Death and bereavement are human experiences that new media helps facilitate alongside creating new social grief practices that occur online. This study investigated how people’s postings and tweets facilitated the communication of grief after pop music icon Michael Jackson died. Drawing on past grief research, religion, and new media studies, a thematic analysis of 1,046 messages was conducted on three mediated sites (Twitter, TMZ.com, and Facebook). Results suggested that social media served as grieving spaces for people to accept Jackson’s death (...) rather than denying it or expressing anger over his passing. The findings also illustrate how interactive exchanges online helped recycle news and “resurrected” the life of Jackson. Additionally, as fans of deceased celebrities create and disseminate web-based memorials, new social media practices such as “Michael Mondays” synchronize tweets within everyday life rhythms and foster practices to hasten the grieving process. (shrink)

In recent years, universities have been urged to restructure and re-evaluate their ability to trace and monitor their students as the “smart campus” is being built upon datafication, while networked apps and sensors serve as the means through which its constituents are connected and governed. This paper advances a dialectical and communication-centered approach to the Internet of Things campus ecosystem and provides an empirical investigation into the tensions experienced by students and the ways that these students envision alternative practices that (...) support their digital engagement. Drawing upon student focus group interviews in a large American research and innovation intensive university, dialectical tensions identified include convenience–annoyance, integration–independence, and safety–insecurity, brought upon by students’ ongoing and prospective negotiations with Internet of Things. Furthermore, in a bid to understand students’ alternative data imaginaries, this project examined students’ preferred Internet of Things-related communication practices with campus digital application platforms, analog and older forms of digital media, as well as in-person interactions with traditional authorities within classroom and group settings. Finally, this contribution presents a discussion of the findings for theory and praxis, particularly for smart campus innovation and social data governance, in terms of potential growing challenges involving complexifying student privacy concerns, data normalization and coercion, and tertiary digital divides and inequalities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Timothée de Milet: le poète et le musicien by Gérard LambinPauline A. LeVenGérard Lambin. Timothée de Milet: le poète et le musicien. Rennes: Presses Universitaires de Rennes, 2013. 212pp. Paper, €16.The image on the cover of Gérard Lambin’s monograph, Timothée de Milet: le poète et le musicien, is a Moreau painting entitled “Dead Poet Carried by a Centaur.” This illustration can be regarded as a programmatic statement for (...) the claim made on the jacket: to make the late fifth-century b.c.e. lyricist, Timotheus of Miletus, come out of the shadows by “offer[ing] the most complete synthesis about an author who had remained unknown for a long time and set[ting] him in his poetic and musical universe.” The book is the first monograph in French devoted exclusively to Timotheus and the first original publication in French on the topic since 1904 (the year that saw a flurry of articles in the wake of the discovery of the papyrus of Timotheus’ Persians in 1903 and the publication of its editio princeps by Wilamowitz). Lambin’s study is composed of two parts: the first presents aspects of the biography of Timotheus and features of the so-called “New Music”; the second describes Timotheus’ poetic and musical output. While sections of the second part offer some of the most sensitive and refreshing pieces of literary criticism I have read on Timotheus’ poetry, the first part, and especially the first chapter, is much less satisfying, as one would wish to see Lambin engage more with methodological problems.“The Man and his Oeuvre” (chap. 1) sounds at first deliciously quaint: it opens with the Suda entry devoted to Timotheus and continues with a compilation of ancient testimonies about the poet (most of them available in the testimonia part of the fifth volume of Campbell’s Loeb edition of Greek Lyric Poetry). Lambin presents a dossier of biographical snippets plucked from ancient authors ranging from Timotheus’ fifth-century b.c.e. contemporaries (Pherecrates) to fourth-century c.e. authors (Themistius), and evaluates their verisimilitude, without clearly defining his criteria for adoption or rejection. The whole chapter synthesizes these short extracts (with accessible and elegant translations) into [End Page 361] a complete, cohesive account of the life of the poet and the era he lived in. The narrative gets particularly vivid at times, and the reader is pleasantly led to fantasize about the world of Timotheus: “protected, admired, rid of all material care, Timotheus must have known in Pella one of the happiest periods of his life, far from the conservatism of a certain elite, for whom the New Music represented everything that was bad about democracy, but also far from the cat-calls and jokes from an Athenian public too quick to mock him” (13). It is clear that Lambin likes his author and wants to provide the reader with a vibrant picture of a flesh-and-bones poet.But once the charm of the historical fiction wears out, Lambin’s cursory analysis of the testimonia is likely to frustrate readers trained to regard ancient “biographical” notices with a healthy dose of skepticism. Take the case of the anecdote from Plutarch (14–15), describing the relationship between Timotheus and King Archelaos: “As Timotheus, the citharode, who had received less than he had hoped, reproached [Archelaos] openly and alluded to the situation by singing the following line: ‘you promise (aineis) earth-born silver,’ Archelos replied ‘and you ask’ (aiteis) for it.” Lambin (deftly translating the pun in Greek with the paronomasia promets / promeuts) comments on the contrast between the situation of Timotheus and that of poets who lived “before the Muse, as Pindar says, became mercenary.” The vague reference to the Pindaric expression is not helpful, however, as it oversimplifies the issue by assimilating two different times and sets of economic conditions (Pindar’s, composing for private patrons, and Timotheus’, composing for public competitions or communities). Moreover, no interpretation is given of the way Plutarch engages with the anecdotal topos of the poet’s relationship with money: one only has to think about the many anecdotes about the cheapskate... (shrink)

Wisdom, Hegel famously said, only flies at dusk. For many, the evening of the liberal-democratic nation state appears to be descending in a globalizing world. This disturbing prospect invites urgent reflection on which of the potentials of this fading order ought to be carried forward. In this climate of review and reassessment, discussions that had seemed done with re-surface sharpened by fresh purpose. The following paper attempts to put new light on a once vigorous dispute between Habermas and his post-modern (...) critics over how best to weigh-up utopian energies at play in a liberal-democratic present. This was a contest distinguished by its all-or-nothing temper: either democratic Enlightenment with its commitment to rational solidarities or a Romantic enthusiasm for unreconciled particularities. I will argue that the stalemate between these two totalizing descriptions of the emancipatory potentials of modernizing processes needs to be unblocked and the debate put into motion once again. It will be argued that each offers a framework adequate to the description of only certain kinds of cultural needs. Alone, neither offers appropriate recognition of the ambiguous character of the distinctive hopes and expectations embedded in liberal democracies. (shrink)

Conversing happily with my son we had been driving home when my mobile phone rang. Startled at the sound of my obstetrician's voice I had pulled off to the side of the road. At 18 weeks gestation I was told in a factual tone that the results from my serum screen had come back, indicating that our baby was at increased risk of Trisomy 18. Gripping the steering wheel my head had spun as he talked, explaining that Trisomy 18 was (...) worse than Trisomy 21 because our baby was not going to live. We had been thrilled when we heard the news of my pregnancy but now my temples throbbed and tears brimmed in my eyes. Suddenly my world was turned upside down and it had felt like someone reached into my chest and ripped my heart out.My husband and I decided that an amniocentesis was needed for a positive diagnosis and this was arranged for the following day. Studiously the sonographer performed the diagnostic ultrasound with a furrow across his brow. Watching the monitor I saw my baby moving as I watched the colours of red and blue flow through the heart and heard the regular, fast rhythm of the heartbeat. Quietly I hoped that the news was good but the creased brow had told me otherwise. Holding the amniotic fluid in his right hand the sonographer had glanced from it to me and empathetically informed me that the news wasn't good and that he didn't need to send the sample off for a positive diagnosis. Once again my world was crashing and all I wanted to do was bury my head in a pillow and sob. The following weekend dragged and had been filled with streams of tears and emotional turmoil. All I wanted to …. (shrink)

Neoliberalism, we are told, has “seduced” feminism. What is meant is that the libertarian and democratic hopes that have scoped this radical social movement have been reconfigured and re-energised by neoliberal project that models all our freedoms upon the market. Misgivings about “seductions” and “betrayals” require that feminist theory adopts the role of the arbiter on goals and meanings and this puts strains upon its deep commitment to democratic epistemologies. The following paper finds that the leading theorist of feminism as (...) critique in a neoliberal age has failed to fully grasp the normative tension that is involved. Nancy Fraser fails to rethink the tasks of critique in terms that is sufficient to its role as arbiter on meanings. I suggest that this rethinking might be done without betraying the demands of a democratic epistemology if we reconstruct the emancipatory idealisations that underpin Fraser’s account of a democratic epistemology. While this rendering of feminism as critique retrieves a representation of feminist ideals that might unmask neoliberal distortions, it does so without betraying the responsiveness to self-interpreted needs that is also claimed by a critical and democratic feminist theory. (shrink)

In this study, experiments were conducted on 30 subjects by means of electrocardiogram and electroencephalogram methodologies as well as a money game to examine the effects of stress on creativity in business problem-solving. The study explained the relationship between creativity and human physiological response using the biopsychosocial model of challenge and threat. The subjects were asked to perform a cognitive mapping task. Based on the brain wave theory, we identified the types of brain waves and locations of brain activities that (...) occurred during the creative problem-solving process in a business environment and studied the effects of stress on creativity. The results of the experiments showed significant differences in creativity in business problem-solving depending on whether or not stress was triggered. Differences were found in the time domain and frequency domain of heart rates, a physiological stress indicator, between the stress group and the no-stress group. A brain wave analysis confirmed that alpha waves increased in the frontal lobe of the brain during creative business problem-solving but decreased when the subjects were under stress, during which beta waves in the brain increased. This study seeks to examine creativity in business problem-solving by studying the effects of stress on human physiological response and cognitive functions in the hope of providing a new and objective interpretation of existing research results. (shrink)

Motivations and decision-making styles that influence participation in biomedical research vary across study types, cultures, and countries. While there is a small amount of literature on informed consent in non-western cultures, few studies have examined how participants make the decision to join research. This study was designed to identify the factors motivating people to participate in biomedical research in a traditional Nigerian community, assess the degree to which participants involve others in the decision-making process, and examine issues of autonomy in (...) decision-making for research. A descriptive cross-sectional study was conducted with 100 adults (50 men, 50 women) in an urban Nigerian community who had participated in a biomedical research study. Subjects were interviewed using a survey instrument.Two-thirds of the respondents reported participating in the biomedical study to learn more about their illness, while 30% hoped to get some medical care. Over three-quarters (78%) of participants discussed the enrolment decision with someone else and 39% reported obtaining permission from a spouse or family member to participate in the study. Women were more than twice as likely as men to report obtaining permission from someone else before participating. More specifically, half of the female participants reported seeking permission from a spouse before enrolling. The findings suggest that informed consent in this community is understood and practised as a relational activity that involves others in the decision making process. Further studies are needed in non-Western countries concerning autonomy, decision-making, and motivation to participate in research studies. (shrink)

The 2019 coronavirus (COVID‐19), also known as SARS‐CoV‐2, is highly pathogenic and virulent, and it spreads very quickly through human‐to‐human contact. In response to the growing number of cases, governments across the spectrum of affected countries have adopted different strategies in implementing control measures, in a hope to reduce the number of new cases. However, 5 months after the first confirmed case, countries like the United States of America (US) seems to be heading towards a trajectory that indicates a (...) health care crisis. This is in stark contrast to the downward trajectory in Europe, China, and elsewhere in Asia, where the number of new cases has seen a decline ahead of an anticipated second wave. A data‐driven approach reveals three key strategies in tackling COVID‐19. Our work here has definitively evaluated these strategies and serves as a warning to the US, and more importantly, a guide for tackling future pandemics. Also see the video abstract here https://youtu.be/gPkCi2_7tWo. (shrink)

What can Western feminism hope to learn from women whose feminisms were originally shaped by experiences behind the ‘Iron Curtain’? In the first instance, an acute sensitivity to the importance of a politics that is responsive to needs. In its social democratic heyday, Western feminism had embraced a politics of contested need interpretation. Now, though, a neoliberal version has converted feminism into an attitudinal resource for the individual woman who is bent upon success. The takeover was made easy by (...) the poor self-understanding of social democratic feminism. My paper will compare Agnes Heller’s theory of ‘radical needs’ and Maria Márkus’s account of the ‘politicization of needs’ and apply both to the normative clarification of endangered feminist agendas. We look to the Budapest School women for more than just a way of conceptualizing the political radicalism of modern feminism as a social movement. Women need heroes too and a reflection upon the dignified and admirable lives of Agnes Heller and Maria Márkus has much to contribute to an ongoing search for a feminist ethic of the self. (shrink)

This article starts off by giving Habermas the opportunity to defend the ‘remnants of utopianism’ in his thinking that might seem to fly in the face of grim sociological realities. He wants to cut the ground from under a fashionable scepticism about our capacity to use a description of the unrealized potentials of the present as the basis for orienting ourselves to a desired future. This is to be done by persuading us that we have been looking in the wrong (...) place for an account of the utopian significance of modernizing achievements. The defeat of utopian energies thesis rests on a one-sided description of modernization processes that neglects their complex and ambiguous achievements and, in particular, ignores the legacy of democratic Enlightenment. Yet Habermas’s own estimation of the ambiguous legacies of cultural modernization also appears to be one-sided. The last part of the article finds that his argument with the end of utopian energies thesis rests on a narrow appreciation of the range of ways in which the potentials of cultural modernization have been described. There is, after all, a residual totalizing description of the role of the theorist in Habermas’s inability to concede the irreducible integrity of Romantic hopes for emancipated futures. (shrink)

Already by the mid-1980s, Habermas supposed that our utopian energies had been used up. Today, when a neo-liberal 'realism' seems to be a virtually dominant ideology, the climate appears, if anything, yet more hostile to radical hopes. Even while he recognises the obstacles and is clear that we might never succeed in breaking through the 'Gordian knot', Habermas is not prepared to surrender to a proclaimed 'end of politics'. This paper traces some of the ways in which his recent works (...) theorise and attempt to balance twin legacies of a critical theory tradition. Habermas wants to mediate the radicalness of vision required by a critical theory with the perceived reasonableness of its standpoint that is also necessary if theory is to engage concrete actors. Many of his critics suppose that Habermas has not achieved the right balance and that his interest in the self-reforming potentials of liberal democracies weights reasonableness too highly. The following paper sets out to defend Habermas from some of these charges. However, ultimately it finds that his theory has identified the needs for autonomy that it seeks to critically connect up with too narrowly. This means that, to some extent, Habermas' critical theory continues to 'miss its mark'. (shrink)

Although the therapeutic misconception (TM) has been well described over a period of approximately 20 years, there has been disagreement about its implications for informed consent to research. In this paper we review some of the history and debate over the ethical implications of TM but also bring a new perspective to those debates. Drawing upon our experience of working in the context of translational research for rare childhood diseases such as Duchenne muscular dystrophy, we consider the ethical and legal (...) implications of the TM for parental consent to research. In this situation, it is potentially the parent who is vulnerable to TM. In our analysis we not only consider the context of informed consent for research but also the wider environment in which the value of research is promoted, more broadly through the media but also more specifically through the communication strategies of patient organizations. All dissemination about developments in research for health runs the risk of portraying an overly optimistic view of the promise of biotechnological solutions and has the potential to encourage a ‘collective’ TM. In this paper we consider the challenge that TM presents to parents as well as explore the ethical and legal responsibilities of researchers to ensure an appropriately informed consent: compatible with a hopeful disposition of parents who consent for the their children whilst avoiding a blind and misleading optimism. (shrink)

BackgroundIt is becoming increasingly apparent that the COVID-19 pandemic not only poses risks to physical health, but that it also might lead to a global mental health crisis, making the exploration of protective factors for mental well-being highly relevant. The present study seeks to investigate religious/spiritual well-being as a potential protective factor with regard to psychiatric symptom burden and addictive behavior.Materials and MethodsThe data was collected by conducting an online survey in the interim period between two national lockdowns with young (...) adults in Austria. The primary study variables were assessed through the Brief Symptom Inventory 18, the Alcohol, Smoking and Substance Involvement Screening Test and the Multidimensional Inventory for Religious/Spiritual Well-Being short version, with its sub-dimensions Hope, Forgiveness, General Religiosity, and Connectedness.ResultsWe observed HO and FO as substantial negative predictors of psychiatric symptom burden. With regard to addictive behavior, HO in particular but also GR seem to have a protective function. Furthermore, we found positive connections between CO, psychiatric symptom burden, and addictive behavior.ConclusionIn line with our assumptions, HO, FO and to a minor extent GR were confirmed as negative predictors regarding psychiatric symptom burden or addictive behavior in young adults, coping with the psychological threat of COVID-19 pandemic. These dimensions might be further considered as potential resources in clinical treatment. However, the positive prediction of mental illness parameters by increased feelings of CO could also be interpreted as an expression of exhaustion and alienation from the real world. (shrink)

Hip implants have provided life-changing treatment, reducing pain and improving the mobility and independence of patients. Success has encouraged manufacturers to innovate and amend designs, engendering patient hopes in these devices. However, failures of medical implants do occur. The failure rate of the Articular Surface Replacement metal-on-metal hip system, implanted almost 100,000 times world-wide, has re-opened debate about appropriate and timely implant governance. As commercial interests, patient hopes, and devices' governance converge in a socio-technical crisis, we analyse the responses of (...) relevant governance stakeholders in the United Kingdom between 2007 and 2014. We argue that there has been a systemic failure of the governance system entrusted with the safety of patients fitted with medical implants. Commercial considerations of medical implants and the status quo of medical implant governance have been given priority over patient safety despite the availability of significant failure data in an example of uncertainty about what constitutes appropriate precautionary action. (shrink)

Culture and Enlightenment are the two words that best characterise the essence of György Markus's career, in whose honour this book is published. Markus devoted the last twenty years of research towards a theory of cultural objectivations and their pragmatics, and the great depth of his knowledge of the history of culture and philosophy informs all his teaching and writing. The pursuit of Enlightenment ideals attains reflective self-consciousness in Markus' works; forged in the knowledge of its own historicity, of the (...) embeddedness of rationalities in culture and in an awareness of the paradoxes that cling to the conscious affirmation of ideals which are no longer self evident or beyond questioning. In taking up the challenge of these paradoxes, Markus spans the whole history of modern philosophy and culture with a matchless authority.This book draws together contributions from leading figures in contemporary philosophy, who are also friends, colleagues and former students of György Markus. The book is divided into two sections: the first presents critical assessments of various aspects of Markus' wide-ranging works; the second presents contributions in celebration of his influence and his wide interests. In their critical assessment of Markus' work and in the demonstration of his influence, the contributors hope to convey something of the breadth and something of the excitement of doing philosophy in the company of György Markus. (shrink)

As ethics committees and programs become integrated into the “usual business” of healthcare organizations, they are likely to face the predicament of responding to greater demands for service and higher expectations, without an influx of additional resources. This situation demands that ethics committees and programs allocate their scarce resources (including their time, skills and funds) strategically, rather than lurching from one ad hoc request to another; finding ways to maximize the effectiveness, efficiency, impact and quality of ethics services is essential (...) in today’s competitive environment. How can Hospital Ethics Committees (HECs) begin the process of strategic priority-setting to ensure they are delivering services where and how they are most needed? This paper describes the creation of the Clinical Ethics Needs Assessment Survey (CENAS) as a tool to understand interprofessional staff perceptions of the organization’s ethical climate, challenging ethical issues and educational priorities. The CENAS was designed to support informed resource allocation and advocacy by HECs. By sharing our process of developing and validating this ethics needs assessment survey we hope to enable strategic priority-setting in other resource-strapped ethics programs, and to empower HECs to shift their focus to more proactive, quality-focused initiatives. (shrink)

This article looks at Colossians 2-3:17 and John 17:13-26 as the base texts to see the commonalities between Johannine and Pauline conceptions of Theosis. First, the article looks at indwelling and participation as the methods of Theosis in the two traditions. Second, the role of mimesis is seen to be integral in these texts' concepts of Theosis. Third, the article looks at hope and glory that believers have and look forward to as indicative of their deification. The study (...) begins by defining the term Theosis and its cognate terms - deification and divinisation - properly, within an Orthodox Christian context. CONTRIBUTION: The goal is to see and detail the concept of Theosis in Pauline and Johannine literature, looking at Colossians 2-3:17 and John 17:13-26 specifically. As such, the present study will broaden the discussion the doctrine of Theosis as it appears in the Christian scriptures. (shrink)

Kierkegaard differs from his contemporaries Schopenhauer and Nietzsche by emphasizing the value of hope and its importance for human agency and selfhood (practical identity). In The Sickness unto Death, Kierkegaard argues that despair involves a loss of hope and courage that is extremely common. Moreover, despair involves being double-minded by having an incoherent practical identity (although it need not be recognized as such if the agent mistakes his identity). A coherent practical identity, by contrast, requires wholehearted commitment towards (...) ideals and the hope that our ideals are realizable. Kierkegaard develops an existential account of hope that emphasizes the interrelation between hope and despair (hopelessness), seeing both as crucial for human agency and selfhood. More specifically, Kierkegaard defends the strong view that we should always hope for the good, no matter how bad the situation might be. Put differently, Kierkegaard sees hope against hope as necessary for human agency and selfhood. His emphasis lies not so much on a description of what hope is as an analysis of what justified hope is. More specifically, Kierkegaard argues that justified hope is interrelated with charity and religious faith, and has the highest good (eternal bliss) as its proper object. As such, it belongs not only to a Judeo-Christian tradition that focuses on the Pauline triad of faith, hope, and charity but it also belongs to a philosophical tradition from Augustine and Kant that views the highest good (the summum bonum), a synthesis of virtue and happiness, as the ultimate object of hope. However, Kierkegaard goes beyond his forerunner by developing a via negativa approach to hope that starts with hopelessness and despair before it proceeds to hope. Indeed, Kierkegaard argues that proper hope, hope against hope, both presupposes and overcomes despair at every instant. (shrink)

Abstract: In this paper, I respond to James Sterba’s recent book ‘Is a Good God Logically Possible?’ I show that Sterba concludes that God is not logically possible by ignoring three important issues: (a) the different functions of leeway indeterminism (and the political freedom presupposed by it) and autonomy (the two are very different things, even though both go under the name of freedom), (b) the differences in the conditions of agency in God and in creatures, (there is non-parity in (...) how each must apply the single moral law), and (c) the non-parity between our knowledge and God’s. I provide a brief summary of Sterba’s arguments, and I develop the following points: 1. Sterba’s argument against a Free-Will Defense hinges on his conflation of political freedom and autonomy; 2. Sterba’s crucial premise for his argument against soul-making theodicies (namely, that the “Pauline Principle” should be applied univocally across God and creatures) is false; 3. Sterba’s arguments against skeptical theism depend on his assumption that our knowledge is comparable to that of God. In each case, Sterba either does not recognize non-parity between God and creatures or does not recognize the difference between the profane (e.g., political matters) and the sacred, (e.g., spiritual matters having to do with the inner nature of the soul’s development). (shrink)

In 1997 and 1998, the American secular philosopher Richard Rorty published a set of predictions about the twenty-first century ranging from the years 2014-95. He predicted, for instance, the election of a "strong man" in the 2016 presidential race and the proliferation of gun violence starting in 2014. He labels the years from 2014-44 the darkest years of American history, politics, and society. From 2045-95, Rorty thinks his own vision for "social hope" will be implemented within American society--a vision (...) that includes charity (in the Pauline sense), solidarity, and sympathy. Rorty considers himself a leftist, liberal, and a philosopher of hope. So why would a philosopher of hope predict such darkness and despair? In The Dark Years? Philosophy, Politics, and the Problem of Predictions philosopher and political theorist Jacob L. Goodson explains the fullness of Rorty's predictions, the problem of making predictions within the social sciences, and the reasons why even Rorty's vision for life after the "dark years" fails us on the standards of hope. Goodson argues that we ought to challenge the monopoly that American politics has as our object of hope. Goodson makes the case for a melancholic yet redemptive hope. -- back cover. (shrink)

Le décret du Concile de Trente sur la justification constitue le meilleur exemple pour comprendre la manière dont le concile se réfère à l’enseignement de Paul. En réponse aux Réformateurs, le concile entendait montrer à son tour que le doctrine de la justification par la grâce moyennent la foi est une doctrine tout simplement chrétienne parce que paulinienne ; elle est donc pleinement catholique, à condition que l’on respecte la réponse de la liberté humaine et que l’on n’oublie pas que (...) la grâce de la justification passe par les sacrements. Par héritage paulinien du concile on doit certes entendre les citations et réminiscences de certaines formules des lettres pauliniennes, mais surtout la mise en œuvre d’une problématique authentiquement paulinienne, ce qu’entend montrer ici B. Sesboüé.The decree of the Council of Trent on justification constitutes the best example for understanding the way in which the council refers to Paul’s teaching. In answer to the Reformers, the council wanted to show in its turn that the doctrine of justification by grace through faith is a doctrine that is Christian simply because it is Pauline; it is, then, fully Catholic, on the condition that one respects the answer of human freedom and that one does not forget that the grace of justification passes through the sacraments. By the Pauline legacy of the council, one should certainly hear the citations and reminiscences of certain formulas of the Pauline letters, but especially the bringing into play of an authentically Pauline field of inquiry -- this is what B. Sesboüe hopes to show here. (shrink)

This paper interrogates some prominent post-Marxist engagements with St Paul’s messianism by reading them in the theological context of the anti-historicist revival of Pauline eschatology in the twentieth century. In both readings, the means through which the critique of historicism is delivered is the revival of the eschatological core of Paul’s proclamation. Paul is read as inaugurating a “new world” of freedom, love and redemptive hope as opposed to the “old world” of oppression, sorrow, death and despair. And (...) yet, it is exactly in such an apocalyptic reading of Pauline eschatology that both philosophical and theological critiques of historicism, despite protestations to the contrary, remain prisoners to the aporias of a historicist temporality. The symptom of the philosophers’ residual parasitism on historicism is expressed as antinomian negativism, while in the case of the theologians it can take the form of a self-assured Church triumphalism. (shrink)

Patriarchal institutions govern all aspects of women's lives: their minds, their bodies, and their souls. Additionally, they govern the ways in which women are perceived by others and the ways in which women perceive themselves. (Re) Interpretations: The Shapes of Justice in Women's Experience, is a collection of essays on language, religion, war, sex trafficking, and medicine-the patriarchal structures that form the basis of western society and, thus, are in many ways inherently unjust. The essays illustrate the multitude of ways (...) that women have found to work within and without these structures to create justice. Traditional theories of justice cast it as a cardinal virtue, unbiased and impartial. The essays in this book, however, remove justice from the abstract and return it to the specific: most of the essays use personal narratives to highlight the connections all people share. The women discussed here are challenging the authority of existing patriarchal narratives by telling their versions, and, thus, calling attention to and challenging their own political and social realities. Reflecting a focus on global connectedness and interdisciplinarity, the writers of these essays aim not only to raise questions, but also to show ways in which women are creating new pathways for themselves. Only by exploring solutions will women reclaim justice. From L.A. to Zimbwabe, women have stories to tell about their experiences of justice in the inherently patriarchal institutions of Language, Religion, War, Sex Trafficking, and Medicine. This relevant and thought-provoking collection captures the trials that women across the world face and the hope they create through their courageous actions. Through both personal narrative and factual overview, these essays emphasize that as people committed to justice, women must not simply raise the questions, but they must also explore solutions in order to reclaim justice for themselves, their daughters, their sisters, and their mothers. Contributors: Yifat Bitton, Stephany Ryan Cate, Jo Scott-Coe, Susan Dewey, Carmela Epright, Carmen Faymonville, Adam Gaynor, Pauline Greenhill, Denise Handlarski, Alison Jobe, Marc J.W. de Jong, Jodie M. Lawston, Jody Lisberger, Kristy Maher, Susan Maloney, Mickias Musiyiwa, Ruben Murillo, Annemarie Profanter, Natalie Wilson, and J. Carter Wood. (shrink)

Oliver O'Donovan's Ethics as Theology project began withSelf, World, and Time, an "induction" into Christian ethics as ordered reflection on moral thinking within the life of faith. Volume 2, Finding and Seeking, shifted the focus to the movement of moral thought from a first consciousness of agency to the time that determines the moment of decision. In this third and final volume of his magnum opus, O'Donovan turns his attention to the forward horizon with which moral thinking must engage. Moral (...) experience, he argues, is necessarily two-directional, looking both back at responsibility and forward at aims. The Pauline triad of theological virtues (faith, love, and hope) describes a form of responsibility, and its climax in the sovereignty of love opens the way to a definitive teleology. Entering into Restoffers O'Donovan's mature reflections on questions that have engaged him throughout his career and provides a synoptic view of many of his main themes.". (shrink)

This research outlines the concept of resurrection from the ancient Hebrew Torah to Rabbinic Judaism and Christianity according to authoritative and linguistically accurate scriptures accompanied by English translations. Although some contemporary scholars are of the opinion that resurrection is vaguely portrayed in the Hebrew Torah, our research into the ancient texts offers quotes and provides proofs to the contrary. With the passing time, the concept of the resurrection grew even stronger and became one of the most important doctrines of Judaism, (...) enjoined as one of the thirteen articles of faith by Maimonides in the Mishnah. Imitative of the Jewish concept of God reaching out to save Israelites from gehenna, Jesus’ crucifixion and death for the sins of the world, resurrection on the third day, descend into the hells and subsequent rise into heavens became the essential foundation of Christianity, with Christ's resurrection as the impetus for the resurrection of those who believe in him. According to this Pauline theology, Christian faith is based upon the resurrection of Jesus and the hope for a life after death. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.4 (2002) 383-385 [Access article in PDF] Minding Your Language:A Response to Caroline Brett and Stephen Sykes Marek Marzanski and Mark Bratton THE PAPER BY Jackson and Fulford (1997), to which ours is a preliminary response, has opened up an important and much-needed conversation on the borderlands of theology, philosophy, and psychiatry. We are deeply grateful for lapidary and attentive responses to our paper from (...) Caroline Brett and Stephen Sykes, in which each have affirmed the value of this conversation, but also indicated the issues that need to be thought through in greater depth. Sykes makes the point, quite rightly in our view, that the language of both theology and psychiatry are needed to illuminate the gray area between spirituality and mental disorder. Part of the difficulty, perhaps, has been the tendencies of theologians and psychiatrists alike either to speak past each other's shoulders or to refuse to engage in conversation at all (Watts 2002).Both commentators have accurately represented the core arguments of our thesis: that genuine spirituality may involve ego disablement and that positively evaluated psychotic, action-enhancing experiences are not, by definition, spiritual. They also both agree that religious traditions may offer resources that help discrimination at the borderlands of theology and psychiatry, beyond the reach of descriptive psychopathology. However, Brett has helpfully drawn attention to a number of possible weak spots that deserve further reflection:the distinction between breaking downand breaking throughand the possible continuing value of using the criterion of preserved or enhanced functionality; our failure to appreciate the precision with which Jackson and Fulford use the language of psychosis; and the uncertain clinical value of a schema that only allows an assessment of the contribution of an experience to spiritual reorientation after the event.Although it is not appropriate in the form of a final response to engage with these issues in depth, we thought that a few brief observations might be in order. Breaking Down and Breaking Through Brett's distinction between breaking down and breaking through is helpful but may disintegrate where the breaking down itself is considered to be constitutive of spiritual experience. The Pauline insight "for when I am weak; then I am strong" (2 Cor. 12:10, New Revised Standard Version [NRSV] 1989) finds vivid expression, for example, in the life of the Abbe Marie-Joseph Huvelin (Williams 1994). This Parisian curate, with chronic [End Page 383] and debilitating ill health and an almost unrelieved sense of personal worthlessness that bordered on despair, managed to transmit hope to an astonishing range of people who came to him for spiritual direction. There was no obvious, schematic breaking through the rigors of ego disablement to sunlit uplands of ethical conviction or renewed sense of vocation. It is by no means clear that he would have wished his predicament on anyone else, let alone himself, notwithstanding the fruitfulness of his ministry. The breaking down was arguably part of his life-long vocation and it perhaps stretches the meaning of action enhancement a little too far to use it encompass the often paradoxical nature of sanctity. The Language of Psychosis An important feature of good conversation is mindfulness in the way language is used and guardedness against misrepresenting the position of one's conversation partner. The expression of our discomfort with the application of the language of psychosis to spiritual experience was perhaps designed primarily to signpost our concern with certain reductive and assimilating tendencies in modern psychiatry. Perhaps psychotic may be used with precision and designed to draw attention to the complexities of discriminating at the borderlands of theology and psychiatry. Words, nonetheless, have resonance—philosophically and culturally—that radiate well beyond the boundaries of precise usage. The same could be said of Brett's use of anomalous, which might refer to a range of phenomena that most people would regard as abnormal: hallucinations, synesthaesia, out-and of-body, past-life, and near-death experiences. It is legitimate, we contend, to draw attention to these resonances even if they stray... (shrink)

Books Reviewed in this Article: Introduction to the Critical Study of the Text of the Hebrew Bible. By J. Weingreen. Pp.vii, 103, Oxford, Clarendon Press; New York, Oxford University Press, 1982, £5.50. The Archaeology of the Land of Israel. By Yohanan Aharoni. Pp.xx, 344, Philadelphia, The Westminster Press, 1982, $27.50, $18.95 ; London, SCM Press, 1982, £12.50. A Commentary on the Gospel of Mark. By Terence J. Keegan. Pp.183, New York, Paulist Press, and Leominster, Fowler Wright Books, 1981, £4.45. The (...) Panorama of Luke: An Introduction to the Gospel of Luke and the Acts of the Apostles. By Neil Richardson. Pp.116, London, Epworth Press, 1982, £3.95. The Synoptic Gospels: An Introduction. By Keith F. Nickle. Pp.119, London SCM Press, 1982, £5.50. What is a Gospel? By Nicholas King. Pp.132, Leigh‐on‐Sea, Kevin Mayhew, 1982, £3.00. The Women Around Jesus: Reflections on Authentic Personhood. By Elisabeth Moltmann‐Wendel, translated by J. Bowden. Pp.xii, 148, London, SCM Press, 1982, £3.95. Paul and Paulinism: Essays in honour of C.K. Barrett. Edited by M.D. Hooker and S.G. Wilson. Pp.xxvii, 404, London, SPCK, 1982, £25.00. Divine Revelation and the Limits of Historical Criticism. By William J. Abraham. Pp.222, Oxford, Oxford University Press, 1982, £15.00. The Social Teaching of Vatican II. By Rodger Charles with Drostan Maclaren. Pp.xxvi, 569, San Francisco, Ignatius Press; Oxford, Plater Publications, 1982, £12.75. Option for the Poor: A Hundred Years of Vatican Social Teaching. By Donal Dorr. Pp.viii, 328, New York, Orbis Books; Dublin, Gill & Macmillan, 1983, £7.95. The Kindness that Kills. Edited by Digby Anderson. Pp.xii, 170, London SPCK, 1984, £3.95. Communism in the Bible. By José Porfiro Miranda. Pp.x, 86, London, SCM Press Ltd. 1982, £3.50. Why I am still a Catholic. Edited by Robert Nowell. Pp.157, London, Collins, 1982, £4.95. Does God Answer Prayer? By Peter Baelz. Pp.55, London, Darton, Longman and Todd, 1982, £1.95. A Cry for Mercy. By Henri J.M. Nouwen. Pp.175, Dublin, Gill and Macmillan, 1982, £3.50. The Living Reminder. By Henri J.M. Nouwen. Pp.80, Dublin, Gill and Macmillan, 1982, £2.95. Making All Things New. By Henri J.M. Nouwen. Pp.95, Dublin, Gill and Macmillan, 1982. £2.95. Picturing God. By Norman Pittenger. Pp.x, 147, London, SCM Press, 1982, £4.50. Christotherapy II, The Fasting and Feasting Heart. By Bernard J. Tyrrell. Pp.xiii, 337, New York, Paulist Press, 1982, £6.70. With Respect: A Doctor's Response to a Healing Pope. By Frank Lake. Pp.xxiii, 327, London, Darton, Longman and Todd, 1982, £6.95. Euthanasia and Clinical Practice: Trends, Principles and Alternatives: The Report of a Working Party. Pp.viii, 88, London, The Linacre Centre, 1982, £2.75. Essays in Religion and Morality. By William James. Pp.xxviii, 345, Cambridge, Harvard University Press, 1982, £17.50. Freud and Jung: Conflicts of Interpretation. By Robert Steele. Pp.vii, 390, London, Routledge and Kegan Paul, 1982, £14.95. Archetype: A Natural History of the Self. By Anthony Stevens. Pp.xi, 324, London, Routledge and Kegan Paul, 1982, £12.50. The Seeing Eye: Hermeneutical Phenomenology in the Study of Religion. By Walter L. Brenneman Jr. and Stanley O. Yarian, in association with Alan M. Olson. Pp.xii, 177, University Park and London, The Pennsylvania State University Press, 1982, £8.10. Contemporary Philosophy of Religion. Edited by S.M. Cahn and D. Schatz. Pp.x, 310, Oxford University Press, 1982, £6.95. Beyond Empiricism: Philosophy of Science in Sociology. By Andrew Tudor. Pp.xii, 213, London, Routledge & Kegan Paul, 1982, £4.95. Philosophy and Human Geography: An Introduction to Contemporary Approaches. By R.J. Johnston. Pp.viii, 152, London, Edward Arnold, 1982, £5.50. The Literate Revolution in Greece and its Cultural Consequences. By Eric A. Havelock. pp.viii, 362, Princeton, Princeton University Press, 1982, £17.70, £6.30. The Philosophy of Robert Grosseteste. By James McEvoy. Pp.xviii, 560, Oxford, Clarendon Press, 1982, £35.00. Kant's Life and Thought. By Ernst Cassirer, translated by James Haden, introduction by Stephan Körner. Pp.xxiii, 429, New Haven, Yale University Press, 1981, £17.50. Kant's Theory of Form: An Essay on the Critique of Pure Reason. By Robert B. Pippin. Pp.xii, 247, New Haven and London, Yale University Press, 1982, £16.50. The Basic Problems of Phenomenology. By Martin Heidegger, translated by Albert Hofstadter. Pp.xxxi, 396, Bloomington, Indiana, Indiana University Press, 1982, £16.50. In the Active Voice By Mary Douglas. Pp.xi, 306, London, Routledge and Kegan Paul, 1982, £9.75. Structural Sociology. Edited by Ino Rossi. Pp.xiv, 363, New York, Columbia University Presss, 1982, £45.50. A Vanquished Hope: The Movement for Church Renewal in Russia, 1905–1906. By J.W. Cunningham. Pp.384, Crestwood, St Vladimir's Seminary Press, 1981, £7.95. Christians in Ulster 1968–1980. By Eric Gallagher and Stanley Worrall. P.241, Oxford University Press, 1982, £10.00. Scotland and the Papacy. By John Cooney. Pp.126, Edinburgh, Paul Harris, 1982, £8.95, £4.95. Scotia Pontificia. Edited by Robert Somerville. Pp.xiii, 177, Oxford, Clarendon Press: Oxford University Press, 1982, £25.00. (shrink)

The ethnophilosophy debate in African philosophy has been primarily concerned with the nature and future direction of African philosophy, but this paper approaches the debate in search of lessons about philosophy in general. The paper shows how this ongoing debate has been obscured by varying understandings of “ethnophilosophy” and that a de facto victory has long since transpired, since “ethnophilosophy,” in the sense recommended here, is flourishing. The paper argues that the political arguments with which Hountondji and Wiredu initiated the (...) debate in the 1970s supervene on the metaphilosophical view that ethnophilosophy, if philosophy at all, is of a poor standard. Showing that ethnophilosophy must indeed be philosophy, it argues that the critics' low opinions of it depend on unrealistic assumptions about how philosophy makes progress. The paper concludes that Africa is lucky to have ethnophilosophies and that the rest of the world should hope to develop some. (shrink)

abstract The argument that scarce health care resources should be distributed so that patients in ‘need’ are given priority for treatment is rarely contested. In this paper, we argue that if need is to play a significant role in distributive decisions it is crucial that what is meant by need can be precisely articulated. Following a discussion of the general features of health care need, we propose three principal interpretations of need, each of which focuses on separate intuitions. Although this (...) account may not be a completely exhaustive reflection of what people mean when they refer to need, the three interpretations provide a starting‐point for further debate of what the concept means in its specific application. We discuss combined interpretations, the meaning of grading needs, and compare needs‐based priority setting to social welfare maximisation. (shrink)

Paulin and Cahill‐Lane explore the origins of event processing and event prediction in animal evolution. They propose that the evolutionary benefit of being able to predict and thus to quickly react to anticipated events may have triggered the evolution of the earliest nervous systems.

Propositional attitude generics such as “Experts think early humans ate grass” report an epistemic state (e.g., think, believe, say) that is generalised to a wider community (e.g., Experts, Scientists, Academics). These generics are often used in place of quantified claims (e.g., “Some experts think…”) but three pre-registered experiments (N = 4891) indicate that this lexical choice risks misrepresenting the true degree of scientific consensus. Relative to “Some experts think…” the generic “Experts think…” was more likely to be understood as “All (...) Experts” or “Possibly all Experts” and less likely to invite the scalar inference “Not all Experts.” Consistent with this, the choice to use generic language became increasingly likely as expert consensus approached unanimity. Propositional attitude generics can imply a high degree of consensus and keep open the possibility of universal agreement. To avoid overgeneralisation, they should be used with caution where the objective degree of consensus is unknown. (shrink)

Gottfried Achenwall, _Prolegomena to Natural Law_, ed. Pauline Kleingeld, trans. Corinna Vermeulen. Groningen: University of Groningen Press, 2020. Open Access, available via the 'direct download' link below. This is the first English translation of _Prolegomena iuris naturalis_ by Gottfried Achenwall (1719–1772). In this book, Achenwall presents the philosophical foundation for his comprehensive theory of natural law. The book is of interest not only because it provides the basis for a careful, systematic, and well-respected eighteenth-century theory of natural law in (...) the Leibniz-Wolffian tradition, but also because it sheds important light on the work of Immanuel Kant. Achenwall’s work influenced Kant’s legal and political philosophy as well as his ethics, and it is indispensable for understanding Kant’s _Feyerabend Lectures on Natural Law_ and his _Metaphysics of Morals_. The present volume complements the translation of Achenwall’s handbook, _Natural Law_ (London: Bloomsbury, 2020). (shrink)

The central fact underlying all relations is the question of power and how it can be used to get one's way. When power does not work, we move to compromise. This paper questions the validity of compromise as an effective means of settling differences. My standpoint is that compromise debases relationships, is wrong in principle and does not work in practice either. There is a better strategy: integration, when the contending parties find the wider solution that includes both their interests. (...) Ethically right, integration also works better in practice, for it leads to longer-term, more productive and happier relations. (shrink)

This edited volume provides a biosemiotic analysis of the ecological relationship between food and medicine. Drawing on the origins of semiotics in medicine, this collection proposes innovative ways of considering aliments and treatments. Considering the ever-evolving character of our understanding of meaning-making in biology, and considering the keen popular interest in issues relating to food and medicines - fueled by an increasing body of interdisciplinary knowledge - the contributions here provide diverse insights and arguments into the larger ecology of organisms’ (...) engagement with and transformation through taking in matter. Bodies interpret molecules, enzymes, and alkaloids they intentionally and unintentionally come in contact with according to their pre-existing receptors. But their receptors are also changed by the experience. Once the body has identified a particular substance, it responds by initiating semiotic sequences and negotiations that fulfill vital functions for the organism at macro-, meso-, and micro-scales. -/- Human abilities to distill and extract the living world into highly refined foods and medicines, however, have created substances far more potent than their counterparts in our historical evolution. Many of these substances also lack certain accompanying proteins, enzymes, and alkaloids that otherwise aid digestion or protect against side-effects in active extracted chemicals. Human biology has yet to catch up with human inventions such as supernormal foods and medicines that may flood receptors, overwhelming the body’s normal satiation mechanisms. This volume discusses how biosemioticians can come to terms with these networks of meaning, providing a valuable and provocative compendium for semioticians, medical researchers and practitioners, sociologists, cultural theorists, bioethicists and scholars investigating the interdisciplinary questions stemming from food and medicine. (shrink)

The “best interests of the patient” standard—a complex balance between the principles of beneficence and autonomy—is the driving force of ethical clinical care. Clinicians’ fear of litigation is a challenge to that ethical paradigm. But is it ever ethically appropriate for clinicians to undertake a procedure with the primary goal of protecting themselves from potential legal action? Complicating that question is the fact that tort liability is adjudicated based on what most clinicians are doing, not the scientific basis of whether (...) they should be doing it in the first place. In a court of law, clinicians are generally judged based on the “reasonably prudent” standard: what a reasonably prudent practitioner in a similar situation would do. But this legal standard can have the effect of shifting the medical standard of care—enabling astandard‐of‐care sprawlwhere actions undertaken for the primary purpose of avoiding liability reset the standard of care against which clinicians will be adjudicated. While this problem has been recognized in the legal literature, neither current ethical models of care nor legal theory offer workable solutions.One of the best examples of the conflict between evidence‐based medicine and common clinical practice is the use of electronic fetal monitoring. Despite strong evidence and professional guidelines that argue against the use of EFM for healthy pregnancies, the practice persists. One of the main reasons for this is often assumed to be physicians’ concerns about liability. (shrink)