In these two lectures, first published in 1994, Peter Diamond explores how time is modelled in theoretical analyses of individual industries and of an entire economy. In the first lecture he considers equilibrium in a single market by examining the distinction between the short run and the long run in Marshallian analysis. He proposes an explicit modelling of time in place of Marshall's use of different atemporal models for different time frames. In the second lecture he turns to (...) models of an entire economy, and begins by considering how and why models of an entire economy should differ from models of a single industry. Both cyclical and seasonal data on the behaviour of macro-economies are examined. (shrink)

Jorge J. E. Gracia, was born in Cuba in 1942. At age 19, he escaped Cuba and arrived in the United States. In 2019, 58 years later, in a nation which, prior to his arrival in North America, had no major Latino cultural presence in higher education and philosophy, Gracia rose to hold the Samuel P. Capen Chair and State University of New York at Buffalo Distinguished Professor of Philosophy and Comparative Literature. In this position, he became the leading figure (...) to institutionalize Latin American philosophy in the U.S. academy and an internationally-renowned scholar in medieval philosophy. Jorge J. E. Gracia died in the United States on July 13, 2021. In this paper the author shows that what properly explains the philosophical and adult-personal life of Gracia is the Thomistic principle of virtual quantity. He contends that the only way to understand Gracia’s personal and philosophical life is to grasp this life as one of an organizational psychologist pursuing perfect self-realization in action and understanding: someone chiefly interested in intellectually grasping precisely how organizational wholes (including his own psyche) become united and divided, and operate when so united and divided. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The 2008 Meeting of the Society for Buddhist-Christian StudiesPeter A. HuffThe Society for Buddhist-Christian Studies (SBCS) sponsored two sessions in conjunction with the 2008 annual meeting of the American Academy of Religion (AAR). The first session addressed the topic "Cognitive Science, Religious Practices, and Human Development: Buddhist and Christian Perspectives." The second session focused on the life and legacy of Trappist monk, spiritual writer, and interfaith pioneer Thomas Merton (...) (1915–1968).The first session, moderated by Sandra Costen Kunz (Phillips Theological Seminary), featured five papers probing the relationship between research in the natural and social sciences and lessons from the experience of Buddhist and Christian practice: "The Body and the Mind: Buddhist Bowing and Neuroscience," presented by Paula K. Arai (Louisiana State University) and coauthored with Sascha du Lac (Salk Institute for Biological Sciences); "Who Hears? A Zen Buddhist Perspective" by Robert Aitken Roshi, founder and retired Zen master of the Diamond Sangha in Honolulu (read by Ruben Habito, Southern Methodist University); "'Your Cell Will Teach You Everything': Old Wisdom, Modern Science, and the Art of Attention" by Noreen Herzfeld (St. John's University); "Verbal Imagining: Scientific Reflection on Visual Cognition in Light of Traditional Tibetan and Christian Theologies of the Image" by Thomas Cattoi (Jesuit School of Theology, Berkeley); and "Cognitive Error and Contemplative Practices: The Cultivation of Discernment in Mind and Heart" by Wesley J. Wildman (Boston University). Revised versions of three of these papers with an introductory essay by Prof. Costen Kunz are included in this issue of Buddhist-Christian Studies.The theme for the society's second session, chaired by Alice Keefe (University of Wisconsin), was "Thomas Merton Forty Years after His Death: Buddhist and Christian Perspectives." Four presenters examined and evaluated Merton's distinctive contributions to Buddhist-Christian relations, theological reflection, and interreligious dialogue. In her paper "Self-Surrender in Merton's Writings and Contemplative Psychology," Daijaku Judith Kinst (California Institute of Integral Studies) concentrated on the place of subjective transformation in Merton's thought, describing his [End Page 143] "great gift" to the literature on the contemplative life as the "fearless" rejection of self-centeredness in the practice of prayer and spiritual formation. "Thomas Merton Meets Tibetan Buddhism" by Judith Simmer-Brown (Naropa University) shed new light on the impact of the dzogchen ("great completion") tradition on Merton's evolving spirituality, particularly as expressed in the letters, speeches, and private documents included in the posthumously published Asian Journal of Thomas Merton (1973). In "Non-Dual Wisdom as Feminine: Sophia and Prajnaparamita in Merton's Poem 'Hagia Sophia,'" Paula Hirschboeck (Edgewood College) explored suggestive parallels between Christian mystical experience and Buddhist madhyamika teaching in Merton's long, dreamlike Marian hymn from the early 1960s. Kristin Johnston Largen (Lutheran Theological Seminary, Gettysburg) concluded the session with an analysis of the role of Buddhism-inspired insights in Merton's approach to soteriological questions, especially as seen in his changing attitudes toward traditional Christian doctrines of hell, purgatory, eschatology, and the human person.Between sessions, members and friends of the society participated in the annual SBCS/AAR field trip to a local site significant for its relevance to interdisciplinary Buddhist-Christian studies. This year members visited the Chicago Cultural Center of Soka Gakkai International-USA (SGI-USA), the Buddhist association for peace, culture, and education based on the teachings of thirteenth-century Japanese monk and reformer Nichiren Daishonin. Located at 1455 South Wabash Avenue in downtown Chicago, the cultural center serves as the primary facility for SGI-USA activities in the Midwest. Mr. Guy McCloskey, senior vice president, publisher, and member of the board of directors for SGI-USA, organized the event. The evening's program included a tour of the center's award-winning architecture, an informal overview of the aims and initiatives of SGI-USA, and a delicious dinner served by members of the organization. [End Page 144]Peter A. HuffCentenary College of LouisianaCopyright © 2009 University of Hawai'i Press... (shrink)

I look at a disagreement between Elizabeth Anscombe, on the one hand, and Peter Winch and Ilham Dilman, on the other, about whether it is legitimate to call something an error that counts as knowledge within some alien system of belief; and I look also at the question what Wittgenstein's view was. I try to show that our understanding of what is real cannot be adequately elucidated if we consider only its role within language-games, and I argue that an (...) important element in our thinking about what is and is not real emerges in our response to conflicting modes of thought. (shrink)

In her Introduction to Wittgenstein’s Tractatus , Elizabeth Anscombe took it to be a fault of the Tractatus that it excluded the statement “‘Someone’ is not the name of someone”, which she took to be obviously true. It is not a bipolar proposition, and its negation, she said, peters out into nothingness. I examine the question whether she is right that the Tractatus excludes such propositions, and I consider her example in relation to other propositions which, arguably at least, have (...) no intelligible negation. In considering the particular case of Frege’s response to Benno Kerry about the concept ‘horse’, I try to develop an account of the place in Wittgenstein’s philosophy for certain sorts of proposition which do not have an intelligible negation. (shrink)

[A. W. Moore] There are criteria of ineffability whereby, even if the concept of ineffability can never serve to modify truth, it can sometimes serve to modify other things, specifically understanding. This allows for a reappraisal of the dispute between those who adopt a traditional reading of Wittgenstein's Tractatus and those who adopt the new reading recently championed by Diamond, Conant, and others. By maintaining that what the nonsense in the Tractatus is supposed to convey is ineffable understanding, rather (...) than ineffable truth, we can do considerable justice to each of these readings. We can also do considerable justice to the Tractatus. /// [Peter Sullivan] Moore proposes to cut between 'traditional' and 'new' approaches to the Tractatus, suggesting that Wittgenstein's intention is to convey, through the knowing use of nonsense, ineffable understanding. I argue, first, that there is indeed room for a proposal of Moore's general kind. Secondly, though, I question whether Moore's actual proposal is not more in tune with Wittgenstein's later thought than with the attitude of the Tractatus. (shrink)

Wittgenstein gives voice to an aspiration that is central to his later philosophy, well before he becomes later Wittgenstein, when he writes in §4.112 of the Tractatus that philosophy is not a matter of putting forward a doctrine or a theory, but consists rather in the practice of an activity – an activity he goes on to characterize as one of elucidation or clarification – an activity which he says does not result in philosophische Sätze, in propositions of philosophy, but (...) rather in das Klarwerden von Sätzen, in our attaining clarity in our relation to the sentences of our language that we call upon to express our thoughts.1 To say that early Wittgenstein already aspired to such a conception of philosophy is not to gainsay that to aspire to practice philosophy in such a manner and to succeed in doing so are not the same thing. It is therefore not to deny that, by Wittgenstein’s later lights, the Tractatus is to be judged a work that is marked by forms of failure tied to its having failed fully to live up to such an aspiration. But if it is thus to be judged, then it is to some degree a failure even by Wittgenstein’s own earlier lights. This means that if one wants to understand the fundamental turn in Wittgenstein’s thinking as he moves from his earlier to his later philosophy, and why it is that he wanted the Tractatus to be published and read together with Philosophical Investigations, one needs to understand what sort of failure this is – and that requires coming to terms with the Tractatus’s own understanding of what sort of work it was trying to be. We think that readers of the Tractatus – be they admirers or detractors of Wittgenstein – have, on the whole, failed to do this. (shrink)

In “The Human Prejudice”, Bernard Williams discusses our treating human beings differently in our moral thinking from the ways we treat other creatures. He criticises the idea that this expresses a prejudice, speciesism, analogous to racism and sexism. His essay has been misunderstood by some of its critics, including Peter Singer and Jeff McMahan. My essay sets out several questions one may have about Williams's essay, and explains how they can be answered. I make clear the connections between “The (...) Human Prejudice” and some main elements in Williams's thinking about ethics, including his criticisms of moral theory. (shrink)

Wittgenstein gives voice to an aspiration that is central to his later philosophy, well before he becomes later Wittgenstein, when he writes in §4.112 of the Tractatus that philosophy is not a matter of putting forward a doctrine or a theory, but consists rather in the practice of an activity – an activity he goes on to characterize as one of elucidation or clarification – an activity which he says does not result in philosophische Sätze, in propositions of philosophy, but (...) rather in das Klarwerden von Sätzen, in our attaining clarity in our relation to the sentences of our language that we call upon to express our thoughts.1 To say that early Wittgenstein already aspired to such a conception of philosophy is not to gainsay that to aspire to practice philosophy in such a manner and to succeed in doing so are not the same thing. It is therefore not to deny that, by Wittgenstein’s later lights, the Tractatus is to be judged a work that is marked by forms of failure tied to its having failed fully to live up to such an aspiration. But if it is thus to be judged, then it is to some degree a failure even by Wittgenstein’s own earlier lights. This means that if one wants to understand the fundamental turn in Wittgenstein’s thinking as he moves from his earlier to his later philosophy, and why it is that he wanted the Tractatus to be published and read together with Philosophical Investigations, one needs to understand what sort of failure this is – and that requires coming to terms with the Tractatus’s own understanding of what sort of work it was trying to be. We think that readers of the Tractatus – be they admirers or detractors of Wittgenstein – have, on the whole, failed to do this. (shrink)

Wittgenstein avait, pourrait-on dire, une « sensibilité religieuse ». Dans un essai vaste et perspicace sur Wittgenstein et la religion, Peter Winch a décrit l’attitude de Wittgenstein à l’égard de la vie ainsi que son regard sur sa propre vie d’une façon qui met en lumière leur caractère religieux [Winch 1994, p. 109-110]. Mais il n’est pas aisé de voir clairement quelles furent les opinions de Wittgenstein au sujet de la religion et de la croyance religieuse, opinions qui, de (...) fait, changère... (shrink)

Wittgenstein presents in the Tractatus a variable purporting to capture the general form of proposition. One understanding of what Wittgenstein is doing there, an understanding in line with the ‘new’ reading of his work championed by Diamond, Conant and others, sees it as a deflationary or even an implosive move—a move by which a concept sometimes put by philosophers to distinctively metaphysical use is replaced, in a perspicuous notation, by an innocent device of generalization, thereby dispersing the clouds of (...) philosophy that formerly surrounded the concept. By asking how Wittgenstein supposed his variable to work, and what work he imagined it was fit for, the paper questions the adequacy of that understanding. (shrink)

We conceive of the natural world as populated by relatively persistent material things standing in spatio-temporal relations to each other. They come into existence, exist for a time, and then pass away. We locate them relative to landmarks and to other material things in the landscape which they, and we, inhabit. We characterize them as things of a certain kind, and identify and re-identify them accordingly. The expressions we typically use to do so are, in the technical terminology derived from (...) Aristotle, names of substances.1 The term ‘substance’ has two distinct, but importantly linked, meanings. In the Aristotelian sense, a substance (more accurately, ‘a primary substance’) is a concrete individual thing of a given kind, such as a particular human being (Socrates), a given tree (such as Gautama’s Bo-tree) or a certain stone (the Kohinoor). The general kind (the ‘secondary substance’ in Aristotle’s terminology) to which the individual substance belongs is specified by a substance-name (‘human being’, ‘pipal tree’, ‘diamond’). Individual substances are the basic objects of reference and subjects of predication in our conceptual scheme. They are things of one kind or another (specified by a substance-name, as when we say that Socrates is a man). They are qualified by numerous properties, specified by non-substantial predicates (for example, is in the agora, is snub-nosed, or is a philosopher), but they are not themselves predicable of things – Socrates cannot be said to qualify anything or to be true of anything (as opposed to being like Socrates, which is a relational property some rare people may have) . Nor can the proper name ‘Socrates’ be said to be true of anything, by contrast with the identifying phrase ‘is Socrates’, which is true of the teacher of Plato, and tells us who he is. Characterizing an individual as a thing of a given kind by using such a (secondary) substance-name answers the question of what the thing is. Grasp of the substance name implies knowledge of what being a such-and-such consists in, in so far as that is logically (or, in the extended sense of the term, grammatically) determined.. (shrink)

Wittgenstein: Connections and Controversies consists of thirteen thematically linked essays on different aspects of the philosophy of Wittgenstein, by one of the leading commentators on his work. After an opening overview of Wittgenstein's philosophy the following essays fall into two classes: those that investigate connections between the philosophy of Wittgenstein and other philosophers and philosophical trends, and those which enter into some of the controversies that, over the last two decades, have raged over the interpretation of one aspect or another (...) of Wittgenstein's writings. The connections that are explored include the relationship between Wittgenstein's philosophy and the humanistic and hermeneutic traditions in European philosophy, Wittgenstein's response to Frazer's Golden Bough and the interpretation of ritual actions, his attitude towards and criticisms of Frege, the relationship between his ideas and those of members of the Vienna Circle on the matter of ostensive definition, and a comparison of Carnap's conception of the elimination of metaphysics and of Strawson's rehabilitation of metaphysics with Wittgenstein's later criticisms of metaphysics. The controversies into which Hacker enters include the Diamond-Conant interpretation of the Tractatus, Winch's interpretation of the Tractatus conception of names, Kripke's interpretation of Wittgenstein's discussion of following a rule, and Malcolm's defence of the idea that Wittgenstein claimed that mastery of a language logically requires that the language be shared with other speakers. These far-ranging essays, several of them previously unpublished or difficult to find, shed much light upon different aspects of Wittgenstein's thought, and upon the controversies which it has stimulated. (shrink)

Invited contributions were asked for statements of how they came to be acquainted with Wittgenstein’s work, the influence it had on their own work, and how they see Wittgenstein in relation to prevalent trends in contemporary philosophy. The weight given to the various elements in the invitation was left to the discretion of the contributors. Contributions have also been included from the Rush Rhees and Peter Winch archives. Articles by: Stanley Cavell, James Conant, Cora Diamond, İlham Dilman, P.M.S. (...) Hacker, B.F. McGuinness, Anthony Palmer, D.Z. Phillips, Rush Rhees, Joachim Schulte, Eike von Savigny, Georg Henrik von Wright, and Peter Winch. (shrink)

It was a little over ten years ago, 1967–8, that H. D. Lewis delivered the first series of Gifford lectures, The Elusive Mind, in the University of Edinburgh. It was my privilege that year to be an auditor in the Seminar at King's College that Professor Lewis was conducting with his students in the area of this topic. I had already read the works in which, in the midst of neo-orthodox and existentialist religious movements, he had devoted himself to critical (...) valuation of those doctrines - witness his Morals and the New Theology, and Morals and Revelation. This earlier work prepared for a comprehensive interpretation of religious experience in his book in 1960: Our Experience of God. (shrink)

The study of intellectual humility is still in its early stages and issues of definition and measurement are only now being explored. To inform and guide the process of defining and measuring this important intellectual virtue, we conducted a series of studies into the implicit theory – or ‘folk’ understanding – of an intellectually humble person, a wise person, and an intellectually arrogant person. In Study 1, 350 adults used a free-listing procedure to generate a list of descriptors, one for (...) each person-concept. In Study 2, 335 adults rated the previously generated descriptors by how characteristic each was of the target person-concept. In Study 3, 344 adults sorted the descriptors by similarity for each person-concept. By comparing and contrasting the three person-concepts, a complex portrait of an intellectually humble person emerges with particular epistemic, self-oriented, and other-oriented dimensions. (shrink)

Although knowledge of torture and physical and psychological abuse was widespread at both the Guantanamo Bay detention facility and Abu Ghraib prison in Iraq, and known to medical personnel, there was no official report before the January 2004 Army investigation of military health personnel reporting abuse, degradation, or signs of torture. Mounting information from many sources, including Pentagon documents, the International Committee of the Red Cross, Amnesty International, Human Rights Watch, etc., indicate that medical personnel failed to maintain medical records, (...) conduct routine medical examinations, provide proper care of disabled and injured detainees, accurately report illnesses and injuries, and falsified medical records and death certificates. Medical personnel and medical information was also used to design and implement psychologically and physically coercive interrogations. The United States military medical system failed to protect detainee's human rights, violated the basic principles of medical ethics and ignored the basic tenets of medical professionalism. (shrink)

In the last few years, the U.S. health care system has seemingly been gripped by “back to the nineties” fever. But there is a notable change in professional debates about how to better control health care costs. Discussion of health care rationing, which was hotly debated in the nineties, has become much more muted.Is health care rationing passé? I contend that debates about health care rationing have waned not because the need to ration has dwindled nor because ethical debates about (...) how or whether to ration have been resolved. They have declined because the word “rationing,” and unrelated concepts such as cost‐effectiveness analysis, have been replaced by terms—“parsimony,” “value,” and “CER”—that are not burdened by emotional and historical baggage.Sometimes the best way to promote healthy moral debate is to turn to new words that don't carry the burden of past debates. (shrink)

_The Scope of Morality _ was first published in 1980. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. The scope of morality, Peter A. French contends, is much narrower than many traditional and contemporary works in ethical theory suggest. We trivialize morality if we think it has something to say about everything we do; it touches us all, but not at all times. (...) This essay in philosophical ethics focuses upon the origin, purpose, and function of the various concepts to be found in a more or less mature morality. The author draws a distinction between moral concepts that arise from an individual's wish to live a worthwhile life and those directed towards the development of virtue in the moral community. Moral concepts, in his view, are subjective creations of human beings rather than laws with an objective basis in nature. The ethics of sociobiology, of the lifeboat and spaceship models, and of game theory all come under his critical eye in this useful and progressive work. _The Scope of Morality_, says Hector-Neri Castaneda, "represents a serious effort at discussing the nature of morality, taking into account the most important contributions of recent writers.". (shrink)

ABSTRACTMother‐to‐child transmission of HIV represents a particularly dramatic aspect of the HIV epidemic with an estimated 600,000 newborns infected yearly, 90% of them living in sub‐Saharan Africa. Since the beginning of the HIV epidemic, an estimated 5.1 million children worldwide have been infected with HIV. MTCT is responsible for 90% of these infections. Two‐thirds of the MTCT are believed to occur during pregnancy and delivery, and about one‐third through breastfeeding. As the number of women of child bearing age infected with (...) HIV rises, so does the number of infected children. It is apparent that voluntary testing in Botswana has made some valuable inroads in decreasing perinatal HIV transmission, but the statistics showing the increased rate of HIV infection among women 15–24 years of age are not very promising. After reviewing all the pertinent scientific data it is clear that mandatory HIV testing of all pregnant women in conjunction with the implementation of a full package of interventions would save thousands of lives – mothers, newborns and others who could be infected as a result of these women not being aware of their HIV status. If the protection and preservation of human life is a priority in Botswana, then it is time to allow for mandatory HIV testing of all pregnant women, before it is too late for those who are the most vulnerable. To do less would be medically inappropriate and ethically irresponsible. (shrink)

In April 1999, Dr. Curt Freed of the University of Colorado in Denver and Dr. Stanley Fahn of Columbia Presbyterian Center in New York presented the results of a four-year, $5.7 million government-financed study using tissue from aborted fetuses to treat Parkinson’s disease at a conference of the American Academy of Neurology. The results of the first government-financed, placebo-controlled clinical study using fetal tissue showed that the symptoms of some Parkinson’s patients had been relieved. This research study involved forty subjects, (...) nineteen women and twenty-one men; all suffered from Parkinson’s disease for an average of 13.5 years. In the study, each subject underwent neurosurgery: “four tiny burr holes, drilled through the wrinkle lines above the eyebrows into the skull, to clear a pathway to the brain. But only half received injections of fetal cells into the putamen, the region of the brain that controls movement; the other half received nothing. One year later, three members of the placebo group said their symptoms had improved.” In two-thirds of the transplant recipients, the fetal tissue took hold and seemed to establish a new network to produce the missing neurochemical dopamine. (shrink)

Explores the philosophy of corporate responsibility in in terms of collective vs individualist theory. It reports and defends distinctions among collectivities that run counter to individualist theory, develops a theory of the corporation as a moral person, and provides applications of the theory to actual cases.

Over the past decades the mortality rate in the United States has decreased and life expectancy has increased. Yet a number of recent studies have drawn Americans attention to the fact that racial and ethnic disparities persist in health care. It is clear that the U.S. health care system is not only flawed for many reasons including basic injustices, but may be the cause of both injury and death for members of racial and ethnic minorities.In 2002, an Institute of Medicine (...) report requested by Congress listed more than 100 studies documenting a wide range of disparities in the United States health care system. This report found that people belonging to racial and ethnic minorities often receive lower quality of health care than do people of European descent, even when their medical insurance coverage and income levels are the same as that of the latter. (shrink)

In this lucid and penetrating book, Peter A. Schouls considers Locke's major writings in terms of the closely related ideas of freedom, progress, mastery, reason, and education.

Technology is our conduit of power. In our modern world, technology is the gatekeeper deciding who shall have and who shall have not. Either technology works for you or you work for technology. It shapes the human race just as much as we shape it. But where is this symbiosis going? Who provides the directions, the intentions, the goals of this human-machine partnership? Such decisions do not derive from the creators of technology who are enmeshed in their individual innovations. They (...) neither come from our social leaders who possess only sufficient technical understanding to react to innovations, not to anticipate or direct their progress. Neither is there evidence of some omnipotent 'invisible hand,' the simple fact is that no one is directing this enterprise. In Mind, Machine and Morality, Peter Hancock asks questions about this insensate progress and has the temerity to suggest some cognate answers. He argues for the unbreakable symbiosis of purpose and process, and examines the dangerous possibilities that emerge when science and purpose meet. Historically, this work is a modern-day child of Bacon's hope for the 'Great Instauration.' However, unlike its forebear, the focus here is on human-machine systems. The emphasis centers on the conception that the active, extensive face of modern philosophy is technology. Whatever we are to become is bound up not only in our biology but critically in our technology also. And to achieve rational progress we need to articulate manifest purpose. This book is one step along the purposive road. (shrink)

In an effort to reduce risk and uncertainty, we hypothesize that investors avoid countries where high corruption exists. We investigate this issue by examining the relationship of levels of perceived corruption on Japanese Foreign Direct Investment (FDI) in both industrialized and emerging economies. The analysis presented utilizes a sample of 29,546 investments in 59 countries. Results suggest that in emerging nations, where comprehensive legal and regulatory frameworks do not exist to effectively curtail fraudulent activity, corruption serves to reduce FDI. Managers (...) need to consider the level of perceived corruption in their assessment of any market prior to potential investment. (shrink)

With the intensifying shortage of care-providers and mounting financial burden of an aging population in Japan, artificial intelligence (AI) offers a potential solution through AI-driven robots, chatbots, smartphone apps, and other AI medical services. Yet Japanese acceptance of medical AI, especially patient care, largely depends on the degree of ‘humanness’ that can be integrated into intelligent technologies. As empathy is considered a core value in the practice of healthcare workers, artificially intelligent agents must have the ability to perceive human emotions (...) and respond in an affective, human-like manner. This paper presents the results of a nationwide survey in Japan 2023 about the public perception of the use of emotionalized AI (EAI) in healthcare. The sample included 2000 Japanese citizens from 20 to 69 years old with an average age of 45 years. The questionnaire included 65 items in six categories: demographic, perception of the existing healthcare system, attitude towards the use of AI, and EAI in healthcare, trust and privacy concerns and fear of AI, and seeking literacy on new technologies. The analysis of the responses demonstrates that overall, the Japanese population has a limited knowledge of AI, EAI, and smart technologies but trusts the healthcare system, physicians, and staff to use it properly, with little worries over the potential pitfalls related to data security and safety. However, they prefer the use of more human resources and are concerned about privacy and the high cost of new technology, and believe little information is being provided to them through government and media. (shrink)

This edition of Studia Gilsoniana inaugurates submission of articles on economic science based upon pre-modern principles of philosophy/science. Today, many journals address the intersection of economics and philosophy. Their contributors include practicing economists, economic historians, economist-philosophers, philosopher-economists, and economic methodologists. Research in this interdisciplinary field began to appear in the 1970s and later took shape in the 1980s with the appearance of its specialized academic journals. Today, the intersection of economics and philosophy is a vibrant area of inquiry and research. (...) Books and journal pages are replete with references to classical philosophers such as Plato and Aristotle and their contributions to economic science. However, stronger connections need to be made related to the application of economic principles from the past to the present based upon enduring pre-modern principles of science. This is precisely what this inaugural issue celebrates. (shrink)

Agreeing that being is becoming, that personal identity is noninstantaneous, the temporalistic personalist argues that the identity of the person is not, as hartshorne holds, linear, or a cumulative route of unit-occasions in which the past comes into the present. there cannot be a succession of experiences without a self-identifying active person able to maintain himself through change and interaction with his ambient, natural or divine.

Peter A. Bertocci; XI—Descartes and Marcel on the Person and his Body: A Critique, Proceedings of the Aristotelian Society, Volume 68, Issue 1, 1 June 1968, Pag.

In their article, “Supported Decision Making with People at the Margins of Autonomy,” Peterson, Karlawish, and Largent point to the fact that the concept of ‘supported decision-making’ has recently...