Author list: H. Frey; A. Willwoll; Georg Wunderle; E. Raitz V. Frentz; Q. Wihstutz; G. Wihstutz; R. Walter; A. Bolley; E. Steinwand; R.H. Thouleß; B. Vasady; A. Bolley.

Die wachsende Nachfrage nach Anti-Aging-Medizin wirft die Frage auf, welche medizinischen Leistungen ein solidarisches Gesundheitssystem tragen sollte. Die deutsche Entscheidungspraxis beruft sich auf den Begriff der Krankheit. Im Blick auf Anti-Aging wäre demnach 1) zu klären, was der Krankheitsbegriff bedeutet, 2) zu prüfen, ob das Altern sich unter diesen Begriff subsumieren lässt, um 3) abzuleiten, inwieweit Anti-Aging-Maßnahmen zur Verfügung zu stellen sind. Dieses Prozedere führt jedoch zu keinem brauchbaren Ergebnis. Unter Berufung auf den Krankheitsbegriff allein ist der Umfang solidarischer Gesundheitsversorgung (...) nicht zu bestimmen. Allerdings lässt sich durch Reflexion auftretender Probleme ein gangbarer Entscheidungsweg aufzeigen. Er sieht eine faire Verständigung über die Frage vor, wie wir alt werden wollen. (shrink)

In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick FerrZ. These essays, informed by the insights of FerrZ and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume 29, Number 1, April 2003, pp. 125-141 Dr. George Cheyne, Chevalier Ramsay, and Hume's Letter to a Physician JOHN P. WRIGHT The publication of a new intellectual biography of George Cheyne1 provides a "propitious" occasion for "a thoroughly skeptical review"2 of the question which has long exercised Hume scholars, whether Cheyne was the intended recipient of David Hume's fascinating pie-Treatise Letter to a Physician,3 the letter (...) which describes his own hypochondriacal physical and mental symptoms and gives an account of his early philosophical development.4 Hume's nineteenth-century biographer, John Hill Burton, argued that Hume was probably writing to Cheyne,5 while Ernest Mossner claimed to definitively refute that hypothesis in an article entitled "Hume's Epistle to Dr. Arbuthnot," published in 1944.6 Anita Guerrini's intellectual biography does not discuss Cheyne as a possible recipient of Hume's letter, but she does present a well-rounded picture of this interesting eighteenth-century physician from which we can judge his appropriateness as its addressee. In the following discussion I will make use of the biographical material found in this new biography of Cheyne, as well as other sources, to show that Mossner's arguments are less than definitive, and that it would be wrong to dismiss the possibility that the letter was sent to George Cheyne.7 This is a possibility that, for reasons that I will make clear, makes good biographical and philosophical sense. At the same time, it is important to keep a proper suspense of judgment as Burton did, for the evidence that the letter was either intended for or actually sent to Cheyne is not definitive. John P. Wright is Professor of Philosophy, Central Michigan University, Mt. Pleasant, MI 48859, USA. e-mail: wrighljp@cmich.edu 126 John P. Wright Burton, who first published the autobiographical letter of the 22-yearold Hume in 1846, narrowed down the possible addressees of Hume's letter to either Cheyne or John Arbuthnot. He also pointed out that it is possible that the letter was never sent, and that the ten and a half page manuscript is only a neatly written draft, rather than a fair copy of an actual letter. Nevertheless, Burton thought he could identify the unnamed addressee on the basis of the internal evidence of the manuscript and the records of Scottish physicians practicing in England at the time. In the letter, Hume refers to the intended recipient as his "Countryman, a Scotchman [,]... a skilful Physician, a man of Letters, of Wit, of Good Sense, & of great Humanity."8 Further he writes that he is consulting him because he is a person "of great Learning beyond [his]... own Profession" who is acquainted with the "Motions of the Mind" he has described in his letter, and that "Fame pointed [him]... out as the properest person to resolve my Doubts..." about the cure of his disorder.9 Burton tells us that "the first name that suggested itself... was Arbuthnot, whose fine genius was just then flickering in the socket."10 (John Arbuthnot had been ill for some time, and died a year later.) But he then added that "a more full consideration showed to my satisfaction that it must have been destined for Dr. George Cheyne." His main reason for settling on Cheyne was that Cheyne's immensely popular The English Malady (1733) had recently been published, and that "there is a certain unison of tone between Hume's letter and this book." Burton quotes a portion of Cheyne's own long autobiographical account of his own disease in The English Malady. Cheyne's autobiography begins with the claim that "I passed my Youth in close study, and almost constant Application to the abstracted Sciences, (wherein my chief pleasure consisted) and consequently in great Temperance and a Sedentary Life"; it is followed by the reflection that any overindulgence in food or drink led to physical and psychological problems.11 He goes on to describe these in great detail for 39 pages, along with a history of his life. Burton also quotes a section of the book in which Cheyne describes how a studious and sedentary life causes the symptoms... (shrink)

La 4e de couverture indique : "Georges Canguilhem nous laisse une oeuvre marquée par une exigeante lucidité et une grande rectitude morale. Ce livre se limite à analyser ses recherches sur la biologie et la médecine. L'apport majeur de Canguilhem porte sur l'histoire des idées médicales des origines jusqu'au début du XXe siècle. Il avait l'intention, et c'est ainsi que certains cherchent à le lire, de donner à ses recherches une dimension à la fois médicale et philosophique. En fait, il (...) nous propose un regard anthropologique sur la médecine, un regard qui lui est extérieur, et qui ne réussit pas à saisir la réalité humaine, sociale, culturelle et finalement médicale de la maladie. Il tirait de ses recherches des spéculations et des critiques sur la médecine contemporaine, en général surannées, car il n'avait pas compris la mutation profonde dont elle était, sous ses yeux, l'objet, car lui ont manqué les connaissances, l'expérience et le jugement clinique, qui eurent été nécessaires pour réaliser son ambition. Il a mal compris les concepts de normes, de normal et d'anormal en médecine". (shrink)

This volume is a direct result of a conference held at Princeton University to honor George A. Miller, an extraordinary psychologist. A distinguished panel of speakers from various disciplines -- psychology, philosophy, neuroscience and artificial intelligence -- were challenged to respond to Dr. Miller's query: "What has happened to cognition? In other words, what has the past 30 years contributed to our understanding of the mind? Do we really know anything that wasn't already clear to William James?" Each participant tried (...) to stand back a little from his or her most recent work, but to address the general question from his or her particular standpoint. The chapters in the present volume derive from that occasion. (shrink)

touch 27 Thirrdly, the straining of the eye 28 The occasions which suggest distance have in their own nature no relation to it 29 A difficult case proposed by Dr. Barrow as repugnant to all the known theories 30 This case contradicts a ...

Though the Christian faith has in recent years increasingly shown itself to be a truly African religion, a variety of African authors such as Kä Mana, George Kinoti, Hannah Kinoti, August Shutte and Efoé Julien Penoukou have noted that sub-Saharan Africa is facing a moral crisis. This article explores this crisis in as far as it is caused by difficulties in the reception of the Christian ethic by African Christian communities. It points out that this crisis is visible in double (...) morality, immorality and legalism. It shows that it is both caused by rapid social change in contemporary Africa and by the way the Christian ethic was introduced with a lack of attention for the relationship between worldview and ethics, the social impact of changing cultural practices and the importance of virtue ethics. In this way it also points to the shape Christian moral education for present-day Africa should take. (shrink)

Especially where a patient's ability to communicate is limited, the receptive use of art visually offers an entry point into contemplation and insight. Here, receptive work with visual art can help to dissolve limitations in verbal communication. In receptive art therapy, an independent therapeutic resource is attributed to the artistic work and its symbolic pictorial content, which can initiate a healing process. A form of indirect communication is stimulated, in which not only a change on the symbolic but also on (...) the emotional level takes place through the emotionally highly charged pictorial-symbolic expression in the confrontation. Different approaches and basic concepts of the method are presented. This conference volume is addressed to the patients, therapists and clinical as well as inclusive companions in these processes. With contributions by Dr. Alexandra Daszkowski, Prof. Dr. Georg Franzen, Dr. Barbara Laimböck, Prof. Andreas Mayer-Brennenstuhl, Prof. Dr. Karl-Heinz Menzen, Karolina Sarbia, Prof. Dr. Martin Schuster and Ass.-Prof. Dr. Karla Villavicencio. (shrink)

Dr. Robson Bonnichsen, director of the Center for the Study of the First Americans at Oregon State University in Corvallis, was excavating a 10,000-year-old archeological site in southwestern Montana several years ago when his team discovered that the area was littered with ancient human hairs. The archeologists realized with some excitement that the hairs' DNA content could be studied for clues about the origins of the prehistoric people who once lived there.

George Ohsawa's account of his 1955 visit to Dr. Albert Schweitzer's hospital in Africa and how he discovers a cure for deadly tropical ulcers followed by his teachings on the physical and mental aspects of disease, the traditional approach to healing versus the symptomatic medicine of today, and the priniciple of the unifying principle of yin and yang--the foundation of macrobiotics.

Dr. George Victor Studies Comprehensively Sankaracarya S Teachings On Vedanta His Views On Scripture, Perception And Inference As Pramanas Or Standards Of Knowledges; His Explanations Of The Relation Between Brahman And Atman, Brahman And Äsvara, Maya And The World; And His Concepts Of Jnana Marga, Karma Marga And Moksa.

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. Rudnick, (...) Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

Michael Jordan and countless other NBA stars credit George Mumford with transforming their game. A widely respected public speaker and coach, Mumford shares his story and strategies in The Mindful Athlete. His proven techniques transform the performance of anyone with a goal, be they an Olympian, weekend warrior, executive, hacker, or artist. A basketball player at the University of Massachusetts (where he roomed with Dr. J, Julius Erving), injuries forced Mumford out of the game he loved. The meds that relieved (...) the pain of his injuries also numbed him to the emptiness he felt without the game and eventually led him to heroin. After years as a functioning addict, Mumford made meditation the center of his life. He kicked drugs, earned a master's degree, and began teaching meditation to inmates and others. Mumford went on to partner with coach Phil Jackson, a long-time mindfulness practitioner, working with him and each of the teams he coached to become NBA champions. His roster of champion clients now includes executives and Olympians. With a charismatic style that combines mindfulness with lessons from icons like Yoda and Bruce Lee, Mumford delivers an engrossing story and an invaluable resource. (shrink)

Excerpt from Hegel's Doctrine of Formal Logic: Being a Translation of the First, Section of the Subjective Logic It has been my great good fortune to have freely at my disposal during the preparation of this work the wide knowledge and wise judgement of my friend Dr. James Creed Meredith. I am indeed deeply in his debt for his valuable assistance, ever ready to my call but I can console myself by reflecting that the reader is still more indebted to (...) me for the unstinted use I have made of it. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Biographische Informationen Tobias Cantz leitet die Arbeitsgruppe "Translationale Hepatologie und Stammzellbiologie" im Exzellenzcluster REBIRTH. Prof. Dr. Hans-Georg Dederer lehrt Staats- und Verwaltungsrecht, Europarecht und internationales Wirtschaftsrecht an der Universität Passau. Prof. Dr. Thomas Heinemann lehrt "Ethik, Theorie und Geschichte der Medizin" an der Philosophisch-Theologischen Hochschule Vallendar.

Dr. Ainslie examines an elementary human paradox: that we are endangered by our own wishes.

Dr. Gamow has written a view of physics which does not teach basic facts exclusively or dwell completely on biographical data, but rather, Dr. Gamow does both, for each chapter presents one or two great physicts and then discusses the nature and content of their work.

Erstmals lemte ich die Formale und transzendentale Logik von Edmund HusserI - damals noch in der hervorragenden englischen Ubersetzung von D. Cairns: Formal and transcendental Logic - im Herbstsemester 1977 kennen, als ich als cando phil. an der School of Philosophy der Catholic University of America in Washington, D. C., an einem Hauptseminar daruber bei Herm Prof. Dr. Robert Sokolowski teilnahm. Das an diesem Text, was mich sofort interessierte und seitdem interessiert, ist die Art und Weise, wie HusserI den "natiirIichen (...) Weg von formaler zu transzendentaler Logik zeichnet", indem er die Grundlagen der objektiven, formalen Logik des Urteils auf subjektive, transzendentale Untersuchungen tiber das Ur teilen zu sttitzen versucht. Ich wuBte zwar, daB man schon immer - ins besondere von Descartes bis Wittgenstein - davon geredet hatte, wie wichtig Evidenzfragen fUr die Logik seien, aber es schien mir, daB HusserI der erste war, der in concreto wirklich zeigen konnte, daB und inwiefem eine Theorie des Urteils einer Theorie des Urteilens, also eine Theorie der Logik einer Theorie der Erfahrung, und damit einer der Evidenz bedarf. 1m Hinblick darauf stellt das 1. Kapitel - d. h. die §§ 12-22: "Die formale Logik als apophantische Analytik" - des 1. Abschnittes der Logik den grundlegenden Text tiberhaupt dar, obwohl es nattirlich erst in enger Verbindung mit dem 4. Kapitel-d. h. mit den §§ 82-91: "RtickfUhrung der Evidenzkritik der logischen Prinzipien auf die EvideIlzkritik der Erfahrung" - des II. Abschnittes verstanden werden kann. (shrink)

"Religions", Mahatma Gandhi once said, "are different roads converging to the same point". But in this stimulating assessment of Christianity, Buddhism, and Vedanta, Professor Burch develops the revolutionary theory that religions, starting from the same point, take divergent roads to different goals incompatible one with the other. Whereas Gandhi asks, "What does it matter that we take different roads so long as we reach the same goal?" Dr. Burch asks, "What does it matter that in taking different roads we reach (...) different goals?" Religions, he maintains, do not have to fight each other because of their differences, or abolish their differences to avoid fighting. He is a firm believer in coexistence for religions. Ecumenicity is good "in so far as it means, on the one hand, cooperation with other faiths in their common concerns of social activities and resistance to irreligion, and on the other hand mutual respect for the other faiths themselves". Dr. Burch argues for the coexistence of three alternative Absolutes: Truth which corresponds to the religion of Hindu Advaita Vedanta, Absolute Freedom which corresponds to Buddhism, and love which corresponds to Christianity. The religious quest requires absolute commitment to one or other of these irreducible alternatives; not to truth and freedom and love, but to truth or freedom or love. In his Foreword, Professor W. Norris Clarke, S.J., of Fordham University, subjects Dr. Burch's theory to the most rigorous critical analysis, but in the end invites each reader to make the effort himself of coming to grips with the author's profound and original challenge. (shrink)