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:Objective Reality of Ideas in Descartes, Caterus, and Su irez NORMAN j. WELLS IT HAS LONG BEEN ACKNOWLEDGEDthat Francisco Sufirez's distinction between a formal and an objective concept exercised some influence upon Descartes's teaching on 'idea'.' It would appear, however, that not enough attention has been given to that distinction of Sufirez (and especially to another to be mentioned shordy) to aid in dispelling what I take to (...) be a widespread confusion and misunderstanding with regard to 'idea' in Descartes, especially with respect to 'idea' taken 'objectively'. Much, if not all, of the confusion in question has to do with Descartes's admittedly equivocal use of the term 'idea'. For he had allowed that 'idea' could be taken 'materially' (materialiter), on the one hand, for the knowing activity of the intellect. On the other hand, it could be taken 'objectively' (objective) for the thing (res) represented by that knowing activity.' At this point, the contemporary reader can only be brought up short, See E. Gilson, Index scolastico-cart~sien (New York: Burt Franklin Reprint, 1912), 48-49; Discours de la m~thode: Texte et commentazre (Paris: J. Vrin, 1947), 321; G. Rodis-Lewisin her edition of Meditationes de Prima PhRosoph.m (Paris: J. Vrin, 1953), 41 n. 1; L'oeuure de Descartes (Paris: J. Vrin, 1971), 53~ n. 8; J. Collins, Modern European Philosophy (Milwaukee: Bruce, 1954), 165;T.J. Cronin, S.J., Objecttve Being m Descartes and SuArez (Rome: Gregorian University Press, 1966); "Objective Reality of Ideas in Human Thought: Descartes and Su~rez," Wisdom in Depth: Essays in Honor of Henri Renard, SJ., eds. V. F. Daues, S.J., M. R. Holloway, S.J., L. Sweeney, S.J. (Milwaukee : Bruce, 1966), 68-79; L. Gilen, S.J., "Uber die Beziehungen Descartes zur zeitgenossischen Scholastik," Scholastik 32 (1957): 41-66; R. Dalbiez, "Les sources scolastiques de la th~orie cart6sienne de l'&re objectif," Revue d'histoire de la philosophic 3 (1929): 464-72;J. Owens, C.S.S.R., in The Cambridge HtstoU of Later Medu,val Philosophy, eds. N. Kretzmann, A. Kenny, J. Pinborg (Cambridge University Press, 1982), 459; G. Nuchelmans,Judgment and Propositwnfrom Descartesto Kant (Amsterdam: North Holland Publishing Co., 1983), 36-54. " Oeuvres de Descartes, ed. C. Adam et P. Tannery, 11 vols. (Paris: J. Vrin, 1897-19o9; hereafter cited according to volume, page and line), Praefatio ad Lectorem, 7: 8. 19-251 "Sed respondeo hic subesse aequivocationem in voce ideae: sumi enim potest vel materialiter, pro operatione intellectus, quo sensu me perfectior dici nequit, vel objective, pro re per istam operationem repraesentata, quae res, etsi non supponatur extra intellectum existere, potest tamen me esse perfectior ratione suae essentiae." It is clear that two realities are to be causally accounted for. The [33] 34 JOURNAL OF THE HISTORY OF PHILOSOPHY 28"1 JANUARY 1990 conditioned as we are by an appreciation of 'objectivity' altogether extramental! It makes for a considerable wrench of perspective to do justice to Descartes's acknowledged doctrine of intramental objectivity and an intramental 'thing represented' (resrepraesentata). 'Idea', then, in traditional Cartesian fashion, designates the act of representing as well as the 'thing represented '. S Yet, for all this, and despite repeated expressions of the same doctrine, there is a persistent tendency in the history of Cartesianism and its scholarship to interpret 'idea' taken 'objectively' as in some way representative. Contrary to what I take to be Descartes's constant position, such a rendering unwittingly transfers that function which is proper to the cognitive activity, mind is the efficient cause of its cognitive activity. With respect to ideas taken 'objectively', such as the ideas of God and the triangle on the levels of metaphysical and mathematical intelligibility, an efficient cause, extrinsic to the mind, is certainly at issue. For here we are in the presence of what is independent of the mind, however intramental it may be. On the triangle, see Medit. 5; 7: 64. ]4s7 : "...est tamen profecto determinata quaedam ejus natura, sire essentia, sive forma, immutabUis et aeterna, quae a me non efficta est, nec a mente mea dependet." For the idea of God, see Medit. 5; 7: 68. l o-12: "Nam sane multis modis inteUigo illam [ideam... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BALTHASAR AND ECKHART: THEOLOGICAL PRINCIPLES AND CATHOLICITY CYRIL O'REGAN Yale University New Haven, Connecticut Or pleas'd to wound, and yet afraid to strike, Just hint a Fault, and hesitate Dislike; Alike reserv'd to blame or to commend, A tim'rous Foe and a suspitious Friend 1 THE TENDENCY to avoid exclusion is a mark of the thought of Hans Urs von Balthasar. It represents an identifying habit, an incorrigible feature (...) of style and sensibility. His texts in which theologians, philosophers, poets, dramatists, and saints are christianly praised give testimony to a catholicity that barely brooks limits. Not only in true Gospel fashion are a multitude invited to the eschatological banquet, they constitute the vast medium of tradition, in which Maximus the Confessor rubs shoulders with Plato, in the company of Claudel, Calderon, and Therese of Lisieux. At different times Balthasar thinks of the tradition as one huge symphony in which notes sound only to be transcended and as a conversation between particular perspectives on the great mystery of redemption, no one of which is final and which meet only in the infinity of their object. The decision for plurality and variety in the tradition certainly validates difference and counts against its reduction.2 Yet at the same time tradition, precisely as a matter of variety, exhibits a measure of coherence or concordance that pro1 These couplets are from Alexander Pope's poem Atticus. See Minor Poems, ed. Norman Ault, completed by John Butt (London: Methuen & Co. Ltd.; New Haven: Yale University Press, 1954), p. 143. 2 See, for example, The Theology of Karl Barth, trans. Edward T. Oakes, S.J. (San Francisco: Ignatius Press, 1992), pp. 39, 187, 251. 203 204 CYRIL O'REGAN hibits difference from becoming truly excessive. It is this prohibition of excessive difference in Balthasar's reading of tradition that I would like to examine here. I take as my case study of Balthasar's rhetoric of reading his conflicted response to Meister Eckhart, about whose inclusion in the Christian tradition Balthasar expresses no doubts, yet whose theological message is such as to cause anxiety. We shall occupy ourselves in this paper with the way in which Eckhart's nonnegotiable inclusion within the tradition serves to repress the account of those features that present a fundamental challenge, that represent difference that would make the Christian field radically heterogeneous. In the first two sections, focusing mainly on the fifth volume of The Glory of the Lord (=GL),3 I shall offer outlines of both the positive and negative contributions Eckhart is deemed to have made to the theological tradition. Though I do not wish to give the impression of Scholastic pro and contra, Balthasar's positive remarks being imbricated with the negative and vice versa, it will be suggested that the elements adduced in both cases constitute mirror images of each other. Balthasar takes a bifocal, though not stereoscopic, view of a group of five elements: aesthetic disposition, the sameness of Being and God, the whylessness of the divine, Gelassenheit, and Gottesgeburt. This group is in effect read twice, once in a way that affirms and confirms Eckhart's unproblematic inclusion in the tradition (section 1), and again in a way that, in the light of basic Christian principles, raises serious questions about such inclusion (section 2). In a final section the question is raised whether the conflict in interpretation suggests a deeper underlying conflict between Balthasarian commitment to Catholic theological principles and catholicity. I. BALTHASAR'S AFFIRMATIVE RENDERING OF ECKHART On the surface there is little reservation about the approbation Eckhart receives in the fifth volume of The Glory of the 3 The Glory ofthe Lord: A Theological Aesthetics, vol. S, The Realm ofMetaphysics in the Modern Age, trans. Oliver Davies, Andrew Louth, Brian McNeil, C.R.V., John Saward, and Rowan Williams, ed. Brian McNeil, C.R.V. and John Riches (San Francisco: Ignatius Press, 1991). BALTHASAR AND ECKHART 205 Lord. If the depths of Balthasar's analyses of the medievals in his volumes on metaphysics (vols. 4 & 5) never reach the level of his account of Anselm and Bonaventure in volume two, it would be caviling to suggest that his intention at the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 153 a number of common criticisms of the being/goodness tradition. Except by Stump's and Kretzmann's essays, I am not encouraged to explore the medieval resources in the tradition, but I expect more encouragement will be forthcoming from the authors in this anthology. Georgetown College Georgetown, Kentucky ROBERT B. KRUSCHWITZ Being and Knowing: Reflections of a Thomist. By FREDERICK D. WIL· HELMSEN. Albany, N.Y.: Preserving Christian Publications, 1991. (...) Pp. 282. $25.00 (cloth) ; $12.00 (paper). In this book Dr. Frederick D. Wilhelmsen has gathered many opuscula, most of them articles previously published in journals such as The Thomist. They are not, however, a random assortment of short works, herded together under a somewhat arbitrary rubric, as such collections are notoriously apt to be. They all fit happily under the heading, " Being and Knowing," and are arranged in an order that shows careful thought: the first chapter deals with the character of metaphysics, following chapters deal with the metaphysics of esse, then further chapters carry the principles already enunciated into various special fields (such as computers, the modern self, and communication), with two final chapters that take the reader into the borderland of philosophy and faith. Wilhelmsen is well known as a vigorous exponent of what is called "existential Thomism." Although acknowledging the influence of Etienne Gilson, Wilhelmsen develops his thought in a way that is his own; he does not deserve to be hailed or dismissed on the basis of a handy tag. Certainly, for him, the doctrine of Thomas on esse is at the center, and radiates its light upon the whole of philosophy (not to say theology). But not only does Wilhelmsen expound this doctrine with special clarity and trenchancy; he shows its illuminative power in many fields of special contemporary interest, not least in radical critique of modernity-of the Cartesian ego and of the demiurgic attitude towards the world. Polemic purposes, both with respect to the whole modern demarche in philosophy and with respect to Thomisms of other stripes, are often present, sometimes explicit, sometimes implicit. He obviously stands in opposition to the deep assumptions underlying the Cartesian revolution and exercising sway over later thought. :J3ut he also finds much to 154 BOOK REVIEWS fault in would-be Thomists who do not sufficiently subordinate essentia to esse or who adopt a transcendental approach. Chapters VIII and IX exemplify the former confrontation with regard to the modern ego and its self-consciousness. Chapter IV casts a disapproving eye upon the primacy of the question as this is upheld by some eminent transcendental Thomists. An especially fine piece of work, in this reviewer's opinion, is Wilhelmsen 's study in Chapter VI of the relation of creation. The author thinks along with St. Thomas in developing the paradox of two-way priority as between the creature as substance and its relation to the God who creates it. The result is a combination of sharpness in distinguishing and depth in penetrating the ingredients of the solution: esse, divine and creaturely; esse and essentia; substance and accident; relation, real and mental-a masterly exposition of notions at the core of Thomistic metaphysics. I would mention also, particularly for its provocative contrasting of the iconic with the ironic, Chapter X, " The Philosophy of Communication." Wilhelmsen shows that he is wide awake to the current cultural scene and familiar with those who represent it and shape it. Here and elsewhere we find the " creativity " which he sees, in Chapter One, as belonging to metaphysics. Being and Knowing is a work that belongs on the shelves of all persons interested in Thomas and Thomism, in metaphysics, and in the philosophic ailments of our time and their cure., (One should also, at least parenthetically, congratulate the publishers, Preserving Christian Publications, for their effort to make more accessible such studies as those assembled in this volume. And perhaps one could be forgiven if one noted that such publications as this provide a much healthier stimulation than the pills which share ·the publisher's acronym.) Dominican House of Studies _ washington, D.C. NORMAN FENTON, O.P.... (shrink)

An examination is offered of the claim that the possibility of religious belief is related to the possibility of lusus naturae, in the special sense of that phrase which many philosophers have adopted, in terms of its implications for the notion of the limits of intelligibility. The exposition includes a critical assessment of arguments offered by Peter Winch, R. F. Holland, Norman Malcolm, and H. O. Mounce.

D. O. Thomas; XIII—Obedience to Conscience, Proceedings of the Aristotelian Society, Volume 64, Issue 1, 1 June 1964, Pages 243–258, https://doi.org/10.1093/ari.

On Dharma as depicted in Mahābhārata, Hindu classical epic.

The following essay is an attempt at bringing together two conceptions, the one theological and ascetical, the other philos–ophical. This confrontation may be attempted either from the point of view of theology, using revealed premises, or from the point of view of philosophy using the methods of purely rational analysis. It is the latter task I am undertaking here. I do not argue from revealed premises, but I do take account of the mighty phenomenon of the Christian revelation. It is, (...) as I see it, absolutely essential to keep theology and philosophy distinct as methods, but this does not prevent the one from providing useful material and suggestive hypotheses for the other. (shrink)

sirIn the January 4 issue of the New England Journal of Medicine three articles appeared on the unapproved use of Misoprostol , which raise an interesting ethical question. The synthetic prostaglandin analogue, Misoprostol, has been successfully used by obstetricians and gynaecologists for a number of years for the induction of a medical abortion in the first or second trimester, for the induction of labour, and for the prevention of postpartum haemorrhages.1 Strangely enough the pharmaceutical company which produces and markets the (...) drug, Searle, …. (shrink)

A case is described of a man who discovered years after donating sperm for artificial insemination, that he had a serious genetic disease, autosomal dominant cerebellar ataxia . This manifests itself only years after puberty and occurs in 50% of the progeny. The sperm had been used for the conception of 18 children in 13 women. The parents were only told three years after the insemination. This long time interval was unavoidable since many of the parents had to be found (...) and the hospital director wished first to discuss the matter with his legal advisors and other experts.In future, in agreement with the new law only 10 inseminations will take place with sperm from one donor. This will reduce still further the availability of donor sperm. (shrink)

D.O. Thomas; VI*—The Duty to Trust, Proceedings of the Aristotelian Society, Volume 79, Issue 1, 1 June 1979, Pages 89–102, https://doi.org/10.1093/aristotelian.

In September 1998 the Dutch Ministry of Health together with the Dutch Society of General Practitioners , the Royal Dutch Society of Pharmacists , and the Dutch Patient and Consumer Federation published a pamphlet entitled: The same medicine in a different coat. Drugs without a trademark, equally effective, but cheaper. Patients could obtain a copy at the local pharmacy or in the waiting room of their general practitioner. It deals with the question whether the name of the patent drug should (...) be written on the prescription or only the active component. This is important because, according to the authors, the costs of health care can be reduced without reducing the quality of the care if the doctor prescribes the generic form. It is also mentioned that another advantage of prescribing the generic form is that, contrary to the …. (shrink)

Last year I described in this journal1 an unacceptable influence of a pharmaceutical company on the off-label use of one of its products. Now I would like to report on an acceptable and even praiseworthy initiative of a pharmaceutical manufacturer in monitoring the use of its drug. The devastating action of thalidomide on the human embryo caused its withdrawal from the market in ….

In 1998 a lawyer working for the Dutch consumer organisation, Consumentenbond, suggested that hospitals, like hotels, should be classified according to the quality of service they provide.1 For the establishment of such a register it would of course be necessary to determine various parameters, including the incidence of complications occurring in each hospital. It did not take long before this proposal was rejected by van Herk2 on the grounds that it would promote defensive medicine, which would not improve the ….

In the Netherlands the incidence of methicillin resistant Staphylococcus aureus infections in hospitals is surprisingly low when compared to that of neighbouring countries. It is believed that this favourable condition is caused by stringent precautionary measures such as complete isolation of the patients. In one case the nurse taking care of such patients was herself MRSA positive. This condition changed and she became MRSA negative after removal of her tonsils. The question is raised how far one should go to protect (...) patients when the preventive measures taken may endanger the health of those who take care of them. (shrink)

Apocalyptic expectations of Armageddon and a New Age have been a fixture of the American cultural landscape for centuries. With the approach of the year 2000, such millennial visions seem once again to be increasing in popularity. Stephen O'Leary sheds new light on the age-old phenomenon of the End of the Age by proposing a rhetorical explanation for the appeal of millennialism. Using examples of apocalyptic argument from ancient to modern times, O'Leary identifies the recurring patterns in apocalyptic texts and (...) movements and shows how and why the Christian Apocalypse has been used to support a variety of political stances and programs. The book concludes with a critical review of the recent appearances of doomsday scenarios in our politics and culture, and a meditation on the significance of the Apocalypse in the nuclear age. Arguing the Apocalypse is the most thorough examination of its subject to date: a study of a neglected chapter of our religious and cultural history, a guide to the politics of Armageddon, and a map of millennial consciousness. (shrink)

Although there are exceptions, the principle of primum nil nocere remains the cornerstone of the practice of medicine. In the well known handbook, Goodman and Gilman’s The Pharmacological Basis of Therapeutics1 a case is presented which raises doubts about the permissibility of off-label administration of certain drugs to healthy troops as a preventive measure. The following citation from this handbook gives a clear description of the problem:"Prophylaxis in cholinesterase inhibitor poisoning. Studies in experimental animals have shown that pretreatment with pyridostigmine (...) reduces the incapacitation and mortality associated with “nerve agent” poisoning, particularly for agents, such as soman, that … ". (shrink)

When leading spectroscopists in Europe and America were engaged, during 1897, in exploring the recently-discovered Zeeman Effect, they were overtaken by a relatively obscure phsicist working in Dublin. Thomas Preston had previously been known only for his excellent textbooks. His achievement in discovering the Anomalous Zeeman Effect was immediately recognized, but his untimely death has deprived posterity until now of a full account of his life and qualities.