Summary The emergence of quantum theory in the early decades of the twentieth century was accompanied by a wide range of popular science books, all of which presented in words, and a few in images, new scientific ideas about the structure of the atom. The work of physicists such as Ernest Rutherford and Niels Bohr, among others, was pivotal to the so-called planetary model of the atom, which, still today, is used in popular accounts and in science textbooks. In an (...) attempt to add to our knowledge about the popular trajectory of the new atomic physics, this paper examines one book in particular, co-authored by Danish science writer Helge Holst and Dutch physicist and close collaborator of Niels Bohr, Hendrik A. Kramers. Translated from Danish into four European languages, the book not only explained contemporary ideas about the quantum atom, but also discussed unresolved problems. Moreover, the book was quite explicit in identifying the quantum atom with the atom as described by Bohr's theory. We argue that Kramers and Holst's book, along with other ‘atomic books’, was a useful tool for physicists and science popularisers in trying to understand the new quantum physics. (shrink)

The objective of this paper is to outline challenges associated with the inclusion of welfare issues in breeding goals for farm animals and to review the currently available methodologies and discuss their potential advantages and limitations to address these challenges. The methodology for weighing production traits with respect to cost efficiency and market prices are well developed and implemented in animal breeding goals. However, these methods are inadequate in terms of assessing proper values of traits with social and ethical values (...) such as animal welfare, because such values are unlikely to be readily available from the product prices and costs in the market. Defining breeding goals that take animal welfare and ethical concerns into account, therefore, requires new approaches. In this paper we suggest a framework and an approach for defining breeding goals, including animal welfare. The definition of breeding goals including values related to animal welfare requires a multidisciplinary approach with a combination of different methods such as profit equations, stated preference techniques, and selection index theory. In addition, a participatory approach involving different stakeholders such as breeding organizations, food authorities, farmers, and animal welfare organizations should be applied. We conclude that even though these methods provide the necessary tools for considering welfare issues in the breeding goal, the practical application of these methods is yet to be achieved. (shrink)

This paper explores conflations of martyrdom, spectatorship, and image theory in Caravaggio’s Crucifixion of St. Peter (1601). It argues that Caravaggio employs an “iconic” visual formula as a response to the pressures of a post-Tridentine poetics. Through these strategies, an iconography of immediacy and presence is paired with a sacrificial subject-matter. This merging united witness and visual experience in the shape of the sacred image. Martyrdom, as both a historical and representational phenomenon of early modern sociality and culture, invoked the (...) act of spectatorship. In connecting the Crucifixion of St. Peter with the cultural and aesthetic paradigms of post-Tridentine Italy, the article argues that Caravaggio’s image re-imagines the codes of iconic repre­sentation. While not a novel academic context for Caravaggio scholarship, I will read this image less as the expression of stylistic tensions in the Roman artworld than as the result of overlapping frameworks—martyrdom, Petrine iconography, and a Counter-Reformation aesthetic. Reenergized as part of the visual rhetoric of Tridentine politics, the icon reflected a new propensity for paleochristian cultural revival. Discussing both the contextual pressures of this new aesthetic regime as well as intertwining it with the increasing presence of Catholic image treatises, the article suggests an “iconic” space for reading Caravaggio’s Crucifixion. This “iconic” framework is built into the charged discourse surrounding the image itself. (shrink)

A study found that women participating in mammography screening were content with the programme and the paternalistic invitations that directly encourage participation and include a pre-specified time of appointment. We argue that this merely reflects that the information presented to the invited women is seriously biased in favour of participation. Women are not informed about the major harms of screening, and the decision to attend has already been made for them by a public authority. This short-circuits informed decision-making and the (...) legislation on informed consent, and violates the autonomy of the women. Screening invitations must present both benefits and harms in a balanced fashion, and should offer, not encourage, participation. It should be stated clearly that the choice not to participate is as sensible as the choice to do so. To allow this to happen, the responsibility for the screening programmes must be separated from the responsibility for the information material. (shrink)

_Purpose._ The authors aim to disclose the anthropological dimension of ecocide during and after Russia’s war against Ukraine, relying on the multidisciplinary practices and intellectual production of ecofeminist women thinkers, including philosophers, sociologists, historians, psychologists, and others. _The theoretical basis_ methodological approaches in philosophical anthropology, phenomenology, analytical philosophy, communicative philosophy, existentialism, ethics of justice, and ethics of care determine the study’s theoretical basis._ Originality._ For the first time, a systematic analysis of the anthropological dimension of ecocide has been carried out (...) based on ecofeminist methodology. The specifics of the Ukrainian resistance to ecocide were revealed as part of a single struggle – an anti-imperial and ecological struggle for independence and prosperity. It is emphasized that during the war, the opposition to ecocide is a component of the fight for national sovereignty and territorial integrity of the country, and therefore, the ideas of pacifism in this period are subordinated to this primary goal. After the war, preventing threats of ecocide should become an integral part of the struggle for stable peace and prosperity. Ecofeminist pacifist perspectives should be a priority among the most essential goals for that period. _Conclusions._ Ecofeminist methodological assessments offer valuable insights into the anthropological dimension of ecocide in wartime and post-war contexts, highlighting the complex interplay between gender, violence, and environmental destruction. By focusing on the experiences and perspectives of women and marginalized communities, ecofeminist analyses contribute to a more holistic understanding of ecocide and its impacts on both human populations and ecosystems. (shrink)

The target article elaborates upon an extant theoretical framework, “Imitation and Innovation: The Dual Engines of Cultural Learning.” We raise three major concerns: (1) There is limited discussion of cross-cultural universality and variation; (2) overgeneralization of overimitation and omission of other social learning types; and (3) selective imitation in infants and toddlers is not discussed.

ABSTRACT In this survey we have investigated the experiences and attitudes of Danish physicians regarding end‐of life decisions. Most respondents have made decisions that involve hastening the death of a patient, and almost all find it acceptable to do so. Such decisions are made more often, and considered ethically more acceptable, with the informed consent of the patient than without. But both non‐resuscitation decisions, and decisions to provide pain relief in doses that will shorten the patient's life, have been made (...) and found acceptable by at least 50% of the respondents, even when there is no informed consent. Furthermore, 12% have doubled morphine dosages with fixed intervals, thus providing doses substantially higher than that necessary to control pain, without the informed consent of the patient. Two per cent have helped in assisted suicide, and 5% have administered a lethal injection at the patient's request. Respectively 37% and 34% find these last two practices ethically acceptable. Amongst those that do not find them acceptable, the most important reasons to be opposed are, the doctrine of double effect, the doctrine of doing and allowing, and the view that human life is sacred. Amongst supporters, the most important reasons mentioned are, that the patient's right to self‐determination should be respected, the view that a patient should not be forced to suffer, and the view that the patient has a right to be helped to a dignified death. (shrink)

© 2017. The American Astronomical Society. All rights reserved.We present new observations of the low-mass companion to HD 984 taken with the Gemini Planet Imager as a part of the GPI Exoplanet Survey campaign. Images of HD 984 B were obtained in the J and H bands. Combined with archival epochs from 2012 and 2014, we fit the first orbit to the companion to find an 18 au orbit with a 68% confidence interval between 14 and 28 au, an eccentricity (...) of 0.18 with a 68% confidence interval between 0.05 and 0.47, and an inclination of 119°with a 68% confidence interval between 114°and 125°. To address the considerable spectral covariance in both spectra, we present a method of splitting the spectra into low and high frequencies to analyze the spectral structure at different spatial frequencies with the proper spectral noise correlation. Using the split spectra, we compare them to known spectral types using field brown dwarf and low-mass star spectra and find a best-fit match of a field gravity M6.5 ±1.5 spectral type with a corresponding temperature of K. Photometry of the companion yields a luminosity of log=2.88 ± 0.07 dex with DUSTY models. Mass estimates, again from DUSTY models, find an age-dependent mass of 34 ±1 to 95 ±4 M Jup. These results are consistent with previous measurements of the object. (shrink)

In this survey we have investigated the experiences and attitudes of Danish physicians regarding end-of-life decisions. Most respondents have made decisions that involve hastening the death of a patient, and almost all find it acceptable to do so. Such decisions are made more often, and considered ethically more acceptable, with the informed consent of the patient than without. But both non-resuscitation decisions, and decisions to provide pain relief in doses that will shorten the patient's life, have been made and found (...) acceptable by at least 50% of the respondents, even when there is no informed consent. Furthermore, 12% have doubled morphine dosages with fixed intervals, thus providing doses substantially higher than that necessary to control pain, without the informed consent of the patient. Two per cent have helped in assisted suicide, and 5% have administered a lethal injection at the patient's request. Respectively 37% and 34% find these last two practices ethically acceptable. Amongst those that do not find them acceptable, the most important reasons to be opposed are, the doctrine of double effect, the doctrine of doing and allowing, and the view that human life is sacred. Amongst supporters, the most important reasons mentioned are, that the patient's right to self-determination should be respected, the view that a patient should not be forced to suffer, and the view that the patient has a right to be helped to a dignified death. (shrink)

There is a practical five-step method of ethics dialog developed by John Woolman, an 18th c. businessman and ethical activist, that was used by Robert K. Greenleaf, a 20th c. A.T.&T. Corporate Vice-President, that includes: (a) friendly, emotive affect; (b) discussion of mutual commonalities; (c) discussion of issue entanglements; (d) discussion of potential experimental solutions; and, (e) trial and feedback discussion. This method of dialog appears to proceed with a type of consciousness considered by John Woolman and Bernard Lonergan as (...) one where the I is conscious that I and Others are part of a more foundational, larger and prior We. This type of dialog is different than Socratic dialog. The corresponding type of consciousness is different than the more derivative, e.g., two allies being united in their response to a common goal. It is also different than Buber's I and Thou appreciative consciounsess of the interestingness, value, diversity, and uniqueness of others. Woolman dialog as seen in four cases appears to be a concrete method that has some value both as an end in itself and as instrumental means that can: be issue effective, help build ethical organization/community culture, and help facilitate peaceful, evolutionary change and development. Limitations of the method are also considered. The method may also be a several hundred year anticipation of experiment based pragmatist philosophy that is anthropologically sensitive to cultural entanglements. No man is an Iland, intire of it selfe, ... Each is a peece of the Continent, a part of the maine.... John Donne (17th c.). (shrink)

In this slender volume in The Humanist Library series, Nielsen not only argues for the independence of morality from religion, but as well outlines a normative theory as an alternative to religious [[sic]] morality. The basis of religious morality is the belief that God is all good, and thus we should do what he commands. In response to this, Nielsen elaborates Plato’s argument that morality cannot be based upon religious belief. However one understands the claim "God is good," (...) i.e., whether it is analytic or not, understanding "good" is logically presupposed for one to be able to grasp the meaning or truth of the claim. It is more correct to say that religion is based upon morality since the basis of religious belief is that there is a being worthy of worship, and this conclusion must rest upon autonomous moral insight. The remainder of the book is concerned with two themes involving the competing claims of secular and religious morality. The first is that only the religious perspective provides an adequate account of man’s origin and destiny, and thus the perspective from which one can find happiness and fulfillment. In response, Nielsen invokes "all the old as well as some new objections to religion" as the perspective which provides a true account of the nature of things. Moreover, there is no reason to believe that only religious persons find happiness and meaning in life. The second claim of religious morality is that it alone can provide a satisfactory basis for moral theory. Secular moral theory can provide only conventional relativism. In reply, Nielsen outlines and defends a normative theory of the consequentialist variety. The last part of the book is a general defense of consequential ethical theories against Anscombe-like objections which are associated with "religious absolutism" for reasons not specified.—T.K.H. (shrink)

We agree with Nielsen Busch and Mjaaland’s (2023) assessment that the Dead Donor Rule (DDR) should be viewed as an essential requirement of the organ donation process, and that the essence of the r...

In their article, Nielsen Busch and Mjaaland defend the moral permissibility of cDCD, suggesting that much of the controversy around this donation practice has been the result of a misinterpretatio...

In lieu of an abstract, here is a brief excerpt of the content:In MemoriamFrede V. NielsenFrederik PioOne of the major figures in Scandinavian music education research is no longer among us. We lost Professor Frede V. Nielsen earlier this year. On March 21, he passed at the age of 70 after a long period of time with weakened health.Nielsen presented his retirement lecture on June 8, 2012. It was attended by a huge crowd of former and current students, (...) colleagues, friends, and collaborators. In spite of his declining health, Frede had many plans for the future as professor emeritus, a status that unfortunately turned out to be much too short.For more than forty years Nielsen was a leading thinker in music education research in Denmark. During this period he developed several master programs in music teacher education as well as research programs for music education. But his efforts extend beyond Scandinavia since he is well known in ISPME (International Symposium for Philosophy of Music Education) as well as in RAIME (Research Alliance for Institutes of Music Education) to which he contributed over many years.Nielsen was employed at Danmarks Lærerhøjskole in 1971, where he completed his doctoral degree in 1983. His dissertation was an empirical study entitled “Experience of musical tension.” This work was later elaborated in a US context by Clifford K. Madsen among others. For two decades Nielsen’s book, General Music Didactics, originally published in 1994, has been considered a [End Page 213] standard reference work. Today it is being widely used in multiple printings in teacher education institutions all over Scandinavia.Nielsen’s intellectual heritage was especially strong in relation to the German tradition of Musik Didaktik. He had strong connections to the German research tradition, and in this area of expertise he was always among the most well informed. When most people in Scandinavia were looking primarily towards the Anglo-Saxon research tradition, Nielsen looked to Germany. Thus his ability to explore off the beaten track (at a time when he felt that it was needed in Scandinavia) was a part of his originality.For Nielsen the educational concept of Didaktik never became a technical category but was firmly anchored to a philosophical foundation by means of phenomenology. His didactical theory of “music as a multispectral universe of meaning” was shaped in close alliance with existential phenomenological insights. He insisted on the necessity for all educational thinking to be grounded in ongoing philosophical reflection. Very predictably this focus would eventually lead him into a role as co-chair together with Estelle Jorgenson when ISPME was founded at Lake Forest, Illinois, in June, 2003.Nielsen was cofounder of the Nordic Network of Research in Music Education in 1992, which has since gone on to become a significant resource and an important platform both for established researchers in music education as well as upcoming talent from all over Scandinavia. In 1995, Nielsen was also co-founder of the yearbook Nordic Research in Music Education that is still among the best publications of its type. He served as chief editor for this important series for many years. Right up to the very end he was doing research, supervising doctoral projects, editing forthcoming issues of the “MPS series” which he also founded.Frede V. Nielsen was an outstanding scholar in his field. His career and life were dedicated to serve and study music in teaching and education. He leaves behind a great spiritual vacuum in Copenhagen where he taught and researched for more than forty years. [End Page 214]Frederik [email protected] © 2013 Philosophy of Music Education Review... (shrink)

The paper discusses Norman Malcolm’s interpretation of Anselm’s ontological argument. Since Malcolm had shown no interest in religious or theological issues prior to publishing his article on that subject in 1960, the analysis takes clue from Malcolm’s earlier writings. By doing so, I revisit the assessment of the ontological argument as fallacious and the tendency to assess Anselm from the traditional framework initiated by Kant. As I demonstrate, Malcolm interpreted Anselm based on the method elaborated during the 1950s. That method (...) involved a synthesis between ordinary language philosophy and common sense philosophy, associated with the late Wittgenstein and Moore respectively. As I further argue, the usual objections to Malcolm’s approach ignore the main line of his reasoning: that Anselm’s ontological argument does not violate ordinary language. Indeed, the two concepts of God as “the greatest of all beings” and of the necessity of God’s existence both perfectly fit in how language works. The “God-talk” is therefore logical only in accordance with Malcoms definition of logical: an explication of the rules of ordinary language, whereas each and every argument against Anselm’s ontological proof violates ordinary language drastically. In his late works on the subject, Malcolm suggested that multiple proofs of God’s existence should be viewed as expressions of a specific philosophic pathology whose underlying drive is a justification of various forms of life. Instead of regarding this idea as “fideistic” (e.g., in K. Nielsen’s work), I propose that the very concept of ordinary language, as Malcolm developed it, makes a treatment of language games along the lines of dependence or independence obsolete. Rather, a crucial issue that Malcolm pushes to investigate is how religious statements correlate with ordinary language. (shrink)

I argue that there is a version of (quasi-Armstrongian) weak illusionism that intelligibly relates phenomenal concepts and introspective opacity, accounts for the (hard) problem intuitions Chalmers highlights (modal, epistemic, explanatory, and metaphysical), and undermines the most important arguments Chalmers deploys against type-B and type-C materialisms. If this is successful, we can satisfactorily account for the meta-problem of consciousness, mollify our hard problem intuitions, and remain genuine realists about phenomenal experience.

In lieu of an abstract, here is a brief excerpt of the content:preface This special issue of Feminist Studies presents an eclectic view of women ’s friendships from across Western history and from several different cultures. Several of the articles question whether identity or sameness is a prerequisite for friendship and ask what friendships across difference look like, including charting the difficulties of making and sustaining such friendships. The articles in this issue contrast the variety and functions of women’s friendships (...) with the narcissistic masculinist ideals of classical Western thought about friendship in which friends serve as reflections of a person—typically a male and upper-class person. The authors in this issue present women’s friendships that are more pragmatic and more vulnerable and that contend more fully with difference. Some authors reflect on the high expectations placed on friendship within Second Wave feminism in the United States, noting how competition and feelings of betrayal can suffuse friendships; others trace more autonomous, productive, and forgiving contemporary visions of friendship. The issue opens with Susan Van Dyne’s archival study of student friendships in a pioneering US women’s college, revealing how love, flirtation, and desire between women was expressed in Smith College’s class of 1883. In another historical study, sociologist Harriet Bjerrum Nielsen contrasts the narratives of Norwegian girls and young women from the late nineteenth century with those of present-day women and girls, noting differences between rural and urban contexts. Ivy Schweitzer 272Preface surveys classical Western masculinist ideals of friendship from Aristotle to Montaigne and traces the transformation of this tradition into the present quest for equality without hierarchy. Alexandra Verini addresses models of female friendship in the European Middle Ages, arguing that Christine de Pizan and Margery Kempe illustrate a “viable female alternative ” to classical models. The vulnerability of women’s close relationships comes to the fore in Nancy K. Miller’s moving elegies for deceased feminist friends, while Judith Taylor explores the more open and autonomous friendships adumbrated in contemporary fictions by Zadie Smith and Jillian and Mariko Tamaki, themes also addressed in Judith Kegan Gardiner’s review essay of advice books on friendships between women and other studies of women’s friendships. Richa Nagar’s interview articulates an ideal of feminist friendships that “enable continuous evolution of our beings and mindsets... without feeling threatened by one another.” If our articles focus on the close bonds between women, our News and Views pieces in this issue point to collective ties formed in response to political and social threats: Dalia Abd El-Hameed and Nadine Naber describe responses by Egyptian feminists to government crackdowns, and our forum “Orlando: Observances” offers a selection of first-person accounts from vigils organized to mark the massacre at the Pulse nightclub this summer. This issue also presents internal negotiations of identity, identification, and body image in Stephanie Han’s short story and in the vivid and bold transgressions of Wangechi Mutu’s collages as described by Sarah Jane Cervenak. In “‘Abracadabra’: Intimate Inventions by Early College Women,” Susan Van Dyne takes us on a fascinating journey into the “the early formation of a homosocial student culture and the bonds between women” at Smith College in the late nineteenth century. Mining an archive of diaries, letters, photos, and other materials from a group of friends from the class of 1883, she focuses on two kinds of written evidence: one, the inchoate expressions of homoerotic desire in one student’s journal at a moment when “lesbian” did not yet exist as an identity, and the other, a love poem to two students, written as a parody by one of their women professors, but which reverberated beyond the college and ignited male opprobrium. In her discussions of these developments, rather than ascribing identity, Van Dyne navigates the “messiness” of the archive, keeping her eye trained on the “only partially intelligible strategies of self-representation that can’t be translated or reduced to the modern Preface 273 language of sexual self-recognition.” What is most surprising in her account is not that young women would feel desire for one another, nor that male peers or authorities might find this threatening, but that the fabric of the students’ homosocial community had such resilience, nurturing... (shrink)

It is a current commonplace that if the concept of deity is incoherent then no significant truth-claim is made for a formula like ‘God exists’, for it is neither true nor false but meaningless. This is the problem of factual meaning on which such emphasis is laid by critics like A. Flew, R. W. Hepburn, C. B. Martin, K. Nielsen and P. Edwards. I wish here to counter their challenge.

Reason and quest for revelation, by P. Tillich.--On the ontological mystery, by G. Marcel.--The problem of non-objectifying thinking and speaking, by M. Heidegger.--The problem of natural theology, by J. Macquarrie.--Metaphysical rebellion, by A. Camus.--Psychoanalysis and religion by E. Fromm.--Why I am not a Christian, by B. Russell.--The quest for being, by S. Hook.--The sacred and the profane; a dialectical understanding of Christianity, by T. J. J. Altizer.--Three strata of meaning in religious discourse by C. Hartshorne.--The theological task, by J. B. (...) Cobb.--Theology and objectivity, by S. A. Ogden.--Can faith validate God-talk? by K. Nielsen.--The logic of God, by J. Wisdom.--Mapping the logic of models in science and theology, by F. Ferré.--On understanding mystery, by I. T. Ramsey.--Teilhard de Chardin; a philosophy of precession, by E. R. Baltazar.--The nature of apologetics, by H. Bouillard.--Metaphysics as horizon, by B. Lonergan.--Deciding whether to believe, by M. Novak. (shrink)

Цель данного издания - познакомить широкий круг читателей с основными вехами жизни ученого, организатора, ее научными трудами, литературой о ней.

The present narrative review addresses issues concerning the defining criteria and conceptual underpinnings of pain catastrophizing. To date, the concept of pain catastrophizing has been extensively used in many clinical and experimental contexts and it is considered as one of the most important psychological correlate of pain chronicity and disability. Although its extensive use, we are still facing important problems related to its defining criteria and conceptual understanding. At present, there is no general theoretical agreement of what catastrophizing really is. (...) The lack of a consensus on its definition and conceptual issues has important consequences on the choice of the pain management approaches, defining and identifying problems, and promoting novel research. Clinical and research work in absence of a common theoretical ground is often trivial. It is very surprising that clinical and experimental work has grown extensively in the past years, without a common ground in the form of a clear definition of pain catastrophizing and overview of its conceptual basis. Improving the efficacy and efficiency of pan catastrophizing related treatments requires an understanding of the theoretical construct. So far, most interventions have only demonstrated modest effects in reducing pain catastrophizing. Therefore, clarifying the construct may be an important precursor for developing more targeted and effective interventions, thereby easing some of the burden related to this aspect of pain. In our review, we have extracted and de-constructed common elements that emerge from different theoretical models with the aim to understand the concept of catastrophizing, which components can be modulated by psychological interventions, and the general role in pain processing. The analysis of the literature has indicated essential key elements to explain pain catastrophizing: emotional regulation, catastrophic worry, rumination, behavioral inhibition and behavioral activation systems, and interoceptive sensitivity. The present paper attempts to integrate these key elements with the aim to re-compose and unify the concept within a modern biopsychosocial interpretation of catastrophizing. (shrink)

Following the publication of Thomas Kuhn’s Structure of Scientific Revolutions the term paradigm became ubiquitous. It is now commonplace in academic writing across the disciplines. Though much has been written about Kuhn’s use of the term and its impact on other fields, there has not yet been a systematic study of how frequently Kuhn used the term in Structure. My aim in this paper is to provide such an analysis. I aim to answer the following questions: (1) How many times (...) does Kuhn actually use the term in the book?; (2) What is the most number of times that he uses the term on a single page?; and (3) Is the term used evenly throughout the book or is it mentioned more often in some chapters than in others? (shrink)