Is the existence of God a question of fact? To the majority of theists, both now and in the past, I think it has seemed clear that, if the phrase ‘God exists’ is to be meaningful, then it is a fact, either that God exists or that he does not. This assertion may even seem trivially true; and yet it has evidently been denied, in recent years, by many theologians. The reasons for such a denial are, in part, to be (...) found in the general reaction against metaphysical philosophy, which was characteristic of the early years of this century, and which is, in Britain, epitomised by A. J. Ayer's stipulation that no proposition can be factually significant unless it is verifiable; unless, in principle at least, some series of observations could conceivably show it to be true. By restricting ‘observation’ to the senses of the physical body, and by emphasising the fact that God, as transcendent by definition, was not a possible object of the senses, some philosophically sensitive theologians were startled into denying that ‘God’ was, even in principle, verifiable; and consequently into denying that propositions purporting to assert his existence were factual. (shrink)

Children’s exposure to the marketing of energy-dense nutrient-poor (EDNP) foods is a public health concern and marketing investment is known to be shifting to non-broadcast media, such as the Internet. This paper examines the perceptions of parents and children on ethical aspects of food marketing to which children are exposed. The research used qualitative methods with parent-child (aged between 8–13 years), from South Australia. Thirteen parent-child pairs participated in this research. Ethical concerns raised by parents and children included, the marketing (...) of EDNP foods, pester power and family conflict and the use of powerful techniques via the Internet. Their views on rights and responsibilities represented a complex mixture of idealistic and pragmatic positions. They appeared to be caught within the tensions of problematizing unhealthy food marketing to children, both as a social problem and as an individual problem. Their dilemmas are not dissimilar to the broader policy debate in Australia on the matter of food marketing to children. The stale-mate on statutory regulations to protect children from exposure to EDNP food marketing could be advanced by stronger use of ethical arguments to protect children from harmful exploitation and to protect parents from forces that undermine their authority. (shrink)

© 2016 Elsevier Ltd All rights reserved.Crystallographic studies of ligands bound to biological macromolecules represent an important source of information concerning drug-target interactions, providing atomic level insights into the physical chemistry of complex formation between macromolecules and ligands. Of the more than 115,000 entries extant in the Protein Data Bank archive, ∼75% include at least one non-polymeric ligand. Ligand geometrical and stereochemical quality, the suitability of ligand models for in silico drug discovery and design, and the goodness-of-fit of ligand models (...) to electron-density maps vary widely across the archive. We describe the proceedings and conclusions from the first Worldwide PDB/Cambridge Crystallographic Data Center/Drug Design Data Resource Ligand Validation Workshop held at the Research Collaboratory for Structural Bioinformatics at Rutgers University on July 30-31, 2015. Experts in protein crystallography from academe and industry came together with non-profit and for-profit software providers for crystallography and with experts in computational chemistry and data archiving to discuss and make recommendations on best practices, as framed by a series of questions central to structural studies of macromolecule-ligand complexes. What data concerning bound ligands should be archived in the PDB? How should the ligands be best represented? How should structural models of macromolecule-ligand complexes be validated? What supplementary information should accompany publications of structural studies of biological macromolecules? Consensus recommendations on best practices developed in response to each of these questions are provided, together with some details regarding implementation. Important issues addressed but not resolved at the workshop are also enumerated. (shrink)

© 2017. The American Astronomical Society. All rights reserved.We present new observations of the low-mass companion to HD 984 taken with the Gemini Planet Imager as a part of the GPI Exoplanet Survey campaign. Images of HD 984 B were obtained in the J and H bands. Combined with archival epochs from 2012 and 2014, we fit the first orbit to the companion to find an 18 au orbit with a 68% confidence interval between 14 and 28 au, an eccentricity (...) of 0.18 with a 68% confidence interval between 0.05 and 0.47, and an inclination of 119°with a 68% confidence interval between 114°and 125°. To address the considerable spectral covariance in both spectra, we present a method of splitting the spectra into low and high frequencies to analyze the spectral structure at different spatial frequencies with the proper spectral noise correlation. Using the split spectra, we compare them to known spectral types using field brown dwarf and low-mass star spectra and find a best-fit match of a field gravity M6.5 ±1.5 spectral type with a corresponding temperature of K. Photometry of the companion yields a luminosity of log=2.88 ± 0.07 dex with DUSTY models. Mass estimates, again from DUSTY models, find an age-dependent mass of 34 ±1 to 95 ±4 M Jup. These results are consistent with previous measurements of the object. (shrink)

A formal Ethics Consultation Service (ECS) can provide significant help to patients, families and hospital staff. As with any other form of clinical consultation, documentation of the process and the advice rendered is very important. Upon review of the published consult documentation practices of other ECSs, we judged that none of them were sufficiently detailed or structured to meet the needs and purposes of a clinical ethics consultation. Thus, we decided to share our method in order to advance the practice (...) of ethics consultation. Here, we describe a method of ECS documentation practice, including use of a formal consult report template, as well as a log for maintaining a chronological record of the consultations performed. These two documents facilitate order and organisation of the ECS. They also enable the ECS to keep an account of professional time and experience, enable quick consult trend assessments (by consult theme or ward, for example) and establish a potential registry of consults for future research study. This method of documentation, we believe, not only contributes significantly to the primary purpose of the consultation—namely, the evincing and sharing of ethical opinion about a case—but also enables consultants to improve their practice and to pursue research on clinical ethics consultation. (shrink)

By definition, the subjective probability distribution of a random event is revealed by the (‘rational’) subject's choice between bets — a view expressed by F. Ramsey, B. De Finetti, L. J. Savage and traceable to E. Borel and, it can be argued, to T. Bayes. Since hypotheses are not observable events, no bet can be made, and paid off, on a hypothesis. The subjective probability distribution of hypotheses (or of a parameter, as in the current ‘Bayesian’ statistical literature) is therefore (...) a figure of speech, an ‘as if’, justifiable in the limit. Given a long sequence of previous observations, the subjective posterior probabilities of events still to be observed are derived by using a mathematical expression that would approximate the subjective probability distribution of hypotheses, if these could be bet on. This position was taken by most, but not all, respondents to a ‘Round Robin’ initiated by J. Marschak after M. H. De-Groot's talk on Stopping Rules presented at the UCLA Interdisciplinary Colloquium on Mathematics in Behavioral Sciences. Other participants: K. Borch, H. Chernoif, R. Dorfman, W. Edwards, T. S. Ferguson, G. Graves, K. Miyasawa, P. Randolph, L. J. Savage, R. Schlaifer, R. L. Winkler. Attention is also drawn to K. Borch's article in this issue. (shrink)

Kushner and Thomasma have assembled a distinguished group of contributors who are almost all practising clinicians with an interest in medical ethics. The book is well laid out and is divided into two main parts: part one “On caring for patients” and part two “On becoming a `team player’: searching for esprit de corps and conflicts of socialization”. This is a convenient way to think about medical ethics. Part one covers the ethical dilemmas of doctors caring for patients and the (...) many practical problems that arise; this area of medical ethics is what most doctors would consider to be “true” medical ethics. Many doctors would not consider part two to be medical ethics at …. (shrink)

Objectives To conduct an independent evaluation of the first phase of the Health Foundation’s Safer Patients Initiative (SPI), and to identify the net additional effect of SPI and any differences in changes in participating and non-participating NHS hospitals. Design Mixed method evaluation involving five substudies, before and after design. Setting NHS hospitals in the United Kingdom. Participants Four hospitals (one in each country in the UK) participating in the first phase of the SPI (SPI1); 18 control hospitals. Intervention The SPI1 (...) was a compound (multi-component) organisational intervention delivered over 18 months that focused on improving the reliability of specific frontline care processes in designated clinical specialties and promoting organisational and cultural change. Results Senior staff members were knowledgeable and enthusiastic about SPI1. There was a small (0.08 points on a 5 point scale) but significant (P<0.01) effect in favour of the SPI1 hospitals in one of 11 dimensions of the staff questionnaire (organisational climate). Qualitative evidence showed only modest penetration of SPI1 at medical ward level. Although SPI1 was designed to engage staff from the bottom up, it did not usually feel like this to those working on the wards, and questions about legitimacy of some aspects of SPI1 were raised. Of the five components to identify patients at risk of deterioration—monitoring of vital signs (14 items); routine tests (three items); evidence based standards specific to certain diseases (three items); prescribing errors (multiple items from the British National Formulary); and medical history taking (11 items)—there was little net difference between control and SPI1 hospitals, except in relation to quality of monitoring of acute medical patients, which improved on average over time across all hospitals. Recording of respiratory rate increased to a greater degree in SPI1 than in control hospitals; in the second six hours after admission recording increased from 40% (93) to 69% (165) in control hospitals and from 37% (141) to 78% (296) in SPI1 hospitals (odds ratio for “difference in difference” 2.1, 99% confidence interval 1.0 to 4.3; P=0.008). Use of a formal scoring system for patients with pneumonia also increased over time (from 2% (102) to 23% (111) in control hospitals and from 2% (170) to 9% (189) in SPI1 hospitals), which favoured controls and was not significant (0.3, 0.02 to 3.4; P=0.173). There were no improvements in the proportion of prescription errors and no effects that could be attributed to SPI1 in non-targeted generic areas (such as enhanced safety culture). On some measures, the lack of effect could be because compliance was already high at baseline (such as use of steroids in over 85% of cases where indicated), but even when there was more room for improvement (such as in quality of medical history taking), there was no significant additional net effect of SPI1. There were no changes over time or between control and SPI1 hospitals in errors or rates of adverse events in patients in medical wards. Mortality increased from 11% (27) to 16% (39) among controls and decreased from 17% (63) to 13% (49) among SPI1 hospitals, but the risk adjusted difference was not significant (0.5, 0.2 to 1.4; P=0.085). Poor care was a contributing factor in four of the 178 deaths identified by review of case notes. The survey of patients showed no significant differences apart from an increase in perception of cleanliness in favour of SPI1 hospitals. Conclusions The introduction of SPI1 was associated with improvements in one of the types of clinical process studied (monitoring of vital signs) and one measure of staff perceptions of organisational climate. There was no additional effect of SPI1 on other targeted issues nor on other measures of generic organisational strengthening. (shrink)

Objectives: To quantify the use of do-not-resuscitate orders in a tertiary-care children’s hospital and to characterise the circumstances in which such orders are written.Design: Retrospective study conducted in a 500-bed children’s hospital in Taiwan.Patients: The course of 101 patients who died between January 2002 and December 2005 was reviewed. The following data were collected: age at death, gender, disease and its status, place of death and survival. There were 59 males and 42 females with a median age of 103 months (...) . 50 children had leukaemias, and 51 had malignancies other than leukaemia. The t test and the χ2 test were applied as appropriate.Results: The study found that 44% of patient deaths occurred in the paediatric oncology ward; 29% of patient deaths occurred in the intensive care unit; and 28% of patients died in their home or at another hospital. Other findings included the following: 46 of 101 patients died after attempted cardiopulmonary resuscitation and 55 died with a DNR order in effect. The mean age at death was 9.8 years in both groups with or without DNR orders.Conclusions: From the study of patient deaths in this tertiary-care children’s hospital, it was concluded that an explicit DNR order is now the rule rather than the exception, with more DNR orders being written for patients who have been ill longer, who have solid tumours, who are not in remission and who are in the ward. (shrink)

The advent of personal genomics companies offering direct translation of scientific data into personal health information, calls into question traditional policies to refuse disclosure of such scientific data to research participants. This seems especially true for population biobanks, as they collect not only genotype information but also associated phenotype information, and thus may be in a unique position to translate their scientific findings into personal health information for their participants. Disclosure of such information seems mandated by the expectations raised by (...) biobanks and their participants' rights to know health information, to know clinical research results, to life and health and particularly their right to benefit. Refusals to disclose such information can be grounded in the lack of analytical validity and/or clinical utility of most findings, the need to avoid the therapeutic misconception, the complexity and costs involved in translation and disclosure and the disproportionate burden resulting from the obligation to respect participants' right not to know before any disclosure can be made. Currently, any demands by participants in population biobanks for full disclosure of all pertinent personal health information potentially resulting from the biobank's scientific findings are unlikely to be granted by a Dutch court under Dutch and international law. As the law stands now, a population biobank is neither a doctor nor a personal genomics company. However, in view of the rapid scientific, medical, technological, commercial and social developments, population biobanks must prepare to take more care of their participants' legitimate interest in receiving as much validated personal health information as reasonably possible, in a timely fashion, by developing appropriate translation and disclosure mechanisms. This paper examines whether population biobank participants have the right, under Dutch civil law and international law, to full disclosure, i.e. to all information generated by the biobank that is pertinent to their present and future health. It pioneers the format of a hypothetical court case to elucidate the legal and policy arguments" for and against full disclosure. (shrink)

Libertarians have long been divided over how best to interpret the Lockean proviso, which requires that one leave “enough and as good” in common for others after one’s appropriation. This article sheds light on this exegetical question in relation to its qualitative part through a contextual analysis of Locke’s often neglected writings on ….

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 30.4 (2000) 59-82 [Access article in PDF] Bombing and the Symptom Traumatic Earliness and the Nuclear Uncanny Paul K. Saint-Amour Many used the Japanese word bukimi, meaning weird, ghastly, or unearthly, to describe Hiroshima's uneasy combination of continued good fortune and expectation of catastrophe. People remembered saying to one another, "Will it be tomorrow or the day after tomorrow?" One man described how, each night he was on (...) air-raid watch, "I trembled with fear.... I would think, "Tonight it will be Hiroshima." These "premonitions" were partly attempts at psychic preparation, partly a form of "imagining the worst" as a magical way of warding off disaster. —Robert J. Lifton, Death in Life: Survivors of Hiroshima (1967) Robert J. Lifton's pathbreaking work on the survivors of the atomic bombing of Hiroshima focuses on the psychological aftermath of the bomb, but opens with a brief and surprising section called "Anticipation." Given the instantaneous and unprecedented devastation caused by the first atomic bomb, the anticipation of so singular an experience is just as difficult to imagine as its subsequent assimilation. In fact, the unassimilable nature of traumatic violence would seem to depend in some way upon the impossibility of its anticipation, as Lifton implies: "Neither past experience nor immediate perceptions—the two sources of prior imagination—could encompass what was about to occur." Yet Lifton also records an expectant, premonitory atmosphere in Hiroshima during the weeks before the bombing, a compound of past experience and immediate perceptions that, while inadequate to "encompass" the eventual experience of the bomb, cannot simply be dismissed as speculation that found an accidental correlate in the nuclear event. While no one in Hiroshima knew ahead of time what would occur on August 6, 1945, many had noted the city's eerie exemption from conventional bombardment and speculated as to the reasons for it. During the summer of 1945, a series of rumors circulated in Hiroshima, rumors attributing the sparing of the city, variously, to its modest military and industrial significance; to the presence of prominent foreigners there, possibly including President Truman's mother; to important American prisoners-of-war supposedly held in the city; to the number of its citizens who had emigrated to the US; to the presence of large numbers of American spies living among its citizens; to its physical appeal in the eyes of Americans who had saved the city as a site for their postwar occupation villas; and, most wishfully, to the wartime grace of a cartographic error: "We thought that perhaps the city of Hiroshima was not on the American maps" [Lifton 15-17]. 1 Other inhabitants [End Page 59] of the city feared that Hiroshima appeared all too prominently on US maps, but had been set aside for "something unusually big"—perhaps the inundation of the city by floodwaters that could be released by the bombing of a massive upstream dam. Still others spoke of a "special bomb" [PWRS 220-22; Lifton 17]. All these rumors responded to citizens' impression that their city had been in some way singled out, and the term bukimi—also meaning "ominous" or "uncanny"—spoke to the suspended question of whether Hiroshima and its inhabitants had been singled out for preservation or for annihilation.The survivors who recollected their anticipatory bukimi years after the bombing may have retrospectively amplified their memories of weird expectation, perhaps as a way of attempting to master an incommensurable and singular event by installing it within a narrative of causality, continuity, even prophecy. Nonetheless, the bukimi experienced by inhabitants of Hiroshima should not be understood as pure retrospection, nor as groundless hunch, since it arose from a series of empirical observations later revealed to have a single and coherent origin in US military strategy. By the summer of 1945, most Japanese cities whose size and military-industrial importance were similar to Hiroshima's had already been bombed with incendiaries: those who lived in Hiroshima had watched waves of American bombers fly past on their way to other targets, while the dozen or so bombs that had fallen accidentally on... (shrink)

Emotivism has enjoined a revival of sorts over the past few decades, primarily driven by a Darwinian interpretation of the Humean metaethic. Evolutionary ethics, the metaethical view that at the heart of our moral sense lies a set of moral sentiments whose existence 'pre-dates' in evolutionary terms our species' ability to engage in more explicit, cognitive moral deliberations and discourse, whether in the discovery of deontological rules or in the crafting of social contracts, figures prominently in Robert Solomon's work in (...) justice theory and J. Baird Callicott's work in environmental ethics, to name just two efforts to revive emotivism. Though the idea that our moral sense is grounded in our evolved biology lies at the heart of the new ethical emotivism, there has been a curious lack of a truly evolutionary account of the origin of that biological predisposition in the work of Solomon, Callicott, and others involved in the revival. In particular, what is missing is an account of how we evolved our moral sense as an adaptation to the ecology in which our very early ancestors existed. The typical explanation is to treat it as selected for by the pressure to cooperate that bore upon our early ancestors; for example, the advantage that cooperative effort confers in bringing down big game or warding off competing groups. But this type of explanation, I hope to show, rather than providing an account of how our moral sense came to be, actually must presuppose the existence of a rudimentary moral sense. If so, then the origin of our moral sense must be accounted for as an adaptation to our pre-social, ecological environment. As a model for what such an explanation might look like I will use Jared Diamond's recent work in biogeography, Guns, Germs and Steel. (shrink)

It is a well-known fact that of the three governors of Britain who were responsible for the Flavian advance of the northern frontier two had had previous military experience in the area in which they were now called upon to operate. Petilius Cerialis was in command of the IXth legion during the critical times of Boudicca's revolt . And although in that capacity he succeeded in losing the larger part of his forces, his subsequent appointment by Vespasian to the command (...) of the army despatched to reconquer the Rhine frontier from the revolted Civilis suggests that his military record was more distinguished than Tacitus would imply. Agricola has still better claims to be considered as a British specialist. In 61 as tribunus militum he was serving with distinction on the staff of Suetonius Paulinus in N. Wales , and in 70 he was sent as legatus legionis to the XXth legion at Chester, in which capacity he served under Cerialis during the initial stages of the northward advance . Of Julius Frontinus, the successor of Cerialis and predecessor of Agricola, we are less well informed; and it is the purpose of this note to show that in all probability he too had had previous military experience in Britain. (shrink)

In this moderate realist account of the whole range of issues facing contemporary analytic philosophy, J. K. Swindler aims to fill the gap in the literature between extreme realism and extreme nominalism. He discusses such fundamental concepts as existence, property, universality, individual, and necessity; analyzes the paradoxes of negative existentials and the substitutivity of co-referential terms; and defends objectivity in philosophy. The study moves through three phases: first, an argument that objective philosophical truth is attainable; second, an extended realist analysis (...) of fundamental ontological concepts; and finally, a demonstration of advantages of this ontology over leading alternatives. Weaving: An Analysis of the Constitution of Objects will be of interest to all philosophers working in contemporary philosophy, philosophy of language, logic, and metaphysics, and will serve as an excellent text for advanced undergraduate and graduate courses in metaphysics. (shrink)

A set is said to be amorphous if it is infinite, but is not the disjoint union of two infinite subsets. Thus amorphous sets can exist only if the axiom of choice is false. We give a general study of the structure which an amorphous set can carry, with the object of eventually obtaining a complete classification. The principal types of amorphous set we distinguish are the following: amorphous sets not of projective type, either bounded or unbounded size of members (...) of partitions of the set into finite pieces), and amorphous sets of projective type, meaning that the set admits a non-degenerate pregeometry, over finite fields either of bounded cardinality or of unbounded cardinality. The hope is that all amorphous sets will be of one of these types. Examples of each sort are constructed, and a reconstruction result for bounded amorphous sets is presented, indicating that the amorphous sets of this kind constructed in the paper are the only possible ones. The final section examines some questions concerned with the resulting cardinal arithmetic. (shrink)

Mason and McCall Smith's classic textbook discusses the relationship of medical practice and ethics with the operation of the law. The subjects covered include natural and assisted reproduction, the impact of modern genetics on medicine, medical confidentiality, consent to medical treatment, the use of resources and problems surrounding death in the new medical era. It is of significance to anyone with an interest in the ethical and legal practice of medicine.

Recently, new developments took place in the Dutch debate on the legislation of euthanasia. After a brief account of that debate, the article discusses a new government proposal for legislation in this field, which was submitted to the Dutch parliament in November 1991. This proposal relates not only to euthanasia but also to some other medical decisions concerning the end of life. The author concludes that, for several reasons, it is unsatisfactory.

In lieu of an abstract, here is a brief excerpt of the content:MACINTYRE'S REPUBLIC J. K. SWINDLER Westminster College Fulton, Missouri CONTRARY TO HIS own evident intentions and perceptions, in After Virtue A'lasdair Macinty!l.·e is much more of a Ptlatonist 1than the A1 ristotelian he aims to be. I hase this judgment both on the positive evidence that Macintyre and Plato (in the Republic) m1gue for and against the same crucial theses and on the negative evidence that Plato has read (...) answers to the very issues which Macintyre finds 1 intractable from an AristoteHan point of viiew. My thesis can be made out in terms of a half dozen issues which Maclntyire takes as crucial to his case: (1) Can there he a science of government? (2) Is there an answer to the sophist's chaillenge to morality? (3) How oan the fragmentation of the modern self he theoretically overcome? (4) What are the hi1stocical and social determinants of morality? (5) Is there a unity of virtue in addition to individual virtues? (6) Can we reconcile ourselves to teleofogy, the absence of the polis, and the tragedy of human 1:ife? I will consider each of these in turn. I. Wisdom Plato defines wisdom as knowledge of how to rule, and Aristotle (in the Nichomachean Ethics) distinguishes between theoretical and practical wisdom, 1suggesting thereby an interesting ambiguity in Plato's view, an ambiguity of which Macintyre makes a great deal. One may rule eithecr hy law or by judgment. In his attack on the Enlightenment, MacIntyre showis quite clearly tha;t the idea of a social science that would p11ovide laws of human behavior, which could in 343 344 J. K. SWINDLER turn be used by il"ulers and managers to predict and therefore manipulate!human action, was an invention of the eighteenth century. He offers an extensive 1oritique o.f this conception of socirul science, grounded primarily in the claim that human.behavior is essentially unlawful, at least if we judge it by the standards of the physical sciences. There is in human affairs a farge 1and uneliminwble element of fortiuna which makes it impossrible rto.formulate laws of human nature or behavior that would he exceptionless and therefore underwrite predictions of behavior. For there is nothing to be done about the unpredictability of innovations or, from one's own point of view, of one's own future actions; nor can the uncertainties of gametheoretie decisions and 1 the general contingency of the outcomes of ruction,be remedied. There is therefore no possibility of a social science in the sense in which Hume tried to imitate Newton. So much for Marx and Weber and the horde of modern.social scientists. This is not to say that life is completely uncertain; on the contrary, there are genuine and general regularities in society, some natural, some social, ·some statistical, some causal, wihich make life bearable. But these provide a,ground for the Aristotelian idea, endorsed by MacIntyre, that the principles of conduct, such as they might be, hold only for the most part and not universa1ly. There is therefore in Maclntyre's view no justification for 1a mora;l oode in the modern sense, nor ev;en of moral principles of the kind we are used to from Kant ·and Mill, Rawls and Nozick, which purport to istand as a sufficient criterion of right in all cases. But, importantly, we do not find any such rules or codes in Pla.to either. For Plato, too, insists on the mixed reign of chaos and logos in the materia;l world and in our Jives and concludes that judgment is essential to· determining right conduct. He tellrs us that wise rule comes only &om good oharructer and good institutions, that legislating in such detaii1 as to eliminate judgment is "cut:ting off the heads of a hy:dra." One cannot help hut think that tMs (essentially Hemclitean) point is something Aristotle ~earned at his MACINTYRE'S REPUBLIC 345 master's knee. And both aspects of Plato's :point ~e ipresent in Aristotle, viz., that s~nce the:ve is chance in nature, there is luck (good 'and had) in life, and since no rule can capture the particularity of conorete situations right... (shrink)

Originally published in 1926, this book attempts to state 'what has been believed with regard to God's incapacity for suffering'. Mozley charts the development of the doctrine from the Apostolic Fathers through the Reformation to the modern influence of metaphysical philosophy and concludes with six questions intended to prompt further theological discussion on this point. This book will be of value to anyone with an interest in the history of Christian theology.

The literature on collective action largely ignores the constraints that moral principle places on action-prompting intentions. Here I suggest that neither individualism nor holism can account for the generality of intentional contents demanded by universalizability principles, respect for persons, or proactive altruism. Utilitarian and communitarian ethics are criticized for nominalism with respect to social intentions. The failure of individualism and holism as grounds for moral theory is confirmed by comparing Tuomela's reductivist analysis of we-intentions with Gilbert's analysis of social facts. (...) Tuomela's account founders over intentions to cooperate, and Gilbert's cannot accommodate legitimate authority, vicarious agency, or group structure. (shrink)

This is a study of the theory of knowledge as proposed by Sankara, the eighth century Indian philosopher. After taking note of the controversy still existing among scholars concerning several books attributed to Sankara as well as certain points of his doctrine, the author bases his conclusions on the principal works of Sankara himself. Though Sankara calls himself a mere commentator of Hindu Scripture, still, he is no blind follower of tradition, but upholds the value of reasoning in making out (...) and establishing the right meaning of Scripture. Similarly experience is valued by Sankara sometimes even against the testimony of Scripture, especially when the latter seems to contradict evident facts. But the highest form of knowledge for Sankara is anubhava or direct experience, through which Brahman, the Supreme Reality, is realized as the ultimate and real self of all things. The author places Sankara's theory in proper perspective comparing it with the theories of other Indian schools and even of Western Philosophers.—J. K. (shrink)

Philosophy is often regarded as a difficult subject, above the reach of ordinary men and set aside for a selected few intellectuals. Emmet says that "this is unfortunate and that philosophical matters are often less difficult and more important than is generally supposed." So he tries to introduce the reader gently to the activity of philosophising. The first four chapters discuss the basic principles connected with handling words and ideas. The nature of value judgments is analyzed in the fifth chapter. (...) The last two chapters deal with the rather difficult problems of "Appearance and Reality" and "Free Will and Determinism." In order to arouse the interest of the readers in the practice of philosophical activity, the author has furnished each chapter with exercises, adding his own comments at the end of the book.—J. K. (shrink)

This volume contains thirty essays written in honor of Charles Hartshorne. The papers are divided into four sections: The Current Status of Metaphysics, Studies in Whiteheadian Philosophy, Studies in Metaphysics and Logic, and Studies in the Philosophy of Religion. Although many of the essays do not focus directly on Hartshorne's thought, two of the most interesting do center on his theological concerns. They are Shubert Ogden's "Bultmann's Demythologizing and Hartshorne's Dipolar Theism" and J. N. Findlay's "Reflections on Necessary Existence. Included (...) in the book are two bibliographies, one noting the published works of Hartshorne and the other listing writings by and about Whitehead published in languages other than English.—J. K. R. (shrink)

The introduction gives a brief but very useful account of the life and works of Aquinas. The Dictionary is planned as a handbook for modern students on the model of the Plato Dictionary and the Aristotle Dictionary and concentrates on the interests of modern studies in philosophy and theology. Hence terms like Analogy of Being, Participation, Act, Potency, Matter, Form, Person, Individuation, and the other central notions of Thomistic Philosophy receive scant treatment. Similarly theological terms like Incarnation, Trinity, Redemption, and (...) Supernatural are omitted. But it contains an impressive number of entries most of which get several important text references from the works of St. Thomas.—J. K. (shrink)

This is a doctoral thesis in the Department of Philosophy of the Madras University. Central to Indian philosophical thought is Mukti or liberation from the present state of ignorance and bondage. But the positive meaning of this liberation is not conceived in the same way by all Indian schools. In the first part of the book the author examines the opinions of various Indian schools other than Vedanta, including Buddhism and Jainism. The second part explains the point of Advaita Vedanta, (...) the chief exponent of which is Sankara. For Advaita or Non-Dualism Brahman is the unique, infinite and immutable reality; Finite beings are maya or unreal beside the absolute reality of Brahman. They have only a relative and practical reality for human life until Mukti or liberation is attained in the realization that Brahman is the real self of all and the world of finite beings ceases to have any further meaning. All religious exercises are only means towards this final realization. On the whole the book is a synthesis of metaphysics from the Indian, especially non-dualistic, point of view. Twelve pages of Errata at the end of the book do little honor to the printers and publishers of the Madras University Philosophical Series.—J. K. (shrink)

This is the first work on Campanella's philosophy to appear in English. In it the author presents a detailed analysis of Campanella's theory of knowledge, metaphysics, treatise on God, and moral and political doctrines, and evaluates each position in relation to medieval and renaissance thought. The study opens with a survey of Italian renaissance philosophy and a report on Campanella's life and historical position and concludes with an assessment of Campanella's system and an exceptionally thorough bibliography. A chief concern of (...) Professor Bonansea in the preparation of his work has been to support each statement with Campanella's own words or references to one or more primary sources. This exacting method has the double advantages of assuring the reader of a faithful rendering of Campanella's thought and of acquainting him with original material not easily available. In certain areas the inquiry has led to conclusions that conflict with those of various earlier writers who were unable to use all the primary sources now accessible or were too hasty in their judgments. Thus a more thorough study reveals that while Campanella, especially in his earlier writings, subscribed in some degree to naturalistic doctrines then current, he never rejected any of the basic truths of the Christian faith. However it would be wrong, Professor Bonansea points out, to call Campanella a genuine representative of traditional scholastic philosophy. He does not conform to the Thomistic school, which he blames on many counts for betraying Aquinas' thought and for its close adherence to the philosophy of Aristotle. Nor does he belong, properly speaking, to the Augustinian school, although this latter greatly contributed to the shaping of his thought. Campanella's doctrine is truly syncretic. In it elements of different schools of philosophy are fused to produce a unique and original synthesis, with principles drawn mainly from Augustinian, Thomistic, and naturalistic streams of thought. Bonansea's volume is the product of many years of research and shows itself to be a clear, solid, and comprehensive study of Campanella's many-sided thought. Its combination of fresh and independent judgment and thorough documentation make this a work of unique authority and value.--J. K. R. (shrink)

Lönning suggests that theology has long been faced with the problem of bringing Christian revelation and human culture and reason into relation without distortion of the Christian gospel. At the present time, Lönning sees this dilemma arising out of the confrontation of traditional Christian claims with those of existentialism and demythologized interpretations of Scripture, especially in regard to the issues of the nature of God's revelation in Christ and man's sinfulness and salvation. Lönning is critical of a demythologized and existentialized (...) Christian faith, claiming that faith must be more historically grounded than Bultmann allows, and that existential self-estrangement must be traced back to a fundamental distortion of man's relation to God. These remarks about contemporary theology are couched in an historical setting that includes essays on Luther, Pascal, Kierkegaard, and Nietzsche—J. K. R. (shrink)

The work under consideration attempts to discover a definition of game such as may serve as a foundation for a philosophical theory of games. It incorporates material from papers earlier published in Philosophy of Science, Ethics and in Osterhoudt's Philosophy of Sport. The exposition consists in the defense of a proposed definition against an array of criticisms until, after considerable exploration, a revised definition is arrived at to which no further objection is made. The author assures unity of form and (...) content by presenting the material in the manner of a philosophical dialogue and then by embellishing the dialogue with genial language and charming examples. As a result, it is clear that the search for a definition of game is meant to be a case that falls under the eventual definiendum. Although this work not only counters the Wittgensteinian proscription against definitions but does so relative to just that example by which Wittgenstein intended to show that the search for definitions is futile, the author cautions in the Preface that it was not his objective to write an "anti-anti-definitional manifesto." Yet engaging as this study is, the definition in which it culminates will neither dissuade the Wittgensteinians nor fully convince those more sympathetic with its aims, for the treatment of such topics as make-believe games and "Bernean" games seems less than conclusive, and the definition's implications may be problematical for questions such as, e.g., whether love-making is to be construed as a game and whether activities governed by Robert's rules of order qualify as games. The last chapter's metaphysical excursus on games, work, and life departs from the earlier playfulness, and the author's contention that ultimately it is games that make life worthwhile gives this study a serious character that goes beyond that customarily associated with a search for a definition. This study has value both for the specialist working in the philosophical theory of games and for the teacher seeking a text that will expose students to careful philosophical reasoning, analytical and critical skills, and the methodologies of counter-example and mental experiment, and do so in an imaginative and appealing way.--J.K. (shrink)

The book is a humanistic evaluation of the achievements of Indian tradition in the areas of Philosophy, Religion, History, Science, Social Organization, Ethics, Economics, and Politics. Murty tries to point out with a great deal of evidence that the ordinary antinomies like the Spiritual East and the Scientific West do not hold good. Hindu Scriptures emphasize the value of earthly life too. India made significant contributions in the areas of Mathematics and Astronomy. It had a well planned social organization and (...) developed a highly sophisticated system of government. The laws which governed the evolution of Indian Culture are the same as that of the rest of humanity. Only, it passed the recent stages of Western Culture long ago and was for long dormant and in decline. Written against the background of Western publications about Indian Culture the book has throughout an apologetic ring.—J. K. (shrink)