In lieu of an abstract, here is a brief excerpt of the content:Night ShiftCalvin R. GrossI don't like working at night anymore. Too much goes wrong when you're alone.I'm sitting at my desk in the middle of the cardiac intensive care unit, and it's far later than I'd like to be awake—two or three in the morning. Things are calm, almost pleasant. I can hear the occasional alarm going off—an imperfectly positioned blood pressure cuff, a pulse oximeter with a poor (...) waveform, a ventilator with secretions in it. The night's initial frenzied work is done; my new admissions are tucked away, and my overnight to-dos are completed. Now it's just time to sit and wait. I could sleep, but despite the calm, I'm too afraid to leave the unit to rest. The fellow has gone to bed hours ago, and now it's just me. Sure, I'm surrounded by experienced nurses who know their work well, but somehow, I'm the one in charge. A brand-new second-year resident, the only doctor there. I'm no intern, that's for sure, but I've never led a code before, and I've only ever placed one central line without supervision. As second years go, I'm as fresh as they come.The daytime, you see, is far different than nights. There's a large (and even bloated) team of two attendings, two fellows, two pharmacists, and more importantly, multiple other residents. When you don't know what to do for a patient, there's always someone there to bounce ideas off of. When something difficult or surprising happens, there are peers and mentors to process with. At night, it's the opposite—no peers, no mentors, only a group of experienced nurses, whose circle is closed to me, the outsider. I long to be a part of that large and bloated daytime team."Can you come into 23? I think his pupils are a different size."I'm startled out of my thoughts. 23 … All I can remember from sign-out that evening is that he's young, close to my age, and supposedly stable. I look at my notes, a catalogue of tragedies: early onset heart failure, multiple prior suicide attempts, intubated because of pulmonary edema, and a left-ventricular assist device (LVAD) that's malfunctioning. I walk over to the room and look at the nurse at the other side of the bed. She's in the early phases of her career too—less than a year on the job—but she's still more experienced than me. I take a flashlight, open his eyelids, and look at the pupils. Sure enough, one of them is much larger than the other. When I shine the light into each eye, the large one doesn't change. When I turn his head from side to side, his eyes stay fixed. We look [End Page 83] at each other, she and I. We both know something terrible is happening."Should we maybe wake the fellow up?" she asks tentatively.I nod my head in agreement, glad to have been offered a suggestion. It's the right thing to do. I walk to the fellow's call room, knock on the door, and wake him up. He's set to work 24 hours and would like nothing more than to keep resting. He sleepily comes with me to the bedside, looks at the pupils as well, and says, "With the sedation on, your exam isn't going to be the most accurate. We should start by scanning his head, and then go from there. Wake me back up if you need me, but I know you've got this one."I don't think that I deserve the confidence he has in me. I walk back to my desk, open the patient's chart, and place the order for an urgent CT scan. The machinery of the hospital starts to rumble as the imaging schedulers find a spot in the queue for the scan, the patient's nurse and respiratory therapist disconnect and reconnect cables and tubes, the technicalities of the scan are ironed out, and he is... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Full Collection of Personal NarrativesJake Beery, Neethi Pinto, Marcia King, Laura Wachsmuth, Alisha, Katie L. Gholson, T.S. Moran, Calvin R. Gross, Joanne Alfred, Cindy Bitter, Jenna Bennett, Nadia Khan, Clarice Douille, Kristen Carey Rock, Adrienne Feller Novick, Andrea Eisenberg, Japmehr Sandhu, Katherine Bakke, Heer Hendry, Karan K. Mirpuri, and Katerina V. Liong• Being the Difference• Grieving One More Time• Echoes of Grief: Tales from an Emergency Medicine and (...) Critical Care Nurse• Searching for Peace in Death• “I’d Love to go Off the Grid and Never Come Back”• “A Mother’s Love”• Tiny Person, Big Impact• Night Shift• Cracked Armor• Who Tells the Story• Navigating Hard Situations that Medical School Cannot Prepare You For• The Wish• Break• Five More Minutes• I Saw My Reflection• The Aftermath• Where the Journey Begins• Lessons Learned in Room 208• Joint and Grief Aches• My First Loss: Carrying His Legacy• Grieving the Loss of What Medicine Was Supposed to BeCopyright © 2024 Johns Hopkins University Press... (shrink)

This volume contains 17 articles on various aspects of Islamic thought in the Middle East and in Southeast Asia. The first 9 articles concentrate especially on the Qur’ān and its exegesis, Kalām and Sufism; the second 8 articles deal with Javanese Islam, and with Islam and modernity in Southeast Asia.

Although clinical ethics consultation is a high-stakes endeavor with an increasing prominence in health care systems, progress in developing standards for quality is challenging. In this article, we describe the results of a pilot project utilizing portfolios as an evaluation tool. We found that this approach is feasible and resulted in a reasonably wide distribution of scores among the 23 submitted portfolios that we evaluated. We discuss limitations and implications of these results, and suggest that this is a significant step (...) on the pathway to an eventual certification process for clinical ethics consultants. (shrink)

There is increasing evidence that dynamic changes to chromatin, chromosomes and nuclear architecture are regulated by RNA signalling. Although the precise molecular mechanisms are not well understood, they appear to involve the differential recruitment of a hierarchy of generic chromatin modifying complexes and DNA methyltransferases to specific loci by RNAs during differentiation and development. A significant fraction of the genome-wide transcription of non-protein coding RNAs may be involved in this process, comprising a previously hidden layer of intermediary genetic information that (...) underpins developmental ontogeny and the differences between species, ecotypes and individuals. It is also evident that RNA editing is a primary means by which hardwired genetic information in animals can be altered by environmental signals, especially in the brain, indicating a dynamic RNA-mediated interplay between the transcriptome, the environment and the epigenome. Moreover, RNA-directed regulatory processes may also transfer epigenetic information not only within cells but also between cells and organ systems, as well as across generations. (shrink)

Antonio R. Damasio , The Feeling of What Happens: Body and Emotion in the Making of Consciousness . This is clearly a must-read book for anyone wanting a neurologist's perspective on one of the greatest of the unsolved mysteries, human consciousness and the ways in which it exceeds that of the other apes. By the author of Descartes' Error.

Truth and correspondence, by G.J. Warnock.--Some exercises in epistemic logic, by A.N. Prior.--Symposium: Meaning and speech acts, by J.R. Searle.--Comments, by Zeno Vendler.--Comments, by Paul Benacerraf.--Rejoinders, by J.R. Searle.--Symposium: Wittgenstein on criteria, by Newton Garver.--Commments, by Carl Ginet.--Comments by F.A. Siegler.--Comments, by Paul Ziff.--Rejoinders, by Newton Garver.--Symposium: The private-language argument, by H-N. Castañeda.--Comments, by V.C. Chappell.--Comments, by J.F. Thomson.--Rejoinders, by H-N. Castañeda.

Comparative Political Theory and Cross-Cultural Philosophy explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. This rich investigation demonstrates the importance of cross-cultural thinking in our reading of philosophical texts and explores how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm.

In lieu of an abstract, here is a brief excerpt of the content:nook REVIEWS 689 if everyone behaves as if everyone is saved the result is a world in which God could appear and not be crucified. To be sure, there is a chance of an infinite life. Pascal believed human beings are potentially infinite--as is shown by our capacity for extending our knowledge to the infinite--but we are also potentially nothing, as is shown by the fact that the person (...) never really appears in our scientific accounts. It is through God that our infinity is to be achieved, and so betting on God is also betting on ourselves in a perfectly intelligible way. This involw~s a notion of infinity not explored in any of these essays, which makes it possible to share with God without changing the divine nature (or losing ours). This sharing is a payoff which cannot be attained by.just any act. Our lives may also be endless and possessed of positive value because they are not lived in hell, but this is icing on a cake which you are supposed to eat anyhow. Still, though Pascal might have taught the authors a thing or two, he would have found this book handy for some of its new conceptual analyses and some of its classic essays. Ian Hacking's 1972 analysis of what he takes to be three different arguments in Pascal remains a good starting point and John K. Ryan's historical article of 1945 still has useful things to say about Tillotson, whose maximization-of-utility argument really was the one many commentators have taken to be Pascal's. (But Ryan misses much of the background in the combination of scepticism and fideism in Charron and La Mothe le Vayer.) Among the others Jeff Jordan does a good job on the "many gods" objections, Richard Foley's account of pragmatic grounds for belief adds some clear insights (though his account of rationality is open to some objections), and Thomas V. Morris's account of the problems of wagering and evidence will be a handy reference point. Edward F. McClennen's account of finite decision is a necessary counterpart to Sorensen's infinity paper, and Philip L. Quinn opens some of the moral issues involved in all such wagers. Finally, George Schlesinger's assessment of the subtleties of theistic argument well repays the time spent reading it. The bibliography is useful and up-to-date. The editor would probably cheerfully admit his book's shortcomings as a work in the history of philosophy, but the volume must nevertheless have a place on the bookshelf of everyone for whom these issues are central. LESI,IE ARMOUR Universityof Ottawa G. W. Leibniz. De Summa Rerum: MetaphysicalPapers, z675-76. Translated, with an Introduction and Notes, by G. H. R. Parkinson. The Yale Leibniz. New Haven: Yale University Press, 1992. Pp lxiv + 145. Cloth, $37.oo. The YaleLeib,niz, under the general editorship of Daniel Garber and Robert C. Sleigh, Jr., will provide scholarly editions of Leibniz's original texts along with an English translation on facing pages. As the general editors explain in their introduction, each volume in the series will be "a collection of texts that constitute a natural unit," each will be edited and translated by a specialist who will also contribute an introduction, and 690 JOURNAL OF THE HISTORY OF PHILOSOPHY 33:4 OCTOBER i99 5 each will include writings most of which either have not been published or, if published, have not been translated. The first volume of The Yale Leibniz, edited by G. H. R. Parkinson, is a tantalizing beginning. In it, Parkinson has collected, translated, and introduced some of the most interesting papers from the Academy edition's Series VI, Vol. 3, first published in 198o. In this volume the Academy editors have placed under the title of De Summa Return those papers which Leibniz wrote between late 1675 and December 1676 and which treat problems in the philosophy of mathematics (especially those of the infinite) and in metaphysics and philosophical theology. The papers are enormously important. Toward the end of his Paris stay (which lasted from March, 1672 to October 4, 1676) and after a breakthrough in his work on... (shrink)

Summary This paper seeks to be a systematic reflection on the difficulties raised by the sixteenth century Reformed notion of the atonement, rather than a repetitio of centuries-old methods of conceptualization. I will therefore look beyond the somewhat imprecise confessions of the period, and instead focus on the dogmatic work of John Calvin to find a more robust Reformed notion of the atonement. Yet, as we shall see, Calvin’s account of the atonement is not without its inconsistencies. Namely, (...) if it is the wrath of God that is satisfied on the cross of Christ, as Calvin states, then the divine love becomes obscured from view. In reply, Karl Barth’s theology of the atonement will be surveyed in order to uphold that the holy love of God is effective at every moment in the accomplishment of our redemption. Thus, this paper seeks to found a theology of the atonement guided by the Reformed theology of the sixteenth century, yet at the same time considers it possible to decisively bend the Reformed tradition without breaking with it. (shrink)

This article examines the meaning and role of conscience in the political theology of John Calvin. It argues that the focus in Calvin scholarship on whether conscience makes political order possible without the aid of scripture is misplaced. Although Calvin views conscience as a providential gift that restrains evil to some degree, he puts forth this claim only as part of his defence of God's right to punish all humans eternally. Conscience, that is, renders humans 'inexcusable' before (...) God. Thus, to ask whether conscience makes political order possible in and of itself is to ask a question with which Calvin does not concern himself. Doing so obscures the real significance of conscience for Calvin's political theory: conscience as the starting point for the construction of a Christian polity. The torments of conscience prompt individuals to seek relief, driving them to Christ for salvation and forgiveness of their sins. This, in turn, leads them to submit willingly to the 'external aids' or 'outward helps' of the church and civil government in order to live just and virtuous lives. (shrink)

Whether modern Protestant thinkers claim a direct inheritance to specific Reformers or not, they stand within a tradition that reveres grace as the preeminent moral standard, often at the expense of considerations of merit or desert. John Milbank and Kathryn Tanner exemplify such stances in their theological visions of economic exchange. I critique their positions by retrieving from John Calvin a more nuanced understanding of his outlook on deservingness, especially as it pertains to economic justice, and then suggest a (...) concept of desert that works concomitantly with grace to overcome the frequent rejection or neglect of the standard in Protestant ethics. (shrink)

Insight, by F. H. Parker.--Why be uncritical about the life-world? By H. B. Veatch.--Homage to Saint Anselm, by R. Jordan.--Art and philosophy, by J. M. Anderson.--The phenomenon of world, by R. R. Ehman.--The life-world and its historical horizon, by C. O. Schrag.--The Lebenswelt as ground and as Leib in Husserl: somatology, psychology, sociology, by E. Paci.--Life-world and structures, by C. A. van Peursen.--The miser, by E. W. Straus.--Monetary value and personal value, by G. Schrader.--Individualisms, by W. L. McBride.--Sartre the individualist, (...) by W. Desan.--The nature of social man, by M. Natanson.--The problem of the will and philosophical discourse, by P. Ricoeur.--Structuralism and humanism, by M. Dufrenne.--The illusion of monolinear time, by N. Lawrence.--Can grammar be thought? By J. M. Edie.--The existentialist critique of objectivity, by S. J. Todes and H. L. Dreyfus.--Bibliography (p. 391-400). (shrink)

In the early twentieth century, Tatsuo Aida in Japan, Øjvind Winge in Denmark, Richard Goldschmidt in Germany, and Calvin Bridges in the United States all developed different experimental systems to study the genetics of sex reversal. These locally specific experimental systems grounded these experimenters’ understanding of sex reversal as well as their interpretation of claims regarding experimental results and theories. The comparison of four researchers and their experimental systems reveals how those different systems mediated their understanding of genetic phenomena, (...) and influenced their interpretations of sex reversal. (shrink)

Arthur O. Lovejoy conceived of the history of ideas as an interdisciplinary study, encompassing a variety of fields, including literary history, comparative literature, the history of folklore and ethnography, the history of language and the history of religious beliefs. This volume gathers together some of the most significant articles concerning the theory and practice of intellectual history, by Lovejoy himself and other scholars. Contributors: DONALD R. KELLEY, ARTHUR O. LOVEJOY, FREDERICK J. TEGGART, LEO SPITZER, THEODORE SPENCER, ABRAHAM EDEL, PAUL O. (...) KRISTELLER, PHILIP P. WIENER, JOSEPH A. MAZZEO, LEONARD KRIEGER, DANIEL J. WILSON, EDWARD P. MAHONEY, FRANCIS OAKLEY,JOHANN HUIZINGA, JOSEPH KATZ, CALVIN G. RAND, NILS B. KVASTAD, LESTER G. CROCKER and PATRICK H. HUTTON. (shrink)

Over the past three centuries in the West, there has been a sort of oscillation between two antagonistic visions of the world. One sees the world as being fundamentally inert, in such a manner that all hopes, dreams and technological delights are permitted. The other thinks of the world as inhabited by a spirit who consecrates all its parts by recording them in a great whole. We can think of the pantheism that sets itself in opposition to Newton's materialism or, (...) more exactly, to the materialist interpretation given to Newton in the 18th century. In the 17th century the opposite had occurred. The magic universe of the Renaissance had given place to the triumphs of the Cartesian mechanism. As for protestantism, which is said to have been one of the most powerful factors of disenchantment after the 17th century, how was one not to see it prolonged, by reaction, into a philosophy for which nature is the tangible presence of God? When Calvin wrote that nothing happens in nature that is not a direct effect of the divine will, we already see appear in the background the mystic ecstasies that Rousseau experienced in nature. For if no single leaf flutters and no breeze blows without divine intervention, then receiving the slightest sensation would mean, according to Jean-Jacques Rousseau, entering into direct contact with God. (shrink)

In this thoroughly documented doctor's thesis, van Buren explores Calvin's doctrine of Christ's role as a substitute for men.--R. F. T.

This volume has four parts; in Part I, dealing with the philosophical tradition, Francis M. Parker examines various senses of insight and discusses its goodness as an activity. Henry B. Veatch questions Wild's acceptance of the life-world and asks for a critical, explicitly transcendental justification of it. Robert Jordan reviews Anselm's ontological argument and its place in other proofs for God's existence, and in religious experience. John M. Anderson examines "Art and Philosophy" with the help of Plato and Hegel. Part (...) II examines the life-world; Robert R. Ehman writes on the phenomenon of world, and Calvin O. Schrag situates Husserl's notion of life-world within the tradition of Hegel, Dilthey and Heidegger as a theme in the problem of history. Enzo Paci has an essay relating the life-world to the Husserlian analysis of the body as a locus of mobility, life, sensation, and, ultimately thought. C. A. van Peursen's contribution examines the nature of structure in the life-world. Part III deals with the individual and society and includes a picturesque, sensitive and profound essay by Erwin Straus on "The Miser." George Schrader writes on "Monetary Value and Personal Value," W. L. McBride on "Individualisms," and Wilfrid Desan on "Sartre the Individualist." Part IV, "Subjectivity and Objectivity," includes Paul Ric£ur distinguishing three types of philosophical discourse about the will, and claiming that a hermeneutic of symbols must supplement both discourse which is phenomenological and that which proposes meaningful action. Mikel Dufrenne writes on "Structuralism and Humanism," Nathaniel Lawrence on "The Illusion of Monolinear Time," and Samuel J. Todes and Hubert L. Dreyfus on "The Existentialist Critique of Objectivity." James Edie has an important essay on Husserl's notion of "the grammatical" and the a priori in grammar; he relates it to Chomsky's theory of grammatical structures. The volume ends with a bibliography of Wild's works, reviews of them, and essays devoted to his thought.--R. S. (shrink)

Existential phenomenology is the name given to a philosophical method which seeks to overcome the traditional dichotomy between subject and object by a return to experience considered as a primitive presence. Whether or not this philosophical method is adequate to experience in a way in which the traditional dichotomy is not, is problematic. Calvin Schrag, however, has no such reservations in this book. Philosophy is an elucidation about how experience means, where experience is considered from the inquiry stand-point of (...) "lived-through" experience. Our "lived-through" experience occurs within a definite structure. "World-experience" is a dynamic field and not granular. World-experience has its horizon forms, space and time, but not as representations. In addition, world-experience is intentional, that is, we find ourselves thrown into a context which already has vectors that are "bearers of meaning," and are not categorical relations that have been abstracted and derived. (shrink)

A readable new translation of commentaries of interest to Biblical exegetes as well as Calvin scholars. Calvin's own doctrine is often more clearly stated here than in the Institutes, and in spite of his polemical situation, much of the commentary is fresh and interesting.—R. J. W.

Peter Martyr Vermigli served as a mediator between the Reformed Church on the Continent and the Anglicans under Edward VI. The value of this historical and systematic study of his sacramental theology is increased by an appendix comparing him with Calvin and Bucher, and by a bibliography of the scanty secondary material.--R. F. T.

Abstract: Comparative political philosophy can be stimulated by imposing a categorization scheme on possible varieties of political philosophies. This article develops a categorization scheme using four essential features of political philosophies, resulting in twelve archetypal political philosophies. The four essential features selected are a political philosophy's views concerning human nature, the proper function of morality, the best form of society, and the highest responsibility of citizenship. The twelve archetypal political philosophies range from the communal (Rousseau), the democratic (J. S. Mill), (...) the representative (Aristotle), the aristocratic (Plato), and the autocratic (Calvin), along with seven more archetypes: the aloof anarchy, social anarchy, contractarian, progressive, natural law, sage ruler, and tyrannical political forms. A wide variety of Western political philosophers are assigned their places within this categorization scheme to illustrate its utility and comprehensiveness. (shrink)

A conference celebrating the appearance of Leibniz's New System in 1695 was organized by R. S. Woolhouse and held at the University of York, 5-8 July 1995. The opening lecture was given on behalf of the Leibniz Gesellechaft by Hans Poser: “L'ordre supérieur de l'âme raisonnable: On the Leibnizian Concept of Soul.” Other papers: Stuart Brown, “Leibniz's New System Strategy”; Antonio Lamarra, “Substantial Forms and Monads: the Système nouveau in comparison with the Principles of Nature and Grace”; G. H. R. (...) Parkinson, “Substantial Forms in the Système nouveau and Related Work”; Pauline Phemister, “Pre-established Harmony: Nature and Grace, Bodies and Souls”; Robert M. Adams, “The Pre-established Harmony and Its Place in the History of Modern Philosophy”; Christia Mercer, “How New is the New System?”; Roberto Palaia, “The New System of the Nature of Substances in the Philosophical Journals of the Seventeenth Century”; Donald Rutherford, “Est aliquid prodire tenus: The Système nouveau and the Development of Leibniz's Method”; Philip Beeley, “Points, Extension, and the Mind-body Problem: Remarks on the Development of Leibniz's Thought from the Hypothesis physica nova to the Système nouveau”; and Glenn Hartz, “Exactly How Are Leibnizian Substances Related to Extension?” The papers are being edited for publication by Lessico Intellettuale Europeo. (shrink)

Christian Theology: The Classics is a vibrant introduction to the most important works of theology in the history of Christian thought. Exploring writings from the origins of Christianity to the present day, it examines some of the most influential theologians of all time, considering the context in which they were writing and the lasting significance of their work. Covering thirty-one theological classics such as: • Augustine of Hippo, On the Trinity • Martin Luther, Commentary on Galatians • John Calvin, (...) The Institutes of The Christian Religion • Jonathan Edwards, Religious Affections • St Thomas Aquinas, Summa Theologiae With a glossary and outlines of the key criticisms of each text, this book is the perfect starting point for anyone interested in Theology and the history of Christian thought. (shrink)