Available for the first time in English, this critical translation draws from the original seven Latin editions and Georg Friedrich Meier's 18th-century German translation. Together with a historical and philosophical introduction, extensive glossaries and notes, the text is supported by translations of Kant's elucidations and notes, Eberhard's insertions in the 1783 German edition and texts from the writings of Meier and Wolff. For scholars of Kant, the German Enlightenment and the history of metaphysics, Alexander Baumgarten's Metaphysics is an essential, authoritative (...) resource to a significant philosophical text. (shrink)

Monitor lizards, some of the largest and most ecologically diverse lizards, have traditionally received little attention in comparative cognition research. Although emerging anecdotal and experimental evidence suggests that some monitors may possess relatively advanced cognitive abilities compared to other lizards, this evidence remains limited and inconclusive. This article adopts a theoretical approach, working backwards to ask: if monitors do indeed exhibit more sophisticated cognitive traits, what ecological factors might have driven this divergence? Drawing on the ecological intelligence hypothesis, I propose (...) that two ecological pressures—expanded home range size and increased habitat generalism—could have played key roles in shaping varanid cognition. Larger home ranges may have favored advanced spatial memory and navigation, while generalism will be proposed as a derived trait in early Varanidae that drove behavioral flexibility and problem-solving capacities—capacities that may have been retained to some degree or lost as some monitor species possibly underwent secondary specialization. In contrast, other toxicoferan lizards occupying stable, resource-rich habitats likely experienced weaker selection for such traits. By articulating these theoretical links, this article aims to guide future empirical research on the evolutionary shaping of cognition in monitor lizards. (shrink)

This work argues that teleological motives lie at the heart of Kant's critical philosophy and that a precise analysis of teleological structures can both illuminate the basic strategy of its fundamental arguments and provide a key to understanding its unity. It thus aims, through an examination of each of Kant's major writings, to provide a detailed interpretation of his claim that philosophy in the true sense must consist of a teleologia rationis humanae. The author argues that Kant's critical philosophy forged (...) a new link between traditional teleological concepts and the basic structure of rationality, one that would later inform the dynamic conception of reason at the heart of German Idealism. The process by which this was accomplished began with Kant's development of a uniquely teleological conception of systematic unity already in the precritical period. The individual chapters of this work attempt to show how Kant adapted and refined this conception of systematic unity so that it came to form the structural basis for the critical philosophy. (shrink)

This paper explains a way of understanding Kant's proof of God's existence in the Critique of Practical Reason that has hitherto gone unnoticed and argues that this interpretation possesses several advantages over its rivals. By first looking at examples where Kant indicates the role that faith plays in moral life and then reconstructing the proof of the second Critique with this in view, I argue that, for Kant, we must adopt a certain conception of the highest good, and so also (...) must choose to believe in the kind of God that can make it possible, because this is essentially a way of actively striving for virtue. One advantage of this interpretation, I argue, is that it is able to make sense of the strong link Kant draws between morality and religion. (shrink)

This volume explores the metaphysics of Alexander Gottlieb Baumgarten and its decisive influence on Immanuel Kant. Eleven specially written essays by leading scholars of German philosophy will boost further the growth of interest in Baumgarten as a key figure in the history of European thought.

In Bearing Witness, Courtney S. Campbell draws on his experience as a teacher, scholar, and a bioethics consultant to propose an innovative interpretation of the significance of religious values and traditions for bioethics and health care. The book offers a distinctive exposition of a covenantal ethic of gift-response-responsibility-transformation that informs a quest for meaning in the profound choices that patients, families, and professionals face in creating, sustaining, and ending life. Campbell's account of "bearing witness" offers new understandings of formative (...) ethical concepts, situates medicine as a calling and vocation rooted in concepts of healing, affirms professional commitments of presence for suffering and dying persons, and presents a prophetic critique of medical-assisted death. This book offers compelling critiques of secular models of medical professionalism and of individualistic assumptions that distort the physician-patient relationship. This innovative interpretation bears witness to the relevance of religious perspectives on an array of bioethical issues from new reproductive technologies to genetics to debates over end-of-life ethics and bears witness against the oddities of a market-oriented and consumerist vision of health care that is especially salient for an era of health-care reform. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The goal of this paper is to better understand Kant’s conception of philosophy as a “world concept” (Weltbegriff), which is at the heart of the Architectonic of Pure Reason. This is pursued in two major parts. The first evaluates the textual foundation for reading Kant’s world concept of philosophy as cosmopolitanism and concludes that he most probably never himself equated philosophy as a world concept with any form of cosmopolitanism. The second major part of the paper clarifies this concept of (...) philosophy through the specific role it plays in the argument of the Architectonic. Kant’s unique concept of science is examined and compared with several specific applications of it found elsewhere in Kant’s writings. From this it is concluded that Kant’s intention in the Architectonic was to derive his world concept of philosophy from its logical counterpart, namely the scholastic concept of philosophy, and that its function there is to provide the idea from which the entire structure (schema) of Kantian critical metaphysics can be derived. Philosophy as a world concept, it is further argued, is the complete system of critical or Kantian metaphysics in application and the philosopher in this sense is the ideal critical metaphysician who fully realizes its laws through her own understanding and will. (shrink)

ABSTRACTSince the release of the Final Report of the Canadian Truth and Reconciliation Commission, many non-Indigenous Canadians, politicians, and educational and cultural institutions have embraced reconciliation. Yet, many Indigenous people in Canada remain skeptical. In this article, I examine six reasons Indigenous people may resist reconciliation. Reconciliation may aim to restore a relationship that never existed in the first place, and may limit an Indigenous future. Reconciliation may look more like adaptation than transformation. Reconciliation may serve as a government project (...) whose primary aim is to bolster state legitimacy. Reconciliation may reflect the desire, for settler-descendants, for expiation or a ‘move to innocence.’ Ultimately, reconciliation is about living together, which may be incompatible with more transformative political projects, such as decolonization. (shrink)

Tracing the political origins of the Mexican indigenous rights movement, from the colonial encounter to the Zapatista uprising, and from Chiapas to Geneva, Courtney Jung locates indigenous identity in the history of Mexican state formation. She argues that indigenous identity is not an accident of birth but a political achievement that offers a new voice to many of the world's poorest and most dispossessed. The moral force of indigenous claims rests not on the existence of cultural differences, or identity, (...) but on the history of exclusion and selective inclusion that constitutes indigenous identity. As a result, the book shows that privatizing or protecting such groups is a mistake and develops a theory of critical liberalism that commits democratic government to active engagement with the claims of culture. This book will appeal to scholars and students of political theory, philosophy, sociology, and anthropology studying multiculturalism and the politics of culture. (shrink)

Kant divided his course of lectures on metaphysics into six parts: a section entitled 'prolegomena' followed by chapters on ontology, cosmology, empirical psychology, rational psychology, and natural theology. This volume's ten chapters, written by leading Kant scholars, constitute the most comprehensive and informed analysis of his metaphysics lectures to date. The book provides balanced coverage of the lecture transcripts from Kant's course by following his general structure, with at least one chapter devoted to major themes from each of its parts. (...) As well as examining what the lecture transcripts can tell us about the content, context, and development of Kant's thought on a range of key topics - from his conception of transcendental philosophy to his critical theism - the contributors to this volume also offer expert discussion and insight on how to make responsible use of these key primary materials from the Kantian corpus. (shrink)

The purpose of this paper is to challenge the suggestion that Kant offers a solution to the Reinhold/Sidgwick Problem in his Metaphysics of Morals. The problem, briefly, is about how Kant can hold moral evil to be imputable when he also seems to hold that freedom is found only in moral actions. After providing a new formulation of this problem under the title ‘Objection R/S’ and describing the popular strategy for addressing it through reference to this text, the paper recounts (...) some of the history relevant to interpreting the passage in question. The paper then argues that this strategy is not supported by the text and indeed proves to be contrary to other arguments that are central to Kant's moral thought. The closing section briefly considers other possible ways of addressing the Objection R/S. (shrink)

Designed as a textbook for use in courses on natural theology and used by Immanuel Kant as the basis for his Lectures on The Philosophical Doctrine of Religion, Johan August Eberhard's Preparation for Natural Theology (1781) is now available in English for the first time. -/- With a strong focus on the various intellectual debates and historically significant texts in late renaissance and early modern theology, Preparation for Natural Theology influenced the way Kant thought about practical cognition as well as (...) moral and religious concepts. Access to Eberhard's complete text makes it possible to distinguish where in the lectures Kant is making changes to what Eberhard has written and where he is articulating his own ideas. Identifying new unexplored lines of research, this translation provides a deeper understanding of Kant's explicitly religious doctrines and his central moral writings, such as the Groundwork of the Metaphysics of Morals and the Critique of Practical Reason. -/- Accompanied by Kant's previously untranslated handwritten notes on Eberhard's text as well as the Danzig transcripts of Kant's course on rational theology, Preparation for Natural Theology features a dual English-German / German-English glossary, a concordance and an introduction situating the book in relation to 18th-century theology and philosophy. This is an essential contribution to twenty-first century Kantian studies. (shrink)

Ekphrasis is familiar as a rhetorical tool for inducing enargeia, the vivid sense that a reader or listener is actually in the presence of the objects described. This book focuses on the ekphrastic techniques used in ancient Greek and Roman literature to describe technological artifacts. Since the literary discourse on technology extended beyond technical texts, this book explores 'technical ekphrasis' in a wide range of genres, including history, poetry, and philosophy as well as mechanical, scientific, and mathematical works. Technical authors (...) like Philo of Byzantium, Vitruvius, Hero of Alexandria, and Claudius Ptolemy are put into dialogue with close contemporaries in other genres, like Diodorus Siculus, Cicero, Ovid, and Aelius Theon. The treatment of 'technical ekphrasis' here covers the techniques of description, the interaction of verbal and visual elements, the role of instructions, and the balance between describing the artifact's material qualities and the other bodies of knowledge it evokes. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Religion and the Body in Medical ResearchCourtney S. Campbell (bio)AbstractReligious discussion of human organs and tissues has concentrated largely on donation for therapeutic purposes. The retrieval and use of human tissue samples in diagnostic, research, and education contexts have, by contrast, received very little direct theological attention. Initially undertaken at the behest of the National Bioethics Advisory Commission, this essay seeks to explore the theological and religious questions embedded (...) in nontherapeutic use of human tissue. It finds that the “donation paradigm” typically invoked in religious discourse to justify uses of the body for therapeutic reasons is inadequate in the context of nontherapeutic research, while the “resource paradigm” implicit in scientific discourse presumes a reductionist account of the body that runs contrary to important religious values about embodiment. The essay proposes a “contribution paradigm” that provides a religious perspective within which research on human tissue can be both justified and limited.The retrieval and use of human tissue samples for diagnostic, therapeutic, research, and educational purposes represent further developments in scientific study of the human body as a source of medical information. Following the completion of its examination of the ethical and policy issues pertaining to human cloning in the spring of 1997, the National Bioethics Advisory Commission (NBAC) returned to the set of questions for which it had been originally constituted, including ethical issues that arise in human subjects research. One issue that proved controversial for the human genetics subcommittee of NBAC was the scientific, philosophical, and legal status of tissue and other body parts (usually surgical specimens) that had been retrieved from patients (not research subjects) who had given general consent to the use of their body materials for research and educational purposes. The subcommittee addressed questions about the adequacy of general versus specific [End Page 275] consent, the scientific merits of identifiable versus anonymous samples and claims about patient confidentiality, and the justification for patient refusals and requests that the materials be returned to the patient or discarded rather than made available for scientific research. In an effort to better understand the ramifications of research on human tissue, the subcommittee commissioned several background papers that examined these questions from ethical, legal, research, and religious perspectives. What follows is a modified version of the report on religious considerations originally presented to the genetics subcommittee of NBAC.The central question examined in this article is whether tissue banking for purposes of research presents distinctive theological issues or prompts objections from religious communities or scholars. Religious discussion of human organs and tissues has focused largely on donation for therapeutic purposes (what I describe as the “donation paradigm”); hence, there is very little direct consideration of nontherapeutic uses of such tissue. It is possible, however, to describe implications and suggest inferences by considering (1) religious attitudes to the human body and to organs, tissues, and cells removed from the body, and (2) religious discussions of modes of transfer of body parts, such as donations, offerings, sales, and abandonment. By and large, this discussion will reflect themes that emerge from the central Western religious traditions, with some attention given to Eastern and Native perspectives.The Body: Religious Holism, Scientific Reductionism, Private PropertyThe human body as an organic totality has long been the subject of theological reflection and a symbol for religious communities. However, much less attention has been devoted to the religious status of organs, tissues, cells, and DNA. The reflection of religious scholars and communities on the status of body parts has been prompted by the necessity to confront practical questions in personal and public health and in communal life, such as justifications for surgery, autopsies, organ donation, or burial. Scientific and research interest in parts of the body can sometimes conflict with religious values about bodily integrity. Indeed, E. Richard Gold cites the “disparate claims of scientific investigation and religious belief on the body” as the exemplary case of incommensurate values regarding the body. According to Gold (1996, p. 149), “The body, from a scientific viewpoint, is a source of knowledge of physical development, aging, and disease. From a religious perspective, the body is understood [End Page 276] as a sacred object, being created in the image... (shrink)

In this paper I examine the intracultural variability of parental and alloparental caregiving among the Aka foragers of the Central African Republic. It has been suggested that maternal kin offer higher frequencies of allocare than paternal kin and that maternal investment in infants will decrease when alloparental assistance is provided. Behavioral observations were conducted on 15 eight- to twelve-monthold infants. The practice of brideservice and the flexibility of Aka residence patterns offered a means to test the effect of maternal residence (...) on parental and alloparental investment. There was significant variation in the frequency of investment and who supplied care to infants depending on whether mothers resided with their kin or their husbands’ kin. However, in spite of the variation in allocare, when all categories of caregivers were examined collectively, infants received similar overall levels of care. (shrink)

Drama, as defined by Courtney, encompasses all kinds of dramatic action, from children's play to social roles and theatre. He shows not only that teachers have found educational drama and spontaneous improvisation to be an invaluable learning tool but that many skills required for work and leisure reflect the theatrical ability to "read" others and see things from their point of view. The main thrust of Drama and Intelligence is that drama can enhance and develop various aspects of intelligence. (...) Courtney suggests that the "costumed player" must bring into play many levels of intelligence in the rehearsal and execution of dramatic acts and that such acts offer unsurpassed opportunities to practice and develop these cognitive skills. He uses the term intelligence to refer to the potential for specific types of mental activity and employs a theoretic-analytic method to view cognition and intelligence in a post-structuralist and semiotic mode. Courtney examines such issues as the relation of the actual to the fictional; the dramatic creation of meaning; signs, symbols, and practical hypotheses; and experi-mental logic, intuition, and tacit modes of operation. Drama and Intelligence will interest not only scholars and students of developmental drama, but also those in the fields of dramatic and performance theory, educational drama, and drama therapy. (shrink)

Volume 19, Issue 10, October 2019, Page 46-47.

This article sets out a descriptive typology of religious perspectives on legalized euthanasia—political advocacy, individual conscience, silence, embedded opposition, and formal public opposition—and then examines the normative basis for these perspectives through the themes of sovereignty, stewardship, and the self. It also explores the public relevance of these religious perspectives for debates over legalized euthanasia, particularly in the realm of public policy. Ironically, the moral discourse of religious traditions on euthanasia may gain public relevance at the expense of its religious (...) content. Nonetheless, religious traditions can provide a context of ultimacy and meaning to this debate, which is a condition for genuine pluralism. A table setting out the views of various denominations with regard to euthanasia is included. (shrink)

Much of the developing world, including Kenya, is rapidly urbanizing. Rising food and fuel prices in recent years have put the food security of the urban poor in a precarious position. In cities worldwide, urban agriculture helps some poor people gain access to food, but urban agriculture is less common in densely populated slums that lack space. In the Kibera slums of Nairobi, Kenya, households have recently begun a new form of urban agriculture called sack gardening in which vegetables such (...) as kale and Swiss chard are planted into large sacks filled with topsoil. This paper examines relationships among sack gardening, social capital, and food security in Kibera. We used a mixed methods approach, combining qualitative interviews with a household survey, as well as focus group discussions with both farmers and non-farmers. We present evidence that sack gardening increases social capital, especially for those households that undertake sack gardening in groups. We also find that sack gardening in the Kibera slums has a positive impact on household food security by improving household dietary diversity and by reducing the need to resort to painful coping mechanisms that are used during food shortages. (shrink)

We not only own our bodies, we are our bodies. Can we simply alienate parts of them? Both a theology of stewardship and the principle of self‐ownership would seem to permit or even encourage us to do this.

Feminist sociologists claim that while feminist insights have been incorporated in sociological paradigms and women sociologists have been well-integrated into academia, sociological frameworks have not been transformed, a process known as the missing feminist revolution. Yet, few have examined how the missing feminist revolution operates in specific subdisciplines and the mechanisms that sustain it. This article undertakes these tasks by analyzing religion and gender scholarship published in six sociology journals over the past 32 years. We find evidence of partial integration (...) and continued marginalization. However, we also document disparate networks of interlocutors that operate in two distinct intellectual fields—religion and gender. We argue that this bifurcation partially explains the missing feminist revolution and that insularity of feminist conversations likely contributes to this process. Our findings shed light on obstacles to transforming mainstream disciplines. (shrink)

Between 1989 and 1998, The Fund for Animals organized protests and acts of civil disobedience against the largest pigeon shoot in this country. During this long campaign, The Fund used a variety of approaches to argue for its position. This article focuses on two distinct enactments of civil disobedience at the Hegins shoot. Through an historical comparative analysis, the article describes the acts of civil disobedience and the context within which they took place for both 1992 and 1996. The article (...) focuses on audience reaction, including media representatives, in order to discern why onlookers may have found one instance of civil disobedience more compelling than another. The findings suggest that the effectiveness of civil disobedience may be determined in part by the way it is enacted. Specifically, civil disobedience is more persuasive when enacted in clearly nonviolent/non-threatening ways and when participants demonstrate not only a willingness to suffer for their beliefs but also an interest in communicating that suffering to onlookers. (shrink)

This paper shows that Kant's investigation into mathematical purposiveness was central to the development of his understanding of synthetic a priori knowledge. Specifically, it provides a clear historical explanation as to why Kant points to mathematics as an exemplary case of the synthetic a priori, argues that his early analysis of mathematical purposiveness provides a clue to the metaphysical context and motives from which his understanding of synthetic a-priori knowledge emerged, and provides an analysis of the underlying structure of mathematical (...) purposiveness itself, which can be described as unintentional, but also as objective and unlimited. (shrink)

: The chronic shortage of transplantable organs has reached critical proportions. In the wake of this crisis, some bioethicists have argued there is sufficient public support to expand organ recovery through use of neocortical criteria of death or even pre-mortem organ retrieval. I present a typology of ways in which data gathered from the public can be misread or selectively used by bioethicists in service of an ideological or policy agenda, resulting in bad policy and bad ethics. Such risks should (...) lead us to look at alternatives for increasing organ supplies short of expanding or abandoning the dead donor rule. The chronic problem of organ scarcity should prompt bioethicists to engage in constructive dialogue about the relation of the social sciences and bioethics, to examine the social malleability of the definition of death, and to revisit the question of the priority of organ transplants in the overall package of healthcare benefits provided to most, but not all, citizens. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Bonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance by Reggie L. WilliamsCourtney H. DavisBonhoeffer’s Black Jesus: Harlem Renaissance Theology and an Ethic of Resistance Reggie L. Williams waco, tx: baylor university press, 2014. 196 pp. $39.95.In a year when nine people were killed in a historic black church and a litany of African American lives have been extinguished by police brutality, to say this book (...) about Dietrich Bonhoeffer and racialized interpretations of Jesus is timely is an understatement.Bonhoeffer was in search of a meaningful Christian theology through an authentic encounter with Jesus. Reggie Williams argues that Bonhoeffer, while [End Page 205] communing with people of color in 1930 Harlem at the height of its literary movement, found that meaning in the “black Christ” tradition otherwise unfamiliar to the young scholar. Bonhoeffer carried the identity of the black Christ to Germany, where he actively resisted Nazi atrocities and was executed in 1945. How is it that his ethic of resistance could be so singular, given that he was formed in much the same way as his “fundamentally oblivious” German peers (2)? Williams credits the difference to Harlem, where Bonhoeffer was schooled in hermeneutics and empathy; he further contends that Bonhoeffer’s practical experience in New York as well as the South and Cuba informed and motivated his attempts to actively eradicate the “lethal assumptions” of his peers in the German academy about God and humanity (3).On the undeniable influence of a hermeneutic, Williams states that a community of believers must have one; not only that, its hermeneutic must be connected to justice that extends concern beyond the confines of “self and kind” (3). Here Williams introduces the concept of empathy, which he describes as an ability to enter into the context of another’s suffering. Quite unintentionally, he informs the Rachel Dolezal controversy in noting that one does so without “losing grasp of one’s own separate identity” (3). Williams posits that Bonhoeffer must have experienced a “healthy and appropriate” empathy evidenced by his transformation from a theology that sanctioned racism prior to Harlem, to a willingness to share vicariously in the daily toll of racism in the black community, to resistance of racism upon returning to Germany (4). Bonhoeffer was not hamstrung by his social identity; he did not let being a white German scholar impede his ability to enter into the black American community and learn from it, “as though he had never been an outsider at all” (78).Williams argues that Bonhoeffer’s German peers did not possess such empathy because they had not shared in his Harlem experience. But there were in fact others in Germany who did not allow German nationalism to supersede Christ-centered resistance, even without the benefit of such an encounter. Although Williams does not address this fact in his argument, the historical documentation assembled in this book makes it plain that Harlem, the black literary movement, and Adam Clayton Powell Sr.’s ecclesiology did indeed have a profound effect on Bonhoeffer and his radical ethic of resistance.In addition to the exploration of Bonhoeffer’s time in Harlem, this book raises important considerations about scholarship and pedagogy that would benefit a broad audience. Williams, using Bonhoeffer’s own words, emphasizes that his early theology had been a demonstration of intellect rather than an expression of faith. Although he had written two dissertations, he was “not yet a Christian” when he set off for New York (109). When he returned, he lamented the German academy’s “guardians of purity” in Bonn who policed the borders of tradition—what was and was not taught in the classroom or preached on [End Page 206] Sunday (111). Has the academy continued this tradition of policing, and what is the rationale for the discipline of theology: intellectual religion or active faith? Williams makes the answers clear.Courtney H. DavisSt. Bernard’s School of Theology and MinistryCopyright © 2016 Society of Christian Ethics... (shrink)

A groundbreaking guide showing us how being "out of control" (and admitting it) is the first step to living a truly better, more meaningful life. Raise your hand if you've ever wanted to "self-improve" but, for some reason, you just can't follow through. Turns out, the issue isn't a lack of willpower. For centuries, we've been fed a common perspective: Explore your subconscious mind, heal your trauma, fit into your society, and happiness will follow, right? Wrong. Dr. Courtney Tracy, (...) also known as "The Truth Doctor," disrupts this outdated narrative through digestible scientific research, shockingly honest personal stories, and compassionate-yet-direct advice. Feeling out of control and helpless isn't a flaw but a universal truth of our existence. Instead of trying to change how we work as human beings (spoiler alert: you can't,) we need to embrace and make peace with our unconscious, making it work for and alongside us instead of against. Half psychology textbook written by your best friend (who's also a therapist), half comprehensive guide brimming with actionable insights for engaging with our unconscious positively and productively, Your Unconscious Is Showing is here to help us accept what we can't control, courageously change what we can, and wisely know the difference. (shrink)

Although the overwhelming majority of terminally ill patients in Oregon who seek a physician's aid in dying are enrolled in hospice programs, hospices do not take a major role in this practice. An examination of fifty‐five Oregon hospices reveals that both legal and moral questions prevent hospices from collaborating fully with physician‐assisted death.

Proposals to legalize assisted suicide challenge hospice's identity and integrity. In the wake of Measure 16, Oregon hospice programs must develop practical policies to balance traditional commitments not to hasten death and not to abandon patients with dying patients' legal right to request lethal prescriptions.

This paper examines maternal trade-offs between subsistence/economic activities and caregiving, and it explores the effect of allomaternal investment on maternal time allocation and child care. I examine how nonmaternal investment in two multiple caregiving populations may offset possible risk factors associated with reductions in maternal caregiving. Behavioral observations were conducted on 8- to 12-month-old infants and their caregivers among the Aka tropical forest foragers and Ngandu farmers of Central Africa. Analysis demonstrates that mothers face trade-offs between subsistence/economic activities and infant (...) care. Infants receive less investment when their mothers engage in subsistence/economic activities, indicating a potential risk to those infants. However, results indicate that allomothers target their assistance during times when mothers are engaged in work activities, partially offsetting potential risks associated with the maternal trade-off. The effects of intercultural variability on maternal time allocation and allomaternal investment are also explored as a means of examining the potential impact of their behaviors on infant care. (shrink)

A substantial portion of the developed world's population is increasingly dependent on machines to make their way in the everyday world. For certain privileged groups, computers, cell phones, PDAs, Blackberries, and IPODs, all permitting the faster processing of information, are commonplace. In these populations, even exercise can be automated as persons try to achieve good physical fitness by riding stationary bikes, running on treadmills, and working out on cross-trainers that send information about performance and heart rate.

Everyday beliefs often organize and guide motivations, goals, and behaviors, and, as such, may also differentially motivate individuals to value and attend to emotion-related cues of others. In this way, the beliefs that individuals hold may affect the socioemotional skills that they develop. To test the role of emotion-related beliefs specific to anger, we examined an educational context in which beliefs could vary and have implications for individuals’ skill. Specifically, we studied 43 teachers’ beliefs about students’ anger in the school (...) setting as well as their ability to recognize expressions of anger in children’s faces in a dynamic emotion recognition task. Results revealed that, even when controlling for teachers’ age and gender, teachers’ belief that children’s anger was useful and valuable in the school setting was associated with teachers’ accuracy at recognizing anger expressions in children’s faces. The belief that children’s anger was harmful and not conducive to learning, however, was not associated with teachers’ accuracy at recognizing children’s anger expressions. These findings suggest that certain everyday beliefs matter for predicting skill in recognizing specific emotion-related cues. (shrink)

This study uses remote viewing in a predictive manner within the context of a novel experimental design to describe eleven target events spread out over a year, each of which occurs approximately one month after the remote-viewing sessions are completed. The study was conducted at The Farsight Institute using 12 highly experienced remote viewers who were trained in the use of four remote-viewing methodologies that are the same as or derived from those previously used by the United States military for (...) espionage purposes. While prediction using remote viewing has a long and spotted history, the current investigation is aimed at enhancing our understanding of the remote-viewing phenomenon by utilizing a temporal outbounder approach to tasking in order to improve the description of future events. In this design, the tasker is located in time after the remote-viewing sessions are completed and after the occurrence of the chosen target event. Exploiting one of the largest bodies of remote-viewing data ever collected using military-related viewing methodologies, this study finds strong support for hypothesis that experimental designs utilizing a temporal outbounder as a tasker greatly enhances the accuracy of remote-viewing descriptions of future events. The causal mechanism for why this might occur is left to be determined by future research. (shrink)

Enfolding Silence is a rare gem for exploring the aesthetic dimensions of epistemology and meaning-making through the arts in the context of historic communal injury. Author Brett Esaki invites his audience to consider how Japanese Americans have developed various art forms to cope with, resist, and transform traumatic experiences of racism, including the mass, unlawful internment of nearly 120,000 people of Japanese descent during World War II. By examining an extended ethnographic case study, educators and students can reflect on how (...) a community teaches aesthetically across generations, as one generation traumatized by racism teaches what matters culturally, aesthetically, and spiritually to the next. Esaki is... (shrink)

The European Court of Human Rights (ECtHR) boasts one of the strongest oversight systems in international human rights law, but implementing the ECtHR’s rulings is an inherently domestic and political process. This article begins to bridge the gap between the Court in Strasbourg and the domestic process of implementing the Court’s rulings by looking at the domestic institutions and politics that surround the execution of the ECtHR’s judgments. Using case studies from the UK and Russia, this article identifies two factors (...) that are critical for the domestic implementation of the Court’s rulings: strong domestic, democratic institutions dedicated to implementing the ECtHR’s judgments and an overarching sense of responsibility to set a good example at home and abroad for respecting human rights and the rule of law. This article concludes with a discussion of the steps necessary to facilitate better implementation of the ECtHR’s rulings. (shrink)

Creative influence, be it in the form of subtle inspiration or unequivocal imitation, has impacted the development of artistic styles and schools of thought for millennia. Since the late twentieth century, appropriation artists have drawn attention to these customs by intentionally borrowing or copying from preexisting sources with little or no transformation, despite these practices running into direct conflict with United States copyright law. Indeed, recent decades have witnessed several noteworthy lawsuits involving prominent artists who have challenged the boundaries between (...) copyright infringement and fair use, raising questions regarding the ethical creation and consumption of art. The purpose of this paper is to demonstrate the ethical responsibility to teach students of the visual arts about the purpose, theory, and parameters of copyright law, including its inherent ambiguities and risks, in order to foster moral creative practices. Because of the complex nature of copyright law, the author advocates both traditional instruction on copyright principles and applications as well as the encouragement of personal self-regulation on the part of students with regard to their own professional work. (shrink)

In a previous study, I argued that Kant was guided throughout his intellectual career by a few fundamental insights regarding what, broadly, has been called “teleology.” In particular, I argued that Kant’s Critical and utterly original conception of the structure and unity of reason as teleological evolved out of his pre-Critical attempts to perfect the theocentric teleology typical of – to take just two relevant examples – Christian Wolff and Alexander Pope. In this process, Kant came to the general view (...) that the previous picture of the cosmos as unified into an inexhaustibly productive and infinitely dense nexus of ends has its source in the intrinsic “needs” of finite human reason. (shrink)