This discussion recounts the development of several anthropological definitions of human nature. It then examines conclusions of studies in other disciplines that make possible a revised empirical definition of human nature and which have led to re-examination of paleoanthropological data classed as unimportant under the rubrics of preceeding studies. Finally, this discussion appraises certain of these data, as they pertain to the question: "Do empirical evidences suggest that a human nature, as well as a human structure, may be the product (...) of evolutionary processes?". (shrink)

This concluding comment draws upon the common themes articulated by the preceding contributors about how Sociology of Religion and Religious Studies can influence each other, as well as considering some of the obstacles to that. It concludes with some intellectual suggestions for furthering some of our common interests.

The Belgian author J.-H. Rosny aîné is a relative unknown. A contemporary of Jules Verne and H. G. Wells, he wrote a number of science fiction stories, as well as naturalistic ones, all in French. Despite being something of a celebrity in his day, he has received scant attention from the anglophone world—a smattering of translations and a couple of Ph.D. dissertations that "tend to dismiss Rosny's 'scientific' novels and disparage SF". With this new volume, Chatelain and Slusser aim to (...) set a foundation for, and secure an interest in, Rosny as a subject of study and to argue for his import in the history of sf. The work contains a lengthy introduction, copious notes, and a useful... (shrink)

We assess the current state of sociology of religion, particularly in the United States, for the extent to which a “critical sociology of religion” currently exists and how it might look if it did. We focus particular attention on two areas of inquiry: religion and health; and religion and violence.

Cywydd Ffarwelio Rhys MERERID HOPWOOD Mae awr i fwynhau miri, y mae awr mi wn am hwyl cwmni, ond nawr, yn ein dathliad ni, mae un na fynnaf mo'ni. ...

Background: There is general consensus internationally that unfair distribution of the benefits of research is exploitative and should be avoided or reduced. However, what constitutes fair benefits, and the exact nature of the benefits and their mode of provision can be strongly contested. Empirical studies have the potential to contribute viewpoints and experiences to debates and guidelines, but few have been conducted. We conducted a study to support the development of guidelines on benefits and payments for studies conducted by the (...) KEMRI-Wellcome Trust programme in Kilifi, Kenya. Methods: Following an initial broad based survey of cash, health services and other items being offered during research by all programme studies (n = 38 studies), interviews were held with research managers (n = 9), and with research staff involved in 8 purposively selected case studies (n = 30 interviewees). Interviews explored how these ‘benefits’ were selected and communicated, experiences with their administration, and recommendations for future guidelines. Data fed into a consultative workshop attended by 48 research staff and health managers, which was facilitated by an external ethicist.FindingsThe most commonly provided benefits were medical care (for example free care, and strengthened quality of care), and lunch or snacks. Most cash given to participants was reimbursement of transport costs (for example to meet appointments or facilitate use of services when unexpectedly sick), but these payments were often described by research participants as benefits. Challenges included: tensions within households and communities resulting from lack of clarity and agreement on who is eligible for benefits; suspicion regarding motivation for their provision; and confusion caused by differences between studies in types and levels of benefits. Conclusions: Research staff differed in their views on how benefits should be approached. Echoing elements of international benefit sharing and ancillary care debates, some research staff saw research as based on goodwill and partnership, and aimed to avoid costs to participants and a commercial relationship; while others sought to maximise participant benefits given the relative wealth of the institution and the multiple community needs. An emerging middle position was to strengthen collateral or indirect medical benefits to communities through collaborations with the Ministry of Health to support sustainability. (shrink)

We argue that analyses of civil religious ideologies in civil rights contention must include the interplay of both movement and countermovement ideologies and must recognize the ways in which such discourse amplifies conflict as well as serves as a basis for unity. Based on in-depth interviews, archival research, and content analysis of civil religious language, this article examines how priestly and prophetic civil religious discourses, and the infusion of Black power ideologies, provided significant and dynamic resources for both movement and (...) countermovement ideologies during periods of civil rights contention in Cairo, Illinois, especially from 1969 to 1972. We compare the ways in which Cairo’s civil rights leaders mobilized prophetic versions of civil religion, and concomitantly, how white countermovement organizations used a priestly civil religion. On the prophetic side the themes of “equality,” “freedom,” “justice,” and the “right to revolt” against worldly socio-political arrangements were employed. On the priestly side, the theme of “law” and “order” was played up, with a secondary theme that connected religious acquiescence to worldly power with God’s will. The former rhetoric saw calls for economic and employment integration within God’s will and the nation’s destiny. The latter rhetoric contrasted civil rights claims as essentially “un-American.”. (shrink)

Religion is intrinsically social, and hence irretrievably organizational, although organization is often seen as the darker side of the religious experience--power, routinization, and bureaucracy. Religion and secular organizations have long received separate scholarly scrutiny, but until now their confluence has been little considered. This interdisciplinary collection of mostly unpublished papers is the first volume to remedy the deficit. The project grew out of a three-year inquiry into religious institutions undertaken by Yale University's Program on Non-Profit Organizations and sponsored by the (...) Lilly Endowment. The scholars who took part in this effort weree challenged to apply new perspectives to the study of religious organizations, especially that strand of contemporary secular organizational theory known as "New Institutionalism." The result was this groundbreaking volume, which includes papers on various aspects of such topics as the historical sources and patterns of U.S. religious organizations, contemporary patterns of denominational authority, the congregation as an organization, and the interface between religious and secular institutions and movements. The contributors include an interdisciplinary mix of scholars from economics, history, law, social administration, and sociology. (shrink)

Shoot an arrow at a wall, and then paint a target around it so that the arrow sticks squarely in the bull's eye. Alternatively, paint a fixed target on a wall, and then shoot an arrow so that it sticks squarely in the bull's eye. How do these situations differ? In both instances the precise place where the arrow lands is highly improbable. Yet in the one, one can do no better than attribute the arrow's landing to chance, whereas in (...) the other one rightly attributes the arrow's landing to the archer's skill. ;Highly improbable events occur all the time, and by themselves may legitimately be attributed to chance. Yet when an event also conforms to a pattern given independently of that event , one rightly refuses to attribute the event to chance. Patterns given independently of events are called specifications. This dissertation explicates the relation of independence between specification and event, and sets precise bounds on what may count as a probability small enough to eliminate chance. Although this dissertation connects with how statistics eliminates chance, it considerably extends and clarifies the range of application for chance-elimination arguments based on small probabilities. ;The dual notions of specification and small probability together help justify a regulative principle of probability called the Law of Small Probability, which asserts that specified events of small probability do not occur by chance. This principle engenders a form of inference called the design inference, and a mode of explanation called design. To infer design in explaining an event is to eliminate decisively explanations of that event which appeal to law-like regularities or chance. (shrink)

One can sympathize with [Leo] Strauss' ultimate aim—to protect the validity of moral judgment against that form of relativism which would assess the value of great philosophic works simply in terms of how they satisfied the needs of the times for which they were written. But in believing that "historicism " meant "relativism," and that all attention to the temporal relevance of great doctrines in the history of ideas was somehow perverse, Strauss was profoundly mistaken. Hermeneutics is not axiology. Questions (...) of truth and validity are fundamental, but they are dependent upon a prior solution of the problem of meaning. And for the establishment of meaning, contextual analysis is crucial. For it is not as if ideas were the ghostly inhabitants of another world, logically cut off from human purposes and intentions. All three things exist: ideas, agents, and social contexts, and the best history of ideas is, I believe, constituted by the careful consideration of the multiple interrelationships between them. It is false to believe that texts exhaust their own meaning. For there is always an historical grounding and a web of person and social events that give them wider and deeper significance. And this is precisely why we must ask such questions as: What sort of society was the author writing for and trying to persuade? What were the conventions of communication and the literary forms of discourse current at the time? What was the author's class affiliation, his place in the social hierarchy of his age? And perhaps above all: What were his moral commitments, the structure of his ideals? Albert William Levi, David May Distinguished University Professor of the Humanities at Washington University, Saint Louis, is the author of Philosophy and the Modern World; Literature, Philosophy and the Imagination; Humanism and Politics; and Philosophy as Social Expression, and The Idea of Culture. His "Culture: A Guess at the Riddle" appeared in Critical Inquiry, Winter 1977. (shrink)

Centering on the close 34-year relationship with Einstein, the author begins this absorbing book by describing his vow on the battlefield of Verdun: 'God, save me, and I will serve you as long as I live.' A member of the League for Human Rights, the Alexander von Humboldt International Club, and other peace organizations, Professor Hermanns became a disciple of Albert Einstein.

We introduce the Vital Sign Ontology (VSO), an extension of the Ontology for General Medical Science (OGMS) that covers the consensus human vital signs: blood pressure, body temperature, respiratory rate, and pulse rate. VSO provides a controlled structured vocabulary for describing vital sign measurement data, the processes of measuring vital signs, and the anatomical entities participating in such measurements. VSO is implemented in OWL-DL and follows OBO Foundry guidelines and best practices. If properly developed and extended, we believe the VSO (...) will find applications for the EMR, clinical informatics, and medical device communities. (shrink)

It is necessary to realize first of all that the concept of culture is founded upon two closely related dichotomies: that between the natural and artificial and that between the chaotic and the orderly. In its most primitive signification, culture means simply the imposition of an exquisite order upon the raw givenness of experience. In this sense, nature represents the immediacy of need, culture its formalization. Man may be "a rational animal," as Aristotle said, but in possessing the rational potential (...) which he intermittently actualizes, he never ceases to remain an animal grounded immediately in hunger, lust, and the multiple instances of natural desire. Plato waged a never-ending struggle against the lawless outbreak of the natural appetites, and his efforts to curb, discipline, and form them is a primitive paradigm of the activity of culture. Man's capacity for thought and reason, for sociality and humane consideration has made him a sculpture-building animal and has made it possible for him, as Cassirer said, to live in a symbolic universe which he has himself created. But while his basic reality is not physical but cultural and spiritual, his anchorage forever remains that of nature and of animal need. The measure of culture is, therefore, a measure of artistic transformation. Albert William Levi is the author of The Idea of Culture, of which this essay is a part. The David May Distinguished University Professor of the Humanities at Washington University, St. Louis, he is the author of Philosophy and the Modern World; Literature, Philosophy and the Imagination; Humanism and Politics; and Philosophy as Social Expression. His "De interpretatione: Cognition and Context in the History of Ideas" appeared in Critical Inquiry, Autumn 1976. (shrink)

Book reviewed in this article: Clinical Ethics: A Practical Approach to Ethical Decisions in Clinical Medicine. By Albert R. Jonsen, Mark Siegler, and William J. Winslade.

"The present book, as the title indicates, is an attempt to study the chief philosophical ideas which have been produced by, and in turn have influenced, the modern mind." -- Provided by publisher. From Bergson to Whitehead, Levi traces the influence of philosophical thought upon the lives of people today.