Global citizenship is a positive outcome often associated with participation in study abroad. One essential building block of global citizenship is a sense of empathy toward those of other cultures. This paper proposes a study of variables that may increase intercultural empathy and global citizenship due to a study abroad experience. Proposed variables contributing to intercultural empathy include integration with the host culture, program duration, the economic and cultural distance of the host country, and the incorporation of guided reflection and (...) cultural study in the program content. The proposed study aims to provide guidelines that can be used in designing future study abroad programs to increase students’ sense of individual social responsibility. (shrink)

Book review in this Article The Ethos of the Bible. By Birger Gerhardsson. The Prophets, Vol. 1: The Assyrian Period. By Klaus Koch. The Gospel according to Saint John, Vol. 3. By Rudolf Schnackenburg. The Social Setting of Pauline Christianity. By Gerd Theissen. Jewish and Christian Self‐Definition, Vol. 3: Self‐Definition in the Craeco‐Roman World. Edited by Ben F. Meyer and E.P. Sanders. The Church and Healing. Edited by W.J. Sheils. Miracles and the Medieval Mind: Theory, Record and Event, 1000 (...) to 1215. By Benedicta Ward. The Luminous Vision; Six Medieval Mystics and their Teaching. By Anne Bancroft. Astrology in the Renaissance: The Zodiac of Life. By Eugenio Garin. Lay Culture, Learned Culture: Books and Social Change in Strasbourg 1480–1599. By M.U. Umgang mil Luther. By Gerhard Ebeling. The Reformation and the English People. By J.J. Scarisbrick. Between Orthodoxy and Enlightenment: Jean‐Robert Chouet and the Introduction of Cartesian Science in the Academy of Geneva. By Michael Heyd. Richard Crashaw and the Spanish Golden Age. By R.V. Young. The Problem of Unbelief in the Sixteenth Century: The Religion of Rabelais. By Lucien Febvre, translated by Beatrice Gottlieb. History of Christianity in India, Vol. II: From the Middle of the 16th to the End of the 17th Century. By Joseph Thekkedath. The Vatican and the American Hierarchy from 1870 to 1965. By Gerald P. Fogarty. Nationalism, Positivism and Catholicism: The Politics of Charles Maurras and French Catholics 1890–1914. By Michael Sutton. George Tyrrell and the Catholic Tradition. By Ellen Leonard. The Testing of the Churches 1932–1982: A Symposium. Edited by Rupert Davies. The Old Protestantism and the New: Essays on the Reformation Heritage. By B.A. Gerrish. An Introduction to Protestant Theology. By Helmut Gollwitzer. Dialogues on Morality and Religion. By Jakob Friedrich Fries. American Catholic Social Ethics: Twentieth‐Century Approaches. By Charles E. Curran. Ethical Issues in Reproductive Medicine. Edited by Maurice Reidy. Michel Foucault: Social Theory as Transgression. By Charles C. Lemert and Garth Gillan. Last Writingson the Philosophy of Psychology. Vol. I. By Ludwig Wittgenstein. Liberalism and the Limits of Justice. By Michael J. Sandel. Free Speech: A Philosophical Enquiry. By Frederick Schauer. Orality and Literacy: The Technologizing of the Word. By Walter J. Ong. Bwiti: An Ethnography of the Religious Imagination in Africa. By James W. Fernandez. Selfless Persons. By Steven Collins. Understanding Jewish Mysticism: A Source Reader Edited by David R. Blumenthal. The Epistle on the Possibility of Conjunction with the Active Intellect, by Ibn Rushd, with the Commentary of Moses Narboni. Edited and translated by Kalman P. Bland. (shrink)

These fifteen essays on Nietzsche's indebtedness to the Classical Tradition were composed by scholars in the fields of philosophy, theology, German and Classics. The essays roughly cover the following epochs: the age of the Fathers of the Western Church, medieval scholasticism, the Renaissance, the Enlightenment, Weimar Classicism, Romanticism and the several other intellectual trends and movements in the nineteenth century. Collection includes three essays comparing Nietzsche's perceptions of Plato, Aristotle, and Socrates with those (respectively) of Augustine, Aquinas, and Hamann. (...) Three essays treat Nietzsche's relationship to Goethe, Schiller, and Heine. Three deal with Nietzsche and French literature or thought, one explores possible parallels between Nietzsche and Dante, another the extent of his debt to Byron. Four contributions center on Nietzsche's view of tragedy, and an older study has been expanded to show the underlying harmony of Nietzsche's conception with that of the French classical tragedians. This book affirms and fulfills the need for serious scholarship by the student of Nietzsche unable to work in German, while presenting a readable cross-section of the work being done relating Nietzsche to the intellectual tradition from which he sprang. (shrink)

The following logics are the most noteworthy from the perspective of the calculus of combinators: the Hilbert’s positive implicational logic , the Church’s weak theory of implication , the BCK-logic, and the BCI-logic. Their significance is due to a certain correspondence between combinators and implicational formulas . The first three logics mentioned have been immensely investigated but it was not so in case of the remaining one. The BCI-logics was mentioned by A. N. Prior in the second edition of (...) his Formal Logic of 1962 where it was credited to C. A. Meredith and dated in 1956 . A. (shrink)

Luck permeates our lives, and this raises a number of pressing questions: What is luck? When we attribute luck to people, circumstances, or events, what are we attributing? Do we have any obligations to mitigate the harms done to people who are less fortunate? And to what extent is deserving praise or blame a ected by good or bad luck? Although acquiring a true belief by an uneducated guess involves a kind of luck that precludes knowledge, does all luck undermine (...) knowledge? And how accurate are our luck attributions anyway? The academic literature has seen growing, interdisciplinary interest in luck, and this volume brings together and explains the most important areas of this research. It consists of 39 newly commissioned chapters, written by an internationally acclaimed team of philosophers and psychologists, for a readership of students and researchers. Its coverage is divided into six sections: (i) The History of Luck, (ii) The Nature of Luck, (iii) Moral Luck, (iv) Epistemic Luck, (v) The Psychology of Luck, and (vi) Future Research. The chapters in these sections cover a wide range of topics, from the problem of moral luck, to anti-luck epistemology, to the relationship between luck attributions and cognitive biases, to meta-questions regarding the nature of luck itself, to a range of other theoretical and empirical questions currently being investigated by ethicists, epistemologists, and psychologists. By bringing this research together, the Handbook serves as both a touchstone for understanding the relevant issues and a first port of call for future philosophical and psychological research on luck. (shrink)

The intent of the article is to point out an objection against analyses that attempt to eliminate propositions and replace them with sentences.

Background Citizen science is increasingly prevalent in the biomedical sciences, including the field of human genomics. Genomic citizen science initiatives present new opportunities to engage individuals in scientific discovery, but they also are provoking new questions regarding who owns the outputs of the research, including intangible ideas and discoveries and tangible writings, tools, technologies, and products. The legal and ethical claims of participants to research outputs become stronger—and also more likely to conflict with those of institution-based researchers and other stakeholders—as (...) participants become more involved, quantitatively and qualitatively, in the research process. It is not yet known, however, how genomic citizen science initiatives are managing the interests of their participants in accessing and controlling research outputs in practice. To help fill this gap, we conducted an in-depth review of relevant policies and practices of U.S.-based genomic citizen science initiatives. Methods We queried the peer-reviewed literature and grey literature to identify 22 genomic citizen science initiatives that satisfied six inclusion criteria. A data collection form was used to capture initiative features, policies, and practices relevant to participants’ access to and control over research outputs. Results This analysis revealed that the genomic citizen science landscape is diverse and includes many initiatives that do not have institutional affiliations. Two trends that are in apparent tension were identified: commercialization and operationalization of a philosophy of openness. While most initiatives supported participants’ access to research outputs, including datasets and published findings, none supported participants’ control over results via intellectual property, licensing, or commercialization rights. However, several initiatives disclaimed their own rights to profit from outputs. Conclusions There are opportunities for citizen science initiatives to incorporate more features that support participants’ access to and control over research outputs, consistent with their specific objectives, operations, and technical capabilities. (shrink)

Central to aesthetic experience, but also to experience in general, is the phenomenon of ‘seeing as'. We see a painting as a landscape, we hear sequence of sounds as a melody, we see a wooden contraption as a boat, and we hear a comment as an insult. There are interesting and important differences between these cases of ‘seeing as': the painting cannot literally be a landscape while the wooden contraption can literally be a boat; a failure to hear sounds as (...) a melody may count as a shortcoming whereas the failure to hear a comment as an insult may be admirable. Here I want to focus mainly on their similarities, however -- similarities that will lead us back to Kant, and to the nature of consciousness itself. The phenomenon of ‘seeing as’ presents certain familiar puzzles: how is seeing a painting as a landscape different from seeing a landscape, on the one hand, and from thinking of the painting as a landscape, on the other? ‘Seeing as’ is not the same as misperceiving, nor is it the same as offering an interpretation, yet it seems related to both. These puzzles are articulated in Section I, and some candidate solutions are rejected. Section II develops a Kantian account of experience showing how the convergence of conflicting representations, achieved through imaginative syntheses, is essential to the experience of objects and to consciousness itself. Kant's insights are used to evaluate some recent responses to the so-called ‘binding problem’ -- the problem of explaining how the contents of consciousness are bound together, and the role of the imagination is further detailed. Section III then returns to the difference between ordinary seeing and ‘seeing as', offering an explanation of the latter in terms of the framework developed in Section II. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nietzsche's Immoralism: Politics as First Philosophy by Donovan Miyasaki, and: Politics after Morality: Toward a Nietzschean Left by Donovan MiyasakiJeffrey ChurchDonovan Miyasaki, Nietzsche's Immoralism: Politics as First Philosophy Cham: Palgrave Macmillan, 2022. xv + 292 pp. isbn: 978-3-031-11358-1. Cloth, $54.99.Donovan Miyasaki, Politics after Morality: Toward a Nietzschean Left Cham: Palgrave Macmillan, 2022. xv + 330 pp. isbn: 978-3-031-12227-9. Cloth, $54.99.Without a doubt, Nietzsche's political philosophy is one of (...) the most elusive and ambiguous features of his corpus. How else can we explain the dizzying, even contradictory, variety of interpretations of Nietzsche's politics? Some read him as anti-political or a liberal skeptical of state power. For others, he is an aristocratic radical, obsessed with using state power to entrench a new class of Übermenschen. For still others, his thought is most compatible with democracy, as his defenses of perspectivism and agonism are best realized within a democratic political system. Finally, some other scholars throw up their hands and say that Nietzsche's political thought is incoherent.In this two-volume work, Donovan Miyasaki enters this fray with a distinctive defense of the democratic Nietzsche. Two features distinguish his view from others. First, it provides a novel grounding of Nietzschean democracy—what Miyasaki calls Nietzsche's "metapolitics." This grounding is examined in the first volume, Nietzsche's Immoralism (hereafter NI). Second, it offers the most radical political vision of a left Nietzschean form of Nietzschean socialism. For Miyasaki, socialism follows from Nietzsche's fundamental commitments, rather than the aristocratic radicalism that Miyasaki sees Nietzsche inferring—wrongly—from his own commitments. [End Page 97] This extrapolation from Nietzsche's "metapolitics" is undertaken in the second volume, Politics after Morality (hereafter PM). I discuss each of these contributions in turn. In general, I found Miyasaki's work to be clear, perceptive, and bold in their interpretations. That said, with a book that critiques so much of the Nietzsche scholarship and offers such a radical take on Nietzsche's politics, I have some potential objections to raise.Nietzsche's MetapoliticsOther interpreters of a left Nietzsche ground their reading on what they take to be Nietzsche's radical epistemological views: either his perspectivism or his anti-essentialism. This was a popular approach for the postmodern and agonistic readings. By contrast, Miyasaki grounds Nietzschean democracy in a completely different way, on his metaphysics, particularly his determinism and "hard incompatibilism" (NI 25). On Miyasaki's view, Nietzsche denies that freedom and determinism are compatible and hence also that any kind of moral responsibility or moral agency is possible. This is the meaning of Nietzsche's "immoralism." For Miyasaki, Nietzsche's alternative ideal is to engender a particular feeling, namely, the love of this determinism or amor fati.This thesis of hard incompatibilism leads Miyasaki to some sweeping critiques of scholarship on Nietzsche's ethics. Against the many recent interpreters who develop a Nietzschean view of freedom, Miyasaki argues that freedom is impossible in a deterministic world. Against the perfectionist and constitutivist interpreters of Nietzsche's ethics, Miyasaki argues that ethics requires the freedom to improve or fail, and such freedom is impossible. At the same time, Miyasaki admits that Nietzsche at times appeals to and even defends freedom. Yet he explains that what Nietzsche is after in these passages is not freedom, but only the "feeling" of freedom (NI 49). Miyasaki is driven to some strained interpretive moves, such as when he argues that higher individuals' feeling of freedom is enhanced precisely to the degree to which they have abandoned the "illusion of freedom" (NI 49). How can I have the feeling of something I have come to see as an illusion?It is true that Nietzsche critiques the traditional metaphysical notion of the freedom of the will on the basis of his naturalism and determinism. Yet in recent years, scholars have argued that Nietzsche defends a novel conception of freedom that is compatible with determinism, akin to what we find in Spinoza. On this view, freedom is defined in terms of agency rather [End Page 98] than a power or faculty of choice. A free agent is... (shrink)

In this chapter: I distinguish the existential problem of divine hiddenness from the evidential problem of divine hiddenness. The former being primarily concerned with the apparent hiddenness of a personal God in the lives of believers amidst terrible suffering. The latter being primarily concerned with the apparent hiddenness of God being evidence against God’s existence. In the first section, I highlight the basic contours of the evidential problem of divine hiddenness, and suggested that the argument rests on two important assumptions: (...) the perfectly loving assumption and the no-fault assumption. In the second section, a few possible responses to the evidential problem of divine hiddenness were considered, which center on rejecting either the perfectly loving assumption or the no-fault assumption. (shrink)

The perspectives of genomic citizen scientists on ownership of research outputs are not well understood, yet they are useful for identifying alignment of participant expectations and project practices and can help guide efforts to develop innovative tools and strategies for managing ownership claims. Here, we report findings from 52 interviews conducted in 2018 and 2019 to understand genomic citizen science stakeholders’ conceptualizations of, experiences with, and preferences for ownership of research outputs. Interviewees identified four approaches for recognizing genomic citizen scientists’ (...) ownership and related credit interests in research outputs: shared governance via commons models; fractional ownership of benefits; full and creative attribution; and offensive and defensive patenting. Interviewees also agreed that the model selected by any project should at least maximize access to research outputs and, as appropriate and to the extent possible, broadly distribute rights of control and entitlements to research benefits. (shrink)