Transplantation continues to push the frontiers of medicine into domains that summon forth troublesome ethical questions. Looming on the frontier today is human facial transplantation. We develop criteria that, we maintain, must be satisfied in order to ethically undertake this as-yet-untried transplant procedure. We draw on the criteria advanced by Dr. Francis Moore in the late 1980s for introducing innovative procedures in transplant surgery. In addition to these we also insist that human face transplantation must meet all the ethical requirements (...) usually applied to health care research. We summarize the achievements of transplant surgery to date, focusing in particular on the safety and efficacy of immunosuppressive medications. We also emphasize the importance of risk/benefit assessments that take into account the physical, aesthetic, psychological, and social dimensions of facial disfiguration, reconstruction, and transplantation. Finally, we maintain that the time has come to move facial transplantation research into the clinical phase. (shrink)

The article contains a discussion of the contemporary crisis of general education with special attention to: how the cultural erosion and societal differentiation the last 40 years has downgraded the concepts of upbringing and education in favour of an increased attention towards concepts of socialization and learning. Secondly, the question of the relation between general education and the empirical-methodologically specified sub-disciplines is also raised, as these sub-disciplines are currently in the process of detaching themselves towards enhanced autonomy. Finally, the article (...) looks into the difference between the research-programs respectively of general education and the social-psychological paradigm of educational research. The total argument of the article claims, that the research program as well as educational program of general education is justified today by maintaining an approximate unity of a field of knowlegde currently under pressure towards a diffuse or even non-pedagogical nature. Therein lies the current inevitability of general education in our current po-mo societal formation. (shrink)

Main Response Topics ? Introduction ? Open display and public evaluation ? Publicity versus patient privacy ? Facial tissue donation ? Validity of Louisville Instrument for Risk Acceptance ? Patients' understanding of risk ? Face versus hand transplantation ? Rejection rates/risks ? Patient compliance ? Exit strategy ? Functional recovery ? Societietal implications ? Psychological implications ? Conclusion: Uncertainty likely to persist.

Artiklen perspektiverer på den almene pædagogiks aktuelle, pressede tilstand, i lyset af de centrale, transnationale udviklingstendenser inden for uddannelsesstyring der har gjort sig gældende de sidste ca. 25-30 år. Dette gøres, ved at tage afsæt i de såkaldte antinomier, som en række pædagogiske forskere har forholdt sig til som definerende for moderne pædagogik. Denne tematik blevet sat på dagsordenen af aktuelle uddannelsesforskere som bl.a. Alexander von Oettingen; Michael Uljens; Lars Løvlie; Gert Biesta, Birgit Schaffar og Dietrich Benner. Oettingen ser nærmere (...) bestemt spørgsmålet om pædagogisk professionalitet som spaltet i fire antinomiske paradokser, der angår Rationalisering ; Pluralisering ; Individualisering og Civilisering. Disse pædagogiske paradoksaliteter har en rod bl.a. hos Kant, Rousseau og Herbart. Artiklen søger gennem fokusering af sådanne pædagogiske antinomier eller paradokser at vise, hvorledes den transnationale uddannelsesrevolution de sidste 25-30 år har udtyndet den almenpædagogiske undermuring af begreberne: I. professionalitet, II. læring, III. autenticitet og IV. dannelse. Dermed fokuseres de almenpædagogiske problemstillinger der kendetegner disse fire begreber. Dette gøres for at vise, hvorledes den transnationale uddannelsesstyring i dette lys udgør en bekymrende afvikling eller sammenklapning af pædagogikkens almene grundtræk. (shrink)

Grue-Sørensen’s concept of ’educational teaching’ is traced back to an original infl uence from Herbart and Kant. On this background the article attempts to interpret, how one can understand a concept of educationalteaching today. With that, the concept is shown to have its root in a tradition of general education and Grue-Sørensen is shown to be a Danish representative of this. However, in research programs as well as educational programs this tradition has generally been under increasing pressure the last approximately (...) 30 years. Grue-Sørensen and his possible relevance today is discussed in connection with a potential revitalization of a general educational thinking in our current postmodern epoche of higher education. (shrink)

Indledning -- Nihilisme. Kunst ; Uddannelse ; Ontologi -- Ontologi. Musik ; Musikdidaktik ; Pædagogik -- Konklusion.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS Men Astutely Trained: A History of the Jesuits in the American Cen· tury. By PETER McDONOUGH. New York: Free Press, 1992. xxi +616 pp. $24.95. Last summer in Paris, sitting at one of the sidewalk tables that line the Boulevard S. Germain, a young Jesuit priest just finishing his doc· toral studies narrated some of the horror stories associated these days with " the joh market." Having (...) suffered through my own variation on that theme, I could only share with him the results of my own experi· ence. This novelty in the Jesuit stance provides Peter McDonough with a major theme in his narrative, for he describes the change in the So· ciety " from a rule-governed hierarchy to a role-driven network " (p. 459). He locates this transition in what he calls " the American century," roughly from 1900 to 1965. McDonough's study, an exciting and profitable read, traces the shift from Aquinas to the Age of Aquarius. Especially for an extern (i.e. a non-Jesuit), he has taken on a formidable challenge. Generally well received by the Jesuits, Men Astutely Trained tells how American Catholicism moved from an immigrant church to an upwardly mobile society. In the shifting loyalties, aggravated by the Second Vatican Council, Jesuits and their institutions felt the crunch. Since this innovation, loosely identified with " the democratization of culture," has precipitated the Society of Jesus "into the most serious crisis in its history " (p. xiv), McDonough must do a counterpoint he· tween the inner life and its external expressions. So the saga gains both breadth and depth. Without denigrating the accomplishment, at once earnest and literate, I want to take issue with the hook. As one of my colleagues taught me many years ago, we cannot stimulate discourse if everybody is con· tinually agreeing. First then, I want to comment on the flawed methodology. Next, I will say something about its thesis and conclude with a few reflections on "modernity." For Jesuits of my generation, the work of Malinowski proved normative. The anthropologist spent ten years among the natives who in· habited the Trobriand Islands in Melanesia. It apparently took that long for him to understand the stories and symbols, their myths and rituals. When he put his encyclopedia together, he could describe their institutions and social structures. In short, he worked from the inside out. McDonough, on the other hand, works from the outside in. In my 711 712 BOOK REVIEWS opinion, this represents a major failing in methodology. Two consequences flow from this deficiency. The author is never able to relate the works of the Society to the principal texts of the Society. The Spiritual Exercises, for example, does not rate even a mention. The Constitutions merits a fleeting reference on p. 160. St. Ignatius himself does not appear. Divorced as he is from the principal experience of Jesuits, our author cannot provide an adequate understanding for any of their priorities. This awareness makes his claim to present "the inside of the Society of Jesus" (p. 462) somewhat pretentious. Because he does not have the interior life in focus, many of the readings strike me as unnecessarily cluttered. He has yet to recognize the validity of John Stuart Mill's principle, "No man's synthesis can be greater than his analysis." While he has not left out three-fourths the data, perhaps he has neglected one-half. Secondly, he does not acknowledge Jesuits principally as churchmen. Instead, he makes us look like an acephalous torso. The church-con· nection reveals a major dimension to understanding the Society's coherence and institutions. It does not occur to the author that Jesuit priests are also bound to the universal discipline of the Church as found, for example, in the Codex Juris Canonici (1917). According to the Pio-Benedictine Code, all priests (and not just Jesuits) are expected to recite the breviary, to stay away from politics, and to avoid all "spectacles" including baseball games. Moreover, it is not entirely true to say that Jesuits acted independently of local bishops. Jesuits were able to establish their schools precisely because the local bishop invited them and encouraged the work. The ecclesial dimension becomes especially... (shrink)

A compilation of all previously published writings on philosophy and the foundations of mathematics from the greatest of the generation of Cambridge scholars that included G.E. Moore, Bertrand Russell, Ludwig Wittgenstein and Maynard Keynes.

This article explores three ways in which a cognitively entrenched mindreading (or 'theory of mind') system may bias our thinking as cognitive scientists. One issues in a form of tacit dualism, impacting scientific debates about phenomenal consciousness. Another leads us to think that our own minds are easier to know than they really are, influencing debates about self-knowledge, and about mindreading itself. And the third results in a bias in favour of empiricist over nativist accounts of cognitive development. The discussion (...) throughout is tentative and speculative, and can be regarded as an appeal for caution, as well as a call for further research. (shrink)

Richard Taylor was born in Charlotte, Michigan on 5 November 1919. He received his A. B. from the University of illinois in 1941, his M. A. from Oberlin College in 1947, and his Ph. D. from Brown University in 1951. He has been William H. P. Faunce Professor of Philosophy at Brown University, Professor of Philosophy (Graduate Faculties) at Columbia University, and Professor of Philosophy at the University of Rochester. He is the author of about fifty articles and of five (...) philosophical books. This volume consists of essays presented to Richard Taylor on the occa sion of his sixtieth birthday. Some of the contributors have been Taylor'S students; some have been his colleagues; and all have been, and continue to be, his admirers. I have made several attempts to articulate what it is I (I would not presume to speak for anyone else) admire about Richard Taylor: (1) There is a particular 'flavor' to Taylor's philosophical writing and con versation that is wholly delightful. Like any other flavor, it can be tasted and enjoyed and remembered but never adequately described. (If there should be someone who has picked up this book who does not know what I mean, I recommend that he read the chapter on 'God' in Taylor's Metaphysics. ) (2) Taylor is a masterful dialectician. (shrink)

The Nuremberg Trials of leading National Socialists established the principle that individuals may be legally punished, even by death, for obeying the laws of their country. Is there then a higher law by which enacted valid positive laws may be judged, so that persons subject to such laws would be duty-bound to defy them? In recent years the theory of natural law has been revived by a number of philosophers and jurists, who however often disagree sharply among themselves about the (...) proper methods for defining and deriving natural law. Howard Kainz surveys the history of natural law from its foreshadowing in ancient Greece down to the most recent controversies. Natural Law both introduces the subject to newcomers and sheds fresh light on such figures as Plato, Aristotle, Hume, Kant, Veatch, McInerny, Grisez, and Finnis. (shrink)

Upshot: I describe my perception of deconstruction, including the controversial point of view that deconstruction is actually construction. I also provide more details about the some of the design decisions in the software, and how these affected the students’ experience.

The global workspace architecture is examined from an evolutionary perspective. It is argued that certain aspects of the theory are difficult to account for in terms of a sequence of evolutionary elaborations. These notably include distinct actors and audience members, and the lingua franca by which they communicate. An alternative metaphor of a ‘global arena’ is suggested, along with speculation on how this bottleneck of behavioural competition may have evolved toward a more sophisticated architecture, perhaps even a theatre . . (...) . (shrink)

Machiavelli claims to be animated by a ‘natural desire’ to ‘bring common benefit to everyone’ . But what kind of benefit is it that subjects so many people to tyrannical rule and world empire? What has Machiavelli to offer those whose freedom and independence are sacrificed to the greater glory of imperial powers? After framing the indictment against Machiavelli - in effect, that the world is worse off for having been instructed by him - the paper turns to composing his (...) apology. The defence speech comes in five parts. Most importantly, it makes no use of the association presumed to exist between Machiavelli and latter-day liberalism. For Machiavelli's philanthropy, the paper argues, rests on the conviction that the human essence resides in the spirited part of the psyche, or that the ‘lion’ in man is more meritorious and admirable than the ‘fox’ in man. (shrink)

Church's Thesis states the equivalence of computable functions and recursive functions. This can be interpreted as a definition, as an explanation, as an axiom, and as a proposition of mechanistic philosophy. A number of arguments and objections, including a pair of counterexamples based on Gödel's Incompleteness Theorem, allow to conclude that Church's Thesis can be reasonably taken both as a definition and as an axiom, somewhat less convincingly as an explanation, but hardly as a mechanistic proposition.