This paper concludes a special feature of Sustainability Science that explores a broad range of social value theoretical traditions, such as religious studies, social psychology, indigenous knowledge, economics, sociology, and philosophy. We introduce a novel transdisciplinary conceptual framework that revolves around concepts of ‘lenses’ and ‘tensions’ to help navigate value diversity. First, we consider the notion of lenses: perspectives on value and valuation along diverse dimensions that describe what values focus on, how their sociality is envisioned, and what epistemic and (...) procedural assumptions are made. We characterise fourteen of such dimensions. This provides a foundation for exploration of seven areas of tension, between: (1) the values of individuals vs collectives; (2) values as discrete and held vs embedded and constructed; (3) value as static or changeable; (4) valuation as descriptive vs normative and transformative; (5) social vs relational values; (6) different rationalities and their relation to value integration; (7) degrees of acknowledgment of the role of power in navigating value conflicts. In doing so, we embrace the ‘mess’ of diversity, yet also provide a framework to organise this mess and support and encourage active transdisciplinary collaboration. We identify key research areas where such collaborations can be harnessed for sustainability transformation. Here it is crucial to understand how certain social value lenses are privileged over others and build capacity in decision-making for understanding and drawing on multiple value, epistemic and procedural lenses. (shrink)

This paper concludes a special feature of Sustainability Science that explores a broad range of social value theoretical traditions, such as religious studies, social psychology, indigenous knowledge, economics, sociology, and philosophy. We introduce a novel transdisciplinary conceptual framework that revolves around concepts of 'lenses' and 'tensions' to help navigate value diversity. First, we consider the notion of lenses: perspectives on value and valuation along diverse dimensions that describe what values focus on, how their sociality is envisioned, and what epistemic and (...) procedural assumptions are made. We characterise fourteen of such dimensions. This provides a foundation for exploration of seven areas of tension, between: (1) the values of individuals vs collectives; (2) values as discrete and held vs embedded and constructed; (3) value as static or changeable; (4) valuation as descriptive vs normative and transformative; (5) social vs relational values; (6) different rationalities and their relation to value integration; (7) degrees of acknowledgment of the role of power in navigating value conflicts. In doing so, we embrace the 'mess' of diversity, yet also provide a framework to organise this mess and support and encourage active transdisciplinary collaboration. We identify key research areas where such collaborations can be harnessed for sustainability transformation. Here it is crucial to understand how certain social value lenses are privileged over others and build capacity in decision-making for understanding and drawing on multiple value, epistemic and procedural lenses. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

ABSTRACT There is limited guidance about whether and how to provide psychological assessment results to research participants. This paper considers several ethical challenges associated with offering individual research results in psychological assessment research. Additionally, the process used to return individual results within a study examining neurodevelopmental effects of anesthesia exposure in children and adolescents is described. Almost all participants requested to know if results were concerning; however, only around a third of those with concerning findings sought additional feedback. Ongoing research (...) and guidance are necessary to establish evidence-based practices and manage challenges that may emerge when disclosing such results. (shrink)

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Thomas Aquinas and the Crisis of Christology ed. by Michael A. Dauphinais, Andrew Hofer, O.P., and Roger W. NuttJ. David MoserThomas Aquinas and the Crisis of Christology edited by Michael A. Dauphinais, Andrew Hofer, O.P., and Roger W. Nutt (Ave Maria, FL: Sapientia Press, 2021), ix + 422 pp.This volume is a collection of papers presented at the "Thomas Aquinas and the Crisis of Christology" conference at the (...) Aquinas Center of Ave Maria University in Ave Maria, Florida, in February 2020. Dozens of papers were presented at the conference; this volume contains many of the plenary papers and the two keynote addresses given by Bruce Marshall and Thomas Joseph White, O.P.The title, especially the term "crisis," has multiple meanings in the essays. On the one hand, some of them address the crisis in contemporary Christology. For example, Michael Dauphinais draws on Aquinas's theology of participation to pose what he sees as a better alternative to Richard Rohr's The Universal Christ. As Dauphinais shows, Rohr's popular Christology conflates Incarnation and creation as one and the same reality. Through careful exegesis of Aquinas's Commentary on John, Dauphinais argues that the Incarnation must be distinct as a unique act of God, and thus decidedly not the same as creation (253). On the other hand, as J. Augustine DiNoia observes in his foreword, the term "crisis" comes from the Greek krisis, or "judgment" (ix). Christ's judgment of all human beings emerges as a persistent theme in the volume. So Andrew Hofer's introduction explores Aquinas's teaching on Christ's judgment of teachers of the faith, noting the implications for theologians who hold the office of teacher. Marshall's and Daria Spezzano's essays are powerful accounts of Christ's role as judge. Both diagnose contemporary crises of faith over which we will be judged and remind us that the Lord Jesus judges to save those who love him. These essays read almost like sermons, and they deserve careful attention when [End Page 1435] Christ's judgment seems irrelevant in an age when God can only be thought to be winsome and nice.Some of the essays contribute to ongoing Thomistic scholarly debates. The vexed question of how to understand the esse secundarium in article 4 of Aquinas's De unione verbi incarnati receives two essays: one by Roger Nutt and the other by Steven A. Long. Nutt argues that Aquinas did not reverse his teaching on the single esse of Christ in the De unione. He observes that Aquinas uses the terms principale and secundarium to manifest "the ultimate unity of composite realities," and thus secundarium esse is not "second esse" in the order of being (87). Like Nutt, Long argues that Aquinas is consistent in his position on Christ's singular esse. He invokes a wide array of interpretive and metaphysical arguments in a mere nine pages. Though they do not resolve the problem (at least in my view: how could an esse distinct from another esse be numerically the same esse, as they would have to be for Christ to have one esse?), they are useful contributions to the ongoing interpretation of Aquinas on this point.Similarly, Christ's human knowledge in Aquinas's theology and Catholic doctrine gets two essays. White expands on prior work on this topic and argues that Christ maintained consciousness of his filial identity prior to the resurrection. As usual, he does careful work deploying the insights of Catholic doctrine in conversation with biblical studies. Simon Francis Gaine expands on his argument in Did the Saviour See the Father? Christ, Salvation and the Vision of God by arguing that a divine person does not need to have the beatific vision to be incarnate. He contrasts metaphysical necessity with soteriological necessity; Christ needed to have the beatific vision to give it to us, but he did not need it as a necessary consequence of being incarnate. It would be interesting to see Gaine and other Thomists interact with John Duns Scotus's argument that Christ could be incarnate without the beatific vision, or highest possible grace (Ordinatio III, d. 13). Scotus, in my... (shrink)

New Blackfriars, Volume 103, Issue 1103, Page 144-146, January 2022.

O'Donnell, J. R. Anton Charles Pegis on the occasion of his retirement.--Conlan, W. J. The definition of faith according to a question of MS. Assisi 138: study and edition of text.--Spade, P. V. Five logical tracts by Richard Lavenham.--Maurer, A. Henry of Harclay's disputed question on the plurality of forms.--Brown, V. Giovanni Argiropulo on the agent intellect: an edition of Ms. Magliabecchi V 42.--Synan, E. A. The Exortacio against Peter Abelard's Dialogus inter philosophum, Iudaeum et Christianum.--Fitzgerald, W. Nugae Hyginianae.--Sheehan, (...) M. M. Marriage and family in English conciliar and synodal legislation.--Shook, L. K. Riddles relating to the Anglo-Saxon scriptorium.--Boyle, L. E. The De regno and the two powers.--Colledge, E. A Middle English Christological poem.--Gough, M. R. E. Three forgotten martyrs of Anazarbus in Cilicia.--Häring, N. Chartres and Paris revisited.--Hayes, W. Greek recentiores, (Ps.) Basil, Adversus eunomium, IV-V.--Owens, J. The physical world of Parmenides. (shrink)

This book provides ways of thinking about information and the new responsibilities engendered by its acquisition, processing, storing, dissemination and use. It offers a set of concepts, methods, arguments and illustrations designed to sharpen the reader's ethical focus. Organized into three sections, the first provides a conceptual background for the book as a whole. The second part focuses on fundamental concepts about ethics and includes descriptions of the process of ethical thinking and a range of theories and principles that can (...) be used in ethical situations. In the final part, the concepts of information and the need for ethics and ethical thinking are applied to the various levels of the social system to which they. (shrink)

"O'Meara masterfully situates Pryzwara in relation to the traditional and contemporary theological, philosophical, ecclesial, cultural, and social contexts within which he wrote." --_William P. Loewe, professor of religious studies, Catholic University of America_ Erich Przywara, S.J. is one of the important Catholic intellectuals of the twentieth century. Yet, in the English-speaking world Przywara remains largely unknown. Few of his sixty books or six hundred articles have been translated. In this engaging new book, Thomas O'Meara offers a comprehensive study of the (...) German Jesuit Erich Przywara and his philosophical theology. Przywara's scholarly contributions were remarkable. He was one of three theologians who introduced the writings of John Henry Cardinal Newman into Germany. From his position at the Jesuit journal in Munich, _Stimmen der Zeit_, he offered an open and broad Catholic perspective on the cultural, philosophical, and theological currents of his time. As one of the first Catholic intellectuals to employ the phenomenologies of Edmund Husserl and Max Scheler, he was also responsible for giving an influential, more theological interpretation of the Spiritual Exercises of Ignatius Loyola. Przywara was also deeply engaged in the ideas and authors of his times. He was the first Catholic dialogue partner of Karl Barth and Paul Tillich. Edmund Husserl was counted among Przywara's friends, and Edith Stein was a close personal and intellectual companion. Through his interactions with important figures of his age and his writings, ranging from speculative systems to liturgical hymns, Przywara was of marked importance in furthering a varied dialogue between German Catholicism and modern culture. Following a foreword by Michael Fahey, S.J., O'Meara presents a chapter on Pryzwara's life and a chronology of his writings. O'Meara then discusses Pryzwara's philosophical theology, his lecture-courses at German universities on Augustine and Aquinas, his philosophy of religion, and his influence on important intellectual contemporaries. O'Meara concludes with an in-depth analysis of Pryzwara's theology, focusing particularly on his Catholic views of person, liturgy, and church. (shrink)

New Blackfriars, Volume 102, Issue 1101, Page 677-693, September 2021.

Although death by neurologic criteria is legally recognized throughout the United States, state laws and clinical practice vary concerning three key issues: the medical standards used to determine death by neurologic criteria, management of family objections before determination of death by neurologic criteria, and management of religious objections to declaration of death by neurologic criteria. The American Academy of Neurology and other medical stakeholder organizations involved in the determination of death by neurologic criteria have undertaken concerted action to address variation (...) in clinical practice in order to ensure the integrity of brain death determination. To complement this effort, state policymakers must revise legislation on the use of neurologic criteria to declare death. We review the legal history and current laws regarding neurologic criteria to declare death and offer proposed revisions to the Uniform Determination of Death Act and the rationale for these recommendations. (shrink)

OBJECTIVE: This article describes a method for investigating attitudes towards prioritisation in medicine. SETTING: University of Kuopio, Finland. DESIGN: The method consisted of a set of 24 paired scenarios, which were imaginary patient cases, each containing three different ethical indicators randomly selected from a list of indicators (for example, child, rich patient, severe disease etc.). The scenarios were grouped into 12 random pairs and the procedure was repeated four times, resulting in 12 scenario pairs arranged randomly in five different sets. (...) SURVEY: This method was tested with four groups of subjects (n = 8, n = 47, n = 104 and n = 36). RESULTS: Children and patients with a severe disease were prioritised in all groups. The aged, patients with a mild disease and patients with a self-acquired disease were negatively prioritised in all groups. Poor or rich patients were prioritised in some groups but negatively prioritised in others. CONCLUSIONS: The validity and reliability of this method are good and it is suitable for investigating attitudes towards medical prioritisation. (shrink)

Written by leading experts in the field, Stellar Spectral Classification is the only book to comprehensively discuss both the foundations and most up-to-date techniques of MK and other spectral classification systems. Definitive and encyclopedic, the book introduces the astrophysics of spectroscopy, reviews the entire field of stellar astronomy, and shows how the well-tested methods of spectral classification are a powerful discovery tool for graduate students and researchers working in astronomy and astrophysics. The book begins with a historical survey, followed by (...) chapters discussing the entire range of stellar phenomena, from brown dwarfs to supernovae. The authors account for advances in the field, including the addition of the L and T dwarf classes; the revision of the carbon star, Wolf-Rayet, and white dwarf classification schemes; and the application of neural nets to spectral classification. Copious figures illustrate the morphology of stellar spectra, and the book incorporates recent discoveries from earth-based and satellite data. Many examples of spectra are given in the red, ultraviolet, and infrared regions, as well as in the traditional blue-violet optical region, all of which are useful for researchers identifying stellar and galactic spectra. This essential reference includes a glossary, handy appendixes and tables, an index, and a Web-based resource of spectra. In addition to the authors, the contributors are Adam J. Burgasser, Margaret M. Hanson, J. Davy Kirkpatrick, and Nolan R. Walborn. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 321 metaphysical conclusions: " It was assumed by the medieval theists •.• that there is something inherently inferior about the temporal compared with the timeless. Being temporal was an infliction, a sort of body odor from which everything of this world reeked. For a complex set of reasons, some psychological having to do with the fear of death and decay, others socioeconomic concerning their disdain for the (...) inferior class of people who were forced to manipulate changing objects, they assumed that true being must he found in what is immutable..." (p. 54). Gale's hook is quite thorough in its review of the relevant literature of contemporary analytical philosophers on the existence of God and affords a rich feast for anyone looking for an almost boundless supply of carefully fashioned logical arguments questioning the conclusions of those who have used analytic philosopy to defend theistic tenets. For philosophers hungering for a truly insightful contemporary approach to the question of God's existence and nature, however, the hook provides hut meager fare. Dominican School of Philosophy and Theology Berkeley, California MICHAEL J. DODDS, 0.P. Die Gnade vollendeter Endlichkeit: Zur transzendentaltheologischen Auslegung der thomanischen Anthropologie. By RICHARD SCHENK, O.P. Freihurg: Herder, 1989. Pp. 638. 98 DM. The title of this hook, which could he rendered into English as, roughly, The Grace of Perfect Imperfection, could strike one as ironic, and yet it intrigues by promising a new way of looking at a fundamental anthropological problem. The hook delivers on this promise hut, in so doing, creates difficulties for the reviewer. For this new way of looking is so thoroughly grounded in the history of philosophy and theology, its scope is so broad, its implications so profound that it demands a greater arena than a hook review to do it justice. There· fore, I will content myself with introducing its structure and content as well as indicating to whom this hook may appeal. The work is the doctoral dissertation of Schenk, done at the University of Munich. It is an attempt to develop an historically grounded, yet transcendental interpretation of Thomistic anthropology which avoids the experiential supernaturalism of Karl Rahner's theology. Schenk demonstrates the possibility of an alternative reading by developing the differences between Heidegger and Rahner in their respec· 322 BOOK REVIEWS tive notions of transcendence. These three, Thomas, Heidegger and Rahner, are the chief discussion partners for Schenk, although the foot· notes and bibliography reveal a familiarity with the secondary literature that is breathtaking. The first chapter is Schenk's exploration of twelve antitheses. Its purpose seems more negative than positive in that it prevents the reader from simply categorizing Schenk's work and interpretation as either " history " or a " new interpretation," as either " perennial " or " contemporary ", to mention just two of the antitheses. The second chapter is the longest, most difficult and, from a systematic viewpoint, most important of the work. Schenk lays out the alternative views, stemming from Porphyry's and Proclus' schools of Neoplatonism respectively, of the theodicy problematics, which were available to Thomas in constructing his anthropology. Schenk's choice of the theodicy problem as a focus is particularly fruitful, since it allows him to show how all of the fundamental theological anthropological issues, such as nature and grace, death, epistemology and freedom are involved and affected. The fundamental question can he formullated thus: Is the perfection of the human being accomplished in his or her own subjectivity or in its being surmounted? It is also here that Schenk's work shows its power in areas beyond the merely speculative. His concentration on the theodicy problem brings an almost " pastoral " side to the work, in that it seeks to avoid easy answers to the difficult question of why God allows human suffering. This question is not put aside by the Gospel hut made more pointed. Thomas seeks to follow and enhance what went before him (and here we have moved into the third chapter) by not functionalizing suffering and yet maintaining the call of the individual to salvation. It is precisely in this place, in this antinomy between the pri· mordial hope for perfection and the equally primordial doubt of ever attaining it, that... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Évangile et Providence: Une théologie de l’action de Dieu by Emmanuel DurandMichael J. Dodds, O.P.Évangile et Providence: Une théologie de l’action de Dieu. By Emmanuel Durand. Paris: Cerf, 2014. Pp. 345. €35.00 (paper). ISBN: 978-2-204-10201-8.Emmanuel Durand offers a refreshing perspective on the question of divine action, so much discussed in recent years in the dialogue between theology and science. While not neglecting the fruit of that discussion, his (...) framing of the question under the headings of “Gospel” and “Providence” opens a new vista that is evident in his opening question: “What theology of Providence is needed today for the Gospel of salvation?” (7).Although contemporary theology readily affirms the biblical proclamation of God’s universal offer of salvation, its account of God’s salvific action on behalf of each person has become “uncertain and problematic.” Discussions of divine “kenosis, self-limitation, retreat, and powerlessness” have led many to the conviction God’s action must somehow be “limited” (8). The result is the paradox of a limited God attempting to offer universal salvation. The remedy lies in the recovery of a correct understanding of “the sovereignty of God”—the God who acts not only in the “intimacy of human hearts” but also in and through the “happy and unhappy contingencies” of human life (8-9).Durand begins by placing the question of divine action in the context of contemporary theology and culture, considering first the relationship between divine and human action, then the question of God’s action in history, and finally the understanding of divine action that has surfaced in the dialogue between theology and science (chap. 1). His next task is to clarify the notion of “action” itself. This entails an account of analogy (chap. 2). The discussion then turns to the “creative reappropriation” (10) of three classical theologies of divine providence, those of St. Augustine, St. Thomas Aquinas, and John Henry Newman. This involves a careful consideration of the Confessions of Augustine, the Summa contra gentiles of Aquinas, and the sermons of Newman (chaps. 3-5).The flip side of the question of divine action is of course the problem of evil and why a God who is capable of overcoming evil does not do so. Durand proposes not to “resolve” (résoudre) such problems here, but simply to help us “press” (serrer) them (11) as a preparation for listening to what revelation may say of them (chap. 6). The question of evil serves as the background for the discussion of Scripture that follows, where aspects of the books of Wisdom, Luke, and John are considered (chap. 7). Durand concludes with a [End Page 133] constructive proposal for understanding Providence in the world as we find it today, afflicted with evil (chap. 8).Durand begins his book with a discussion of the widespread opinion in contemporary philosophy and theology that divine and human action are somehow opposed to or in competition with each other. He traces this notion to Sartre, arguing that it now seems to pervade our culture despite the efforts of theologians such as Sertillanges to refute it. God’s action in the world is thought to diminish as humanity matures historically. The sovereign God gives place to the suffering God, who can act only through the actions of humans. The contemporary notion of history itself poses problems for divine action. It is difficult to affirm God’s saving and directing action in history, when history itself has lost its direction: “The loss of confidence in the intelligibility of history also jeopardizes the representation of God as sovereign, cause, author, director or guarantor of history” (29). Finally, the ability of science to explain natural events has led some to the conviction that there is simply no room for God to act in the world without interfering with the order of scientific laws. Durand presents a fine summary and critique of the responses to this dilemma that have surfaced in the ongoing dialogue between theologians and scientists, especially under the auspices of the Center for Theology and the Natural Sciences at the Graduate Theological Union in Berkeley (31-60).Durand... (shrink)

The contributors to the volume are Seth Benardete, Michael Gillespie, Leon Kass, Robert B. Pippin, Robert Rethy, John M. Rist, Brian J. Shanley, O. P., Susan ...

CHAPTER ONE Augustine the Philosopher There are, according to Augustine in the early work entitled soliloquia, two principal (indeed, strictly speaking, ...

New Blackfriars, Volume 102, Issue 1101, Page 834-849, September 2021.

The second edition of Aquinas, _On Law, Morality, and Politics _ retains the selection of texts presented in the first edition but offers them in new translations by Richard J. Regan--including that of his Aquinas, _Treatise on Law_. A revised Introduction and glossary, an updated select bibliography, and the inclusion of summarizing headnotes for each of the units--Conscience, Law, Justice, Property, War and Killing, Obedience and Rebellion, and Practical Wisdom and Statecraft—further enhance its usefulness.