Each year since 1983 the American Council of Learned Societies has invited one of America's leading scholars to deliver the Haskins Lecture, in honor of Charles Homer Haskins, a distinguished scholar and teacher who was instrumental in the founding of the ACLS. In this volume, which commemorates the 75th anniversary of the ACLS, Douglas Greenberg and Stanley Katz bring together the lectures presented by ten of America's most distinguished scholars. Each lecture is a personal and intellectual (...) glimpse into the "life of learning" of such leading scholars as Maynard Mack, Annemarie Schimmel, and John Hope Franklin. The lectures focus on self-reflection of lives dedicated to learning, rather than on scholarship in the usual sense of the term. Ranging from being forced to learn Latin to painful memories of war and racism, the lecturers all recount stories from their eventful lives. Each offers thoughts on the body of work he or she has produced and the forces, personal and intellectual, that have shaped it. The scholars bring something of their disciplines to the lecture, sharing not only personal anecdotes but their love of learning. (shrink)

With the growth of neuroscience research, new neuroscience and society (NeuroX) fields like neuroethics, neurolaw, neuroarchitecture, neuroeconomics, and many more have emerged. In this article we report on lessons learned about mentoring students in the interdisciplinary space of neuroscience and society. We draw on our experiences with the recently launched Dana Foundation Career Network in Neuroscience & Society. This resource supports educators and practitioners mentoring students aiming to apply neuroscience in diverse fields beyond medicine and biomedical science. Through our (...) programming, we identified three key lessons: (1) students are interested in exploring a wide range of neuroscience and society intersections; (2) outreach to underserved institutions generates avenues for students to join NeuroX conversations; and (3) by offering free access to online NeuroX resources and a network of subject-matter experts, the Career Network joins many partners helping to bridge the gap between neuroscience and society. (shrink)

Based on papers presented at a conference held by a subcommittee on Chinese thought attached to the Committee on Far Eastern Studies jointly sponsored by the American Council of Learned Societies and the Far Eastern Association. Includes bibliographies.

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 124.3 (2003) ix-x [Access article in PDF] Roman DiningPrefaceWith this issue of the American Journal of Philology(124.3), we present our third special volume. This sometime series began in 1999 (120.1) with a historical issue devoted to the Senatus Consultum de Cn. Pisone Patre and continued in 2002 with an issue on Greek comedy, "Performing/Transforming Aristophanes' Thesmophoriazousai" (123.3). In the present volume, we move (...) to a group of articles that take as their theme the important and timely topic of Roman dining. These articles are excellent examples of the interesting kinds of interdisciplinary work done by classicists who employ a variety of different approaches and use evidence and forms of analysis from many diverse fields in order to analyze Roman cultural and material practice. In a departure from our previous foci (in special issues) on history and literature, the authors here use, in addition, art history and cultural/material approaches in order to try to understand this complex social phenomenon.It is our hope that the articles in this volume will add to the considerable biography that has recently emerged on commensality (a word much used within) in ancient Rome. Several of the articles had their beginnings as papers at a panel jointly sponsored by the APA and AIA at the 2002 APA/AIA meetings. I would like to thank John Donahue of the College of William and Mary, the organizer of that panel and guest-editor of this volume, for his hard work, both organizational and intellectual.We dedicate this volume to John D'Arms, who published widely on various aspects of Roman dining and social history and who would have been an important part of both the 2002 panel and this volume but for [End Page ix] his untimely death. Each of us knew him in some capacity—as teacher, fellow scholar, friend, and strong proponent of the Classics and Humanities in his role as President of the American Council of Learned Societies—and have benefited enormously from his influence on our discipline.Barbara K. GoldEditor... (shrink)

This volume is the result of a three-year collaboration (funded by the American Council of Learned Societies and the British Academy) between scholars of early China and of ancient/Hellenistic Greece to investigate the emergent discourses of emotions in philosophy, medicine, and literature from around the fifth century BCE to the second century CE. It brings together scholars working on the history and philosophy of emotions in the two ancient traditions, and with different areas of expertise, to (...) investigate the emotions and their conceptualization at a crucial period in the cultural and intellectual development of both cultures. The project was motivated by a desire to make an intervention in the existing scholarship on emotions in both fields, which stands to benefit from a greater methodological self-awareness about the category of emotions and the kinds of commitments it entails. The volume aims to explore how the tools of cross-cultural and cross-disciplinary investigation might be deployed to advance our understanding of the emotions in the two ancient societies and to use that understanding as a contribution to current research on the emotions more generally. (shrink)

Le Social Science Translation Project a vu le jour à l'initiative de l'American Council of Learned Societies. Il constitue une expérience unique dans son genre et a réuni des traducteurs, des chercheurs en sciences sociales, des éditeurs et des journalistes venus de Chine, de France, de Russie et des États-Unis. Ce projet a donné naissance à une série de « recommandations » qui attirent l'attention des éditeurs et des chercheurs sur la complexité du processus de traduction (...) et sur les précautions à prendre lorsqu'il s'agit de traduire des textes de sciences humaines. Il constitue également une sorte d'antidote à l'hégémonie de l'anglais, et dans cette optique, encourage la traduction à partir d'autres langues que l'anglais, tout en recommandant vivement aux chercheurs d'écrire dans leur propre langue.The Social Science Translation Project was created at the initiative of the American Council of Learned Societies. It is a unique experience of its kind, bringing together translators, social scientists, publishers and journalists from China, France, Russia and the United States. This project has spawned a series of "recommendations" that attract the attention of editors and researchers on the complexity of the translation process and the precautions to take when it comes to translating texts in the humanities. It is also a kind of antidote to the hegemony of English, and in this regard encourages the translation from other languages ​​than English, while urging researchers write in their own language. (shrink)

Men on both sides of the science-humanities barrier feel an urgent need for mutual understanding. This symposium sponsored by the American Council of Learned Societies, stressed that it is only in a spirit of disinterested yet sincere evaluation that science and humanism can escape disastrous consequences in the future.

Knowledge is a social institution, a social activity, as well as the product of that social activity. All known societies incorporate several modes of hierarchical knowledge. Three styles of knowledge co-exist in the transitional societies of the third world in general and of contemporary Africa in particular (even though in each of the latter, only one style tends to predominate). The first are initiation societies - where power is conferred on the initiated; the second are learned (...) societies (or academies) - which handle science and technologies; and the third are industrial societies - whose enterprises apply the technologies in order to improve humankind’s material and cultural condition. The initiation, learned and industrial societies were developed in a pre-modern, pre-industrial context which was monarchic, sacred, anti-democratic or endowed with a tribal democracy. A gradual opening can be seen in the passage of initiation societies (where power is the perquisite of the initiated) towards learned societies and then, later, to industrial ones. Here, the problem is knowing whether and how to bring into play a fourth style of society - cognitive society - which requires relatively advanced conditions of democracy. (shrink)

In 1994, the governing council of the Society for Neuroscience was asked to make a brief statement on an issue regarding responsible conduct in publishing. The present article reviews how that initial request grew over the next four years into a lengthy document. Drawing on that experience, which was presided over by the author, comments are made about the potential impact of such guidelines, the lessons learned, and the proper role of professional societies in promoting responsible conduct (...) in research. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Law’s Virtue: Fostering Autonomy and Solidarity in American Society by Cathleen KavenyEric E. SchnitgerLaw’s Virtue: Fostering Autonomy and Solidarity in American Society By Cathleen Kaveny WASHINGTON, DC: GEORGETOWN UNIVERSITY PRESS, 2012. 304 PP. $29.95In Law’s Virtue, Cathleen Kaveny calls those in Western liberal countries to rethink their fundamental framework of ethics and law through the guiding principles of autonomy and solidarity, understood through the Catholic context (...) of Thomistic virtue. The law operates not as the fence of individual isolation as it does in Enlightenment rights theory, whereby liberty is preserved through negative restraint, but as the teacher of a limited form of the virtues of prudence and justice (52). The law teaches this thin form of prudence through autonomy, which Kaveny takes from Joseph Raz as “the capacity to be the ‘part-author’ of one’s own life” (53). Solidarity, pulling from Pope John Paul II, correlates to a learned justice, in that it “attend[s] to the unseen members” of the community (54). It recognizes that the good of the community and the good of individual members are inexorably intertwined.The opening epigram of the preface, which sets the tone for the whole work, is a quotation from Isidore of Seville found in Aquinas: “Law shall be virtuous, just, possible to nature, according to the custom of the country, suitable to place and time, necessary, useful; clearly expressed, lest by its obscurity it lead to misunderstanding; framed for no private benefit, but for the common good” (xi). Kaveny argues that the phrases “possible to nature” and “custom of the country” need more attention in pluralist, democratic societies, because law is morally formed by its constituent community and there are deep disagreements within those communities. This gives a direction for how Catholics, and all citizens, should attempt to influence laws in these democracies. Because the law is a form of consensus over time, it should use severe sanctions such as criminal law only to reinforce the consensus that it represents. Tort and tax law are less severe tools that can encourage the moral direction of society, which, when used well, maintain the consensus of the law but still allow it to be a moral teacher.Kaveny’s practical thinking in this text does have some seeds of radical change. When she moves to the practicalities of life issues in the law—such as abortion, euthanasia, and genetics—she argues that the “entire fabric of the Anglo-American legal system” needs to add the concept of the “vulnerable” person to the “reasonable person” (79). In addition, her reframing of life issues contends that the Catholic view of issues like abortion is too different from [End Page 212] the “custom of the country” to make a change to the virtues and practices of other citizens. Instead, attention to the support necessary for families and social difficulties of economic poverty represents a way of using the law as a moral teacher while recognizing its limits (89, 156, 209). The book concludes with an incisive look at voting, in which Kaveny argues that the idea of issues-based voting is wrongheaded; instead, she urges voters to consider that they are voting for an individual who will take a broad moral stance and make a broad set of decisions (197 ff.).The quality of Kaveny’s clear thinking and moral consistency makes this book a pleasure to read—even for those who may disagree about the nature of the law or the virtues that Christians should bring to political, legislative, and judicial systems. This text, from its depth of legal and theological commitments, sets a high bar for further dialogue.Eric E. SchnitgerFuller Theological SeminaryCopyright © 2015 Society of Christian Ethics... (shrink)

The Disney vacation is iconic in American culture. Advertising promises people that a trip to Disney will bring adventure, family togetherness, and even happiness itself. To understand why someone might see Disney as “the ultimate embodiment of consumer society,” the authors can start with Karl Marx. It might be helpful to temporarily forget everything one has heard about Marx, because what counts as “Marxism” in mainstream culture is often just a caricature of an interesting and wide‐ranging philosophy. From Herbert (...) Marcuse's perspective, people could say that the American culture industry tells them via media and advertising that they need to take their families to Disney so that they can be happy. Disney's emphasis on including everyone and experiencing things together as a family challenges the alienation in relationships people so often encounter. Disney can provide an opportunity for exploring their relationships outside of their everyday alienations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Our Living SocietyJames CampbellIWhen I was working on my history of the early years of the American Philosophical Association (A Thoughtful Profession), I spent a great deal of time immersed in the unhappy genre of the presidential address. Three divisions, each with its own annual president, make for a lot of presidential addresses. One of the things that I learned from this effort was that these addresses (...) can be sorted quite easily into two types. The first reflects some philosophical interest of the individual president; the second considers the ongoing life of the association. My presidential address will be of the latter sort.I thought that I would speak with you today about the Society for the Advancement of American Philosophy (SAAP) as a living society. To do so means, of course, that I will be speaking about us. "We" are the members of SAAP—or better, we are SAAP. I will address my remarks primarily to the younger members of the audience: to those who cannot recall a time before SAAP existed. As our Society moves forward, and as the members of the founding generation inevitably pass on, there has been a natural change of focus. Our Society was established nearly forty years ago, at a time when the founders felt great alienation from the American Philosophical Association. The issues that brought them together in the early-1970s, however, are not the issues that we are facing at present. Our issues—your issues as the future of the Society—have fundamentally changed. It is no longer possible, if it ever really was, to define ourselves simply as "not them." We need to articulate, better than we have, not so much who we are as who we desire to become. While our pluralistic ways may no longer stick out in the broader philosophical profession, as Walt Whitman would in a Wall Street brokerage house, we [End Page 128] continue to feel isolation from much of what goes on in the profession. In many ways, SAAP's initial phase has been a tremendous success; but where does SAAP, where do we, go from here?III thought that I might also speak a bit about myself, not because my story is so special, but because it is a small piece of our collective past. Others of you may remember these times differently and may have taken away different lessons. If you will allow me, I will begin my story after I left the Army in 1969 and enrolled at Temple University in Philadelphia, where I had grown up. I was at that time a bit older, and more serious, than most of my fellow students. I enrolled as a philosophy major because, after a number of years entrapped within the military system of blind obedience to unquestioned authority, I wanted to find better justifications for my own, and for society's, practices. Philosophy appealed to me as the place where I might find the answers to my life questions.Unfortunately, philosophy in those days—at Temple and at most other American universities—was not the sort of field in which students found many answers to the questions that puzzled me. We learned a great deal about duck-rabbits and the uncertain location of someone named Brown; we wondered whether a person might know how to sex chickens, and how he or she might know; we explored the apparent menace of female impersonators' conventions for the inherited notion of truth. Overall, philosophy seemed to be a branch of epistemology, rather than vice versa. After several years of this sort of philosophical study, I managed to become very clever. I had a counter-example for any statement more daring than "hello," and I thought that I knew a great deal because I had learned how to avoid all consideration of context or history.Still, through my cleverness, I realized that something was not right. I was not developing answers for my puzzlements about life or the improvement of society. Since I was not doing what I wanted to do in philosophy, the fact that I was doing it quite well mattered little. As I look back now through the eyes... (shrink)

Traditional corporate finance endorses the principle of stockholder wealth maximization as the purpose of business. In light of recent scandals and legislation, businesses are increasingly expected to use financial resources in a manner which benefits society and not just the owners of the firm. This imputation of a corporate soul will necessarily reduce investor returns, which has at least two major financial implications for the firm and the economy. The first is that it may cause investors to change their required (...) rates of return and thereby change the amount of capital available to firms, and the economy. The second is that it may implicitly replace equity with debt in the capital structure of firms, with all that implies for financing and corporate governance. The purpose of this article is to examine these implications and evaluate their sometimes counterintuitive consequences. (shrink)

In a long and many-sided career, William Hasledine Pepys contributed significantly to the advancement of the chemical and physical sciences during the first half of the nineteenth century. As an original investigator he determined, in collaboration with William Allen, the composition of carbon dioxide, and the density of ammonia, and elucidated the chemical phenomena of respiration in man, animals, and plants. The success of these researches was largely due to the use of ingenious apparatus of his own invention and design. (...) In the field of experimental physics, he investigated several aspects of the recently discovered Voltaic electricity: his 'Voltaic coil', consisting of only two plates, but of very large dimensions, was particularly suited for investigating electromagnetic phenomena and was so used in Davy's researches. Pepys was one of the co-founders of the Mineralogical and Geological Societies, and was elected a Fellow of the Royal Society in 1808. As a prominent member of both the Royal and London Institutions, he held honorary office as Manager and Vice-President, contributing materially to the direction of the affairs of these bodies. Pepys was a friend of Humphry Davy and was acquainted with nearly all the leading scientists and medical men of the day. At the same time, he superintended a notable manufacture of surgical instruments in the City, and promoted by his active directorship the affairs of two public companies, both pioneers in their technological fields, namely the Imperial Continental Gas Association, which was active in introducing the new gas illumination to cities and towns across Europe, and the General Steam Navigation Company, which first maintained a regular passenger and cargo service to Continental ports by the exclusive use of steam-propelled vessels. Pepys' advice in scientific and technical matters was widely sought and freely given; he retained his mental powers to the end of his long life, fulfilling his professional commitments until a few days before his death. (shrink)

This paper discusses ten lessons learned since 1989 about handling allegations of scientific misconduct involving biomedical and behavioral research supported by the U. S. Public Health Service.

The polarization of the individual and the community that underlies much of the debate between individualists and communitarians is made possible in part by the literal vanishingof civil society—the domain whose middling terms mediate the stark opposition of state and private sectors and offer women and men a space for activity that is both voluntary and public. Modern democratic ideology and the reality of our political practices sometimesseem to yield only a choice between elephantine and paternalistic government or a radically (...) solipsistic and nearly anarchic private market sector—overnment gargantuanism or private greed. Americans do not much like either one. President Clinton's callfor national service draws us out of our selfishness without kindling any affection for government. Private markets service our avarice without causing us to like ourselves. The question of how America's decentralized and multi-vocal public can secure a coherentvoice in debates over public policy under the conditions precipitated by so hollow and disjunctive a dichotomy is perhaps the most important issue facing both the political theory and social science of democracy and the practice of democratic politics in America today. Two recent stories out of Washington suggest just how grave the situation has become. Health-care reform failed in a paroxysm of mutual recrimination highlighted by the successful campaign of the private sector against a presidential program that seemed to be widely misunderstood. The public at large simply went missing in the debates. (shrink)

This important collection of essays offers a sustained philosophical examination of fundamental questions raised by multicultural education in primary and secondary schools. The essays focus on both theory and policy. They discuss the relation between culture and identity, the role of reason in bridging cultural divisions, and the civic implications of multi-culturalism in the teaching of history and literature. Several of the essays examine aspects of multicultural policies in California and New York, as well as the curriculum guidelines promulgated by (...) the National Council for Social Studies. Although much has been published on the subject of multi-culturalism, including the cultural war on American campuses, there is very little available on the impact of multicultural policies for primary and secondary education. So this is a volume that will be welcomed by all those interested in multicultural education: philosophers and historians of education, sociologists, professional educators and policy-makers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:News from the President’s Council on BioethicsF. Daniel Davis (bio) and Diane M. Gianelli (bio)As most readers of this column already know, the President's Council on Bioethics went through a major transition during the past year when Leon Kass—in October 2005—handed the chairman's gavel over to Georgetown University's Edmund Pellegrino. Dr. Kass has remained on the Council as a member.1When the gavel change took place, the (...) Council's phone started ringing. Everyone wanted to know the same thing: What topics would the Council take up this term? Dr. Pellegrino's answer was always the same: The Council's agenda would be established through a consultative process with the members themselves and with an eye to those problems and controversies in bioethics to which we, as a body, can make a contribution.Taking its cue from the list of potential topics suggested by members, the Council—over the course of the next several meetings—listened to experts on such topics as children and bioethics (with a focus on children in clinical research), organ transplantation, and that oft-cited-but-hard-to-define concept, "human dignity."The latter topic entered the arena of discussion because it is a concept that is cited frequently in the bioethics literature, and it is also one that has figured prominently in Council discussions and documents. Although the concept is widely invoked, there is no universal understanding of what it means, and it is not easy to encapsulate into a one-size-fits-all definition. Indeed, some critics maintain that appeals to human dignity are fig leaves used to camouflage unconvincing arguments. So between December 2005 and April 2006, the Council devoted several sessions to various perspectives on "human dignity: its meaning, its foundations, and its relevance to bioethics." After hearing from James Childress, Patricia Churchland, Daniel Sulmasy, and Paul Weithman2 on the topic, the Council decided to issue a volume of approximately 20 essays, some by Council members and others by scholars from a variety of relevant disciplines.3 The volume is expected to encompass a broad array of opinion on the topic of human dignity and is scheduled to be published next spring."Children" were also the focus of several sessions during the past year. The Council's last report addressed care giving for the elderly.4 After it was issued, several members suggested it was time to focus on the youngest members of [End Page 375] society. The challenge, of course, was to find a topic that was both timely and relevant—and one about which the Council was uniquely qualified to make a contribution. A number of experts in a variety of related fields testified before the Council about possible issues it could explore: newborn screening for genetic disorders; decision-making standards for those who lack capacity; ethical issues in neonatal and pediatric intensive care; pharmacology and psychiatric disorders in children; and children and clinical research. In addition, a number of groups and individuals involved in related topics met with staff to discuss their interests and concerns.This exploratory engagement with facets of the broad topic of children and bioethics led the Council to focus, more narrowly, on a cluster of issues concerning newborn screening for genetic disorders—a topic on which it is likely that the Council will issue a white paper, possibly by next summer. The stimulus for this particular focus has been the American College of Medical Genetics's recommendation that all newborns in the U.S. be screened for a panel of 29 disorders.5 Currently, each state decides for its residents which conditions are subject to mandated screening, so it is possible to get early diagnoses of treatable disorders in one geographical area but not in another. Proponents of screening find the federal approach to mandated screening more equitable. Potential ethical problems, however, exist with the proposal. Some want to ensure that newborns are screened only for treatable conditions on grounds that it would be too burdensome to discover one is carrying the gene for a late-onset disease that cannot be prevented. Others want to make sure that insurance coverage for individuals and their families is... (shrink)

For the purposes of this monograph, "by a degree" is meant a degree of recursive unsolvability. A degree [script bold]m is said to be minimal if 0 is the unique degree less than [script bold]m. Each of the six chapters of this self-contained monograph is devoted to the proof of an existence theorem for minimal degrees.

Today, the earth is an interconnected globe humming with electronic transmissions-a chattering planet nestled in the provident silence of space. The ethical question is whether this is contributing to authentic human development and helping individuals and peoples to be true to their transcendent destiny. The new media are powerful tools for education, cultural enrichment, commercial activity, political participation, intercultural dialogue and understanding. They also can serve the cause of religion. Yet the new information technology needs to be informed and guided (...) by solidarity in the service of the common good bridging the digital divide within and among nations. The value-laden message of Western secular culture to people and traditional societies in many cases ill-prepared to evaluate it leads to widespread crisis, for example, in regard to marriage and family life. This technology can be a means for solving human problems, promoting the integral development of persons, creating a world governed by justice, peace, and love. It also can help men and women in their age-old search for self-understanding. Like today's world itself, the world of media, including the Internet, has been brought by Christ, inchoately yet truly, within the boundaries of the kingdom of God and placed in service to the word of salvation. (shrink)

It is also the merest sanity, if we hope to reduce the likelihood of future atrocities. It may be comforting for Americans to pretend that their enemies "hate our freedoms", as President Bush stated, but it is hardly wise to ignore the real world, which conveys different lessons.

In two suras of the Quran a dialogue between Pharaoh and his council members is recorded after Moses performed miracles before them. The account in Q 7 is textually problematic, the version of Q 26 is smooth. After a brief survey of possible pre-Islamic precedents for the dialogue, this note explores the two nearly identical yet contradictory intraquranic parallels and the relationship between them, and surveys the harmonizing approaches of the classical exegetes as well as the critical attitudes of (...) modern scholars to the issue. Finally, the textual dynamic that caused the passage in Q 7 to change is reconstructed. An appendix examines the other minute differences between the two passages. (shrink)

This book studies the diverse societies, cities, nations, economies, and regions of the Americas as they emerged in the Western hemisphere in the nineteenth and twentieth centuries. Drawing on the paradigms of social imaginaries and civilizational analysis, it explores regions of Central America, the Caribbean, the United States, and Latin America.