "natural" behaviors and challenging us to rethink some of our most cherished ideas--about gender, "free" markets, "race," and "refugees," among many others. Contributors: William O. Beeman Philippe Bourgois John Chernoff E. Valentine Daniel Alex de Waal Judith Ennew James Fairhead Sarah Franklin Michael Gilsenan Faye Ginsburg Alma Gottlieb Christopher Hann Faye V. Harrison Richard Jenkins Melissa Leach Margaret Lock Jeremy MacClancy Jonathan Mazower Ellen Messer A. David Napier Nancy Scheper-Hughes Jane Schneider Parker Shipton Christopher B. Steiner. (shrink)

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1865 edition. Excerpt:... PART II. BERKELEY'S PHILOSOPHY: SECTION XIV. Bishop Berkeley is best known by the system of idealism developed by him. This theory is unfolded in two works, called "The Principles of Human Knowledge/' and "Three Dialogues between Hylas and Philonous."t If it were not for this system, the (...) name and works of Berkeley, like many more good and great men, would have fallen into a state of entire obscurity. But so long as the various systems of mental science will be studied, the name of Berkeley will be mentioned and his works studied. As yet his theory of idealism, and works in general, have not been so generally read and digested, as they have been The book called, The Principles of Human Knowledge, was published in 1710, by Aaron Rhonies, for Jeremy Pepyat, bookseller in Skinner Row, Dublin; and was the only edition published in Dr. Berkeley's life. t His Three Dialogues between Hylas and Philonout was published in London in 1713. It shows much acuteness, great precision and elegance of expression, bat considerable repetition, and often appears as one turning in a circle. D ignorantly referred to and flippantly treated with a smile. The demonstration of the great lexicographer, Dr. Johnson, against the idealism of Berkeley, kicking a stone, is as faithfully and generally copied as it is familiarly known His system of idealism is considered, generally, so absurd, and contrary to common sense and universal experience, that the best answer it is worthy of is to treat it lightly and indifferently, as the production of one whose brain was not sound at the time in all its organs and powers.t On this ground the philosopher has just reason to complain, and appeal against his critics and judges. We think that the views and sincere convictions of... (shrink)

The re-issue of Professor Cobban’s book on Edmund Burke is a cannonade in the war of skirmishes which still goes on between the disciples of the late Sir Lewis Namier and his critics. One of the casualties in the fighting was Edmund Burke, who had the misfortune to have lived, as a man of ideas, during a period in which Namier claimed that political ideas were at a discount. Burke’s political philosophy was written oft as the rationalising of a party (...) hack who thought that earth had not created anything more fair than the Marquess of Rockingham. However, he has found numerous defenders, among them Professor Cobban, well known as a critic of Namier. His book dates from 1929, a year before the publication of The Structure of Politics at the Accession of George III, and its second edition appears a year or so later than the second edition of Namier’s masterpiece. It is a useful, competent introduction to the main ideas of Burke and those of Wordsworth, Coleridge and the Lake School of Poets. It suffers however by comparison with Namier, with Halevy’s book upon Burke’s ‘rival’, Jeremy Bentham, and more pertinently with Professor Cobban’s mature writing, such as In Search of Humanity or his contributions to the Cambridge Modern History. It also looks dated, when the onward march of Burkiana, notably the Burke correspondence, is taken into consideration. The book has great merit, however. It takes Burke seriously as a political thinker, and this is all to the good but, like Burke himself, it is vague where precision is called for. A good book on Burke is badly needed. It is a pity that Professor Cobban was unable to fill the gap by rewriting this work. (shrink)

This article assumes that the key element in Relativism is the denial of any comparability between different moral codes. Each system of morality is, according to the relativist, defined internally to any given culture, as parallels with examples in sport might illustrate, and as two key examples from recent moral disputes amply show. While classical writers such as Hume and Bentham, each in his way a kind of utilitarian, certainly intended to be absolutist, it might nevertheless be argued that they (...) left the way open to relativism despite their intentions. The absolutist needs to establish a common moral standard of some kind which can be used as a standard of comparison between apparently different moral codes. Hume's assumption that we share the disposition to sympathy with others seems far too optimistic; and Bentham's attempt to be scientific presupposes a shared view both of values and of the canons of moral reasoning; but there is arguably no such shared view. Might some version of Aristotelianism be a more promising approach? The article ends with an ariswer to this question. /// O presente artigo parte do pressuposto de que o elemento-chave do Relativismo é a negação de toda e qualquer comparabilidade entre diferentes códigos morais. Cada sistema de moralidade é, de acordo com o relativista, deftnido internamente nos termos de cada cultura determinada, tal como se pode ilustrar com exemplos do mundo do desporto, e dois exemplos tirados da discussão moral mais recente amplamente demonstram. Enquanto que escritores clássicos tais como David Hume e Jeremy Bentham, cada um deles utilitarista à sua maneira, pretendiam certamente ser absolutistas, a verdade é que, argumenta o autor do artigo, ambos deixaram, apesar das suas intenções, o caminho aberto ao relativismo. O absolutista necessita de alguma forma de estabelecer um padrão moral comum que possa ser usado como termo de comparação entre códigos morais aparentemente diferenciados. O pressuposto de Hume de que nós partilhamos uma inclinação para a simpatia em relação a outros seres humanos parece demasiado optimista; por seu lado, a tentativa de Bentham de corresponder às expectativas da ciência pressupõem, por seu lado, uma visdo comum dos valores e dos cânones do raciocínio moral. O problema, porém, é que se pode demonstrar não existir uma tal visão comum. Assim, pergunta o autor do artigo, não será de considerar uma certa versão do Aristotelismo como uma abordagem mais promissora? A resposta a esta questão constitui a parte final do artigo. (shrink)

In a recent article, Shaw contrasts his own supposed good behaviour, as that of a self-proclaimed “social distance warrior” with the alleged rude behaviour of one of his relatives, Jack, at social events in the former’s house in Scotland in the early stages of the COVID-19 pandemic. He does so to illustrate and support his claims that it was wrong and rude to fail to comply with the governmental advice regarding social distancing because we had a responsibility “to minimize risk” (...) and not wrong nor rude to challenge and cajole those people who failed to do so. This article shows that his claims are contestable. It suggests that his own behaviour was no better than Jack’s. (shrink)

Progress and the values it secretes Content Type Journal Article Pages 1-3 DOI 10.1007/s11016-010-9519-8 Authors Hugh Lacey, Department of Philosophy, Swarthmore College, 500 College Ave, Swarthmore, PA 19081, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.

As an alternative to universalism and particularism, Intermedialities: Philosophy, Arts, Politics proposes "intermedialities" as a new model of social relations and intercultural dialogue. The concept of "intermedialities" stresses the necessity of situating debates concerning social relations in the divergent contexts of new media and avant-garde artistic practices as well as feminist, political, and philosophical analyses.

This is not a random collection of essays, but a book on a single theme. Written by separate hands, mainly by literary critics at Cambridge, it was planned as a whole and executed with a common purpose: to produce the first literary study of the English moralists of the seventeenth century to the beginning of the twentieth. The authors share two convictions: they believe that the study of literature demands an understanding of whatever moral philosophy is embodied in it; and (...) they believe that philosophical writings are capable of being tested by the techniques of literary criticism. In this book, such works as Bacon's Advancement of Learning, Hobbes's Leviathan, and Hume's Enquiries are viewed as whole works, not as repositories of philosophical propositions, nor as episodes in the history of English thought. (shrink)

In the text book treatise on certitude, there usually appears a line in definition of "certitude mere subjectiva," which is, for practical purposes, one of the most important in the book. As an example of what thought and imagination can do to enlarge upon and embelish the outline of class instruction and to ground philosophy deeper in the mind, Mr. Harkins presents this paper, an admirable development of the few short words of the definition which we are so prone to (...) introduce to the memory and then dismiss for good. (shrink)

I enter a debate herein concerning the role that Plato’s Forms are thought to play in the epistemic lives of everyday people. While some scholars believe that the Forms play a major role in everyday thinking, others maintain that their part is very minor. The latter view, I contend, is the more tenable. I argue that recent attempts to draw upon the Republic to establish the former are not only unsuccessful, but they tip the scale in favor of the latter.