This book tells the story of the Scientific Buddha, "born" in Europe in the 1800s but commonly confused with the Buddha born in India 2,500 years ago. The Scientific Buddha was sent into battle against Christian missionaries, who were proclaiming across Asia that Buddhism was a form of superstition. He proved the missionaries wrong, teaching a dharma that was in harmony with modern science. And so his influence continues. Today his teaching of "mindfulness" is heralded as the cure for all (...) manner of maladies, from depression to high blood pressure.In this potent critique, a well-known chronicler of the West's encounter with Buddhism demonstrates how the Scientific Buddha's teachings deviate in crucial ways from those of the far older Buddha of ancient India. Donald Lopez shows that the Western focus on the Scientific Buddha threatens to bleach Buddhism of its vibrancy, complexity, and power, even as the superficial focus on "mindfulness" turns Buddhism into merely the latest self-help movement. The Scientific Buddha has served his purpose, Lopez argues. It is now time for him to pass into nirvana. This is not to say, however, that the teachings of the ancient Buddha must be dismissed as mere cultural artifacts. They continue to present a meaningful challenge, even to our modern world. (shrink)

The combination of genuine ethical concerns and fear of learning to use germ-line therapy for human disease must now be confronted. Until now, no established techniques were available to perform this treatment on a human. Through an integration of several fields of science and medicine, we have developed a nine step protocol at the germ-line level for the curative treatment of a genetic disease. Our purpose in this paper is to provide the first method to apply germ-line therapy to treat (...) those not yet born, who are destined to have a life threatening, or a severely debilitating genetic disease. We hope this proposal will initiate the process of a thorough analysis from both the scientific and ethical communities. As such, this proposal can be useful for official groups studying the advantages and disadvantages of germ-line therapy. (shrink)

This book is written for anyone, anywhere sitting down to write a constitution. The book is designed to be educative for even those not engaged directly in constitutional design but who would like to come to a better understanding of the nature and problems of constitutionalism and its fundamental building blocks - especially popular sovereignty and the separation of powers. Rather than a 'how-to-do-it' book that explains what to do in the sense of where one should end up, it instead (...) explains where to begin - how to go about thinking about constitutions and constitutional design before sitting down to write anything. Still, it is possible, using the detailed indexes found in the book, to determine the level of popular sovereignty one has designed into a proposed constitution and how to balance it with an approximate, appropriate level of separation of powers to enhance long-term stability. (shrink)

The phenomenological goal of grounding the content of conceptual thought in the background understanding of everyday, skillful coping was approached using evolutionary autonomous agent methodology. The behavior of an EAA evolved to perform a specified motor task was identified with skillful coping. Changes in the dynamics of the EAA controller occurred when the EAA encountered an unexpected obstacle with loss of longer time scale components in its hierarchical temporal organization. These temporal changes are consistent with the phenomenological changes which we (...) experience with breakdown during equipment use with our adoption of a more immediate, determinate stance. Since this latter experience is the basis of conceptual thought, the EAA paradigm goes some way in providing a naturalized explanation for the grounding of the content of conceptual thought in everyday, skillful coping in a manner that is physiologically plausible and phenomenologically accurate. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The National Commission on AIDSDonald S. Goldman (bio) and Jeff Stryker (bio)A decade after the first cases were recognized in the United States, AIDS continues to vex policymakers and fascinate the public. It has been said that AIDS acts as a prism, refracting a spectrum of controversial topics. For bioethicists, these topics include: equity in the allocation of resources for treatment and research; forgoing life-sustaining care and proxy decision (...) making; informed consent in the context of HIV testing and screening; the ethical duties of health care workers to provide care for persons with HIV disease; and competing obligations of health care professionals to patients and to third parties who may be put at risk.The Role of CommissionsIf AIDS is the quintessential case study for bioethicists, it is a potential quagmire for politicians. The association of HIV disease with drug use and sexual behavior makes it a topic that all but the most courageous (or the most homophobic) politicians shy away from. A frequent political response is to form a commission.Alexander Capron, who was executive director of the President's Commission for the Study of Ethical Problems in Medicine, has described some roles commissions play: a watchdog, overseeing the work of particular government agencies; a crucible, providing a means for "publicly hammering out conclusions on controversial issues when consensus, both in the public and in the relevant disciplines, is not yet apparent"; and "a lightning rod for public concern—or viewed less charitably, dumping ground for an issue that is too difficult for the ordinary political process to handle" (Capron 1983, p. 9).Nearly every state has created a gubernatorial-level task force or commission on AIDS. The National Commission on AIDS was established under the Health Omnibus Program Extension (HOPE) Act of 1988, which was signed by President Reagan on November 4, 1988. The official charter of the commission was approved August 2, 1989 and its original two-year term was extended for a third year. The mission statement crafted by the commission to reflect its Congressional mandate reads: [End Page 339]The National Commission on Acquired Immune Deficiency Syndrome is an independent body of 15 members created to advise the President and Congress. The Commission seeks to build a broad public understanding on the magnitude, scope and urgency of the HIV/AIDS epidemic; provide and inspire leadership at all levels of both the public and private sectors; empower individuals and communities; and advocate for effective, cooperative and non-discriminatory resources required for prevention, comprehensive care, and the research necessary to halt the epidemic.As the mission statement implies, the National Commission on AIDS has viewed itself from the outset not only as a crucible for policy analysis, but also as a forum for those affected by HIV disease. In site visits and hearings the commissioners have met with hundreds of people living with HIV disease, and with caregivers on the front lines. This odyssey has taken the commission on visits to homeless shelters in New York City; to "shooting galleries" where intravenous drug users congregate in Seattle; to Native American communities in four states; to private homes in rural Georgia; and to hospitals, HIV antibody testing centers, drug treatment clinics, and hemophilia treatment centers throughout the nation. It quickly became clear during the commission's travels that HIV disease cannot be understood outside the context of the racism, homophobia, poverty and unemployment that provide the medium that fosters its spread. It also became apparent that issues of HIV prevention, care and treatment, and clinical research are inextricably intertwined and must be dealt with as such.Early InitiativesUnder the leadership of Chairperson June Osborn and Vice-chairperson David Rogers, the commission decided that the problems it saw in its first few meetings were too urgent to await a full-length annual report. Hence the commission entered the fray with a series of brief interim reports on particular aspects of AIDS. These reports enabled the commission to draw attention to urgent problems of limitations in access to health care and to underscore the plight of people with HIV disease who might otherwise garner little media attention, such as prisoners and drug users (National Commission... (shrink)

This essay explores a previously unexplored suggestion for combining consideration of aesthetics with considerations of vice and virtue to justify, not merely claims about nature’s beauty or its preservation, but landscape-transforming conservation projects. Its discussion is not univocal. On the one hand, it suggests that vices associated with humans assisting a creature’s journey to a new landscape make that organism’s presence on that landscape ugly. According to this suggestion, the creature may be regarded as trash, which would be virtuous to (...) remove. On the other hand, it worries that the argument ultimately traces this circle: It is wrong to fail to remove the creature because this failure would be blameworthy; and failure to remove would be blameworthy because wrong. (shrink)

This important new study of theological method comes at the culmination of the author's distinguished career as both a scholar and creative thinker in philosophy and theology. It makes an important, groundbreaking and programmatic contribution to contemporary thinking about theological method. It derives its creativity in no small measure by grounding theological method in the American pragmatic tradition: most notably in the philosophies of Charles Sanders Peirce, the founder and guiding genius of American pragmatic philosophy; John Dewey, the articulate proponent (...) of pragmatic instrumentalism; and George Herbert Mead, the founder of social psychology.Its roots in the pragmatic tradition endow this theory of .. (shrink)

. — The scientific method can be understood as a sequence of stages of types of activity undertaken to construct explanatory hypotheses which are verifiable. These stages, origination, deduction, experimentation, and confirmation, are each subdivided into several phases. The stages and phases are related by an order of precedence in which any given phase has to be preceded by the one before it but does not necessarily lead to the one after it. Such a dynamic outline of the growth of (...) a scientific idea is a general scheme for rendering an explanation of it. As a consequence, the general historical development of a scientific idea is traced at the same time that its logical structure and operational significance is indicated. (shrink)

A complete bibliography of Collingwood's publications and manuscripts. Very complete summaries of Collinwood's reflection on Art and History.

Norman Malcolm wrote:That something is implausible or Impossible does not go to show that I did not dream it. In a dream I can do the impossible in every sense of the word.Malcolm nowhere suggests why this remark should be regarded as true. Indeed, many philosophers would regard it is palpably false. After all, it is not at all obvious that one can hope for, intend to do, or believe what is in every sense of the word, impossible. I think, (...) however, that Malcolm's observation is correct; and this paper is devoted to showing why it is correct. In the concluding section I present an account of dreaming that shows why it is that impossible dreams are possible.“What can a person dream?” This is an odd query; and what it might mean to put this question is not at all transparent. It is not like asking what a person might dream, when this is understood as a request for what someone is likely to dream, or what one may reasonably expect someone to dream, say, on the evening of a day in which one had visited a dentist. (shrink)

Without in the least teaching common reason anything new, we need only to draw its attention to its own principle, in the manner of Socrates, thus showing that neither science nor philosophy is needed in order to know what one has to do in order to be honest and good, and even wise and virtuous.

The case for a "metaphysics without ontology" has been argued persuasively by the late R. G. Collingwood. The crux of his argument is in the nature of presupposing. What are presuppositions in his view of them? They are historical facts "made" by persons or groups of persons on particular occasions or groups of occasions, "in the course of this or that piece of thinking," whenever questions arise and answers are propounded. In other words, the making of a presupposition is involved (...) in the historical occurrence of a problem, and a question about a presupposition, and how it is "made," is a question of the way in which problems arise on particular occasions or groups of occasions. Metaphysics, as a study of presuppositions, is historical inquiry into the conditions under which problems have arisen. (shrink)

The inaugural volume of Princeton Readings in Religions brings together the work of thirty scholars of the religions of India in a new anthology designed to reshape the ways in which the religious traditions of India are understood. The book contains translations of forty-five works, most of which have never before been available in a Western language. Many of these highlight types of discourse and voices that have not been sufficiently represented in previous anthologies and standard accounts of Indian religions.The (...) selections are drawn from ancient texts, medieval manuscripts, modern pamphlets, and contemporary fieldwork in rural and urban India. They represent every region in South Asia and include Hindu, Buddhist, Jain, Sikh, and Muslim materials. Some are written texts reflecting elite concerns, while others are transcriptions of oral narratives told by nonliterate peasants. Some texts are addressed to a public and pan-Indian audience, others to a limited coterie of initiates in an esoteric sect, and still others are intended for a few women gathered in the courtyard for a household ceremony. The editor has reinforced this diversity by arranging the selections within several overarching themes and categories of discourse, and encourages us to make our own connections. (shrink)

I respond to comments offered by Peter Harrison and Thupten Jinpa on my book Buddhism and Science: A Guide for the Perplexed (2008). I report briefly on the reception of the book thus far and provide a summary of its contents before responding individually to the essays of Harrison and Jinpa.