Community-based participatory research is growing in popularity as a research strategy to engage communities affected by health issues. Although much has been written about the benefits of using CBPR with diverse groups, this research has usually taken place in community-based organizations which offer social services and programs. The purpose of this article is to explore the opportunities and challenges encountered during a CBPR project conducted in a small hospital serving people living with HIV and addictions issues. The structure of hospital-based (...) care delivery required the team to account for participants’ health-related limitations, including adopting recruitment strategies built on clinical care, and modifying the original research design to better protect participant confidentiality in a small space. Although CBPR offers an important strategy for researching with members of hospitalized communities, it requires research teams to develop context-relevant approaches to ethically engaging community members that recognize the ways clinical space mediates the research process. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 36.3 (2003) 177-188 [Access article in PDF] Chaïm Perelman's "First Philosophies and Regressive Philosophy":Commentary and Translation David A. Frank Michelle K. Bolduc Chaïm Perelman's 1949 article, "First Philosophies and Regressive Philosophy," has remained unavailable to readers unable to read French. Our commentary and translation is intended to provide English readers access to the context, influences, and themes that make the article an extraordinarily important work in (...) the history of twentieth-century rhetoric. In this article, Perelman offers a powerful critique of first philosophies and anticipates the problems of radical postmodernity. "First Philosophies" remains a strikingly elegant attempt to foil what Foucault (1984, 41-42) has called the "Enlightenment blackmail of reason," the assumption held by logical positivists and radical skeptics that if reason does not yield absolute and eternal Enlightenment knowledge, there can be no knowledge.Perelman and Lucie Olbrechts-Tyteca's New Rhetoric project avoids Enlightenment blackmail by charting a third way between logical positivism and radical relativism, and "First Philosophies" sets forth the project's philosophical blueprint. Commencing in 1947 and culminating in 1958 with the publication of Traité de l'argumentation: La nouvelle rhétorique, Perelman and Olbrechts-Tyteca sought, discovered, and developed a philosophical system designed as a rapprochement between dialectic (reason and logic) and rhetoric (the art of adapting arguments to audiences). Historians of rhetoric judge the work a "grand revolution" (Meyer 1999, 259), believing it marks a rhetorical renaissance in Europe, and suggest nothing like it will appear for another 100 years after its publication (Johnstone 1971). The New Rhetoric project influenced Gadamer and a host of post-war European and American thinkers (Mootz 1998). Michael Leff calls the 1970 English translation of Traité a "bombshell" (1994, 510). Beyond its historical importance, Crosswhite suggests that the New Rhetoric project is "the single most important event in contemporary rhetorical theory" (1996, 35)and "First Philosophies" marks Perelman's turn from logical [End Page 177] positivism to rhetoric, offering prescient answers to the post-World War II crises of reason, and the ideas in the article provide the Traité'sphilosophical glue (see in particular the English translation, 62).Perelman joined many post-war theorists, including Horkheimer and Adorno (1972), in the resistance to the reign of a disembodied Enlightenment rationality. However, Perelman identified what Habermas (1987, 119) would later call the "performative contradiction" in the conclusion that radical skepticism was the only alternative to Enlightenment rationality. In "First Philosophies," Perelman responds directly to Sartre's 1943 Being and Nothingness (198; see translation below) by exposing the failure of radical skeptics to see that they had been held hostage by Enlightenment blackmail in accepting the Enlightenment criterion for truth, rejecting it, and then making skepticism an absolute. Indeed, "First Philosophies" navigates from this performative contradiction to chart a third way between Enlightenment rationality and radical skepticism with an approach that he labels regressive philosophy. Regressive philosophy, Perelman argues, provides the human community with a mode of philosophical reasoning located between the extremes of Enlightenment rationality and radical skepticism. In this space between extremes, Perelman identifies contingent truths and values dependent on a rhetorical mode of reasoning, one making moral judgments possible.To best understand "First Philosophies," we recognize the importance of historical context in the development of social theories of knowledge (see Delacampagne 1999; Kennedy 1999). The intellectual networks in which philosophers operate also influence the development of philosophical systems, as Randall Collins has aptly documented. In addition to historical context and intellectual networks, Frederick Beiser has recently noted: "[t] he best introduction to any philosophy is the biography of the person who created it" (1999, 5). He argues that textual analysis alone cannot illuminate the motivation or meaning of a philosophy. A sense of Perelman's biography and the cultural influences that gave rise to "First Philosophies" are necessary for a proper understanding of its themes. For Perelman, the primary intellectual exigencies of the post-war period were the interrelated crises of justice, philosophical reasoning, and responsibility to which "First Philosophies" is a... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 36.3 (2003) 177-188 [Access article in PDF] Chaïm Perelman's "First Philosophies and Regressive Philosophy":Commentary and Translation David A. Frank Michelle K. Bolduc Chaïm Perelman's 1949 article, "First Philosophies and Regressive Philosophy," has remained unavailable to readers unable to read French. Our commentary and translation is intended to provide English readers access to the context, influences, and themes that make the article an extraordinarily important work in (...) the history of twentieth-century rhetoric. In this article, Perelman offers a powerful critique of first philosophies and anticipates the problems of radical postmodernity. "First Philosophies" remains a strikingly elegant attempt to foil what Foucault (1984, 41-42) has called the "Enlightenment blackmail of reason," the assumption held by logical positivists and radical skeptics that if reason does not yield absolute and eternal Enlightenment knowledge, there can be no knowledge.Perelman and Lucie Olbrechts-Tyteca's New Rhetoric project avoids Enlightenment blackmail by charting a third way between logical positivism and radical relativism, and "First Philosophies" sets forth the project's philosophical blueprint. Commencing in 1947 and culminating in 1958 with the publication of Traité de l'argumentation: La nouvelle rhétorique, Perelman and Olbrechts-Tyteca sought, discovered, and developed a philosophical system designed as a rapprochement between dialectic (reason and logic) and rhetoric (the art of adapting arguments to audiences). Historians of rhetoric judge the work a "grand revolution" (Meyer 1999, 259), believing it marks a rhetorical renaissance in Europe, and suggest nothing like it will appear for another 100 years after its publication (Johnstone 1971). The New Rhetoric project influenced Gadamer and a host of post-war European and American thinkers (Mootz 1998). Michael Leff calls the 1970 English translation of Traité a "bombshell" (1994, 510). Beyond its historical importance, Crosswhite suggests that the New Rhetoric project is "the single most important event in contemporary rhetorical theory" (1996, 35)and "First Philosophies" marks Perelman's turn from logical [End Page 177] positivism to rhetoric, offering prescient answers to the post-World War II crises of reason, and the ideas in the article provide the Traité'sphilosophical glue (see in particular the English translation, 62).Perelman joined many post-war theorists, including Horkheimer and Adorno (1972), in the resistance to the reign of a disembodied Enlightenment rationality. However, Perelman identified what Habermas (1987, 119) would later call the "performative contradiction" in the conclusion that radical skepticism was the only alternative to Enlightenment rationality. In "First Philosophies," Perelman responds directly to Sartre's 1943 Being and Nothingness (198; see translation below) by exposing the failure of radical skeptics to see that they had been held hostage by Enlightenment blackmail in accepting the Enlightenment criterion for truth, rejecting it, and then making skepticism an absolute. Indeed, "First Philosophies" navigates from this performative contradiction to chart a third way between Enlightenment rationality and radical skepticism with an approach that he labels regressive philosophy. Regressive philosophy, Perelman argues, provides the human community with a mode of philosophical reasoning located between the extremes of Enlightenment rationality and radical skepticism. In this space between extremes, Perelman identifies contingent truths and values dependent on a rhetorical mode of reasoning, one making moral judgments possible.To best understand "First Philosophies," we recognize the importance of historical context in the development of social theories of knowledge (see Delacampagne 1999; Kennedy 1999). The intellectual networks in which philosophers operate also influence the development of philosophical systems, as Randall Collins has aptly documented. In addition to historical context and intellectual networks, Frederick Beiser has recently noted: "[t] he best introduction to any philosophy is the biography of the person who created it" (1999, 5). He argues that textual analysis alone cannot illuminate the motivation or meaning of a philosophy. A sense of Perelman's biography and the cultural influences that gave rise to "First Philosophies" are necessary for a proper understanding of its themes. For Perelman, the primary intellectual exigencies of the post-war period were the interrelated crises of justice, philosophical reasoning, and responsibility to which "First Philosophies" is a... (shrink)

Can strikes by resident doctors training to become consultants in Indian public-sector teaching hospitals be ethical? These hospitals were established for the medical care of the very poor in a country where health insurance and a national health service are nonexistent. In such a situation, the paralysis of tertiary healthcare centers by striking doctors runs contrary to the raison d'être of the profession. It also violates the first dictum of medicine: Primum,nonnocere. And although there is some discussion in the Western (...) literature on strikes by doctors, authorities in India are silent on the subject. (shrink)

Within the small body of philosophical work on strikes, to participate in a strike is commonly seen as to refuse to do the job while retaining one’s claim upon it. What is the relationship, though, between liberalism and the right to strike? This is our main question.

It was a dark and stormy night, in the otherwise unnoteworthy year 711 E.C. , and the great-aunt sat crouched at her typewriter, holding his hands out to it from time to time as if for warmth and swinging on a swing. He was a handsome boy of about eighteen, one of those men who suddenly excite your desire when you meet them in the street, and who leave you with a vague feeling of uneasiness and excited senses. On the (...) plate beside the typewriter lay a slice of tomato. It was a flawless slice. It was a perfect slice of a perfect tomato. It is perfectly boring. I hold out my hands to the typewriter again, while swinging and showing my delicate limbs, and observe that the rows of keys are marked with all the letters of the English alphabet, and all the letters of the French alphabet minus accent marks, and all the letters of the Polish alphabet except the dark L. By striking these keys with the ends of my fingers or, conceivably, a small blunt object, the aging woman can create a flaw in the tomato. She did so at once. It was then a seriously, indeed a disgustingly flawed tomato, but it continued to be perfectly boring until eaten. She expired instantly in awful agony, of snakebite, flinging the window wide to get air. It is a dark and stormy night and the rain falling in in the typewriter keys writes a story in German about a great-aunt who went to a symposium on narrative and got eaten in the forest by a metabear. She writes the story while reading it with close attention, not sure what to expect, but collaborating hard, as if that was anything new; and this is the story I wrote . . . Ursula K. Le Guin, distinguished novelist, poet, and essayist, is the author of The Left Hand of Darkness, Malafrena, and The Dispossessed, for which she won both the Hugo and the Nebula Award. Her novel The Lathe of Heaven was made into a film by the Public Broadcasting System. (shrink)

Background: A fair distribution of healthcare services for older patients is an important challenge, but qualitative research exploring clinicians’ consideration in daily clinical prioritisation in healthcare services for the aged is scarce.Objectives: To explore what kind of criteria, values, and other relevant considerations are important in clinical prioritisations in healthcare services for older patients.Design: A semi-structured interview-guide was used to interview 45 clinicians working with older patients. The interviews were analysed qualitatively using hermeneutical content analysis and template organising style.Participants: 20 (...) physicians and 25 nurses working in public hospitals and nursing homes in different parts of Norway.Results and interpretations: Important dilemmas relate to under-provision of community care and comprehensive approaches, and over-utilisation of certain specialised services. Overt ageism is generally not reported, but the healthcare services for the aged seem to be inadequate due to more subtle processes, for example, dominating considerations and ideals and operating conditions that do not pay sufficient attention to older patients’ needs and considerations of justice. Clinical prioritisations are described as being dominated by adapting traditional biomedical approaches to the operating conditions. Many of the clinicians indicate that there is a potential for improving end of life decisions and for reducing exaggerated use of life-prolonging treatment and hospitalisations.Conclusion: The interviews in this study indicate that considerations of justice and patients’ perspectives should be given more attention to strike a balance between specialised medical approaches and more general and comprehensive approaches in healthcare services for older patients. (shrink)

Although much of this roundtable focuses on the legal status of preemptive war, international law has rarely, if ever, constrained governments from initiating hostilities.

(2012). Resistance! Do Teachers Dare to Strike and Insist Upon Collective Bargaining in this Neoliberal Age? Educational Studies: Vol. 48, No. 6, pp. 499-500.

All volumes of Professor Guthrie's great history of Greek philosophy have won their due acclaim. The most striking merits of Guthrie's work are his mastery of a tremendous range of ancient literature and modern scholarship, his fairness and balance of judgement and the lucidity and precision of his English prose. He has achieved clarity and comprehensiveness.

This essay presents central themes from my forthcoming book, The Awakening of the Global Mind. This book seeks to open a new frontier of Global Consciousness that has been long emerging in human evolution through the ages. When we step back from our more localized perspectives and expand into a more integral, holistic, and global space through the awakening of the global mind we are able to discern striking mega-trends in cultural evolution across diverse cultural and religious worldviews and perspectives (...) through time. One striking finding through this global lens is that the collective wisdom of humanity is quite clear that we make our living realities through the conduct of our consciousness: our technology of minding. And when we make ourselves and worlds through egocentric patterns of thinking we get polarized and fragmented worlds that are not sustainable. This essay joins a growing chorus of visionary thinkers and futurists which recognizes that in the 21st Century we face grave planetary crises and that our ego-based cultures are at a tipping point and not sustainable. The primary crisis on the planet now is a crisis of consciousness, and our global wisdom suggests that humanity is in a painful transformation toward a more healthful integral technology of mind that ushers in a new sustainable global civilization wherein the whole human family may flourish together on our sacred planet. (shrink)

Our Odyssey is shaped by oral poetics but also by storytelling techniques developed to attract and hold audiences’ attention. From Odysseus’s first appearance, episodes consistently bring to mind his revenge plot against the suitors and test the qualities and skills he will need to carry it out. These episodes offer reassuring evidence that Odysseus will defeat the suitors balanced by doubt-inducing signs that he will fail. Taken together, these episodes elicit hope and fear, the constituent elements of suspense, regarding Odysseus’s (...) chances of succeeding. The consistency with which these episodes appear and the balance they strike between reassurance and doubt suggest that the generation of suspense played a significant role in the composition of the Odyssey as we have it. (shrink)

Co‐expression of two or more genes at the single‐cell level is usually associated with functional co‐regulation. While mRNA co‐expression—measured as the correlation in mRNA levels—can be influenced by both transcriptional and post‐transcriptional events, transcriptional regulation is typically considered dominant. We review and connect the literature describing transcriptional and post‐transcriptional regulation of co‐expression. To enhance our understanding, we integrate four datasets spanning single‐cell gene expression data, single‐cell promoter activity data and individual transcript half‐lives. Confirming expectations, we find that positive co‐expression necessitates (...) promoter coordination and similar mRNA half‐lives. Surprisingly, negative co‐expression is favored by differences in mRNA half‐lives, contrary to initial predictions from stochastic simulations. Notably, this association manifests specifically within clusters of genes. We further observe a striking compensation between promoter coordination and mRNA half‐lives, which additional stochastic simulations suggest might give rise to the observed co‐expression patterns. These findings raise intriguing questions about the functional advantages conferred by this compensation between distal kinetic steps. (shrink)

These essays strike a judicious yet thought-provoking balance between theoretical and historical perspectives.

This article looks at three historical efforts to coordinate the scientific study of biological and cultural aspects of human consciousness into a single comprehensive theory of human development that includes the evolution of the human body, cultural evolution and personal development: specifically, the research programs of Wilhelm Wundt, Lev Vygotsky and Albert Bandura. The lack of historical relations between these similar efforts is striking, and suggests that the effort to promote cultural and personal sources of consciousness arises as a natural (...) foil to an overemphasis on the biological basis of consciousness, sometimes associated with biological determinism. (shrink)

This book is a readers' companion to Simone Weil's The Need for Roots. It includes comprehensive and illuminating essays from recognized Weil scholars from the United States, Canada, England, France, and Germany, addressing the most pressing historical and contemporary aspects of Weil's thought and striking proposals. These include her substituting obligations for rights as the moral basis of society, her critique of our uprootedness and her proposals for rootedness, her critique of our dangerous understanding of greatness, the importance of work (...) for society, and her critique of modern science. This companion reader relies on the latest and most reliable work on the history of the Weil manuscript as provided by French scholars. It is unique in its thorough examination of the book's issues, which center around a spiritual renewal, first of France, but more broadly of western democracies. It includes a comprehensive introduction to the issues important to understanding The Need for Roots. Also included in the appendices are a new translation of Weil's preliminary study of obligations that was meant as an introduction to her work (but always published separately) as well as a translation of an address by Free French leader Andre Philippe-an address that helped set the moral issues that Weil would come to address. The book is both a scholarly contribution to understanding Weil's book and a striking set of conversations about many of the most pressing contemporary issues surrounding the possibilities of a spiritual and moral renewal of Western norms. The ultimate point of this companion is to stress the importance of Weil's The Need for Roots. In a time of clashing ideologies, politics of identity, and a desire, somehow in all that, to find a path to community and a way of respecting all human beings, The Need for Roots is now, more than ever, a timely book and one that needs careful examination and reflection. (shrink)

There is more to Hegel's position than fear of a potentially destructive modern freedom. The most striking thing about the Philosophy of Right is that in it the whole distinction between tradition and modern freedom is overcome. We find a view of things in which the freedom of individuals and the given institutional order come together as one. This does not mean that Hegel ignored the difference or distinction between the two sides; he had learned from Plato and a long (...) tradition to see in the self-conscious or subjective freedom of individuals a threat to the political and legal order. But he took up this traditional distinction between freedom and authority and tried to work out the relation between them at various stages of conflict and reconciliation. The result was a very strong affirmation of the modern world and of the connection in it between religion and history, church and state, politics and economics, and so on. I want in this essay to explore the justification for this positive affirmation of modern freedom. Section I looks at Hegel's position in light of the concluding passages of the Philosophy of Right on war and the endlessness of conflict within the historical realm. Here I claim that for Hegel the potentially destructive freedom of modern society does not really lie outside the ethical life of the state. I argue that the seemingly endless freedom of modern society is a necessary element, though only an element, of his philosophical and theological exposition of the state. Section II summarizes my view of how ethical life and modern freedom are related to one another in Hegel's thought. Commentators have not explained his insistence that the two can be both antagonistic and radically one. (shrink)

Research on opioid use in pregnancy is critically important to understand how the opioid epidemic has affected a generation of children, but also raises significant ethical and legal challenges. Embedded ethicists can help to fill the gaps in ethics oversight for such research, but further guidance is needed to help strike the balance between integration and independence.

Jewish and Christian philosophy existed side by side in the Middle Ages. Both sought the same goal: the explanation of God and His universe. Both utilized the same sources; yet each attained different philosophical and theological systems. The Meditation of the Sad Soul illustrates this divergence between Christian and Jewish thought. Furthermore, since it stands midway between Neo-platonic and Aristotelian Judaism, it underlines the development of key philosophical concepts common to both Judaism and Christianity. Abraham Bar Hayya lived in eleventh (...) century Barcelona, an intellectual center for both Jews and Arabs. The major points of his philosophy blend rabbinical, Neo-platonic and Aristotelian ideas, yet maintain a unique independence of their own. For instance, Abraham cut through the rabbinical and Aristotelian proofs of God, demanding instead a primary positive faith in God's existence. Caught up in the theology of light, he rejected the Platonic idea that darkness was merely an absence of light. Rather, darkness had a force equal to light. Most important, darkness and light were opposites, as were good and evil. God created both. Abraham insists that each had an independent existence in the world. Abraham's thought shows a more "rational" strain which appears later in Christian and even Jewish "heresies." Since good and evil exist as positive forces, man can freely choose his path to salvation. Abraham never gets caught in the Augustinian dilemma of will, grace, and predestination. Further examples of Abraham's independent position crop up in his ideas of creation and time. Creation ex nihilo, of course, but creation in time. Time must have a beginning and, consequently, an end. But man does not have to await passively the Messiah's rectification of sin. Man must repent here on earth and actively lead a good life. He cannot repent after death. How influential was Abraham's tract? The editor calls it a "minor classic" yet does not indicate that it formed a basis for later Christian theology. Maimonides knew it and rejected some of its basic tenets. Still, the book is important since it indicates a striking combination of traditional philosophy subjected to a new critical rationalism, an it foreshadows some of the questions raised by deviant Christian and Jewish theologians.--J. K. B. (shrink)

1 Evidence-based policy requires researchers to provide the answers to ecological questions that are of interest to policy makers. To find out what those questions are in the UK, representatives from 28 organizations involved in policy, together with scientists from 10 academic institutions, were asked to generate a list of questions from their organizations. 2 During a 2-day workshop the initial list of 1003 questions generated from consulting at least 654 policy makers and academics was used as a basis for (...) generating a short list of 100 questions of significant policy relevance. Short-listing was decided on the basis of the preferences of the representatives from the policy-led organizations. 3 The areas covered included most major issues of environmental concern in the UK, including agriculture, marine fisheries, climate change, ecosystem function and land management. 4 The most striking outcome was the preference for general questions rather than narrow ones. The reason is that policy is driven by broad issues rather than specific ones. In contrast, scientists are frequently best equipped to answer specific questions. This means that it may be necessary to extract the underpinning specific question before researchers can proceed. 5 Synthesis and applications. Greater communication between policy makers and scientists is required in order to ensure that applied ecologists are dealing with issues in a way that can feed into policy. It is particularly important that applied ecologists emphasize the generic value of their work wherever possible. (shrink)

Court (Shar’iyya) recordings are at the forefront of primary written sources, which contain important documents related to Turkish history, sociology and culture. The court records shed light on city history of the period concerned with rich information and documents. These records are important books in which the documents related to the judicial, administrative, economic, architectural and social structure of a city as well as diplomatic correspondence between the center and the province were recorded. The purpose of this study is to (...) prepare a detailed catalog in addition to the catalog which was made in 1963 and contained only 119 books specifying only the dates covered by the book number. As we have seen in this study, all of the 119 notebooks in the records do not consist of the court registers in the known form. They are the books that include the records of court proceedings, which are different from those of the court, especially after the Tanzimat e.g. Qassam, Enkiha, Zabt al-Da’wa, Permission and so on. The microfilms of the books were presented to the service of researchers in Sivas Ziya Bey Library of Ancient Works. The originals of the books are in the Prime Ministry State Archives.SummaryShar’iyyaregisters are one of the primary written sources about Turkish history, sociology, and culture relevant to our life. Registry records shed light on the history of city in the relevant period by containing rich information and documents. They are important notebooks, which are related to the judicial, administrative, economic, architectural and social structure of a city, and also in the form of diplomatic correspondence between the central and provincial posts.After the Anatolian Selçuk (Saljūq) State, which collapsed under the pressure and domination of the Iranian Mongols in the last half of the XIIIth century, a state was established in the Selçuk-Byzantine border in the north-west of Anatolia in XIVth century, which did not even lasted a hundred years and had a reign in three continents. In the Bursa inscription, which dated to 1337/8, the second Ottoman Sultan (Sulṭān) Orhan was titled as the mujahedeen (warrior), the sultan of the veterans, son of veteran of veteran. The fact that Orhan carring these titles shows that since the earliest times, the Ottoman sultans considered themselves as the leader of the religious war against the infidels. Since the first years of the establishment of the Ottoman State, the Sharīʿa ruled on the establishment of administration and for this reason, they established institution of the Shaykh al-Islām(the chief juristconsult). Firstly, by appointing a subaşı(subashi, an Ottoman gubernatorial title) to the conquered places, then it gradually began to establish judicial courts from the smallest areas.In the XVth century, the number of qāḍī increased in parallel with the increase in their jurisdiction as a result of the expansion of the Ottoman Empire, and the proliferation of the administrative units called sancak, (sanjaq, division of a province) and so the failure of oneqāḍīto satisfy court affairs of an entire sanjaq. New districts arose from some of the former large districts. As a result of this in the XVIth century, the administrative system of the sanjaq's Tımar system and at the same time a geographical integrity of the districts/provinces to see the legal work of a qāḍī to pass by the districts and sub-district as a legal caused to occur two legal definitions that is legal and military administrative. Records of qāḍīs, which is called as sicilemerged because it was their duty to record their works and orders issued to them and the answers and the provisions given to them.The courts of Shar’iyyaserved as primary general courts (maḥākim-i ʿumūmiye) until the declaration of the Tanẓīmāt in the Ottoman Empire and heard the suit at legal, criminal, administrative, military, financial and all kinds of cases. Tanẓīmāt period, or rather Maḥmūd II and the period following him, the judicial organs in terms of reorganization was a circuit that was on the scene.In this way, which was occurred in the judicial system, records which were kept in the Meşihat (Mashīkhat) began to diversify depending on this change. Since in the registry books, which we call classical, all correspondence between the central and provincial offices were recorded. Records such as pleas, letters of patent, verdicts, order of the high, bonds etc. could be found in these documents.These records, which are one of the most important sources of an Ottoman city history, were kept in the museums and libraries of the cities until recently. A few years ago, these records, with a correct decision, were collected in the Prime Ministry Ottoman Archives and it was preserved and presented to the use of researchers by transferring them into digital. The Sivas Court building as it is known in history is now in the Pāshābeg quarter and known as the Court Bazaar in these days. There is no clear information about when the court was built in Sivas. In time, changes have occurred in cities and we are losing the historical side of them. In addition, the fact that people acted in an unconscious manner that would harm the historical texture was the biggest factor in disappearance of material remains. With the remaining physical materials available, we can only access crumb information and we can only make predictions. In this evaluation, the biggest materials are the documents and notebooks, which are the memory of city dates. However, it is understood from the records that there is a foundation belonging to this court and some of the court's repair and maintenance works were carried out by this foundation. As it is understood from a document dated 14 August 1798, one of the repairs was sponsored by Ḥüseyin Efendī. In an inscription dated 1906, which was found during the renovation of the basement of an apartment building owned by the General Directorate of Foundations in May 2018, the location of the building was previously known as the Sivas Muftī 's Office.In this study, a total of 240 registry books belonging to Sivas were prepared as in a catalog system. In this study, we have seen that a great deal of records have been lost, burnt or destroyed in a certain way through history. The burn marks in the records of 79 is a striking example in this regard. The book number 139, which is not shown in Osman Ersoy's work, is a record book in classical form. An important case in this study is that the register number 206, which is registered to Sivas, belongs to the province of Burdur and it is also a registry book in classical form. This book covers the dates of 18 M. 1248/23 N.1250 - 1832-1835. (shrink)

All volumes of Professor Guthrie's great history of Greek philosophy have won their due acclaim. The most striking merits of Guthrie's work are his mastery of a tremendous range of ancient literature and modern scholarship, his fairness and balance of judgement and the lucidity and precision of his English prose. He has achieved clarity and comprehensiveness.

This well-translated and slightly revised edition of El Hombre en la Encrucijada approaches the problem of social crisis and creative integration of conflicting strains into higher "forms of material and spiritual life" with Spanish intimacy and terseness and with wide erudition in unusual combination with a sense of reality. Part II treats the modern period as a series of crises, roughly describable as the inception, spread, and ultimate failure of secular, scientific intellectualism. This work combines the usual "cultural heritage" and (...) "crisis" themes with striking success.--L. K. B. (shrink)

All volumes of Professor Guthrie's great history of Greek philosophy have won their due acclaim. The most striking merits of Guthrie's work are his mastery of a tremendous range of ancient literature and modern scholarship, his fairness and balance of judgement and the lucidity and precision of his English prose. He has achieved clarity and comprehensiveness.

One striking point of similarity is this: there is a sense in which we feel we do not know what we are talking about. By this we mean that our remarks to follow do not constitute a theory. And as evidence for this contention we cite the fact that we have no logically valid arguments to support what we say. To be sure, we believe ourselves to be in very good company in this respect, at least as far as the (...) behavioral sciences and systems of synthetic philosophy are concerned--we do not believe others know what they are talking about either. Whitehead, for example, gives us very few arguments in favor of his metaphysics--he just tells us how the world looks to him. In this paper we will be presumptuous enough to try to tell you how the world looks to us. At worst the picture we want to draw will be misleading; at best it may suggest some experimental or formal problems of interest. (shrink)

In what follows I would like to interpret one of Kafka's most intriguing pieces (“On Similes,” written around 1922/23, but never published during the author's lifetime), and at the same time point out what seems to me a striking similarity between the ways in which Kafka and the early Wittgenstein thought about religious language. My interest in this paper is confined to investigating how Kafka and Wittgenstein approached the problem of religious statements qua “similes,” although what is known about both (...) authors points to further significant parallels in their thinking. (shrink)

The theory of fiction is systematically locatedbetween different types of discourse, of which philosophy, literary criticism and psychology/psychoanalysis are perhaps the most important. Mythesis is thatempiricist, mainly British philosophical approaches provide fascinatinghistorical models for an analysis of the situation in which we seem caught today between tendencies towards panfictionalization (since Vaihinger) and towards fairly rigid distinctions between fiction and reality. In my perspective, empiricist philosophy is not so much concerned with what isgiven, but with thecontrol of distinctions between the real (...) and the imaginary under complex social conditions. In that sense, it constitutes striking anticipations of present discussions in evolutionary epistemology, cultural anthropology and psychoanalysis. Here the question is whether we can replace the semantics of fiction and reality by a series of distinctions between the experience of what might be called concrete and what might be called abstract. (shrink)

Robert Pippin has long defended the Hegelian ‘satisfactions of self‐consciousness’ against virtually all attacks, including Heidegger's. He now concedes in a striking reversal that ‘Heidegger is right’. Pippin diagnoses his past allegiance to the Western rationalist tradition culminating in Hegel as resting on ‘a misplaced confidence in the inescapably self‐reflective character of any orientation or attunement to the meaningfulness of Being’. What were once the satisfactions of self‐consciousness have become its dissatisfactions. But does Pippin's presentation of the rationalist position ultimately (...) make it too easy for Heidegger to topple it? Will the rationalist impulse, interpreted more charitably, rest undisturbed by Pippin's Heideggerian challenge? I identify three assumptions Pippin's Heidegger makes about the role of reason in our orientation towards the world. If these assumptions are considered not only optional but falsifying by any sound rationalist, this will damage the power of Pippin's Heidegerrian critique. For it is only against the background of a credible picture of the presence of reason in human life that the dissatisfactions of self‐consciousness can emerge to reveal a genuine alternative. (shrink)

What do philosophers have to say about war beyond appeal to the just war doctrine? I suggest that they should concern themselves with the harmful consequences of war for the people who experience it. The ancient Greek tragedian Euripides was a moral philosopher of his time who wrote the plays Hecuba and The Trojan Women from the perspective of the losers in the Trojan War. There are striking parallels to the U.S. war in Iraq that began in 2003. Lessons that (...) can be learned from Euripides include how good people learn to hate, how aggression has its own logic of necessary brutality, how each side is unable to recognize how much they are like their enemies, how the desire to end a war quickly disregards the cost to civilians, and how irrational the fear of the enemy can be. (shrink)

This paper describes a strategy for getting students interested in ancient, especially Hellenistic, philosophy. While the works of Aristotle, the Stoics, the Skeptics, and the Epicureans may strike students as impossibly distant in time and thus far removed from their own personal concerns, students are always interested in the topics of free will and moral responsibility. Teaching the transition from Hellenic to Hellenistic philosophy through an emphasis on treatments of these topics engages students and makes feasible the teaching of (...) an understudied, extremely important period in Western philosophy. The author advocates focusing specifically on the debate between Aristotle and the Stoics on whether “being able to do otherwise” is a necessary condition for freedom. After presenting a detailed overview of the arguments that comprise this debate, the author offers suggestions on how this strategy might be augmented and on how to apply this strategy to courses which do not focus exclusively on ancient philosophy. (shrink)

Consider the concept combination ‘pet human’. In word association experiments, human subjects produce the associate ‘slave’ in relation to this combination. The striking aspect of this associate is that it is not produced as an associate of ‘pet’, or ‘human’ in isolation. In other words, the associate ‘slave’ seems to be emergent. Such emergent associations sometimes have a creative character and cognitive science is largely silent about how we produce them. Departing from a dimensional model of human conceptual space, this (...) article will explore concept combinations, and will argue that emergent associations are a result of abductive reasoning within conceptual space, that is, below the symbolic level of cognition. A tensor-based approach is used to model concept combinations allowing such combinations to be formalized as interacting quantum systems. Free association norm data is used to motivate the underlying basis of the conceptual space. It is shown by analogy how some concept combinations may behave like quantum-entangled particles. Two methods of analysis were presented for empirically validating the presence of non-separable concept combinations in human cognition. One method is based on quantum theory and another based on comparing a joint probability distribution with another distribution based on a separability assumption using a chi-square goodness-of-fit test. Although these methods were inconclusive in relation to an empirical study of bi-ambiguous concept combinations, avenues for further refinement of these methods are identified. (shrink)

If one thinks of intentions as entities of some sort, states or dispositions, for example, it should eventually strike him that there are peculiar difficulties with the idea. For example, he will have trouble counting his intentions. In a particular situation, we ask someone, ‘What are you going to do about that? And this?’ And his answer might be, ‘My intention is to pay that, and, as for this, my intention is to ignore it.’ But of course he may (...) have said, ‘My intention is to pay this and ignore that.’ For this reason and, as we will see, others, there is no such thing as a complete list of intentions that a person has. If someone told us, ‘I have just eight intentions at present’, we would think he was joking, even though he intends to do eight things—grade papers, meet a class at nine, and so on. And if we ask; ‘What are you going to do today?’, he may answer that he has a class at nine, office hours at two, and lunch already scheduled. But even though he has more to do today than yesterday, he would hardly tell us, ‘I am afraid I have more intentions today than I did yesterday.’. (shrink)

Amongst the remarkable variety of motility that cells display, cytokinesis (cell division) is particularly striking. Dramatic changes in cell shape occur before, during and after cytokinesis. Myosin II is implicated in the ‘rounding up’ of cells prior to cytokinesis, and is essential in the formation of the contractile cleavage furrow during cytokinesis. Now it appears that myosin II plays a role in all stages of cytokinesis, as a recent report(1) suggests that myosin II drives post‐mitotic cell spreading. A similar type (...) of motile mechanism operating in cell spreading may occur in other cell types in other situations. (shrink)

This article argues, contra-Derrida, that Foucault does not essentialize or pre-comprehend the meaning of life or bio- in his writings on biopolitics. Instead, Foucault problematizes life and provokes genealogical questions about the meaning of modernity more broadly. In The Order of Things, the 1974-75 lecture course at the Collège de France, and Herculine Barbin, the monster is an important figure of the uncertain shape of modernity and its entangled problems (life, sex, madness, criminality, etc). Engaging Foucault’s monsters, I show that (...) the problematization of life is far from a “desire for a threshold,” à la Derrida. It is a spur to interrogating and critiquing thresholds, a fraught question mark where we have “something to do.” As Foucault puts it in “The Lives of Infamous Men,” it an ambiguous frontier where beings lived and died and they appear to us “because of an encounter with power which, in striking down a life and turning it to ashes, makes it emerge, like a flash [...].”. (shrink)

           Eliminative materialism, as William Lycan (this volume) tells us, is materialism plus the claim that no creature has ever had a belief, desire, intention, hope, wish, or other “folk-psychological†state. Some contemporary philosophers claim that eliminative materialism is very likely true. They sketch certain potential scenarios, for the way theory might develop in cognitive science and neuroscience, that they claim are fairly likely; and they maintain that if such scenarios (...) turned out to be the truth about humans, then eliminative materialism would be true.            Broadly speaking, there are two ways to reply to such arguments, for those who maintain that eliminative materialism is false (or that the likelihood of its being true is very low). One way is to argue that the scenarios the eliminativists envision are themselves extremely unlikely—that we can be very confident, given what we now know (including nontendentious scientific knowledge), that those scenarios will not come to pass. The other is to argue that even if they did come to pass, this would not undermine common-sense psychology anyway. People would still have beliefs, etc. The two strategies are not incompatible; one could pursue them both. But the second strategy attacks eliminativism at a more fundamental level. And if it can be successfully carried out, then the dialectical state of play will be strikingly secure for folk psychology. For, then it will turn out that folk psychology simply is not hostage to the kinds of potential empirical-theoretical developments that the eliminativists envision. It doesn’t matter, as far as the integrity of folk psychology is concerned, whether or not such scenarios are likely to come to pass. Eliminativist arguments inevitably rely, often only implicitly, on certain assumptions about what it takes for a creature to have beliefs, desires, and other folk-psychological states—assumptions about some alleged necessary condition(s) for being a true believer (to adapt this colorful usage from Dennett 1987). (shrink)

A volume in the International Library of the Philosophy of Education under the general editorship of R. S. Peters, which will both interest and repay close study by epistemologists and philosophers of language, as well as philosophers of education. The book concerns concept formation and the growth of knowledge, i.e., as the general editor of the series writes, "the genesis of knowledge and not just the logical properties of its outcome." The book is divided into two parts: in the first, (...) Hamlyn, employing a Piagetian framework and terminology, examines first the classical empiricist account of the genesis of knowledge, which, after Piaget, he strictures as "genesis without structure." This account fails to explain the existence of intersubjective agreement. Then Hamlyn goes on to examine the rival rationalist account, which he strictures as "structure without genesis." Here, the failure is that there is no good account of how knowledge even gets started. Finally, Hamlyn examines an account of the growth of knowledge to which he is more sympathetic; that of the French psychologist, Piaget: "structure with genesis." Hamlyn finds striking similarities between the Piagetian theory and that of Kant, but, in the end, this account has a fatal flaw as well. Indeed, according to Hamlyn, all three accounts really fail for the same basic cause, viz., their account of knowledge is too egocentric, and "they all start from the same starting point, the individual set against his environment." In the second part of the book, Hamlyn sets out his own view, the object of which is to correct the egocentric view of knowledge which undermines the traditional theories and even their more modern versions, in Chomsky as the representative of Rationalism, and Piaget, as the Kantian representative. Here Hamlyn argues that knowledge would be impossible without what Wittgenstein called "agreement in judgments" and then argues that this implies common reactions, attitudes, wants, and interests, in relation to the world. Finally, Hamlyn proceeds to apply this "social view" of knowledge and understanding to the acquisition of both in the case of the child. In the course of doing so, he relates the acquisition of knowledge and understanding in the child to the child’s acquisition of language. In the course of his discussion, Hamlyn has interesting things to say about a wide variety of topics such as "non-epistemic seeing" and the relations between knowledge and understanding. In addition he provides illuminatingly critical discussions of the main ideas of Piaget and Chomsky; and although most philosophers are persuaded that they should become familiar with the ideas of the latter, Hamlyn makes out a good case that philosophers ought to start to think about the work of the former as well. All of this is done in a pleasingly straightforward way, devoid of any tiresome literary conceits. (shrink)

Nursing prides itself on a commitment to caring for patients and their families. Daily, nurses support patients and their families as they face life-threatening disease and injury and help them through the painful decisions to initiate or remove ventilators, artificial nutrition and hydration, and other life-sustaining technology.The opinions of the Second and Ninth Circuit Courts of Appeals, in Compassion in Dying v. State of Washington and Quill v. Vauo, strike at the heart of the nursing value system. If the (...) United States Supreme Court upholds either opinion, physicians will be legally allowed to help patients die, and nurses will be called on to assist with this process, just as nurses have assisted with electroconvulsive treatment, abortion, and other controversial procedures. Advanced practice nurses, who are licensed to prescribe drugs, may also be allowed by law to assist patients to end their own lives. (shrink)

In the opening section of Ovid's Ars Amatoria 3 the poet, in an attempt to gain favour with his female addressees, lists a number of legends where it is men who are the deceivers. In this list he includes Aeneas, et famam pietatis habet, tamen hospes et ensem I praebuit et causam mortis, Elissa, tuae . The terms in which Aeneas' guilt is cast are striking. Aeneas is criticized not for his lover's faithlessness, but for his shattering of the rules (...) of hospitium. At the heart of hospitium, in as much as it is friendship between strangers, lay the ideals of duty, loyalty, reciprocity, and the exchange of services, pietas includes, in this context, a reference to the guest's sense of, or actual fulfilment of, the duty to pay a proper return on the hospitality received. Aeneas had a reputation for doing his duty as a hospes, i.e. as someone who was conscientious about his duty to make an appropriate return. But, according to Ovid, the return which he actually made was diametrically opposed to a proper return, and consisted of a sword and a reason for Dido to kill herself with it. Ovid's decision to frame Aeneas' guilt in terms of hospitium reflects and emphasis adopted both in his own earlier epistle from Dido to Aeneas , and in the Aeneid itself. The erotic relationship between Dido and Aeneas in Book 4 of the Aeneid evolves out of the hospitium relationship established between them in Book 1. When Aeneas leaves Dido he asserts that their relationship is that of host and guest rather than of husband and wife, and that he has acted and will act well in this hospitium relationship . 9). Dido, for her part, even after she has been forced to drop the argument that she and Aeneas are married , continues to attack Aeneas and the Trojans as bad or faithless hospites , and ends by renouncing hospitium with them. (shrink)

The I Ching, or Book of Changes, has been one of the two or three most influential books in the Chinese canon. It has been used by people on all levels of society, both as a method of divination and as a source of essential ideas about the nature of heaven, earth, and humankind. During the eleventh and twelfth centuries, Sung dynasty literati turned to it for guidance in their fundamental reworking of the classical traditions. This book explores how four (...) leading thinkers--Su Shih, Shao Yung, Ch'eng I, and Chu Hsi--applied the I Ching to these projects. These four men used the Book of Changes in strikingly different ways. Yet each claimed to find in it a sure foundation for human values. Their work established not only new meanings for the text but also new models for governance and moral philosophy that would be debated throughout the next thousand years of Chinese intellectual history. By focusing on their uses of the I Ching, this study casts a unique light on the complex continuity-within-change and rich diversity of Sung culture. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

The breadth of themes addressed in this issue of the Journal of Medicine and Philosophy is striking. These articles brim with some of the most foundational questions one can ask in bioethics and the philosophy of medicine: Under what circumstances might we risk some harm in pursuit of a greater good? In the setting of experimental therapies, how should we weigh the potential risk and benefit for an individual patient against the broader potential benefit realized for society as a whole? (...) How might we consistently differentiate health from pathology? Under what circumstances might we say that a human being has died? Does acknowledging particular things as good generate duties? Duties for whom and enforced by whom? These articles share a preoccupation with foundational questions that must be addressed in any sound bioethics curriculum, and they make clear that our answers to these questions are not simply theoretical but manifest in policy and in practice. (shrink)

Kant’s commitment to universalism has been called into question since increasing attention has been paid to his work on race in the last 20 years. This worry can easily be applied to Kant’s work on education: when Kant describes education as allowing humanity to fulfill its Bestimmung (vocation), scholars might reasonably conclude that such a claim only applies certain racial groups. Yet Salomo Friedlaender claims that if Kant’s moral theory is taught to children, “Every person is valued according to her (...) morality and no longer, as in our crude days, according to ‘race’ or national and religious affiliation.” This interpretation of Kant might strike some contemporary Kant scholars as naïvely optimistic, but neo-Kantians were well aware of Kant’s racial claims. By examining how neo-Kantians read Kant’s work on race, I argue that Friedlaender’s interpretation provides a way of reading an unracialized Bestimmung in the pedagogy. (shrink)

Nicotinic acetylcholine receptors (nAChRs) are ligand‐gated ion channels that bring about a diversity of fast synaptic actions. Analysis of the Caenorhabditis elegans genome has revealed one of the most‐extensive and diverse nAChR gene families known, consisting of at least 27 subunits. Striking variation with possible functional implications has been observed in normally conserved motifs at the acetylcholine‐binding site and in the channel‐lining region. Some nAChR subunits are particular to neurons whilst others are present in both neurons and muscles. The localization (...) of subunits in non‐synaptic regions suggests novel roles for nAChRs. Genetic and heterologous expression studies have identified a subset of nAChR subunits that are important drug targets while the study of mutants has identified genes functionally‐linked to nAChRs. Future studies using C. elegans offer the prospect of increasing our understanding of the functional diversity of a complex nAChR gene family as well as addressing the role of nAChRs and associated proteins in human disorders. BioEssays 26:39–49, 2004.© 2003 Wiley Periodicals, Inc. (shrink)

Consider the concept combination ‘pet human’. In word association experiments, human subjects produce the associate ‘slave’ in relation to this combination. The striking aspect of this associate is that it is not produced as an associate of ‘pet’, or ‘human’ in isolation. In other words, the associate ‘slave’ seems to be emergent. Such emergent associations sometimes have a creative character and cognitive science is largely silent about how we produce them. Departing from a dimensional model of human conceptual space, this (...) article will explore concept combinations, and will argue that emergent associations are a result of abductive reasoning within conceptual space, that is, below the symbolic level of cognition. A tensor-based approach is used to model concept combinations allowing such combinations to be formalized as interacting quantum systems. Free association norm data is used to motivate the underlying basis of the conceptual space. It is shown by analogy how some concept combinations may behave like quantum-entangled particles. Two methods of analysis were presented for empirically validating the presence of non-separable concept combinations in human cognition. One method is based on quantum theory and another based on comparing a joint probability distribution with another distribution based on a separability assumption using a chi-square goodness-of-fit test. Although these methods were inconclusive in relation to an empirical study of bi-ambiguous concept combinations, avenues for further refinement of these methods are identified. (shrink)

Bowra (Pindar, p. 270), referring to the image of the, and to the striking impression, states ‘Pindar seems to fuse two unusually disparate images into a single result… While the sheddingof leaves implies that he would have grown old without winning any wide renown, the cock means that such renown as he would have got would have beenof little account in the Greek world at large.’ Gildersleeve's comment ad loc, ‘Thethus becomes a flower’, implies a similar assumption, that the secondimage (...) is entirely unconnected with the first. (shrink)

English deictic and existential there-constructions have been analyzed as constituting a single radial category of form—meaning pairings, related through motivated links, such as metaphor (Lakoff 1987). By comparison, existentials and deictic demonstratives in French make use of two distinct radial categories. The current study analyzes the varied senses of French deictic demonstratives (voilà ‘there is’ and voici ‘here is’) and the existential (il y a ‘there is’). We argue that the syntactic behavior of each of their senses is best explained (...) by the semantic and pragmatic function of that sense, in combination with constraints imposed by its relation to other senses. A cross-linguistic comparison of the deictic demonstrative and existential constructions in French and English supports this claim: despite the different historical origins of these forms in the two languages, they display a strikingly similar array of uses and formal constraints. The parallel evolution of deictics and existentials in these two languages is interpreted as a case of convergent evolution of linguistic items, much like convergent evolution in biological species. (shrink)

The Trump Administration has exposed both the durability and vulnerability of the Patient Protection and Affordable Care Act's insurance reforms. One of the Administration's first strikes at “Obamacare” was to discontinue federal government payment of cost-sharing reductions, which insurers pay to low-income enrollees on the exchanges to reduce their out-of-pocket share of medical spending. The states struck back with a clever solution that could hold insurers and enrollees harmless. This article examines this strategy and why, while impressive, it reaffirms larger (...) problems with the ACA's market-based approach to health reform and the need for new pathways forward. (shrink)

At Aristophanes, Equites 230–2, one of the slaves who speak the prologue informs the audience that, when the Paphlagonian appears onstage, his mask will not resemble him, for the σκεoπoιoí were afraid to make one that depicted him accurately. In an important article, K. J. Dover argued that it must in fact have been very difficult to create easily recognizable portrait-masks, and suggested that the joke in Eq. 230–2 may be that the Paphlagonian's mask is horribly ugly but allegedly still (...) nowhere near ugly enough. In response, D. Welsh, following an anonymous ancient commentator on Lucian, argued that Cratinus fr. 228 K-A shows that the historical Kleon had strikingly unattractive eyebrows. Had anyone wished to caricature the demagogue's physical appearance, therefore, he coule easily have done so, and portrait-masks may not have been so uncommon after all. Welsh's argument is at first glance quite appealing, and has been endorsed without further comment or argument by Sommerstein and Storey. I suggest, however, that the ancient commentator was confused, and that Cratinus’ remark is much more easily explained by reference to what is known about the use of facial expression as a communicative strategy in classical and early Hellenistic Athens, particularly as it appears in the comic poets. Kleon's eyebrows were probably no more ugly than those of anyone else, although he may have used them in an offensive way, and as Dover saw long ago, Eq. 230–2 cannot be taken as evidence for the use of portrait-masks on the late 5th-century comic stage. (shrink)