A detailed chronology is offered for the writing of Frege's central philosophical essays from the early 1890s. Particular attention is given to (the distinction between) Sinn and Bedeutung. Suggestions are made as to the origin of the examples concerning the Morning Star/Evening Star and August Bebel's views on the return of Alsace-Lorraine. Likely sources are offered for Frege's use of the terms Bestimmungsweise, Art des Gegebenseins and Sinn und Bedeutung.

Dans cet ouvrage, Fabrice Bertin s’intéresse à un personnage assez méconnu de l’histoire des Sourds: Auguste Bébian. Sa trajectoire est atypique: né en 1789 ou en 1791 d’un père métropolitain et d’une mère guadeloupéenne, dans le village de Morne-à-l’Eau (Guadeloupe), il grandit au cœur d’une exploitation agricole dédiée au café et qui compte plusieurs dizaines d’esclaves. Le jeune Auguste Bébian grandit donc au contact de nombreux enfants d’esclaves, qui perdent leurs conditions d’esclaves e...

In lieu of an abstract, here is a brief excerpt of the content:The Sixth International Buddhist-Christian Conference, August 5–12, 2000Paul IngramThe Sixth International Buddhist-Christian Conference, sponsored by the Society for Buddhist-Christian Studies, will take place at Pacific Lutheran University, Tacoma, Washington, from August 5 to 12, 2000. The Program Committee has approved the general conference theme as “Buddhism, Christianity, and Global Healing.” The conference will follow the structure, with some variations, of the last international conference that met at (...) DePaul University in 1996: morning working group sessions on several themes interrelated with the general conference theme; afternoon sessions devoted to individual papers; and evening plenary sessions.Evening plenary themes and speakers have been identified: Dr. A. T. Ariyaratne and Dr. Cecil Murray (senior pastor of the First AME Church in Los Angeles) will address the topic “The Non-Violent Struggle for Economic and Social Justice”; Sulak Sivaraksa and John B. Cobb Jr. will speak on “Consumerism and Ecology: Buddhist and Christian Perspectives”; Rita Gross and Daniel Maguire will speak on “Buddhism, Christianity, and Issues of Gender”; and Virginia Straus and a Christian speaker yet to be identified will address “The Earth Charter: A Buddhist and Christian Response.”Working Group cochairs and themes have also been identified: Buddhist-Christian Practice and Mind-Body Healing (Venerable Yifa and Mary Jo Meadow); Ecology, Consumerism, and Corporate Consciousness (David Chappell and Donald Mitchell); Gender: Issues of Oppression and Justice (Judith Simmer-Brown and Donald Luck); Buddhist-Christian Dialogue with the Natural Sciences (Ken Tanaka and Nancy Howell); Buddhist-Christian Dialogue on the Earth Charter (Virginia Straus and Jay McDaniel); The Interior Dialogue: Buddhist-Christian Meditative/ Contemplative Practice (Susan Postal and Ruben Habito); and The Role of Orthodoxy/Orthopraxis in Buddhist-Christian Dialogue (Rita Gross and John Keenan).For the first time in the twenty-year history of our international conferences, a special afternoon seminar will be cochaired by Sallie King and Paul Knitter that will focus on specific case studies on particular issues of peace and justice work that are [End Page 179] interrelated with the themes of the plenary sessions and working groups. These sessions will meet in the afternoon throughout the conference week and will involve a presentation in case-study format from a Buddhist and a Christian engaged in a practical way that illustrates the themes of the conference. They will be asked to describe their situation and what they are doing and, particularly, to speak about how Buddhism or Christianity guides them in their work, the problems and successes they have had, their hopes, and their struggles, after which there will be open conversation with those present. Finally, afternoon sessions will be devoted to individual papers and presentations organized around the conference’s themes and other themes that emerge as individual papers are submitted.A preliminary call for papers will be published in the spring 1999 edition of the Society for Buddhist-Christian Studies Newsletter. Individuals who are not members of the society but wish to have a copy of this call for papers may E-mail the editor of the newsletter, Harry Wells, at.The Department of Religion of Pacific Lutheran University, along with its administration, faculty, and staff, are currently working hard to make this conference enjoyable and memorable. Travel, room and board, and other information regarding Tacoma, Pacific Lutheran University, motels, and excursion arrangements will be made available in the fall 1999 edition of the Society for Buddhist-Christian Studies Newsletter. The final call for papers appears on pp. 242–243.Paul IngramPacific Lutheran UniversityCopyright © 1999 The University of Hawai’i Press... (shrink)

James McGrath's contribution to the proceedings of the first global conference of the Cyberworlds, Virtual Reality project, which took place from Monday 11 August - Wednesday 13 August 2003, in Prague, as part of the At the Interface conference series.

In the early morning hours of August 4, 2013, Joy Pavelich's world was shattered when she found out that her twenty-year-old son Eric had taken his own life at the family farm in Saskatchewan. Struggling to make sense of Eric's sudden and unexpected suicide, Joy takes a deeply personal and difficult journey through his past--from his happy childhood, to his mental health struggles in his early teens, to his death and the resulting aftermath of his passing. CHASING MY (...) SON ACROSS HEAVEN demonstrates how to rebuild a life fractured by extreme trauma using storytelling as a powerful healing tool. The author tackles some of the most pressing issues facing society today: youth mental health, suicide and post-traumatic stress. Through her explorations, Joy reveals how we can all find the courage to rebuild our lives while continuing to honor the deep love for those we've lost."--Back cover. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Life in LimboM. ChiuWhen my son was 7 years old, he began complaining of headaches. They were frequent, but never seemed severe. “I have a headache!” was always followed by “Can I watch TV?” I didn’t believe the pain was real until it woke him up in the middle of the night. I knew then that something must be wrong. I approached our pediatrician, who said it sounded like (...) migraines, but we should order an MRI to rule anything out. The appointment was scheduled several months in advance, and I always had the urge to cancel it. I was pretty sure my son just wanted to watch TV. The pediatrician told me I might as well do the MRI. He told me that if we skipped it and something was wrong, I would never be able to live with the regret. We kept the Monday morning appointment, and went to the MRI expecting reassurance that nothing was wrong. Instead, we got a phone call later that day. They needed to see us on immediately, but wouldn’t tell me why. Of course, I knew something was wrong. “Is it a tumor?” I asked. “This isn’t something we can discuss on the phone” was the answer I got. An appointment was scheduled for Wednesday. Two days might be “immediately” to medical professionals, but to a parent who just heard that her child had an abnormal MRI, it was an eternity. I planned my son’s funeral in those two days.Our meeting with the Neurologist began with reviewing the MRI. “See this spot here? It shouldn’t be there”. A tumor. 1 ½ × 1 ½ × 2 ½ cm tumor, in the right thalamus. Small, they said. Looks like a Low Grade Glioma they said. The kind of tumor you want to have, if you have to have a brain tumor. A biopsy was scheduled for two weeks later. The [End Page E2] biopsy confirmed it was a Juvenile Pilocytic Astrocytoma (JPA). The neurosurgeon was confident she could remove all of the tumor. We were at one of the best Children’s Hospitals in the world. We were in good hands.A few days before the surgery, a friend who is a medical doctor suggested we get a second opinion. “It couldn’t hurt, it could help”, my husband said. Fortunately, he just sold a start–up company, and was planning to take a few months off from work before starting his next venture. He had time to research, talk to friends in the medical field and make phone calls.Our second opinion from another leading hospital reviewed the MRI’s with us. The neurosurgeon asked, “Did they say tumor? One?” Yes, they did. “See this here?” he said, pointing to a second spot on the MRI. He said it was possibly a second tumor, or more likely, an extension of the first. It was in inoperable location. Surgery wasn’t an option. Chemo would be our best choice. Why would we cut into our son’s brain to remove part of the tumor when he would need to do chemo anyway? Why not try chemo first?I would like to say that we do not fault our original neuro–oncology team for missing this second abnormality. It is hard to notice an ant in the room when there is an elephant staring at you. People make mistakes, and tumors don’t always look the same. That’s what second opinions are for. That is why doctors should encourage patients to get second opinions.We scheduled the surgery for port implantation, and got busy educating ourselves about chemo regimes. It was going to be a long journey. 18 months of transfusions with a pretty low success rate and a high rate of secondary complications. Unsure if we were doing the right thing, we got a third opinion. I am so grateful that my husband was between jobs and had time to devote to finding the best possible treatment for our son. We were financially stable and had great insurance. What do people do when they don’t have this luxury?By now, several months had passed since our first MRI. Our... (shrink)

The identification and analysis of the spatiotemporal dynamic traffic patterns in citywide road networks constitute a crucial process for complex traffic management and control. However, city-scale and synchronal traffic data pose challenges for such kind of quantification, especially during peak hours. Traditional studies rely on data from road-based detectors or multiple communication systems, which are limited in not only access but also coverage. To avoid these limitations, we introduce real-time, traffic condition digital maps as our input. The digital maps keep (...) spatiotemporal urban traffic information in nature and are open to access. Their pixel colors represent traffic conditions on corresponding road segments. We propose a stacked convolutional autoencoder-based method to extract a low-dimension feature vector for each input. We compute and analyze the distances between vectors. The statistical results show different traffic patterns during given periods. With the actual data of Chongqing city, we compare the feature extraction performance between our proposed method and histogram. The result shows our proposed method can extract spatiotemporal features better. For the same data set, there is little difference in the number distribution of red pixels found in the statistics result of the histogram, while differences do exist in the results of our proposed method. We find the most fluctuated morning is on Friday; the most fluctuated evening is on Tuesday; and the most stable evening is on Wednesday. The distance captured by our method can represent the evolution of different traffic conditions during the morning and evening peak hours. Our proposed method provides managers with assistance to sense the dynamics of citywide traffic conditions in quantity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:John Dewey in Chicago: Some BiographicalNotes* GEORGE DYKHUIZEN DEWEY'S REPUTATION in philosophical, psychological, and educational circles brought him many invitations to lecture at other institutions of higher learning, and he was frequently kept busy meeting these engagements. In July, 1896, for example, he headed the departments of psychology and pedagogy at the Summer Institute of Martha's Vineyard,1 and in August delivered a series of lectures on "Imagination in (...) Education" at Chatauqua. 2 During the summer of 1901, he gave courses at the University of California in Berkeley~ and in the spring of 1904 gave six lectures on "Problems of Knowledge" at Columbia University and three lectures on "Moral Education" at Brooklyn Institute3 Dewey was also very much in demand as a speaker at professional meetings of philosophers, psychologists, and educators. In the spring of 1896 he spoke at the first annual meeting of the North Central Association of Colleges and Secondary Schools.5 He was elected president of the American Psychological Association for the year 1899-1900 and gave as his presidential address, "Psychology and Social Practice." Later, in December, 1901, he addressed the Association on "Interpretation of Savage Mind." g Dewey was also an active member of the American Philosophical Association and was to become its president in 1905 He was a member of the Illinois Society for Child Study and of the National Herbart Society and frequently addressed meetings of these organizations. With so much of his spare time taken up with off-campus engagements, Dewey could not take as great a part in on-campus activities as he may have wished. Nevertheless, like other members of the faculty, he took his turn speaking at the Wednesday afternoon lecture series which the University provided for the students. The most outstanding of Dewey's talks on these occasions were the two he delivered on successive Wednesdays in the summer of 1897. These were entitled "Evolution and Ethics," and created quite a stir because in them Dewey defended evolution and attacked the dualism between the cosmic and ethical processes set up by T. H. Huxley in his Romanes lecture of 1893. Dewey argued that the ethical has its roots in the cosmic and is continuous with itY *This is the second of two articles on John Dewey'sChicago years. For the first of these articles, see my "John Dewey: The Chicago Years," Journal of the History o/ Philosophy, I1:2 (Oct., 1964),227-253. 1University Record, I (July, 1896),278. Ibid. (Aug.7, 1896),311. 81bid. VI (July 26, 1901),171. ~Ibid. IX (June, 1904),92. 51bid. I (April10, 1896),35. *Ibid. VI (March, 1902), 358. Dewey's talk appeared in Psychological Review, IX (May, 1902),217-230. Ibid. II (July, 1897),162.Dewey'stalks werepublished in the Monist, III (1898),321-341. [217] 218 HISTORY OF PHILOSOPHY There is no record of Dewey having spoken, as did many of the other faculty members, at the University Chapel services held, for a while, each noon on the campus. Indeed, during his Chicago years and thereafter, Dewey disassociated himself more and more from organized religion and instead devoted his energies to educational and social affairs. He did not join the Hyde Park Congregational Church upon surrendering his membership in the Congregational Church in Ann Arbor, and he did not require that his children do so. When his mother, a loyal and pious Congregationalist who was living with them, remonstrated and declared that the children ought to be sent to Sunday School, Dewey's reply was that in his youth he had gone to Sunday School enough to make up for his children's failure to do so. Dewey attended only irregularly the meetings of the University Senate, being present at only eleven of the nineteen meetings held during his years at Chicago. But he made his voice heard when he was present. He was one of two opposed to the establishment of a separate school of commerce and political science;s he moved to waive the requirement of Latin for graduation from the Senior College ;9 he proposed "a modification of the requirements respecting history in the undergraduate course"; 1~and he voted in favor of requiring one... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Invisible ChildrenMaureen KelleyИсчезаю в весне,в толпе,в лужах,в синеве.И не ищите.Мне так хорошо...I fade into spring,or into a crowd,or into a puddle,sometimes into the blue.There's no sense in looking for me.I feel fine...—¾"Absentee" by Arvo Mets"You have to go through Lesha to get to Danil," Alexandra told me. Lesha was a small but unmoving dog with matted hair and a fierce growl. The dog was pressed against the little (...) boy, who looked no more than three or four years old. Alexandra later told me he was eight. Danil was wearing a Spider Man shirt that was four sizes too big and came down to his feet and mismatched sandals. He was huddled against his dog not only for security but warmth. His tiny arm circled Lesha's neck and he looked at me with a mix of curiosity and caution. I knelt and put my hand out for Lesha to smell me. Apparently I didn't pass the smell test. The dog didn't budge from his post. We stood like that for a long time, at the base of the steps to the shelter. I tried the few Russian words I had learned while visiting as a volunteer. The dog didn't understand my broken Russian, or pretended not to, but I managed to get a shy smile from Danil.Alexandra, a nurse volunteer at the shelter, eventually mediated the standoff by giving Lesha, the dog, a cookie. I introduced myself to the little boy. And just like that, he leaned up against me and put both arms around my legs. It didn't matter that I was a stranger, and a stranger who spoke terrible Russian. "Spidey" was an affectionate little guy. He gripped my hand while Alexandra led us up the steps and Lesha followed close behind. Inside was a small room, warm and full of color. One wall was covered in kids' drawings. Another had public health posters in Russian, some with instructions for condom use, others on literacy. There were about fifteen kids in the shelter that afternoon. The young ones were drawing pictures at a low table. Two teenage boys were hunched over a small TV playing a video game. There was only one teenage girl, Irina. She was cooing at the little kid's drawings, showing one girl how to draw a princess. Alexandra said quietly to me, "Most of the teenage girls are only here in the morning. The rest are back at work right now." I found out later "back at work" meant on the streets as sex workers. This city was frequented by businessmen and itinerant workers heading to the factories or lumber mills in the North. The best money for homeless girls was in prostitution. Danil unwrapped himself from me and ran over to the two older boys playing video games. One put his controller down long enough to pull Danil into his lap. The three boys stared intently as Super Mario hopped from mushroom to magic cloud, golden coins spinning above his cartoon head.To the right of the main room was a closet-sized office for the shelter director, Anya, a pediatrician who donated her time to running the shelter for homeless and orphaned youth living on the streets. Alexandra and I stood in the doorway waiting for Anya to finish a phone conversation. Her desk was covered in papers. Behind her were photos of the kids who had "graduated" from the streets. There were cards and letters pinned to a cork board. When [End Page E4] she finished, Anya greeted us with bear hugs and showed us to the clinic area. Next to her office was a small bathroom with a shower and tub. She explained that bath days were on Wednesdays. Around back, with a separate entrance was the small clinic space. The outside metal door had a sliding window that you see at some nightclubs. They ran a needle exchange program out of that door. It was funded for street youth, but from time to time they would get adult addicts. Anya was adamant that this side of the clinic remain separate from the central space for the children. In reality the distance... (shrink)

Five days before his twenty-first birthday, Guillaume Apollinaire set out on an automobile trip that would in large part determine his future. Together with the Viscountess Elinor de Milhau, who had hired him to tutor her daughter in French, he left for Germany on August 21, 1901. Since the car averaged thirty kilometers an hour, it took them nine days to reach her villa on the Rhine, near Honnef. For the next year, Apollinaire tutored the daughter in the (...) class='Hi'>morning and explored the picturesque area in the afternoon. Inspired by his new surroundings, he read voraciously and began to write a new kind of verse influenced by French Symbolism and German Romanticism. Apollinaire managed to combine a realistic form of lyric.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Some Sources for Hume's Opening Remarks to Treatise LIVJII Graham Solomon Hume opens Book I, Part IV, Section III of the Treatise with these remarks: Several moralists have recommended it as an excellent method ofbecoming acquainted with our own hearts, and knowing our progress in virtue, to recollect our dreams in a morning, and examine them with the same rigour, that we wou'd our most serious and deliberate (...) actions. Our character is the same throughout, say they, and appears best where artifice, fear, and policy have no place, and men can neither be hypocrites with themselves nor others. The generosity, or baseness of our temper, our meekness or cruelty, our courage or pusilanimity, influence the fictions of the imagination with the most unbounded liberty, and discover themselves in the mostglaring colours. Who were these moralists? One looks in vain in the work of Malebranche, Locke, Shaftesbury and Hutcheson for such a recommendation. Did anyone make that recommendation? One moralist who did was "John Shadow," in a letter to Joseph Addison published in The Spectator, no. 586, 27 August 1714. Addison introduces Shadow's letter with the remark that it "is built upon a thought that is new, and very well carried on; for which Reasons I shall give it to the Publick without Alteration, Addition, or Amendment." I quote at length, for easy comparison with Hume: Sir, It was a good Piece of Advice which Pythagoras gave to his Scholars. That every Night before they slept they should examine what theyhad been a doing that Day, and so discover what Actions were worthy of Pursuit to Morrow, and what little Vices were to be prevented from slipping unawares into a Habit. If I might second the Philosopher's Advice, it should be mine, That in a morning before my Scholar rose, he should consider what he had been about that Night, and with the Volume XVI Number 1 57 GRAHAM SOLOMON same Strictness, as if the Condition, he has believed himself to be in, was real. Such a Scrutiny into the Actions ofhis Fancy must be of considerable Advantage, for this Reason, Because the Circumstances which a Man imagines himself in during Sleep, are generally such as entirely favour his Inclinations good or bad, and give him imaginary Opportunities of pursuingthem to the utmost; so thathis Temper will lye fairly open to his View, while he considers howitis moved when free from those Constraints which the Accidents ofreal Life put it under. Dreams are certainly the Result of our waking Thoughts, and our daily Hopes and Fears are what give the mind such nimble Relishes of Pleasure, and such severe Touches ofPain, in its Midnight Rambles. AMan that murders his Enemy, or deserts his Friend in a Dream, had need to guard his Temper against Revenge and Ingratitude, and take heed that he be not tempted to do a vile thing in Pursuit of false, or the Neglect of true Honour... I think it has been observed in the Course of your Papers, how much one's Happiness or Misery may depend upon the Imagination: ofwhich Truth those strange Workings ofFancy in Sleep are no inconsiderable Instances; so that not only the Advantage a Man has ofmaking Discoveries ofhimself, but a Regard to his own Ease or Disquiet, may induce him to accept ofmy Advice... Shadow has been identified as the poet John Byrom by various of the later editors of The Spectator? Of these, D. F. Bond footnotes Byrom's reference to Pythagoras, noting the publication in English of André Dacier's The Life ofPythagoras, with his Symbolism and Golden Verses; together with the Life ofHierocles, and his Commentaries upon the Verses. Bond notes Hierodes' comments on the following Verses: Never suffer Sleep to close thy Eye-lids, after thy going to Bed, Till thou hast examin'd by thy Reason all thy Actions of the Day Wherein have I done amiss? What have I done? What have I omitted that I ought to have done? If in this Examination, thou find that thou hast done amiss, reprimand thy self severely for it: And if thou has done any Good, rejoice. Dacier cites Porphyry and Marcus Aurelius... (shrink)

On July 12, 2006, the Hezbollah terrorist organization attacked two Israeli Defense Forces' armored Hummer jeeps patrolling along the border with gunfire and explosives, in the midst of massive shelling attacks on Israel's north. Three soldiers were killed in the attack and two were taken hostage. The Israeli Defence Forces (IDF) began heavy artillery and tank fire. Prime Minister Ehud Olmert convened the government on Wednesday night, June 12, 2006 to decide Israel's reaction. The government agreed that the attack (...) had created a completely new situation on the northern border, and that Israel must take steps that will "exact a price", and restore its deterrence. The Israeli-Hezbollah War had started after one rushed and short governmental meeting, without realizing the full implications of the decision. The war ended on August 14, 2006 when the UN Security Council Resolution (no. 1701) entered into force. During the war, voices of protest were heard in Israel, mainly from reserve service soldiers, journalists, and distinguished writers. After the war, thousands of people have criticized the government decisions, demanded the establishment of a national inquiry committee to investigate the war events and, called for the resignation of the war architects: Prime Minister Ehud Olmert, Minister of Defence Amir Peretz, and Chief of Staff Dan Halutz. This article criticizes the establishment of the committee and the results it reached, arguing that it was a "sold game": The person under investigation should never be allowed to nominate his judges. This is mockery of justice, and travesty of social responsibility. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:666 Feminist Studies 44, no. 3. © 2018 by Feminist Studies, Inc. Lana Dee Povitz To See and Be Seen: In Conversation with JEB August 12, 2017; a hot, bright morning. Ariel and I disembark at the train station in Takoma, DC, and head toward the waiting car. In the driver’s seat is one of the most important photographers of lesbian lives in the United States, Joan (...) E. Biren, popularly known as JEB. Decades before social media made images of nearly anything accessible to nearly anyone with a web connection, JEB published Eye to Eye: Portraits of Lesbians in 1979—in her words, “The first lesbian [photography] book that was going to say LESBIAN on the cover and have real people with real faces and first names on the inside.”1 A videographer later in her career, JEB made her mark traveling around the country in the late 1970s and early 1980s with her Dyke Show.2 Formally titled Lesbian Images in Photograph : 1850–the present, this constantly evolving visual and audio performance featured between three hundred and four hundred slides of lesbians or lesbian-like women from 1850 to the present.3 At the crest 1. Joan E. Biren, phone interview with Ariel Goldberg, October 10, 2017. Transcript in author’s possession. 2. JEB toured with the Dyke Show in the United States and Canada from 1979 to 1985. See Sophie Hackett, “Queer Looking,” Aperture 218 (Spring 2015): 40–45. 3. Ibid. On “lesbian-like” women and finding lesbians throughout history before the consolidation of the identity category, see Judith M. Bennett, “‘Lesbian-Like’ and the Social History of Lesbianisms,” Journal of the History of Sexuality 9, nos. 1–2 (January–April 2000): 1–24; David M. Halperin, “The First Homosexuality?” in his How to Do the History of Homosexuality Lana Dee Povitz 667 of the women’s liberation movement, audiences crowded together wherever they could to see the show—in living rooms, garages, church basements, community centers, and feminist bookstores—sitting rapt on the ground or on folding chairs. For many in these all-women spaces, JEB’s slides were the first images of women like them they’d ever seen. It’s Ariel who has arranged today’s interview, doing research for the book they’re writing about the influence of the twentieth century’s LGBTQ photographers on contemporary mainstream image culture. Ariel Goldberg is a photographer and poet who crisscrosses New York City working as an adjunct on different college campuses. The more they tell me about JEB in the weeks leading up to this meeting, the more I sense something genealogical afoot. Each representing the white, Jewish, middle -class,antiracist-lesbian-grassroots activism of their respective eras, both JEB and Ariel are self-taught, collaborative, and accountable to their circles of activist/artist friends. They pursue projects with or without (usually without) institutional support and brim with interests that hover between marginal and hot. As for me, I’m a historian, tagging along for the ride. I know little about photography, its practitioners, or its technologies, but I’m dipping into a new research project about the impact of social-movement participation on activist lives. And, aware of JEB’s role as a documentarian of (Chicago: The University of Chicago Press, 2002): 48–80; Leila Rupp, Sapphistries : A Global History of Love Between Women (New York: New York University Press, 2011); Valerie Traub, Thinking Sex with the Early Moderns (Philadelphia : University of Pennsylvania Press, 2016). See also Cait McKinney, “‘Finding the Lines to My People’: Media History of Queer Bibliographic Encounter,” GLQ: Journal of Gay and Lesbian Studies 24, no. 1 (January 2018): 55–83. For a discussion of queer desire for belonging based in literature, see Christopher Nealon, Foundlings: Lesbian and Gay Historical Emotion Before Stonewall (Durham: Duke University Press, 2001).  Ariel Goldberg, by Lana Dee Povitz. 668 Lana Dee Povitz social justice movements, including women’s and gay liberation, as well as her theoretical contributions to the early lesbian-separatist collective known as the Furies Collective, I am curious what this veteran activist life looks like now. Ariel and I speculated about JEB on the ride down from New York. We know she... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ease of CareTravis CearleyRoughly nine years ago, I was deer hunting on a friend's property just outside of Canaan, Missouri, where he had graciously provided me access to one of his premier tree stands. It was early in bow season and even though the calendar had suggested it was Autumn, the weather mirrored a classic Missouri August morning, muggy and thick. Dressed in my lightest hunting gear, (...) I had just gotten settled—bow in lap, arrow knocked, binoculars ready—when I felt a stinging sensation in my calf. Slowly hiking up my pant leg so as not to make too many sudden movements, I saw a familiar yet harrowing sight: Seed ticks had invaded my socks, and I was covered from the mid-calf down with black pulsating parasites. I knew instantly (as many outdoorsmen know) that my hunt had come to an end. Somewhere on the hike down the hillside or the climb into the tree, I had stepped on a nest of ticks, and the rest of my morning was shot (no pun intended). I quickly clambered out of the stand, made my way back to my friend's house and proceeded to strip down in his front yard. Left with only one option, I placed all "infected" articles of clothing in a burn pile, took my naked self to the nearest hose, rinsed feverishly in his yard, and checked every inch of my body for burrowed residents. You see, removal—complete and thorough—is the only way to keep the tick from becoming an unwelcome guest, causing itching and burning, or even spreading disease.The seed tick is an especially menacing foe. He can be invisible to the naked eye. He is faster than you would expect. He travels in herds. However, all ticks, regardless of size, are capable of causing weeks of discomfort. This discomfort and concern multiplies based on where the tick chooses to lodge itself. You see, there is a spot on the base of a man's penis where the penis itself meets the scrotum—a private, quiet, warm and damp location—that is particularly enticing to the tick. As an avid outdoorsman and lover of nature, I have had my fair share of uninvited guests attempt to call this place home. Multiple times in my life, I have taken caution in the painstaking removal of ticks in all sorts of locations, and I will tell you, few tasks are more galling or difficult than removing one burrowed next to the crease of the scrotum just under the penis itself. It seems they are keenly aware of the small bit of extra skin that exists on this part of the male anatomy, and part of me believes that they are also aware of the difficulty it presents. [End Page 79]At the time of the Canaan seed tick attack, my wife was pregnant with our first son who was due to be born that coming December. I am now the father of three sons. As a family, being outside is our favorite pastime. We run, we play, we chore; and whenever we can, we spend time in the woods. Whether we are exploring the various state parks of Missouri or rambling through the treelines of the family farm, some of the happiest times we spend as a family include nature. Nature means bugs; and even as a veteran tick assassin, I wasn't really prepared for the painstaking process of removing one from my son's nether regions. A few shivers, a few gasps and more than a few tears—juggling the "Get it off me, dad" with the "Don't worry, Daddy does this all the time"—nothing builds trust like tweezing a parasite from another person's scrotum. It is these moments that also remind me of how thankful I am for the absence of foreskin.I am a circumcised father of three circumcised boys. My wife and I chose to have our sons "clipped" after their births and by a medical professional. When my wife and I discussed whether or not to have them circumcised, I consistently came back to the same thought: "What benefit could foreskin... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Call for Proposals:The Seventh International Buddhist-Christian Conference, "Hear the Cries of the World"Ruben HabitoThe Society for Buddhist Christian Studies will hold the Seventh International Buddhist-Christian Conference at the Loyola Marymount University campus, Los Angeles, California, 3-8 June 2005. (This conference was earlier posted to take place in August 2004, but was postponed for various reasons.) The overall theme will remain as previously announced: "Hear the Cries of the (...) World: Buddhism and Christianity in Dialogue Toward Global Healing."The program committee welcomes proposals for working groups, scheduled to meet in three successive morning sessions for two hours each, addressing a specific theme or issue, with one or two coordinators and five or more core-group members; full panels, to be presented in one two-hour session, on a specific theme, with a moderator, three to four speakers, and one or two respondents; and individual papers on a specific topic related to an issue or issues in Buddhist-Christian dialogue.Proposals for working groups on themes such as religion and ecology, human rights and social justice, women and religion, toward a global ethic, practice across traditions, Catholic-Buddhist relations, religious responses to violence, religion and globalization, and other relevant themes, are welcomed. Working group proposals should include the title or theme of the working group, a short 200-300 word description of the goal(s) of the working group, and the names and contact information (including address, phone, fax, and e-mail) of the coordinator(s) and at least five other core-group members.Proposals for full panels for a two-hour time slot, addressing specific themes, including issues in doctrine and theory, ritual, religious practice, methodology, and others, are encouraged. Full panel proposals should include the title of the panel, a short 100-200 word description of the theme and intent of the panel, and the names and contact information of the moderator and three or four panel participants.Individual paper proposals for a 30-minute presentation on various themes, including doctrinal, ritual, practical, ethical, and other issues relevant to Buddhist-Christian dialogue are also encouraged. [End Page 245]In addition to the working groups, panel, and individual paper sessions, there will be opportunities for participation in various forms of meditative practice, prayer, and/or ritual in the morning before breakfast and early evening before dinner. These will be led by spiritual leaders and teachers of various Buddhist and Christian traditions.Further, because Los Angeles is known to be one of the most religiously diverse cities in the world, there will be opportunities to visit religious sites in the area and meet with leaders and members of different Buddhist and Christian communities.Proposals preferably should be sent by e-mail to, with a copy to, or by postal mail to Prof. Ruben Habito, Perkins School of Theology, Southern Methodist University, Dallas, TX 75225, USA. The deadline for submission of proposals is 31 January 2005, but early submissions are encouraged.Lodging and meals will be available at the Loyola Marymount University campus in Los Angeles, as well as in hotels nearby. Registration fees and costs for lodging and meals will be announced at a later date. For queries regarding site facilities and registration, please email the conference director, Prof. James Fredericks, at.Copyright © 2004 The University of Hawai'i Press... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 114-116 [Access article in PDF] The Earth Charter: Buddhist and Christian Approaches Bill Aiken Soka Gakkai International Seattle, Washington, is well known as the home of the coffee renaissance that swept across America in the 1980s and 1990s. Its hometown favorite, The CoffeeBrand, first appeared in 1971 in an open-air farmers' market; the popular round, green logo now seems to appear on the streets of (...) every city and suburb of the world.But what really impresses the visitor to the Seattle-Tacoma area is not The Coffee; it's The Mountain. When you look to the southeast, it rises there, big and craggy and snow-covered, and alone. It dominates the horizon. Even when you're not looking at it, or when it's obscured by the morning haze, you feel its presence. The Mountain... that's what the locals call it, as if it were the only one in the world.Those of us from other parts of the country call it Mount Rainier, but it looms large just the same. And from August 5 through 12, it seemed to watch over us like an expectant teacher as we convened on the wooded campus of Pacific Lutheran University for the Sixth International Conference of the Society of Buddhist-Christian Studies (SBCS). More than 170 scholars, students, and practitioners (and scholar-practitioners and practitioner-students) joined in a week of dialogue, study, and reflection on the theme "Buddhism, Christianity, and Global Healing."The conference opened with blessings from both the Buddhist and Christian traditions and with musical performances representing the traditions of the West--the passionate resonance of the pipe organ; and East--the evocative sounds of the simple bamboo shakuhachi.Boston Research Center (BRC) founder and president of Soka Gakkai International, Daisaku Ikeda, sent a congratulatory message to the gathering praising their efforts and noting the key areas in which Christianity and Buddhism can make important complementary contributions to the issues facing the world.The theme of global healing provided an excellent opportunity to focus on the Earth Charter. Under the title "Spirituality and the Earth Charter: Buddhist and Christian Approaches," co-chairs Professor Jay McDaniel, of Hendrix College, and BRC Executive DirectorVirginia Straus assembled a rich program of presentation and dialogue, which included some of the most renowned scholars, activists, and scholar-activists of the Earth Charter movement. [End Page 114]Professor Mary Evelyn Tucker, of Bucknell University, began by introducing the Earth Charter not as a document but as a living movement, whose activities are inspired by the ideals and guidelines contained within the charter. Dr. Tucker, who played an active role in the shaping of the charter, spoke of how the input of various constituencies (indigenous peoples, developing economies, businessmen, political leaders, and yes, lawyers) was solicited, considered, and, where appropriate, given voice in the charter. She noted that we now have what will be--more or less--the final form of the charter. Our next step is to make it come alive in our behavior as individuals, communities, businesses, and nations.Virginia Straus spoke of the contributions of the global Buddhist community to the Earth Charter process. It began with Professor Steven Rockefeller's call for participation, which in turn led to contributions by prominent Buddhist leaders and scholars to the charter language, scholarly and grassroots consultations, publications by the Buddhist Peace Foundation (BPF) and the BRC, and the efforts of Buddhist organizations and engaged scholars to build grassroots support for the charter. Straus noted that the charter now reflects central Buddhist beliefs, with its clear recognition of interdependency and its emphasis on a change of mind or heart, and on "becoming more" rather than "acquiring more."Jay McDaniel rounded out the Earth Charter introduction by providing a very personal Christian perspective, giving special attention to those elements of the charter that speak to the human soul. As an example, he highlighted the broad spiritual and moral vision contained in Article 16(f) defining peace as "the wholeness created by right relationships with oneself, other persons, other cultures, other life, Earth, and the... (shrink)

Of all the nations in the East, the Chinese have had and still have the keenest awareness of the function of history, influencing, to a lesser extent, Japan, Korea, Vietnam, etc.The best evidence of this is the fact that events which occurred in China have been continuously recorded by the Chinese, chronologically and with accuracy as to dates, with greater and greater precision as time went on, up to today. We know that the First Emperor of the Ch'in Empire, the (...) founder of United China, died on the 7th day of the 7th month of the 37th year of his reign, i.e., 210 B.C., just as we know that Sun Yat-sen died on March 12, 1925. We also know that the date of the T'ang Emperor Hsüantsung's retreat from his capital to avoid rebellious troops was the 13th day of the 6th month of the 15th year of T'ien-pao (if transferred to the Julian Calendar, July 14, 756 A.D.), just as we know that the date of the Empress Dowager's retreat from Peking to avoid the Boxers was August 15, 1900. Furthermore, we know that on that unfortunate morning in 756 it was raining. (shrink)

continent. 2.2 (2012): 155–158 Michel Serres. Biogea . Trans. Randolph Burks. Minneapolis: Univocal Publishing. 2012. 200 pp. | ISBN 9781937561086 | $22.95 Conveying to potential readers the significance of a book puts me at risk of glad handing. It’s not in my interest to laud the undeserving, especially on the pages of this journal. This is not a sales pitch, but rather an affirmation of a necessary work on very troubled terms: human, earth, nature, and the problematic world we made. (...) It is this world that aspirates the silence (so to speak), and therefore the subject which, along with the development of the “made world” exports the excess augmentation of the cosmically missing, this silence of the natural, et cetera. Had we learned from Locke that lesson of “labor,” to consume what we need… but perhaps we need more than what matters? Serres’ Biogea has several functions on this manner, if it is indeed a book to be consumed. First, readers searching for novelistic entertainment have a place to dwell. Biogea deserves a place in your back pocket; biographical generosity and poetic fluidity should satisfy most textual fetishes. For lay philosophers who want to refresh their acumen, Biogea deserves a place on the book shelf, one already reads a sorely needed postmodern tune-up here. Serres’ style is clearly French; he leaves few cheese crumbs on his words, rather preciseness and breathing in the work give way to a sweeping manner that breaks the narrative line of sight. A circular narrative and anachronistic fragmentation of terms allows an abyssal atmosphere to swell, if only to pump into the book the externality of its broader text. Biogea aspires to a higher standard and the book, at times, is thinking this negentropic problem too. Univocal, the publisher, has crafted a book appropriate for the hands to hold and the translations are an achievement of an otherwise difficult writer to translate. Terms are the conditions of a broader text. It is important to note that Serres’ content is as much a thinking of terminal ports. There is a regard for the transportation technology of the written word. For me, this is the mark of genius, a craftiness that tells of a book device that I may trust. Serres is an accomplished thinker and a necessary voice to check the putative trendiness of anti-postmodernist and market-driven theory of endless cultural liquidation. Offering interventions on subjectivity as an open system we are given a chance to affirm the human, not merely to discard it, but to engage its poetic image emotion, the calibratory silent sense of the analogic world; the terms on which we base our efforts. 1 The human is the center of its own negation, constantly mediating it. Something deeper at stake appears in the work then, and it is quite obvious from the onset. Certainly, a book is an intensification of possible text and those who brought this actual book into existence have captured a rarity in regards to the subject matter and artistic accomplishment. I mentioned terms as conditions, so let us understand Biogea as bio-yea, a yes to bios . An affirmation of living and accepting presence for all of its defiance of images, words, and things temporal. Therefore Serres’ existence and its existants plays parts; out of linearity and still like a porous bone pumping blood it manufactures into the fleshy life it becomes. Starting from a man named silence chaos emerges, or the man “Old Taciturn” takes up a journey anticipating a great flood. In other words, a development akin to the one in Genesis. In dealing with this ancestral occupation, fusing Genesis with contemporary philosophical terms, Serres initiates this anachronistic fragmentation under the forming subjectivity of his own autobiography. This mutation in the open system is precisely one of Serres’ terms. There an abyss is at work, stated, but also measured by heels on the ground—the abyss dispatching earthen tensions, that which plays our tunes, that which we abide by and recognize in volcanoes, rivers, oceans, earthquakes and weaponry in the battles of the world. Set in later stages of the book, such tensions are harnessed through scientific principles in an attempt to unify the terms of natural force if only to terminate the world. Thus the elevation of the earth into the world is clearly set forth. Here already, and few pages in, a resonance is set forth under appellations such as the river Garonne, a subjectivity as much as it is inhuman, the river is the inhuman that makes us human. I get the sense that Serres is taking up a challenge issued by Wallace Stevens; namely, that the great poems of heaven and hell have been written, but that only the poem of the earth has resisted composition. 2 On this level we cannot avoid the killing factor of silence, given that our cognition blocks its pure, radical obliteration. Thus a silence of attunement to the earth is in a novel dialectic of the rithmic and rhythm. A technological world, a triumph of termination is set forth. If a text imposes its will given the reader who authorizes it, it is made to convey or convect a presupposition to a reader or its inhabitant(s). Text is therefore both, in-content, contenting, contentedness, and in reading it, a way to navigate self-destruction (dis-content). Here then would one note that the “inhuman” reveals itself, “an aperiodic rhythm of lovers and beloved…the sea as our friend…but as our enemy…maternal vivifying sea.” The sea is an open book, or vaginal birth canal, where the engagement of text comes forth: “…woman sea, open vulva.” One sees like the sea, but only after it, when the uninhabitable truth of inhabiting it switches the polarity of the sailors soul: “I was seeing like the sea” (9-11). In other words, we are invited to embrace the nonsense of the visible. At this point I am taken to Jean-François Lyotard’s work The Inhuman , specifically the first entry on negentropy that would be congruent with Serres’ thematic. 3 The human being exports, deports, or transplants its relation through text, through the system— and this is its sense or relation to silence, to music. Unaware of Serres’ proximity to this work, the concept of gender interrelation as regards a solar catastrophe runs clear. It would be, on this basis, that Serres references his peers, the other texts that, as mentioned above, are discarded in philosophy today. For students of philosophy what we have here is perhaps a gift, a needed project. If silence and death are at work, there is a political valence to deal with, and here, much like the domain of the text and the dominion of the reader, we confront the world of natural, fluid violence. The anti-postmodernist critique is in part based on a weak idea that the loss of ideology, of a world vision, motivates the “correlationist” project. 4 Serres seems to offer another way to view this when he notes that whereas persons “sometimes kill,” it is clearly “the collective” that “always kills” (17). What is the collective today, if not an organizing function we never see yet acts in its favor in the name of truth? One feels a sense of enigma here, if only to link to what Stevens remarked of communism as a “grubby faith,” providing this applies for capitalism as well, namely any ideology of progress overly interested in absolutes. Here we get the sense that the inhuman, silence, this type of killing, always killing, could not be matched by human-made, political dynamos. Or that if it comes to an equilibrium, a catastrophe is never too far from us to read with our heels. We are left to note that the forces of nature presuppose and permeate political systems, the more these systems obtain force, the more the system takes upon itself the proper name of nature that motivates its dissemination, albeit falsely. This note, that in an age of ecocide and technological captivity (sustainability and transparency) political regimes won’t grow our soul-learning ears any larger than our tongues, stands clear to us. The promise of technological desubjectification is here pushed aside. Regarding politics, Serres illustrates this fact: Where did this corpse come from? Who was it? Who killed it? I don’t know. I won’t try to find out. I refuse to get vengeance for it. And I only see Garonne. For our victims, today, are the rivers, too. Their waters have irrigated my life, enchanted my thought, invigorated my body; I’ve known them to be threatening, untamable, as dangerous as the sea when it rages. Yes, murderous. They decided to control their courses; dams, sometimes senseless, destroying sites and valleys, reduced entire populations to servile displacements; programs for the irrigation of thirsty farmland, often beneficial of course, completed their drying up.(22) Serres enters into his idea concerning the captivity of language from the natural into a world system: For thousands of years, we have been licking things with our tongues, covering and daubing them so as to appropriate things for ourselves. If language boils down to a convention, this convention took place between the speakers without consulting the thing named, become as a result the property of those who covered it in this way with their drawn or voiced productions. Malfeasance analyzes these acts of appropriation. Thus every inert object, every living thing as well, sleeps under the covers of signs, a little in the way that, today, a thousand posters shouting messages and ugly riots of color drown, with their filthy flood, the landscapes, or better, exclude them from perception because the meaning, almost nil, of this false language and these base images forms an irresistible source of attraction to our neurons and eyes. This appropriation covers the world’s beauty with ugliness. (38-39) Technological concealment coming to bear, we begin to get a sense of another commentary on the condition of sensing, driving home the necessity of a text dealing with such subject matter to be what its terms insist. Thus toward new openings: The new opening. As low beneath our feet as you like, the Biogea opens us to another space, high enough for us to be able to acquire a wisdom there, that of redeveloping this same place differently from our fathers, this place that’s still politically cut up by old hatreds, beneath the flood of tears and blood that we call history. Without this soft place, spiritually very old, but newly conceived in this way, without the juridical construction of a common good, opposed to our filthy ownership, I don’t see how our planet, hard, will survive. Hardness that depends on a softness, material belonging that depends on this temporary rented location (51). Serres enters into a summit on the content and the structure of his work. Archimedes is brought in with the concept of three volcanoes. Meaning fire, but as well earth, water, air. For it was Archimedes’ war machines that sought to lift the earth, thus bringing in the question of principles of science: “can a principle be invented while controlling its consequences?” (66-7). May the earth be put in a sentence, terminated by terminology, appellations, gone wild? By means of these element-dominating laws, this old physicist began to tear nature away from the ancient myths; by a strange return, today we’re plunging our successes back into the anxieties and terrors from which that ancient physics was born. Yes, our new history of science and technology is plunging, today, as though in a loop, into the fundamental human myths from which Empedocles’ first laws came. A major progression and a regression on the nether side of the origins. Consequently, the contemporary time requires that we try to return to that unity in which the principles of hate and love are at the same time human, living, inert and global. We will never attain a deontology of our knowledge and actions without thinking the subjective, the objective, the collective, and the cognitive all together simultaneously. Here, hate and love are the result of these four components.(71) Working then on the concept of fire-starting mirrors to the atomic annihilation of the Second War, Serres works into the subjectivity in question on the matter of rhythm—say rithmic— precisely at that point: Knowledge is changing today. The all-political is dying; the monarchy of the sciences said to be hard is coming to a close. The science of the things of the world will have to communicate just as much as the things of the world do, which do it much better than humans do, who don’t always want to do it. Let’s celebrate two changes this morning. The first one strikes a new blow to our narcissism. No, knowledge and the world don’t resemble our analytical enjoyments of refined cutting up, of endless debates and of exclusions full of hate. They, on the contrary, form a bloc and a sum, alliance and alloys. Uniting the fields of knowledge among themselves the way the things are connected among themselves, the second newness puts into place sets united by interlacing, webs and simplexes that combine with the things of the world, themselves combined, the combined knowledge that understands them.(130-1) Biogea closes on its opening flood thematic, approaching the initial telos of Genesis. Here the trees are brought into a position with atmosphere, the opaque abyssal reservoir, the tomb of the sun, sea in the polarity of the earthen heaven and hell. The poem of the earth then is silent but deadly, indeed, as funny as that phrase is, mainly a tomb gas. The meaning of the living and the non-meaning of things converge in the muteness of the world; this meaning and non-meaning plunge there and come out, the ultimate eddy. Mundus patet: through a fissure, through an opening, a fault, a cleft come noises, calls as small as these apertures. I’m listening, attentive, I’m translating, I’m advancing in the scaled-down meaning and science. Mundus patet: should the world open greatly, it will launch me into its silence. The totality remains silent. Knowledge expanded in elation. White origin of meaning, fountain of joy. (198) Final Remarks One test of a review is the long term trajectory the referee thinks the book will have. I see Serres’ text lending greatly into the vision of Biogea . In fact, in the vision of the novel inquiries of Stephen Jay Gould’s work there is something to be thought on the level of the individual and the species; namely, that humanity and its uniqueness is in its deferral, its thinking and naming, a thinking surrounded by silence that filters into everything, that pulls us through the world, the kinetic pulse we recognize, and all of that we cleave away in the base philosophical maxim of difference itself. Unique individuals are spatial creatures: we dwell, and we ought to get good at it. Yet this is an imaginative space that, if you are crazy enough to believe it, de-term-ine the conditions of its own terms. That is why we are not merely creating spaces on the acceleration of time, or so this ignoramus thinks, to accidentally transcend. Imagination already has this insatiable silence that we drink up and fail to manifest. Space is timeless. The imagination itself, shared by humans for themselves, their objects, and the species as a whole, is a non-defined space of relation; a whole human trajectory as part of nature, and part of worlds that are the other side of thinking nature, the consequence of it, at least our attempt to do so. Our survival is based on our deliberation, our caution, our natural deconstructive sense toward this silence that is already part of the song, sung, singing of this century without end. Good books will let us inhabit this space and recognize a form of life. Serres’ text moves toward dwelling, as noted, in masterful and accessible ways. The pitched battles are the falling replays of anemic and dead politics. As soon as we realize there is humanity, we may be able to enjoy the end of it, our inhuman capability of listening to silence. NOTES 1. See Michel Serres. The Parasite . Minneapolis: University of Minnesota Press. 2007. 2. Wallace Stevens, “Imagination as Value” [ca. 1945], in Collected Poetry and Prose . New York: The Library of America. 1997. 724-39. 3. Jean-François Lyotard. The Inhuman: Reflections on Time . Trans. Geoffrey Bennington & Rachel Bowlby. Stanford, CA: Stanford University Press. 1992. 4. See the introduction: Quentin Melliassoux. After Finitude: An Essay on the Necessity of Contingency . Trans. Ray Brassier. New York: Continuum. 2008. EDITOR'S NOTE: This review was updated on August 8, 2012. Substantial edits include block quotes from the book under review as well as the inclusion of comments from the author. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 16.4 (2006) 379-396MuseSearchJournalsThis JournalContents[Access article in PDF]Pharmacists and Conscientious Objection *In March 2005, a Wisconsin pharmacist's act of conscience garnered headlines across the United States. After a married woman with four children submitted a prescription for the morning-after pill, the pharmacist, Neil Noesen, not only refused to fill it, but also refused to transfer the prescription to another pharmacist or to return the (...) prescription to the customer. As more such incidents occurred, many states "... decided to consider and enact laws setting the bounds of pharmacists' and other health care workers' professional obligations" (III, Grady 2006, p. 327). Discussions of objector legislation, also referred to as "conscience clauses," "refusal clauses," and "abandonment laws" (III, Appel 2005, p. 279), are not limited to professional ethics, but also draw from philosophical, theological, and legal perspectives. The purpose of this Scope Note is to present a wide variety of viewpoints on the health provider's right to conscience.More than 40 years ago the development of "The Pill" as the first reliable method of birth control not only ushered in a feminist revolution, but also provided a new focus for concerns of conscience for those who were part of the anti-abortion movement based on religious belief in the sanctity of life. Similarly, in the past ten years, worldwide, and seven years (1999) since the emergency contraception "morning after" pill first became available as a prescription item, there has been an upsurge in the number of medical personnel who refuse to prescribe or dispense it on grounds of personal conscience, whether for religious reasons or not. Their actions bring into play issues of power and control for health care personnel and for patients—in this case women, which also raises women's rights issues. Ironically, studies in France, Sweden, and the United Kingdom have shown that emergency contraception does not reduce the abortion rate—it is too infrequently used (II, Glasier 2006).It is important to underline the difference between the "morning-after" pill or "Plan B," which is made up of two progestin pills containing levonorgestrel (a synthetic derivative of the female hormone progesterone), and RU-486 (Mifiprex [End Page 379] or mifipristone with misoprostol). Plan B, if taken within 72 hours post-coitus prevents implantation, and therefore pregnancy, by suppressing the output of luteinizing hormone, the hormone that triggers the ovulation process. Scientists have been unable to determine whether this action could destroy already fertilized eggs, but even if it does, it uses the same mechanism as occurs with the birth-control pill, that was developed some 45 years ago. By contrast, RU-486 acts up to 49 days after implantation by blocking the action of progesterone in order to terminate the pregnancy and as such is an abortifacient (II, US FDA 1).On 24 August 2006, the U.S. Food and Drug Administration announced approval of the Plan B pill for over-the-counter (OTC ) sales (II, US FDA 2). Although this action makes the drug more widely available, it remains to be seen whether pharmacists who are conscientious objectors and who refuse to dispense it also will refuse to provide it OTC.A survey article by Rebecca Dresser (II, 2005, p. 9) succinctly sums up the problem for conscientious objectors: "Because emergency contraception can act to block implantation of a fertilized egg, people who believe in protection of human life after conception find it morally objectionable."When conscientious objections are raised over abortion or birth control services performed, prescribed, or dispensed, they affect not only the health professionals—physicians, pharmacists, nurses, and health technicians—who may object, as well as their colleagues and/or managers, but also the consumers: the female patients who are then forced to reconsider or to seek an alternative supplier, as well as their spouses or partners. Alta Charo (II, 2005, p. 2473) makes the point that the patient needs to have access to a system of counseling and referral "so... (shrink)

One of the ṣaḥābīs of Prophet Muḥammad is ʿUrwa b. Masʿūd from the Ṭāʾif tribe of Thaqīf. He belongs to the Ahlâf part of the Thaqīf tribe and he is the ruler of this part. ʿUrwa’s ancestry is known without any controversy until Kasî (Thaqīf). According to a narrative his epithet was Abū Yaʿfur and another of his epithet was Abū Masʿūd. Father of ʿUrwa an important person too. He is one of the leaders of his tribe and he commanded (...) his part (Aḥlāf) in wars of Fijār. Mother of ʿUrwa is Subay’a bt. ʿAbd Shams from Banū Umayya. In this way ʿUrwa has kinship both with Banū Umayya and Prophet Muḥammad. So ʿUrwa has a very important position because of his lineage, his mother and father. Thefore, his connections with Mecca and Quraysh strengthens his position. In our sources there is no information about his dates of birth and death. It is likely to be over middle age when he became a muslim, considering that he was the leader of his tribe and his son become a muslim after he died. There is too little information about weddings of ʿUrwa. According to narratives, he had ten wives before becoming Muslim. After becoming a Muslim Prophet Muḥammad warned from him to prefer four out of ten wives. One of his four wives is the daughter of Abū Sufyān. Howev-er, there is no information about the names of his wives. Names of his sons: ʿĀṣim, Abū Murra, Abū Mulayḥ, Dāwūd, Hammām and Hishām and names of his daughters: Umm Saʿīd (married with Ḥaẓrat ʿAlī) and Ḥalīma. We could see he served as embassy before the treaty of Hudaybiyah. His embassy duty shows us the superiority of his position. Also, this embassy duty was very effective at peace negotiations. He mentioned kinship relations which connects about Mecca. He said that it could be beneficial to talk to Prophet Muḥammad himself. The Meccans mentioned about their trust in ʿUrwa. During the time of his embassy, he expressed that both sides should be away from war. In this context, he told the Meccans: The people around Prophet Muḥammad are very loyal to him and he told to Prophet Muḥammad: People around him could disintegrate easily. This mission shows us he is intelligent, respectable and had high persuasion skills. ʿUrwa, observed loyalty of ṣaḥābīs to Prophet Muḥammad. He confessed this loyalty can not be for any ruler. This observa-tion probably affected ʿUrwa’s conversion to Islam. Because of the conquest of Meccah and the events that followed, the people of Ṭāʾif were very worried. Because of this reason people of Ṭāʾif took part in the side of Hawāzin’s and they bat-tled with Muslims. In this time they sent ʿUrwa b. Masʿūd and Ghaylān b. Salama to the city of D̲j̲aras̲h̲ of Yemen, to learn about some war machines and techniques. Therefore they did not join wars of Hunayn and Ṭāʾif. Prophet Muḥammad ended the siege of Ṭāʾif and went to Medina. Meanwhile, ʿUrwa and his friend returned from Yemen. According to narratives when the Prophet Muḥammad returned Medina or he was way in Medina ʿUrwa visited him and became Muslim. Some people tell about the date of ʿUrwa’s being Muslim at before or after Abū Bakr’s emirate of Hadj. However, when the narrations are examined, it can be said he became Muslim after four or five months from Prophet’s siege of Ṭāʾif and before three or four months from Tabūk expedition of Rabīʿ al-awwal or “Rabīʿ al-ākhir” (July or August) in the year 9/630. As for the conversion of ʿUrwa, basic sources report that “Allah, inspired Islam to the heart of ʿUrwa and he changed his situation. He went to the Messenger of Allah and he became Muslim.” They do not give a specific reason. But after this period the narratives tell the reason for ʿUrwa’s becoming a Muslim as due to an experience he had while travelling to Najrān for trade. In this travel, two mysterious young girls and the priest in Najrān said the last prophet came and ʿUrwa must be subject to him and ʿUrwa became Muslim after he returned. But this narrative is prob-lematic with regard to evidence and text. After being Muslim, ʿUrwa wanted permission from the Prophet to invite his tribe to accept Islam. The prophet did not want to accept this at first. Because the people of Ṭāʾif had an arro-gant stance against Islam, and he said that the people of Thaqīf could kill ʿUrwa. Eventually ʿUrwa went to his hometown with permission of Prophet and invited people to Islam and they did not accept this invitation and cursed ʿUrwa. The next morning ʿUrwa read adhan of fajr and people of Ṭāʾif killed him. ʿUrwa b. Masʿūd was likened to Prophet Jesus by the Prophet Muḥammad. It is generally accept-ed that ʿUrwa b. Masʿūd el-Thaqafī is “one of the biggest from two cities” expressed in sūra Zukhruf. Only two weak narrations were reported of Urwa who could live as a Muslim for a few days and was matyred by his tribe. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:R. D. Ackerman BELIEVING IN A FICTION: WALLACE STEVENS AT THE LIMITS OF PHENOMENOLOGY The "ring of men" of "Sunday Morning" will chant their "devotion to the sun, / Not as a god, but as a god might be, / Naked among them, like a savage source" (CP, pp. 69-70).' Solar nakedness is deferred even as it is named. The problem for belief is the question of appearance (...) and representation. Things appear as and like.... The phenomenological return to things is also a turn to fiction, as Husserl understood: "If anyone loves a paradox, he can really say... that the element which makes up the life of phenomenology... is fiction. ' " The sun is divine, and it is not; it is both naked and clothed, savage and civilized, source (or end) and means. But such paradox is ultimately unsatisfying, and as we will see with Stevens, the need for belief—for an image or idea of totality—forces the issue of fiction and reality. The Stevens we will have in view is not the Stevens—as if there were such a creature. Our Stevens is the one most persuaded by promises such as those of phenomenology, the one most concerned with decreation (reduction) and fresh beginnings, with discovery and recognition, with imagination, the body, and the earth. This is the Stevens for whom the barrier of language presages at last not absence and difference but fictive recovery of presence and identity, the one for whom poetry represents a way of belief beyond mysticism even as it bodes mythic proximity. Finally, this is the Stevens who predominates throughout the prose (as well as in much of the poetry), who tries mightily to secure a belief while disencumbering himself of metaphysics—but alas, I think, with small success. Although Stevens's association of the problem of belief with the idea of fiction occurs in early poems such as "A High-Toned Old Christian 79 80Philosophy and Literature Woman" and "To the One of Fictive Music," his most intensive involvement with fiction as belief dates from the early 1940s and spans the period of his major essays and his last four volumes of poems. He recounts, for instance, a 1942 conversation with a student: "I said that I thought that we had reached a point at which we could no longer really believe in anything unless we recognized that it was a fiction. The student said that that was an impossibility, that there was no such thing as believing in something that one knew was not true. It is obvious, however, that we are doing that all the time" (L, p. 430). What does it mean to believe in a fiction? That is my main subject here, as we seek out the limits of the phenomenological Stevens. His letters of this period are preoccupied with the problem of fictive belief: "If one no longer believes in God (as truth), it is not possible merely to disbelieve; it becomes necessary to believe in something else.... A good deal of my poetry recently has concerned an identity for that thing.... In one of the short poems that I have just sent to the harvard advocate, I say that one's final belief must be in a fiction. I think that the history of belief will show that it has always been in a fiction" (L, p. 370). The poem referred to, "Asides on the Oboe," begins: The prologues are over. It is a question now, Of final belief. So, say that final belief Must be in a fiction. It is time to choose. (CP, p. 250) Acknowledging that "in the long run, poetry would be the supreme fiction" (L, pp. 430-31), Stevens nonetheless singles out the nominative function of poetry as the essence of its claim to supremacy: "Poetry means not the language of poetry but the thing itself.... The subject matter is what comes to mind when one says of the month of August... 'Thou art not August, unless I make thee so'" (L, p. 377). The quoted line (also from "Asides") underscores the paradox that for Stevens the essence of fiction (the nontrue) is its capacity to nominate the true or the real. This... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Mary J. Reichling (March 29, 1941–July 4, 2023)Barbara KennisonIn the early morning hour on July 4, 2023, Mary died from cancer at the age of 82. On July 8, 2023, her family, professional colleagues, former students, and friends gathered in Holy Family Chapel, Nazareth, Michigan to celebrate her life and legacy. In this sacred space, several in attendance offered expressions regarding Mary’s impact on their life professionally and (...) personally. Reflecting on the words in the music served to provide comfort and solace as did the choir and instrumental interludes. Monsignor Michael Hazard celebrated the mass of Christian Burial.Mary was born on March 28, 1941, in Detroit, Michigan, the oldest child of Clarence and Evangeline Reichling. As a young child, she aspired to becoming a physician and was quickly discouraged by others as this was viewed as a profession for men, not women. Her father, recognizing her talent and interest in music, continued to support her as she pursued her music studies, giving her a high level of confidence and skill in piano performance while still in high school.Her teaching career was launched after completing her undergraduate degree from Nazareth College, Kalamazoo, Michigan, August 5, 1966, her Masters in Music Education from Indiana University in 1969, and a Doctor of Music Education from Indiana University in 1991. [End Page 89]Her initial teaching began at Nazareth College, addressing the academic needs of students holding an interest in music and music education. Mary also provided private lessons to young children, teens, and adults. On several occasions I had the opportunity to observe her work with children and young people and was fascinated by her depth of understanding in addressing not only the musical learning needs of her private students as well as the social and psychological issues that had an impact on their musical abilities.An event stands out in my mind. Two adults, well known to the Kalamazoo community, Father John Grathwohl, Pastor, St Thomas Moore Student Parish, Western Michigan University and Evan LeDuc, Kalamazoo’s City Manager, decided to take violin lessons with Mary as their instructor. They appeared at her studio door, dressed like Dan Aykroyd and John Belushi in the film, The Blues Brothers, as they were wearing long oversized trench coats, black overshoes, black felt crumpled hats, and dark sunglasses, carrying their violin cases, and looking unshaven and disheveled. Mary, seeing them, lost her composure and began to laugh uncontrollably as the two stood there in stoic silence. Regaining her composure, she directed them to their respective chairs in front of music stands, had them take out their violins, and the lesson began. Not only was she respected by these two men but also by all the children and young people in her academic care.Having completed her undergraduate and graduate studies, Mary maintained an intense interest in learning, especially in philosophy and neuroscience with a focus on concepts such as thought, imagination, emotion, movement, space, and time. She was fascinated by the relationship between the performer and the audience, with respect to emotion, images, and imagination. Research for her doctoral dissertation, which she titled, “Images of Imagination: A Philosophical Study of Imagination in Music with Application to Music Education,” is reflective of her interest and research in the neuroscience field. Mary was awarded the Dean’s Dissertation Prize, Indiana University and awarded first place in 1991 Outstanding Dissertation in Music Education, national competition sponsored by the Council for Research in Music Education.In 1991, Mary accepted a position in the Department of Music, University of Louisiana, Lafayette where she taught undergraduate and graduate students. She served as advisor to graduate students in the music education concentration as well as serving on students’ dissertation committees. Her commitment to students was exemplified by her availability, in spite of other commitments to the University and music community beyond the university. The fruits of her professorial activity were evident in graduating students obtaining teaching positions in Lafayette, Vermillion, and Iberia parishes.In an effort to promote the music program and recruit students, she maintained a strong connection with area music teachers. This relationship served to [End Page 90] foster and facilitate high school students... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 241-246 [Access article in PDF] News and Views The 1999 International Buddhist-Christian Theological Encounter Barbara BernsteinWilmette, IllinoisThe 1999 International Buddhist-Christian Theological Encounter (IBCTE), also known as the Abe-Cobb Group, met at the Westin Hotel in Indianapolis, Indiana from April 15 to April 18. There were four papers on the theme "Social Violence." This theme followed last year's, which was "Environmental Violence." Each paper was read (...) beforehand; and to guide the discussion, each session was begun by a respondent.It was reported at the first session that the 2000 IBCTE will take place August 3-6 at Tacoma, Washington just prior to the Society for Buddhist-Christian Studies International Conference on "Buddhism, Christianity, and Global Healing." The theme for next year's encounter will be "The Economic Factors in Social and Environmental Violence." This theme will build on the dialogue generated by the topics of the previous two years, namely, environmental and social violence. Papers will be prepared by Sulak Sivaraksa, John B. Cobb, Jr., Judith Simmer-Brown, and Carol Johnston. Responses will be made by Stephanie Kaza, David Chappell, Valerie Karras, and Terry Muck.It was also announced at that session that six of our membership will present a panel on the IBCTE at the Parliament of the World's Religions in Cape Town, South Africa in December 1999. That panel will share the fruits of the 15-year history of the IBCTE. Those who will attend this Parliament are: David Lochhead, David Chappell, Schubert Ogden, the Ven. Yifa, Judith Simmer-Brown, and Rosemary Ruether.The following is a summary of each of the eight dialogue sessions at the 1999 meeting: First Paper (April 16 Morning Session) Discussion began with Taitetsu Unno's response to David Lochhead's paper entitled, "Monotheistic Violence." Unno began by examining the relationship between deep personal faith (vertical) and the social/ethical elements of religion (horizontal). This led to further discussion on violence and the construction of "the other." Unno raised the questions: Who decides what constitutes the other? Further, who ultimately [End Page 241] decides if the other is or is not enemy/neighbor? Unno pointed out that, following Matthew 5, if God does not discriminate good from evil, then who can determine who is just and unjust? This comment pointed to the great problem for minorities in North American society.Unno also made some comments on Lochhead's use of liberation theology: If all economic systems are prone to misuse, then does a critique of capitalism do us much good?Lochhead's reply to Unno began with the issue of dualism and non-dualism. Here, Lochhead talked about a "soft" dualism, in that our world is constituted by relationships such that God and neighbor are the names that appear in this discourse. Like Martin Buber's path in I and Thou, dualistic construction comes out of relationships. Lochhead clarified that this dualism is not the same as a hard dualism, which is what Unno referred to as subject/object dualism. This led to the relevant question: What kind of violence is involved in the construction of the other? If God is a name for something beyond me, then how can the construction of the self in relationship to God be a form of violence? And would not this nonviolent, soft dualistic construction hold for any other person or living being? Lochhead then suggested that it is when relationships somehow degenerate into I-it, in Buber's terms, that the construction can become violent.Much rich insight was brought to light when the dialogue opened for general discussion. José Cabezón asked if violence demands the construction of the other? He pointed out that for the human realm differentiation is necessary for human life. Stephanie Kaza contributed to the discussion by suggesting that biological necessity is very hard for people to understand. There can be different bases of knowing, and religious knowing is from a privileged point of view for understanding our relationship with the natural environment. Larry Cunningham reminded us that relationships in Christianity are crucial because... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 141-142 [Access article in PDF] The Seventh International Buddhist-Christian Conference in Los Angeles, California Ruben L. F. Habito Perkins School of Theology Call for Proposals: Working Groups, Full Panels, and Individual Papers The Society for Buddhist-Christian Studies has appointed a program committee to prepare for the Seventh International Buddhist-Christian Conference, to be held at the Loyola Marymount University campus, Los Angeles, California, from August (...) 6-10, 2004. The overall theme will be "Hear the Cries of the World: Buddhism and Christianity in Dialogue toward Global Healing."The program committee welcomes proposals for:Working Groups, scheduled to meet in three successive morning sessions for two hours each, addressing a specific theme or issue, with one or two coordinators and five or more core-group members.Full panels, to be presented in one two-hour session, on a specific theme, with a moderator, three to four speakers, and one or two respondents.Individual papers on a specific topic related to an issue or issues in Buddhist-Christian dialogue.Proposals for working groups on themes such as Religion and Ecology, Human Rights and Social Justice,Women and Religion, Toward a Global Ethic, Practice across Traditions, Catholic-Buddhist Relations, Religious Responses toViolence, Religion and Globalization, or other relevant themes are welcomed. Working-group proposals should include the title or theme of the working group, a short 200- to 300-word description of the goal(s) of the working group, and the names and contact addresses (including phone, fax, and e-mail) of the coordinator(s) and at least five other core-group members.Proposals for full panels addressing specific themes, including issues in doctrine and theory, ritual, religious practice, methodology, and others, are encouraged. Full-panel [End Page 141] proposals should include the title of the panel, a short 100- to 200-word description of the theme and intent of the panel, and the names and contact addresses of the moderator, three or four panel members, and respondent(s).Individual paper proposals on various themes, including doctrinal, ritual, practical, ethical, and other issues relevant to Buddhist-Christian dialogue are also encouraged.In addition to the working groups, panels, and individual paper sessions, there will be opportunities for participation in various forms of meditative practice and/or ritual in the morning before breakfast and early evening before dinner, to be led by spiritual leaders and teachers of various Buddhist and Christian traditions.Further, with Los Angeles being known as one of the most religiously diverse cities in the world, there will be opportunities to visit religious sites in the area and to meet with leaders and members of different Buddhist and Christian communities.The conference will feature four evening plenary sessions with invited speakers on the following themes:Voices of America: Healing a Wounded Nation Jan Chozen Bays Roshi; others TBAVoices from Behind Bars: The Forgotten Population Fleet Maull, Zen Peacemaker Order; others TBAVoices from Asia:The Struggle forLiberation andHumanization Speakers; TBAThe Politics of Compassion: We the People Can Make a Difference Diana Winston, Buddhist Alliance for Social Engagement; others TBAProposals should be sent preferably by e-mail to [email protected], with a copy to [email protected], or by postal mail c/o Prof. Ruben Habito, Perkins School of Theology, Southern Methodist University, Dallas, TX 75225, USA. Deadline for submission of proposals is set at January 31, 2004, but early submissions are encouraged.Lodging and meals will be available at the Loyola Marymount University campus as well as at area hotels in Los Angeles. Registration fees and costs for lodging and meals for those staying on campus will be announced at a later date.... (shrink)

" Pour devenir un parfait philosophe, il me manquait surtout une passion, a la fois profonde et pure, qui me fit assez apprecier la partie affective de la nature humaine " note Auguste Comte dans ses " Prieres quotidiennes " redigees peu apres 1845, cette " annee sans pareille " au cours de laquelle il rencontre, frequente et voit disparaitre Clotilde de Vaux a laquelle il voue un amour eperdu. Cette relation aussi profonde et intense que physiquement ephemere ne bouleverse (...) pas seulement la vie privee du fondateur du positivisme. La decouverte du role preponderant de l'affectivite dans les relations humaines et sociales inflechit de maniere definitive la doctrine positiviste dont la nouvelle devise devient L'amour pour principe, l'ordre pour base et le progres pour but. L'edifice theorique qu'est le Systeme de politique positive developpe l'idee d'un " nouveau pouvoir spirituel " qui prendra la forme d'une " religion de l'Humanite " a laquelle l'ordre et le progres doivent etre subordonnes, de meme que l'esprit au cur. Ce numero explore sous differents angles les implications de cet inflechissement majeur a l'uvre dans la philosophie positive, et sa complexe actualite. (shrink)

Although Auguste Comte is conventionally acknowledged as one of the founders of sociology and as a key representative of positivism, few new editions of his writings have been published in the English language in this century. He has become virtually dissociated from the history of modern positivism and the most recent debates about it. Gertrud Lenzer maintains that the work of Comte is, for better or for worse, essential to an understanding of the modern period of positivism. This collection provides (...) new access to the work of Comte and gives practitioners of various disciplines the possibility of reassessing concepts that were first introduced in Comte's writings. Today much of the ordinary business of academic disciplines is conducted under the assumption that the realm of science is essentially separate from the realms of politics and science. A close reading of Comte will reveal how deeply such current ideas and theories were originally embedded in a particular political context. One of his central methodological principles was that the theory of society had to be removed from the arena of political practice precisely in order to control that practice by means of these same sciences. It is in Comte's work that the reader will be able to observe how the forces of social and political reaction began to be powerfully organized to combat the critical forces in its own and later eras. Auguste Comte and Positivism will be of importance to the work of philosophers, sociologists, political theorists, and historians. (shrink)

Selections from the most important and representative writings of the philosopher, economist, social reformer and political activist August Cieszkowski (1814 1894).

t. 1.- Cours de philosophie positive. v. 1: Les préliminaires généraux et la philosophie mathématique.--v. 2: La philosophie astronomique et la philosophie de la physique. v. 3: La philosophie chimique et la philosophie biologique.

t. 1. Les religions de l'Inde, et Bulletins des religions de l'Inde (1880-1885) -- t. 2. Bulletins des religions de l'Inde (1889-1902) -- t. 3. Comptes rendus et notices (1872-1886) -- t. 4. Comptes rendus et notices (1887-1898) -- t. 5. Comptes rendus et notices (1899-1911). Bibiliographie. Index général.

Using in-depth interviews with women in the Puerto Rican community of Chicago, this article explores how migration emerged as a strategy for families across class backgrounds and how gender relations within the family mediate the migration of married working-class and middle-class Puerto Rican women. The women who followed their husbands to Chicago participated in another form of labor migration, since some wives joined their husbands in the paid economy and those who did not contributed with the reproductive work that supported (...) their husbands and families. This article also explores how Puerto Rican women confront the basic duality of reproductive and productive work. (shrink)

The official Afrikaans Bible translations, published in 1933/1953, 1983 and 2020, influenced Reformed theology, sociopolitical perceptions and the role of the church in society. These issues bled through in the translations via the hermeneutical scope of the different eras. This study focuses on the influence of the hermeneutic foundations of the translators on the content, style and linguistic choices in these translations. The differences between the translations are quite obvious to the reader and a reflection of the fact that different (...) translation strategies were followed. There were vastly different sociopolitical and religious contexts prevailing during the different translation projects. Not only did the sociohistorical setting in South Africa undergo dramatic changes, but internationally there were historic events, such as the two World Wars, the rise and fall of communism, globalisation and the rapid development of technology and the Internet. No official hermeneutic strategies were documented or self-reflectively employed by the translators of the Afrikaans Bibles and therefore this study will approach the hermeneutics of the translations from a descriptive point of view. Sociocultural and sociopolitical contexts together with developments in theological reflection will provide the background for understanding the prevailing hermeneutics of the translations.Contribution: A new Afrikaans Bible was released in 2020, and a need arose to put the Afrikaans translations in applicable hermeneutical contexts. This discussion provides insights into the hermeneutical backgrounds of the three official Afrikaans translations. This contributes to the knowledge base of Afrikaans Bible translations and provides new insights into the hermeneutics of these translations. (shrink)

CHAPTER I THE INTELLECTUAL CHARACTER OF POSITIVISM The object of The object of all true Philosophy is Philosophy is to frame a system which shall compre- to ...

In Almost Over: Aging, Dying, Dead, Frances Kamm seeks to make sense of people’s widely variant choices about which lives they would choose to continue living. She does this by defending the Prudential Prerogative, which, in analogy to the Moral Prerogative, holds that in a fairly wide range of conditions we are under no intrapersonal rational obligation to choose either to die or to live on. I argue against Kamm's case for the Prudential Prerogative in favor of Life Holism, the (...) view that you ought to live the life that would be best for you as an individual when each potential life is considered as a whole. I argue that the features of the Moral Prerogative that make it an attractive principle do not transfer to the Prudential Prerogative, and that Life Holism can better account for the perspectival and non-summative features of the normative phenomena Kamm wants to capture while retaining a tight connection between reasons and goodness. (shrink)

No detailed description available for "Écrits de jeunesse 1816-1828".