Much of the literature on public space focuses on physical inclusion and exclusion rather than social inclusion or exclusion. In this paper, the implications of this are considered in the context of two monuments, The Volunteers/Les Bénévoles, and The Emigrant, located outside the Canadian Museum of Immigration at Pier 21 in Halifax, Nova Scotia. These monuments, while perhaps designed to celebrate Canadian multiculturalism, can be read instead as signaling Canada’s enduring commitment to white supremacy, Eurocentricity and colonization, when viewed through (...) the eyes of racialized immigrants. Thus the “public space” becomes exclusionary. In the context in which the monuments are situated, the racial subtext cannot be ignored. This article purports that images, text and placement, regardless of intention, have significant implications on public space and public demeanor. (shrink)

The goal of this article is to outline a new account of the virtue of patience. To help build the account, we focus on five important issues pertaining to patience: (i) goals and time, (ii) emotion, (iii) continence versus virtue, (iv) motivation, and (v) good ends. The heart of the resulting account is that patience is a cross-situational and stable disposition to react, both internally and externally, to slower than desired progress toward goal achievement with a reasonable (...) level of calmness. The article ends with an application of the account to better understanding the vices associated with patience. (shrink)

The essay examines the relation between the explicit aesthetic ideology of Proust’s Recherche and the structure of the “involuntary memory” that is supposed to serve as that ideology’s empirical basis. I challenge the apparent solipsism and idealism of the narrator’s aesthetics by focusing on the one experience of involuntary memory that he omits from his final reflections, in Time Regained, on the relation between memory and art: this is the involuntary memory, in the earlier volume Sodom and Gomorrah, of his (...) dead grandmother, a memory that he describes there as an experience of true otherness. Through a close reading of this passage, I argue that Proust’s interest in involuntary memory implies a concept of literary art as above all ethical in nature, in so far as it is the only means by which individuals can emerge from the solitude to which they are otherwise existentially condemned. In both the Sodom and Gomorrah passage and a later passage from Time Regained this emergence is cast in terms of a rhetoric of multiplicity that emphasizes both the disturbing and the productive dimensions connecting literature with life. (shrink)

There are significant challenges to developing a neo-Aristotelian account of a virtue of patience. First, on an Aristotelian understanding, virtue is both instrumentally good and good in itself. Yet exclusively instrumental views of patience are pervasive in the philosophical literature. Furthermore, these instrumental views present patience as more like a psychological skill than a virtue of character. Skills, however, can be misused. If patience is to be a virtue, its account must entail goodness in its possessor. (...) Finally, there is the challenge of specifying a field, or sphere of concern, for patience, given the diversity of phenomena that we tend to attribute to it. I propose a thin account of a virtue of patience that, I contend, can meet these challenges. (shrink)

The Monographs produced by the International Agency for Research on Cancer (IARC) apply rigorous procedures for the scientific review and evaluation of carcinogenic hazards by independent experts. The Preamble to the IARC Monographs, which outlines these procedures, was updated in 2019, following recommendations of a 2018 expert Advisory Group. This article presents the key features of the updated Preamble, a major milestone that will enable IARC to take advantage of recent scientific and procedural advances made during the 12 years since (...) the last Preamble amendments. The updated Preamble formalizes important developments already being pioneered in the Monographs Programme. These developments were taken forward in a clarified and strengthened process for identifying, reviewing, evaluating and integrating evidence to identify causes of human cancer. The advancements adopted include strengthening of systematic review methodologies; greater emphasis on mechanistic evidence, based on key characteristics of carcinogens; greater consideration of quality and informativeness in the critical evaluation of epidemiological studies, including their exposure assessment methods; improved harmonization of evaluation criteria for the different evidence streams; and a single-step process of integrating evidence on cancer in humans, cancer in experimental animals and mechanisms for reaching overall evaluations. In all, the updated Preamble underpins a stronger and more transparent method for the identification of carcinogenic hazards, the essential first step in cancer prevention. (shrink)

What is war? -- The ethical arguments -- The history of war ethics -- Can war be justified? -- Lawful authority -- Humanitarian intervention -- With good intention? -- A last resort? -- A good chance of success -- Waging war -- Pre-emptive strikes -- Proportionality -- Weapons -- War and religion -- Holy wars -- Pacifism -- Non-violence -- Aftermath -- War crimes.

© 2017. The American Astronomical Society. All rights reserved.We present new observations of the low-mass companion to HD 984 taken with the Gemini Planet Imager as a part of the GPI Exoplanet Survey campaign. Images of HD 984 B were obtained in the J and H bands. Combined with archival epochs from 2012 and 2014, we fit the first orbit to the companion to find an 18 au orbit with a 68% confidence interval between 14 and 28 au, an eccentricity (...) of 0.18 with a 68% confidence interval between 0.05 and 0.47, and an inclination of 119°with a 68% confidence interval between 114°and 125°. To address the considerable spectral covariance in both spectra, we present a method of splitting the spectra into low and high frequencies to analyze the spectral structure at different spatial frequencies with the proper spectral noise correlation. Using the split spectra, we compare them to known spectral types using field brown dwarf and low-mass star spectra and find a best-fit match of a field gravity M6.5 ±1.5 spectral type with a corresponding temperature of K. Photometry of the companion yields a luminosity of log=2.88 ± 0.07 dex with DUSTY models. Mass estimates, again from DUSTY models, find an age-dependent mass of 34 ±1 to 95 ±4 M Jup. These results are consistent with previous measurements of the object. (shrink)

In this paper, I respond to contemporary debates on technoscience by asking about how science and technology are fusible. This directs me to Heidegger’s critique of calculative thinking in modern technology and science: it turns things into objects of representation so that they may be ordered and manipulated. The unilateral availability of objects for the subject is achieved by attending to what Heidegger called the “mathematical” in things, i.e., conceptual schemes pre-delineated before encountering things. To imagine an alternative, I transform (...) the phenomenological account of temporality into a thing-centric account of the unfolding of things at their own rhythms. What matters is to be patient for such rhythms, to enter a relation of mutual availability. This is in effect becoming the paradigm in contemporary practices of technoscience. The inquiry shows what is problematic (prescience) and what is promising (patience) in the technoscience that is still taking shape in our age. (shrink)

Unprecedented levels of access to adolescents' time and attention provide opportunities to convert traditional character and socioemotional competencies interventions into behavioral intervention technologies. However, these new tools must be evaluated rather than assuming previously validated activities will be efficacious when converted to a mobile platform. Thus, we sought to design and provide initial data on the effectiveness of the CharacterMe smartphone app to build self-control and patience, which are built on underlying social-emotional regulation competencies, in a sample of 618 (...) adolescents. We also sought to examine whether framing the app activities as having a transcendent rather than instrumental purpose would increase engagement and change in self-control, patience, and emotion regulation. Finally, we tested the impact of framing activities as building strengths vs. fixing weaknesses. Results highlight the difficulty of translating psychological interventions to behavioral intervention technologies. Overall, the CharacterMe smartphone app was unsuccessful in increasing self-control, patience, or emotion regulation in adolescents, with analyses showing no significant mean changes over time. Framing conditions and user engagement were largely not significant predictors of change in self-control, patience, and emotion regulation. (shrink)

The Marxist history of science has played an enormous role in the development of the history of science. Whether through the appreciation of its insights or the construction of a political fortress to prevent infusion, its presence is felt. From 1931 the work of Marxists played an integral part in the international development of the history of science, though rarely have the connections between them or their own biographies been explored. These networks convey a distinct history, alongside political, methodological and (...) personal implications, impressing on us a greater understanding of the possibilities that were present and were lost in the most turbulent of decades. Two of the most notable were Boris Hessen, a founder of Marxist history of science, and J. G. Crowther, one of its most prolific exponents. My examination explores aspects of the dialogue between these controversial figures, starting with brief biographical sketches. Their lives became briefly entwined following the Second International Congress of the History of Science and Technology in 1931, demonstrated with reference to the meeting and the correspondence between them until Hessen's death. In doing so, some new facts and old controversies surface, though most importantly the nature of the correspondence carries implications for the Marxist history of science and for the wider movement of which it is part. The Russian delegation to the congress declared that science was at a crossroads. The history of science was at a similar crossroads in the 1930s. (shrink)

Teachers White and Thompson allowed students to explore the primary-source readings from several philosophers in a 5th grade course called Apogee. The essay is written with a focus on Patience and other virtues.

Building a high school philosophy program from scratch requires vision, creativity, determination, and patience. I recount the steps my colleagues and I took to implement philosophy courses at The Stony Brook School and discuss the challenges that arose along the way. I also offer general outlines of the three courses we have implemented (Critical Reading and Reasoning, History of Philosophy, and Ethics and Politics), discuss pedagogical approaches that we have found to work with high school students, and share feedback (...) on the courses from my students. (shrink)

In On Patience, Matthew Pianalto explores the multiple aspects of patience and the relationship of patience to other virtues such as courage, love, and wisdom. Drawing from a wide range of sources and traditions, Pianalto develops a picture of this foundational virtue, according to which we can never be too patient.

The human person makes great demands on the physician and calls for unique attention. Hence the doctor-patient relationship calls for the highest ideals of kindness, patience, trustworthiness, generosity and skill. The Catholic physician brings to these demands a specific meaning: ministering to the sick is to see Christ in them and to show Him to them.

The literature of our day shows experimental scientists to be divided between two schools of thought, now generally called Mechanist and Vitalist. The literature of any day these last 2000 years would tell the same tale, but for occasional changes of name. Where an issue dividing scientists is seen to be an experimental issue, it presents no challenge to the philosopher. His interest is limited to the question, How shall we find out? and where all are agreed as to the (...) way of settling a difference of opinion, he can wait with patience to learn the result. But the very history of this world-old and world-wide conflict between schools of experimental science shows that it never has been, is not now, could never become one whose issue turned on the outcome of this or that experiment; nor in all the 2000 years the conflict has lasted, has science been able to come upon any other type of evidence by which the issue might be settled. As one of a class of similar issues, ancient, pervasive, persistent, the manner of whose decision lies still beyond the grasp of experimental science, this Mechanist-Vitalist controversy gives the philosopher much to think about. (shrink)

This paper examines Kierkegaard 's discussion of patience in some of his Upbuilding Discourses, and its connection with his understanding of the nature of selfhood as it appears both in the Discourses and in The Sickness unto Death. That understanding stresses that selfhood is not simply given, but is a task to be achieved—although a task that can only be achieved by the self that is formed in the process of undertaking it. For Kierkegaard, an account of the self (...) that recognizes its essential temporality must give a crucial role to patience as a virtue necessary for the formation and maintenance of personal identity. However, although the self is essentially temporal for Kierkegaard, it is also essentially such as to participate in eternity, and this complexity and tension in his concept of the self gives his understanding of patience a particular character—one that presents an important challenge to some of the dominant assumptions of recent and contemporary philosophy in both the analytic and the continental traditions. (shrink)

Despite considerable differences, Stanley Cavell and Jean-Luc Nancy share the demand for a renewal of thinking produced through and with the concept of the world. Their articulation of the legacy bequeathed by Heidegger and Wittgenstein begins with an understanding of the world in excess of knowledge and insists on this impossible mastery as the most productive incentive for thinking. Inasmuch as philosophy has understood itself as producer of worldviews, systems and principle, philosophy has constantly suppressed the thinking of the world, (...) for any worldview absorbs and dissolves the world in its vision. For both Cavell and Nancy an insistence on this suppression leads to an emphasis on film. Two gestures can be said to intertwine in their thinking of film: to recapture our relation to the world as one that is not based on knowing as certainty, but on the reception of the singular; to recapture thinking as that which is attracted and called for by the insurgence of the singular, by the seam in experience. Nancy and Cavell reverse the idea of cinema as completing the regime of representation stressing how cinema produces a step away from thinking as representation in view of what the article names thinking as patience. The article concludes by asking: what does it mean for philosophy to understand itself as patience? (shrink)

Peter Hare took a belle-lettriste pleasure in hopping from one philosophical topic to another. Not carelessly but lightheartedly enough. I mean by that, not that there is no deeper interlocking linkage among his many papers—there is—but rather that the center of gravity of each piece rests with the special patience and affection Peter spends on the specific topic some chanced-upon author or authors bring into view. He pursues each such topic intensively in a deliberately narrow-gauged way, testing its best (...) possibilities in its own terms seconded by his own wider reading, as if he were loyal to opposed doctrines. He usually runs through a rather tight, well-informed set of occasional readings and reflections .. (shrink)

Comprehending the origin of marine invertebrate larvae remains a key domain of research for evolutionary biologists, including the repeated origin of direct developmental modes in echinoids. In order to address the latter question, we surveyed existing evidence on relationships of homology between the ectoderm territories of two closely related sea urchin species in the genus Heliocidaris that differ in their developmental mode. Additionally, we explored a recently articulated idea about homology called ‘organizational homology’ (Muller 2003. In: Muller GB, Newman SA, (...) editors. Origination of organismal form: beyond the gene in developmental and evolutionary biology. Cambridge, MA: A Bradford Book, The MIT Press. p 51–69. ) in the context of this specific empirical case study. Applying the perspective of organizational homology to our experimental system of congeneric echinoids has led us to a new hypothesis concerning the ectoderm evolution in these species. The extravestibular ectoderm of the direct developer Heliocidaris erythrogramma is a novel developmental territory that arose as a fusion of the oral and aboral ectoderm territories found in indirect developing echinoids such as Heliocidaris tuberculata. This hypothesis instantiates a theoretical principle concerning the origin of developmental modules, ‘integration’, which has been neglected because the opposite theoretical principle, ‘parcellation’, is more readily observable in events such as gene duplication and divergence (Wagner 1996. Am Zool 36:36–43). J. Exp. Zool. (Mol. Dev. Evol.) 306B:18– 34, 2006. (shrink)

The question of whether AI systems such as robots can or should be afforded moral agency or patiency is not one amenable either to discovery or simple reasoning, because we as societies constantly reconstruct our artefacts, including our ethical systems. Consequently, the place of AI systems in society is a matter of normative, not descriptive ethics. Here I start from a functionalist assumption, that ethics is the set of behaviour that maintains a society. This assumption allows me to exploit the (...) theoretical biology of sociality and autonomy to explain our moral intuitions. From this grounding I extend to consider possible ethics for maintaining either human- or of artefact-centred societies. I conclude that while constructing AI systems as either moral agents or patients is possible, neither is desirable. In particular, I argue that we are unlikely to construct a coherent ethics in which it it is ethical to afford AI moral subjectivity. We are therefore obliged not to build AI we are obliged to. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Trial of PatienceChristopher LewisIt seemed like after two weeks, my “flu” symptoms should have resolved. I was not eating, could not hold anything down, and had no energy. It was easy enough for my pediatrician at the time to attribute this to a common virus. This was not sitting well with my parents, however. My mother decided to take me to the emergency room and get me evaluated (...) there. The doctors there assessed me and sent me back home with a medication to help with the nausea. Later that evening, my mom gave me that medication, and it caused a seizure. She called 911, and I was brought by ambulance to the hospital. After an extensive workup, it was determined I was in liver failure related to an aneurysm in my hepatic artery. I was going to require a liver transplant if I were to live. I had to be transferred to another hospital in New York from the hospital near our home in Connecticut. I do not remember any of the details leading up to this after the seizure. I do not remember being told I needed a liver transplant and I do not remember going into surgery.My memories of these events start after the surgery. What I remember is being in the pediatric ICU and being told my mother was able to donate part of her liver to me. I had quite a lengthy recovery after this point. I spent about two months in the hospital and then went to a rehab facility where I would have to learn how to walk again and regain my strength.By the time I was discharged from the rehab facility, I had missed the last half of my 5th-grade year. By the time I was able to return to school, it was already several months into 6th grade. Slowly but surely, life was returning to normal. I was able to get back to doing the things an eleven-year-old should be doing. For twelve years after this initial transplant, I was in great health, my transplant team was happy with how I was doing, and I just required annual checkups after a while. Unfortunately, I saw as a child how fast things can change. This was once again the case. [End Page 126]I was in my last week of college classes, just about to finish my Bachelor’s degree in nursing and looking forward to starting my career as a nurse in the neuro ICU. However, I once again became acutely ill with seemingly flu-like symptoms. After a few days of dealing with these symptoms, my mother brought me to the emergency room. When we got to the emergency room, they did some initial testing and told me I would need to be admitted for antibiotic therapy. The first thought that came to my mind was, “Would I be able to be discharged in time to take my final exams next week?”Once I arrived in my hospital room, I met with my transplant team. They delivered the grave news. The imaging they had done showed that the graft artery from my original liver transplant as a child had failed. The graft had thrombosed and I had infected bilomas in my liver. Now, twelve years later, I would need to be re-listed for another transplant. I was devastated and in disbelief. I recall telling my mother, who was with me at the time, that we should hold off on telling my dad, thinking this could not be possible, and we shouldn’t worry him over something that was not necessarily true. Unfortunately, however, this was my reality. I would go on to wait a little over two years for the perfect liver from a deceased donor.The road to being listed and ultimately having a repeat transplant was not without its challenges and bumps in the road. About three months into my two-year wait for a liver transplant, I received my first offer for a liver. I went through all of the pre-op preparation and the next morning went into the OR and underwent anesthesia. However, I... (shrink)

Reciprocal altruism involves foregoing an immediate benefit for the sake of a greater long-term reward. It follows that individuals who exhibit a stronger preference for future over immediate rewards should be more disposed to engage in reciprocal altruism – in other words, ‘patient’ people should be more cooperative. The present study tested this prediction by investigating whether participants’ contributions in a public-good game correlated with their ‘discount rate’. The hypothesis was supported: patient people are indeed more cooperative. The paper discusses (...) alternative interpretations of this result, and makes some suggestions for future research. (shrink)

In this paper I provide an exposition and critique of the Organic View of Ethical Status, as outlined by Torrance (2008). A key presupposition of this view is that only moral patients can be moral agents. It is claimed that because artificial agents lack sentience, they cannot be proper subjects of moral concern (i.e. moral patients). This account of moral standing in principle excludes machines from participating in our moral universe. I will argue that the Organic View operationalises anthropocentric intuitions (...) regarding sentience ascription, and by extension how we identify moral patients. The main difference between the argument I provide here and traditional arguments surrounding moral attributability is that I do not necessarily defend the view that internal states ground our ascriptions of moral patiency. This is in contrast to views such as those defended by Singer (1975, 2011) and Torrance (2008), where concepts such as sentience play starring roles. I will raise both conceptual and epistemic issues with regards to this sense of sentience. While this does not preclude the usage of sentience outright, it suggests that we should be more careful in our usage of internal mental states to ground our moral ascriptions. Following from this I suggest other avenues for further exploration into machine moral patiency which may not have the same shortcomings as the Organic View. (shrink)

Background Standard interpretations of the ethical principle of respect for persons have not incorporated the views and values of patients, especially patients from groups underrepresented in research. This limits the ability of research ethics scholarship, guidance, and oversight to support inclusive, patient-centered research. This study aimed to identify the practical approaches that patients in community-based settings value most for conveying respect in genomics research. Methods We conducted a 3-round, web-based survey using the modified Delphi technique to identify areas of agreement (...) among English-speaking patients at primary care clinics in Washington State and Idaho who had a personal or family history of cancer. In Round 1, respondents rated the importance of 17 items, identified in prior qualitative work, for feeling respected. In Round 2, respondents re-rated each item after reviewing overall group ratings. In Round 3, respondents ranked a subset of the 8 most highly rated items. We calculated each item’s mean and median rankings in Round 3 to identify which approaches were most important for feeling respected in research. Results Forty-one patients consented to the survey, 21 (51%) completed Round 1, and 18 (86% of Round 1) completed each of Rounds 2 and 3. Two sets of rankings were excluded from analysis as speed of response suggested they had not completed the Round 3 ranking task. Respondents prioritized provision of study information to support decision-making (mean ranking 2.6 out of 8; median ranking 1.5) and interactions with research staff characterized by kindness, patience, and a lack of judgment (mean ranking 2.8; median ranking 2) as the most important approaches for conveying respect. Conclusions Informed consent and interpersonal interactions are key ways that research participants experience respect. These can be supported by other approaches to respecting participants, especially when consent and/or direct interactions are infeasible. Future work should continue to engage with patients in community-based settings to identify best practices for research without consent and examine unique perspectives across clinical and demographic groups in different types of research. (shrink)

This article addresses three interrelated concerns: the pervasive nature of technologically induced impatience, a theological understanding of divine patience, and, finally, a suitable response to techno-impatience by way of engagement with the art and practice of holy habit. As we have experienced faster flows of information, and larger amounts of information through which we must sort, we have become less patient people. This loss of patience continues to produce a new kind of personal and communal disquiet on an (...) impressive scale. To address concerns with techno-impatience, arguments will be drawn from scriptural and theological concepts of divine patience. These concepts prompt us to rediscover, and reinvent, a richer understanding of patience as an individuated spiritual virtue. Accordingly, a corrective to the exacerbating effects of technologically induced impatience will be offered: namely, the explicit spiritual discipline of practicing holy patience. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Healthcare is Demanding:Patience is a Virtue!Andrea TorrenceNursing is a rewarding career, but it can also be extremely challenging, depending on the type of patient you are assigned to. In my career, I have had a number of "difficult" patients, and every situation required a specific type of approach. Understanding how to interact with a difficult patient is a talent and requires a level of patience that exceeds (...) the normal amount one may have. As a nurse, if you want to be successful, you must have patience. Along with many natural characteristics required to be successful in nursing, patience, in my opinion, is the most required quality required for nursing. The difficult patient can be an emotional burden to the care provider. These burdens are not always related to the tasks associated with care. The patient that is emotionally exhausting is far more complex than a patient who requires physical work. Nursing is a trying and risky career, but the nurse is obligated to provide the best care possible to all patients regardless of how difficult that person may be.Our cardiac surgical telemetry unit received a patient from the emergency room diagnosed with a minor psychiatric problem and tachycardia (a fast heart rate). This patient required medical clearance before going to the psychiatric unit for further evaluation. At our facility, this frequently happens, depending on how many psychiatric beds are available and on the patient's medical status. There were no clinical indications for this patient to require a bedside caregiver—a bedside caregiver is assigned to a patient that may somehow be classified as a danger to themselves or others—and the patient was not "pink-slipped." Patients who may not be safe to leave the hospital once they've been evaluated in the emergency room will be pink-slipped for an inpatient evaluation. Also, suicidal or homicidal patients are pink-slipped until they undergo an extensive evaluation and are deemed safe to leave on their own. A pink slip is a legal hold document. The patient that we received at the time of her admission required neither. The initial description of the patient revealed that she was a young, pleasant, ambulatory (able to walk with no problems) woman and completely oriented (understands and can comprehend). This patient did not have any pain or complaints documented on her emergency room assessment. She was corporative and followed instructions.As soon as we received the patient to the unit, she began to protest the need for pain medication. There were no orders for pain medication because there was no notation of pain in the emergency room. The nurse addressed the patient's pain with the admitting physician and Tylenol was ordered. When the patient heard that the physician ordered Tylenol, she became very angry. The patient wanted a stronger medication. I have a reputation for connecting with patients who become angry, and those who are classified as difficult, so the primary nurse asked me to speak to this patient. After a brief conversation, I was able to calm the patient, and she returned to her room quietly. The patient was apologetic and sincere. I used a calm approach, reassuring words of affirmation, and the perfect body language to de-escalate this patient. I was pleased with myself because only a simple combination of techniques was used to resolve the patient's anger, and at that time, a therapeutic connection was made.The nurse entered the patient's room and noticed that the roommate looked somewhat bewildered, [End Page E11] but she did not address the roommate. The nurse was focused on completing her patient's admission assessment. After the nurse completed the assessment, the order for the patient to wear telemetry was discussed. Telemetry is a physician's order to continuously monitor the heart's function while hospitalized. Because the patient was mildly tachycardic, telemetry was ordered. The patient immediately refused the order and told the nurse that she was not going to wear the monitor. The nurse explained the need and informed the patient that she would not be confined to the bed while wearing it. The nurse left the room to find me to discuss the... (shrink)

In this research, I explored the ways to purify and elevate the soul through various factors, most notably the impact of trials in preserving and elevating the soul. Just as education and moral refinement are crucial for disciplining, thriving, purifying, and reforming the soul, trials also play a significant role in preserving the soul, protecting it from misguidance, and reforming it. Trials contribute to the soul’s ascension in the ranks of servitude to Allah, acceptance of Allah’s decree, and submission to (...) His will. Trials can sometimes serve as expiation for sins, concealing flaws and defects, and at other times they elevate one in the paths of success and righteousness for both individuals and society alike. To understand your true self in your present and past before your burial, observe yourself during times of trials, whether in hardship or ease, in deprivation or abundance. It is in these moments that your true nature, substance, and essence are revealed. Ibn al-Jawzi said: "You will know when the dust clears... whether you are riding a horse or a donkey." It is a well-established fact in religion that the purpose of human existence on this earth is for worship and obedience, and this purpose is achieved through trials. Allah said: "And I did not create the jinn and mankind except to worship Me," meaning: according to the natural disposition upon which Allah created people, whether in happiness or misery. In a lengthy hadith, the Prophet said: "... and prayer is light, charity is proof, patience is illumination, and the Quran is evidence for or against you. Every person starts their day as a vendor of their soul, either freeing it or bringing about its ruin." The only way to live with stability and positivity is through patience in the face of all types of trials. Trials are a part of life, as Allah said: "O mankind, indeed you are laboring toward your Lord with [great] exertion and will meet it," whether this exertion is good or bad, you will encounter it on the Day of Judgment. Every person bears the consequences of their will, choices, and efforts. No one is exempt from this test, hence Allah said: "and will meet it." By this approach, an individual’s character is built and their path clarified. Therefore, it is necessary to understand the concept of trials and tribulations, the difference between these terms, and their outcomes on the purity of the soul and society. This understanding should be utilized for the benefit and development of the community. It is also crucial to understand individual freedom and its limits and to study the philosophy of good and evil, historically referred to as "the creation of actions," to determine responsibility for any actions taken by individuals and to record their movements in light of the reality of the Muslim community and its moderation in all matters. Patience with all types and forms of trials and enduring their consequences in this life and the hereafter is obligatory. I hope I have succeeded in addressing all these points, and our final prayer is that praise be to Allah, the Lord of all worlds. (shrink)

Keith Reader _Robert Bresson_ Manchester and New York: Manchester University Press, 2000 ISBN 0 7190 5365 X (hardback) 0 7190 5366 8 (paperback) 166 pp.

As organizations take on grand challenges in gender equality, anti-racism, LGBTQ+ protections and workplace inclusion, many well-intentioned individuals from dominant groups (e.g., cisgender men, Caucasian, heterosexual) are stepping forward as allies toward underrepresented or marginalized group members (e.g., cisgender women, People of Color, LGBTQ+ identified employees). Past research and guidance assume an inevitable need for external motivation, reflected in the ‘business case’ for diversity and in top-down policies to drive equity and inclusion efforts. This qualitative study explored _internal_ motivations in (...) the form of morally motivated virtues of 25 peer-nominated exemplary allies serving in leadership positions. In-depth life/career story interviews were used to identify the virtues that supported their allyship journeys. Findings demonstrated that they tapped into several virtues that served distinct functions in a 4-stage allyship development process: Stage 1—Energizing psychological investment (compassion, fairness); Stage 2—Thinking through allyship-relevant complexities (intellectual humility, perspective-taking, wisdom); Stage 3—Initiating action (prudence, moral courage, honesty); Stage 4—Committing to allyship (perseverance, patience). We call this the ‘EThIC model of virtue-based allyship development.’ This study has implications for theory and research on a virtue-based approach to diversity, equity and inclusion. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Future of Environmental PhilosophyBen A. Minteer (bio)I think we should be deeply concerned about the future of environmental philosophy. It is the most marginalized of the applied ethics fields (which are often marginalized as a whole within traditional philosophy departments) and with few exceptions, it still has not made significant inroads into neighboring territories—including schools of public policy, natural resources/environment, planning, life sciences, and so on. In my (...) opinion, this is partly due to the general ideological pitch of the field and its narrow methodological orientation, at least historically. The neglect of alternative methods of inquiry, especially qualitative and quantitative work in the social sciences, is particularly troubling.Environmental ethics also has an image problem. In my experience, most natural resource professionals, policy scholars, engineers, and life scientists view our field with considerable skepticism, shaking their heads at what they see as arcane debates that do not touch upon the issues and challenges that motivate their own work. Many of our colleagues in the natural and environmental social sciences, for example, have little patience for the kind of metaethical discussions about intrinsic value, moral pluralism, etc., that have captured much of our attention in the past. They do not see what these kinds of arguments contribute to the scientific, policy, and management curricula, or what they add to their graduate students' training, or to their own research proposals. Typically, if a role for an environmental ethicist is recognized in such settings, it is often just to plug a personnel hole in an National Science Foundation proposal or to serve as a third or fourth reader on a graduate studies committee. Environmental ethics is at best an elective pursuit, it is not seen as essential.I'll be the first to admit that I have blood on my hands here (as do all of us, at least to the extent we have spent time and energy on debates over metaphilosophical issues in the field). And, of course, just because our environmental science and policy colleagues often do not see the true value of the field does not mean that it has no value. Still, I worry that the field seems to be falling into the chasm between traditional philosophy departments and environmental science, policy, and management programs. It is frequently deemed too applied and practical by many [End Page 132] philosophy departments, and too esoteric for schools of public policy, life sciences, and so on. This is not a good situation.How can we fix the image problem? Perhaps one approach would be to develop more solid links with our bioethics cousins (both philosophically and institutionally). There is a revealing story here about the different fortunes of bio- and environmental ethics, and I think we might learn from the success of the former. There will be barriers to such an alliance, however, some of which are intellectual (e.g., the rejection of conventional ethical categories and theories by many environmental ethicists is not shared by most bioethicists) while others are institutional (e.g., What practical shape would a "clinical" model of environmental ethics take? What is the market for this service? and so on).Another route would be to provide more organized and systematic attention to emerging, large-scale environmental science and policy issues—climate change, sustainability, poverty alleviation, and biodiversity loss, to name a few—that are (unfortunately, given their seriousness) viewed as "growth areas" in environmental science and policy studies. At my own institution (Arizona State University) we are moving away from an older departmental and disciplinary model to a more integrative institutional form and a transdisciplinary research culture. So, for example, we have a new school of global studies, a new school of sustainability, and so on. These are composed of a range of disciplines cutting across the natural, technical, and social sciences. There is certainly room in these initiatives and programs for a practical and progressive environmental ethics, but it must be conversant in subjects such as intergenerational equity, conservation science, economic valuation, environmental justice, and the normative dimensions of environmental science policy. I think there is an important role for us to play in these sorts of endeavors (which are popping... (shrink)

I offer a Buddhist-inspired account of how patience can count as a moral virtue, arguing that virtuous patience involves having a perspective on the place of our own desires and values among others and a sense of their relative importance.

Many contemporary eudaimonists emphasize the role of agency in the good life. Mark LeBar, for example, characterizes his own eudaimonist view this way: “It is agentist, not patientist, because it emphasizes that our lives go well in virtue of what we do, rather than what happens, to us or otherwise”. Nicholas Wolterstorff, however, has argued that this prioritizing of agency over patiency is a fatal flaw in eudaimonist accounts of well-being. Eudaimonism must be rejected, Wolterstorff argues, because many life-goods are (...) “passivities” that are out of a person’s hands, including how she is treated by others. In this paper, I defend eudaimonism against this passivities objection. I argue that eudaimonism can maintain its agentist character while also capturing the element of truth in the passivities objection—namely, that human well-being is vulnerable and social. I also argue that eudaimonists should avail themselves of the notion of receptivity to capture important aspects of the good life. (shrink)

An important issue in the article is the historical and modern approach to the problem of social tolerance, tracking the historical stages of its development and the current situation. Here it is necessary to distinguish between social tolerance as a phenomenon and a concept. Tolerance, acceptance of diversity – this is the principle of coexistence in intergroup, intercultural relations. Social tolerance ensures stable peaceful interaction of people, public associations and subjects with common and specific views, beliefs and cultures. Although social (...) “tolerance” is a word of Latin origin and is translated into our language as “endurance”, its translation in this sense does not fully cover the content of the concept. Because the word “endurance” has a negative connotation and is essentially a must. This is why tolerance cannot be equated with endurance. The fact that the term “social tolerance” is translated into different languages according to its meaning, for example, “restraint”, “patience”, in our opinion, is a more accurate translation and more adequately reflects its content. In general, the peculiarity of tolerance in intercultural relations is that it acts as a characteristic of a person and a form of self-reflection. Tolerance is a way of dialogue in the presence of foreign, other cultures. The culture of tolerance, which is an integral part of the general culture of the individual, is a philosophical phenomenon and has a broader meaning than the concept of “restraint”. (shrink)

This chapter contains sections titled: Introduction Action and Passivity Capability/Incapability and Need Choice, Rationality, Freedom/Constraint Independence and Dependency References Further reading.

The article considers the configuration of the ordained minister with Christ, starting first from the Old Testament figures that St. Augustine highlights as well as the theological consequences that he draws from these figures in relation to the priesthood. Subsequently, the article addresses the internal and external configuration that the ordained minister must have with Christ, the only Priest. In relation to the internal configuration, the importance of prayer and the configuration of the ordained minister with the feelings of Christ (...) are highlighted, so that he can become an instrument of God’s mercy. The configuration of the ordained minister to the sacrifice of Christ on the cross is also discussed, as well as the patience and trust that every ordained minister must have in God. The external elements of the configuration of the ordained minister to Christ are also highlighted, starting from the lifestyle of Christ, dedicated only to the proclamation of the kingdom, the importance of the mission and the joy in the exercise of the pastoral ministry. (shrink)

The tapestry of human behaviour in the marketplace today is turbulent, unpredictable, and chaotic. Yet it is also so diverse, rich and global that it presents a rare ethical and moral opportunity, and challenge, to out-behave competition and create enduring value. This is corporate ethics for corporate advantage. Corporate Ethics for Turbulent Markets: The Market Context of Executive Decisions focuses on the HOW of doing business - the economic, social, ethical, moral and spiritual values we bring to our business ventures (...) - and how thereby we impact the world. The book focuses on the LEMS (legality, ethicality, morality, and spirituality) technique that we submit as a prescriptive benchmarking tool for all corporate thinking, deliberation, explanation, evaluation, choices, strategic implementation, accountability and moral responsibility. It demonstrates that by going beyond the legal obligation (legality) to do the "right thing" (ethicality), to do the "right thing rightly" (morality), and doing the "right thing rightly and for the right intentions" (spirituality), we can create a sure strategy for good decision making and implementation that can heal the world from its current addictions to corporate fraud in all its evil forms. Envisioning a moral reawakening, this book will challenge business students and executives alike to re-evaluate the moral justification of business choices, decisions, actions and their consequences. LEMS as a four-dimensional cross-checking skill for all that we think, do, become and be takes time and patience but it can surely heal an otherwise divided and broken world.--back cover. (shrink)

In this chapter, we analyze intellectual patience as a character trait. We look at the contexts that call for patience and at what patience demands in those contexts. Together these constitute our account of patience, though the focus is on patience in the life of the mind. We also consider how patience and perseverance differ, which offers a better understanding of the former and sheds light on how character traits can cooperate. We then consider (...) how to become virtuously patient. We conclude reflecting on some remarks made by the poet Rilke. (shrink)

The task of understanding Wittgenstein’s Philosophical Investigations is more like that of understanding a difficult person than of grasping difficult ideas. It makes heavy demands upon the reader. He must first of all have the patience to stare at slight variations in language-uses until they look as marked as Wittgenstein wants them to look. Then he must be prepared for what looks like impassable break-offs in line of thought. Next, if he is a philosopher, he must listen to a (...) great many hard sayings about philosophy—some of them prepared for, others thrown in as crotchety asides. Through all this, he must also come to see that here is suggested a radically new way of looking at language. Without some grasp of this new way, he cannot hope to feel the main force of the work. Instead of trying to summarize the Investigations, therefore, I will try to draw together some of the principal ideas which seem to me to give sense and unity to its details. This will not amount to seeing the book as a whole. Also, I expect that the result will misrepresent some of those ideas, I hope not grievously. (shrink)