An annotated bibliography of the utopian scholarship of Lyman Tower Sargent from shortly before he submitted his Ph.D. dissertation to the present day.

The Ikhwan al-Safa' (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa 'il Ikhwan al-Safa' (Epistles of the Brethren of Purity). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in mathematics, (...) logic, natural philosophy, psychology, metaphysics, and theology, in addition to didactic fables.Epistles 43-45 succeed the extended description of religions and creeds that opens the final section of the corpus, on the theological sciences. Epistle 43 explains briefly the need for purifying one's soul by performing virtuous acts, after which one can follow the 'straight path' to God. The extremely diverse Epistle 44 is no dry exercise in abstruse theology; rather, it is characterized by the most delightful anecdotes, designed to inform the reader of a deeper truth, that of the hereafter following the soul's separation from the body at death. Alongside references to many of the Prophets encountered in the Qur'an, this Epistle shows a familiarity with other religions such as Christianity, Judaism, and Buddhism. Epistle 45 focuses on companionship and friendship, resonating strongly with the word 'Brethren' by which the authors distinguish themselves. The volume overall is united in its underlying themes of the immortality of the soul and the profound need for mutual cooperation, informed in parts by the general Neoplatonism of the entire corpus, as well as by Aristotelian and Platonic motifs. (shrink)

The Brethren of Purity, the anonymous adepts of a tenth-century esoteric fraternity, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa 'il Ikhwan al-Safa'. Its fifty-two epistles offer synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in mathematics, logic, natural philosophy, psychology, metaphysics, and theology, in addition to didactic fables. Epistles 43-45 are (...) some of the richest and most diverse in the corpus of the Brethren of Purity. This volume includes anecdotes and visions of paradise, Qur'anic quotations and interfaith references, as well as Platonic motifs. The prevailing theme of the immortality of the soul is considered in detail, along with the necessity of co-operation in this world in order for the soul to be able to break free of it. (shrink)

Background Institutional Review Boards (IRBs) are federally mandated to include both nonscientific and unaffiliated representatives in their membership. Despite this, there is no guidance or policy on the selection of unaffiliated or non-scientist members and reports indicate a lack of clarity regarding members’ roles. In the present study we sought to explore processes of recruitment, training, and the perceived roles for unaffiliated and non-scientist members of IRBs.Methods We distributed a self-administered REDCap survey of members of the Association for the Accreditation (...) of Human Research Protection Programs familiar with IRB member recruitment. The survey included closed and open-ended questions regarding: the operation of the HRPP/IRB(s), how unaffiliated and non-scientist members are recruited, whether they had faced challenges recruiting for these roles, and training and mentorship offered. The survey also collected information regarding the perceived value and roles of unaffiliated and non-scientist members.Results 76 responses were included in the analysis (38% completion rate). The most common approach for recruitment was referral from current IRB members, with almost half of respondents indicating challenges recruiting unaffiliated members. Over 75% indicated no additional training was provided to unaffiliated or non-scientist members compared to affiliated or scientist members. Most common supports provided were travel/parking expenses and honoraria. Commonly perceived roles were to provide an independent voice from the participant perspective, notably regarding consent processes and materials.Conclusions Respondents indicated challenges in defining unaffiliated and non-scientist members and limited practices toward recruitment and support. Future work should more closely examine the challenges in defining these roles and applying the definitions in practice, as well as strategies that may improve recruitment and retention of unaffiliated and non-scientist members. (shrink)

This report by the WHO Consultative Group on Equity and Universal Health Coverage addresses how countries can make fair progress towards the goal of universal coverage. It explains the relevant tradeoffs between different desirable ends and offers guidance on how to make these tradeoffs.

Objective chance and morality are rarely discussed together. In this paper, I argue that there is a surprising similarity in the epistemic standing of our beliefs about both objective chance and objective morality. The key similarity is that both of these sorts of belief are undermined -- in a limited, but important way -- by plausible genealogical accounts of the concepts that feature in these beliefs. The paper presents a brief account of Richard Joyce's evolutionary hypothesis of the genealogy (...) of morality, and refines the debunking argument which he consequently mounts against moral beliefs. The evolutionary hypothesis in question suggests that we could easily have failed to believe that moral judgments have a peculiarly categorical force. This aspect of our moral belief, then, is unreliable. The paper then turns to chance, and presents a more speculative hypothesis about the cultural evolution of ideas about chance, as a peculiarly physical and objective form of probability. It is argued that, in the same way that our beliefs about morality could easily have lacked the commitment to inescapable force, our beliefs about chance could easily have lacked various idiosyncratic commitments. By a similar argument then, these aspects of our chance beliefs are unreliable. In the final section of the paper, I review some recent objections to genealogical debunking arguments, due to Roger White and Guy Kahane, showing how the form of argument developed in this paper is immune to these criticisms. (shrink)

La cobertura universal de salud está en el centro de la acción actual para fortalecer los sistemas de salud y mejorar el nivel y la distribución de la salud y los servicios de salud. Este documento es el informe fi nal del Grupo Consultivo de la OMS sobre la Equidad y Cobertura Universal de Salud. Aquí se abordan los temas clave de la justicia (fairness) y la equidad que surgen en el camino hacia la cobertura universal de salud. Por lo (...) tanto, el informe es pertinente para cada agente que infl uye en ese camino y en particular para los gobiernos, ya que se encargan de supervisar y guiar el progreso hacia la cobertura universal de salud. (shrink)

This report from the WHO Consultative Group on Equity and Universal Health Coverage offers advice on how to make progress fairly towards universal health coverage.

In this paper we present an account of practical rationality and weakness of will in terms of rational capacities. We show how our account rectifies various shortcomings in Michael Smith's related theory. In particular, our account is capable of accommodating cases of weak-willed behaviour that are not `akratic', or otherwise contrary to the agent's better judgement. Our account differs from Smith's primarily by incorporating resolve: a third rational capacity for resolute maintenance of one's intentions. We discuss further two ways to (...) explain the importance of resolve to practical rationality: one based on Richard Holton's recent work, and an alternative, non-consequentialist account. (shrink)

My heart was removed and replaced on May 17, 2006. No melodrama is intended here, just an unadorned factual statement. Transplants are transformative. In my case, that transformation led to bioethics.

This book is a succinct introduction to the orienting of attention.

Philosophers are increasingly coming to recognize the importance of Freudian theory for the understanding of the mind. The picture Freud presents of the mind's growth and organization holds implications not just for such perennial questions as the relation of mind and body, the nature of memory and personal identity, the interplay of cognitive and affective processes in reasoning and acting, but also for the very way in which these questions are conceived and an interpretation of the mind is sought. This (...) volume of essays, by some of today's leading philosophers, explores all these topics, as well as the methods, results and status of the theory itself, while two 'classical' discussions by Wittgenstein and Sartre are also included. A number of the contributions – those by Donald Davidson, W. D. Hart, Jim Hopkins, Adam Morton, David Pears and Richard Wollheim – have not been published before, and a very useful bibliography is provided. It is an anthology that will be vital to anyone interested in Freudian theory and, more generally, in philosophical psychology. (shrink)

Anthony Everett () argues that those who embrace the reality of fictional entities run into trouble when it comes to specifying criteria of character identity. More specifically, he argues that realists must reject natural principles governing the identity and distinctness of fictional characters due to the existence of fictions which leave it indeterminate whether certain characters are identical and the existence of fictions which say inconsistent things about the identities of their characters. Everett's critique has deservedly drawn much attention and (...) a number of defensive moves have been made by, or on the behalf of, fictional realists. My goal in this paper is to move this debate on a further step. I have three goals: to clarify the importance of Everett's discussion of identity criteria within the context of fictional realism, to reassess Everett's objections to realism in light of the resultant literature, and to develop a novel strategy for responding to Everett's concerns. On the approach to be developed, the problems emerge due to an indeterminacy inherent in the concept of a fictional character itself. (shrink)

Books reviewed in this article: The Anchor Bible Dictionary. Edited by David Noel Freedman with Gary A. Herion, David F. Graf, John David Pleins. The Gospel of Matthew. By Daniel J. Harrington. Paul: An Introduction to his Thought. By C. K. Barrett. A Radical Jew: Paul and the Politics of Identiy. By Daniel Boyarin. New Testament Theology. By G. B. Caird, completed and edited by L. D. Hurst. The Fatherhood of God from Origen to Athanasius. By Peter Widdicombe. Dieu (...) et le Christ selon Grégoire de Nysse. By Bernard Pottier. Eucharistic Presence: A Study in the Theology of Disclosure. By Robert Sokolowski. Theological Hermeneutics: Development and Significance. By Werner Jeanrond. Theologie aus Efahrung der Gnade. Annäherungen an Karl Rahner: Edited by Mariano Delgado and Mathias‐Lutz Bachmann. Bernhard Welte's Fundamental Theological Approach to Christology.. By Anthony J. Godzieba. Sacred Identity: Exploring a Theology of the Person. By Jane Kopas. A Salvation Audit. By Colin Grant. Medical Ezhics: Sources Of Catholic Teachings, Second Edition. Edited by Kevin O'Rourke and Philip Boyle. Mission and Conversion: Proselytizing in the Religious History of the Roman Empire. By Martin Goodman. Literacy and Power in the Ancient World. Edited by Alan K. Bowman and Greg Woolf. St Cyril of Alexandria: The Christological Controversy. Its History, Theology and Texts. By John A. McGuckin. Ambrose of Milan: Church and Court in a Christian Capital. By Neil B. McLynn. Basil of Cuesareu. By Philip Rousseau. Augustine. By Mary T. Clark. Irenaeus. By Dennis Minns. Divine Heiress: The Virgin Mary and the Creation of Christian Constantinople. By Vasiliki Limberis. The Irish Tradition in Old English Literature. By Charles D. Wright. Relics, Apocalypse and the Deceils of History: Ademar of Chabannes, 989–1034. By Richard Landes. Huguccio: The Life, Works, and Thought of a Twelfth‐Centuy Jurist. By Wolfgang P. Müller. The Presence of God: A History of Western Christian Mysticism, Volume II: The Growth of Mysticism. By Bernard McGinn. Preaching the Crusades: Mendicant Friars and the Cross in the Thirteenth Century. By Christoph T. Maier. Mary Ward: A World in Contemplation. By Henriette Peters. The Letters of Teilhard de Chardin and Lucile Swan. Edited by Thomas M. King and Mary Wood Gilbert. Pseudo‐Marry: By John Donne. Edited, with an Introduction and Commentary, by Anthony Raspa. Donne and the Politics of Conscience in Early Modern England. By M. L. Brown. The Caroline Captivity of the Church: Charles 1 and the Remoulding of Anglicanism. By Julian Davies. Érudition et religion aux XVIIe et XVIIIe siécles. By Bruno Neveu. Cardinal Lavigerie: Churchman, Prophet and Missionary. By François Renault. Dom Columba Marmion: A Biography By Mark Tierney. Christian Mission in the Twentieth Century. By Timothy Yates. Religion in Africa: Experience and Expression. Edited by Thomas D. Blakely, Walter E. A. van Beek and Dennis Thomson. (shrink)

The evolution of nonconceptive sexuality in bonobos and chimpanzees is discussed from a functional perspective. Bonobos and chimpanzees have three functions of sexual activity in common (paternity confusion, practice sex, and exchange for favors), but only bonobos use sex purely for communication about social relationships. Bonobo hypersexuality appears closely linked to the evolution of female-female alliances. I suggest that these alliances were made possible by relaxed feeding competition, that they were favored through their effect on reducing sexual coercion, and that (...) they are ultimately responsible for the relaxed social conditions that allowed the evolution of “communication sex.”. (shrink)

Some theorists hold that there is no serious, significant issue concerning cosmopolitanism. They hold that cosmopolitanism is either the anodyne doctrine that we have some duties to distant strangers merely on the ground of shared humanity or the absurd doctrine that we have no special moral duties based on special-ties such as those of friendship, family, and national community. This essay argues against this deflationary position by defending (1) a very extreme cosmopolitan doctrine that denies special-tie moral duties altogether and (...) (2) a slightly milder but still extreme form of cosmopolitanism that allows that there might be special-tie moral duties to intimate associates such as friends and family members but denies that broader social group associations such as those of subjection to a national state or national or ethnic community memberships ever constitute special ties that ground special moral duties. The defense proceeds by rebutting bad arguments leveled against extreme cosmopolitanisms. (shrink)

It is undeniable that the assumption of sincerity is important to assertion, and that assertion is central to the transmission of beliefs through human testimony. Discussions of testimony, however, often assume that the epistemic importance of sincerity to testimony is that of a (fallible) guarantee of access to the actual beliefs of the speaker. Other things being equal, we would do as well or better if we had some kind of unmediated access to the beliefs of the other person, without (...) the risks involved in the overt act of speaking, and the assumption of sincerity in speech is the closest we can come to this access. Contrary to this picture, I argue that sincerity has a quite different epistemic role to play in testimony than that of an indicator of the speaker's beliefs. The epistemology of testimony requires reference to the speaker as agent, and not just the speaker's beliefs, as well as a sense of 'expression of belief' that links it to the specifically addressive relation to another person. (shrink)

In Reading in the Brain, Stanislas Dehaene presents a compelling account of how the brain learns to read. Central to this account is his neuronal recycling hypothesis: neural circuitry is capable of being ‘recycled’ or converted to a different function that is cultural in nature. The original function of the circuitry is not entirely lost and constrains what the brain can learn. It is argued that the neural niche co-evolves with the environmental niche in a way that does not undermine (...) the core ideas of neuronal recycling, but which is quite different from the models of cognitive and cultural evolution provided by evolutionary psychology and epidemiology. Dehaene contrasts neuronal recycling with a naïve model of the brain as a general learning device that is unconstrained in what it can learn. Consequently a tension develops in Dehaene's account of the role of plasticity in the acquisition of language. It is argued that the functional and structural changes in the brain that Dehaene documents in great detail are driven by learning and that this learning-driven plasticity does not commit us to a naïve model of the brain. (shrink)

It is widely maintained that a clinical trial is ethical only if some form of equipoise between the treatments being compared obtains. To be in equipoise between two treatments A and B is to be cognitively indifferent between the statement ‘A is strictly more effective than B’ and its negation. It is natural to claim that equipoise regarding A and B is necessary for randomised assignment to treatments A and B to be beneficent and non‐maleficent and is sufficient for such (...) an assignment to be fair. Cashing this out precisely is difficult, and various forms of equipoise have been discussed which consider whose equipoise is relevant to the decision. This is to make judgement of equipoise something to be managed socially, while its prima facie significance is supposedly cognitive. Recent reconstructions of equipoise‐like concepts in epistemology give clues about how to understand equipoise cognitively. In this paper I examine some of this work and discuss how successful it has been. I suggest that while this work is promising, it still has far to go, and that while equipoise remains the best theory we have of the cognitive justification for clinical trials, it is nonetheless incoherent. (shrink)

Richard Rorty is famous, maybe even infamous, for his philosophical nonchalance. His groundbreaking work not only rejects all theories of truth but also dismisses modern epistemology and its preoccupation with knowledge and representation. At the same time, the celebrated pragmatist believed there could be no universally valid answers to moral questions, which led him to a complex view of religion rarely expressed in his writings. In this posthumous publication, Rorty, a strict secularist, finds in the pragmatic thought of John (...) Dewey, John Stuart Mill, William James, and George Santayana, among others, a political imagination shared by religious traditions. His intent is not to promote belief over nonbelief or to blur the distinction between religious and public domains. Rorty seeks only to locate patterns of similarity and difference so an ethics of decency and a politics of solidarity can rise. He particularly responds to Pope Benedict XVI and his campaign against the relativist vision. Whether holding theologians, metaphysicians, or political ideologues to account, Rorty remains steadfast in his opposition to absolute uniformity and its exploitation of political strength. (shrink)

Naturalistic philosophers ought to think that the mind is continuous with the rest of the world and should not, therefore, be surprised by the findings of the extended mind, cognitive integration and enactivism. Not everyone is convinced that all mental phenomena are continuous with the rest of the world. For example, intentionality is often formulated in a way that makes the mind discontinuous with the rest of the world. This is a consequence of Brentano’s formulation of intentionality, I suggest, and (...) can be overcome by revealing that the concept of intentional directedness as he receives it from the Scholastics is quite consistent with the continuity thesis. It is only when intentional directedness is conjoined with intentional inexistence that intentionality and content are consistent with a discontinuity thesis (such as Brentano’s thesis). This makes room to develop an account of intentional directedness that is consistent with the continuity thesis in the form of Peirce’s representational principle. I also argue against a form of the discontinuity thesis in the guise of the derived/underived content distinction. Having shown that intentionality is consistent with the continuity thesis I argue that we should focus on intentionality and representation as bodily enacted. I conclude that we would be better off focussing on representation and intentionality in action rather than giving abstract functional accounts of extended cognition. (shrink)

We show that Matijasevič's Theorem on the diophantine representation of r.e. predicates is provable in the subsystem I ∃ - 1 of Peano Arithmetic formed by restricting the induction scheme to diophantine formulas with no parameters. More specifically, I ∃ - 1 ⊢ IE - 1 + E ⊢ Matijasevič's Theorem where IE - 1 is the scheme of parameter-free bounded existential induction and E is an ∀∃ axiom expressing the existence of a function of exponential growth. We conclude by (...) examining the consequences of these results to the structure of countable nonstandard models of IE - 1. (shrink)

It is well known that Leibniz advocated the actual infinite, but that he did not admit infinite collections or infinite numbers. But his assimilation of this account to the scholastic notion of the syncategorematic infinite has given rise to controversy. A common interpretation is that in mathematics Leibniz’s syncategorematic infinite is identical with the Aristotelian potential infinite, so that it applies only to ideal entities, and is therefore distinct from the actual infinite that applies to the actual world. Against this, (...) I argue in this paper that Leibniz’s actual infinite, understood syncategorematically, applies to any entities that are actually infinite in multitude, whether numbers, actual parts of matter, or monads. It signifies that there are more of them than can be assigned a number, but that there is no infinite number or collection of them, which notion involves a contradiction. Similarly, to say that a magnitude is actually infinitely small in the syncategorematic sense is to say that no matter how small a magnitude one takes, there is a smaller, but there are no actual infinitesimals. In geometry one may calculate with expressions apparently denoting such entities, on the understanding that they are fictions, standing for variable magnitudes that can be made arbitrarily small, so as to produce demonstrations that there is no error in the resulting expressions. (shrink)

This paper considers the real and imagined geographies of livestock animals. In doing so, it reconsiders the spatial relationship between people and domesticated farm animals. Some consideration is given to the origins of domestication and comparisons are drawn between the natural and domesticated geographies of animals. The paper mainly focuses on the contemporary geographies of livestock animals and, in particular, "rare breeds" of British livestock animals. Attention is given to the spatial relationship these animals have with people and the place (...) of these animals in the British countryside today. The paper concludes by highlighting why it is important to consider livestock animal breeds as part of on-going research into the geographies of domestic livestock animals. (shrink)

An integrative explanation proposes that culture and gender interact to produce fundamentally different patterns of association between positive and negative emotions. People in independent-based cultures (e.g. the United States) experience emotions in oppositional (i.e. bipolar) ways, whereas people in interdependent-based cultures (e.g. China) experience emotions in dialectic ways. These patterns are stronger for women than men in both cultures. In support of the theory, Study 1 showed that positive and negative emotions are strongly correlated inversely for American women and weakly (...) correlated inversely for American men, but strongly correlated positively for Chinese women and weakly correlated positively for Chinese men. In Study 2, findings for Koreans, although mixed, were closer to the results for Chinese. (shrink)

Balancing practical and theoretical knowledge,Political Scienceis a comprehensive and jargon-free introduction to the fieldrs"s basic concepts and themes. This bestselling brief text uses diverse real-world examples to show students the value of avoiding simplifications in politics, the relevance of government, and the importance of participation. Written from Mike Roskinrs"s unique and engaging point-of-view,Political Scienceremains the best at providing the clear explanations, practical applications, and current examples that will welcome students to a vital field of study.

BackgroundResearchers conducting community-based participatory action research (CBPAR) in highly collectivistic and socioeconomically disadvantaged community settings in sub-Saharan Africa are confronted with the distinctive challenge of balancing universal ethical standards with local standards, where traditional customs or beliefs may conflict with regulatory requirements and ethical guidelines underlying the informed consent (IC) process. The unique ethnic, socioeconomic, and cultural diversities in these settings have important implications for the IC process, such as individual decisional autonomy, beneficence, confidentiality, and signing the IC document.Main textDrawing (...) on insights and field observations from conducting CBPARs across several rural, highly communal, low literate, and low-income communities in Ghana, we discuss some theoretical, ethico-cultural, and methodological challenges associated with applying the universal, Western individualistic cultural value-laden IC process in sub-Saharan Africa. By citing field situations, we discuss how local cultural customs and the socioeconomic adversities prevalent in these settings can influence (and disrupt) the information disclosure process, individual decisional authority for consent, and voluntariness. We review the theoretical assumptions of the Declaration of Helsinki’s statement on IC and discuss its limitations as an ultimate guide for the conduct of social science research in the highly communal African context. We argue that the IC process in these settings should include strategies directed at preventing deception and coercion, in addition to ensuring respect for individual autonomy. We urge Universities, research institutions, and institutional review boards in Africa to design and promote the use of context-appropriate ethical IC guidelines that take into consideration both the local customs and traditional practices of the people as well as the scientific principles underpinning the universal IC standards.ConclusionWe recommend that, rather than adopt a universal one-size-fits-all IC approach, researchers working in the rural, highly collectivistic, low literate, socioeconomically disadvantaged settings of sub-Saharan Africa should deeply consider the roles and influence of cultural values and traditional practices on the IC and the research process. We encourage researchers to collaborate with target communities and stakeholders in the design and implementation of context-appropriate IC to prevent ethics dumping and safeguard the integrity of the research process. (shrink)

In last year’s Review Gregory Brown took issue with Laurence Carlin’s interpretation of Leibniz’s argument as to why there could be no world soul. Carlin’s contention, in Brown’s words, is that Leibniz denies a soul to the world but not to bodies on the grounds that “while both the world and [an] aggregate of limited spatial extent are infinite in multitude, the former, but not the latter, is infinite in respect of magnitude and hence cannot be considered a whole”. Brown (...) casts doubt on this interpretation—or rather, he begins by questioning its adequacy as an interpretation of a central passage, only to concede its essential correctness as an interpretation of Leibniz’s position, and to turn his attack on the latter itself. In this note I shall argue that Brown underestimates the subtlety of Leibniz’s views on the infinite, and that Carlin is basically correct in his suggestion that the infinite magnitude of the world is what precludes it from having even the phenomenal unity that a body does. (shrink)