The contemporary physical description of the universe reflects the inanimate world only. Broadening this description by including life may limit the application of well?established physical laws and may find new forces of the universe governing living organizations. This may also require adoption of some new assumptions and methodological principles, such as a broader principle of uncertainty, and recognition of the fact that humans? ability to manifest biofield communication is distributed very unevenly in the population. Based on available body of scientific (...) literature it is suggested that at this time, before the theoretical basis of the biofield is developed, it is important to conduct a broad experimental study of highly psi?gifted individuals in order to accumulate scientific knowledge of humans? ability to interact with matter, i.e., known physical fields and living organisms by intent. One can expect that current studies of organisms? genomes and attempts to utilize stem cells in medicine will call for the recognition of the biofield and its operative control function in organisms. However, developing a from?the?top?down view on the organism by the suggested approach will shorten this process and it deserves appropriate investment of social resources. (shrink)

Neste livro, os territórios e as territorialidades foram enfocados por diferentes prismáticas - a ambiguidade e a multidimensionalidade do conceito de território que transcende a ciência geográfica; a diáspora que engendra territorialidades múltiplas e espaços móveis da vida entre-territórios efetivada na mobilidade; a governança e a regulação como mecanismos da configuração territorial em que estados, empresas, redes se combinam; a relação espaço-território e as trajetórias e categorias construídas pelas pessoas; o conceito de território na obra de Jean Gottmann; a relação (...) entre geografia, cartografia, a co-relação espaço-território e os processos de contenção territorial com a dialética tempo; e outros temas. Isso revela a existência de diferentes perspectivas de abordagens, concepções e geografias que se constituem a partir das escolhas filosóficas, ontológicas e políticas dos autores e grupos de estudos, caracterizando um momento-período de expansão e diversificação da geografia. A principal contribuição desse livro é mostrar ao leitor traços dessas perspectivas. (shrink)

In “Save the Children!” Artúrs Logins responds to my argument that, in certain cases, it is morally permissible to not prevent something bad from happening, even when one can do so without sacrificing something of comparable moral importance. Logins’ responses are thought-provoking, though I will argue that his critiques miss their mark. I rebut each of the responses offered by Logins. However, much of my focus will be on one of his criticisms which rests on an unfortunately common misunderstanding of (...) Singer’s argument in “Famine, Affluence, and Morality.” My response, then, is important not only because it salvages my positive argument, but also because it identifies, and corrects, this misunderstanding. (shrink)

Saving the City provides a detailed analysis of the attempts of ancient writers and thinkers, from Homer to Cicero, to construct and recommend political ideals of statesmanship and ruling, of the political community and of how it should be founded in justice. Also, Malcolm Schofield debates to what extent the Greeks and Romans deal with the same issues as modern political thinkers.

Much of the work of aid agencies aims to prevent threats to life, rather than to save lives. And even when an aid agency’s activity does save life, it might be doubted whether my contribution to an agency’s pool of funds will itself benefit anyone significantly. However, whether or not that is true, an argument from the life-saving analogy will still support a collective requirement of beneficence on us as a group; and fairness will require me to contribute to discharging (...) that requirement. The collective activity to which I should contribute includes both preventing threats and saving lives. (shrink)

In 2020, COVID-19, the Australia bushfires, and other global threats served as vivid reminders that human and nonhuman fates are increasingly linked. Human use of nonhuman animals contributes to pandemics, climate change, and other global threats which, in turn, contribute to biodiversity loss, ecosystem collapse, and nonhuman suffering. Jeff Sebo argues that humans have a moral responsibility to include animals in global health and environmental policy. In particular, we should reduce our use of animals as part of our pandemic and (...) climate change mitigation efforts and increase our support for animals as part of our adaptation efforts. Applying and extending frameworks such as One Health and the Green New Deal, Sebo calls for reducing support for factory farming, deforestation, and the wildlife trade; increasing support for humane, healthful, and sustainable alternatives; and considering human and nonhuman needs holistically. Sebo also considers connections with practical issues such as education, employment, social services, and infrastructure, as well as with theoretical issues such as well-being, moral status, political status, and population ethics. In all cases, he shows that these issues are both important and complex, and that we should neither underestimate our responsibilities because of our limitations, nor underestimate our limitations because of our responsibilities. Both an urgent call to action and a survey of what ethical and effective action requires, Saving Animals, Saving Ourselves is an invaluable resource for scholars, advocates, policy-makers, and anyone interested in what kind of world we should attempt to build and how. (shrink)

Catholic Relief Services , the international humanitarian agency of the U.S. Catholic community, has worked in Rwanda since 1963. The 1994 Rwandan genocide killed five of its staff, countless co-workers, friends and relatives; its offices were looted and operations destroyed. The genocide marked a turning point in the agency’s history. Since then CRS has made justice, peacebuilding, and solidarity agency priorities, and has committed itself to fully integrate them into all of its partnerships and programming. The focus of this study (...) is an innovative microfinance methodology, Savings and Internal Lending Communities , which CRS recently introduced in Rwanda. While the purpose of CRS’ SILC programming in Rwanda is to promote greater economic security, particularly for Orphans and other Vulnerable Children , and women’s empowerment, this essay explores its peacebuilding potential in the country. It raises the question of whether it is possible to conceive of Rwanda’s SILC groups as social spaces for peace where a culture of peace and peacebuilding skills may already be being generated. It suggests that if identified as such and developed more intentionally, CRS’ SILC programming in Rwanda could play a more significant and integral role in securing the peace Rwandans long for.In July 2008 five Villanova University faculty members and I traveled to Rwanda, spending a total of eight days in country.1 The purpose of the trip was to learn more about the 1994 genocide, the effort to rebuild the country, and in particular, the U.S. Catholic community’s contribution to that effort through Catholic Relief Services . In addition to visiting memorials to the victims of the genocide and meeting with representatives from the Rwandan Catholic Church, the University of Rwanda, and the Rwandan government, we had the opportunity to observe some of CRS’ programming and meet with CRS’ small U.S. staff and its much larger Rwandan staff working with its Rwandan partner agencies. We visited a field hospital where patients were being treated for HIV/AIDS; agricultural projects aimed at containing cassava blight and improving yield; projects to teach orphans and other vulnerable children and the blind trades to enable them to earn income to support themselves and their families; elementary school classrooms; a retreat center where diocesan justice and peace animators were being trained in grassroots peacebuilding skills; and a Savings and Internal Lending Community group. In this article, I would like to focus on CRS’ SILC programming, and in particular, what I believe to be its potential to contribute to peacebuilding in Rwanda. (shrink)

Our daily experience, dominated by the corporate clock that so many of us contort ourselves to fit inside, is destroying us. It wasn't built for people, it was built for profit. This is a book that tears open the seams of reality as we know it-the way we experience time itself-and rearranges it, reimagining a world not centered around work, the office clock, or the profit motive. Explaining how we got to the point where time became money, Odell offers us (...) new models to live by--inspired by pre-industrial cultures, ecological, and geological time--that make a more humane, more hopeful way of living seem possible. In this dazzling, subversive, and deeply hopeful reframing of time, Jenny Odell takes us on a journey through other temporal habitats. As planet-bound animals, we live inside shortening and lengthening days, alongside gardens growing, birds migrating, and cliffs eroding. The stretchy quality of waiting and desire, the way the present may suddenly feel marbled with childhood memory, the slow but sure procession of a pregnancy, or the time it takes to heal from injuries--physical or emotional. Odell urges us to become stewards of these different rhythms of life, to imagine a life, identity, and source of meaning outside of the world of work and profit, and to understand that the trajectory of our lives--or the life of the planet--is not a foregone conclusion. In that sense, "saving" time-recovering its fundamentally irreducible and inventive nature-could also mean that time saves us. (shrink)

Aquinas’ so-called “Intellectus essentiae Argument” for the distinction between being and essence is notoriously suspect, including among defenders of Aquinas’ distinction. For the paper in this volume, I take as my starting point the recent defense of the argument by Fr. Lawrence Dewan, O.P. Fr. Dewan’s project is unsuccessful. Pointing out some shortcomings in his readings allows me to take up his call to highlight the “formal” or “quidditative side” of Aquinas’ metaphysics, in this case in regards to the proofs (...) of the “real distinction.” Accordingly, the second half of this paper sets forth a way in which the famous “Intellectus essentiae Argument” of De Ente et Essentia 4 can succeed as a proof of the real distinction. Aquinas’ argument presupposes the prior real distinction between essence and supposit or individual substance. Esse is the ontological component that makes true our judgments that substances actually are: Obama exists. By contrast, this “truth-maker” cannot be predicated of humanity, although it is in Obama as really distinct from him. If Aquinas’ reasoning in this most contentious of his proofs can be saved, so, perhaps, can most of his other proofs. (shrink)

In Saving Animals from Volcanoes, readers will meet the courageous people and organizations that rush in to save animals when disasters strike. from rescue ...

Saving People From the Harm of Death. Edited by Gamlund Espen, Solberg Carl Tollef.

Scientific journals ask authors to put their manuscripts, at the submission stage, sometimes in a complex style and a specific pagination format that are time consuming while it is unclear yet that the submitted manuscripts will be accepted. In the case of rejections, authors need to submit to another journal most likely with a different style and formatting that require additional work and time. To save authors’ time, publishers should allow authors to submit their manuscripts in any format and to (...) comply with the style required by the targeted journal only in revised versions, but not at the submission step when the manuscripts are not yet approved for publication. (shrink)

Saving Animals, a study of three different kinds of animal sanctuaries, is the first major ethnography to describe how sanctuaries “unmake” the notion of animals as property that reduces them to “bare life.” The study relies on numerous engaging narratives about rescue animals, their mutual interactions, and their interactions with the people who care for them—narratives that illustrate how the sentience and subjectivity of animals provide a firm ground for the author's ethical considerations. An animal sanctuary is ideally an intentional (...) community of cocitizens whose pragmatic and symbolic value resides in its ability to lay the foundation for a broad challenge to all violent practices of exploitation “targeted at a range of different others.” The patient, incremental work of sanctuaries has implications not only for the future of human-animal relations but more broadly for the future of humans on the planet. The ultimate vision of sanctuaries is a world outside that mirrors the world inside, a pantopia where there will be no “others,” only “us.”. (shrink)

In Saving Animals From Fires, readers will meet the courageous workers who risk their lives to rush into houses, forests, and rivers to rescue animals from fire ...

In "Saving One Another: Philodemus and Paul on Moral Formation in Community" Justin Reid Allison compares how the Epicurean philosopher Philodemus and the Christian apostle Paul envisioned the members of their communities helping one another to grow into moral maturity. Allison establishes that Philodemus and Paul are more similar than previously noticed in their conception and practice of moral formation in community, and that these similarities offer a critical opportunity to consider important differences between the two as well. By deepening (...) the comparison to include differences alongside similarities, and to include theological and socio-economic facets of communal moral formation, Allison shows that Philodemus and Paul uniquely shed fresh light on one another's texts when understood in comparative perspective. (shrink)

Imagine there are three boats equidistant from one another. You are alone in the first boat. The other two boats are sinking fast: one boat has one person (A), the other has two persons (B&C). There is only enough time to allow saving either A or B&C before their boats sink, drowning whoever is onboard. Will we always combine claims of those wishing to be saved and rescue B&C? Otsuka says that the 'Kamm-Scanlon' contractualist framework that does not aggregating various (...) claims for rescue combines claims in this example. Otsuka has been criticized by Hirose and Kumar. Here I offer a defense. (shrink)

George Boolos; IX*—Saving Frege from Contradiction, Proceedings of the Aristotelian Society, Volume 87, Issue 1, 1 June 1987, Pages 137–152, https://doi.org/10.

Expecting Saving Mr. Banks to be a jolly jaunt about the creative development of the movie Mary Poppins (1964), I found myself waiting endlessly for the “jolliness” to begin—it never did. In fact, rather than joy, there was an ever-present sensation of tension as I watched the film. Having moved house myself in recent days (during a Queensland heat wave), the scenes of the Goff family leaving their home and trekking across hot, dusty Queensland were very emotional. However, seeing the (...) family patriarch Travers Goff (played by Colin Farrell) swig from an alcohol flask in a desperate manner told me that his was no “routine” family move. And, certainly, arriving at their destination—a dilapidated ranch home—shed even more light on the Goff family’s predicament: alcoholism and the cycle of employment and unemployment. Further, it is the downstream consequences of the family predicament that fuel the identity and behaviour of Mary Poppins—a fictional character created by Travers’ daughter, a. (shrink)

Mary Poppins is a magical film and a story of redemption that might be placed alongside the Parable of the Prodigal Son or A Christmas Carol. Mary may be the star of the film, but George Banks is its subject. If the world ever seemed wonderful and filled with surprises for George Banks as a child, it has since been supplanted by a world that is mechanical, predictable, and subject to the demands of business and of propriety. From Jack the (...) Giant Killer people learn that when pride has grown to gigantic proportions it ought to be killed; Cinderella teaches that the humble are exalted; Beauty and the Beast demonstrates the principle that loving the unlovable may result in the transformation from the beastly to the beautiful; and Mary Poppins reminds them that “There is no greater joy than that seen through the eyes of a child,” as Walt Disney observes in Saving Mr. Banks. (shrink)

In this book, Mark Johnston argues that God needs to be saved not only from the distortions of the "undergraduate atheists" but, more importantly, from the idolatrous tendencies of religion itself. Each monotheistic religion has its characteristic ways of domesticating True Divinity, of taming God's demands so that they do not radically threaten our self-love and false righteousness. Turning the monotheistic critique of idolatry on the monotheisms themselves, Johnston shows that much in these traditions must be condemned as false and (...) spiritually debilitating. A central claim of the book is that supernaturalism is idolatry. If this is right, everything changes; we cannot place our salvation in jeopardy by tying it essentially to the supernatural cosmologies of the ancient Near East. Remarkably, Johnston rehabilitates the ideas of the Fall and of salvation within a naturalistic framework; he then presents a conception of God that both resists idolatry and is wholly consistent with the deliverances of the natural sciences. Princeton University Press is publishing Saving God in conjunction with Johnston's forthcoming book Surviving Death, which takes up the crux of supernaturalist belief, namely, the belief in life after death. (shrink)

The London suicide bombings of July 7, 2005 were partly the revolt of moral earnestness against a liberal society that, enchanted by the fantasy of rationalist anthropology, surrenders its passionate members to a degrading consumerism. The “humane” liberalism variously espoused by Jürgen Habermas, John Rawls, and Jeffrey Stout offers a dignifying alternative; but it is fragile, and each of its proponents looks for allies among certain kinds of religious believer. Stanley Hauerwas, however, counsels Christians against cooperation. On the one hand, (...) he is right to resist, insofar as liberalism illiberally excludes theology from public discourse. On the other hand, not all humane liberalism does this: Stout's, for example, is genuinely polyglot, requiring not a common secularist language but a common ethic of communicating. Such a liberal ethic and its attendant anthropology merit the support of Christians: there may be more to be said about the Kingdom of God than respect, tolerance, and fairness, but there will not be less. The Christian has good theological reasons to expect some concord with other inhabitants of secular space. Ethical distinctiveness is no measure of theological integrity; and neither theology (paceBarth) nor biblical narrative (paceRichard Hays) should be expected to do all of the ethical running. If Christians are to be thorough in their moral theology and intelligible in their public statements, then they must borrow non‐theological material, formulate abstract concepts, and engage in casuistical analysis. Nevertheless, if an anxious insistence on distinctiveness is a mistake, concern for theological integrity is not. When the moral theologian borrows ethical material from elsewhere, he should integrate it into a theological vision structured by the Christian salvation‐historical narrative, which will sometimes modify the meaning of what is incorporated. So in affirming humane, polyglot liberalism, the moral theologian will at the same time make salutary qualifications. One of these is the assertion of the need of liberal institutions to own and promote their moral and anthropological commitments. In such a confessionally liberal society, universities in general, and the Arts and Humanities in particular, would recover their vocation to form citizens in communicative virtues and to offer them a dignifying, morally serious vision of human being that could save future generations from a degrading consumerism on the one hand and violent over‐reaction on the other. (shrink)

This paper is a critical study of Kant’s antinomy of saving faith. In the first section, I sketch aspects of Kant’s philosophical account of sin and atonement that help explain why he finds saving faith problematic from the moral point of view. I proceed in the next section to give a detailed exposition of Kant’s remarkable antinomy and of his proposal for resolving it theoretically. In the third and final section, I argue that alternative ways of resolving the antimony both (...) respond to the deepest of Kant’s moral concerns and comport better with the traditional Christian conviction that saving faith can have for its object the historical individual Jesus Christ. (shrink)

Because factory-farmed meat production inflicts gratuitous suffering upon animals and wreaks havoc on the environment, there are morally compelling reasons to become vegetarian. Yet industrial plant agriculture causes the death of many field animals, and this leads some to question whether consumers ought to get some of their protein from certain kinds of non factory-farmed meat. Donald Bruckner, for instance, boldly argues that the harm principle implies an obligation to collect and consume roadkill and that strict vegetarianism is thus immoral. (...) But this argument works only if the following claims are true: all humans have access to roadkill, roadkill would go to waste if those who happen upon it don’t themselves consume it, it’s impossible to harvest vegetables without killing animals, the animals who are killed in plant production are all-things-considered harmed by crop farming, and the best arguments for vegetarianism all endorse the harm principle. As I will argue in this paper, each claim is deeply problematic. Consequently, in most cases, humans ought to strictly eat plants and save the roadkill for cats. (shrink)

One third of all materials extracted from the Earth is used in the furniture industry. Of these, timber counts for 25%: the furniture industry is key to save one of the most important commons – our forest. Starting from the assumption that a better knowledge of consumers’ attitude and behaviour towards sustainable furniture is essential to spur the industry all along the chain to take action towards more sustainable operations, this study explores the actual offer of sustainable furniture in the (...) Netherlands and consumers’ attitude towards it in order to determine opportunities for the furniture sector to take a more sustainable stance. (shrink)

Cosmopolitanism – the view that moral concern, and consequently moral duties, are not limited by borders – seems to justify colonialism with a ‘civilizing’ mission, because it supports the enforcement of moral norms universally, with no distinctions between territories, and settler colonialism, because it promotes ideas like common ownership of the Earth and open borders. I argue that existing attempts to defend cosmopolitanism from this worry fail, and that instead the cosmopolitan should embrace a cosmopolitan instrumentalist defence. According to cosmopolitan (...) instrumentalism, colonialism is wrong (when it is wrong) for instrumental reasons: it has all sorts of terrible effects. There is nothing per se wrong with colonialism itself, so cosmopolitanism need not worry about licencing it in principle. There is much that is wrong with colonialism in practice, so cosmopolitanism can easily condemn colonialism as egregiously wrong, although it cannot condemn it as per se or necessarily wrong. (shrink)

In March 2020, the rapid increase in severe COVID‐19 cases overwhelmed the healthcare systems in several European countries. The capacities for artificial ventilation in intensive care units were too scarce to care for patients with acute respiratory disorder connected to the disease. Several professional associations published COVID‐19 triage recommendations in an extremely short time: in 21 days between March 6 and March 27. In this article, we compare recommendations from five European countries, which combine medical and ethical reflections on this (...) situation in some detail. Our aim is to provide a detailed overview on the ethical elements of the recommendations, the differences between them and their coherence. In more general terms we want to identify shortcomings in regard to a common European response to the current situation. (shrink)

This article traces not only some of the borrowings but also the differences between feminist and gay politics in the context of the post-1989 ‘multicultural debate’ and the hegemony of civilizational politics. This investigation is empirically grounded in one national context, that is, the Dutch case, which is exemplary when it comes to bringing politics of gender and sexuality to bear on national and cultural identity politics. The article recapitulates some insights on how feminist politics can get entangled with colonial (...) and imperialist politics and traces these connections in a Dutch context. It goes on to review some of the forms homonationalism and homonostalgia take in the Netherlands. And it concludes with a discussion of the resemblances and differences between the ‘saving women’ and ‘saving gays’ narratives that inform civilizational modes of feminist and gay politics. (shrink)

In this paper, we propose an extension of the Minimal Generation Gap (MGG) to reduce the number of fitness evaluation for the real-coded GAs (RCGA). When MGG is applied to actual engineering problems, for example applied to optimization of design parameters, the fitness calculating time is usually huge because MGG generates many children from one pair of parents and the fitness is calculated by repetitive simulation or analysis. The proposed method called Saving MGG reduces the number of fitness evaluation by (...) estimating the promising degrees of children using individual distribution and fitness information of population, and selecting children based on the promising degree before evaluating the fitness. Experimental results show that RCGA with Saving MGG can provide large reducing effects on 20 or 30 dimensional Sphere functions, Rosenbrock functions, ill-scaled Rosenbrock functions, and Rastrigin function. (shrink)

The essays in this companion volume prefigure, elaborate, or defend the proposals put forward in that landmark work.

‘Saving the appearances’, , is a slogan that, in its time, stood or was made to stand for many different methodological positions in many different branches of ancient natural science. It is not my aim, in this paper, to attempt to tackle the subject as a whole. I shall concentrate on just one inquiry, astronomy. Nor, with astronomy, can I do justice to all the complexities of what was certainly one of the central methodological issues, if not the central issue, (...) in the history of ancient theoretical astronomy. I have a quite limited aim, to examine the foundations, and test the applicability, of a widespread and influential line of interpretation of ancient Greek astronomy according to which it was essentially, or at least predominantly, what we may call ‘instrumentalist’ in character—that is, broadly speaking, that Greek astronomical theories were devices or fictions put forward purely for the sake of calculations with no claims to correspond with physical reality. (shrink)

The Holocaust takes on a riveting immediacy in these true stories of the everyday, understated heroism that saved thousands of Jews from annihilation at the hands of the Third Reich. Combining personal interviews with contemporary and vintage photographs, To Save a Life pairs the stories of a handful of rescuers with those of people they saved. Ellen Land-Weber creates a moving, multidimensional picture of the evasive strategies and heartstopping close calls that filled the years of the Holocaust for both rescuers (...) and rescued. In paperback for the first time, the rescues narrate their growing awareness of the tightening circle of Nazi terror, their experiences in hiding, often being shunted from one safehouse to another, and their hair's-breadth separation from friends and family who did not escape. Promotional Information: Life-saving acts of heroism by ordinary people in the face of Nazi tyranny. (shrink)

"This book is a comprehensive attack on several of the views that have been most influential in the philosophy of psychology during the last two decades. Professor Baker argues that mentalistic notions should not be eliminated, and need not be explained in terms of other notions, in cognitive science.' The book is interesting and shows an honest concern for clear argumentation. It deserves a wide readership." --Tyler Burge, University of California at Los Angeles"This book is a provocative and relentlessly argued (...) treatment of a deep and important topic: the fate of intentionality. Baker's arguments oblige those who wish to defend the current conception of cognitive science to rethink the discipline. She has put the ball squarely in the physicalists' court. ... Despite the technical character of the topic, the book is wonderfully readable."--John Heil, Visiting Fellow, University of California, BerkeleyThis stimulating book critically examines a wide range of physicalistic conceptions of mind in the works of Jerry A. Fodor, Stephen P. Stich, Paul M. Churchland, Daniel C. Dennett, and others. Part I argues that intentional concepts cannot be reduced to nonintentional (and nonsemantic) concepts; Part II argues that intentional concepts are nevertheless indispensable to our cognitive enterprises and thus need no foundation in physicalism.As a sustained challenge to the prevailing interpretation of cognitive science, this timely book fills a large gap in the philosophical literature. It is sure to spark controversy, yet its clarity makes it attractive as a text in upper-level undergraduate and graduate courses in philosophy of mind and cognitive science. Saving Belief should be read byphilosophers, psychologists, and others interested in the philosophy of language, philosophy of mind, and cognitive science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Lives Saved, With a Little Help from FriendsPrasanta TripathyIn November 2000, Jharkhand was carved out of Bihar, a state in eastern India, to be a separate state to fulfill the aspirations of its people and [End Page 109] allay their feeling of alienation. It was a good time for me to reflect on how best I could contribute. In 2002 Ekjut, a registered development organization, was set up by (...) myself and other like-minded colleagues. Ekjut, which means "togetherness," was the outcome of a longstanding desire to do something on our own, something that was close to my heart—doing something for and with the people I had grown up with. An invisible cord kept me attached to this region of India and after stints with a few development organizations within and outside the state, my wife, Nirmala, and I decided to relocate to a village near my hometown, Chakradharpur.Chakradharpur is a small railway township in South Bihar where I spent all my childhood and days of schooling. Beyond the periphery of this township and its satellite market place, live indigenous people, the Adivasi, in villages and hamlets. Even as children we could appreciate the government policy that protected them in the sense that their ancestral lands could not be acquired by Dikus, the non-tribal people living in the towns and cities. The un-spoilt bounties of nature protected and preserved by the original inhabitants of the land—the Adivasi people—was there for all of us to see and enjoy.A rumor that a doctor couple was building a nursing home led to a regular flow of men, women and children to our unfinished home with all kinds of ailments, including medical emergencies. It was becoming increasingly difficult to cope with the workload of constructing the house and at the same time—overwhelming to see children dying in our home, which was never meant to be the hospital that the villagers thought it to be. They were reluctant to visit the government hospitals, which were primarily meant to serve poor people and their attitude could be summarized in just one word—fatalism. We wanted this to change—they somehow needed to understand their rights and entitlements. The public health care system had to be strengthened and Nitmala and I wondered how our work could make this happen.The Adivasi people were soon to become partnering communities with Ekjut. It did not take us long to realize how unprotected they were. We had a vague idea that we wanted to build healthier communities. Providing full-time curative care was not an option; it was also beyond our means. Knowing that strengthening the health system would take time, we hoped that our community-based work would strengthen the demand side, since even the minimum services that were available were grossly under-utilized.India is home to about 10 million tribal people. We had seen and also knew that their health status was poor and that tribal people have the disproportionate burden of child mortality, malnutrition, malaria and death in childbirth. But we could not find a reliable existing data base that could guide our work. The health status of women and children soon became Ekjut's main concern.We wanted our work to generate knowledge that would be relevant in a wider context. Adivasis are not a monolithic entity and our evidence needed to grow from working with several different tribal groups. We needed to build our research capabilities and willingness to work with several different indigenous groups, as well as, the poor people living alongside them in different districts. A collaboration with University College of London was soon to follow. Professor Anthony Costello who was my teacher more than a decade back, invited me to partner with his department and jointly bid for a grant. This grant was likely to come at the confluence of several interesting developments. First, the self-help group movement in India had made a substantial jump and such groups existed in almost every village. Second, a grassroots organization called PRADAN was working with women's groups to strengthen their livelihoods in several states of India including our district. PRADAN shared with... (shrink)

The purpose of this paper is to examine the distinction between "negative" and "positive" duties. Special attention will be given to certain criticism raised against this distinction by Michael Tooley.

As honey bee colonies continue to perish at high rates, beekeepers are divided on how best to keep bees healthy and productive. In this article, I describe the tensions between conventional beekeepers and a new wave of beekeepers hoping to “save the bees” through a more “natural” approach to beekeeping. Drawing on animal studies and multispecies literature, I show how beekeepers in both camps are constrained by the reality of the Anthropocene: novel ecologies, shifting baselines, and the hybridity of honey (...) bees themselves—part wild animal subject to environmental change, part industrial organism, embedded in circuits of migratory pollination. Beekeepers on both sides are investing in genetics as a solution to honey bee health problems. Thinking with bees helps deepen the literature on multispecies encounters and interrogate the idea of sustainability in agriculture, while thinking with the Anthropocene prompts us to ask what “saving the bees” even means in today’s changing world. (shrink)

ABSTRACT For a distribution of health care resources to be fair, it should consider the consequences for the whole lives of the affected persons and not just how badly off they are at the present moment. Since, other things being equal, a person is worse off if he dies young than if he dies old, it is fair to give scarce vital health care resources to young rather than to old persons. In the paper this ageist view is restated and (...) defended against a number of objections raised by John Harris. According to Harris' so‐called anti‐ageist argument the only relevant consideration in the distribution of vital health care resources is people's desire to go on living. On reflection, this is highly counterintuitive. Instead, it is argued that both present desires to go on living and possible future happiness should weigh together with considerations of fairness. Both fairness and possible future happiness will in most cases speak in favour of saving the young before the old. A number of other problems for the ageist view are discussed, and solutions are suggested. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:“Save The Music”?Toward Culturally Relevant, Joyful, and Sustainable School MusicJulia Eklund KozaIf historical sources are reliable indicators, music educators have never felt confident that music's place in the U.S. public school curriculum is secure. Proponents have been developing exhaustive rationales for the existence of school music from the moment that the subject was introduced into the public schools, attempting to convince an apparently skeptical public of the merits of (...) school music, and trying to pull endangered programs—usually their own—out of the fire. Today, as has been the case in the past, rescue and salvation discourses and initiatives abound. Moving music to a more secure place in the curriculum was cited as a rationale for the development of national music standards in 1994.1 In recent years saving the music has become a favorite project of major corporations, especially as privatization of public schooling has gained momentum. For example, in 1998 one of the National Association for Music Education's (MENC) corporate partners credited the school/partnership that promoted the Disney movie, Mr. Holland's Opus, with saving school music.2 The corporate-sponsored initiative "VH1 Save the Music" claims not only to help flailing school music programs but also, through the donation of musical instruments to schools, to rescue children as well—more than 250,0000 of them since 1997.3 [End Page 23]Because music outside of school seems to be thriving and probably will never be in need of rescue—although specific styles, genres, and practices may be in their twilight—"the music" to which "VH1 Save the Music" refers presumably is school music. As a music educator who perennially is called upon to "save the music," I will take a brief look at the object of salvation, the salvific discourses that surround it, and some of the systems of reasoning that construct it. I propose modifications in these systems of reasoning, which may lead to more culturally relevant, joyful, and sustainable school music.School Music: An Alchemized Constellation of Systems of Reasoning and PracticesTo conceptualize school music as an entity is both problematic and useful. On the one hand, doing so assumes the existence of an exteriority from which it can be clearly differentiated, that is, outside-of-school music, and yet these culturally constructed categories are leaky. The fact that the American Federation of Musicians joined forces with MENC to establish guidelines, which attempt to prevent school performing groups from encroaching on the turf of unionized professional musicians, indicates that the line of distinction between school music and its exteriority sometimes has been blurred.4Furthermore, when VH1 refers to it as "the music," school music seems to be not only clearly defined but also static and monolithic. I argue, however, that it consists of a whole constellation of systems of reasoning as well as the varied practices resulting from these systems. Differences between the various elements in this constellation may be as numerous as commonalities. School music in the U.S. is diverse in the sense that it encompasses a variety of sub-categories or sub-cultures (for example, elementary general music, secondary instrumental music, and so on), each with somewhat distinct systems of reasoning and practices. When suggesting that school music should be saved, we are faced with the complex question of whether all of these sub-categories, their systems of reasoning, and their consequent practices are to be objects of salvation.In addition to having to address the variety within school music, any mapping of relationships between school music and it exteriority should take into account the variety and dynamism of the musical world outside of school. This exteriority consists of a multiplicity of sub-cultures, each with a set of governing practices that may or may not be shared.On the other hand, astonishing within-category similarity exists, which supports the view that school music is an entity. In addition, some commonalities may not only unite all of the sub-categories but also may be shared with non-music school subjects, as well. One such commonality is the inescapable influence of a process of change educational theorist Thomas Popkewitz calls [End Page 24] "alchemy... (shrink)

How Do I Save My Honor? is a powerful exploration of individual moral responsibility in a time of war. When individuals conclude that their leaders have violated fundamental ethical principles, what are they to do? Through the compelling personal stories of those in the U.S. and British government and military who struggled with these thorny issues during the war in Iraq, William F. Felice analyzes the degrees of moral responsibility that public officials, soldiers, and private citizens bear for the actions (...) of their governments. Examining the struggles of these contemporary men and women, as well as of historical figures facing similar dilemmas, the author weighs the profound difficulties of overcoming the intense pressures of misguided loyalty, patriotism, and groupthink that predominate during war. (shrink)