Bradley's critique of abstract, atomic individualism in social and political theory addresses persistent shortcomings of liberalism. At the same time, his account of the growth of moral order in the individual offers a counterweight to excessively organicist theories of the moral self, which dissolve it into social context and undercut the possibility of non-social, non-trivial moral norms. This thesis argues that Bradley avoids this by complementing the contextual determination of individual ends with a developmental moral psychology that provides a conception (...) of human nature and specific ends which are not socially formed, and develops more fully his conception of the community as the embodiment of moral order. ;In the introduction I describe the development of atomic individualism in social theory and nineteenth century opposition to it. In chapters two and three I examine Bradley's critique of Mill's atomism and Michael Sandel's criticisms of Rawls's social theory and compare these criticisms. The comparison indicates significant agreement between communitarian criticisms of deontological liberalism and Bradley's critique of Mill. ;In chapters four through six I give an account of Bradley's moral psychology which explains his philosophical motivation for espousing social organicism. I examine the notion of self-realization as a psychological principle and make tangible the central importance Bradley gives to realization of the self as a whole. I consider: Bradley's basic psychological "law," its bearing on the early stages of moral development, the development of 'objective interests' which become constitutive of our mature moral identity, Bradley's formula for self-realization, and the nature of some concrete ends which give it substantial content. I incorporate these into a consideration of Bradley's conception of the community or 'moral organism,' and defend this from the objection that it requires strong metaphysical claims. ;In chapter seven I develop the conception further through a comparison of Bradley's ethics to A. E. Murphy's account of the language of moral reasons in The Theory of Practical Reason. My conclusion indicates its present importance by relating it to a recent study of ethical culture in America--Habits of the Heart--and by suggesting its potentially salutary effects. (shrink)

In line with her hopes, Philosophical Psychology outlines a vision that seeks to do justice to the complexity of the human person.

This article explains a philosophy of mental health in the light of human dignity and flourishing from the perspective of a Catholic Christian meta-model of the person (meta-model). It conceptualizes healing as the search to attain wholeness of health, flourishing, and holiness through integrated practices at biophysical, emotional, mental, moral, social, and spiritual levels. Healing attains positive change consistent with human nature and flourishing through intra- and interpersonal sources. The paper uses the meta-model as a framework for integration and makes (...) explicit the presuppositions of a philosophical anthropology and ethics that synthesize insights from psychology, philosophy, and theology. It compares the metamodel to contemporary human sciences and ethics, such as that of positive psychology and confirms a value-, virtue-, and vocation-based approach to understand a Catholic philosophy of mental health and bioethics. (shrink)

We conducted a narrative review of existing literature to identify the knowledge, skills, and abilities necessary for officers who police in democratic societies to successfully manage potentially volatile police–public interactions. This review revealed 10 such KSAs that are frequently discussed in the literature. These KSAs include: knowledge of policies and laws; an understanding of mental health-related issues; an ability to interact effectively with, and show respect for, individuals from diverse community groups; awareness and management of stress effects; communication skills; decision-making (...) and problem-solving skills; perceptual skills; motor skills related to use-of-force; emotion and behavior regulation; and an ability to treat people in a procedurally just manner. Following our review, we conducted semi-structured interviews with researchers who specialize in police training and adult education, interactions with individuals in crisis, and racialized policing, as well as two police trainers with expertise in de-escalation and use-of-force training. These interviews confirmed the importance of the 10 KSAs and highlighted two additional KSAs that are likely to be critical: understanding the role of policing in a free and democratic society and tactical knowledge and skills. To ensure that police–public interactions are managed effectively, police trainers may want to focus on the development and evaluation of these KSAs—something that is not always done currently. (shrink)

This article is the lead piece in a special report that presents the results of a bioethical investigation into chimeric research, which involves the insertion of human cells into nonhuman animals and nonhuman animal embryos, including into their brains. Rapid scientific developments in this field may advance knowledge and could lead to new therapies for humans. They also reveal the conceptual, ethical, and procedural limitations of existing ethics guidance for human‐nonhuman chimeric research. Led by bioethics researchers working closely with an (...) interdisciplinary work group, the investigation focused on generating conceptual clarity and identifying improvements to governance approaches, with the goal of helping scholars, funders, scientists, institutional leaders, and oversight bodies (embryonic stem cell research oversight [ESCRO] committees and institutional animal care and use committees [IACUCs]) deliver principled and trustworthy oversight of this area of science. The article, which focuses on human‐nonhuman animal chimeric research that is stem cell based, identifies key ethical issues in and offers ten recommendations regarding the ethics and oversight of this research. Turning from bioethics’ previous focus on human‐centered questions about the ethics of “humanization” and this research's potential impact on concepts like human dignity, this article emphasizes the importance of nonhuman animal welfare concerns in chimeric research and argues for less‐siloed governance and oversight and more‐comprehensive public communication. (shrink)

In early March 2014, some of the members of Culture on the Edge—a scholarly research collaboration of seven scholars of religion, interested in more theoretically sophisticated studies of identity, and all of whom are at different career stages and at a variety of North American institutions—had a conversation online on the use of the terms “critique” and “critical,” terms widely used in the field today but employed in such a variety of ways that the members of the group thought it (...) worthwhile to focus some attention on them. What follows is the transcript of their conversation. (shrink)

I present an account of the passage of time and the present in relativistic spacetimes, and I defend these views against recent criticism by Oliver Pooley and Craig Callender.

The Jeu d'Adam—staged outside a church, sporting an energetic vernacular dialogue—was for Hardin Craig drama “caught in the very act of leaving the church,” as for E. K. Chambers it was a herald of secularization. O. B. Hardison's investigation into the origins of medieval drama has rendered that position untenable, but at the same time has left us with no explanation for this play's innovations. Scholars of the Chambers-Craig tradition at least did not imagine that style is without (...) meaning or that innovation is unmotivated. I want to suggest that the significance of the Adam's dramaturgic novelty can be traced to particular ideological disturbances created by particular developments in ecclesiastical life. The play appropriates the liturgy of public penance to reassert traditional authoritative forms at a time when the disposition of spiritual authority was being reimagined, both in formal theological discussions and in the concrete act of sacramental absolution. The world of historical experience, which Erich Auerbach saw in the realistic vernacular dialogue, finds a place in this play only to be put in its place; the innovations express in a new way the old idea that submission to the ecclesiastical hierarchy is a healthy way to live. In placing the action before the church doors the author made the church building not merely the context of the play , but also its subject. (shrink)

"It is impressive to see an edited collection in which such a high intellectual standard is maintained throughout... I learned things from almost every one of these chapters."—Craig Calhoun, author of Critical Social Theory.

Philosophical Virtues and Psychological Strengths brings Catholic philosophical and theological moral thought into direct dialogue with the psychological sciences and aims to establish the basis for developing a common framework of understanding. This volumes thirteen essays illustrate philosophical psychology in a realist mode; the authors have been guided by Pope John Paul II's encyclical letter Fides et ratio and by the virtue theory of St Thomas Aquinas. In these pages, they identify those elements of the Catholic tradition that remain indispensable (...) for sustaining a credible dialogue between Christian doctrine and secular psychology. The carefully selected contributors have established a common language that enables philosophers, theologians, and psychologists to share a profound understanding of the human person. The philosopher, the theologian, and the psychologist will each receive this text with distinct interests and perspectives: For the Philosopher, the interest lies in the classic idiom enriched at the developmental level by psychology. For the Theologian, the interest is both the normative philosophical reflections that steady the interdisciplinary dialogue and the psychological findings that enhance the tradition at the level of understanding human weakness and growth. For the Psychologist, the interest lies in the philosophical contextualizing of the person and the theologically rich conception of human flourishing, relationship, and purpose. The essays were composed by a group of renowned scholars who participated in an intense four-year research project at the Institute for the Psychological Sciences in Arlington, Virginia. The senior scholars include Benedict Ashley, Romanus Cessario, Kenneth Schmitz, Roger Scruton, and Paul Vitz; the junior scholars are John A. Cuddeback, Matthew Cuddeback, J. David Franks, Paul Gondreau, Tobias Hoffmann, Daniel McInerny, Christopher J. Thompson, and Craig Steven Titus. Book jacket. (shrink)

In this essay I respond to my interlocutors in the symposium on my monograph, Analyzing Doctrine. Addressing each of them in the order in which their essays are printed, I consider and reply to comments by William Lane Craig, Steven Nemes, N. Gray Sutanto, Jordan Wessling and Joanna Leidenhag.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ressourcement Thomism: Sacred Doctrine, the Sacraments, & the Moral Life ed. by Reinhold Hütter and Matthew LeveringMatthew ShadleRessourcement Thomism: Sacred Doctrine, the Sacraments, & the Moral Life Edited by Reinhold Hütter and Matthew Levering Washington, D.C.: Catholic University of America Press, 2010. 409 pp. $64.95This edited volume is a festschrift in honor of Romanus Cessario, OP, but, as its title suggests, it also has the larger goal of (...) showing that “ressourcement does not dispense with, but in fact requires, Thomism” (3). The contributors’ efforts to bring to light the insights of Aquinas are organized into three sections: theological method, sacramental theology, and moral theology.Readers of this journal will be most interested in the latter section. Highlights include Craig Steven Titus’s response to Jean Porter’s criticism of Aquinas’s doctrine of the unity of the virtues, in which Titus claims that Aquinas has a more developed awareness of moral struggle and development, even among the virtuous, than Porter allows, and that therefore Aquinas is not averse to the idea of a “flawed saint” (331). Steven A. Long distinguishes between acts that are necessary for the completion of a given end and those that are not, arguing that for the former the end defines the species of the act whereas the latter possess their own end and species independent of further intentions. Long’s purpose is to refute Martin Rhonheimer’s contention that condoms can be used by married couples to prevent the spread of HIV/AIDS by showing that the use of condoms is not necessary for this purpose (since abstinence is also available), and therefore that such use must be considered an act of contraception regardless of any other good intentions involved. Joseph W. Koterski provides an excellent overview of the classical roots of the natural law theory and its modern exponents that could be useful in undergraduate and graduate courses, although the essay seems mismatched for the volume since the likely reader will probably find little new in it.An evaluation of the overall project of the volume requires a reading of the essays in the first section on theological method. Thomas Joseph White points to the Dominican theologians Marie-Dominique Chenu and Reginald Garrigou-Lagrange as two extremes in the debate over historicity in theology: “in one we find history without sufficient recourse to dogma, while in the other we have dogma without sufficient recourse to history” (96). White insists that [End Page 218] theologians must find the proper balance between the two. It is not entirely apparent that those loosely identified with ressourcement Thomism have found this balance, if “recourse to history” includes sensitivity to the questions and concerns of one’s own age. In many of the essays in this volume it is unclear whose questions the authors’ exegeses of Aquinas are meant to answer, although other essays are quite engaging. Of course historical exegesis is necessary, but those involved in the mid-twentieth-century patristic ressourcement understood that the recovery of the sources was necessary precisely as an answer to the burning questions of the contemporary world. This is not accommodation, since the Christian tradition proposes something new to the world, but it proposes it with the confidence that human questioning is rooted in the innate desire for the triune God. The advocates of the earlier ressourcement saw the Thomism of their day as an obstacle to this dialogue between the Christian tradition and the contemporary world. The project of ressourcement Thomism will succeed to the extent that it shows how the teachings of Thomas Aquinas can contribute to this dialogue. [End Page 219]Matthew ShadleLoras CollegeCopyright © 2013 Society of Christian Ethics... (shrink)

The Collective Imagination explicates the media of social creativity and explains how the imagination has shaped historically significant social institutions. It focuses on the media of wit, paradox, and metaphor, and develops a distinctive and original interpretation of the imagination’s appositional quality. Murphy’s conception of the collective imagination is compared with that of Cornelius Castoriadis. The discussion suggests that Murphy’s claims are likely to be disputed, particularly because they diverge from the common equation of contemporary creativity with social progress. Murphy (...) draws attention to a kind of conservative disposition that is necessary for imagination to have substantial social efficacy. Murphy claims that the creativity of the collective imagination has to a large extent been eclipsed by fantasy and kitsch. The deleterious effects of fantasy’s denial of reality are explored in relation to four domains of collective creativity: art, society, economy and politics. It is argued that the ramifications of Murphy’s profound interpretation of the imagination may be developed in ways that differ from some of his conclusions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:146 BOOK REVIEWS the years passed since Father Garrigou-Lagrange last published his De Revelatione would have allowed Thomistic scholars to retrieve and de· velop Aquinas's theological insights in their fullness. The danger of apologetics is that it can lead one to develop a teaching only along the lines set by those challenging the traditional teaching of the Church. In this particular instance, the Catholic apologists of the antimodernist period (...) were led to overstress the epistemological dimension of the theology of Revelation, leaving unstated that for Saint Thomas the primary term of analysis in this question is the knowledge of God. The need of Revelation for Saint Thomas stems from the call to man to share in the beatific vision. A paper on the relation of finality between faith and the beatific vision would have underlined the originality and true significance of the Thomistic tradition in theology. Saint John's Priory Laredo, Texas JOSEPH D'AMECOURT, F.J. The Eternity of the World in the Thought of Thomas Aquinas and his Contemporaries. Edited by J. B. M. WISSINK. Studien und Texte zur Geistesgeschichte des Mittelalters, edited by A. ZIMMERMAN, vol. 27. Leiden: E. J. Brill, 1990. Pp. viii+ 100. $28.75 (paper). This volume contains six short studies by five different scholars from the Netherlands on a topic accurately indicated by its title. These studies are a product of a symposium held by the Thomas Aquinas Workgroup, a scholarly association dedicated to investigating the thesis " that Aquinas first of all has to be understood as a theologian " and to " a rediscovery of the original Aquinas and his authentic thought" (p. vii). The topic chosen for these studies is a suitable one for the aims of the Workgroup, for it is one that requires a clear dis· tinction to be made between the realms of philosophy and theology, and it is one that has generated much interest and dispute-in the Middle Ages no less than today. This small collection of studies makes a con· tribution to scholarship, although there are weaknesses in some of the studies, as I shall note. F. J. A. de Grijs (pp. 1-8) argues that Thomas's purpose in writing the De aeternitate mundi was theological rather than philosophical in that Thomas provides a meditation on the meaning of eternity. This meditation, so de Grijs argues, is not only about the temporal eternity of the world but is even more about God's eternity. It shows us how BOOK REVIEWS 147 little we grasp of God's duration, or how we do not understand it rather than how we do understand it. J. A. Aertsen (pp. 9-19) ·responds to de Grijs by arguing that the work has a philosophical character. First, Aertsen explains, the fact that Thomas begins the De aeternitate mundi with the supposition on faith that the world had a temporal beginning in the past does not of itself (as de Grijs had thought) mean that the work is theological. Rather, it simply means that all believers agree that in fact the world had a temporal beginning, but the question at issue remains a philosophical one: could the world possibly have existed eternally in the past? Second, Aertsen points out that the reasoning in the De aeternitate mundi is much like that of Thomas's Disputed Question De potentia Dei, q. 3, a. 14, which has an explicitly philosophical character. Third, Thomas has already made it clear in his Commentary on the Sentences, bk. 2, d. 1, q. 1, a. 2, that the doctrine of creation, excluding the part of the doctrine that the world had a temporal beginning, is philosophically knowable in principle and known to philosophers in fact. Since the fact of creation is philosophically knowable and can he demonstrated without prejudice to the question of eternity, it cannot he said that an eternal past existence is incompatible with creation. Hence, the question of the compatibility of being eternal and being created-the very question for the De aeternitate mundi-is regarded by Thomas as philosophical rather than as theological. Aertsen's criticisms of de Grijs are sound, yet de Grijs's central point can he saved. De Grijs... (shrink)

Tips, techniques, and inspiration for creating perfect poses Effectively posing the human body is a challenge for nearlyevery photographer, from amateur to professional. Understanding howa model's pose, body language, and posture affect a photograph iscrucial to success. Author and professional fashion photographerCraig Stidham shows you how to guide a subject's personalitythrough body language, with hundreds of examples andsuggestions. Answers critical questions such as: how can a photographeravoid having the subject look awkward? How does one direct bothexperienced and inexperienced models? Shares (...) helpful posing tips and techniques for posing models innew modern and fashion-forward ways Suggests ways to make strategic edits in post-production to fixcommon posing mistakes Offers hundreds of examples of strong and stunning posing Dynamic Posing Guide teaches you the skills you need toidentify strong modern posing techniques as you strengthen yourphotographic skills. (shrink)

Journal of Philosophy of Education, Volume 55, Issue 1, Page 186-203, February 2021.

What can the art of living after Foucault contribute to ethics in relation to the mediation of human existence by technology? To develop the relation between technical mediation and ethics, firstly the theme of technical mediation is elaborated in line with Foucault’s notion of ethical problematization. Every view of what technology does to us at the same time expresses an ethical concern about technology. The contemporary conception of technical mediation tends towards the acknowledgement of ongoing hybridization, not ultimately good or (...) bad but ambivalent, which means for us the challenge of taking care of ourselves as hybrid beings. Secondly, the work of Foucault provides elements for imagining this care for our hybrid selves, notably his notions of freedom as a practice and of the care of the self. A conclusions about technical mediation and ethics is that whereas the approaches of the delegation of morality to technology by Latour and mediated morality by Verbeek see technical mediation of behavior and moral outlook as an answer in ethics, this should rather be considered the problem that ethics is about. (shrink)

This essay explores Spinoza’s concept of an individual. It focuses on the ontological status of the political state, and rejects Matheron’s view that political states are individuals. For Spinoza, the individual is first and foremost, and it follows that political institutions take second place in importance to the individuals who live in them. The state exists for the benefit of each individual, and it cannot be the case that an individual exists for the benefit of the state.

The emerging transdisciplinary field of consciousness studies merges transpersonal psychology with recent brain studies. In this paper, I argue that this new discipline must come to terms with the rhetorics of control in the history of brain research. I establish parallels between the discourses of lobotomy and psychosurgery, Electrical Stimulation of the Brain (ESB), and cybernetics, using the work of Jose Delgado, Norbert Wiener, and Bernard Wolfe. The rhetoric of social control remains a shadow side of brain research, of the (...) popularization of brain science, and of attempts to apply such research. (shrink)

Beware of the abysses and the gorges, but also of the bridges and the barriers.It is fair to say that many philosophical interpretations of the Daoist classics have proceeded, or continue to proceed, to read into these works the quest for a transcendental, foundational principle, a permanent moment of rest beyond the turmoil of ever-changing things. According to this interpretation the Daoist sages are those who have for all time found this metaphysical ground of all things—"The Way" (dao 道)—and who (...) have tried (in vain, though, since language cannot convey this ultimate ground) to find ways of expressing this transcendental ground to their audience.To quote one instance of how easily such metaphysical .. (shrink)