In lieu of an abstract, here is a brief excerpt of the content:This volume collects seven articles of Carlo Paolazzi, O.F.M., previously published in journals and congress proceedings between 1996 and 2004, each of them dealing with the Writings of Francis. The essays are not arranged chronologically but move from more general to more specific studies on the Writings of Francis of Assisi. The titles of the essays included are: 1) The Birth of the Writings and Constitution of the Canon (...) ; 2) Francis, Theology and the Letter to brother Anthony ; 3) Anthony cites Francis: the Epilogue of the Sunday Sermons and the Early Rule XVI ; 4) The Writings between Francis and his secretaries: a Knot to be Untied ; 5) Concerning the Autographs of brother Francis: Doubts, Verifications and Confirmations ; 6) Concerning the Authenticity of the Writings of Francis to the "Poor Ladies" ; 7) The Lesser Brothers and Books: Concerning the Exegesis of "the books necessary to fulfill their office" and "Those who do not know how to read" . Each of the essays displays a careful methodology and appreciation for the evangelical content of the texts.The first essay deals with the establishment of the "canon" of Francis's writings in which the author demonstrates that the writings are born and develop from Francis's relationship with the Word of God. In this context, "writing" takes on the character of an "essential moment" in Francis's relationship with the Word , with God and with the brotherhood. This explains for Paolazzi, the passion with which Francis recommends the writings to those to whom they are addressed.The second and third essays are related to Anthony of Padua and the writings. The second essay deals with the content and authenticity of the Letter to Anthony, included by Kajetan Esser in the canon of Francis's writings. Paolazzi argues that the expression, "Brother Anthony my bishop" goes back to Francis himself. He suggests that Anthony's request for permission to teach reflects the concern of the novice who had permission from his minister to have a breviary, but was uncomfortable and needed Francis's explicit permission , a characteristic of the tension in the brotherhood upon Francis's return from Egypt in 1220. The conditions Francis places on the teaching of Anthony reflect Francis's concern that the Word of God not be approached purely from an intellectual perspective, but rather as a Word which must transform life. The third essay attempts to demonstrate that the Epilogue to Anthony's Sunday Sermons integrates sections of chapter 17 of the Early Rule. Paolazzi concludes this careful lexical study with the affirmation that Anthony had the Early Rule's exhortation to preachers in chapter 17 before his eyes as he concluded his Opus Evangeliorum .In the fourth essay Paolazzi tackles the question of the role played by secretaries in the production of the Writings of Francis. Scholars, including Esser, have suggested that because of his health and/or because of his status as "illiterate," Francis depended on secretaries to put his thoughts on paper. Paolazzi approaches the question by citing a saying attributed to Francis from the Mirror of Perfection . That this saying goes back to the historical Francis Paolazzi concludes based on both the content and the fact that it reflects Francis's literal approach to the Gospel. The saying states that Francis wanted no one to call him good, father or master because of the teaching of Christ in the Gospel who said that only God should be addressed with these titles . He then studies the usage and appearance of these three terms in the Writings of Francis, which confirm a consistent usage in accord with this saying. This demonstrates that the Writings reflect the "speech" of Francis and not simply his conceptual thought. Paolazzi considers that "in the Writings religious thought and the verbal lexicon of evangelical inspiration respond one to.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS The Logic of God Incarnate. By THOMAS V. MORRIS. Ithaca: Cornell University Press, 1986. Pp. 220. $19.95. Thomas V. Morris, Assistant Professor of Philosophy at the University of Notre Dame, has written a technical yet provocative study on the Incarnation. As a faithful Christian he believes in and desires to defend the traditional Christian doctrine of the Incarnation proclaimed in the New Testament and defined by the (...) early councils of the Church, especially Chalcedon, that is, that Jesus is the One eternal Son existing in two natures. He also holds that, while the truth of the Incarnation is revealed, it must nonetheless stand the test of logic and reason. The Incarnation cannot be illogicaJ or meaningless. " If the church has been guided by God in such matters as the formulation of its creeds, conciliar decrees, and catechisms,.... we would not expect glaring logical flaws in its central doctrinal affirmations" (p. 46). The stated purpose of Morris's study is to defend the traditional doctrine against those who would hold it to be logically incoherent and meaningless. "In the course of thinking about the Incarnation for some years now, I have come to see that a few simple metaphysical distinctions and a solid dose of logical care will suffice to explicate and defend the doctrine against all extant criticisms of a philosophical nature" (p. 9). Morris meticulously analyzes and critiques a number of arguments that oppose the possibility of coherence of the Incarnation by attempting to demonstrate that such arguments are.either false and illogical themselves, or that they do not apply to a true understanding of the Incarnation. Moreover, Morris proposes a novel understanding of the Incarnation which he believes is both logical and intelligible, and which conforms to the Christian tradition. This goal of upholding the intelligibility of the Incarnate leads Morris to a three-fold task. He first of all must refute his chief adversaries, those who would deny the sensibleness of saying God became man in Jesus. Such critics deny the validity of the Incarnation on the ground..'! that it is meaning·less, and the'l'efore impossible to juxtapose the incommensurable. attributes of divinity and humanity, e.g., perfection/imperfection, immutability/corruptibility. They hold that Jesus could not have had both these sets of properties at once (cf. p. 20). Morris refuses to capitulate to such arguments. He nevertheless insists that any solution to the issue which would undermine human logic or which would fail to uphold the Christian's belief is no solution at all (cf. p. 32). 367 368 BOOK REVIEWS Secondly, Morris's task leads him to refute any attempts at a " OneNature " solution, which would "squash" together the human and divine natures in Jesus to form a single nature. Such proposals jeopardize either the integrity of Jesus's divinity (Arianism) or his humanity (Docetism, Monophysitism), inevitably composing a mythical tertium quid (cf. pp. 33-38). Morris presents a clear case against such corruptions of the Incarnation. Thirdly, Morris's task brings him to analyze contemporary kenotic Christology. He thoroughly discusses this approach, for the reason that it is directly involved in the issue at hand, namely, the incompatibility between divine and human properties in Christ. Secondarily, however, Morris's interest in kenoticism reflects his own hope that some variation of the approach might posibly arrive at a Christological solution (cf. p. 92). While he ultimately rejects kenoticism, Morris flirts with the various alternatives, and, as we shall see, his own perception of the Incarnation remains tinged with a kenotic flavor. How then is it possible to predicate of one and the same individual divine and human attributes intelligibly and coherentlyT To use contemporary computer jargon, the question might be phrased: is it possible that God and man can he "incarnation-friendly¥" Morris believes so. Morris first of all sets out to define the terms-divine nature and human nature. He believes part of the incompatibility problem lies in attributing to Jesus's humanity unnecessarily hostile aspects. He distinguishes between being "merely human" and being "fully human"· To be " merely human " is to possess not only those properties that narrowly define one's nature or kind, such as rationality, but... (shrink)

The aims of the paper are (i) to introduce a framework for reasoning about equity in health distribution before and after interventions, and (ii) to assess various Gini measures applied to healthy life expectancy against explicit normative concerns. Part 1 discusses different ways of measuring pure health inequality and suggests that a modified Gini measure could be used to measure inequity in health before and after treatment. Part 2 introduces a framework for reasoning about distributions of health. Part 3 discusses (...) three normative concerns that any acceptable measure of inequity should satisfy. Part 4 describes the standard Gini measure for measuring pure inequalities in healthy life expectancy. It also examines Wagstaff's Extended Gini measure of health inequity and discusses how it can be used to make priority weights to the worst off explicit. The final section expresses some programmatic worries and possible applications. It is argued that the impact of interventions should be evaluated both in terms of reduced inequity (as measured by the Extended Gini or the Extended Proportional Gini) and improved efficiency (measured by gains in average healthy life expectancy). Measurement of pure health inequity could supplement cost-effectiveness analysis as a basis for fair priority setting. (shrink)

Lifestyle diseases constitute an increasing proportion of health problems and this trend is likely to continue. A better understanding of the responsibility argument is important for the assessment of policies aimed at meeting this challenge. Holding individuals accountable for their choices in the context of health care is, however, controversial. There are powerful arguments both for and against such policies. In this article the main arguments for and the traditional arguments against the use of individual responsibility as a criterion for (...) the distribution of scarce health resources will be briefly outlined. It is argued that one of the most prominent contemporary normative traditions, liberal egalitarianism, presents a way of holding individuals accountable for their choices that avoids most of the problems pointed out by the critics. The aim of the article is to propose a plausible interpretation of liberal egalitarianism with respect to responsibility and health care and assess it against reasonable counter-arguments. (shrink)

The moral philosopher Dan Brock has argued that equality of health outcomes “even if achievable” is problematic as a goal in its own right—because it is open to the levelling down objection. The levelling down objection to egalitarianism has received surprisingly little attention in the bioethics literature on distribution of health and healthcare and deserves more attention. This paper discusses and accepts an example given by Brock showing that prioritarianism and egalitarianism may judge distributions of health outcomes differently. We should (...) accept that levelling down is never a good thing, all things considered, but that equality often is. By discussing variants of Brock’s example, it is demonstrated that if equality, prioritarianism and aggregation are combined, as in a population-wide summary measure of health, such as the health achievement index, this combined set of principles is not open to levelling down. The paper suggests—although a more thorough investigation of the properties of the achievement index is needed—that this measure is always sensitive to inequality in health, is always sensitive to average health, can assign priority to those with lowest health outcomes and is not sensitive to levelling down. Levelling down is not an embarrassment for egalitarians if they adopt a pluralist theory that integrates fairness with goodness. Equality is not the only value egalitarians promote. But equality is so important that we should not reject it. (shrink)

Peter of John Olivi composed Question 57 of his Quaestiones in secundum librum Sententiarum (“Questions on the Second Book of the Sentences”) in the decade after William of Moerbeke had translated, not long before 1270, Aristotle’s On Rhetoric into Latin.2 It was above all Moerbeke’s translation that gave thirteenth-century Europe access to the analysis of the emotions that Aristotle had placed in Book Two of the work. Two earlier translations existed: one that Hermannus Alemannus had made from an Arabic translation (...) in 1256, and another that an anonymous translator had done from the Greek, sometime in the middle of the century.3 Few had read Hermannus’s version; and even fewer that of the unknown translator. In .. (shrink)

Keine ausführliche Beschreibung für "Gegenwart und Zukunft der Philosophie in Deutschland" verfügbar.

In a recent article on modern faith and mentality, a French philosopher remarks, as one of the characteristic notes of modern civilization, what he calls ‘anonymity’, i.e. the submergence of the person in the anonymous. He gives as examples our modern hospitals, in which the person as patient becomes simply a ‘case’; our modern departments of social welfare, in which the person as citizen becomes a collection of ‘vital statistics’ on an index–card; and above all our modern factories, in which (...) the person as worker becomes first a technician, then an impersonal part of the machine he serves. (shrink)

In the last number of years scholars have discovered many new “parallels”2 to Francis of Assisi’s Admonitions.3 In this article I will provide more new parallels that I have uncovered not only in ecclesiastical contexts, but also in non-ecclesiastical ones.4 While almost all students of Francis’ Admonitions are acquainted with the general ecclesiastical contexts, most are unfamiliar with the non-ecclesiastical contexts evidenced by Cato’s Distichs, Daniel of Beccles’ Urbanus Magnus, Egbert of Liège’s The Well-Laden Ship, the Facetus, and a fourteen-volume (...) collection of medieval proverbs. From these parallels I will argue that the Admonitions of Francis of Assisi belong to the literary genre of Conduct Literature... (shrink)

The diffusion of ideas about contemporary terrorism is analyzed using a sociology of science methodology. One of the most common means of creating understandings of a phenomenon is the development and diffusion of ideas that influence the positions adopted by a wide range of actors, including government bureaucrats and decision makers, legislative and corporate bodies, and the public. How did terrorism researchers interact with these actors to construct, maintain, and modify the development and perception of contemporary terrorism? How were the (...) ideas diffused and what impact did they have on policymakers? Did the invisible college of terrorism researchers function as an epistemic community? These questions are analyzed using an integrated research strategy that employs a number of techniques and data sources such as bibliometrics, content analysis, and citation analysis of selected terrorism research publications, biographies, and conferences, and on-line tracing of researchers’ affiliations, participations, and collaborations. (shrink)