In lieu of an abstract, here is a brief excerpt of the content: Five Poems DEBORAH WARREN Bugonia hic vero subitum dictu mirabile monstrum aspiciunt, liquefacta boum per viscera toto stridere apes utero et ruptis effervere costis. —Vergil, Georgics IV The covert’s dark, but Aristaeus sees —beyond it, in the oleandered meadow, walking to her wedding with her maids— Eurydice, as sweet as early windfall apples to the gods of the bitter dead. She runs, from shifting shade to sun to (...) shade until, in a shock of sudden sun, she sways, blinded, blundering into an adder’s kiss, and while the bridegroom waits by the bridal bed, she waits to be undressed by worms instead. But Aristaeus pays for the assault. The mead-gods visit on his apiaries wax-moth, mites, foulbrood and chalk-disease until an oracle orders a hekatomb: after nine days the myrtle-nymphs perform a miracle, and out of the carcases crawl fat new sun-furred drones to work the comb, a gift of the mead-gods who, with the poet, praise the teams of bright collaborating bees as little Romans—parvos Quirites. arion 27.1 spring/summer 2019 And what about Eurydice? The swarm goes humming on, a small Rome in a hive. The story’s not about Eurydice’s second chance, or whether she’ll survive. Eurydice’s a minor character; she’s only one girl, sui generis. Besides, no cattle-trick exists for her. The gods can let the apiaries thrive and armies—even empires—endure; one girl’s more complicated to replace. 44 five poems The Tithonus Club We can begin our visit with the Day Room where, in wheelchairs, some with canes or walkers, members sit: a fraternity so ancient that the confrères mostly ignore each other (club tradition). The dues are paid in decades; no one has an outstanding balance—Sir? Whoa, steady, there! Sit down... yes. Here’s your blanket. The badge of membership—the club regalia? Laminated ceremonial bracelets bear the motto Do Not Resuscitate (legend which, in practice, is seldom honored). Eleven-thirty, gentlemen; lunch is served, and now a little toast while the television mesmerizes the aides: Messieurs, your health! Deborah Warren 45 Aphrodite at the Old-Age Home —for Aphrodite Kalogeris “Honey,” the night nurse said to Aphrodite, “let me fix your bib. Look, Aphrodite! Here’s your juice and crackers, Aphrodite! “She doesn’t speak a blessed word of English,” the night nurse told us, “but she understands as good as if we spoke to her in Greek.” Aphrodite’s ears were as grotesque as the pore-coarse nose that bloomed across her face, but she heard her name: When Aphrodite rose and, beatific, dreamed across the room, traversing a happiness none of us could hear, she spoke a language older than herself but still her own—a dialect of beauty able to translate the fetid air. 46 five poems Climbing Etna We’d see the lava, nights, from the town square, as if the sun—an egg of fire—broke at dusk, threading its incandescent yolk down a mountain hanging in black air. Every night we’d scan the dark horizon looking for those streaks, and every night they took a while to find, however bright: Etna, it seemed, had spent the evening rising off the earth, to hover even higher, as if the mountain meant not to be found. And then, today, we ran the flows to ground, climbing up to the rolling burns of fire— closer, into the shimmering air and hiss that glanced up from the thick and red-flecked river —until our soles were smoking. But the lava sang, inside the mountain: Come, discover the fire’s origin and genesis; more—the heart of the world, in its enceinte of blind white heat. Seeing the lava course wasn’t enough, or watching the rock decant the sun; what brought us up here was the force— the hot loins—of a lightning god as dark as thunder; and, like Eve, like Semele, we wanted to approach. But there’s a spark, a jewel older than geology: stop shy of it—of finding the fire’s source, of closing in on what you shouldn’t see. Deborah Warren 47 Human Sucking strength... (shrink)

Weather Omens of Enūma Anu Enlil: Thunderstorms, Wind and Rain. By Erlend Gehlken. Cuneiform Monographs, vol. 43. Leiden: Brill, 2012. Pp. x + 286, 47 plts. $144.

Volume 20, Issue 10, October 2020, Page 44-47.

Background: To provide care with high quality, nurses face a number of moral issues requiring them to have moral abilities in professional performance. Moral sensitivity is the first step in moral performance. However, its relation to the quality of care patients receive is controversial. Research objective: This study aims to determine the relationship between the moral sensitivity of nurses and the quality of care received by patients in the medical wards. Research design: A descriptive correlational study using validated tools, including (...) Moral Sensitivity Questionnaire and the Quality Patient Quality Scale. Participants and research context: In total, 198 nurses and 198 patients in 17 medical wards of hospitals affiliated with Tabriz University of Medical Sciences, Iran. Ethical considerations: The study was reviewed and approved by the Ethics Committee of Tabriz University of Medical Sciences. Findings: The mean values of nurses’ moral sensitivity and nurses’ quality care were 136.47 ± 13.30 and 196.36 ± 44.10, respectively. There was no significant relationship between the patient care quality and nurses’ moral sensitivity ( r = −.14, p =.5). However, there was a significant inverse relationship between the dimension of “Experiencing moral conflicts” and the overall score of quality care ( r = −.50, p =.04), the dimensions of “psychosocial ( r = −.50, p =.04)” and “physical ( r = −.50, p =.03).” Conclusion: Considering the significant inverse relationship between the score of patient quality care and the dimension of moral conflict experience, it seems when nurses make moral decisions, they experience a conflict between personal and professional values in their careers and thus experience moral tension. If this tension is not resolved properly, it can provide a way for them to distance themselves from patients, thereby making nurses indifferent to moral care. (shrink)

This monograph attempts to clarify one significant but much neglected aspect of Peirce's contribution to the philosophy of science. It was written in 1963 as my M. A. thesis at the Uni versity of Illinois. Since the topic is still neglected it is hoped that its pUblication will be of use to Peirce scholars. I should like to acknowledge my indebtedness to Dr. Max Fisch who broached this topic to me and who advised me con tinuously through its development, assisting (...) generously with his own insights and unpublished Peirce manuscripts. TABLE OF CONTENTS INTRODUCTION 1. A Current Issue in the Philosophy of Science 1 2. Peirce and His Theory of Abduction 5 3. The General Character of Abduction 7 PART I: THE EARLY THEORY 1. Peirce's Earliest Conception of Inference 11 2. Three Kinds of Inference and Three Figures of Syllogism 13 3. Ampliative Inference and Cognition 17 4. Induction and Hypothesis 20 5. The Method of Methods 23 PART II: THE LATER THEORY 1. The Transitional Period 28 2. Three Stages of Inquiry 31 3. Abduction and Guessing Instinct 35 4. Logic as a Normative Science 38 5. Hypothesis Construction and Selection 41 6. Abduction and Pragmatism 44 7. Economy of Research 47 8. Justification of Abduction 51 CONCLUSION 55 61 BIBLIOGRAPHY INTRODUCTION 1. (shrink)

Page Dedication ii Abbreviations iii Introduction 1 Part One The Problematic: From Galileo and Descartes to Kant Chapter I: The Mathesis of Nature 10 1. The Galilean-Cartesian Physics 10 2. Whitehead’s Criticisms of Scientific Materialism 29 3. Merleau-Ponty’s Engagement with Descartes 35 Chapter II: From a Dualism of Substances to a Two-fold Ontology 44 1. Hints for Overcoming the Bifurcation 44 2. Descartes and Malebranche 44 3. Spinoza 47 4. Leibniz 53 5. Kant 65 Part Two Overcoming the Bifurcation: Phenomenology (...) Chapter III: The Early View of Perception and the Body and its 88 Bergsonian Sources 1. Introduction 88 2. Phenomenological Descriptions of Nature 89 3. Bergson 97 Chapter IV: Husserl and Sartre 133 1. Introduction 133 2. Husserl’s Conceptions of Nature 135 3. Sartre and Nature 169 Part Three Overcoming the Bifurcation: Ontology Chapter V: The Ontological Rehabilitation of the Sensible 194 1. Introduction 194 2. The Necessity of a “New Ontology” 195 3. The “New Ontology”: Tasks and Methods 201 4. The Flesh 222 5. The Schellingian and Bergsonian Heritage 269 6. Life in Nature 305 7. Logos Endiathetos and Logos Proforikos 319 vii Page Chapter V: The Nature of Flesh, continued 8. The Whiteheadian Response 341 Conclusion 376 Bibliography 384. (shrink)

BackgroundThere is concern in the academic publishing community that it is becoming more difficult to secure reviews for peer-reviewed manuscripts, but much of this concern stems from anecdotal and rhetorical evidence.MethodsWe examined the proportion of review requests that led to a completed review over a 6-year period (2009–2015) in a mid-tier biology journal (Molecular Ecology). We also re-analyzed previously published data from four other mid-tier ecology journals (Functional Ecology, Journal of Ecology, Journal of Animal Ecology, and Journal of Applied Ecology), (...) looking at the same proportion over the period 2003 to 2010.ResultsThe data from Molecular Ecology showed no significant decrease through time in the proportion of requests that led to a review (proportion in 2009 = 0.47 (95 % CI = 0.43 to 0.52), proportion in 2015 = 0.44 (95 % CI = 0.40 to 0.48)). This proportion did decrease for three of the other ecology journals (changes in proportions from 2003 to 2010 = −0.10, −0.18, and −0.09), while the proportion for the fourth (Functional Ecology) stayed roughly constant (change in proportion = −0.04).ConclusionsOverall, our data suggest that reviewer agreement rates have probably declined slightly but not to the extent suggested by the anecdotal and rhetorical evidence. (shrink)

S. 39: "My project in this paper is to develop the initial distinction which I have drawn between recognition and appraisal respect into a more detailed and specific account of each. These accounts will not merely be of intrinsic interest. Ultimately I will use them to illuminate the puzzles with which this paper began and to understand the idea of self-respect." 42 " Thus, insofar as respect within such a pursuit will depend on an appraisal of the participant from the (...) perspective of whatever standards are held to be appropriate to the pursuit, such respect will depend on a judgement to which excellences of character are thought relevant. Note that exactly what aspect of the person's character is thought to be relevant in this instance is his recognition respect (or lack of it) for the standards of the pursuit." 44 "This attitude fails of being appraisal respect in that my having it toward the person is conditional on those traits being such as to make him server a particular purpose that I happen to have" 44 - 45 "To sum up: Appraisal respect is an attitude of positibe appraisal of a person either judged as a person or as engaged in some more specific pursuit. In the first case, the appropriate grounds are features of the person's character: dispositions to act for particular reasons or a higher-level disposition to act for the best reasons. In the second case, though features of character do not exhaust the appropriate grounds for appraisal respect, some such character traits will be relevant (recognition respect for the standards of a particular pursuit). Also, the other features which constitute the appoprate excellences of the pursuit must be related to traits of character in the way specified. In both cases, the positive appraisal of the person, and of his traits, must be categorical. It cannot depend on the fact that the person, because of his traits, serves an interest or purpose of one's own." 45 "To have recognition respect for someone as a person is to give appropriate weight to the fact that he or she is a person by being willing to constrain one's behaviour in ways required by that fact." 45 "This is rather different from having an attitude of appraisal respect for someone as a person. The latter is a positive appraisal oif an individual made with regard ti those features which are excellences of persons. As such, it is not owed to everone, for it may or may not be merited. When it is, what is merited is just the positive appraisal itself." 47 "Second, the only beings who are approriate objects of appraisal respect are those who are capable of acting for reasons and hence capable of conceiving of various facts as meriting more or less consideration in deliberation.". (shrink)

Importance Informed consent is essential to ethical, rigorous research and is important to recruitment and retention in cancer trials.Objective To examine cancer clinical trial (CCT) participants’ perceptions of informed consent processes and variations in perceptions by cancer type.Design and Setting and Participants Cross-sectional survey from mixed-methods study at National Cancer Institute–designated Northeast comprehensive cancer center. Open-ended and forced-choice items addressed: (1) enrollment and informed consent experiences and (2) decision-making processes, including risk-benefit assessment. Eligibility: CCT participant with gastro-intestinal or genitourinary, hematologic-lymphatic (...) malignancies, lung cancer, and breast or gynecological cancer (N = 334).Main Outcome Measures Percentages satisfied with consent process and information provided; and assessing participation’s perceptions of risks/benefits. Multivariable logistic or ordinal regression examined differences by cancer type.Results Most patient-participants felt well informed by the consent process (more than 90% overall and by cancer type) and. most (87.4%) reported that the consent form provided all the information they wanted, although nearly half (44.8%) reported that they read the form somewhat carefully or less. More than half (57.9%) said that talking to research staff (i.e., the consent process) had a greater impact on participation decisions than reading the consent form (2.1%). A third (31.1%) were very sure of joining in research studies before the informed consent process (almost half of lung cancer patients did—47.1%). Most patients personally assessed the risks and benefits before consenting. However, trust in physicians played an important role in the decision to enroll in CCT.Conclusions and Relevance Cancer patients rely less on written features of the informed consent process than on information obtained from the research staff and their own physicians. Research should focus on information and communication strategies that support informed consent from referring physicians, researchers, and others to improve patient risk-benefit assessment and decision-making. (shrink)

BackgroundNational Ethics Committees (NECs) offer important oversight and guidance functions and facilitate public debate on bioethical issues. In an increasingly globalized world where technological advances, multi-national research collaborations, and pandemics are creating ethical dilemmas that transcend national borders, coordination and the joining of efforts among NECs are key. The purpose of this study is to take stock of the current NEC landscape, their varying roles and missions, and the range of bioethical topics on which they deliberated since their inception.MethodsData on (...) the availability, functions, and ethical deliberations (publications) of NECs globally were gathered through a systematic search of NEC websites and through contacts known to the authors. The search was conducted in English, French, and Spanish. The data abstraction was done in Excel and included the NEC’s country, region, functions, and deliberations on bioethical issues. Deliberation topics were classified into thematic categories through an iterative process of regrouping to arrive at the main set of themes.Results124 NECs in 100 countries were identified. 44% of the NECs are in Europe and 47% are in high-income countries. Out of the 1108 retrieved publications, 40% were on bioethics in the context of research, followed by the clinic (28%) and public health issues (22%). The top five topics of these publications were: research ethics (124; 9%), genetics and genomics (62; 6%), organ transplantation (58; 5%), assisted reproductive technology (49; 4%), and end of life (36; 3%).ConclusionOur study makes an important contribution to understanding the current interests and functions of NECs and the range of their bioethics deliberations. By making the data publicly available through this publication, it allows users to conduct tailored analyses and queries based on their interests, and to seek and strengthen collaboration and exchange. It also makes the case for the fruitfulness of developing and maintaining a global repository of current and new deliberations to more effectively advance this field for the greater good of humanity, research, and public health. (shrink)

Part I: The Life of Cognitive Science:. William Bechtel, Adele Abrahamsen, and George Graham. Part II: Areas of Study in Cognitive Science:. 1. Analogy: Dedre Gentner. 2. Animal Cognition: Herbert L. Roitblat. 3. Attention: A.H.C. Van Der Heijden. 4. Brain Mapping: Jennifer Mundale. 5. Cognitive Anthropology: Charles W. Nuckolls. 6. Cognitive and Linguistic Development: Adele Abrahamsen. 7. Conceptual Change: Nancy J. Nersessian. 8. Conceptual Organization: Douglas Medin and Sandra R. Waxman. 9. Consciousness: Owen Flanagan. 10. Decision Making: J. Frank Yates (...) and Paul A. Estin. 11. Emotions: Paul E. Griffiths. 12. Imagery and Spatial Representation: Rita E. Anderson. 13. Language Evolution and Neuromechanisms: Terrence W. Deacon. 14. Language Processing: Kathryn Bock and Susan M. Garnsey. 15. Linguistics Theory: D. Terence Langendoen. 16. Machine Learning: Paul Thagard. 17. Memory: Henry L. Roediger III and Lyn M. Goff. 18. Perception: Cees Van Leeuwen. 19. Perception: Color: Austen Clark. 20. Problem Solving: Kevin Dunbar. 21. Reasoning: Lance J. Rips. 22. Social Cognition: Alan J. Lambert and Alison L. Chasteen. 23. Unconscious Intelligence: Rhianon Allen and Arthur S. Reber. 24. Understanding Texts: Art Graesser and Pam Tipping. 25. Word Meaning: Barbara C. Malt. Part III: Methodologies of Cognitive Science:. 26. Artificial Intelligence: Ron Sun. 27. Behavioral Experimentation: Alexander Pollatsek and Keith Rayner. 28. Cognitive Ethology: Marc Bekoff. 29. Deficits and Pathologies: Christopher D. Frith. 30. Ethnomethodology: Barry Saferstein. 31. Functional Analysis: Brian Macwhinney. 32. Neuroimaging: Randy L. Buckner and Steven E. Petersen. 33. Protocal Analysis: K. Anders Ericsson. 34. Single Neuron Electrophysiology: B. E. Stein, M.T. Wallace, and T.R. Stanford. 35. Structural Analysis: Robert Frank. Part IV: Stances in Cognitive Science:. 36. Case-based Reasoning: David B. Leake. 37. Cognitive Linguistics: Michael Tomasello. 38. Connectionism, Artificial Life, and Dynamical Systems: Jeffrey L. Elman. 39. Embodied, Situated, and Distributed Cognition: Andy Clark. 40. Mediated Action: James V. Wertsch. 41. Neurobiological Modeling: P. Read Montague and Peter Dayan. 42. Production Systems: Christian D. Schunn and David Klahr. Part V: Controversies in Cognitive Science:. 43. The Binding Problem: Valerie Gray Hardcastle. 44. Heuristics and Satisficing: Robert C. Richardson. 45. Innate Knowledge: Barbara Landau. 46. Innateness and Emergentism: Elizabeth Bates, Jeffrey L. Elman, Mark H. Johnson, Annette Karmiloff-Smith, Domenico Parisi, and Kim Plunkett. 47. Intentionality: Gilbert Harman. 48. Levels of Explanation and Cognition Architectures: Robert N. McCauley. 49. Modularity: Irene Appelbaum. 50. Representation and Computation: Robert S. Stufflebeam. 51. Representations: Dorrit Billman. 52. Rules: Terence Horgan and John Tienson. 53. Stage Theories Refuted: Donald G. Mackay. Part VI: Cognitive Science in the Real World:. 54. Education: John T. Bruer. 55. Ethics: Mark L. Johnson. 56. Everyday Life Environments: Alex Kirlik. 57. Institutions and Economics: Douglass C. North. 58. Legal Reasoning: Edwina L. Rissland. 59. Mental Retardation: Norman W. Bray, Kevin D. Reilly, Lisa F. Huffman, Lisa A. Grupe, Mark F. Villa, Kathryn L. Fletcher, and Vivek Anumolu. 60. Science: William F. Brewer and Punyashloke Mishra. Selective Biographies of Major Contributors to Cognitive Science: William Bechtel and Tadeusz Zawidzki. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 47, no. 1. © 2021 by Feminist Studies, Inc. 147 Eric Andrew James The Representational Necropolitics of Black Women in Zombie Dystopia Video Games Though Stuart Hall defends popular representation as an important terrain of political struggle, he also argues that images of difference are dominated by “racialized regimes of representation” manifest in stereotypes and invisibilities.1 These ensure that marginal identities are reduced, essentialized, and rendered other. (...) One of the most powerful tools for this form of silencing in the popular representation repertoire is the notion of an established genre. In US popular culture, creators and critics alike often position people who experience multiple layers of oppression as constitutively outside the expectations of existing genres. Their absence is attributable not simply to creator racism but also to that genre’s relationships to intersecting categories of difference and domination, such as race and gender. Beginning with the preponderance of representational violence in popular media, this article draws from existing work by feminists of color in order to model a critique of US representational precarity. To illustrate the political tensions in popular US culture, I stage my intervention into a medium whose industry has had particularly fraught struggles with representation: video gaming. There, I focus specifically on 1. Stuart Hall, “The Spectacle of the Other,” in Discourse Theory and Practice: A Reader, ed. Margaret Wetherell, Stephanie Taylor, and Simeon J. Yates. (London: Sage, 2001), 325–44. 148 Eric Andrew James recent attempts to represent Black women, whom the gaming industry has held up as emblematic of difference and diversity. 2 These attempts are marred by predictable disasters and pitfalls. In particular, I discuss how the representational politics of Black women in popular zombie dystopia games repeats a similar violence as the previous silencing of Black women in these spaces. The gaming industry’s struggles with representation in the wake of Gamergate are demonstrative of broader tensions in Black women’s representation in popular media. Thus, while I am focused on video games, I also intend this analysis to reflect on feminist studies of the relationship between genre and representation. I advance existing scholarship on video game representations of Blackness by theorizing violence enacted at the intersections of race, gender, and sexuality in game genres. Specifically, I position this intervention as a point of departure from TreaAndrea M. Russworm’s chapter in Gaming Representation: “Dystopian Blackness and the Limits of Racial Empathy in The Walking Dead and The Last of Us.”3 This chapter provides a compelling critique of the relationship between the dystopian game genre and Black representation, highlighting the lack of self-reflexivity in mass-market representations of Blackness. Expanding this project by taking another look at her objects of study—The Last of Us (2013– 2014) and Telltale’s The Walking Dead (2012)—I argue that taking Black women’s multiple jeopardy as foundational to the zombie dystopia genre offers a deeper look at the grammars of representational violence. My use of multiple jeopardy refers to Deborah K. King’s theorization of how multiple layers of oppression exponentially multiply individual disadvantages. As King describes, “The modifier ‘multiple’ refers not only to several, simultaneous oppressions but to the multiplicative 2. AnnaMaria Jackson-Phelps, “Representation Matters: Positive Portrayals of Black Women in Video Games,” Medium, February 28, 2017, https:// medium.com/legendary-women/representation-matters-positive-portrayals -of-black-women-in-video-games-c96cf9f66fdf; Jef Rouner, “Would You Believe There Have Been Only 14 Playable Black Women in Gaming?” Houston Press, June 5, 2015, https://www.houstonpress.com/arts/would-you-believethere -have-been-only-14-playable-black-women-in-gaming-7484017. 3. TreaAndrea M. Russworm, “Dystopian Blackness and the Limits of Racial Empathy in The Walking Dead and The Last of Us,” Gaming Representation: Race, Gender, and Sexuality in Video Games, ed. Jennifer Malkowski and TreaAndrea M. Russworm (Bloomington: Indiana University Press, 2017), 109–28. Eric Andrew James 149 relationships among them as well.”4 These layers of oppression are often contradictory and may leave no avenues for action; the expectations placed on one for their race become impossible to fulfill because of the contradictory expectations placed on them for their gender or sexuality. This multiple jeopardy thus introduces... (shrink)

Machine generated contents note: 1 Introduction 1 -- 2 Central themes and critical issues 10 -- Introduction 10 -- Core themes 11 -- Differences which have surfaced in the move from -- margins to mainstream 15 -- The claims of restorative justice: a brief examination 21 -- Some limitations of restorative justice 25 -- Some dangers of restorative justice 29 -- Debunking restorative justice 32 -- 3 Reviving restorative justice traditions 36 -- The rebirth of an ancient practice 36 -- (...) Pre-modem criminal justice 37 -- The renaissance of native justice traditions 43 -- Navajo peacemaking 44 -- Can one characterise ancient and indigenous -- justice as restorative? 47 -- Can one revive restorative justice traditions? 49 -- Conclusion: did restorative justice ever die? 59 -- 4 Healing the victim 62 -- Introduction 62 -- The experiences and needs of victims 64 -- The inadequacy of punitive justice for the victim 67 -- Victim reforms 70 -- Restitution from the offender 74 -- Beyond restitution: restoring victims 76 -- Restorative justice or 'clubbing together'? 78 -- Using victims to rehabilitate offenders 81 -- Paternalism towards victims 83 -- Balancing the needs of the victim with those of society 84 -- 5 A restorative approach to offenders 87 -- Introduction 87 -- Restorative justice as an alternative to retributive justice 88 -- Restorative justice as an alternative to treatment 94 -- The goals and methods of restorative justice in relation -- to offenders 95 -- An alternative to punishment or an alternative form of -- punishment? 106 -- An alternative to treatment? 111 -- 6 Shame, apology and forgiveness 114 -- Introduction 114 -- Restorative cautioning 115 -- The psychological routes of restorative conferencing 116 -- The idea of reintegrative shaming 118 -- Some questions about shaming 123 -- Apology and forgiveness 132 -- 7 Mediation, participation and the role of community 136 -- Introduction: handling criminal conflicts 136 -- The rationale for the restorative justice process 140 -- Achieving restorative goals 141 -- Moral development and the strengthening of community 144 -- The role of community 151 -- 8 The future of restorative justice 161 -- Introduction 161 -- Implementing restorative justice: the paths less likely 163 -- The implementation of restorative techniques 166 -- Restorative justice and the pattern of penal control 169 -- The future of restorative justice research 170 -- Appendix to chapter 3: the theological roots of judicial -- punishment 172. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:AsphyxiationsSteven Connor (bio)Recent events and sociorhetorical expatiations upon them have reaffirmed breathing as the ideal form of free and unimpeded life, that struggles against the throttlings of oppression. The root meaning of oppression, from the past participle of Latin opprimere, is to press, crush or bear down upon, and the word oppression has commonly been used to signify the feeling of the difficulty of breathing, through some constriction or (...) pressure, as in the nocturnal attentions of the nightmare, the spirit imagined as settling suffocatingly on the chest of the sleeper. As a mare that rides rather than being ridden, the spirit is often imagined as a female succubus, though in Fuseli's 1781 painting the mare is accompanied by a simian incubus who squats on the chest of a female sleeper, prompting these lines from Erasmus Darwin:So on his Nightmare through the evening fogFlits the squab Fiend o'er fen, and lake, and bog;Seeks some love-wilder'd maid with sleep oppress'd,Alights, and grinning sits upon her breast.(Darwin 2.16)'Pressing' meant the forcing of somebody into some condition or service, typically the army or navy. In oppressive weather, the clouds may seem to 'lower', or the humid air to cramp and confine the body.We think of breathing as opening or release, of a piece with open windows and unbounded spaces. Human beings have brewed up fantasies for centuries of more complete modes of breathing that would overcome the constriction represented by the respiratory apparatus, exhorting themselves and each other to breathe more deeply, suffusing, not just the lungs, but the diaphragm, the head, and other items of phantasmal physiology. Indeed, the factitiously hollow spaces of the body–the head that we seek to keep 'clear'–are the proof of the belief in the strange principle of vital vacuity, the idea that we exist most fully in empty spaces of innerness, bodily enclosures evacuated of body. Without this sense of the animating function of the breath, the body suffers the inanition of a "want of living [End Page 74] breath in its lungs, which are full of gases but empty of spirit" (Wilkinson 78). In being taken in and given out, breath seems to commute between what Wittgenstein calls "two kinds of worlds, worlds built of different materials." The fact that "the mental world in fact is liable to be imagined as gaseous, or rather, aethereal," seems to Wittgenstein to be related to "the queer role which the gaseous and the aethereal play in philosophy,–when we perceive that a substantive is not used as what in general we should call the name of an object, and when therefore we can't help saying to ourselves that it is the name of an aethereal object" (Wittgenstein 47). The conception of the soul as an afflatus, or a special kind of magic gas, which has been common among so many different peoples, suggests just this kind of aethereal object-that-is-not-one. It embodies the conviction that we are most essentially present as ourselves where we are closest to being nothing, in an out-of-body kind of body.We breathe out–phew, originally in the seventeenth century a violent expression of disgust or emancipatory emptying, as we might nowadays plosively and purifyingly say poo–when we 'ex-press', as we say, our sense of being, as we also say, 'relieved,' from re + levare, to lift up, implying a lightening, or levitation, that approaches in imagination the condition of air itself. To ventilate is to levitate. To be relieved is to dream of remission from the clinging pressure of your own embodiment, as though you could simply emit or expel your own weight. To inhale is to prepare for stress and struggle: to exhale is to relax, to sigh into satisfaction, converting becoming momentarily to being. Exhalation is therefore the decorporizing of the body, or the corporealization of the incorporeal. But though human beings exalt imaginary emptying, as the purifying expulsion of what is evil, infective, invasive, persecutory, expiration is also death. Speech is the expressive sound formed from the impressing of exhaled breath, the dissolving openness of air given imaginary... (shrink)

Weeds are a bigger problem in direct seeding rice systems compared to conventional ones, because weeds germinate and grow at the same time as the rice. so it's more competitive. Chemical weed control with herbicides, if done with one active ingredient repeatedly, will cause resistance which threatens biodiversity. This research aims to determine the appropriate dose of the Florpyrauxifen-Benzyl and Cyhalofop mixture in controlling weeds in direct seeding lowland rice plants. The research was conducted in Sambi Village, Sambirejo District, Sragen (...) Regency, Central Java in July - November 2023. The experiment used a complete randomized block design, the treatments were: (1) Florpyrauxifen-Benzyl dose 1000 ml/ha. (2) Florpyrauxifen-Benzyl dose 1250 ml/ha, (3) Florpyrauxifen-Benzyl + chyalofop dose 750 ml/ha + 1000 ml/ha, (4) Florpyrauxifen-Benzyl + chyalofop dose 800 ml/ha + 1000 ml/ha (5) Manual control and (6) no weed control. The experiment was repeated in 4 repetitions with an area of 100 m in each experimental unit2. Research result: Herbicide application Florpyrauxifen-benzyl alone and Florpyrauxifen-benzyl at a dose of 1000 ml/ha b.a. + cyhalofop-butyl dose 750 ml/ha b.a. does not cause poisoning in rice plants. Florpyrauxifen-Benzyl + chyalofop dose 800 ml/ha + 1000 ml/ha showed very mild poisoning and symptoms of poisoning were not visible 14 days after application. Herbicide application Florpyrauxifen-benzyl alone against E. cruis-galli and L. chinensis Some control is not satisfactory, while broadleaf weeds are controlled. The mixed herbicide Florpyrauxifen-Benzyl+chyalofop provides perfect control for all target weeds. The rice yield saved by the single application of the herbicide Florpyrauxifen is between 47.44% - 50.57%, while with the use of the mixed herbicide Florpyrauxifen-benzyl+ cyhalofop-butyl it is 52% -53, 28%. (shrink)

Background: Breaches of publication ethics such as plagiarism, data fabrication and redundant publication are recognised as forms of research misconduct that can undermine the scientific literature. We surveyed journal editors to determine their views about a range of publication ethics issues. Methods: Questionnaire sent to 524 editors-in-chief of Wiley-Blackwell science journals asking about the severity and frequency of 16 ethical issues at their journals, their confidence in handling such issues, and their awareness and use of guidelines. Results: Responses were obtained (...) from 231 editors (44%), of whom 48% edited healthcare journals. The general level of concern about the 16 issues was low, with mean severity scores of <1 (on a scale of 0–3) for all but one. The issue of greatest concern (mean score 1.19) was redundant publication. Most editors felt confident in handling the issues, with <15% feeling “not at all confident” for all but one of the issues (gift authorship, 22% not confident). Most editors believed such problems occurred less than once a year and >20% of the editors stated that 12 of the 16 items never occurred at their journal. However, 13%–47% did not know the frequency of the problems. Awareness and use of guidelines was generally low. Most editors were unaware of all except other journals’ instructions. Conclusions: Most editors of science journals seem not very concerned about publication ethics and believe that misconduct occurs only rarely in their journals. Many editors are unfamiliar with available guidelines but would welcome more guidance or training. (shrink)

Background Quality nursing care and ethical responses to patient pain and suffering are very important in the preoperative period. However, few studies have addressed these variables. Objective This study aimed to examine the relationship between compassionate care and preoperative anxiety from the perspective of hospitalized patients. Methods The current study was a cross-sectional descriptive one. The participants were selected using convenience sampling. The data were collected using a demographic questionnaire, Burnell Compassionate Care Tool, and Amsterdam Preoperative Anxiety and Information Scale (...) (APAIS). The collected data were analyzed with SPSS software (version 22) through descriptive and inferential statistics at a significance level of 0.05 ( p <.05). Participants and setting This study was conducted on 704 candidates for surgery in the internal and surgical wards of a large teaching hospital located in the south of Iran from December 2022 to March 2023. Ethical considerations The protocol for this study was reviewed and approved by the University Ethics Committee. Findings The patients’ average age was 36.61 ± 13.07. The average preoperative anxiety and need for information scores were 13.80 ± 2.66 and 7.44 ± 1.47, respectively. The average score of importance was 3.03 ± 0.19, and the average score of the extent of compassionate care provision was 1.22 ± 0.15. There was a significant relationship between preoperative anxiety with importance and the extent of compassionate care provision (r = 0.68, p <.001), r = −0.72, p <.001, respectively). A comparison of the demographic characteristics, need for information, importance, and provision of compassionate care showed that the extent of compassionate care provision had the greatest contribution in explaining preoperative anxiety (β = 0.50; p <.001). Conclusion Even though patients’ preoperative anxiety was high and providing compassionate care in the preoperative period had a great role in relieving their anxiety, many participants appear to have received little compassionate care. To this end, nursing managers should pay attention to the quality of compassionate care in the preoperative stage. Besides, healthcare staff should receive the necessary training in compassionate nursing care. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Repetition in Latin Poetry: Figures of AllusionMichael C. J. PutnamJeffrey Wills. Repetition in Latin Poetry: Figures of Allusion. Oxford: Clarendon Press, 1996. xvi 1 506 pp. Cloth, $90.Wills offers the first fully systematic codification of repetition in Latin poetry. The introduction deals with the various means, such as morphological or lexical markings, word order, position and the like, that can help the reader distinguish allusion in an act (...) of repetition, and there follow several detailed examples of practice built on theory. But the main body of the book consists of a “grammar” of repetition.The first major segment is devoted to gemination, the repetition of identical forms within the same sense unit. This in turn is divided between a cataloguing of simple gemination, either in nominal form or of verbs and adverbs, and of expanded gemination, where one of the elements repeated is qualified with further detail. Four chapters are devoted to the next rubric, polyptoton and its elaborations, the repetitions of different forms within a simple clause. Then follow detailed discussions of the same phenomena but located across units, entitled “parallelism” where, as in the case of gemination, the forms are the same; and “modification,” akin to polyptoton in that the forms are different. The book concludes with three more general chapters devoted to a detailed analysis of the positional patterns repetition most regularly takes, of compounds as part of repetition, and to prosody and semantic variations in repetition.Such a bald summary does scant justice not only to the sheer quantity of material Wills gathers—a monumental accomplishment in itself—but also to the learning, intelligence and critical sophistication that characterize the undertaking. At the start Wills lays claim only to illustrating the process whereby allusion is generated through repetition, but throughout the whole enterprise, whether in theoretical discussions or in the practical criticism that emanates from his compendia, the results are equally valuable, for the investigation of individual poems and authors as well as for a deeper understanding of the development of Latin modes of imaginative expression, often as analyzed against their Greek intellectual background. If I were to focus on one single accomplishment beyond the mere careful, discrete amassing of material, it would be the stress not only on diction, that is, on the iteration of words, but on such categories [End Page 295] as form, syntax, and word placement in the creation of allusion through repetition. But the main value of this rich work will be as much in the detailed analyses of countless specific instances as in the manifold possibilities for referencing, and cross-referencing, across the history of classical poetry that now become readily available to its scholars.A good example of Wills’s methodology is his initial illustration (26–28), tracing how Virgil adopts and adapts Catullus’ repetitions of perfide, at the opening of Ariadne’s lament (64.132–33) and later (174), through the central reaches of Aeneid 4, from 305 to 421. But there are a myriad others of which I may single out only a few brief samples: on the connection of Cat. 62.20–24 and Vir. Ecl. 8.47–50 where chiasmus and parallel stanzaic structure reinforce repetition’s allusiveness (p. 181); on the repetition of acies at Aen. 10.360 in what Wills calls “battle polyptoton” (194); on the assumed communality of clashing horses (Aen. 11.614–15) and wrestling humans (Ov. Met. 6.243) that allusion from one text to another brings (199); on the connection between Aen. 3.156 and 10.670–72 and the resulting linkage of Aeneas and Turnus at moments of loss (267); on Virgil’s melding of Homeric syntax with Lucretian diction in the impressive phrase gravis graviterque (Aen. 5.447) (239); on the resulting combination of form as well as diction as Propertius borrows from both Ecl. 7.44 and Ecl. 6.55–58 to describe the cattle of Hercules (4.9.16–19) (101–2).From time to time Wills seems swept along by the fact of repetition to the neglect of counterevidence which would be useful to the reader in weighing the value of an exemplum. A case in point is the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Child and the Hero: Coming of Age in Catullus and VergilChristine PerkellMark Petrini. The Child and the Hero: Coming of Age in Catullus and Vergil. Ann Arbor: University of Michigan Press, 1997. 152 pp. Cloth, $37.50.This brief study of youthful figures in the Aeneid proposes that Vergil represents the “coming of age” or initiation into adulthood as the devastating collision of the innocent child with the treacherous, (...) deceitful adult world. Failure of youth to thrive, analogous to (according to this reading) the portended failure of Augustus to achieve his goals of Roman renewal, has causes embedded in “human nature, in nature itself, and therefore in history” (2), so that the question implicitly posed by the poem, specifically in this motif of early death, becomes, for Petrini: can the future ever be different from the past? Iulus, poised on the edge of childhood, functions in the poem as a symbol of the possibility of reconciliation of Roman hopes of renewal (as in the prophecy of Apollo, 9.641–44), on the one hand, versus a set of “facts,” as constructed by Vergil, of politics, nature, and history that would suggest that such hopes are illusory (2). Whether there could be a glorious Roman future if Iulus could shake free of the past or whether he is doomed to repeat the worst of Troy remains unresolved through the end of the poem by virtue of Iulus’ suspension in youth. [End Page 464]This argument is set forth in Petrini’s introduction, summarized above. The main part of the book runs to six chapters, represented here by citing some of the author’s own summary remarks.Chapter 1: The Child and the Hero. Child characters, writes Petrini, “exemplify various ideals of innocence—cultural simplicity, enduring love, pietas, an idealized heroic past—and they flourish briefly and die as they come of age” (8). The deaths of the young signify the loss of renewal (9). Another related theme revolves around what the author terms Homeric heroism, read as an expression of cultural innocence. The failure of Homeric heroism in the world of the epic thus marks for Petrini a kind of cultural decline: “Vergil presents the ideals and tokens of conventional heroism—spolia, laudes, virtus—as illusions that betray and deceive in an inverted heroic world” (12).Chapter 2: Catullus. Petrini suggests that failure of innocence, pathology of adulthood (19), faithless love, friendships betrayed, death as separation (17)—motifs found in Catullus 64, 65, 66—were imitated by Vergil. It is from these texts especially that Vergil develops his own themes of the innocence of youth and the deception of the adult world.Chapter 3: Nisus and Euryalus. Petrini finds an elaboration of this initiation into death and corruption theme in the Nisus and Euryalus episode, wherein “Euryalus’ departure from his mother and participation in the night mission become the death of innocence in a corrupt world..., and his initiation from childhood to adulthood is a travesty of natural growth” (47). Euryalus “is out of context in battle and the throng of heroes, and in his death we feel the passing of simplicity and delicacy, the destruction of an ideal of amor” (48). Euryalus is initiated into adulthood by Nisus, whom Petrini reads as a cultural primitive, as denoted, for example, by his wearing of a lion skin, thus a representative of precivilized innocence (25). He attributes the failure of the mission of Nisus and Euryalus to the corrupt world they find in Italy and not, in the first instance, to their own reckless choices. In fact he reads the question of whether their actions are right or wrong as negligible; his interest rather is in what he sees as the inevitability of their behavior in the corrupt world of the epic (25–32).Chapter 4: Pallas. “Aeneas’ tutelage of Pallas and the introduction of the younger hero to the world of the older is presented as an assault on innocence, and Pallas’ death as the violation of a figurative childhood. The puer, innocent and inexperienced, is drawn to the attractions of heroism; the rewards and values of the heroic world emerge as illusions, which threaten and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christ in the Life and Teaching of Gregory of Nazianzus by Andrew Hofer, O.P.Lewis AyresChrist in the Life and Teaching of Gregory of Nazianzus. By Andrew Hofer, O.P. Oxford: Oxford University Press, 2013. Pp. xi + 270. $105.00 (cloth). ISBN 978-0-19-968194-5.Fr. Andrew Hofer has written a cleverly conceived treatise on Gregory Nazianzen, one whose main focus is Gregory’s vision of his own life (and the life of Christians (...) more generally) as both imitatio Christi and participatio Christi. Hofer grounds his account of this imitatio and participatio in Gregory’s core dogmatic account of the person of Christ. The book thus offers us a study, focusing on one central author, of the ways in which a Nicene Christology could shape and stimulate (as well as be shaped and stimulated by) an account of the Christian life.The first chapter is an extended meditation on the nature of the “word” in Gregory. Here, Hofer begins by exploring how Gregory situates himself in the ancient battle—or at least the ancient literary topos of such a battle—between philosophy and rhetoric. Not surprisingly, Hofer emphasizes that Gregory sees himself as a philosopher, but one for whom the Christian life offers the true form of a philosophical life. The discussion then turns toward ways in which Gregory sees the Scriptures as providing a basis for discussing and modeling virtually all aspects of the Christian life. Hofer offers a little discussion of the manner in which Gregory adapts ancient rhetorical traditions of, for example, the paradeigma (see 44), but these debts are acknowledged mostly en passant.The second chapter takes us to the heart of the book and does an excellent job of setting up the author’s theme. Considering Gregory’s poetic auto-biographical [End Page 314] writing, Hofer argues that Gregory not only “blends Christ into the troubles, fears, and joys of his own life” but that he also “makes present the baptismal mysteries of one’s life immersed in Christ’s life” (56). In chapter 5, this extra dimension will receive a foundation in an account of the ways in which Gregory sees Christians drawn into the very events of Christ’s life (156-60, commenting particularly on Gregory’s Or. 40). There, Hofer emphasizes that Christ’s life is itself “a mimesis of ours” (160), creating realities that may be models for ours, models into which we are then drawn. But, in chapter 2 itself, Hofer’s main concern is to show the sheer variety of ways in which Gregory interweaves the scriptural account of Christ’s life and ministry with his own. This complex set of reference styles is termed Gregory’s “autobiographical Christology.”Chapter 3 pursues this agenda by turning to the ways in which Gregory uses the terminology of “mixture” to describe Christ—and to describe Christ’s relationship to Christians. It is this chapter that Stanley Hauerwas, were he endorsing the book, would say is “worth the price of the book alone.” Two things are particularly noteworthy. The first is the helpful discussion of the philosophical traditions that lie behind the terms Gregory uses. Hofer wishes us to take seriously traditions of thought on this theme that run between Aristotle and Alexander of Aphrodisias, rather than to place most weight on the Stoic tradition. Hofer advocates for his thesis in a sensitive fashion, emphasizing the difficulty in distinguishing distinct traditions in late antiquity. Second, there is much to be learned from the manner in which Hofer stretches discussion of Christ himself as “mixture” so that it provides insight into Gregory’s account of the Christian’s relationship with Christ.Chapter 4 follows a similar pattern, showing that a discussion of Christ’s person in Gregory’s writings (in this case, the famous sequence epp. 101, 102, and 202) has repercussions for wider themes. This chapter is less successful, in large part because of the sheer scale of the exercise attempted by Hofer. The largest section of the chapter (123-47) offers an extended discussion of Gregory’s ep. 101. This famous letter gives an extended critique of Christological error. Hofer begins by situating... (shrink)

Consanguineous marriage is traditionally common throughout the Eastern Mediterranean region, especially in the mainly Muslim countries. To date, there is little information on consanguinity in Yemen. The aim of this study was to ascertain the rate of consanguineous marriage and average coefficient of inbreeding in Sanaa City by means of a multi-stage random sampling technique. A total of 1050 wives and husbands were interviewed on consanguinity in their households. The total incidence of consanguinity was 44·7% (95% CI 41·7–47·7%) with first-cousin (...) marriages constituting 71·6% of the total consanguineous marriages and 32% of all marriages. Paternal parallel first cousins (Type I) accounted for 49% of first-cousin marriages. The average coefficient of inbreeding (F) was 0·02442. The incidence of consanguinity is relatively high in Yemen with predominantly first-cousin marriage. This might be related to the deeply rooted social and cultural beliefs in the country. (shrink)

Midwest Studies In Philosophy, Volume 44, Issue 1, Page 38-47, December 2019.

The regulatory effect of embodied emotion on one’s general emotion and the impact of the compatibility or incompatibility of the two types of emotion on creative thinking are still debatable. The purpose of this study is to investigate these issues experimentally. In Experiment 1, participants completed an explicit positive and negative emotion test [Positive and Negative Affect Schedule (PANAS)] and an implicit positive and negative emotion test [Implicit Positive and Negative Affect Test (IPANAT)] twice on a computer after emotional video (...) priming was used to induce negative emotions and facial expression manipulation was performed to induce embodied positive or negative emotions. It was found that maintaining the expression of a suppressed smile was helpful in regulating negative emotions ( p = 0.047). Specifically, the implicit negative emotions induced by facial expression manipulation had a positive regulating effect on the implicit negative emotions induced by the video (T1, M = 47.813; to T2, M = 44.188). In Experiment 2, the positive or negative emotions of the participants were induced using emotional videos, and facial expression manipulation was used to induce their embodied positive or negative emotions. Then, the participants completed a creative test by completing alternative use tasks (AUTs) and Chinese character riddles. The AUT fluency score in the emotionally compatible group was significantly higher than that in the emotionally incompatible group ( p = 0.032), but while experiencing negative emotions, the emotionally compatible group had a significantly higher originality score and insight in Chinese character riddle score than the emotionally incompatible group ( p = 0.017, p = 0.004). Therefore, embodied negative emotion has a significant regulating effect on implicit negative emotion. The compatibility of emotion activated by facial expression and viewing a video contributes to creative thinking, whereas the incompatibility of emotion hinders creative thinking. The compatibility of emotion under positive emotions improved thinking fluency, whereas under negative emotions, it activated originality and insight in creative thinking. The influence of such emotional compatibility on creative thinking may be due to the regulating effect of embodied emotions on implicit emotions induced by emotional stimuli. (shrink)

In El Salvador from 1978 to 1988, contraceptive use among married women 15–44 years of age increased from 34% to 47%, and the total fertility rate declined from 6·3 to 4·6 children per woman. Most of this change took place from 1978 to 1985. Sterilization is the most prevalent method used, but nearly one-half of the women who are sterilized did not use any contraception before their operation. Few young couples use reversible methods of contraception to space births or delay (...) the start of childbearing. On average, women wait 8 years after marriage and have nearly three children before they use contraception. (shrink)

Within the context of structural theories this paper examines what health professionals say about their clinical service structures. We firstly trace various conceptual perspectives on clinical service structures, discussing multiple theoretical axes. These theories question whether clinical service structures represent either superficial or more profound changes in hospitals. We secondly explore which view is supported though a content analysis of the free text responses of 111 health professionals (44 doctors, 45 nurses and 22 allied health practitioners) about their clinical service (...) structures in a questionnaire survey in two large hospitals that had implemented clinical service structures three years previously. Commentaries unfavourable toward clinical service structures were made by 47.7% of staff, favourable by 24.3%, mixed (both favourable and unfavourable) by 17.1% and non-evaluative statements were made by 10.8%. The most frequent criticisms were inefficient organisation of change (27%), poor management (24.3%), lack of cooperation between staff (15.9%) and failure to empower health practitioners (13.5%). All professions made more negative than positive evaluations of their clinical service structures but the ratio was highest for doctors and lowest for allied health. Ranking of nurses' and allied health staffs' specific evaluations were similar but both differed significantly from doctors.' Unfavourable or negative comments predominated, and change appears more superficial and less profound than advocates of structural contributions hope. Four types of belief systems about clinical service structures are apparent. Some study participants are disposed toward the status quo; others toward restructuring; yet others are team oriented; and a final group is tribally oriented. The implication of this paper for managers is that more work is needed if clinical service structures are to realise the promise of more multi-disciplinarity and less fragmentation across professional groups. For scholars, the implication is that marrying different theoretical frames with empirical data can serve to produce fresh perspectives and perhaps new insights. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"When Israel Came Forth from Egypt":Aquinas on the Gifts of Judgment and Purgatory*Daria SpezzanoOne of my favorite scenes in Dante's Divine Comedy is in the beginning of the Purgatorio, when Dante and Virgil are standing on the shores of Mount Purgatory after climbing out of the darkness and chaos of hell. They find themselves at daybreak looking across the sea that separates the living from the dead. As the (...) sun rises, Dante sees a ship, swift as a bird, flying toward them across the waters, powered by the wings of a bright angel at the helm. In contrast to the wails and shrieks of the damned, the souls it carries are singing: "In exitu Israel de Aegypto."1 They have been judged worthy of [End Page 961] being purified for eternal life. It is the first of many songs we hear in the joyfully penitential soundtrack of purgatory, as Dante and Virgil climb with those being cleansed up the mountain, getting lighter as they go, until Dante crosses over into the brighter radiance and even sweeter music of paradise.2Dante's image captures well the essence of the doctrine of purgatory even if he poetically embroiders many of the details. As Pope Benedict XVI puts it more succinctly, with reference to Paul's teaching on salvation through fire in 1 Cor 3:12–15, the suffering of purgatory is a transforming "fire that burns away our dross and re-forms us to be vessels of eternal joy."3 In his 2007 encyclical Spe Salvi, the Pope writes that purgatory is a state of "blessed pain, in which the holy power of Christ's love sears through us like a flame, enabling us to become totally ourselves and thus totally of God." The Pope supports the view that purgatory takes place in the experience of divine judgment; for those who are saved, "the fire which both burns and saves is Christ himself, the Judge and Saviour." It is an existential encounter with the Lord, outside of earthly time, in which "we experience and we absorb the overwhelming power of [Christ's] love over all the evil in the world and in ourselves. The pain of love becomes our salvation and our joy" (§47). The Pope underlines in Spe Salvi that, contrary to an atheism that would substitute human for divine justice, there can be no true hope for eternal life without faith that God will ultimately bring about "an 'undoing' of past suffering, a reparation that sets things aright," not only for ourselves but for all of human history (§42–43). In Pope Benedict's view, the image of our final judgment by Christ, enfolding within it complete purification from evil, is "the decisive image of hope." (§44).For many Catholics today, though, teaching on the coming reality of Christ's divine judgment, and the transformative purgatorial suffering that it will require in the best case for most of us, tends to fall on resistant ears.4 [End Page 962] It seems outmoded at best, and hard to reconcile with who Jesus is, in the popular imagination. One firm tenet of popular Christology, after all, is that Jesus does not judge, and he certainly does not want us to suffer. It is not uncommon to hear those who identify as Catholic claim that Christ's Gospel teachings of inclusivity and tolerance support and promote the freedom to embrace whatever moral decision each individual feels to be good for themselves, no matter how contrary it may be to the Church's teaching. And where the infallibility of individual choice is celebrated, there can of course be no requirement for conformation to a higher standard of justice, and so no need for ultimate purification in accord with that standard. Although the Church is judgmental, the narrative goes, Jesus is not. In fact, the kind of judgmental and punitive attitude displayed by the institutional Church is exactly what Jesus condemns. In other words: I am happy for Jesus to be my friend, but not so delighted for him to be my judge.But according to Thomas Aquinas, I should be. I will argue that Thomas offers us helpful insight... (shrink)

A work of music is repeatable in the following sense: it can be multiply performed or played in different places at the same time, and each such datable, locatable performance or playing is an occurrence of it: an item in which the work itself is somehow present, and which thereby makes the work manifest to an audience. As I see it, the central challenge in the ontology of musical works is to come up with an ontological proposal (i.e. an account (...) of what sort of thing a work of music is) which enables us to explain what such repeatability consists in, whilst doing maximal justice to the way in which we conceive of musical works in our reflective critical and appreciative practice. To this end, many have found it tempting to defend some version or other of the type-token theory : the thesis that a work is a type and its occurrences are its tokens. Much of the early debate prompted by the publication of Jerrold Levinson's seminal 'What a Musical Work Is' in 1980 has taken the type-token theory for granted, choosing to focus on how musical works, qua types, are individuated. (A key question here has been whether we should hold, with the sonicist , that works are identical just in case they sound exactly alike; or whether we should agree with Levinson's contextualist thesis that exact sound-alikes are distinct, if composed in distinct musico-historical contexts.) More recently, however, the type-token theory itself has been put under pressure, and alternatives have been suggested. So, e.g. Gregory Currie and David Davies have held versions of the thesis that musical works (and artworks generally) are acts of composition, whilst Guy Rohrbaugh has recommended that we think more innovatively about our metaphysical categories, and treat musical works (along with all repeatable artworks) as historical individuals . Historical individuals, like particular substances, come into and go out of existence, could have been somewhat different than they are, and can change through time; but such items, unlike particular substances, are nonetheless capable of having occurrences. In the last few years, ontologists of music have also stepped back to consider the very nature of their enterprise. In particular, a debate has ensued concerning the cogency of ontological proposals (such as those of Nelson Goodman, Nicholas Wolterstorff and Julian Dodd) that are substantially revisionary of our folk concept of a work of music. Amie Thomasson, David Davies and Andrew Kania occupy, to a greater or lesser degree, the descriptivist standpoint, according to which such revisionary ontologies are misconceived. The debate between revisionists and descriptivists in the ontology of music – if prosecuted against the backdrop of an awareness of developments in meta-ontology more generally – is a particularly fertile area in the philosophy of music at present. Author Recommends Wollheim, Richard. Art and its Objects . 2nd ed. Cambridge: Cambridge University Press, 1980. This seminal study nicely introduces and motivates the type-token theory, and in the course of doing so, helpfully, although perhaps contentiously, distinguishes types from both sets and properties. Wollheim's treatment was to a large part responsible for stimulating the subsequent debate as to the ontological nature of musical works. Levinson, Jerrold. 'What a Musical Work Is.' Journal of Philosophy 77 (1980); reprinted in his Music, Art and Metaphysics , 63–88. This paper has, perhaps, been the most influential account of the nature of musical works, post-Wollheim. Presuming the type-token theory to be correct, Levinson elaborates it by claiming musical works to be, not sound structures (i.e. structured patterns of sound-types), but a species of types he calls indicated structures . According to Levinson, a work of music is not to be identified with its sound structure, S ; it is, in fact, a compound of S and a performance-means structure, PM , as indicated (typically, via a score) by its composer on a certain occasion : something that we can represent as S/PM -as-indicated-by- X -at- t . Such indicated structures, Levinson argues, fit the bill for being what works of music are, because they come into being with their indication (i.e. their composition), are individuated in terms of the musico-historical context in which they were composed, and have their specified performance-means (i.e. their instrumentation) essentially. Wolterstorff, Nicholas. Works and Worlds of Art . Oxford: Clarendon Press, 1980. Part I of this book sees Wolterstorff defend a Platonistic version of the type-token theory (although Wolterstorff calls them 'kinds' rather than 'types'). According to Wolterstorff, considerations about the existence conditions of types commit us to the thesis that works of music, qua types, are entities that cannot come into or go out of existence. Kivy, Peter. 'Platonism in Music: A Kind of Defence.' Grazer Philosophische Studien 19 (1983): 109–29. In this article, Kivy ingeniously (and wittily) defends a variety of Platonism about works of music against the animadversions of Levinson. Currie, Gregory. An Ontology of Art . New York: St, Martin's Press, 1989. Here Currie introduces and defends the thesis that works of music (and, indeed, all artworks) are compositional action-types. The book also contains some well-aimed criticisms of Levinson's account. Dodd, Julian. Works of Music: An Essay in Ontology . Oxford: Oxford University Press, 2007. In this book, Dodd defends the type-token theory, but argues that no version of it can escape the Platonisic consequence that musical works exist at all times (and hence, are discovered, rather than created, by their composers). Dodd also defends another controversial thesis, this time concerning musical works' individuation. According to Dodd, and pace Levinson and others, sonicism is correct: works that sound exactly alike are identical. Rohrbaugh, Guy. 'Artworks as Historical Individuals.' European Journal of Philosophy 11 (2003): 177–205. In this essay, Rohrbaugh makes some pointed criticisms of the type-token theory of repeatable artworks in the course of arguing that such works should be viewed, not as types, but as historical individuals (see above). Rohrbaugh suggests that treating musical works as historical individuals best captures our intuitions about such works' temporal and modal characteristics, and, in the course of elaborating his position, he makes some meta-ontological claims that see him endorsing a non-revisionary, descriptivist approach to the ontology of art. As Rohrbaugh sees it, ontologies of art are 'beholden to our artistic practices' (179), and 'aesthetics should not be beholden to the metaphysics on offer, but rather should drive new work in metaphysics' (197). Ridley, Aaron. 'Against Musical Ontology,' Journal of Philosophy 100 (2003): 203–220. This paper sees Ridley outlining a sceptical attitude towards the project of formulating ontological proposals. In his view, a 'serious philosophical engagement with music is orthogonal to, and may well in fact be impeded by, the pursuit of ontological issues' (203). Thomasson, Amie. 'The Ontology of Art and Knowledge in Aesthetics.' JAAC 63 (2005:221–9). Thomasson defends descriptivism in the ontology of art by arguing that such a position is a consequence of the only defensible solution to a problem in the theory of reference: the so-called 'qua' problem concerning how the reference of a term can be fixed. Davies, David. Art as Performance . Oxford: Blackwell, 2004. Davies' position is characterised by two theses: one methodological, the other ontological. The methodological claim is that the ontology of art faces a pragmatic constraint : roughly speaking, the ontology of art is answerable to the epistemology of art. The ontological claim is that the rigorous enforcement of the pragmatic constraint commits us to the thesis that all artworks are compositional action-tokens. Online Materials http://www.blackwell-compass.com/subject/philosophy/article_view?article_id=phco_articles_bpL173 Dodd, Julian. 'Musical Works: Ontology and Meta-Ontology.' Philosophy Compass 3/6 (2008): 1113–34. doi: [DOI link] http://www3.interscience.wiley.com/journal/118557784/abstract Thomasson, Amie. 'Debates about the Ontology of Art: What are We Doing Here?' Philosophy Compass 1/3 (2006): 245–55. doi: [DOI link] http://www3.interscience.wiley.com/journal/122517227/abstract Davies, David. 'Works and Performances in the Performing Arts.' forthcoming in Philosophy Compass . doi: [DOI link] http://plato.stanford.edu/entries/music/ Kania, Andrew. 'The Philosophy of Music.' Stanford Encyclopedia of Philosophy . Sample Mini-Syllabus Week 1: The Type/Token Theory Introduced Wollheim, Richard. Art and its Objects , §§4–8, 21–3, 35–7. Kivy, Peter. Introduction to a Philosophy of Music , chapter 11. Oxford: Clarendon Press, 2002. Dodd, Julian. Works of Music: An Essay in Ontology , chapter 1. Wolterstorff, Nicholas. Works and Worlds of Art , chapter 2. Week 2: The Type/Token Theory and Platonism in Music Wolterstorff, Nicholas. Works and Worlds of Art , chapter 2. Levinson, Jerrold. 'What a Musical Work Is'. Dodd, Julian. Works of Music: An Essay in Ontology , chapters 2–5. Kivy, Peter. 'Platonism in Music: A Kind of Defence.' Grazer Philosophische Studien 19 (1983): 109–29. Kivy, Peter. 'Platonism in Music: Another Kind of Defence.' American Philosophical Quarterly 24 (1987): 245–52. Predelli, Stefano. 'Against Musical Platonism.' British Journal of Aesthetics 35 (1995): 338–50. Caplan, Ben and Carl Matheson. 'Can a Musical Work be Created?' British Journal of Aesthetics 44 (2004): 113–34. Week 3: Musical Works as Indicated Structures Levinson, Jerrold. 'What a Musical Work Is'. Levinson, Jerrold. 'What a Musical Work Is, Again', in his Music, Art and Metaphysics . Ithaca, NY: Cornell UP, 1990. 215–63. Dodd, Julian. 'Musical Works as Eternal Types.' British Journal of Aesthetics 40 (2000). Davies, Stephen. Musical Works and Performances: A Philosophical Account , chapter 2. Oxford: Oxford University Press, 2000. Howell, Robert. 'Types, Indicated and Initiated.' British Journal of Aesthetics 42 (2002): 105–27. Caplan, Ben and Carl Matheson. 'Fine Individuation.' British Journal of Aesthetics 47 (2007): 113–37. Week 4: Musical Work as Historical Individuals Rohrbaugh, Guy. 'Artworks as Historical Individuals'. Dodd, Julian. Works of Music: An Essay in Ontology , chapter 6. Caplan, Ben and Carl Matheson. 'Defending Musical Perdurantism.' British Journal of Aesthetics 46 (2006): 59–69. Caplan, Ben and Carl Matheson. 'Defending "Defending Musical Perdurantism".' British Journal of Aesthetics 48 (2008): 331–37. Week 5: Musical Works as Compositional Actions Currie, Gregory. An Ontology of Art . New York: St, Martin's Press, 1989. Davies, David. Art as Performance . Oxford: Blackwell, 2004. Dodd, Julian. Works of Music: An Essay in Ontology , chapter 7. Week 6: Meta-ontology of Music: What are we Doing When we do the Ontology of Music? Ridley, Aaron. 'Against Musical Ontology'. Thomasson, Amie. 'The Ontology of Art and Knowledge in Aesthetics'. Thomasson, Amie. Ordinary Objects , chapter 11. OUP, 2007. Davies, David. 'The Primacy of Practice in the Ontology of Art.' Journal of Aesthetics and Art Criticism 67 (2009): 159–72. Kania, Andrew. 'Piece for the End of Time: In Defence of Musical Ontology,' British Journal of Aesthetics 48 (2008): 65–79. Kania, Andrew. 'The Methodology of Musical Ontology: Descriptivism and its Implications.' British Journal of Aesthetics 48 (2008): 426–44. Cameron, Ross. 'There are No Things That are Musical Works.' British Journal of Aesthetics 48 (2008): 295–314. Dodd, Julian. 'Musical Works: Ontology and Meta-Ontology.' Philosophy Compass 3/6 (2008): 1113–1134. doi: [DOI link] Focus Questions 1. Are musical works literally created by their composers? 2. Critically examine Levinson's thesis that musical works are 'indicated structures'. 3. What, if anything, is wrong with the thesis that musical works are identical just in case they sound exactly alike? 4. Should we immediately be sceptical of ontological proposals for works of music that are substantially revisionary of the way in which we ordinarily think of them? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 125.3 (2004) 456-459 [Access article in PDF] Jon D. Mikalson. Herodotus and Religion in the Persian Wars. Chapel Hill: University of North Carolina Press, 2003. xiv + 269 pp. 5 maps. Cloth, $45. One should pay attention to the title of this book. It is not primarily intended as a study of religion in Herodotus, like Lachenaud (1978), Harrison (2000), and others, to whom Mikalson (...) gives due credit throughout, but rather as an exploration of Greek religious practices and attitudes in a specific historical context. Herodotus is, evidently, our main source and an especially illuminating one because, says Mikalson, his approach to religion is less bound to the conventions of a particular genre than that of epic poets, tragedians, or even, for different reasons, Thucydides, who tends to exclude religion from his account. At the same time, Herodotus' religious views are in great part not peculiar to him but probably shared by many of his contemporaries.On this last point Mikalson agrees with Harrison, as he also does when he maintains that scholars have frequently underestimated the importance of religion in Herodotus' history. Religious causes and motivations represent, to be sure, only one level of explanation among several others that Herodotus uses. But they are important, and the supplementary sources on the topic (especially the later authors Plutarch, Pausanias, and Diodorus Siculus) uncover no evidence that Herodotus exaggerated general Greek notions about the role of the gods in the Persian Wars or the number and prominence of cultic acts connected with these events.The book is composed of three chapters. Chapter 1 is entitled "A Religious account of the Persian Invasions." Chapter 2, "Greek Gods, Heroes and the Divine in the Persian Invasions," discusses the role of individual divine figures. With chapter 3, "Some Religious Beliefs and Attitudes of Herodotus," the focus shifts from Herodotus as a major source for Greek religion to Herodotus' own views about the gods and their cult. This approach continues in the Appendix, "Herodotus on the Origins of Greek Religion," which provides a welcome and lucid examination of the more scholarly side of Herodotus' religious thought.There is a considerable degree of overlap among the three chapters, and more space is devoted to summary and compilation than to analysis. The first and longest chapter (ninety-five pages, almost half the text of the book) is a history from the fall of the Pisistratids in Athens to the aftermath of the battle of Mycale that foregrounds all attested religious actions and events as well as the character utterances and authorial comments that mention the gods or the divine. It follows for the most part a chronological order (or, sometimes, the order of Herodotus' narrative), with an abundance of direct quotations and frequent spacing between paragraphs. The overall effect is somewhat fragmentary, and there is very little discussion of individual items. We would like to hear more, for example, about the earthquake of Delos, with Herodotus' extraordinary interpretation (and Thucydides' conflicting report), or the role of the Aeacidae, who were ineffectual allies of the Thebans against the Athenians in 506 but helped the Greek coalition at Salamis (22-23, 77, 129-30). [End Page 456]Neither does Mikalson impose a logical order on the string of events, although his occasional syntheses along the way touch upon a number of general points. Most importantly, he argues that Herodotus treats religion in two different ways: in popular/cultic terms or, less frequently, according to the literary conventions of epic or tragedy (45-47). The latter form of discourse includes words such as atasthalos, "rash" (which Herodotus notably uses in lieu of the popular term anosios, "impious," to describe Xerxes' whipping of the Hellespont), dreams and monstrous omens as signs of misfortunes (41-44), pious prayers that are normally answered (47-49), and oracles that always come true. Conversely, the rejection of the literary conventions of epic helps to account for the fact that in Herodotus and other prose authors, as in artistic representations of battles of the Persian wars, divine intervention may feature the occasional epiphany of... (shrink)

Die Magie ist zum akzeptablen Forschungsgegenstand geworden, auch in den Altertumswissenschaften. Dabei hat A. LOTZ den magischen Bereich als ihren Untersuchungsgegenstand eingeschränkt: zeitlich auf die Spätantike (genauer das 4. bis Anfang 7. Jh.), räumlich auf die östliche Mittelmeerwelt (S. 7), thematisch auf die Magie als Element sozialer Konfliktsituationen, „während deren Eskalation der Vorwurf der Zauberei erhoben wird“ (S. 6). Dabei sollen nach Marcel Mauss „Magie und Verbot in einem Verhältnis wechselseitiger Bedingung stehen“ (S. 3) – im Zentrum des Interesses steht (...) somit eine „passive Magie“, die Magie als „gesellschaftliche Ideologie“ und der „Magievorwurf“ (S. 43). L. stellt ihre Einschätzung des Magischen selbst in eine Tradition, für die, neben Marcel Mauss, noch Evans-Pritchard (Magie als Erklärung von Unglücksfällen) und vorab Peter Brown zu nennen sind (S. 44 f. und passim). Dazu ist von Bedeutung die vielbesprochene rechtshistorische Untersuchung von Marie Theres Fögen, denn auch die Arbeit von L. ist stark auf die rechtliche Einordnung und Behandlung des Magischen ausgerichtet. Favorisiert wird eine „streng gesellschaftliche Erklärung von Magie“, und dabei sei eine „Leerstelle“ in Kauf zu nehmen (47) – womit offensichtlich die ‘Innenansicht’ des Magischen und seine Funktionsträger, die Magier selbst, gemeint sind. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Odysseus’ Three Unsworn OathsCathy CallawayMuch attention has been given to the series of stories in the Odyssey termed “The Cretan Lies.”1 Somewhat neglected, however, are the three oaths which Odysseus, disguised as a beggar, offers to swear, but does not actually swear (14.151–72, 19.302–9, 20.229–35). These three unsworn oath scenes deserve attention for several reasons. First, their similarity to one another causes the listener to connect them, and together (...) they form a tripartite structure that creates a strikingly dramatic effect. Each foreshadows the next, and the series contributes to the buildup of tension leading to the climactic slaughter of the suitors. Second, oath scenes in Homer follow certain patterns, and these three scenes deviate from the expected form. This deviation highlights the irony that Odysseus, the master deceiver who is involved in an intricate deception to test the loyalty of his family, friends, and followers in Ithaca, is actually telling the truth when he offers these oaths—and is not believed. Third, the rejection of the oaths highlights Odysseus’ isolation and the difficulties that he faces. And finally, these three scenes contribute to the effectiveness of Homer’s narrative by increasing the suspense as Homer tantalizes his audience with the possibility of an early recognition.Before discussing the narrative impact of these three oaths offered but not sworn by Odysseus, we need to confront the usual misconception [End Page 159] that they have, in fact, been sworn.2 To do so, it is necessary to examine the structure of the Homeric oath scene. Walter Arend’s model for typical oath scenes in Homer provides the basic schema.3 Using the oath that Achilles offers to the Achaeans at Iliad 1.233–46, we can illustrate this pattern, as well as its deviations:The first element of a typical oath scene is the Invitation to swear an oath, or the Introduction in cases where the oath is offered rather than invited. Achilles offers his oath in the Introduction at line 233. The use of the future tense emphasizes the idea of the offer. He invokes the scepter (which he describes at length, 234–39) in the Call to Witness (or Invocation).4 The Tenor, the second necessary element, spells out the conditions for the oath, in this case, that the Achaeans will miss him, that Agamemnon will not be able to help them as they fall to Hector, [End Page 160] and that Agamemnon will regret his treatment of him (240–44). Finally, in order for an oath to be considered sworn, it must contain either an Execution (a description of the actual swearing of the oath) or a Conclusion (a portrayal of the completion of the oath), or the oath must be accepted by the party to whom it is offered.5 Achilles’ oath has a rather unorthodox Execution and Conclusion, but his state of high emotion would account for this. Rather than through simple narrative, the Execution of Achilles’ oath is portrayed by the physical action of hurling the scepter to the ground: (245–46).6 The Conclusion element is represented by the words which conclude the description of Achilles’ speech: (246).Thus an oath may be considered sworn when the poet supplies all four elements in a formal or identifiable manner (as seen in Od. 10.343–47). Achilles’ oath has no formal Execution or Conclusion, but his actions can be construed as performing these functions. If, however, there is neither an Execution nor Conclusion element, and the oath is [End Page 161] not accepted, it remains unsworn.7 The three oaths which Odysseus offers fall into this last category: they are all unsworn.The first of these oath scenes occurs after Odysseus’ kind reception by Eumaeus.(Od. 14.151–72)After listening to the loyal Eumaeus praise his long–absent master, Odysseus offers an oath without Invitation: (151). The Tenor follows: (152), and he then asks for a reward for this pronouncement, as soon as Odysseus does appear (152–57). Returning to the oath, he calls to witness Zeus, the guest table, and the hearth of Odysseus (158–59). Repeating the Tenor, he says: [End Page 162... (shrink)

Prezentowana tu książka jest poświęcona relacjom między filozofią a polityką, politycznemu zaangażowaniu filozofii bądź jej ucieczce przed owym zaangażowaniem. W moim ujęciu pytania o autowizerunek filozofa w XX wieku są pytaniami o jego uwikłania, i uwikłania jego filozofii, w politykę. Nigdy wcześniej filozofowie nie żywili takich nadziei na przemodelowanie społeczeństwa z pomocą polityki (i tym się różnili od licznych wcześniejszych utopistów) zgodnie ze swoją filozoficzną wizją jak właśnie w XX wieku. Jest to zarazem książka o tradycyjnych antynomiach i opozycjach filozoficznych: (...) bios teoretikos i bios praktikos, teoria i praktyka, myśl i działanie, interpretowanie świata i jego zmienianie, człowiek kontemplacji i człowiek czynu, wieża z kości słoniowej i zaangażowanie etc. etc. I dlatego, pisząc tu o autowizerunku filozofa, mam na myśli jego autowizerunek ujmowany z punktu widzenia polityki. Interesują mnie tu odpowiedzi na pytanie o stosunek między filozofią a polityką, bowiem to pytanie uważam dzisiaj z racji historycznych za fundamentalne. Dlaczego pytam tu o autowizerunek filozofa? Uważam, że w filozofii (pytającej o swoje uwikłania w politykę) sposób ujmowania siebie determinuje sposób ujmowania świata. Im bardziej filozofia zostaje odniesiona do „teraz”, tym wymaga większej precyzji, dokładniejszego usytuowania siebie w ramach dostępnych bądź wyobrażonych w kulturze możliwości. Autowizerunek to platforma, z której korzysta filozof, to pewien horyzont konstytuujący jego tożsamość, podający zakres możliwych do przyjęcia ról w kulturze. Zupełnie inny jest autowizerunek filozofa w filozofii odniesionej do „teraz”, a zupełnie inny w filozofii nastawionej na uniwersalność, wieczne i niezmienne prawa, na spoglądanie na świat sub specie aeternitatis. Kluczowe słowa w takiej perspektywie to choćby rewolucja intelektualna, przemoc, nowy świat, nowy człowiek, nowa era, zmiana, postęp, konstruktywny wkład, przyłączenie się i zaangażowanie czy wymogi chwili. Pytam tutaj o chęć wywoływania zmian politycznych mocą filozofii i poprzez filozofię jako narzędzie, pytam o filozofa jako politycznego „zbawcę” (Habermas o Martinie Heideggerze), o filozofa jako egzekutora wyroków historii dysponującego pełną świadomością doniosłości chwili, która nikomu poza filozofami nie może się w pełni odsłonić i ujawnić. Dlaczego jednak filozofia potrzebuje siły? Skąd bierze się jej odwieczne marzenie o wykroczeniu poza uniwersum teorii, myśli, kontemplacji - ku realnemu światu, w którym filozof działa? Książka ta w pewnej mierze stanowi analizę marzeń o filozofii działającej, o filozofii czynu - o filozofie przekonanym o swoim posłannictwie jako posłannictwie człowieka działania. Filozof działający to człowiek oddany wspólnocie - przekonany o politycznie sprawczej roli wypowiadanego, filozoficznego słowa; zwierciadlanym odbiciem tego ideału jest filozof oddany tekstowi, czyli (bezpośrednio) lekceważący społeczne powinności i zobowiązania — przekonany o politycznej i społecznej bezsilności tegoż słowa, skoncentrowany na dostarczaniu interpretacji kolejnych interpretacji tekstów filozoficznych. Jednak oprócz nich w perspektywie autowizerunku politycznego pojawiają się i inni: tekstualiści marzący o drobnych, choć społecznie wpływowych wspólnotach czytelników; wspólnotowcy pragnący działać poprzez filozoficzne słowo, a jednak zarazem pozbawieni złudzeń co do swojej historycznej skuteczności, poniekąd z góry świadomi, że tą drogą świata (przynajmniej w przewidywalnym horyzoncie czasowym) zmienić się nie da; miłośnicy tekstu budujący programy społecznej naprawy świata, a poszukujący wśród tekstualistów (na przykład genealogicznej czy dekonstrukcjonistycznej) „metody”, którą można by wprost zastosować w praktyce, na sposób działających w historii wspólnotowców. Tekst, wspólnota - to jedynie ogólne hasła wywoławcze mające ewokować pewne marzenia o miejscu filozofii i filozofa w kulturze. Z jednej strony stoi autowizerunek, w ramach którego naczelnym hasłem jest „robienie historii” (Emil Cioran) czy „robienie rewolucji”, z drugiej autowizerunek z naczelnym hasłem „robienia tekstów”, czyli bycia uważnym czytelnikiem tekstów filozoficznych i uważnym ich autorem. A oprócz tego, pomiędzy nimi, jest miejsce na autowizerunki pośrednie, mieszane i mniej czy bardziej skłaniające się ku któremuś ze skrajnych wyborów oraz na autowizerunki, których powyższe przeciwstawienie nie uchwytuje. Oba motywy mają do pewnego stopnia organizować prezentowaną książkę, ale nie mają stać się jakimś nowym kluczem pozwalającym na zupełnie nową odsłonę filozoficznego pejzażu. Stoi przecież za nimi długa, filozoficzna tradycja, korzystająca na przestrzeni dziejów z określeń pochodzących z różnych słowników. Kto powiedział, że filozofia ma „robić rewolucję”, tzn. gruntować ją i przygotowywać, promować i usprawiedliwiać, znajdować dla niej wielki intelektualny kontekst, stanowić jej awangardę i magazyn niezbędnych pojęć, legitymizować jej przemoc i uzasadniać jej terror, dawać jej broń w walce i podtrzymywać marzenia o jej nieuchronności, wyjątkowości, celowości i wartości? Kojeve, Heidegger, de Man, Sartre, Bataille (w analizowanych tu przeze mnie tekstach i w ściśle określonych okresach) - byli o tym przekonani. Dlaczego odpowiadał im właśnie taki autowizerunek? Co więcej - albo co innego - daje filozofowi „filozofia wspólnoty” niż „filozofia tekstu”, by sięgnąć do dwóch skrajności w ramach długiego continuum? Czym jest owa nadwyżka? Uczuciem spełnienia, świadomością realizacji marzeń, wcielenia w życie filozoficznych ideałów? Przejściem do świata rzeczywistego - a może wreszcie „pracą”, w mocnym sensie tego terminu? Jednak im filozofia była bliżej świata, tym większe rodziła napięcia. Tym większe miała wyrzuty sumienia. Kluczowy problem analizowanych tu propozycji filozoficznych można by podsumować tak: czy szukać przejść — a jeśli tak, to jakie powinny one przyjmować formy - między uniwersum. zagadnień filozoficznych a światem rzeczywistym? Jaka relacja wiąże filozofa ze światem realnym: z historią, postępem, zmianą? Kim jest filozof zanurzony w historii, kim jest filozof „robiący historię”? W jakiej mierze filozofia jest niezbędnym fundamentem społecznych transformacji i społecznych rewolucji? Jak związać filozofię z czynem i z działaniem? Jak związać spekulację i kontemplację z aktywizmem? Jaki stosunek wobec gwałtownych i radykalnych zmian w świecie społecznym ma zajmować filozof - i w jakim charakterze? Filozofa? Obywatela? Obywatela-filozofa? Czy umieszczać filozofię w głównym nurcie zmian społecznych - w ramach toczących się rewolucji — czy przyjmować w niej postawę wyczekującą, obserwującą, niezaangażowaną, która pozwala spoglądać na akcydentalne zawirowania świata rzeczywistego z perspektywy jego istoty? Czy filozofia ma brać na siebie odpowiedzialność za zmienianie świata? Czy ma się do niego dostosowywać, czy może wręcz je ugruntowywać, znajdując dla niego szeroki, metafizyczny kontekst? Spis treści Wprowadzenie. „TYRANIA HEGLA” I MYŚLENIE PONOWOCZESNE W KONTEKŚCIE PYTAŃ 0 AUTO WIZERUNEK FILOZOFA (9) „Uwolnić się od Hegla”? (10) Panorama (15) „Przyszłość świata” a „interpretacja pism Hegla” (24) Podsumowanie: filozof czynu, filozofia działania (27) Rozdział 1. Przykład wspólnotowy: Alexandre’a KOJEVE’A filozof zmieniający świat (FRANCUSKI HEGEL) (37) Antropologia, panowanie, niewola (41) Kojeve-Strauss: debata stulecia? (44) Filozof wedle Straussa (47) Filozof wedle Kojeve’a (50) Historia, filozofia, przemoc. „Humanizm” i „terror” (57) Rządzenie: zdolności i powinności (61) Kres historii (63) Podsumowanie (68) Rozdział 2. PRZYKŁAD TEKSTUALNY: DELEUZE’A 1 KLOSSOWSKIEGO FILOZOF TWORZĄCY TEKST (francuski Nietzsche) (70) „Jakiegoż to adwersarza, jakiegoś wroga należy pokonać?” (73) „Między Heglem a Nietzschem nie może być kompromisu” 77 Nietzsche, Freud, Marks 90 Historia i genealogia 96 Kwestia stylu 99 Rozdział 3. PRZYPADEK GEORGESA BATAILLE’A: MIĘDZY HEGLEM A NlETZSCHEM? 106 „Człowiek integralny” a działanie 110 Rewolucja, ekstaza, krew 115 W towarzystwie Nietzschego 124 Ekonomia nadmiaru 128 Rozdział 4. WOKÓŁ ZAANGAŻOWANIA. OD WSPÓLNOTY DO TEKSTU I DALEJ: SARTRE, BARTHES, BLANCHOT, FOUCAULT 133 „Umiłowanie mądrości” a polityka 133 Filozofia, polityka - tekst, wspólnota 136 Pisarze i piszący 138 „Co to znaczy pisać?”142 Pisanie - czysta bierność na marginesie historii? 151 Poza opozycję esteta/pisarz zaangażowany 157 Intelektualiści - władza 161 Książki-doświadczenia i książki-prawdy 166 „Tyrania prawdy”168 Rozdział 5. FILOZOF A CZASY PRZEŁOMU. FRANCUSKIE BURZE WOKÓŁ MARTINA HEIDEGGERA W PERSPEKTYWIE SPORU O MIEJSCE FILOZOFII W SFERZE OBYWATELSKOŚCI. 172 Początki 172 Heidegger - francuski „mistrz myślenia”180 „Czy można jeszcze wierzyć filozofom?” 184 Heideggera sen o przywództwie 188 Dyskusje, dyskusje 205 Specyficzna aura filozofa? 210 „Przyjdźcie do nas, a będziecie mogli przekuć waszą myśl w czyn” 230 Rozdział 6. WOKÓŁ PAULA DE MANA - EUROPEJSKIE PYTANIA O SŁOWA JAKO CZYNY 233 Kontekst europejski - rewolucja intelektualna 238 Nowy porządek, nowy początek 248 „Konstruktywne” podejście do rewolucji a „humanizm” 255 Europejski cień człowieka czynu 257 Ideologia estetyczna 262 Rozdział 7. W STRONĘ ESTETYKI EGZYSTENCJI: MICHEL FOUCAULT 266 „Dać żyjącym exempla...” 271 Kanta i Nietzschego „troska o siebie” 272 Etyka jako estetyka 283 Foucault, Kant i „ontologia teraźniejszości” 291 „Troska o siebie” jako praktyka wolności 302 Myślenie - niebezpiecznym aktem? 310 Bibliografia 313 SUMMARY 331 CONTENTS. (shrink)

BackgroundA large number of anxious and concerned people refer to health centers during the COVID-19 pandemic, increasing the workload of healthcare workers and violence against these professionals. The present study aimed to estimate the prevalence of workplace violence against HCWs during the COVID-19 pandemic.MethodsThis systematic review and meta-analysis was conducted via searching in databases such as Scopus, PubMed, and Web of Science, and observational articles reporting the prevalence of WPV against HCWs were selected. Heterogeneity between the studies was assessed using (...) Cochran's Q test. A random-effects model was used to estimate the prevalence of WPV. Data analysis was performed in the Stata software version 16.ResultsIn the initial search, 680 articles were identified and screened based on the Preferred Reporting Items for Systematic Review and Meta-Analysis steps. In total, 17 studies with a sample size of 17,207 HCWs were analyzed. The total prevalence of violence was estimated at 47%. In addition, the prevalence of physical and psychological violence was 17% and 44%, respectively. The prevalence of WPV was higher among physicians compared to other HCWs. The WPV in the America and Asia was 58 and 44%, respectively.ConclusionAccording to the results, WPV against nurses is prevalent during the COVID-19 pandemic, and intervention measures are required to protect the nursing staff against such violence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume 28, Number 2, November 2002, pp. 319-325 A Guide to Parallel Paragraph and Page References in Oxford University Press Editions of Hume's Treatise and Abstract This guide enables readers to locate in the Oxford Philosophical Texts (OPT) edition of Hume's Treatise those book, part, section, and paragraph numbers (the universal references) that correspond to the page numbers of the edition of this work that has in (...) the past been widely cited in scholarly literature, namely, that first edited by L. A. Selby-Bigge in 1888, and revised by P. H. Nidditch in 1978 (SBN). A similar guide to the Abstract follows. The paragraphs designated in the right-hand columns begin on the SBN page designated in the left-hand columns. If a right-hand column is blank, no paragraph begins on the page designated in the left-hand column. SBN Page xiii xiv XV xvi xvii xviii xix 1 2 3 4 5 6 7 8 9 10 Universal Reference Intro. 1-2 3 4-5 6-7 8-9 10 1.1.1.1 2-3 4-5 6-8 9-10 11 12 1.1.2.1 1.1.3.1 2-3 4 SBN Page 10 11 12 13 13 14 15 15 16 17 Universal Reference 1.1.4.1 2-3 4-6 7 1.1.5.1 2-6 7-10 1.1.6.1 2 3 1 In accordance with Hume's instructions, the OPT edition integrates into the text of Book 1 material from the Appendix found on SBN pages 627-33 and 636-9. These integrations are marked, as here, by an asterisk. SBN Page 17 18 19 20 »6371 21 22 23 24 25 26 27 28 29 30 31 32 33 Universal Reference 1.1.7.1-2 3 4-6 7 note 5 8-9 10-12 13-15 16-17 18 1.2.1.1-2 3-4 5 1.2.2.1-2 3 4-6 7-9 10 320 Guide to Oxford Edition Parallel References SBN Page 33 34 35 36 37 38 39 39 40 41 42 43 44 45 46 *637 47 48 49 50 51 *638 52 53 53 54 55 56 57 58 59 60 61 62 63 64 *63864 65 Universal Reference 1.2.3.1-3 4-6 7-8 9-10 11 12-15 16-17 1.2.4.1-2 3-4 5-7 8-10 11-14 15-17 18-19 20-21 22 22-24 25-26 27-29 30 31 32 33 1.2.5.1 2-3 4-5 6-9 10-12 13-15 16-18 19-20 21 22-23 24-25 26 note 12 27-28 29 SBN Page 66 67 68 69 70 71 72 73 74 75 76 77 78 78 79 80 81 82 82 83 84 84 85 *62785 86 86 87 88 89 90 91 92 93 94 94 95 Universal Reference 1.2.6.1-4 5-8 1.3.1.1 2-4 5-6 7 1.3.2.1-2 3-4 5-7 8-9 10-13 14-16 1.3.3.1 2-3 4-5 6-7 8-9 1.3.4.1 2 3 1.3.5.1-2 3 4-5 5 6-7 1.3.6.1 2-3 4 5-7 8-9 10-11 12-13 14-15 16 1.3.7.1-2 3-4 SBN Page 96 97 *628-9 97 98 99 100 *630 100 101 102 103 104 105 106 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 *630-2 124 125 126 127 128 Universal Reference 5 6 7 8 1.3.8.1-2 3-4 5 note 21 6 7-8 9-10 11-13 14 15 16-17 1.3.9.1 2-3 4 5-6 7-9 10 11-12 13 14 15-16 17 18-19 1.3.10.1-2 3 4-5 6 7-8 9 10-12 1.3.11.1-3 4-6... (shrink)

This study aims to find out how high the level and trends of student misconceptions experienced by high school students in Indonesia. The subject of research that is a class XI student of Natural Science (IPA) SMA Negeri 1 Anjatan with the subject matter limit function. Forms of research used in this study is a qualitative research, with a strategy that is descriptive qualitative research. The data analysis focused on the results of the students' answers on the test essay subject (...) matter limit function with the number of students by 16 (sixteen). Data collection techniques used are shaped test methods essay, interview method to students who have misconceptions, and methods of documentation of the test answers. Examination of the validity of the data using a triangulation technique that compares the data written test results with data from interviews. The results of this study can be described as follows; (1) The level of misconceptions experienced by students belonging to the category of low, amounting to 12.18%. However, students who do not understand the concept quite high at 40.38%, and the others are students who understand the concept that is equal to 47.44%. (2) The misconception most experienced students lie in subconcepts explain the meaning of limit function at one point through the calculation of values around that point, that is equal to 20.51%. The tendency misconceptions experienced by students is located on errors and operating concepts that misconceptions students that there should be no limit in the completion of the writing of the emblem and misconceptions about the limit students to conclude if the limit value of 0 is no limit to the value of the function. (shrink)

To determine the attitude of general practitioners towards continuing medical education and reasons motivating or hindering them from attending CME procedures, we conducted a cross-sectional survey from November 2013 to April 2014 in Karachi. Three hundred general practitioners who possessed a medical license for practice in Pakistan filled a pre-designed questionnaire consisting of questions pertaining to attitudes towards CME. Data was entered and analyzed using SPSS v16.0. 70.3% of the participants were males. Mean age was 47.75 ± 9.47 years. Only (...) 67.33% knew about CME and only 52% had attended a CME session. Reasons for attending CME procedures reported were: need for updating knowledge, skills and competencies, opportunity to meet colleagues and presenting scientific papers. Mean Likert score was 1.67 for those who thought CME is worthwhile and 1.44 for those who consider their clinical duties as the major hurdle in attending CME procedures. Most common cause for not attending CME was lack of knowledge followed by time constraint. Most physicians were not sufficiently informed about the potential benefits of CME and had never attended a CME session. Most common reason for attending CME procedures reported was need for updating knowledge, skills and competencies while reasons hindering physicians from attending CME were lack of knowledge and time constraint. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 178-181 [Access article in PDF] Buddhist Perceptions of Jesus. Edited by Perry Schmidt-Leukel with Gerhard Koberlin and Thomas Josef Gotz, OSB. St. Ottilien: EOS-Verlag, 2001. 179 pp. The papers collected here represent a significant step forward in European scholarship on Buddhist-Christian relations. As Perry Schmidt-Leukel remarks in his helpful introduction, they are an experiment in correlating auto-interpretation and hetero-interpretation, introspection and extrospection.Each of the first (...) three sections—on China/Japan, Southeast Asia, and Europe—begins with a historical study. Iso Kern clears up some misconceptions about the Jesuits' approach to mission work in China, stating that they did in fact preach Jesus crucified (37) and the doctrine of Atonement (41) in the face of a grave danger that Christianity would simply be absorbed into Buddhism (33). Whereas Buddhism had no specifically religious clash with the state, Christianity did, and this was eventually sealed by martyrdom in both China and Japan. Introducing part 2, Heinz Murmel gives a sober reassessment of the vehement controversies between a certain segment of Buddhism and a certain type of Christianity in Ceylon. Only the high-caste highland nikayas were protected by the British (63); the more popular, rural Buddhists of the lowlands felt excluded and threatened and gave rise to what became known as "Protestant Buddhism." The "great debates" between bitterly anti-Christian monks and Protestant clergymen were not as important as the records may suggest, and even the fiery Anagarika Dharmapala later disclosed that he felt great devotion to Jesus. Finally, Frank Usarski reviews the heated debates between ill-informed Christians and overaggressive Buddhist converts such as Karl B. Seidenstucker as Buddhism established itself in Germany in the early decades of the twentieth century. The History of Religions school seemed to suggest that Christianity was culturally inferior to Buddhism, which was allegedly proved by Christian attitudes to [End Page 178] vegetarianism and the general anti-intellectualism of Christianity. Christianity was inauthentic, derivative, "Buddhism in Jewish garments" (120).Yet even Seidenstucker, the renegade Protestant, converted to Catholicism toward the end of his life.Each historical contribution is followed by an essay on the contemporary situation in the three regions, and these vary greatly in substance. Shizuteru Ueda offers a profound meditation on the significance of Keiji Nishitani for Buddhist approaches to Christianity. If Nietzsche posed the fundamental question of "life without why " (44-45), the thought of Meister Eckhart contains the answer (curiously, Ueda insists that this answer must be European, because Europe "determines the world" [47]). The "ground" on which we stand, interpreted as Nishida's "place (basho) of nothingness," is "ground-less." This is not nihilism but the overcoming of nihilism by nihilism, the shûnyatâ of shûnyatâ (46). Jesus as the Christ is the God/man and therefore the mediator, the absolute in history (53). He occupies the "place" (basho) of infinite openness, unconditioned ultimacy (55). He is thus unique, but not universal: the ultimate "for me" is not necessary "for the whole of mankind" (56). The actual encounter between Buddhist and Christian absolutes takes place in silence.Santikaro Bhikkhu, the friend and translator of Buddhadâsa Bhikkhu in the last eight years of his life, tells how his mentor gradually overcame his initial suspicion ofChristianity, perhaps because he was not confronted with colonial oppression as Dharmapala was in Ceylon. Distinguishing between "people language" and " dhamma language," he eventually arrived at a certain equivalence between the Christian God and Buddhist dhamma understood as a nonpersonal, nondual transcendent that is nevertheless not outside nature (85, 90). What Jesus the Teacher of Wisdom offers in the Sermon on the Mount, if practiced, is sufficient for salvation (93). In the perspective of dhamma language, however, the God of Christian convention is conditioned, and Jesus as Son of God cannot be unique. Though inconclusive and sometimes obscure because of Buddhadâsa's indifferent grasp of English, this is surely an astonishing journey for one who tried to understand each tradition, including his own, from the sources. It brought him fierce criticism from fellow Buddhists, however, who branded him a... (shrink)

English Communication Skills have proved to be an integral skill in employment skills. Students graduating in a wide range of disciplines face a number of difficulties in learning the English language especially when they focus on their areas of specializations. It has become a major issue. With reference to the page no 29 of India Skills Report 2023, the employment ratio of Bachelor of Engineering/Bachelor of Technology and Master of Business Administration was 57.44% and 60.1% respectively and the same was (...) 55.15% and 55.09% in the respective fields in 2022 when Communication Skills were kept at the top (page no 9, India Skills Report 2022) in the list of key skills of Digital Age. English proved to be a game changer in terms of enhancing employability scope (Page 20, 21, 45, 47, 53, 54, 55; India Skills Report 2022) and a number of cities and states performed better with more focus on developing English Communication skills of university students. This study is primarily based on looking into social and affective factors affecting English language acquisition skills. It is absolutely relevant to the course developer, policy makers as well as academicians to understand what factors affect the language acquisition capacities of learners and necessary modifications can be initiated accordingly. This is an analytical study and it ascertains the significance of language affective factors from a rapid evidence assessment report submitted by EEF at University of oxford, Department of Education in July 2020 and a similar research project was conducted by Takayo Nitta at the University of Western Cape in South Africa on non-natives learning English and facing similar challenges in social, affective and cognitive areas. This is a qualitative study and secondary data is collected from the research project conducted at the University of Western Cape since learners were from a non-native country only where existing language learning culture is found to be utmost similar and problems are also identical. (shrink)

Background: Medical chaperones (MC) are underutilised. The influence of Islamic culture on the use of MC is not known. Aim: To examine physicians’ use and perception of MC in Islamic culture. Setting: A major tertiary care hospital in Saudi Arabia. Methods: 315 self-administered questionnaires were distributed to attendees of grand rounds of 13 departments. Results: 186 (59%) questionnaires were completed. 64.5% of the respondents were 30–49 years old, 75.8% were men and 31.2% were in training; 79% had a clinic load (...) of under 50 patients per week and 47.8% had postgraduate training (PGT) in an Islamic country. MC were reported to be infrequently (⩽25% of the time) used by 44.1% (69.2% female vs 39% male physicians, p = 0.001; 58.6% in training vs 36.8% attending, p = 0.007; 52.1% PGT in Islamic vs 35.6% in western countries, p = 0.027), offered by 52.7% (78.9% female vs 46.8% male physicians, p<0.001) and requested by 79% of patients. MC were reported to be commonly (>75% of the time) used, offered by physicians and requested by patients by 38.2%, 29% and 7.5% of respondents, respectively. The most frequently cited reasons for not using MC were privacy/confidentiality (36.6%) and understaffing (30.5%). Equal numbers of respondents perceived MC use as a protection for physicians or patients (67.7% and 65.6%, respectively). Conclusions: MC are underutilised even in Islamic culture, especially among female physicians. Training in western countries is favourably associated with MC use. Underutilisation appears to be related to privacy/confidentiality, understaffing and failure of patients to request a MC. (shrink)

With the aim of ascertaining if child-to-parent offenders have impairments in the executive functions and psychological maladjustment, and to quantify the potential harm and epidemiology, a field study was designed. As for this, 76 juvenile offenders sentenced for child-to-parent violence were assessed in executive functions and psychological adjustment. The results showed valid responses for 75 juveniles and that data were not generally biased in line with defensiveness or malingering. In psychological adjustment, the results revealed a significantly higher maladjustment among offenders (...) on all the basic clinical scales with 23% more symptoms of hysteria than the normative population, 37% more of depressive symptoms, 44% more of hypochondriac symptoms, 68% more of psychopathic deviation symptoms, 46% more of paranoid symptoms, 26% more of psychasthenic symptoms, 24% more symptoms of schizophrenia, 17% more symptoms of hypomania, and 13% more symptoms of social introversion. Epidemiologically, the prevalence rates of clinical deterioration were significantly greater than expected in hypochondria, depression, hysteria, psychopathic deviation, paranoia, psychasthenia, and schizophrenia. As for the cognitive functions, the offenders exhibited impairments estimated at 62.0% in word reading, 47.9% in color naming, 45.8% in color-word, and 11.9% in interference and a significantly higher prevalence of caseness than expected in word reading, color naming, and color-word. The implications of the results for intervention are discussed. (shrink)