In lieu of an abstract, here is a brief excerpt of the content:THE CONCEPT OF POVERTY IN ST. THOMAS AQUINAS'S CONTRA IMPUGNANTES DE/ CULTUM ET RELIGIONEM JOHN D. ]ONES Marquette University Milwaukee, Wisconsin MEDIEVAL CONCEPTIONS of poverty have been given ongoing and serious attention by scholars during this century. The extensive literature on the nature and practice of poverty among the Franciscans bears witness to this. Serious investigation of St. Thomas Aquinas's understanding of poverty, however, is virtually nonexistent. Except (...) for a very recent book by Ulrich Horst,' there are, so far as I know, no monographs or dissertations treating this aspect of Aquinas's thought. The most thorough discussion in English, which falls far short of sustained textual or critical analysis, is given by Philip Mulhern.2 Apart from an article by Silvana Spirito, which primarily focuses on historical issues, one finds only scattered references and notes in other works.3 1 Ulrich Horst, Evangelische Annut und Kirche: Thomas van Aquin und die Annutskontroversen des 13. und beginnenden 14. Jahrhunderts (Berlin: Akademie Verlag, 1992). This work was published after the present article was completed. : Philip Mulhern, Dedicated Poverty (Staten Island: Alba House, 1973), 116-31. "II problema della poverta e deIla perfezione religiosa nell'ambito delie polemiche tra clero secolare e ordini mendicanti," Atti Del Congresso Internazionale, ed. Congresso internazionale Tommaso d'Aquino (Napoli: Edizioni domenicane italiane, 1974), 49-57. Worthy of mention is Scott Swenson's concise, but detailed, note on poverty in the Contra impugnantes (Emerging Concepts of Jurisdiction, Sacramental Orders and Property Rights Among Dominican Thinkers From Thomas Aquinas to Hervaeus Natalis [Ph.D. Diss., Cornell University, 1988], 265, n.159). For a brief discussion of poverty in 409 410 JOHN D. JONES The absence of scholarship in this area stands in marked contrast to the lavish philosophical and theological attention given to many other aspects of Aquinas's thought. If Thomas gave only a cursory nod to the subject of poverty, this absence might be understandable. Over the course of his career, however, Thomas composed several extended discussions and numerous shorter notes pertaining to poverty, concentrating particularly on the nature and practice of poverty in religious life. In addition to the Contra impugnantes Dei cultum et religionem, a relatively early work devoted to a defense of the mendicant orders and mendicant poverty, there are extended discussions of poverty in the Contra pestiferam doctrinam retrahentium homines a religionis ingressu, cc. 14-16, the Summa contra gentiles, bk. III, c.131-35, and the Summa theologiae (51), II-II, q. 184, a. 7, q. 186, aa. 3&6, q. 188, a. 7, etc. There are also brief discussions and references to poverty (paupertas) and the poor (pauper) in nearly thirty other works ranging from the In Sententiarum to various Scripture commentaries.4 My purpose in this paper is to present a close, but by no means comprehensive, textual and critical analysis of Thomas's treatment of poverty in the Contra impugnantes, concentrating on the crucial sixth chapter.5 I am interested in Thomas's conception of Summa theologiae, 11-11, q. 188, a. 7, see John D. Jones, Poverty and the Human Condition (New York: Edwin Mellen Press, 1990), 317-320. Also see Jones, "Poverty and Subsistence: St. Thomas and the Definition of Poverty," Gregorianum 75 (1994): 135-49. 4 The Contra impugnantes dei cultum et religionem and Contra pestiferam doctrinam retrahentes homines a religionis ingressu are contained in the Leonine Opera Omnia, vol. XLI (Rome: St. Thomas Aquinas Foundation, 1970) and in Opuscula theologica, vol. 2, ed. RM. Spiazzi (Turin: Marietti, 1954). An English translation of both works is contained in An Apologyfor the Religious Orders, ed. John Procter (London: Sands and Co., 1902), 50-376 and 377-479 respectively. I am using the Blackfrairs edition of the Summa theologiae (New York: McGraw-Hill, 1964-81). By and large, I have followed existing translations of Thomas's works, although for the sake of accuracy, I have occasionally modified them, especially Proctor's translations of the Contra impugnantes and Contra retrahentes. 5 The discussion of poverty is contained chiefly in chapter 6 (cited in the Marietti edition as 2.5[6]). All citations in my paper will be to this chapter unless otherwise noted. Following typical form, the chapter contains... (shrink)

This is the correspondence (1959–1969), on the nature of the evolutionary process, between the biologist Theodosius Dobzhansky and the historian John C. Greene.

This bibliography is a comprehensive listing of published works by John Locke, including all known editions and translations of his works, abridgments and selections in anthologies and several works which he edited or translated, from the first editions to the present. It covers not only the works published during Locke's lifetime, but also those printed from the voluminous manuscripts he left behind at his death in 1704. In addition, Locke's works are set in their original controversial context: entries are (...) provided for the works Locke wrote about and for the attacks and defenses his writings provoked during and immediately following his lifetime. An appendix contains a list of works incorrectly attributed to Locke. Three indexes complete the bibliography: an index to the names of the editors, the translators, and authors of works cited in the annotations; an index to the titles of anonymous works; and a language index that lists all the works that have been translated into each language. (shrink)

Volume 2. The second of three volumes of essays that engage Japanese philosophers as intercultural thinkers, this collection critically probes seminal works for their historical significance and contemporary relevance. It shows how the relational ethics of Watsuji Tetsurō serves as a resource for new conceptions of trust, dignity, and human rights; how forgiveness empowers the repentance and the sense of responsibility advocated by Tanabe Hajime, and how Kuki Shūzō’s philosophy of contingency puts a fortuitous twist on normative ethics. The author (...) also re-examines the controversy about Kyoto School wartime writings so as to uncover the covert side of today’s empires, and reflects on the hidden consequences of seeing nature as the non-human world. Underlying these investigations is a consistent style that interrogates philosophers for what lies undisclosed and that exposes decisive questions that arise between us and them. (shrink)

One of the paradoxes of the physical sciences is that as our knowledge has progressed, more and more diverse physical phenomena can be explained in terms of fewer underlying laws, or principles. In Hidden Unity, eminent physicist John Taylor puts many of these findings into historical perspective and documents how progress is made when unexpected, hidden unities are uncovered between apparently unrelated physical phenomena. Taylor cites examples from the ancient Greeks to the present day, such as the unity of (...) celestial and terrestrial dynamics (17th century), the unity of heat within the rest of dynamics (18th century), the unity of electricity, magnetism, and light (19th century), the unity of space and time and the unification of nuclear forces with electromagnetism (20th century). Without relying on mathematical detail, Taylor's emphasis is on fundamental physics, like particle physics and cosmology. Balancing what is understood with the unestablished theories and still unanswered questions, Taylor takes readers on a fascinating ongoing journey. John C. Taylor is Professor Emeritus of Mathematical Physics at the University of Cambridge. A student of Nobel laureate Abdus Salam, Taylor's research career has spanned the era of developments in elementary particle physics since the 1950s. He taught theoretical physics at Imperial College, London, and at the Universities of Oxford and Cambridge, and he has lectured worldwide. He is a Fellow of the Royal Society and a Fellow of the Institute of Physics. (shrink)

The relation between body and mind is one of the oldest riddles that has puzzled mankind. That material and mental events may interact is accepted even by the law: our mental capacity to concentrate on the task can be seriously reduced by drugs. Physical and chemical processes may act upon the mind; and when we are writing a difficult letter, our mind acts upon our body and, through a chain of physical events, upon the mind of the recipient of the (...) letter. This is what the authors of this book call the 'interaction of mental and physical events'. We know very little about this interaction; and according to recent philosophical fashions this is explained by the alleged fact that we have brains but no thoughts. The authors of this book stress that they cannot solve the body mind problem; but they hope that they have been able to shed new light on it. Eccles especially with his theory that the brain is a detector and amplifier; a theory that has given rise to important new developments, including new and exciting experiments; and Popper with his highly controversial theory of 'World 3'. They show that certain fashionable solutions which have been offered fail to understand the seriousness of the problems of the emergence of life, or consciousness and of the creativity of our minds. In Part I, Popper discusses the philosophical issue between dualist or even pluralist interaction on the one side, and materialism and parallelism on the other. There is also a historical review of these issues. In Part II, Eccles examines the mind from the neurological standpoint: the structure of the brain and its functional performance under normal as well as abnormal circumstances. The result is a radical and intriguing hypothesis on the interaction between mental events and detailed neurological occurrences in the cerebral cortex. Part III, based on twelve recorded conversations, reflects the exciting exchange between the authors as they attempt to come to terms with their opinions. (shrink)

In this paper we study abstract elementary classes of modules. We give several characterizations of when the class of modules A with is abstract elementary class with respect to the notion that M1 is a strong submodel M2 if the quotient remains in the given class.

Sir John Hicks is one of the most important and influential economists of the twentieth century. Awarded the Nobel Prize for economics in 1972, he has made contributions across a wide range of economic theory, writing some twenty books. Arguably the most important of these, _Value and Capital_, is seen as the roots of modern microeconomics and general equilibrium theory. Hicks possessed an unusual ability to synthesize the ideas of other economists – something that is evident in his invention (...) of the ‘IS-LM’ diagram to expound Keynes’ General Theory, and is perhaps what he is best known to present day economists for. This two volume set is the second collection on Hicks in this series and includes new assessments of his contributions, covering the last fifteen years. With a new introduction by the editor, this comprehensive and scholarly collection provides students and scholars immediate access to Sir John Hicks’ contributions. (shrink)

Abstract This paper explores Reiner Schürmann’s account of perigrinal ontology from the perspective of Meister Eckhart. What is so extraordinary about his work is its retrieval of nuances in Plato’s philosophy of mind. Professor Schürmann’s approach to Philosophy focused on a philosopher’s philosophy of mind. For example, his course titles, such as Augustine’s Philosophy, were listed and taught in Augustine’s Philosophy of Mind. The advantage of his approach can best be seen in his study of the Medieval Philosopher Meister Eckhart. (...) In this work, Professor Schürmann totalizes the relationship between the will and the intellect and unites the different categories of Platonic philosophy under the concept of perigrinal ontology. Instead of treating epistemology or aesthetics in isolation, they are examined as they relate to ontology. In Plato’s epistemology, the highest form of knowing is different; at its highest point, knowledge is a seeing. Meister Eckhart and the other Neoplatonic philosophers continued the argument that Plato initiated. This is not an instance of Gnosticism in that the successors of Plato in the Christian tradition are not introducing new material but are extending Plato’s philosophy. At the center of the controversies about Meister Eckhart’s alleged departure from Christian doctrine is the oneness with God. Here, Professor Schürmann acts like a good editor. He painstakingly draws out pertinent distinctions to demonstrate Meister Eckhart’s adherence to tradition. It is interesting in this light to consider what Saint Thomas Aquinas has said on some of these same issues. One can see, too, that Meister Eckhart is a good deal closer to Saint Thomas than is generally thought. Saint Thomas's writings are full of references to Neoplatonic philosophers, but he also actively engages with their ideas. Though exploring this is beyond this paper's scope, Saint Thomas’s commentary of the Christian Neoplatonist Pseudo Dionysius primarily supports this point. We also need to recall that the period in which all this unfolded was a period in history marked by the democratization of religion. More importantly, Meister Eckhart’s time was informed by the democratization of theology. Meister Eckhart’s writings and personal commitment to that project are noteworthy in this context. His decision to teach women in religious orders advanced theology, a historical breakthrough. There are some notable debates that Professor Schürmann addressed in this work. Perhaps chief among these is the overly close connection between the writings of Meister Eckhart and that of the late Heidegger. It had been suggested that Martin Heidegger’s interest in Zen Buddhism was thought to include that of Meister Eckhart. Waiting upon Being and detachment or releasement were similar in these three schools of thought. Professor Schürmann viewed this as a form of syncretism, the mashing up of ideas that seem similar but have important distinctions. For Professor Schürmann, the absolute absence of the faculty of the will in Meister Eckhart’s work distinguished him from these other philosophies. It is striking that Professor Schürmann repeatedly cites texts where Meister Eckhart sees the highest form of knowledge as purely a feature of the intellect. He even goes so far as to note that the will is almost absent from Meister Eckhart’s philosophy of mind. -/- . (shrink)

John C. Hall; III—Quantity of Pleasure, Proceedings of the Aristotelian Society, Volume 67, Issue 1, 1 June 1967, Pages 35–52, https://doi.org/10.1093/aristotel.

Cross Veneration in the Medieval Islamic World: Christian Identity and Practice under Muslim Rule. By Charles Tieszen. The Early and Medieval Islam World, vol. 1. London: I.B. Tauris, 2017. Pp. x + 229. $95.

In this one volume, John C.S. Kim offers a way for each reader to find one's own creative approach to resolve the riddles of life. The author examines critical issues facing individuals today and challenges the reader to determine the nature of the complex problems which stem from the lack of a sound moral foundation, learn and master analytical methods, and apply these skills creatively and constructively to resolve problems.

When von Neumann's and Morgenstern's Theory of Games and Economic Behavior appeared in 1944, one thought that a complete theory of strategic social behavior had appeared out of nowhere. However, game theory has, to this very day, remained a fast-growing assemblage of models which have gradually been united in a new social theory - a theory that is far from being completed even after recent advances in game theory, as evidenced by the work of the three Nobel Prize winners, (...) class='Hi'>John F. Nash, John C. Harsanyi, and Reinhard Selten. Two of them, Harsanyi and Selten, have contributed important articles to the present volume. This book leaves no doubt that the game-theoretical models are on the right track to becoming a respectable new theory, just like the great theories of the twentieth century originated from formerly separate models which merged in the course of decades. For social scientists, the age of great discover ies is not over. The recent advances of today's game theory surpass by far the results of traditional game theory. For example, modem game theory has a new empirical and social foundation, namely, societal experiences; this has changed its methods, its "rationality. " Morgenstern (I worked together with him for four years) dreamed of an encompassing theory of social behavior. With the inclusion of the concept of evolution in mathematical form, this dream will become true. Perhaps the new foundation will even lead to a new name, "conflict theory" instead of "game theory. (shrink)

With gratitude for our commentators’ thoughtful and generous engagement with Recognizing Wrongs, we offer in this reply a thumbnail summary of their comments and responses to some of their most important questions and criticisms. In the spirit of friendly amendment, Tom Dougherty and Johann Frick suggest that a more satisfactory version of our theory would cast tort actions as a means of enforcing wrongdoers’ moral duties of repair. We provide both legal and moral reasons for declining their invitation. Rebecca Stone (...) draws a particular link between civil recourse in private law theory and the right of self-defense as recognized in criminal law and moral theory. While we share Stone’s basic inclination, we argue for a different version of the link than the one that she draws. Veronica Rodriguez-Blanco provides a critique of our model of negligence law based on action theory. In response, we explain – in a way that we hope sheds light on debates over moral luck – how it is possible for the law to define negligence such that its commission depends simultaneously on the character of the defendant’s conduct and on the consequences that result from it. Though generally sympathetic to our approach, Stephen Smith faults us for failing satisfactorily to explain important remedial dimensions of tort law. Stubbornly, we insist that we can account for these, and indeed can do so on more satisfactory terms than corrective justice theorists. Finally, Erin Kelly challenges us to consider how our work might inform the analysis of two pressing issues of racial justice: overcriminalization and reparation payments. While we question whether our work to date has as much to offer on these matters as she suggests, we also maintain that the core principle of civil recourse theory – where there is a right there is a remedy – provides grounds for critiquing modern law’s failure to provide adequate accountability when police officers use excessive force against persons of color. (shrink)

This article presents an overview of traditional legal and regulatory incentives directed at achieving lawful corporate behavior, together with examples of more recent governmental incentives aimed at encouraging self regulation activities by corporations. These incentives have been differentiated into positive incentives that benefit corporations for actions that encourage or assist lawful behavior, and punitive incentives that only punish corporations for violations of legal or regulatory standards. This analysis indicates that traditional legal and regulatory incentives for lawful corporate behavior are overwhelmingly (...) punitive in their intended effects, while more recent governmental incentives to encourage voluntary corporate self regulation are much more positive in their intended effects.A prototype private compliance system containing typical features specified in governmental incentives for corporate self regulation was then analyzed applying the same positive/punitive analysis that was performed with the governmental incentives. This analysis suggests that corporate compliance programs that are structured to comply with Department of Defense regulations for defense contractors or the new Federal Organizational Sentencing Guidelines will reflect the same overwhelmingly punitive balance of incentives for lawful and ethical employee conduct as do the traditional legal and regulatory incentive systems for lawful corporate behavior. (shrink)

Traces the development of the human consciousness and argues that many scientific theories of human nature denigrate the value of humanity.

Two recently published collections of essays—Free Will and Theism, edited by Kevin Timpe and Daniel Speak, and Free Will and Classical Theism, edited by the late Hugh McCann—represent the state of the art in current analytic philosophy and analytic theology with respect to issues at the intersection of the metaphysics of free will and Christian theism that have vexed philosophers and theologians throughout Christian history. Despite a marked imbalance of incompatibilist authors over compatibilist authors in both volumes, the essays in (...) these collections advance the discussion in significant ways, and I indicate some of those ways. (shrink)

WHEN WITTGENSTEIN'S TRACTATUS was published it was generally identified first with Russell's logical atomism, and later with the logical positivism of the Vienna Circle. However, Wittgenstein himself claimed the work had an ethical purpose. In what has become a well-known passage from a letter to Ludwig von Ficker, the editor of Der Brenner, whose help Wittgenstein sought in trying to publish the Tractatus, he says.

Arguably, two of the most important forces affecting contemporary global culture are the growing awareness of ecological crises and the rapid spread of digital media. Félix Guattari's unfinished concept of ecosophy suggests the basis of a theoretical framework for constructing productive syntheses between the ecological and the digital. Moreover, a Guattarian rethinking of the ecological turn in the humanities challenges the philosophical basis of the pedagogy of Nature appreciation that has characterised the eco-humanities landscape since the 1970s. Guattari's ecosophy gestures (...) towards a transversal eco-humanities, which would be rhizomatically rooted in autopoiesis and becoming-other, rather than defined by static allegiance to the ideals of ‘Self-realisation’ postulated by the deep ecology movement. (shrink)