Juros, H. Die "Objektschwäche" der Moraltheologie.--Nossol, A. Christsein als radikale Proexistenz.--Styczen', T. Personaler Glaube im Spannungsfeld von religiöser Autorität und Gewissensautonomie.--Piegsa, J. Die "Sache Jesu" und die Reformmarxisten.--Szostek, A. Zur gegenwärtigen Diskussion über den Utilitarismus.--Pryszmont, J. Die Wiederherstellung der gefallenen menschlichen Natur.--Theiner, J. Gedanken zur Sündenlehre Abaelards in seinem Werk "Ethica seu Scito teipsum".--Sikorski, T. Die Aporie des gemeinschaftlichen Lebens.--Kleber, K.-H. Der Christ und die Armut.--Wojtyła, K. Die menschliche Person im Kontext der ehelichen Hingabe und Elternschaft.--Tischner, J. Überlegungen zur Arbeitsethik.--Zeimentz, (...) H. Toleranz-Freiheit-Wahrheit. (shrink)

The Supreme Court seems poised to overrule Roe v. Wade and hold that there is no constitutional right to choose abortion. The reversal of Roe seems to run counter to public opinion in the United St...

Samuel Shirley's splendid new translation, with critical annotation reflecting research of the last half-century, is the only edition of the complete text of Spinoza's correspondence available in English. An historical-philosophical Introduction, detailed annotation, a chronology, and a bibliography are also included.

The important yet contradictory role of innovation in society calls for a philosophy of innovation. Critically exploring innovation in relation to values, the economy and social change, Rafael Ziegler proposes a collaborative theory and practice of innovation that aims to liberate possibilities for our common futures. Following cues from the arts and drawing on the innovation literature across the social sciences, this book exposes pro-innovation bias and the gospel of disruptive change. Not only entrepreneurs but also civic networks and (...) tinkerers are discussed as sources of innovation, and social change as a balancing act of innovation, exnovation and restoration. The discussion of capabilitarian, communitarian, liberal, republican and socialist ideas of justice and innovation leads Ziegler to a transformative proposal: 'enough innovation' based on enough for all and with respect for all. This is a thought-provoking read for scholars working on sustainability-transformation, democratic, responsible and social innovation, and philosophy of economics. (shrink)

A case-study of the interaction between philosophical context and observational data in the practice of Science.

This study examines how low-income African American mothers of children with sickle cell disease cope with the reproductive implications of having passed a genetic disease on to their children. Based on in-depth interviews with 29 African American mothers, I found that most mothers knew about SCD prior to having a child with the disease; many knew they were carriers of the sickle cell trait. In explaining why this knowledge did not lead them to alter their reproductive behaviors, mothers invoked a (...) theme of medical mismanagement; that is, they said the genetic screening programs for SCD did not provide them with enough medical knowledge about the disease. The implication that adequate knowledge about SCD would have affected their childbearing choices, however, is contradicted by their subsequent reproductive behaviors. I argue that the SCD diagnosis threatened motherhood, an important cultural value among low-income African American women, and that they protected their reproductive autonomy by obfuscating SCD medical knowledge. (shrink)

Crudely put, educational research is unethical when it misrepresents or misidentifies—and so betrays—its putative beneficiaries or the goods and values they hold dear. How can researchers guard against these vulnerabilities? While acknowledging the vulnerabilities of educational research to abuses of trust and representation, and that there is no Archimedean point from which to approach research into people’s practices, we defend a universalist conception of research ethics in education. This universalist conception is developed via an examination of a central debate in (...) feminism, contrasting Alcoff’s positionality, Caughie’s performative conception and Nussbaum’s universalist conception of feminism. (shrink)

This article outlines different attempts to define integrity, and argues, with reference to the theory of moral particularism, that definitions acquire universal applicability at the expense of their informative value. The article then proceeds to more delimitating definitions that emphasise the social aspect, and argues that their ideas of the concept, like courage, require certain situations in order to unfold. Since not every person is challenged to act with integrity, the delimitation requires a distinction between manifest integrity and dormant integrity, (...) or dormant lack of integrity. Persons of influence, like politicians and managers, on the other hand, are challenged on a regular basis because their position requires communication of values in a public space, against which the public can evaluate their actions. A delimitating definition therefore ties the question of integrity to people in leading positions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:776 Feminist Studies 43, no. 3. © 2018 by Shirley Geok-lin Lim Shirley Geok-lin Lim Cassandra Days: Poems Vox populi vox Dei “The voice of the people is the voice of God.” June 20, 2016 The voice bellowing from the stage Will not be upstaged. The rage Swelling from its undercurrents Is its own fixed swirling warrant When actor and audience are one. One, the agent and (...) their actions; One, litigant and ombudsman. When the voice of God is human One is the voice of the people. Scattered—the lame and the crippled, When the voice of God is human And bellows on stage from this man. Shirley Geok-lin Lim 777 Cassandra November 8, 2016 This Cassandra opens a bottle of red, Begins drinking early, alone, in bed. Fascism with a friendly face does not Console, his leers do not cheer, that knowing nod To end times was foretold in the entrails Blasted by unreturned fire. They who were hailed Heroes in their homeland enter the temple, Swagger, swearing, seared in the Sun King’s call To torch and burn. This Cassandra has no gift For light. She’s depressed. No Thanksgiving will lift Her day. No deeds already in the doing Can be undone. The blood in the sheetings That she sees, the world that’s winding down, And none to scare, none can tell, none, none. 778 Shirley Geok-lin Lim What rough beast? November 11, 2016 It’s me, Ruth, slouching to who knows where. It’s me—the palace grounds are secured, the woods fenced, the house’s red-lined seats reserved, fruits forbidden, streets barred to one walking. Have you a permit? Are you licensed? Your papers, documents, ID cards? Speak, Ruth, when spoken to, only not now, not here. Shirley Geok-lin Lim 779 The Laws January 21, 2017 Law of the stone: I smash, I own. Law of the flower: Live for the hour. Law of the bee: No flight is free. Law of the man: I rule, I ban. Law of the sun: Above me, none.... (shrink)

Wir sind Teil einer Natur, die uns übersteigt - Grund genug, die Natur wieder zum Gegenstand philosophischer Reflexionen zu machen. Durch den Essentialismus-Verdacht schien der Begriff bereits für die Philosophie disqualifiziert. Doch Robert Hugo Ziegler zeigt, gestützt unter anderem auf Lukrez und Spinoza, dass die Natur, sobald man sie ernsthaft ins Auge fasst, alles andere als essentialistisch ist. Er ordnet das philosophische Problem der Natur damit in eine Wiederentdeckung metaphysischer Fragestellungen ein, die er originell vorantreibt - und beweist, dass (...) sich die Philosophie dadurch nicht nur zur bloßen Kommentatorin der Naturwissenschaften machen muss. (shrink)

‘Unconscious bias happens by our brains making incredibly quick judgements and assessments without us realising. Biases are influenced by background, cultural environment and experiences and we may not be aware of these views and opinions, or of their full impact and implications. This article opposes this point of view by arguing that bias is not unconscious but is conscious and linked to Charles Mills’ ‘Racial Contract’ and its ‘epistemologies of ignorance’. These epistemologies emerge from what the Equality Challenge Unit calls (...) ‘our background, cultural environment and personal experience’. Asserting that racism stems from ‘unconscious bias’ diminishes white supremacy and maintains white innocence as a ‘will to forget’ institutional racism. In equality and diversity training ‘unconscious bias’ has become a performative act to move beyond racism through training to participate in a constructed ‘post-racial’ reality. The article argues that through decolonizing ‘unconscious bias’, ‘white fragility’ and ‘self-forgiveness’ we can begin to see hidden institutional whiteliness at the base of conscious bias. (shrink)

With contributions from the fields of psychology, linguistics, cognitive neuroscience, attention, genetics, development, and neuropsychology divided into five themed sections, this new edition of The Oxford Handbook of Psycholinguistics is unparalleled in its breadth of coverage.

Falls are a leading cause of serious injury and restricted participation among persons with stroke (PwS). Reactive balance control is essential for fall prevention, however, only a few studies have explored the effects of lesion characteristics (location and extent) on balance control in PwS. We aimed to assess the impact of lesion characteristics on reactive and anticipatory balance capacity, gait, and hemiparetic lower limb function, in PwS. Forty-six subacute PwS were exposed to forward, backward, right and left unannounced horizontal surface (...) translations in 6 increasing intensities, while standing. Fall threshold (i.e., perturbation intensity that results in a fall into the harness system) was measured. In addition, the Berg Balance Scale (BBS), 6 Minute Walk Test (6MWT) and Lower Extremity Fugl-Meyer (LEFM) were measured. Lesion effects were analyzed separately for left- and right-hemisphere damaged (LHD, RHD) patients, using voxel-based lesion-symptom mapping (VLSM). Our results show that voxel clusters where damage exerted a significant impact on balance, gait and lower-limb function were found in the corticospinal tract, in its passage in the corona radiata and in the posterior limb of the internal capsule. Additional significant impact was found to lesions affecting the putamen and the external capsule. Balance, gait, and hemiparetic lower limb function showed much overlap of the corresponding ‘significant’ voxel clusters. Test scores of RHD and LHD patients were affected largely by damage to homologous regions, with the LHD group showing a wider distribution of ‘significant’ voxels. The study corroborates and extends previous findings by demonstrating that balance control, gait, and lower limb function are all affected mainly by damage to essentially the same brain structures, namely - the corticospinal tract and adjacent structures in the capsular-putaminal region. (shrink)

We are witnessing a return of the real which philosophy seems illequipped to handle. I argue (1) that this return of the real must be read as a rejection of those philosophical tendencies which were prevalent in the past decades and which I call philosophies of mediation: They supplanted all references to something real by the sole reference to those processes in which reality was supposed to be given or shaped (in interpretations, linguistic structures, historical or social conditions, media…). The (...) current urgency of the question of the real indicates that those philosophies have lost credibility. On the other hand (2), the contemporary attempts to resuscitate philosophical realism cannot be considered satisfactory either. It is curiously the real itself they fail to fully appreciate. All in all (3), the return of the real has to be interpreted as the effect of an event that has little to do with philosophy, namely the return of politics. (shrink)

This essay presents a trinitarian alternative to anthropologically-centered forms of Spiritual formation. As such it argues that what is commonly practiced is a “subjective moral formation,” and what is proposed as a solution or antidote to this is an “objective trinitarian participation.” Christologically anemic versions of anthropologically-centered Spiritual formation are examined and contrasted against an approach grounded in a christological ontology. It contends that the critical question for any Spiritual formation framework, practice, or system must be, “What work does the (...) ascended incarnate Christ do in this description of the Christian life?” It argues that Spiritual formation is most properly understood through the dynamic trinitarian lens of participation in the Son’s relation with the Father through the Spirit. Central to this approach is the restoration of the role of the living, ascended Christ as primary agent in the life of the Christian. The work of Thomas F. Torrance serves as a guide for this latter position and is shown to be a valuable resource in both grounding and furthering the conversation on contemporary ecclesial practices of Spiritual formation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 183-187 [Access article in PDF] The 2001 Meeting of the Society for Buddhist-Christian Studies Edward L. Shirley St. Edward's University The annual meeting of the Society for Buddhist-Christian Studies met in Denver, Colorado, on Friday and Saturday, November 16 and 17, 2001. This year's papers addressed the question of "dual belonging" from both Buddhist and Christian perspectives.On Friday afternoon, two papers were delivered, the (...) first paper by Catherine Cornille, who suggested three categories of dual belonging: syncretism, drawing elements from both traditions; belief that both traditions point to a higher reality, which may not be expressible in itself; and inculturation, incorporating local symbols and rituals into a tradition that is being transplanted from elsewhere. She then focused on the issue of inculturation.Inculturation, she argued, assumed an essence of a religion that had independent existence from cultural expressions. The people involved in the process of inculturation may not, in fact, believe that they are dual practitioners, but rather that they are simply expressing the essence of a tradition through new symbols. She understands this as belonging to a symbol from one religious tradition (e.g., Christ) while using the hermeneutical tools of another.The caveat that must be acknowledged in this process, according to Cornille, is that it is impossible to separate religious developments from their roots. For example, while there has been some talk of a "Christian Vedanta," the fact is Vedanta was developed in a particular context, and cannot be separated from its Vedic roots. At the same time, however, it must be admitted that religious traditions have, in fact, historically developed in such a manner. As Cornille points out, Greek expressions are not in themselves Christian, but have in fact helped to shape Christianity, as, for example, in the Nicene Creed.Ruben Habito, who focused more on his personal journey, delivered the second paper. In his late twenties, while still in Jesuit formation, he was sent to Japan and there was introduced to the practice of Zen. He spoke of his meditation on the mu koan, and his first experience of kensho, direct insight. He went on to further koan meditation from there.As he was preparing for ordination as a Jesuit priest, he began to wonder: How did [End Page 183] he still deal with Jesus, the Trinity, Incarnation, and the Paschal Mystery if he was committed to Zen practice? He found his answer in his Jesuit training: He was being called to continued metanoia, the continual movement from self to love. In Zen terms, he was undergoing a continuing process of transformation.In Buddhism, it is said that the myriad beings are one's true self. This is the meaning of the phrase "to be awakened by the myriad beings." In the Buddhist tradition, one of those myriad beings who assist in awakening is the bodhisattva Kanzeon, the Bodhisattva of Compassion. In the Christian tradition, this function is often associated with the Virgin Mary. The iconography of these two figures is often quite similar, to the point that early Jesuits took the figure of Kanzeon to be the Virgin Mary. During times of persecution, Japanese Christians would use a double-sided figure, with Kanzeon on one side and Mary on the other. This composite of Maria-Kannon has become, for Habito, a symbol of the potential of being nourished by the two traditions.The first response was from Jay McDaniel, who drew an analogy from biology. Some trees have two sets of roots, one a deep taproot and the other a secondary root system. Could this be an image for those drawing from two paths?McDaniel's response was based on his personal encounters with two traditions. He spoke of how reading Thomas Merton twenty-five years ago changed his life and helped him overcome a fundamentalist Christian background. He spoke of how Ruben Habito has helped him understand what it means to walk two paths. Like Whitehead, he feels that he can say "yes" to both a Personal God and to the Ultimate Reality of Emptiness... (shrink)

Owen Barfield: a conversation with Shirley Sugerman -- To Owen Barfield -- Cecil Harwood: Owen Barfield -- Norman O. Brown: on interpretation -- Howard Nemerov: exceptions and rules -- Studies in polarity -- David Bohm: imagination, fancy, insight, and reason in the process of thought -- R.H. Barfield: darwinism -- Richard A. Hocks: "novelty" in polarity to "the most admitted truths" : tradition and the individual talent in S.T. Coleridge and T.S. Eliot -- Robert O. Preyer: the burden of (...) culture and the dialectic of literature -- R.K. Meiners: on modern poetry, poetic consciousness, and the madness of poets -- Paul Piehler: Milton's iconoclasm -- Colin Hardie: two descents into the underworld -- Lionel Adey: enjoyment, contemplation, and hierarchy in Hamlet -- G.B. Tennyson: etymology and meaning -- R.J. Reilly: a note on Barfield, romanticism, and time -- Shirley Sugerman: an "essay" on Coleridge on imagination -- Clyde S. Kilby: the ugly and the evil -- Mary Caroline Richards: the vessel and the fire -- The works of Owen Barfield -- G.B. Tennyson: a bibliography of the works of Owen Barfield. (shrink)

During the eighteenth century, the specter of atheism was a major concern among many intellectuals in Europe. Many of the leading figures of the period such as François-Marie Arouet de Voltaire refuted atheism at every turn. These debates centered on living organisms, particularly questions about generation. Efforts to explain the process of generation raised biological, religious, and political questions. One popular theory put forward to address the question of generation was preformation, the belief that “germs” had been in existence since (...) God created the world. This chapter first discusses the rise of preformationist thinking in the late seventeenth century before turning to the biological evidence that challenged preexistence in the mid-eighteenth century and analyzing the reaction it triggered among the preformationists. It also examines the work of Voltaire and Denis Diderot to illustrate how the generation debates are linked to the materialism question. The chapter concludes by showing how these controversies about nature and biology became entangled with politics in eighteenth-century France. (shrink)

I argue that john r searle's speech-Act theory of meaning violates his own requirement that such a theory specify a set of conditions for the performance of a certain illocutionary (speech) act which does not include the performance of any other illocutionary act. For the "propositional act" mentioned in searle's analysans is in actuality an illocutionary act. Then I show that any speech-Act theory must include a subsidiary speech act in the analysans. Since the analysans must not contain such an (...) act, Such an analysis is impossible. (shrink)