Accelerationism offers a uniquely robust theory of the future as a subject for political contestation. In this way, it is surprisingly close to the concerns of queer theory. Like queer theory in its engagement with temporality, acclerationism works to describe the causal relations between past, present, and future. However, where queer theory attributes agency to affect and aesthetics, accelerationists look to rational control. In this contribution, I demonstrate that accelerationist rationality undoes itself, involuting into a form of demonic possession that (...) might also be the basis for a queer future-working. (shrink)

Edited by Richard Grusin of the Center for 21st Century Studies, this is the first book to name and characterize—and therefore consolidate—a wide array of current critical, theoretical, and philosophical approaches to the humanities and social sciences under the concept of the nonhuman turn. Each of these approaches is engaged in decentering the human in favor of a concern for the nonhuman, understood by contributors in a variety of ways—in terms of animals, affectivity, bodies, materiality, technologies, and organic and geophysical (...) systems. The nonhuman turn in twenty-first-century studies can be traced to multiple intellectual and theoretical developments from the last decades of the twentieth century: actor-network theory, affect theory, animal studies, assemblage theory, cognitive sciences, new materialism, new media theory, speculative realism, and systems theory. Such varied analytical and theoretical formations obviously diverge and disagree in many of their assumptions, objects, and methodologies. However, they all take up aspects of the nonhuman as critical to the future of twenty-first-century studies in the arts, humanities, and social sciences. Unlike the posthuman turn, the nonhuman turn does not make a claim about teleology or progress in which we begin with the human and see a transformation from the human to the posthuman. Rather, the nonhuman turn insists (paraphrasing Bruno Latour) that “we have never been human,” that the human has always coevolved, coexisted, or collaborated with the nonhuman—and that the human is identified precisely by this indistinction from the nonhuman. Contributors: Jane Bennett, Johns Hopkins U; Ian Bogost, Georgia Institute of Technology; Wendy Hui Kyong Chun, Brown U; Mark B. N. Hansen, Duke U; Erin Manning, Concordia U, Montreal; Brian Massumi, U of Montreal; Timothy Morton, Rice U; Steven Shaviro, Wayne State U; Rebekah Sheldon, Indiana U. (shrink)

Throughout the last decade, calls for a return to materiality have reverberated within the humanities and social sciences. Few, however, have noticed that this return has also entailed a return to fiction, as the new theoretical writings on matter regularly include elements of storytelling, fabulation or other genres of invention. This article asks why this alliance between new materialism and fiction has come about: Why do scholars united by a common interest in ‘getting real’ consistently utilize a type of discourse (...) defined precisely by not committing itself to reality? Examining works by Jane Bennett, Dominic Pettman, Stacy Alaimo, Astrida Neimanis, Donna Haraway, and Rebekah Sheldon, the article explores this question by tracing three modes of fictionality in new materialism distinguished by inventing non/human entanglements, scientific knowledge, and future societies respectively. Ultimately, the article argues that fictionality is a particularly attractive tool for attempts to transcend anthropocentric regimes of truth. (shrink)

A simple experimental paradigm creates the powerful illusion that one is touching one’s own hand even when the two hands are separated by 15 cm. The participant uses her right hand to administer stimulation to a prosthetic hand while the Examiner provides identical stimulation to the participant’s receptive left hand. Change in felt position of the receptive hand toward the prosthetic hand has previously led to the interpretation that the participant experiences self-touch at the location of the prosthetic hand, and (...) experiences a sense of ownership of the prosthetic hand. Our results argue against this interpretation. We assessed change in felt position of the participant’s receptive hand but we also assessed change in felt position of the participant’s administering hand. Change in felt position of the administering hand was significantly greater than change in felt position of the receptive hand. Implications for theories of ownership are discussed. (shrink)

I will contrast the two main approaches to the foundations of statistical mechanics: the individualist approach and the ensemblist approach. I will indicate the virtues of each, and argue that the conflict between them is perhaps not as great as often imagined.

In Bohmian mechanics the distribution |ψ|2 is regarded as the equilibrium distribution. We consider its uniqueness, finding that it is the unique equivariant distribution that is also a local functional of the wave function ψ.

The rubber hand paradigm is used to create the illusion of self-touch, by having the participant administer stimulation to a prosthetic hand while the Examiner, with an identical stimulus , administers stimulation to the participant’s hand. With synchronous stimulation, participants experience the compelling illusion that they are touching their own hand. In the current study, the robustness of this illusion was assessed using incongruent stimuli. The participant used the index finger of the right hand to administer stimulation to a prosthetic (...) hand while the Examiner used a paintbrush to administer stimulation to the participant’s left hand. The results indicate that this violation of tactile expectations does not diminish the illusion of self-touch. Participants experienced the illusion despite the use of incongruent stimuli, both when vision was precluded and when visual feedback provided clear evidence of the tactile mismatch. (shrink)

From the early years of the Common Era to 1700, Indian intellectuals explored with unparalleled subtlety the place of emotion in art. Their investigations led to the deconstruction of art's formal structures and broader inquiries into the pleasure of tragic tales. _Rasa_, or taste, was the word they chose to describe art's aesthetics, and their passionate effort to pin down these phenomena became its own remarkable act of creation. This book is the first in any language to follow the evolution (...) of rasa from its origins in dramaturgical thought--a concept for the stage--to its flourishing in literary thought--a concept for the page. _Reader on Rasa_ incorporates primary texts by every significant thinker of classical Indian aesthetics, many never translated before. The arrangement of the selections captures the intellectual dynamism that has powered this debate for centuries. Headnotes explain the meaning and significance of each text, a comprehensive introduction summarizes major threads in intellectual-historical terms, and critical endnotes and an extensive bibliography add further depth to the selections. The Sanskrit theory of emotion in art is one of the most sophisticated in the ancient world, a precursor of the work being done today by critics and philosophers of aesthetics. This volume's conceptual detail, historical precision, and clarity will appeal to any scholar interested in a full portrait of global intellectual development. __Reader on Rasa___ is the inaugural book in the Historical Sourcebooks in Classical Indian Thought series, edited by Sheldon Pollock. These text-based books guide readers through the most important forms of classical Indian thought, from epistemology, rhetoric, and hermeneutics to astral science, yoga, and medicine. Each volume provides fresh translations of key works, headnotes to contextualize selections, a comprehensive analysis of major lines of development within the discipline, and exegetical and text-critical endnotes, as well as a bibliography. Designed for comparativists and interested general readers, Historical Sourcebooks is also a great resource for advanced scholars seeking authoritative commentary on challenging works._. (shrink)

Two experiments were conducted to explore whether children, who have been exposed to the concept of the soul, differentiate the soul from the mind. In the first experiment, 4- to 12-year-old children were asked about whether a religious ritual affects the mind, the brain, or the soul. The majority of the children claimed that only the soul was different after baptism. In a follow-up study, 6- to 12-year-old children were tested more explicitly on what factors differentiate the soul from the (...) mind and the brain. Children differentiated the soul from the mind and the brain along two dimensions: function and stability. In contrast to their responses about the mind and the brain, children did not claim that the soul was important for cognitive, non-cognitive, or biological functioning. Children consistently indicated that the mind and the brain change and grow over time. In contrast, children indicated that the soul is something that stays constant and is devoted to various, predominantly spiritual, functions. (shrink)

The word ‘dignity’ may be used in a presentational sense, for example, one might say “she presents herself with dignity”, or in a social sense, for example, one might say “she fulfilled her duty with dignity, or honour.” However, in this paper I will not be using ‘dignity’ in either of these senses. Rather, the sense of dignity I will be concerned with is one that is related to ideas about the value or worth of a being. This latter sense (...) of dignity has a long history, and tends to be a concept that is thought to be applicable to human animals only, and more specifically to human persons—moral agents, capable of rationality, of directing their own lives, and of formulating... (shrink)

Many theistic philosophers conceive of God’s activity in agent-causal terms. That is, they view divine action as an instance of (perhaps the paradigm case of) substance causation. At the same time, many theists endorse the claim that God acts for reasons, and not merely wantonly. It is the aim of this paper to show that a commitment to both theses gives rise to a dilemma. I present the dilemma and then spend the bulk of the paper defending its premises. I (...) conclude with some suggestions for how one might carve out an alternative model of divine action. (shrink)

This paper aims to provide a conceptual analysis of blood-sport as a concept. Through utilising a generalised notion of sport as well as the concept of fair-play, the objective will be to examine whether blood-sports are games and analyse to what extent, if any, blood-sports can be properly called ‘sports’. For the purposes of application and because of the sheer numbers of birds used in the sports-shooting industry, the paper will focus on a discussion of game-birding, but the findings will (...) apply to the practice of ‘blood-sport’ more generally. Work by Sam P. Morris (IJAP, 2014) argues that ‘fair-chase hunting’ can be classified as a game, as well as a sport, although Morris stresses that answers to questions concerning the sport status of hunting do not provide answers to questions regarding the ethics of blood-sports. The author of this paper agrees with Morris regarding the latter point, but pace Morris, she argues that it is doubtful that blood-sport is a game let alone a sport, and that even if one assumes for argument's sake that it is indeed a game, it cannot be properly classed as sport, and that a fair-chase code undermines itself in the context of so called ‘blood-sports’.Footnote1. (shrink)

Confidentiality is one of the foundations on which psychotherapy is built. Limitations on confidentiality in the therapeutic process have been explained and explored by many authors and organizations. However, controversy and confusion continue to exist with regard to the limitations on confidentiality in situations where clients are considering their options at the end of life and after a client has died. This article reviews these 2 areas and provides some suggestions for future research.

The idea that language is necessary for thought and emotion is a dominant one in philosophy. Animals have taken the brunt of this idea, since it is widely held that language is exclusively human. Michael Leahy makes a case against the moral standing of factory-farmed animals based on such ideas. His approach is Wittgensteinian: understanding is a thought process that requires language, which animals do not possess. But he goes further than this and argues that certain factory farming methods do (...) not cause certain sufferings to the animals used, since animals lack full awareness of their circumstances. In particular he argues that animals do not experience certain sufferings at the slaughterhouse since, lacking language, they are unaware of their fate . Through an analysis of Leahy’s claims this paper aims to explore and challenge both the idea that thought and emotion require language and that only humans possess language. (shrink)

The Agent-Causal Theory of Action claims that an event counts as an action when, and only when, it is caused by an agent. The central difference between the Causal Theory of Action (CTA) and the Agent-Causal view comes down to a disagreement about what sort of item (or items) occupies the left-hand position in the causal relation. For CTA, the left-hand position is occupied by mental items within the agent, typically construed in terms of mental events (e.g., belief/desire pairs or (...) intentions). For the agent-causal theory, it is the agent herself (that is, a substance) which does the causing. Agent-causal theorists generally concede that some intentional actions involve causal relations that are best understood in eventcausal terms. Such intentional actions are "nonbasic," meaning that the agent does them by doing something else. But for any "basic" intentional action—behavior that, according to the agent-causal theorist, is caused directly by the agent—there is a causal relation between the agent, on the one hand, and the action, on the other, which is (i) primitive (not permitting of analysis) and (ii) irreducible to any other relation (including, importantly, the event-causal relation). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Deception and Sacrifice in Aeneid 2.1–249Rebekah M. SmithIt is striking how often in Book 2 death seems to have sacrificial overtones. Not only does Laocoon die at an altar in the act of sacrificing, but even the simile introduced to illustrate his cries keeps within the same framework of reference... and before all this the motif of human sacrifice forms the ominous basis of Sinon’s lying tale.—E. L. Harrison (...) (1990)Sacrifice as a theme in the Aeneid takes many forms, one of which is human death cast as or described in language that suggests the ritual religious killing of a sacrificial victim. Harrison is perceptive in associating the death of Laocoon, the simile that describes his cries, and the motif of human sacrifice in Sinon’s story. 1 The lying tale with which Sinon deceives the Trojans in book 2 narrates the only actual sacrifice in the Aeneid wherein the intended victim is a human being, and Laocoon’s death at the altar while performing a sacrifice to Neptune is famously an ironic complement to Sinon’s alleged escape from death at a Greek altar.It is my purpose here to press farther in considering the two together, Sinon’s lying tale and Laocoon’s death. The many ironies and reversals of expectation in the passage have been extensively discussed, including trickery and sacrifice as dominant themes and Laocoon’s death as in a sense a completion of Sinon’s lying tale. But a closer look at precisely how the theme of sacrifice runs through the passage will show that Virgil shaped the Sinon-Laocoon episode to be a story of the systematic perversion of religious sacrifice—a perversion, furthermore, that turns at every stage on the perversion of human knowledge. Nowhere is the goal, execution, or outcome of ritual sacrifice what it ought to be, and while sacrifice is prompted by unholy human ends and turned into a violent portent by the gods, human awareness throughout the episode is both prominently at issue and helplessly deceived. I suggest [End Page 503] that in his version of the Sinon and Laocoon episode of book 2, Virgil deepened and complicated the themes of deception and sacrifice by methods that vary from literary modeling to simple contrast of events, entwining them at many levels from beginning to end in a progression. They all culminate in an articulation of the dark and utter hopelessness in the fall of Troy.Girard, Bandera, and HardieScholarship on the Sinon and Laocoon episode has generally dealt with Virgil’s use of his sources, the efficacy of Sinon’s deception, and the overall dramatic power and irony of the episode. 2 Sacrifice as a theme has been treated as one element among many. Linking the image of the twin serpents with the theme of deceit and destruction, Putnam called Laocoon the first symbolic sacrificial victim in the destruction of the city. Manuwald has drawn attention to the heightened elements of sacrifice in Sinon’s story, mainly the Trojan Horse figured as votum and the role of Calchas, arguing that these serve to strengthen the force of Sinon’s deception. Block’s thesis that Virgil forces a double consciousness on his reader includes comment on the ironic juxtaposition of the Greeks’ need for a parting sacrifice and Laocoon’s death. Hardie does likewise in identifying Lucretian echoes of the sacrifice of Iphigeneia. 3 [End Page 504]An important development has been the use of René Girard’s theory of “sacrificial crisis” in interpretation of the Aeneid as a whole and of specific episodes. Bandera (1981) identifies the Sinon and Laocoon episodes as being Girardian “sacrifice gone wrong,” thus (1) beginning an escalating series of violent deaths that leads to that of Turnus and (2) making the element of deceit in Virgil’s rendering part of a Girardian trickery inherent in the act of sacrifice. Because I argue specifically that the deception of human knowledge in Aeneid 2 is of a different kind, I must briefly address Bandera’s study and the theory he applies. My remarks are confined to Girard’s early work Violence and the Sacred ([1972] 1977), on which Bandera... (shrink)

future evolution of the field. These ideas thou h old 'th k oug o, are ei er un nown oz misunderstood, Our point here is that a stron realistic os". g ' ' posi'.ion has consequences: it offers a completely natural..

Although rationalization about one's own beliefs and actions can improve an individual's future decisions, beliefs can provide other benefits unrelated to their epistemic truth value, such as group cohesion and identity. A model of resource-rational cognition that accounts for these benefits may explain unexpected and seemingly irrational thought patterns, such as belief polarization.

This paper aims to provide an ethical assessment of the shooting of animals for sport. In particular, it discusses the use of partridges and pheasants for shooting. While opposition to hunting and shooting large wild mammals is strong, game birds have often taken a back seat in everyday animal welfare concerns. However, the practice of raising game birds for sport poses significant ethical issues. Most birds shot are raised in factory-farming conditions, and there is a considerable amount of evidence to (...) show that these birds endure extensive suffering on these farms. Considering the fact that birds do have interests, including interests in life and not suffering, what are the ethical implications of using them for blood sports? Indeed, in the light of the suffering that game birds endure in factory farms, it may be that shooting such birds for sport is more morally problematic than other types of hunting and shooting which many people are often fiercely opposed to, for while it seems plausible to say that some animals may be harmed more by death than others (due to, say, their greater capacities), there may be harms that are worse than death (such as a life of intolerable suffering). The objective of this paper is to assess the ethics of shooting animals for sport, and in particular the practice of raising game birds for use in blood sports, by applying principles commonly used in ethics; specifically the principle of non-maleficence and equal consideration of (like) interests. (shrink)

Western metaphysics has long privileged solidity, presence, fixity, and substance, over the fluid, moving, intangible, and diffuse, that is, over water.1 Emmanuel Levinas noted that Western philosophy seems so incapable of thinking the liquid, moving, and dispersed, that even when we try, we only reduce the elemental to a multiplicity of solids.2 The problem, he concludes, is that water and other elements are "content without form," denying our metaphysical preferences for solidity and fixed shape, even as they are not mere (...) absence or nothingness.3 And still the elemental is our home, our condition of being.Luce Irigaray further notes a "historical lag in... (shrink)

In [3] John S. Bell proposed how to associate particle trajectories with a lattice quantum field theory, yielding what can be regarded as a |Ψ|2-distributed Markov process on the appropriate configuration space. A similar process can be defined in the continuum, for more or less any regularized quantum field theory; such processes we call Bell-type quantum field theories. We describe methods for explicitly constructing these processes. These concern, in addition to the definition of the Markov processes, the efficient calculation of (...) jump rates, how to obtain the process from the processes corresponding to the free and interaction Hamiltonian alone, and how to obtain the free process from the free Hamiltonian or, alternatively, from the one-particle process by a construction analogous to “second quantization.” As an example, we consider the process for a second quantized Dirac field in an external electromagnetic field. (shrink)

Bohmian mechanics, which is also called the de Broglie-Bohm theory, the pilot-wave model, and the causal interpretation of quantum mechanics, is a version of quantum theory discovered by Louis de Broglie in 1927 and rediscovered by David Bohm in 1952. It is the simplest example of what is often called a hidden variables interpretation of quantum mechanics. In Bohmian mechanics a system of particles is described in part by its wave function, evolving, as usual, according to Schrödinger's equation. However, the (...) wave function provides only a partial description of the system. This description is completed by the specification of the actual positions of the particles. The latter evolve according to the.. (shrink)

Joseph Agassi develops a humanist world view in his last single-authored book through confronting the challenges facing the humanist world view. The three challenges that Agassi confronts are: 1. how do we rationally choose ways of life, including the life of rationality? 2. is humanity worthwhile? 3. how can we improve liberal democracy in our fractured societies where extremists seek to gain control?

This edited volume draws upon Lacanian psychoanalytic theory to examine the conscious and unconscious forces underlying race as a social formation, conceptualizing race, racial identity, and racism in ways that go beyond traditional modes of psychoanalytic thought Featuring contributions from Lacanian scholars from diverse geographical and disciplinary contexts, chapters span a wide breadth of topics including white nationalism and contemporary debates over confederate monuments; emergent theories of race rooted in Afropessimism and postcolonialism; Latinx and other racialized groups; apartheid and American (...) slavery; and applications of Lacan's concepts of the lamella, drive and sexuation to processes of racialization. The collection both reorients readers' understandings of race through its deployment of Lacanian theory and redefines the Lacanian subject through its theorizing of subjectivity in relation to race, racism and racial identification. Lacan and Race will be a definitive text for psychoanalytic theorists and contemporary scholars of race and appeal to readers across the fields of psychology, cultural studies, humanities, politics, and sociology. (shrink)

Although it is common for interpreters of Aristotle's De Anima to treat the soul as a specially related set of powers of capacities, I argue against this view on the grounds that the plausible options for reconciling the claim that the soul is a set of powers with Aristotle's repeated claim that the soul is an actuality cannot be unsuccessful. Moreover, I argue that there are good reasons to be wary of attributing to Aristotle the view that the soul is (...) a set of powers because this claim conflicts with several of his metaphysical commitments, most importantly his claims about form and substance. I argue that although there are passages in the De Anima in which Aristotle discusses the soul in terms of its powers or capacities, these discussions do not establish that the soul is a set of capacities. (shrink)

This book examines Aristotle's metaphysics and his account of nature, stressing the ways in which his desire to explain observed natural processes shaped his philosophical thought. It departs radically from a tradition of interpretation, in which Aristotle is understood to have approached problems with a set of abstract principles in hand, principles derived from critical reflection on the views of his predecessors. A central example of the book interprets Aristotle's essentialism as deriving from an examination of the kinds of unity (...) that various sorts of things have: elemental motion, alteration, transformation and the growth of organisms. An important conclusion of this argument is that an essence may, under certain circumstances, lack some of its essential attributes. This is a major re-evaluation of Aristotle's metaphysics that will interest philosophers, classicists and historians of science. (shrink)

In the last quarter of the nineteenth century, Ludwig Boltzmann explained how irreversible macroscopic laws, in particular the second law of thermodynamics, originate in the time-reversible laws of microscopic physics. Boltzmann’s analysis, the essence of which I shall review here, is basically correct. The most famous criticisms of Boltzmann’s later work on the subject have little merit. Most twentieth century innovations – such as the identification of the state of a physical system with a probability distribution on its phase space, (...) of its thermodynamic entropy with the Gibbs entropy of , and the invocation of the notions of ergodicity and mixing for the justification of the foundations of statistical mechanics – are thoroughly misguided. (shrink)

Bohmian mechanics is arguably the most naively obvious embedding imaginable of Schr¨ odinger’s equation into a completely coherent physical theory. It describes a world in which particles move in a highly non-Newtonian sort of way, one which may at first appear to have little to do with the spectrum of predictions of quantum mechanics. It turns out, however, that as a consequence of the defining dynamical equations of Bohmian mechanics, when a system has wave function ψ its configuration is typically (...) random, with probability density ρ given by |ψ|2, the quantum equilibrium distribution. It also turns out that the entire quantum formalism, operators as observables and all the rest, naturally emerges in Bohmian mechanics from the analysis of “measurements.” This analysis reveals the status of operators as observables in the description of quantum phenomena, and facilitates a clear view of the range of applicability of the usual quantum mechanical formulas. (shrink)

This is a significantly expanded edition of one of the greatest works of modern political theory. Sheldon Wolin's Politics and Vision inspired and instructed two generations of political theorists after its appearance in 1960. This new edition retains intact the original ten chapters about political thinkers from Plato to Mill, and adds seven chapters about theorists from Marx and Nietzsche to Rawls and the postmodernists. The new chapters, which show how thinkers have grappled with the immense possibilities and dangers (...) of modern power, are themselves a major theoretical statement. They culminate in Wolin's remarkable argument that the United States has invented a new political form, "inverted totalitarianism," in which economic rather than political power is dangerously dominant. In this new edition, the book that helped to define political theory in the late twentieth century should energize, enlighten, and provoke generations of scholars to come. Wolin originally wrote Politics and Vision to challenge the idea that political analysis should consist simply of the neutral observation of objective reality. He argues that political thinkers must also rely on creative vision. Wolin shows that great theorists have been driven to shape politics to some vision of the Good that lies outside the existing political order. As he tells it, the history of theory is thus, in part, the story of changing assumptions about the Good. In the new chapters, Wolin displays all the energy and flair, the command of detail and of grand historical developments, that he brought to this story forty years ago. This is a work of immense talent and intense thought, an intellectual achievement that will endure. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Sermon on the Mount and Moral Theology: A Virtue Perspective by William C. Mattison IIIRebekah EklundThe Sermon on the Mount and Moral Theology: A Virtue Perspective William C. Mattison III NEW YORK: CAMBRIDGE UNIVERSITY PRESS, 2017. 290 pp. £75.00Undergirding this book is a principle from the Catechism of the Catholic Church: the "analogy of faith" or "the coherence of the truths of faith among themselves" (241). the (...) "truths of faith" under consideration are Matthew's sermon on the Mount (sM) and the virtue ethics of thomas aquinas. Mattison aims to restore the sM to a more prominent place in Catholic moral theology by demonstrating the convergence between the teachings of the sM and thomistic virtue ethics.In this endeavor, the book largely succeeds, even if it occasionally over-reaches—that is, the sM is always shown to be in perfect harmony with thomas's teachings on virtue ethics, in which some readers might see points of tension. For example, Mattison uses thomistic action theory to argue that the beatitudes (Mt 5:3–12) and the sM's concluding exhortations (Mt 7:13–29) both demonstrate an "intrinsic relationship" between action and eternal reward; that is, the "qualifying condition" (e.g., meekness) is itself constitutive of happiness and is thus an activity that continues in eternal life (22–25, 209, 221). Purity of heart works well in this framework, but Mattison struggles to make mourning fit. the thomistic lens determines the sense of the text: Whatever mourning is, it is an activity that must persist in heaven, limiting the options for interpretation.Mattison also aligns the seven virtues—faith, hope, love, prudence, justice, temperance, and fortitude—with the seven beatitudes (following augustine's reduction of the beatitudes from eight to seven), with the seven petitions of the Lord's Prayer, and with sections of the sM as a whole. these latter, broad pairings are not always easy to find. Mattison matches the beatitudes with the virtue of faith, and the six antitheses with the virtues of temperance and fortitude. the virtue of love pairs with Matthew 6:1–6, 16–18 (teachings on prayer, alms-giving, and fasting, sans the Lord's Prayer); prudence, with Matthew 6:19–34 (worry and money); justice, with Matthew 7:1–12 (judging, asking, the golden rule); and hope, with Matthew 7:13–29 (concluding warnings and exhortations).similarly, a virtue is assigned to each beatitude (47) and to each petition of the Lord's Prayer (252). In the case of the Lord's Prayer, Mattison insists on a particular order of the virtues, following aquinas's ordering (but reversing [End Page 207] temperance and fortitude). But he does not use the same order of virtues for the Beatitudes or for the broader alignments with the whole SM (the orders are completely different for all three lists), raising the question of why Aquinas's order matters for one set but not for the others.Mattison's alignments show both his indebtedness to patristic and medieval tradition and his innovation. Medieval commentators commonly matched sets of sevens (Beatitudes, virtues, vices, gifts of the Spirit), but (rather remarkably) none of them ever appears to have understood the seven petitions of the Lord's Prayer as requests for the seven virtues, as Mattison does. Likewise, Mattison's alignment of the Beatitudes with the virtues follows the practice but not the substance of previous lists; his pairings match neither Ambrose's nor Aquinas's. I would have found a discussion of the differences helpful.The question is whether Mattison's alignments are fruitful or merely forced, and here readers may find the results to be mixed. Some are illuminating, such as the vice of presumption in relation to Matthew 7:21–23; others, such as the alignment of the six antitheses with the seven sacraments, "appear a bit of a 'stretch,'" as even Mattison admits (110).Overall, scholars and graduate students interested in Thomistic virtue ethics, and in the relationship between scripture and Catholic moral theology, will find much food for thought here.Rebekah EklundLoyola University MarylandCopyright © 2018 Society of Christian Ethics... (shrink)

This article contributes to carework scholarship by examining the nexus of gender, class, and race in long-term care facilities. We draw out a family ideology at work that promotes good care of residents and thus benefits nursing homes. We also found that careworkers value fictive kin relationships with residents, yet we uncover how the family model may be used to exploit these low-income careworkers. Reflecting a subordinate and racialized version of being “part of the family,” we call for an ethic (...) of reciprocity and for concrete change toward valuing equally the humanity of those who need and those who give care. (shrink)

In articulating the protection-inclusion dilemma, Friesen et al. (2023) identify an important issue facing institutional review boards (IRBs) and elucidate historical factors contributing to its de...

Contemporary emphasis on creating culturally relevant and context specific knowledge increasingly drives researchers to conduct their work in settings outside their home country. This often requires researchers to build relationships with various stakeholders who may have a vested interest in the research. This case study examines the tension between relationship development with stakeholders and maintaining study integrity, in the context of potential harms, data credibility and cultural sensitivity. We describe an ethical breach in the conduct of global health research by (...) a arising from the ad-hoc participation of a community stakeholder external to the visiting research group. A framework for reflection is developed from a careful examination of underlying factors and presented with a discussion of consequences and mitigation measures. This framework aims to present lessons learned for researchers working abroad who might face similar situations in their work. (shrink)