In a contemporary developed economy, the production of labor-power is not left to the "laborer's instincts for selfpreservation and of propagation," as in Capital, but is made subject to large-scale institutional investment and control within, primarily, the educational system. Some therefore of the laborer's consumption of goods and services has no longer a "final" character but directly enters into the production of the most important producer commodity, labor-power itself. This constitutes a partial closure of the circuit of producers' capital and, (...) as corollary to the latter, a significant absorption of the once distinct sphere of circulation, or exchange, into that of production, and with it a historical change in the relationships holding between the overall sphere of production and society itself. (shrink)

In this paper; having somewhat arbitrarily adopted a general line of interpretation of Wittgenstein on forms of life in which the word ’life' is taken in a biological sense, I try to work out ways of being more specific than that, which (a) are philosophically interesting, (b) are consistent with Wittgenstein's uses of the expression form of life' and with other remarks of his that seem closely connected, and (c) that take seriously both his disavowal of THESES in philosophy and (...) his (related) belief that the job of philosophy is not to devise better theories, but to show how the problem itself arises from a particular kind of misunderstanding of language. A number of ways in which the idea of a form of life could play that sort of part are explored, for example the question how we know from which direction a sound comes, which we might initially have supposed to be answerable by reference to a calculation of the time difference in the arrival of a sound wave at one ear and then the other is rejected in favour of a supposition that the waves affect the nervous system and thereby causes us to look in the correct direction. This is an important difference. A neurologist might spend half a lifetime tracking down the nerves that calculate the direction, ana fail because no such calculation is done. Misdirected questions about identifying and locating pains, and about mastery are investigated, and finally Wittgenstein is depicted as holding that the nervous system, together with membership in a community provides all the assurance we need of the general correctness of calculations. (shrink)

Iamblichus , successor to Plotinus and Porphyry, brought a new religiosity to Neoplatonism. This edition of the fragments of Iamblichus' major work on the soul, De Anima, is accompanied by the first English translation of the work and a commentary.

The study of reputation has often focused on the creation of good reputations rather than on the varied means by which reputations are modified, or shifted, and the factors affecting such shifts. This paper develops a theory of reputation shifting and identifies five basic reputational actions, the types of strategic responses that can be taken to manage reputations.

This paper describes one way in which a precise reason model of precedent could be developed, based on the general idea that courts are constrained to reach a decision that is consistent with the assessment of the balance of reasons made in relevant earlier decisions. The account provided here has the additional advantage of showing how this reason model can be reconciled with the traditional idea that precedential constraint involves rules, as long as these rules are taken to be defeasible. (...) The account presented is firmly based on a body of work that has emerged in AI and Law. This work is discussed, and there is a particular discussion of approaches based on theory construction, and how that work relates to the model described in this paper. (shrink)

Canada has followed the pattern of Benelux nations by legislating sufferingSuffering as the pivotal eligibilityEligibilitycriterionCriterion for euthanasiaEuthanasia/assisted death without requiring terminal prognosis as is needed in most permissive jurisdictions. This chapter will explore the relationship between sufferingSuffering and Medical Assistance in Dying (MAID) and the ways in which sufferingSuffering is understood in the Supreme Court of Canada, the federal Criminal Code legislation and by health care assessors. Based on this analysis, we will argue that the resulting sufferingSufferingeligibilityEligibilitycriterionCriterion leaves the law (...) open to unintended forms of interpretation, thus instituting perhaps the most unbounded and risk-prone form of assisted death in the world. A review of the literature on sufferingSuffering, the wish to dieWish to die, and reasons for MAIDReasons for MAID requests found sufferingSuffering of severe illness to be frequently associated with unstable mental health, social, and existentialExistential variables that are often amenable to therapy or remediation. While sufferingSuffering remains a powerful motivating force to seek opportunities to relieve distress, its use as an eligibilityEligibilitycriterionCriterion for MAID has significant ambiguity in its’ characterization of ‘enduring’ and ‘irremediable’ and thus fails to protect against abuse for the vulnerable. (shrink)

This paper develops a two-part model of the crucial roles that episodic memory and perceptual filters play in responses to organizational crisis. We examine thecascading impacts of episodic memory, the types of filters that shape stakeholder responses to crisis, and subsequent impacts on reputation. A sound wave analogy is developed to understand the complexity of organizational crisis. The model is partially applied to the BP Deepwater Horizon oil rig disaster.

We thank Parker and Wright for engaging in this roundtable debate in such a spirited way. The ‘Pharmacogenetic [test] to Avoid Loss of Hearing’ (PALOH) Trial is the first time a genetic point of care test has been applied in the acute neonatal setting; therefore, it is not surprising that questions have been raised which require debate, discussion and clarification. Parker and Wright misattribute several assumptions to the roundtable authors, which we would like to clarify here. Since they raise wider (...) questions about the PALOH trial itself, several of the roundtable discussants have made a joint response. (shrink)

The chapter explores the sufferingSufferingassociated with MAIDMedical Assistance in Dying (MAID) giving special attention to assessmentAssessment and the psychological responses elicited in caregivers highlighting the need for all MAIDMedical Assistance in Dying (MAID) enquiries to activate a period of intense assessmentAssessment and the provision of detailed treatment alternatives. This chapter calls for a renewed commitment to compassionCompassion (‘sufferingSuffering together with’) as the communal dynamic to relieve and assuage such sufferingSuffering. Using the four domains of ‘total pain’ (Saunders in The management (...) of terminal malignant disease. Edward Arnold, London, UK, 1978), we summarize the evidence for the multiple opportunities available to ‘relieve often and comfort always.’ Finally, we review evidence on the impactImpactof MAIDMedical Assistance in Dying (MAID) suggesting that the overall burden of sufferingSuffering in Canada has increased since legalization. (shrink)

Although Michael Polanyi's model of science and his construal of the nature of the real are usually thought to be congenial to religion and although Polanyi himself says that “the stage on which we thus resume our full intellectual powers is borrowed from the Christian scheme of Fall and Redemption” (Polanyi 1958, 324), theologians have given little attention to the model of God he presents. The metaphysical and theological vision unfolded in part 4 of Personal Knowledge is a thoughtful alternative (...) to materialist versions of neo‐Darwinism and provides a platform for revisiting four long‐standing controversies at the interface of science and religion: whether life and mind can be completely specified in terms of physical analysis, whether nature can be adequately understood without appeal to final causes, whether natural selection adequately explains life's diverse forms, and whether knowledge can be fully objectified. Through an exploration of Polanyi's contribution to these discussions, we undertake to show not only that his treatment of God as a cosmic field is strikingly original but also that in reinstating activity as a metaphysical category, he reconstructs our understanding of our creaturely hope and calling. (shrink)

A normative criterion identifying the conditions for a desirable corporate reputation, “reputational optimality,” or “reputational bliss,” is described, and a case developed for its utility and reasonableness as a criterion to apply to real world phenomena. The paper discusses some behavioral patterns under alternative moral positions taken by observers and the firm, critiques some alternative moral principles, and considers some dynamics of moving toward, defending and maintaining, and breaching or breaking reputational bliss.

Disagreement over the legitimacy of direct sterilization continues within Catholic moral debate, with painful and at times confusing ramifications for Catholic healthcare systems. This paper argues that the medical profession should be construed as a key moral authority in this debate, on two grounds. First, the recent revival of neo-Aristotelianism in moral philosophy as applied to medical ethics has brought out the inherently moral dimensions of the history and current practice of medicine. Second, this recognition can be linked to Catholic (...) morality through Vatican II’s affirmation of the legitimate autonomy of culture, including the sciences. A partial precedent for understanding the moral authority of medicine can be found in the recent history of Catholic medical morality, and we further argue that a full contemporary recognition of that authority would weigh against an absolute prohibition of direct sterilizations. Institutionally, we propose the allowance of direct sterilizations in cases where the clinically perceived biomedical good of the patient is at stake. (shrink)

I begin by reconsidering the arguments of John Taurek and Elizabeth Anscombe on whether the number of people we can help counts morally. I then consider arguments that numbers should count given by F. M. Kamm and Thomas Scanlon, and criticism of them by Michael Otsuka. I examine how different conceptions of the moral method known as pairwise comparison are at work in these different arguments and what the ideas of balancing and tie-breaking signify for decision-making in various types (...) of cases. I conclude by considering how another moral method that I call virtual divisibility functions and what it helps reveal about an argument by Otsuka against those who do not think numbers count. (shrink)

David Cheetham's text, 'John Hick: A Critical Introduction and Reflection' is an extensive introduction to the equally extensive work of philosopher of religion, John Hick. Cheetham traces the development of Hick's thinking from Hick's early adoption of phenomenological approaches to his articulation of a religious pluralism that attempts to read together the world's major religious traditions. Cheetham engages with Hick's defenders and critics, painstakingly analysing the themes which have occupied the minds of philosophers of religion during the twentieth (...) century. Hence we are introduced to the work of Augustine, Irenaeus, Anthony Flew, Terence Penelhum, Richard Swinburne, amongst others.The themes around which these philosophers have focused their work,many of which are 'mainstream' philosophical issues, and which Hick highlights in his own work: realism and anti-realism, metaphysical dualism, belief and knowledge, soul-making and life after death, are some of the most difficult questions on the philosophical agenda. (shrink)

De Lubac a sans doute emprunté beaucoup à Rousselot. A côté du désir naturel de la vision béatifique, Rousselot postulait une compréhension plus statique de la nature, représentée par un «Adam primordial», comme fondement de la connaissance conceptuelle. Tout en ignorant l'«Adam primordial» et rejetant l'«ordre naturel possible» de Rousselot, de Lubac a développé une double notion de nature comme dynamisme nécessaire et libre. A cela correspond sa compréhension du surnaturel comme à la fois exigence humaine et don libre de (...) Dieu. Une connaissance naturelle conceptuelle du Dieu inconnaissable est également nécessaire pour fonder la liberté de l'homme devant l'offre surnaturelle de Dieu. Cependant, un tel ordre conceptuel, même relatif, reconduit de Lubac à Rousselot : ou bien la possibilité d'une béatitude naturelle, ou bien, avec le Rousselot plus tardif, une compréhension de la personne comme Action-Pensée au-delà des polarités paradoxales de la nature, qui offrent un eventail de choix possibles. Selon cette dernière vision le «surnaturel» est défini d'abord comme nouveauté historique en contraste avec la création, qui inclut liberté aussi bien que nature. (shrink)

In a recent study of a patient in a persistent vegetative state, [Owen, A. M., Coleman, M. R., Boly, M., Davis, M. H., Laureys, S., & Pickard, J. D. . Detecting awareness in the vegetative state. Science, 313, 1402] claimed that they had demonstrated the presence of consciousness in this patient. This bold conclusion was based on the isomorphy between brain activity in this patient and a set of conscious control subjects, obtained in various imagery tasks. However, establishing consciousness in (...) unresponsive patients is fraught with methodological and conceptual difficulties. The aim of this paper is to demonstrate that the current debate surrounding consciousness in VS patients has parallels in the artificial intelligence debate as to whether machines can think. Basically, used a method analogous to the Turing test to reveal the presence of consciousness, whereas their adversaries adopted a line of reasoning akin to Searle’s Chinese room argument. Highlighting the correspondence between these two debates can help to clarify the issues surrounding consciousness in non-communicative agents. (shrink)

Recent documents from the Jewish-Catholic dialogue have raised the question about the relation of the two covenants, their salvific efficacy, and their continuing validity. II Cor. 3, a text renowned for its difficulties, proposes an analogy of glory which allows the old covenant to be subsumed into the new. The new covenant's transcendence grounds the demand made upon Jews to remove the veil and turn with Moses to Christ. Yet the process of inoperancy attendant upon the old covenant, the reason (...) for Moses' veiling, does not abolish it immediately; its operativeness remains within the new. Thus the Mosaic covenant, understood from the plenitude of Christ, serves to point prophetically to the new covenant and furnishes rules of conduct for Christians. Glory does not just characterize the new covenant externally; instead, because the new covenant is written on the hearts of believers, it effects a transformation of believers into Christ that is mediated by His historical appearance and the Eucharist. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Abailard and the Problem of Universals JOHN F. BOLER ABAILARD t IS A CLEVERman, but in one respect he is just like the rest of us: Given one clear idea of which he is convinced, he tends to become intolerant, thinking the worst of everyone else. Abailard's clear idea goes something as follows. In what does universality consist? It consists, says Abailard, in the signifying of many things (...) by one sign? Abailard's predecessors had been searching for some thing which was universal. But a sign must signify many things to be universal; and furthermore, the sign itself, as a thing--a noise, gesture, or statue--is individual. ~ It may help to describe the model which crops up here and there in Abailard's examples and which, I think, dominates his analysis. Consider, then, a statue which is not meant to stand for any one particular individual: for example, the Minute Man at Concord, Massachusetts.* First of all, the statue is an individual thing. Second, just as a piece of metal, it need not stand for anything--anymore than a bird bath would, had the town council decided to build that instead. What is more, it is information from other sources which leads us to take the statue as "general" rather than as depicting some individual (like Nathan Hale). And even though the statue stands for "all" minute men, not only is the statue an individual thing but all those things for which it stands are (or were) individuals. And finally, we might also point out that the statue must be taken as signifying; it does not have "representative" qualities in quite the same way that it has properties like weight and shape. t The text of Abailard to which I have referred is: Peter Abaelards Philosophische Schrqte, herausgegeben yon Dr. Bernhard Geyer, I Die Logica "Ingredientibus,'" II Die Logica "'Nostrorum Petitioni Sociorum" which is to be found in Beitraege zur Geschichte der Philosophie und Theologie des Mittelalters, Band XXI (1933). A partial translation of this text appears in R. McKeon, Selections from Medieval Philosophers (New York: Scribners, 1929), II, 208-258. Hereafter I shall refer to the latin text as "G" followed by the page number and lines; and to the translation, where possible, as "'M" with the page number. 9Abailard feels that when Aristotle says that a universal is what is fitted for being predicated of many things, it is the signifying of many things which is at stake; and he chides Aristotle for seeming to ascribe universality to things as well as to words. G ~ (M 221). The reference to Aristotle is On Interpretation, 17a (38-40). *See note 7, below. 9I have interpolated on two passages: G 22t~-~ (M 241-242), and G 522*t-=. [37] 38 HISTORY OF PHILOSOPHY The upshot of Abailard's insight is that universality pertains to the interpretation of signs: the effort to locate universal things is misguided. Some want to say that the universal is a collection; but do collections signify their members? ~ Some want to say that the universal is a substance of which individuals are accidents; but is a substance predicated of its accidents? e And some want to say that universals are words--that is noises; but noises are also individual things. ~ In short, to signify or to show ("monstrare") pertains to words; to be signified or shown pertains to things. 8 And to transfer the properties of one to the other leads to hopeless difficulties. ~ One can understand Abailard's exultation (and exaltation) at having shown both sides of a seething controversy to be equally misguided? ~ But what then remains as the problem of universals? It is this: one would expect that every sign would have some subject which it signifies; but universals seem to lack a proper subject. And does this not mean that universals are fictions (like goat-stag or chimera)? = Having thus set out rather baldly what I take to be Abailard's "clear idea," let me now try to show more fully how he goes about establishing the problem and providing for a solution. Abailard's position on universals is set forth in his two logic books, both of which begin... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE TWOFOLD DIVISION OF ST. THOMAS'S CHRISTOLOGY IN THE TERTIA PARS JOHN F. BOYLE UniveYsity ofSt. Thomas St. Paul, Minnesota ST. THOMAS AQUINAS divides the tertia pars of his Summa theologiae into three parts, the first of which, embracing the first fifty-nine questions, is on the Savior Himself. This section, in turn, is divided into two parts: the first considers the mystery of the incarnation (qq. 1-26); the (...) second, that done and suffered by the Savior (qq. 27-59). How are we to understand this seemingly straightforward division? As the latter half deals with the life of Christ, M.-D. Chenu saw it as essentially scriptural, in implied contrast to a more scientific consideration in the first section.1 It is precisely this distinction between the scientific and the scriptural, however, that is problematic and that needs to be evaluated critically in light of Thomas's conception of sacra doctrina. The twofold division of christology that appears in the tertia pars is one of many organizational innovations in the Summa, representing Thomas's answer to a problem with which his predecessors and contemporaries struggled; the organization of christology. Because Christ is a historical figure, the problems of the historian also beset the theologian. The facts of history occur in a temporal sequence'and, for this reason, history is in part a temporal narrative. The historian, however, wants to do more than tell a good story; he wants to explain it. He therefore seeks those categories of intelligibility that will explain why certain events happen in the way they do: the role terrain plays in sue1 M.-D. Chenu, TowaYd Undeystanding Saint Thomas, trans. A.-M. Landry and D. Hughes {Chicago: Henry Regnery, 1964), pp. 315-17. 439 440 JOHN F. BOYLE cessful military strategy, for example, or the motives (economic, psychological, or social) that move men to action. Through an abundant number of such categories, the historian tries to make sense of history. In this lies his problem. The categories that interpret what happens have their own principles and rules of exposition, which may not be wholly compatible with a narrative sequence. For this reason, the historian is torn between two masters in his work: the narrative sequence and the categories of intelligibility. The theologian, in considering the life and mission of Christ, confronts much the same problem. He has before him both the temporal narrative of that life and the need to understand and explain it, albeit far more profoundly than the historian can. For his information on the life of Christ, the theologian is dependent upon Scripture; the fourfold Gospel narrates the story of Christ's life. For his primary categories of intelligibility, the theologian is also dependent upon Scripture. For example, the Gospel proclaims that Christ is the Word made flesh and thereby understands the import of Christ's life, passion, death, and resurrection. The epistles provide a great number of decisive categories that interpret the mission of Christ: Christ the redeemer of a fallen humanity; Christ the true mediator between God and man; Christ the great high priest; Christ the head of the Church. The theologian must make sense of the life and mission of Christ in such a way as to account for the varied themes and categories already provided by Scripture. Likewise, he must seek to understand and make sense of these categories themselves. In a temporal narrative of Christ's life, there is no obvious place for the treatment of His mediatorship, priesthood, or headship. Each extends throughout, and even beyond, His earthly life, although each is intimately bound to particular aspects of that life. The problem is thus one in which both the narrative and its primary categories of intelligibility are in Scripture. It is not simply making sense of history, it is making sense of Scripture. The task is to formulate a christology that is in some way adequate to the New Testament revelation about Christ. Thomas's predecessors and contemporaries ST. THOMAS'S CHRISTOLOGY 441 struggled to organize and explain not only history but also its biblical interpretation.2 A brief consideration of how Peter Lombard,3 the compilers of the Summa fratris Alexandri,4 and Albert... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Narrative Symposium:Conflicting Interests in MedicineLaura Jean Bierut, Sal Cruz-Flores, Laura E. Hodges, Anthony A. Mikulec, Govind K. Nagaldinne, Erine L. Bakanas, John F. Peppin, Joel S. Perlmutter, William H. Seitz Jr., Edward Diao, Andre N. Sofair, and David M. Zientek• To Recruit or Not to Recruit for a Clinical Trial• An Unexpected Lesson• Am I on call for the entire Midwest?• Why is Medicare Wasting Away?• The Downside (...) of the Informed Consent Juggernaut• Expert Testimony at the Food and Drug Administration: Who Wants the Truth?• Crossroads: The Intersection of Personal, Professional Society, and Industry Relationships• A Change of Heart• The Evolution of Conflicts of Interest in a New Subspecialty: A Case Study of the Development of Interventional CardiologyCopyright © 2011 The Johns Hopkins University Press... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 124.3 (2003) 325-327 [Access article in PDF] Introduction John F. Donahue The present special issue of the American Journal of Philology takes as its focus dining in the Roman world. It grew out of the APA/AIA Joint Panel on that subject, which was part of the annual meeting held in Philadelphia in 2002. The topic is both timely and engaging. Indeed, owing largely to (...) its perishability, its diversity, and the ease with which it can be manipulated for any number of social or political ends, food has proven to be an especially amenable topic for scholarly analysis of all sorts.The articles gathered in this special issue further illuminate the nature and function of this elemental yet highly complex social practice, offering a variety of approaches—historical, sociological, literary, cultural, and material—to food and dining in the Roman world.In the first article, "The Way We Used to Eat: Diet, Community, and History at Rome," Nicholas Purcell shows clearly that food and dining can be profitably approached from a cultural perspective. Here, Purcell explores Roman self-consciousness about nutrition and the way in which diet (and implicitly agriculture) were transformed into a narration of historical change. The process is evident in the "comestible historiography" of the elder Pliny, in which the simple foods associated with earlier Roman history provide insight into the ways in which the Romans thought about time and change by focusing on food. Especially influential in this type of approach was Varro and, before him, Dicaearchus. Thus for the Romans, food played a notable role in the relationship of the present to various pasts; in the process it becomes an important marker in helping us to map the intellectual and cultural history of the Republican period.Turning to Roman literature, John Wilkins, in "Land and Sea: Italy and the Mediterranean in the Roman Discourse of Dining," reminds us that Roman dining was linked both to the ideology of the early Imperial period and to the mythography of the agricultural base of Republican politics. The result is a body of texts that moralize against luxury and excess, however much this viewpoint may be at odds with actual Roman practice. In a refreshing departure from the Latin texts that typically treat these themes, the author points to the Greek writers of the second [End Page 325] century C.E., namely, Athenaeus and Galen. Both were interested in eating and dining, but from a much broader perspective than the moralizing approach typical of so much of Roman dining literature.While approaches of this sort help to illuminate both the universality of the dining experience and its uniquely Roman aspects, the sharing of food also intersects in interesting ways with gender and the body. Matthew Roller, in his article "Horizontal Women: Posture and Sex in the Roman Convivium," examines literary texts, Roman urban funerary monuments, and Campanian wall painting in order to understand more completely the complexities of female posture at Roman convivia. On a historical level such evidence argues for women assuming a reclining posture; on an ideological level, the reclining woman symbolizes many of the same things that a reclining posture symbolizes for men—otium, privilege, and pleasure. Even so, the matter of female sexual propriety is never far below the surface, especially in the non-literary sources.John Donahue, in "Toward a Typology of Roman Public Feasting," examines public banqueting during the Principate against the background of modern typologies of commensality in order to understand not only the form but also the deeper social function of public dining. Donahue assembles a wide cross section of Roman testimonia and weaves them into a coherent (if imperfect) framework of festal typologies, while employing a cross-cultural and interdisciplinary approach, in this instance from French sociology. The Roman evidence is categorized into useful typologies, which, in turn, enrich our understanding of public dining and its place in Roman daily life.Not to be overlooked within the Roman festal landscape were servants, the "human props" of the elite-sponsored banquet, as John D'Arms appropriately characterized them. 1 Here, in the final entry, Katherine M.D. Dunbabin... (shrink)

A few weeks ago I received a copy of the PHILOSOPHICAL STUDIES, containing a review of my book John Henry Newman, Our Way to Certitude, written by Fr. Boekraad. It was very unfavourable so that anybody reading it is sure to make up his mind never to buy the book.

Planctomycetes, Verrucomicrobia and Chlamydia are prokaryotic phyla, sometimes grouped together as the PVC superphylum of eubacteria. Some PVC species possess interesting attributes, in particular, internal membranes that superficially resemble eukaryotic endomembranes. Some biologists now claim that PVC bacteria are nucleus‐bearing prokaryotes and are considered evolutionary intermediates in the transition from prokaryote to eukaryote. PVC prokaryotes do not possess a nucleus and are not intermediates in the prokaryote‐to‐eukaryote transition. Here we summarise the evidence that shows why all of the PVC traits (...) that are currently cited as evidence for aspiring eukaryoticity are either analogous (the result of convergent evolution), not homologous, to eukaryotic traits; or else they are the result of horizontal gene transfers. (shrink)

L'analogie chez Rahner tente d'agir en médiateur entre les positions de Barth et de Przywara radicalement différentes à ce sujet. Une analogie objective de l'émanation et du retour à toute réalité de et vers Dieu correspond à l'analogie subjective de la sensibilité, de l'abstraction et du jugement. Pour réaliser cette jointure entre les analogies objective et subjective, Rahner a développé une relation complexe entre l'esse commune et connu dans le jugement, le concept d'esse, le concept d'ens commune, et l'esse absolutum, (...) qui se trouve à la fois à l'horizon de l'esse commune tout en le remplissant. Pour mettre ensemble tous ces éléments divers, Rahner met en œuvre une analogie dialectique qui joint dynamiqueemnt, tout en les distinguant conceptuellement, matière et esprit, non-être et être, objectivité et subjectivité, concept et jugement, monde et homme, Dieu et homme. (shrink)