Transfer RNA (tRNA) modifications play an important role in regulating mRNA translation at the codon level. tRNA modifications can influence codon selection and optimality, thus shifting translation toward specific sets of mRNAs in a dynamic manner. Queuosine (Q) is a tRNA modification occurring at the wobble position. In eukaryotes, queuosine is synthesized by the tRNA‐guanine trans‐glycosylase (TGT) complex, which incorporates the nucleobase queuine (or Qbase) into guanine of the GUN anticodons. Queuine is sourced from gut bacteria and dietary intake. Q (...) was recently shown to be critical for cellular responses to oxidative and mitochondrial stresses, as well as its potential role in neurodegenerative diseases and brain health. These unique features of Q provide an interesting insight into the regulation of mRNA translation by gut bacteria, and the potential health implications. In this review, Q biology is examined in the light of recent literature and nearly 4 decades of research. Q's role in neuropsychiatric diseases and cancer is highlighted and discussed. Given the recent interest in Q, and the new findings, more research is needed to fully comprehend its biological function and disease relevance, especially in neurobiology. (shrink)

This article explores the concept of internationally acceptable codes of ethics within the context of an Egyptian nurse’s PhD studies. Theoretical work, including gaining ethical approval for the project, took place in the UK, while the data collection phase of the study was done in Egypt. This highlighted areas where the Arab Muslim interpretation of some ethical principles, especially around the issue of gaining informed consent, differed from that currently accepted in British research ethics. The authors argue that it may (...) not be possible, or even desirable, to standardize codes of ethics globally in areas such as academic research. Ethical principles develop from a unique mix of culture and religion. It may be more important to develop cultural competence that includes the ability to understand and respect the way in which ethical principles are interpreted by various societies. (shrink)

We show in this paper how three continental philosophers (Husserl, Heidegger, and Derrida respectively) respond negatively to the analytic correspondence theory of truth using different notions developed by them (i.e. the notion of Intentionality by Husserl, the notion of Dasein by Heidegger, and the notion of Trace by Derrida). We show that despite the fact that the three philosophers are united against the analytic correspondence theory of truth, there are still deep differences between them which stem from the different tools (...) they use to articulate the concept of truth. Also, we argue that Husserlian truth has an advantageous position over the other concepts of truth presented. (shrink)

This chapter asks the following question: What are the conditions, within and fostered by contemporary educational institutions, for social justice to be grounded philosophically and put into concrete action? In answer- ing this question, I argue that a defense of the liberal arts is a plausible candidate for grounding the possibility of “social justice,” understood as fulfilling an obligation to another in virtue of their intrinsically being owed that obligation. The liberal arts are not merely mechanical, special- ized disciplines; instead, (...) they embody a philosophical anthropology in which human beings are responsible, reflective and contemplative indi- viduals capable of intrinsically meaningful actions. It is to this end that I argue that Josef Pieper’s defense of the Geisteswissenschaften (liberal arts), and the philosophical anthropology which underlies it, is a plausi- ble way to ground social justice. I begin this chapter by outlining what the liberal arts are and how they have been challenged implicitly and explic- itly. I then outline a specific consequence of this explicated in Bryan Met- calfe’s dissertation Pedagogy of Mythos (2013). Having done this, I outline Pieper’s defense of the liberal arts, offer objections to his defense and respond to them. In the end, I conclude that while Pieper’s defense grounds a requisite philosophical anthropology for social justice, a contemporary defense of the liberal arts will always be needed, especially given contem- porary “sophistry.” I finish this chapter in the hope that this always- contemporary defense can be done with an aim to change, while main- taining peaceful, civil discourse. (shrink)

What do we owe to those who are homeless? This ethical question, difficult both in theory and practice, is doubly difficult in the context of a global pandemic e.g., COVID-19. The traditional answer to this question appeals - in many variations - to becoming benefactors. As benefactors, the beneficiaries - those who are homeless - are better off in virtue of the benefactors' causing a degree of hardship upon themselves via monetary donations, providing food and shelter, et cetera. However, this (...) work argues that while there is a moral responsibility to become benefactors to those who are homeless, there is another moral responsibility not exhausted by the traditional answer. Following its rudimentary articulation in G.K. Chesterton's (1874-1936) essay "The Glass Walking-Stick" (1905), we both articulate and defend the thesis that we are morally obligated to actively participate or share in the suffering of those who are homeless. [Please note the Vol/Iss information is not correct - the link to access this article is currently unavailable]. (shrink)

Augustine’s commentary on Alypius’ curiositas at the gladiatorial show (6, 8, 13) recounts one of the most well-known stories in Augustine’s Confessiones. Despite the various interpretations or explications of the story in Augustinian scholarship, this paper argues that the story centres around Alypius’ curiositas as a function of Alypius’ preceding, morally deficient character. The author provides a fourfold, cumulative and philological case for this thesis. He develops this case by means of four evidences. First, Augustine uses the phraseology of animus (...) forti temperantia (6, 7, 12), the virtuous character describing Alypius when he had overcome his love of the gladiatorial games. Second, Augustine distinguishes between “supreme” and “a surface level” virtue, the existence of which is best explained by its application in Augustine’s remark that Alypius had been audax rather than fortis. Third, Augustine uses the language of talis in reference to Alypius, a term describing sorts or kinds of things or persons; in this context, this is the language of character. Finally, Augustine’s use of adhuc implies that there is a type of character Alypius had been, the remedy of which was to acquire an animus forti temperantia. The author then argues that Augustine envisions that the healing of curiositas (as a vice) is from God, especially when a virtuous character – the means by which one is able to overcome curiositas – itself is articulated as a gift of God’s grace. The response to such healing, then, is gratitude. The author concludes that this paper contributes both to a more comprehensive interpretation of the Alypius narrative (6, 8, 13) as well as contemporary scholarship on Augustine’s relation to (psychotherapeutic) healing. (shrink)

Purpose Advances in electronic performance monitoring have raised employees’ concerns regarding the invasion of privacy and erosion of trust. On the other hand, EPM promises to improve performance and processes. This paper aims to focus on how the alignment of EPM design and organizational culture through effective organizational mechanisms can address privacy concerns, and, hence, positively affect employees’ perception toward technology. Design/methodology/approach Based on a theoretical lens extending two conceptual frameworks, a qualitative approach was used to analyze interview data collected (...) from a comparative case study of two organizations in the USA and Qatar within the oil and gas sector. These two contexts were selected to emphasize the cross-cultural and organizational differences in employees’ acceptance of EPM. Findings The study revealed that national and corporate cultures affected employees’ perception and acceptance of monitoring in both countries. Because of diversity, though EPM was better accepted in Qatar, as they are an easy way to enforce standardization and to push employees to adapt to a dominating corporate culture. Conversely, in the USA where culture is more innovation-oriented, organizational mechanisms shifted the perceptions of EPM to being mean to obtain feedback rather than to impose standards. Research limitations/implications This qualitative study is based on a descriptive comparative case study of two organizations with two cultural contexts. The limited sample size and cross-sectional nature of data may need to be extended to a larger cultural scope that is observed over a longer period to safely generalize the findings. Practical implications Decision-makers in multinational corporations with different cultural backgrounds may benefit of this study’s outcomes, as it emphasizes the importance of the fit between EPM designs and the cultural settings. Furthermore, organizations aiming to conduct analytics on EPM data have to justify and prove its benefits to employees to facilitate acceptance. Social implications The study shows that employees in Qatar have a different cultural frame of reference in their perception of fairness and ethics than their counterparts in the USA because of changes in the meaning of social relations, personal goals and behavioral norms. Originality/value The originality of this study lays in its empirical validation of a composite framework examining both national and corporate cultures on employees’ reactions to EPM systems. It also proves the critical importance of organizational mechanisms to align the EPM design with the organization cultural settings. (shrink)

Is intersexuality a mere difference or disorder? Since the 2006 Chicago consensus statement's disorder of sexual development (DSD) nomenclature, intersex scholars have criticized and repudiated the use of “disorder” by arguing that it is medically inaccurate, yields unwarranted surgical implications, unnecessarily pathologizes intersex individuals, and that, most importantly, intersex individuals do not prefer it. They argue for linguistic alternatives such as “difference” and other similar alternatives, for example, “variation,” “divergence,” and so forth. These criticisms of “disorder” have had significant uptake (...) by scholars writing on intersexuality. While the motivation(s) for using “mere difference” is doubtless rooted in beneficence for intersex persons, medically inaccurate intersex terminology compromises optimal clinical care and should consequently be either abandoned or revised. This focus paper argues (moderately) for the thesis that some cases of intersex are disorders, and some mere differences. The upshot of my proposal is not only that it conceptually disambiguates disorder and mere difference, but by failing to generalize unique intersex individuals their care is prioritized. (shrink)

This chapter asks the following question: What are the conditions, within and fostered by contemporary educational institutions, for social justice to be grounded philosophically and put into concrete action? In answer- ing this question, I argue that a defense of the liberal arts is a plausible candidate for grounding the possibility of “social justice,” understood as fulfilling an obligation to another in virtue of their intrinsically being owed that obligation. The liberal arts are not merely mechanical, special- ized disciplines; instead, (...) they embody a philosophical anthropology in which human beings are responsible, reflective and contemplative indi- viduals capable of intrinsically meaningful actions. It is to this end that I argue that Josef Pieper’s defense of the Geisteswissenschaften (liberal arts), and the philosophical anthropology which underlies it, is a plausi- ble way to ground social justice. I begin this chapter by outlining what the liberal arts are and how they have been challenged implicitly and explic- itly. I then outline a specific consequence of this explicated in Bryan Met- calfe’s dissertation Pedagogy of Mythos (2013). Having done this, I outline Pieper’s defense of the liberal arts, offer objections to his defense and respond to them. In the end, I conclude that while Pieper’s defense grounds a requisite philosophical anthropology for social justice, a contemporary defense of the liberal arts will always be needed, especially given contem- porary “sophistry.” I finish this chapter in the hope that this always- contemporary defense can be done with an aim to change, while main- taining peaceful, civil discourse. (shrink)

One must accept the complexity of modern society as a multifaceted influence that will direct the future of all social organizations. Technology has brought the people of the world into almost instant communication. Biomedical science has conquered most infectious, acute diseases and has provided several medicines for the successful maintenance therapy of chronic diseases. The lifestyle of some people as smoking and drug addiction remains a strong factor in their achievement of the health goals of the good life. Universally, economic (...) inflation and international business have created an economic interdependence among nations and dealing with the economic problems of one country must take into account this interdependence. When one views the future within this technologic-social-economic framework, he has difficulty sorting out certain directing influences that may shape the future of pharmacy practice in Libya. (shrink)

In this paper, we present a dialectical argument for a priori skepticism (i.e. the thesis that we can be skeptical about a priori knowledge). Then, we propose a framework that combines elements from inferential contextualism and logical conventionalism to offer a weak transcendental argument against a priori skepticism.

Germain Grisez’s philosophical argument for respecting human life has been developed by fellow new natural law theorists and applied to a range of lethal actions, for its conclusion is vast: intending the death of any human being as a means or an end is wrong in itself. For some Thomists, the NNL view on killing is both lax and rigorist: They consider it lax because its narrow criterion for what is “intended” leaves out some acts, especially ones related to abortion, (...) that the critics consider murder. And they consider the NNL view rigorist insofar as it apparently rules out the death penalty, contrary to the Thomistic tradition and perhaps even heretically. However, the most salient philosophical arguments for exceptions to the principle against intending anyone’s death are weaker than the case for any given premise of the contrary NNL argument. Nevertheless, some NNL theorists’ arguments on life are unsound, some can be defended better than they have been, and some nonphilosophical objections based on theological authority require more exploration. (shrink)

Rashad Rehman, Nipa Chauhan and Rebecca Greenberg argue that beneficent paternalism should be integrated into shared decision-making in the NICU to maximize the patient’s best interests.

Rashad Rehman calls for the bioethical community to help contribute conceptual clarity to the debate about the ethics of intersex pediatric surgery.

Digital art examines the transformation of traditional art forms into new modes of expression through digital technologies. The article analyzes the impact of the digital environment on contemporary art, how creators benefit from this medium, and how art evolves into new forms in conjunction with technology. Unlike traditional art forms, digital art provides artists with the opportunity to create visual expressions through “zeros and ones.” In this environment, they can realize their ideas more conveniently, and the resulting artworks become more (...) accessible to people. The digital environment offers not just a technological tool but a new intellectual and spiritual platform for artists and viewers. Emerging in the 1950s-60s with the development of computer technologies, digital art has expanded over time through its interactive forms, transforming aesthetic perceptions. The digital realm broadens the boundaries of human creativity, establishing new harmonies between art and technology. The article covers the historical development of digital art, its impact on contemporary practices, and its future prospects. This new form of creativity reflects how technology influences aesthetics and supports human intellect. (shrink)

An interview with professor of philosophy Dr. Michael Fox of St. Peter's Seminary in London, Ontario.

This chapter has two aims.* First, it exegetes Aquinas’ notion of peace (pax) in his Commentary on the Gospel of St. John (14:7), which is centred around the definition, kinds and possibility of a perfected peace, as well as how love (amor) is the cause of peace. Second, rather than defending Aquinas’ position at length, I take the more humble task to defend one attractive, plausible feature of Aquinas’ position, showing how it reveals Medieval wisdom for the establishment of modern (...) peace. The position is two-fold: First, Aquinas’ position – at least how Josef Pieper (1904–97) reads him – that love is essentially the affirmation of the goodness of the existence of the other person. I read this as an empirically-supported, plausible source of peace. This thesis also reiterates Aquinas’ rejection of monadic theories of peace which hold that peace need only be outward (exterius) e.g., establishing socio-political peace by fighting for human rights, and not inward (interius) e.g., peace with oneself by cultivating the inner life (14, 7, 1962). Second, Aquinas’ position that love, and not other candidates e.g., tolerance, as the cause of peace, is an alternative, plausible position that merits critical attention. (shrink)

Intersex pediatric surgery is a family of surgical practices performed by pediatric urologists which aim to clarify the sex of an individual with differences/disorders of sexual development, specifically those with ‘intersex’ conditions. It aims to functionally and aesthetically disambiguate an individuals’ binary sex that is obscured by intersex conditions. I ethically reassess intersex pediatric surgery in light of contemporary biotechnology, formal specialization in pediatric urology and long-term data on the efficacy of intersex pediatric surgery, finding that there are only select (...) contexts in which intersex pediatric surgery is morally justifiable. I develop novel, operationalizable and testimonially-informed moral criteria to regulate intersex pediatric surgery, working out the details for how medical professionals in pediatric healthcare facilities are best able to facilitate and augment the decision-making of parents as they decide whether intersex pediatric surgery is in the best interests of their child with intersex conditions. (shrink)

This book explores emerging conflicts about religious liberty and discrimination. In point-counterpoint format, it brings together longtime LGBT rights advocate John Corvino and rising conservative thinkers Ryan T. Anderson and Sherif Girgis to debate Religious Freedom Restoration Acts, anti-discrimination law, and age-old questions about identity, morality, and society.

Rashad Rehman and Darius J. Bägli draw on the example of congenital adrenal hyperplasia in order to outline appropriate uses of the term “disorder” versus “difference” of sexual development.

Lifelong learning is becoming part of the philosophy of professional education. Continuing medical education is the responsibility of all personnel who are responsible for the delivery of components of the healthcare delivery system. Continuing education is becoming increasingly obvious for medical universities, hospitals, and health care providers. Pharmacists who practice in a community pharmacy and hospital, and who are participating in residency recognize that the traditional role of the pharmacist is changing. Over the last decades, a host of new services (...) have been identified as a function of the pharmacist [1]. A review of these services revealed a personal commitment to continuing education. It is the absolute need to develop a level of competence that will improve patient care. In Libya, pharmacists working in the community practice setting are pharmacists with a diploma of pharmacy or with a Bachelor of Pharmaceutical Science, Master of Science, and Doctor of Pharmacy (Pharm D). The main objective is that the graduates possess the knowledge and skills needed to optimally mange the pharmaceutical services [1, 2]. Patient's expectations from pharmacists are that the medicine should be effective, safe and affordable. (shrink)

This paper investigates the prospects of a distinctively Plotinian argument for God’s existence. Specifically, this paper assesses Plotinus’ argument for the One/Good (Enneads; V.1,V.4), a principle rooted in Plato’s Republic (509b6-9), as a philosophical motivation for an argument for God’s existence. While the appropriative task of using Plotinus’ argument for natural theological purposes is not original to this work, this project remains in its philosophical infancy. It is to this end that the Plotinian background from which the argument proceeds is (...) articulated, and thereafter contextualised in Edward Feser’s Plotinian argument. This work defends Feser against two objections he does not consider, concluding that the appropriative strategy is successful and is a significant contribution to natural theology. (shrink)

Josef Pieper’s critique of Martin Heidegger’s Wahrheitsbegriff has been virtually ignored in both Pieper and Heidegger scholarship; however, Pieper’s critique of Heidegger is both lethal and affirmative. On the one hand, Pieper makes a strong case against Heidegger’s Wahrheitsbegriff in “Vom Wesen der Wahrheit” and yet on the other he affirms his thesis that “the essence of truth is freedom.” This paper attempts to mend this gap in the literature by first presenting Heidegger’s “Vom Wesen der Wahrheit,” the essay in (...) which Heidegger explicates his concept of truth. Second, I exegete the critique of Josef Pieper found in his “Heideggers Wahrheitsbegriff.” Third, I conclude the paper by contextualizing Pieper’s critique within Pieper’s Werke, and make a note of the philosophical insights derivative from Pieper’s less than simple relationship to Heidegger. (shrink)

Diabetic ketoacidosis is a serious, medical emergency that can be fatal but treatable, we aimed to evaluate the clinical profile of patients admitted with diabetic ketoacidosis. This case series study enrolled 213 non-pregnant adult and adolescent patients admitted with diabetic ketoacidosis at Tripoli Diabetes Hospital from January to September 2023. Demographic data, clinical characteristics, laboratory findings, precipitating factors, and patient outcomes were extracted from medical records and analyzed. Type 1 diabetes mellitus was present in 187 (87.8%) of patients, the age (...) range 11-84 years, (30.26±13.28), with 130 patients ≤30 years old (61.0%), females accounting for 110 of the patients (51.6%), 109 had a diabetes duration of less than 10 years (51.2%). The most common precipitating factor was insulin omission 92 (43.2%) in patients with known diabetes mellitus, whereas, diabetic ketoacidosis as the first presentation of diabetes mellitus in 24 patients (11.7%), systolic blood pressure ranged 50-160 mmHg (112.82±16.19), diastolic blood pressure varied 30-100 mmHg (70.24±11.32). Plasma glucose at presentation ranged 183-1494 mg/dl (462.92±169.85), with Eu-glycemic diabetic ketoacidosis 100-249 mg/dl were in nine patients (4.2%), whereas most of cases (135 patients, 63.4%) present with plasma glucose 250-500 mg/dl, while hyperosmolar status (≥701 mg/dl) were present in 13 patients (6.1%). Venous pH varied from 6.7-7.42 (7.13±0.14), 132 (62.0%) patients presented with pH <7.24, while severe acidosis was pH < 7 in 32 of patients (14.6%), serum bicarbonate with 10.93±4.95, severe (<5 mmol) in 91 patients (42.7%) and moderate (5-10 mmol) were in 79 patients (37.08%). The mean length of hospital stay was 3.33 days, with an average of 2.11 days spent in the high-dependent unit. Serum potassium varied from 2.4-6.7 meq/L with 3.66± 0.63, most common complications of diabetic ketoacidosis treatment were hypokalemia observed in 82 (35.7%) of cases, and hypoglycemia was detected in 41 patients (19.2%). 170 patients were discharged in good condition (79.8%), and 17.8% of patients were transferred to another hospital to receive further management for co-morbid diseases with diabetes after controlling their hyperglycemic crises. The majority of patients presented with the critical status of diabetic ketoacidosis. The findings emphasize the importance of patient education about prevention measures prompt presentation to the hospital, and clinicians' awareness for early and aggressive treatment of hyperglycemic crises. (shrink)

Disintegration is the most important step for drug bioavailability because after, the disintegration process, the ingredients of solid dosage forms dissolve and become bioavailable. Generally, the tablets and capsules should be taken with a glass of water otherwise the manufacturer gives instructions to use the proper beverage. Several drugs are taken with different forms of beverages to ensure easy swallowing of the tablet, masking the bad taste of the drug and overcoming the drug aftertaste, these beverages can influence the disintegration (...) of the solid dosage form. The most common cold beverages consumed by the Libyan population are juice, milk, and Coca-Cola. These beverages are consumed without awareness of the possible effect of these beverages on drugs, especially over-the-counter drugs such as analgesic, antipyretic, and anti-inflammatory drugs that are taken without a prescription. This study aimed to evaluate the influence of three beverages, namely: orange juice, milk, and Coca-Cola on the disintegration time of four over-the-counter-drugs: Panadol, Congestal, Brufen, and Reality Extra using disintegration test of drugs in 0.1 N HCL and in hybrid medium prepared by combination of 150 ml 0.1 N HCL and 550 ml of beverage to simulate in vivo condition. The findings show that the orange juice significantly increases the disintegration time of all the investigated drugs. Coca-Cola significantly increases the disintegration time of Reality Extra, and slightly increases the disintegration time of Brufen, Congestal, and Panadol and the full-fat milk significantly increases the disintegration time of Reality Extra and Panadol while slightly increasing the disintegration time for Brufen and Congestal. It is concluded that commonly used beverages affect the disintegration time of the examined over-the-counter drugs. Patients should be advised to take these medications without beverages which may delay the disintegration and the onset of action of the drug. (shrink)

Before achieving universal acclamation as professor of philosophical anthropology at the University of Munich, German philosopher Josef Pieper (1904–1997) was research assistant under Johann Plenge at The Research Institute for Organization Theory and Sociology from 1928 to 1932. The fruit of Pieper’s work under Plenge was his 1931 Grundformen sozialer Spielregln, and two years later (in 1933) the simplified, second edition. For the first time in the English-speaking world, we have this second edition translated into English by Dan Farrelly under (...) the title Rules of the Game in Social Relationships. The text responds to Swiss playwright and novelist Max Frisch’s (1911–1991) “exaggerated affirmation of community” and consequent utopic desire for a (global) “conversion to a community.” The novelty of Pieper’s argument is that he, like Frisch, affirms community; however, Pieper does so without accepting communitarianism. The difference between Pieper and Frisch is that the latter’s exaggerated affirmation of community, that is, communitarianism, was able to theoretically justify political totalitarian consequences. (shrink)

Josef Pieper’s Weistum, Dichtung, Sakrament: Aufsätze und Notizen (Kösel-Verlag, 1954) has been translated into English by Dan Farrelly under the title Traditional Truth, Poetry, Sacrament. The text is composed of Pieper’s essays, notes, talks, lectures, radio addresses, and advisory opinions written during the 1930s, 1940s, and 1950s (pre- and post-World War II). This book review surveys the novel contributions this translation affords his English readers, omitting reference to writings whose themes overlap significantly with his works already available in English.

The single most influential and widely accepted objection against any form of dualism, the belief that human beings are both body and soul, is the objection that dualism violates conservation laws in physics. The conservation laws objection against dualism posits that body and soul interaction is at best mysterious, and at worst impossible. While this objection has been both influential from the time of its initial formulation until present, this paper occupies itself with arguing that this objection is a fleeting (...) one, and has successful answers from both scientific and philosophical perspectives. It is to this end that I provide three groups of responses to the conservation laws objection. First, I outline responses which take the ‘laws of nature’ as the proper entry point into the discussion. Secondly, I provide an analysis of those who argue that contemporary quantum physical data requires that the objection itself involves scientifically unjustified premises. Finally, I layout a philosophically oriented answer which argues that the objection is linguistically problematic since its demands on the dualist are categorically fallacious. From these groups of answers, I conclude that while the conservation laws objection has been arguably the most widely accepted objection against dualism, the objection is without philosophical justification. (shrink)

What is Augustine’s commentary on Alypius’ curiosity (curiositas) at the gladiatorial show in Confessiones 6, 8, 13 fundamentally about? Augustinian scholars have interpreted the story widely. Following recent scholarly developments, this work argues for a distinctively Thomistic reading of Alypius’ curiositas. In 1987, Joseph Torchia interpreted this passage as putting only a secondary focus on the story’s emphasis on, in his words, «conflict with God, its inner self, and others». However, this triadic conflict is found in Aquinas: in his Commentary (...) on the Gospel of John (14, 7), Aquinas argues that a conflict with God, self and others is what it means to lack peace (pax). Confessions 6, 8, 13 is read here through a Thomistic lens: the presentation of Alypius’ curiositas is fundamentally a statement about Alypius’ lack of peace. (shrink)

This paper argues that Canada is not ready to place a moratorium against intersex pediatric surgery.

This article supplements Julio Tuleda, Enrique Burguete, and Justo Aznar's “The Vatican opinion on gender theory” (Linacre). It supplements their article by providing a stronger argument for the thesis that “intersex” does not violate binary sex in human beings. In their response to Timothy F. Murphy's criticism of “the Vatican's” (rightfully corrected as the Magisterium of the Catholic Church's) position on the sex binary, they argue subsidiarily that “intersex” does not violate the sex binary. However, their argument against Murphy as (...) stated is implausible; however, I provide a much stronger argument for their conclusion that intersex does not violate the sex binary. I intend to perform this supplementation in two stages, assuming the reader's familiarity with “The Vatican opinion on gender theory.” First, I provide a broader background than Murphy's to the challenge that “intersex” conditions violate the sex binary, showing both how Murphy's criticism is unoriginal and how “intersex” both has been, and continues to be, misunderstood. Second, I problematize Tuleda’s argument, and offer the strongest argument for the conclusion that “intersex” does not violate the sex binary on purely secular/nonreligious grounds (addressing Murphy's complaint). I conclude that the Magisterium of the Catholic Church remains correct that sex is binary. (shrink)

Many read Aristotle as having two inconsistent accounts of pleasure – what G. E. L. Owen called the ‘A’ and ‘B’ accounts of pleasure. The A account holds that pleasures are “activities” (energeiai) (NE, VII; EE, IV, 1153a9-15) and the B account holds that pleasures complete or perfect energeiai, but are not themselves energeiai (NE, X, 1174b14-75b1). Specifically for Owen, a reconciliation of the A-B dilemma involved treating A and B, respectively, as two, mutually exclusive accounts of pleasure. A and (...) B, qua accounts, perform the same task: to specify the nature of pleasure. However, while I reject the impetus to offer a solution to the A-B dilemma as Owen construed it – in following with the recent literature – I nonetheless preserve Owen's formulation of 'A and B.' I argue that the ‘A’ and ‘B’ constitutive of the A-B dilemma are individually revisable such that, under a weakening of the claims in both A and B – that is, A and B are more plausibly explanations and not accounts (in Owen’s sense) of pleasure – we can achieve a plausible, Aristotelian account of both A and B which makes them consistent. (shrink)

Many people, communities and countries are in favour of abortion as a healthcare right, arguing that women have a right to receive an abortion upon request. Some contexts place ethical constraints on this right, typically based on the age of the preborn child, the mother’s safety, or the circumstances of the mother (and her conceiving of her child) more generally. At the same time, intersex pediatric surgery (IPS) is being increasingly ethically challenged with many countries banning healthcare facilities from performing (...) IPS. At first, there appears to be no relation between these two ethical issues. However, modern biotechnology such as the assistive reproductive technology (ART), preimplantation genetic diagnosis (PGD), makes it possible to screen for intersex conditions in utero, opening the possibility of intersex-selective abortion (ISA), a sub-set or instance of sex-selective abortion (SSA). What emerges is the realization that if IPS is wrong because, as its critics have argued, it wrongfully discriminates against and harms intersex lives, then ISA is much more wrong because instead of misvaluing intersex lives, it devalues intersex lives altogether. In other words, IPS might, as some have argued, discriminate by implying that an intersex child is better off being male or female but not intersex, but ISA discriminates by implying that an intersex child is better off not existing at all. Some have recognized this connection and have vainly tried to maintain both their pro-abortion commitments and their anti-IPS commitments. This has proved at best duplicitous, and at worst conceptually impossible. While it is known that a strong stance against IPS results in an inability to morally condemn ISA, with one notable exception in moral theology, this connection has not been generally appreciated. (shrink)

In his “Can Intersex Persons be Ordained as Catholic Priests?” (2021), John Perry begins with the hypothesis (which he later qualifies as not “confirmed” and was “overstated”) that the Catholic Churches’ limitation of the priesthood to exclusively men “cannot be applied with certainty…to any candidate for ordination” because of the presence of individuals with intersex conditions. “Without further guidance”, Perry writes, “the bishop would not know how to apply this rule to intersex individuals, because the rule presupposes that human sex (...) is simpler than it is.” This is to say that “recent findings in biology suggest that the Church lacks a clear telos that could make sense of sex segregated ordination. Such studies that could clarify this telos are urgently needed, not least by the Church’s obligation to deal justly with intersex persons who have already been ordained and those intersex persons who sense a call to the ministerial priesthood.” Perry’s analysis of the theological puzzle of male-only ordination and intersex conditions, while commendable for pushing the discussion beyond the problem of female exclusion into the priesthood and its introduction of an applied moral theology of intersex, makes various implausible assumptions which ultimately undermine his larger argument. (shrink)

Josef Pieper (1904–1997) wrote his autobiography in three distinct volumes. Composing one volume of his complete works in his Gesammelte Werke (Felix Meiner Verlag, 1995) edited by Berthold Wald, he writes on his early (1904–1945), middle (1945–1964), and late years (1964–1985). Between Ignatius Press and St. Augustine’s Press, Pieper’s autobiographical writings have been translated into English over the last three decades. The first volume, Noch wusste es niemand: Autobiographische Aufzeichnungen 1904–1945 (Kosel-Verlag, 1979), was translated into English as No One Could (...) Have Known: An Autobiography: The Early Years 1904–1945 (Ignatius, 1987). Three decades later the second volume, Noch nicht aller Tage Abend: Autobiographische Aufzeichnungen 1945–1964 (Kosel-Verlag, 1979), was published in English as Not Yet the Twilight: An Autobiography 1945–1964 (St. Augustine’s Press, 2017). Finally, the third volume, Eine Geschichte wie ein Strahl: Autobiographische Aufzeichnungen seit 1964 (Kosel-Verlag, 1988), has been published under the title A Journey to Point Omega: Autobiography from 1964 (St. Augustine’s Press, 2020). (shrink)

It is a relatively uncontroversial proposition that without “ethics,” an “ethics of homelessness” is impossible. What is less uncontroversial, though, is that philosophy—or at least philosophical analysis—is a necessary condition of ethical discourse. The distrust—or skepticism regarding the utility of— philosophical analysis is predicated on rendering philosophy as useless. This, though, should create a sense of cognitive dissonance, since we universally acknowledge that ethics informs how we interact with ourselves and others, while we also accept, and rightly so, the uselessness (...) of philosophy. While pop- ular parlance has it that uselessness is logically and semantically equivalent to not needed or conceptually irrelevant, this, I will argue, is mistaken. This mis- take, as I see it, is a result of the failure to recognize that liberal arts are intrinsi- cally useless—and ought to be treated as such. To mend this mistake, I will outline the liberal arts in contrast to the servile arts and explain how Aristotle, and his later defender Josef Pieper, correctly understood the distinction. I will then move onto suggest that while philosophy—as a liberal art—is useless, and rightfully so, it is a conceptually relevant, necessary condition for dealing with conceptual problems which arise in ethics—and therefore in the ethics of homelessness. To explicate and defend this thesis, I argue that Plato’s three- fold division of goods, originating in Book ii of his Republic, helps to amalgamate our reservations in accepting philosophy as useless—strictly speaking—and simultaneously useful. From this, I move on to provide various ways in which philosophy is relevant to questions of home and homelessness generally, and display how philosophers themselves have, historically, taken seriously the question of home and homelessness as serious philosophical concepts. Finally, I outline how philosophers can work on the ethics of home- lessness by taking seriously the necessary presuppositions which make work- ing on the alleviation of homelessness not merely possible, but morally obligatory. Having sketched a broad picture of how philosophy interacts with the practical problems of homelessness, I conclude that progress in the field of the ethics of homelessness—as a conceptual endeavor—will ultimately arise from overcoming our prima facie interpretation of the liberal/servile arts distinction and thereby preserve its original meaning. (shrink)

Mike Shur’s Netflix-aired The Good Place has been a focus of philosophical attention by both popular-culture (written by pop-philosophers) and professional philosophers. This attention is merited. The Good Place is a philosophically rich TV show. The Good Place is based in three places: The Good Place, The Medium Place and The Bad Place. Every human being ends up in one of these places after they die based on their good points (points received for doing good actions e.g., chewing with your (...) mouth closed) and bad points (points received for doing bad actions e.g., virtue-signaling). Spoiler alert: by Season 4 of The Good Place (the fourth and final season), the main characters of the show – Eleanor, Chidi, Jason and Tahani – eventually reach the real Good Place (not the fake “Good Place” they had been tortured in by the human-formed, architect demon Michael in Season 1). However, when they reach the real Good Place after much struggle with ethical dilemmas, recognition of their moral flaws and moral development, they find themselves wanting to leave: they were unsatisfied with what The Good Place had to offer and wanted to be freed from it. This paper is concerned with the following questions: What accounts for their desire to be freed from The Good Place? What kind of freedom were they trying to achieve, and how did The Good Place represent it? Reflecting on these (and similar) questions, I argue that St. Thomas (who made it into The Good Place!) gives an ingenious and plausible answer: it was not merely that The Good Place was characterized by pure hedonism (a core deficit of The Good Place, identified by its creators), but more specifically that they had a positive desire for a freedom from temporal goods/experiences which do not satisfy the longings of the human heart and a freedom for the enjoyment of perfect freedom. While The Good Place ends in much perplexity, I argue that the freedom they desired was a rudimentary articulation of the freedom that St. Thomas identifies in heaven. (shrink)

Philosophers have various responsibilities. Articulating these responsibilities, however, is contingent on what one means by “philosophy” and what philosophers have “expertise” in. Responsible philosophers must therefore interact with the following kinds of questions: What do philosophers have expertise in? What responsibilities do philosophers have as intellectual experts, and to whom are they responsible? What are philosophers supposed to know and be able to publicly convey? What is the role of a philosopher in contributing to local, institutional, and global responsibilities? This (...) paper concerns itself with defending and articulating one such responsibility philosophers have: the invitation to others to engage in philosophizing. Using Josef Pieper’s (1904-97) life and writings as paradigmatically embodying this invitational-approach to philosophy, this paper articulates – by means of stories from his life – how this approach to philosophizing is pedagogically effective for instructors and students of philosophy i.e., in making philosophy worthwhile, accessible and relevant. (shrink)

Inflammation is said to be a healthy component of the body's immune system's reaction. Inflammation is characterised by four key symptoms: pain, redness, heat or warmth and swelling. As secondary metabolites, plants may produce a wide range of phytochemical compounds, which possess anti-inflammatory characteristics. Herbal remedies are important therapies for a wide range of ailments all over the world. There are around 7,500 species of medicinal plants, including representatives from over 17,000 flowering plant species. Even though synthetic chemistry has developed (...) its expectations, the use of natural ingredients in the manufacture of drugs used in contemporary medicine is unparalleled. By interfering with the biology of inflammation, anti-inflammatory medications may assist to minimising tissue damage and increase patient comfort. Because of the bulky figure of species reachable for study, the effective development of novel naturally taking place anti-inflammatory drugs is mostly dependent on a multidisciplinary approach to discovering new chemicals. Despite the statistic that many review papers have been produced in this field, the conventional of them simply examined the issue from an area perspective. Several non-steroidal anti-inflammatory drugs have been shown to reduce inflammation and pain by decreasing the isoform of the cyclooxygenase enzyme's digestion of arachidonic acid, hence lowering prostaglandin production. Non-steroidal anti-inflammatory drugs have a host of harmful effects. There are, however, medicinal herbs with anti-inflammatory pharmacological properties that have few or no negative effects. (shrink)

Postpartum depression is a major maternal health problem after childbirth. It can start at any time within the first year after delivery and continue for several years. It is characterized by an inability to experience pleasure, anxiety symptoms, panic attacks, spontaneous crying and depressed mood. Some women with postpartum depression even have thoughts of harming their child and self-harm. This study aims to find out the status of postpartum depression and the associated factors among postnatal mothers at the first, fourth (...) and sixth month. This study is a prospective descriptive study, carried out in three major health facilities in Misurata. This study consists of a three-part questionnaire. Part 1 covers the demographic characteristics of the participants, while Part 2 explores the associated risk factors according to the variables used. Part 3 consists of the psychological evaluation of the participants. A hundred mothers (ages between 15 and 43 years) were enrolled in this study. The findings revealed that the prevalence of depression is 60.0% and 22.0% are suffering from borderline depression. Development of depression was strongly correlated with sleeping disturbances, the state of the neonate after birth, excess consumption of stimulants, less weight acceptance by mothers during pregnancy and infant illness. There was a weak relation between depression and delivery state, maternal admission to the hospital during the current pregnancy, and infant gender dissatisfaction. No correlation was found with the development of depression regarding miscarriage, maternal medical problems after delivery, previous child sex, maternal age, education, parity or neonate weight. Thus, this study shows that the chance of having a miscarriage and an unhealthy neonate increases with advanced maternal age. It also shows that caesarean section is associated with bad neonatal outcomes, more weight gain and having gestational diabetes or preeclampsia during pregnancy. Maternal sleeping problems are more pronounced in the first month, attributed to the baby's care, compared with the fourth and sixth months. The study indicates that depression is a common state of psychiatric disorders among Libyan women and should have appropriate attention by physicians and gynecologists. (shrink)

Prescribing drugs for elderly patients is not an easy task since elderly patients frequently have comorbid conditions. In Libya, there are no guidelines for the management of medications used in elderly patients and no specialized geriatric health institutions. This study aims to assess the pattern of medication use among hospitalized elderly patients in Sebha Medical Centre and the drug-related problems associated with these patterns. This report is a descriptive and retrospective cross-sectional study conducted at Sebha Medical Center in 2021. Potential (...) drug-related problems were assessed based on the classification of Hepler and Strand. In this study, out of 195 participants, most patients have been given antibiotics (92.0%). The majority of patients have been prescribed anti-gastric agents, vitamins and anti-thrombotic agents which accounted for 75.0%, 62.0% and 55.0%, respectively. To a lesser extent, anti-hypertensive agents, analgesics and antihyperlipidemic were reported by 45.0%, 43.0% and 38.0%, respectively. Almost all the patients have at least one event of drug-related problem and more than three-quarters of the patients had more than one event of drug-related problems. The highest rate was untreated indications which were reported for 77.0% then followed by drug use without indication in nearly half of the events 48.0%. To fewer extent rates were reported: “in improper drug selection”, “drug interaction” and “adverse effects” which were reported for 25.0%, 23.0% and 18.0% of the total events, respectively. Almost all elderly patients have been prescribed antibiotics, analgesics and vitamins. Drug-related problems are predominantly prevalent in the clinical practice at the center. This study highlights the importance of activation of clinical pharmacist interventions at hospitals which can contribute to reducing the chance of risk of drug-related problems events among hospitalized elderly patients and ensuring rational drug prescribing in the geriatric clinical settings. (shrink)