"Exhibition dates: The Phillips Collection, Oct. 10, 2009-Jan. 10, 2010; University of New Mexico Art Museum, Feb. 6-May 30, 2010; University of Virginia Museum of Art, Aug. 7-Oct. 10, 2010; University of British Columbia, Museum of Anthropology Oct. 29, 2010-Jan. 23, 2011." --T.p. verso.

The Guest Editorial On Wolverines and Epistemological Totalitarianism by Etzel Cardeña (JSE 24(3), Fall 2011) is little more than a rant, in which invective, ridicule, and mockery take the place of reasoned argumentation. Mind you, there’s nothing wrong with a good rant, especially when one agrees with the overall perspective, and I actually found myself in agreement with much of what the author had to say. Most of Cardeña’s anger is directed at those Materialist philosophers and psychologists who happily pontificate (...) against the possibility of psi while remaining studiously ignorant of the data that parapsychological research has uncovered. I think everyone who comes to parapsychology with an open mind at some point experiences the same frustration that Cardeña expresses toward Materialist idealogues, whose conclusions and opinions have been formed a priori and appear to be impervious to empirical data. But he seems equally upset with those who are “pro-psi,” lamenting "the epistemological absolutism that pervades both the strident anti-psi and pro-psi proponents from what I consider a healthy abeyance from fully committing to a closed position in science or in other aspects of life." (Cardeña, p. 539). (shrink)

The "Ignorance Interpretation" of quantum mechanical mixtures holds, roughly, that whenever a system S belongs to an ensemble, which is represented by a mixed statistical operator U=Σ pi P[ψ i] (0≤ pi≤ 1, Σ ipi=1,P[ψ i] is the projection operator for the state ψ i), then S is in some pure state, although we are ignorant as to which one. It has been concluded, e.g. by van Fraassen, that "the ignorance interpretation is untenable," and he presumably favors adopting "the position (...) that mixtures of pure states are themselves new states...to say that a system is in a proper mixture is to say that it is not in a pure state." I wish to argue in this paper that there are no good grounds for rejecting the ignorance interpretation. (shrink)

This article examines how public health addresses alcohol use through marketing — place, product, promotion, and price. The article reviews current product trends and how restrictions on certain products designs may reduce youth consumption; how product availability may be restricted through zoning; and the current advertising landscape.

Performing and creative artists have unique occupational and lifestyle stresses and challenges that can negatively affect self-esteem. Low self-esteem not only has serious implications for their psychological and physical health, it can also affect their performance and creativity. There is a need to establish effective interventions to deal with this issue. To the best of our knowledge, there are no reported studies specific to workshops or interventions on enhancing self- esteem for artists. The Al and Malka Green Artists’ Health Centre (...) at the Toronto Western Hospital, University Health Network, Toronto, Ontario, Canada, is a unique multidisciplinary and integrative clinic serving the special needs of the artist population. We developed a workshop entitled “Building Confidence and Self Esteem Toolbox Workshop” to address this this need. We then designed a single-blind, randomized, prospective, pilot study to evaluate the effectiveness of the workshop on enhancing self-esteem in artists, and to evaluate the long-term effectiveness of using the recommended tools in maintaining a healthy self-esteem, as well as maintaining physical and emotional health. Both quantitative and qualitative data were collected. A validated “Self-Esteem Checkup” questionnaire was administered pre- and immediately post workshop, as well as at 2, 6, and 12 months post workshop. Open-ended questions were posed to study participants via email at 2 and 12 months following the workshop, and at 6 months in in-person interviews. Thirty-five professional artists consented to participate in the study, with 26 completing all study visits. Mean scores for all time points, and the individual questionnaire statement mean scores for the five timepoints increased significantly immediately post-workshop and remained statistically significantly improved by the by the 3rd follow-up 12 months later. (p<0.001). The mean self-esteem rating score increased significantly post-workshop and remained statistically significantly improved by the 3rd follow-up 12 months later. (p<0.01). Qualitative data showed positive feedback on the utilization of the tools learned in the workshop that helped maintain this improvement over a one-year period. This workshop may be an effective means of addressing the issue of self-esteem in artists. Further controlled studies of larger sample size and longer duration are needed to confirm these findings. (shrink)

Introduction. F.M. Dostoevsky called the under- ground type the most important thing that he brought out in his work. “The Underground Man,” in his opinion, is the main Russian person. In the “un - derground” type F.M. Dostoevsky revealed the idea of the duality of a person who cannot be pleased with any progress or reason, because he only needs, as the character of “Notes from Underground” noted, to declare his will. Thus we can talk about a person with a (...) reverse perspective, i.e. about the one who is determined by internal causation, acts on himself, dreams and does not live among things. The purpose of the study is to demonstrate an un - derstanding of the dual nature of man in F.M. Dosto - evsky’s philosophy. Traditionally, starting with Plato, the duality of man in philosophy was understood as a division into soul and body. However, in our opinion, F.M. Dostoevsky’s “dual man”, who is called the underground type, thanks to the presence of consciousness, creates a second plane in the world, doubles reality to his dreams, belonging to subjec- tivity. Thus, we can say that the duality of human nature is a division within one human consciousness. What then can we say about consciousness? This is the presence of a person who exists in the world not according to the laws of the world, in relation to himself. Consciousness is what glues existence and the objects of our dreams together. Trying to keep his own dreams in reality, a person endows reality with meaning, overcoming the meaninglessness of the world. Methods. One of the main methods is literary analy - sis of the works of F. M. Dostoevsky and the interpre - tations of his ideas in the space of thought of L. I. Shestov and S. A. Nikolsky. The study also involves a targeted reference to the works of V.V. Zenkovsky, V.V. Rozanov, K.V. Mochulsky, L.P. Grossman and M.M. Bakhtin. These types of analysis are aimed at identifying connotations and discrepancies in the philosophical systems of the thinkers under study, both at the level of textual analysis of their works and at the level of studying their concepts. Textual analysis is used as an auxiliary method. Scientific novelty of the research. The article traces the development of the “underground man” type in the creative space of F. M. Dostoevsky. The first attempt to conceptualize it comes from the story “The Double.” The continuation of the type is found the work “Notes from Underground”. The sci - entific novelty of the study lies in the fact that, refut - ing the already existing interpretations of this type by Russian philosophers, the author proposes an alternative one, the essence of which is as follows: the “underground man” is a dual person, who is characterized not by the classical split in philosophy into soul and body, but by the split within one’s own consciousness. In addition, the article, for the first time in scientific literature, proves the idea that the main character of the novel “Teenager” also belongs to the type of “underground man.” Results. The author explores the anthropological configurations of the philosophy of F. M. Dostoevsky and identifies the “underground man” as a special anthropological type, conceptualized in F. M. Dostoevsky’s works. The latter it is under - stood as a person with a split self, who lives not in the world, but in a picture of the world, to which he doubles reality through imagination. Such a person is characterized by a priority of the internal level over the external one and a desire for a radical reduction of the present world. Conclusions. The philosophy of F. M. Dostoevsky, whose task was to try to comprehend, defend and justify man, is characterized by a special understand - ing of the latter as one who lives only by internal causation and refuses to obey the deterministic connections thanks to which everything exists in the world of the present. (shrink)

This paper briefly reviews highlights from decades of debates in medicine, law, bioethics, psychology and social research about children’s and parents’ views and consent to medical treatment and research. There appears to have been a rise and later a fall in respect for children’s views, illustrated among many examples by a recent book on the zone of parental discretion, which is reviewed. A return to greater respect for children’s views and consent is advocated.

By some estimates one-third of American corporations now require their employees to be tested for drug u se. The se requ iremen ts are com patible with general employment law while prom oting the public's in terest in figh ting drug use. Mo reover , the Unite d State s Supreme Court has ruled that drug tes ting prog rams a re cons titutionally p ermiss ible within both the public and the private sectors. It appears m andatory drug tes (...) ting is a permanent fixture of American corporate life. (Bakaly, C. G., Grossman, J. M. 1989). (shrink)

In this paper we introduce a poset of subvarieties of BL-algebras, whose completion is the entire lattice of subvarietes; we exhibit also a description of this poset in terms of finite sequences of functions on the natural numbers.

Inleidend overzicht van de wijsgerige ethiek.

This paper explores the philosophical aspects of the "Great Introduction" of Abū Ma'šar, one of the great figures of Arabic astrology and an associate of al-Kindī, the great 9th century philosopher. I argue that the following points of philosophical interest may be found in this text: 1. Astrology is described as a "master science" along the lines proposed by Aristotle, i.e. it provides principles for lower sciences. Also he supplies arguments to ground astrology on methodological grounds, such as the use (...) of empirical evidence and testimony. 2. Abū Ma'šar broadly follows al-Kindī's explanation of how the stars influence the sublunary world, by heating the elements. This agrees with al-Kindī's work "On the Proximate Agent Cause of Generation and Corruption," and I identify some parallels between the two works. 3. Finally, Abū Ma'šarr considers whether human freedom is compatible with this causal account. He holds that human actions do fall under the class of the "possible" and not the "necessary," but only because for him the "possible" is what happens sometimes, not always. Thus he seems tacitly to hold that genuine choice is compatible with causal necessitation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Creating Life: The Aesthetic Utopia of Russian ModernismJohn GoodliffeCreating Life: The Aesthetic Utopia of Russian Modernism, edited by Irina Paperno and Joan Delaney Grossman; x & 288 pp. Stanford: Stanford University Press, 1994, $39.95.In describing the history of a country’s literature, one may well be tempted to divide it into separate compartments and so lose sight of the continuity which is, in the final analysis, more worthy (...) of attention. Historians of Russian literature have often succumbed to this temptation and it became almost commonplace to read that in Russia the Realism of the nineteenth century gave way to the Symbolism which began in the twentieth; that Symbolism gave way to Futurism; and that in due course all the earlier “-isms” were swept aside by the Socialist Realism of the Soviet period. For Marxist-oriented Soviet [End Page 371] historians such preoccupation with compartmentalization was obsessive. This makes more than welcome a series of essays which is at pains to emphasize the essential connections and kinship between these various “-isms.”Four of the seven essays are intended to demonstrate how the Symbolists, while ostensibly breaking with the earlier tradition of positivism (the idea that art’s essential purpose is to help build a better world), were, in a number of important respects, continuing and even reinforcing what they claimed to despise. Thus, regarding art and life as indissolubly linked, they attempted to turn life into art and art into life. Their endeavors frequently led them into behavior that now appears “eccentric, at times even ridiculous” (p. 166). Olga Matich describes how Blok, Bely, Dmitry Merezhkovsky, and Zinaida Gippius attempted to model their sexual relationships on the pattern of the “erotic utopia” described by Vladimir Solov’ev in his seminal The Meaning of Love (1892–94). Joan Delaney Grossman discusses Nina Petrovskaia’s relationships with Bely and Valery Briusov. Michael Wachtel shows how Viacheslav Ivanov attempted to overcome his grief at the death of his first wife by using his creative powers to make contact with her “beyond the grave.”Irene Masing-Delic traces the Pygmalion myth through Pushkin, Baratynsky, Turgenev, and Chernyshevsky to the Symbolists who were especially attracted by a myth which showed how an artist could create life and even conquer death. In “Andrei Bely and the Argonauts’ mythmaking,” Alexander Lavrov considers the role of the “Argonaut” circle in establishing a Russian Symbolist culture in the first years of the twentieth century. The Argonauts’ credo was “life-creation” rather than “art-creation,” and they claimed to make no distinction between “talent for living” and “talent for writing.” Lavrov argues that the failure of the relationship between Bely and Nina Petrovskaia marked the disintegration of “Argonautism” and the culture they sought to create. It is left to Irina Gutkin in the concluding essay to guide us through the grotesqueries of Futurism into the apparently diametrically opposed, sanitized world of Socialist Realism, by way of Constructivism, Marxism, and Meyerholdian bio-mechanics, leaving us in little doubt that, appearances to the contrary, each of these movements was concerned with turning art into life and using it to create a better world. So ultimately, as she neatly sums up the thesis of the whole collection, “The aesthetic utopian ideal of art creating life, which took shape at the beginning of the twentieth century, was fused with the utilitarian tradition of the 1860s” (p. 181).I have deliberately reserved for the end comment on Irina Paperno’s introduction and opening article (“The Meaning of Art: Symbolist Theories”) in order to emphasize the manifest contribution she and her co-editor, Joan Delaney Grossman, have made to ensuring the coherence of this admirable collection. Professor Paperno’s clear and concise coverage of her topics makes it evident that she was determined that the book should not turn into the kind of bits-and-pieces patchwork that too many publications of this sort tend to [End Page 372] become without a firm editorial hand at the helm. Her earlier book on Chernyshevsky (Chernyshevsky and the Age of Realism, 1988) and Irene Masing-Delic’s Abolishing Death; a Salvation Myth of Russian Twentieth-Century Literature (1992), form the first two parts of... (shrink)

JOHN STUART MILL by R. J. Halliday. (Political Thinkers, 4.) Allen & Unwin, 1976. 151 pp. £5.95 cloth, £2.95 paper.

The role of emotions in ethics is often taken by philosophers and others as antithetical to rationality. On the most basic level (in undergraduate philosophy exams and elsewhere), stating an opinion in the form "I feel that p" can be a way of sidestepping the demand for reasons. But emotions can sometimes also be seen as supplying reasons for moral judgment to the extent that they involve evaluations--and a way of communicating them across different moral perspectives.

This article examines the question of the existence of non-Adamic persons-both terrestrial and extra-terrestrial-in early modern Europe. More particularly it looks at how the existence of non-Adamites seriously called into question the credibility of the central themes of the Christian story of the creation, fall and redemption in Jesus Christ in early modern Europe. It analyses the impact on the Christian view of history caused by the discovery of the inhabitants of the New World, speculations about the polygenetic origins of (...) the human race, and discussions about the plurality of worlds. It concludes with some reflections on the monogenetic and polygenetic accounts of the origin of humans in a post-Darwinian context. (shrink)