The Vestal Virgins are one of the most famous elements of Roman religion, yet despite their perennial appeal and the importance of some smaller scale studies of the priesthood, the priestesses have not received a monograph-length study since F. Giuzzi, Aspetti giuridici del sacerdozio romano. II sacerdozio di Vesta (Naples, 1968). Now we have books by R.L. Wildfang and M.C. Martini that could not be more different. The former offers a thorough survey of what the sources can tell us about (...) the priesthood in the period from the end of the Second Carthaginian War to the first century C.E. The latter is an analysis of early Roman historiography and the role the Vestals, in particular their periodic unchastity, played in the creation of the traditional account of the development of Rome. W's book puts forward two main arguments: (1) the Vestals were charged with the ritual purification of the city and with the storage and preparation of ritual materials, and (2) many aspects of the priesthood that have long puzzled scholars are tied to the Vestals' status as Roman citizens, but citizens who existed outside the traditional family structure. The book will be accessible to those new to the topic, but the notes will repay specialists. Ancient sources are quoted in translation, with original texts provided in an appendix. A second appendix provides a list of known Vestals. This slender volume could have been even thinner if the frequent repetitions were cut down. W's work might have been better as a hefty article, so little is there to know about the Vestals. The Classical Review vol. 58 no. 1 C The Classical Association 2008; all rights reserved This content downloaded from 204.235.148.90 on Sat, 26 Jul 2014 11:47:09 AM All use subject to JSTOR Terms and Conditions THE CLASSICAL REVIEW 213 In the Introduction, W makes a welcome distinction among types of rituals often lumped together in discussions of 'fertility' rituals, with which the Vestals are often associated (p. 4). W reserves 'fertility' to describe only those rites that deal with the reproduction of people, livestock and the growth of crops. Harvest rituals are linked to the harvesting of crops, while another set of rites, 'storage rites', are tied to the preservation of the harvest. The final group, purification rituals, aim at the cleansing of an individual, place or object of 'all forms of pollution that would render it or them unfit to come into contact with the religious sphere'. The book is arranged thematically. The first two chapters lay out all we can know about the priestesses' ritual obligations performed in the seclusion of the temple and out amongst the people. While a reader may not find W's interpretation of each of the Vestals' actions equally persuasive, the overall argument that the priestesses' activities were, by and large, purificatory is convincing. Two of the more interesting aspects of W.'s discussion are her considerations of Vesta's fire and of the water required for some of her rituals (pp. 8-11). Fire was seen by the Romans as both a fertile and a sterile force, and scholars have emphasised one or the other, or the contrast between them, in their interpretation of the Vestals. W points out that fertile fire is always described in masculine terms and is associated with Vulcan. Vesta's fire, however, is always associated with sterility and purity, and so should be understood as having a purificatory significance. W points out that Vesta's fire was used only in the manufacture of ritually necessary items: roasting spelt for mola salsa, baking brine for muries and burning ashes from the fetal cow from the Fordicidia and the tail of the October horse, both of which were used at the Parilia. For other rituals, the Vestals were required to use water, the purificatory substance par excellence, drawn only from the spring of Juturna and carried only in vessels that could not be set down. These restrictions ensured that the water was always fresh, running water that never touched profane earth. Chapters 3-5 trace out the unique position the Vestals occupied in Roman society, arguing that they existed outside the standard Roman familial and other social structures, yet remained fully part of the Roman state. W suggests that the initiation rite of captio removed the new priestess not only from her family but, more importantly, from her family cult, thus avoiding any potential contamination of familial and public cult. Virginity was required for multiple reasons, the most significant being that such a status allowed the priestess to remain a full member of the Roman state, but prevented her from being a member of a traditional family structure. Throughout the book, W makes much of the idea of Vestals as represen tatives of Roman citizen women without ever really dealing with the question to what extent any Roman woman, priestess or not, was a ciuis. Though W is probably correct, it is not entirely certain to what extent women were citizens in the Republic, and at least a reference to some key ancient sources and to recent scholarship on this question should be made (e.g. L. Peppe, Posizione giuridica e ruolo sociale della donna romana in eta repubblicana [Milan, 1984]). The sixth chapter, 'The Vestals in the Romans' History', looks at the appearance of Vestals in the early history of Rome, refining the common assumption that accusations of, and convictions for, incestum arose only in periods of great stress and danger. W adds that a priestess's involvement, or her family's involvement, in one of the groups taking part in the conflict or struggle of the moment also played a role. This chapter traces changes over the course of 300 years in the attitudes of the priestesses and the Romans more generally toward the priesthood, its role in society This content downloaded from 204.235.148.90 on Sat, 26 Jul 2014 11:47:09 AM All use subject to JSTOR Terms and Conditions 214 THE CLASSICAL REVIEW and its requirement of 30 years of chastity. The argument hangs on even less evidence than other sections of the work. In contrast to their central place in W's book, the Vestals play only a small (though crucial, in her interpretation) role in M.'s work. The basic argument of the book is that episodes of Vestal incestum are linked in the historiographic tradition to key moments in the development of the Roman state: the separation of augurium from regnum, the development of a mixed patrician-plebeian aristocracy, the creation of a monetary system and the expansion of the colonial system outside Italy. The history of Rome can be seen as alternating phases of stasis and transformation; instances of Vestal incestum mark the transitions (p. 95). The work falls into two parts that are not well integrated. The first is a useful discussion of the historiography of the Roman Republic, taking in turn each element of the story of the founding of Rome from the arrival of Aeneas to the death of Remus. M. traces how early Roman writers, especially Fabius Pictor, reshaped the tradition already present in some Greek authors, distancing Rome from the Greek world and adding an Italic element to the tale. This detailed analysis is well worth consulting and will be of interest to those working on many aspects of cultural life in the Republic. The second, larger, section of the book comprises a series of studies of the Vestals known to have been convicted of incestum during the Republic. After dealing with issues of dating and sources, M. links each case of incestum to a major event in Roman history. Not all the events are equally important for the creation of the Rome of the middle and late Republic. One wonders why M. chose to tie the conviction of Minucia, somewhere between 339 and 332, to the admission of plebeians to the praetorship in 337 rather than to the conclusion of the Latin War in 338. Some explanation is warranted. The connection M. draws is often very vague, as in the case of Sextilia (pp. 144-54), convicted and interred alive in either 275 or 274. M. sees this as marking the end of any meaningful distinction between patricians and plebeians, following as it does the first time a plebeian censor completed a lustrum. The gap of five or six years between Sextilia's conviction and Cn. Domitius Calvinus Maximus' censorship in 280 passes unremarked. Similarly, in discussing the three Vestals accused of incestum in 114-113 (pp. 188-210), M. steps away from the commonly accepted interpretation of the event as part of the continuing struggle between Gracchan and senatorial forces, arguing instead that it is tied to the establishment in 118 of the colony of Narbo Martius, Rome's first colony in Gaul. Here, as elsewhere, there is no evidence that any ancient author linked the founding of the colony and Vestal unchastity; the temporal gap makes an association even more unlikely. Ultimately, it is not possible to accept M.'s argument that Vestal incestum punctuated key stages in the development of the 'cosmo Romano' in the way she imagines. Even so, M.'s effort to reintegrate the Vestals into the larger narrative of Rome's history is thought-provoking, and it is to be hoped that it will spark further work in the same vein. The field is perhaps in a better position to undertake work on this scale now that we have W's careful and comprehensive collection and interpre tation of what there is to know about the Vestals. Yale University CELIA E. SCHULTZ celia.schultz(yale.edu This content downloaded from 204.235.148.90 on Sat, 26 Jul 2014 11:47:09 AM All use subject to JSTOR Terms and Conditions. (shrink)

Stakeholder theory is widely recognized as a management theory, yet very little research has considered its implications for individual managerial decision-making. In the two studies reported here, we used stakeholder theory to examine managerial decisions about balancing stakeholder interests. Results of Study 1 suggest that indivisible resources and unequal levels of stakeholder saliency constrain managers’ efforts to balance stakeholder interests. Resource divisibility also influenced whether managers used a within-decision or an across-decision approach to balance stakeholder interests. In Study 2 we (...) examined instrumental and normative implications of these two approaches. We conclude by considering the contributions of this research. (shrink)

A comparison of the dialectical worldviews of Nishida and Hegel is made by developing the notion of dialectical ontology as concrete philosophy in which logic is understood to extend beyond the level of discourse to the point where knowledge and experience cease to be opposed. The differences between their dialectical methods are outlined, highlighting Hegel's emphasis on the actualization of self-consciousness and historical progress in contrast to Nishida's concepts of the dialectal universal "place," the external now, and the self as (...) expressive monad. It is argued that neither thinker is able to fulfill his own demand for a maximally concrete philosophy. However, by performing a dialectic of their dialectics, the pursuit of concrete philosophy is furthered. Takahashi Satomi's notion of "inclusive dialectics" is introduced to aid in articulating the comparative standpoint through which such a dialectic may be conceived. (shrink)

Building on an illustrative case of a systemic environmental threat and its multi‐stakeholder response, this paper draws attention to the changing political impacts of corporations in the digital age. Political Corporate Social Responsibility (PCSR) theory suggests an expanded sense of politics and corporations, including impacts that may range from voluntary initiatives to overcome governance gaps, to avoiding state regulation via corporate political activity. Considering digitalization as a stimulus, we explore potential responsibilities of corporations toward public goods in contexts with functioning (...) governments. We show that digitalization—in the form of transparency, surveillance, and data‐sharing—offers corporations’ scope for deliberative public participation. The starry sky beetle infestation endangering public and private goods is thereby used to illustrate the possibility of expanding the political role of corporations in the digital sphere. We offer a contribution by conceptualizing data‐deliberation as a Habermasian variation of PCSR, defined as the (a) voluntary disclosure of corporate data and its transparent, open sharing with the public sector (b) along with the cooperation with governmental institutions on data analytics methods for examining large‐scale datasets (c) thereby complying with existing national and international regulations on data protection, in particular with respect to privacy and personal data. (shrink)

Health equity is a global concern. Although health equity extends far beyond the equitable distribution of healthcare, equitable access to healthcare is essential to the achievement of health equity. In Canada, Indigenous Peoples experience inequities in health and healthcare access. Cultural safety and trauma‐ and violence‐informed care have been proposed as models of care to improve healthcare access, yet practitioners lack guidance on how to implement these models. In this paper, we build upon an existing framework of equity‐oriented care for (...) primary healthcare settings by proposing strategies to guide nurses in operationalizing cultural safety and trauma‐ and violence‐informed care into nursing practice at the individual level. This component is one strategy to redress inequitable access to care among Indigenous Peoples in Canada. We conceptualize barriers to accessing healthcare as intrapersonal, interpersonal, and structural. We then define three domains for nursing action: practicing reflexivity, prioritizing relationships, and considering the context. We have applied this expanded framework within the context of Indigenous Peoples in Canada as a way of illustrating specific concepts and focusing our argument; however, this framework is relevant to other groups experiencing marginalizing conditions and inequitable access to healthcare, and thus is applicable to many areas of nursing practice. (shrink)

Inequities in access to oncology care among Indigenous peoples in Canada are well documented. Access to oncology care is mediated by a range of factors; however, emerging evidence suggests that healthcare providers, including nurses, play a significant role in shaping healthcare access. The purpose of this study was to critically examine access to oncology care among Indigenous peoples in Canada from the perspective of oncology nurses. Guided by postcolonial theoretical perspectives, interpretive descriptive and critical discourse analysis methodologies informed study design (...) and data analysis. Oncology nurses were recruited from across Canada to complete an online survey (n = 78). Nurses identified a range of barriers experienced by Indigenous peoples when accessing oncology care, yet located these barriers primarily at the individual and systems levels. Nurses perceived themselves as mediators of access to oncology care; however, their efforts to facilitate access to care were constrained by the dominance of biomedicine within healthcare. Nurses' constructions of access to oncology care highlight the embedded narrative of individualism within nursing practice and the relative invisibility of racism as a determinant of equitable access to care among Indigenous peoples. This suggests a need for oncology nurses to better understand and incorporate structural determinants of health perspectives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THOMISTIC METAETIDCS AND A PRESENT CONTROVERSY XOOD STARTING point for understanding the recent controversy regarding the Grisez-Finnis interpretaition oi St. Thomas Aquinas's ethical theory is Finnis's claim that "by a 'Simple act of non-inferential understanding one grasps that the objeot of the [natural] inclination which one experiences is an instance of a general form of good, for oneself (and others like one)." 1 For here Finnis is denying an (...) inferential process by which one moves from a theoretical understanding (" understanding this nature from the outside, as it were" 2) of what inclinations humans,as humans have to the conclusion that the object oi the particular inclination in question is ·a human good. Instead, he is asserting that it is in a practical context that one understands an object of an inclination to be a human good, and thus generates, via the practical reason, ·a practical, prescriptive principle. An example of such a principle is " Knowledge is something good to have " which, for Finnis, is the same logically as " Knowledge is a good to be pursued " 3 which, in turn, is equivalent to "Knowledge ought to be pursued ",4 which is a prescriptive ("normative") rather than descriptive (factual) utterance.5 1Natural Law and Natural Rights (Oxford: Clarendon Press, 1980; hereafter NLNR), p. 34. Cf. Fundamentals of Ethics (Washington, D.C.: Georgetown University Press, 1983; hereafter FE), pp. 20-22. 2NLNR p. 34. s Ibid., p. 63. 4lbid., p. 42, note 56; "The Basic Principles of Natural Law: A Reply to Ralph Mclnerny," John Finnis and Germain Grisez, American Journal of Jurisprudence 26 (1981), pp. 21-31 (hereafter Reply to Mcinerny), pp. 23-24. See also Germain Grisez's well-known article "The First Principle of Practical Reason: A Commentary on the Summa theologiae, 1-2, Question 94, Article 2," Natural Law Forum 10 (1965), pp. 168-201 (hereafter FPPR), p. 194. 5 See, e.g., NLNR, pp. 44-45; Reply to Mcinerny, p. 23. Grisez and Finnis attempt to distinguish imperatives and prescriptions, which I argue against in 40 THOMISTIC METAETHICS AND A PRESENT CONTROVERSY 41 Finnis and Grisez, then, argue that practical principles, which encompass value-judgments about human goods, are arrived at through the practical reason and thus are prescriptive ("normative ") utterances, as opposed to descriptive or theoretical truths "of metaphysical anthropology ".6 Hence these principles cannot be derived from metaphysical claims.7 To argue for such,a derivation would he to hold that prescriptivity or normativity can emerge from pure descriptivity. Such a derivation, of course, would not account for the appearance of the prescriptive or action-guiding element. An alternative position, to be returned to below, is that value-judgments about human goods are descriptive in themselves. At the same time, owing to the natural inclination to do what we understand to be morally or humanly good, human beings could prescribe to themselves the pursuit of such human goods, once they are understood to be human goods. It should be noted that for Grisez and Finnis the basic practical principles are not moral but pre-moraL8 Still, Grisez and Finnis consider that they direct to ends completive of human nature. Hence, although these authors reserve the characterization of "' moraily right choices " to those that are not simply harmonious with one or another basic human good but rather to those that also do not run counter to any other human good,9 my paper "Is-Ought: Prescribing and a P1·esent Controversy," The Thomist 49, l (January, 1985), pp. 1-23 (hereafter Schultz), esp. pp. 10-Hl. s Reply to Mcinerny, pp. 23-24. 7 Ibid.; see note 13 below. In the paper mentioned in note 5 above I point out that Finnis seems to allow for the possibility of arriving at value-judgments through theoretical reasoning, since he says "I assert that judgments [about man's natural goods, about what man should be] are primarily (though perhaps not exclitsively) judgments of practical reason...." ("Natural Law and 'Is'-'Ought' Question: An Invitation to Professor Veatch," Catholic Lawyer 26, 4, 1981, p. 272, my emphasis. This article is subsequently referred to as Response to Veatch.) But he doesn't explain this, and in Reply to... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:160 BOOK REVIEWS ary. The latter dispose toward {mediate) and help in the expression of (pertain to the use of) the grace of the Spirit. In professing the priority of the Spirit, The Reshaping of Catholicism could hardly be in greater agreement with the Summa theologiae. This theme in Dulles suggests how Aquinas can be linked to ecclesial renewal: Aquinas's thought on the New Law can assist the Church (...) in continually re-acquiring its own divinely given internal order. FR. THOMAS HUGHSON, S.J. Pontificial Biblical Institute,!erusalem; Marquette University, Milwaukee, Wisconsin Choice: The Essential Element in Human Action. By ALAN DoNAGAN. Studies in Philosophical Psychology, R. F. Holland, ed. London and New York: Routledge and Kegan Paul, 1987. Pp. x + 197. $29.95 (cloth). Readers of Donagan expecting a book in the style of The Theory of Morality will be surprised; Choice: The Essential Element in Human Action is far more compact and demanding. In setting out to support his thesis that the "propositional attitudes" (the term is taken from Russell) of beliefs and wishes explain choices which, in turn, explain human actions, the author considers a plethora of views and objections of both contemporary and traditional philosophers: Gilbert Ryle-whose Concept of Mind Donagan considers a classic of analytic Aristotelianism -Roderick Chisholm, Donald Davidson, Anthony Kenny, John Searle, Alvin Goldman, Elizabeth Anscombe, Bertrand Russell, Plato, Aristotle, Aquinas, Wittgenstein, Quine, and Frege. At times the reader may wish that fewer theorists were appealed to, or perhaps that his or her familiarity with the views referred to were more extensive, or at least that (although not in the case of Frege) they were explicated in more detail. Further explication, however, could obscure hopelessly the line of reasoning of the author. While he appears to wish to give credit every place it is due, he also wishes to clarify the genesis of significant objections to be met by a defensible action theory. Happily, Donagan himself provides an overview of his project, which he calls a " Plan for an Investigation of Human Action on Socratic Lines." This is proffered in chapter one after the author has discussed the " Socratic tradition in the theory of human action " and the question "Should the Socratic tmdition be jettisoned as folk psychology?" BOOK REVIEWS 161 As these sections provide the foundation for Donagan's thesis, they are briefly summarized here. Considering both Aristotle and the " mediaeval Aristotelian " Aquinas to be in the Socratic tradition, Donagan emphasizes Aristotle's role in distinguishing human from animal action. Possibilities for acting are represented in the human intellect in propositions, toward which one can take various attitudes. Those philosophers who hold that such propositional attitudes cannot explain human action are challenged. Donagan then takes on those cognitive scientists who reject as " stagnant " and rooted in folk beliefs the Socratic theory of action. He rather impressively presents the problems involved in admitting, as do the " scientific psychologists," the practicality of employing the notion of propositional attitudes in history and natural sciences (which seem to exist in a context of history), while at the same time actually :rejecting the existence of such attitudes and hence their theoretical validity. Indeed, Donagan brings home the point that it is simply incon· sistent to hold both that there are no beliefs and that the belief that there are beliefs underlies a stagnant research program. Having thus sustained his position :regarding propositional attitudes in general, Donagan summarizes, chapter by chapter, his "contem· po:rary Socratic " plan for examining the actions of rational animals. It will be helpful to sketch this program, filling in crucial portions. In chapter two the author contends that bodily or mental actions are events that are individuals insofar as they are " changes or persistences in states of continuing individual objects" (p. 38). Propositional attitudes are states, but their arising and persistence in being as energeiai are events that explain,actions. Building on Aristotle's teaching and that of his mediaeval successors, in chapter three Donagan argues that beliefs and wishes, or the cognitive and appetitive propositional at· titudes, explain choices which in turn explain actions. In chapter four Donagan elucidates Durnmett's :revision of the Fregeau semantical theory, which he opts... (shrink)

J. B. Schneewind's Sidgwick's Ethics and Victorian Moral Philosophy was the single best philosophical commentary on Henry Sidgwick's Methods of Ethics produced in the twentieth century. Although Schneewind was primarily concerned to read Sidgwick's ethical theory in its historical context, as reflecting the controversies generated by such figures as J. S. Mill, F. D. Maurice, and William Whewell, his reading also ended up being highly neo-Kantian, reflecting various Rawlsian priorities. As valuable as such an interpretation of Sidgwick surely is, Schneewind's (...) approach has always been in some key respects too narrowly conceived in its construction of Sidgwick's philosophical and cultural context, failing to grapple with such troubling, philosophically relevant issues as the possible racism of Sidgwick's ethical and political views, or the sexual politics manifest in his collaboration with such figures as John Addington Symonds. Correspondence:c1 rschultz@uchicago.edu. (shrink)

The career of Oxford philosopher Roger Crisp has produced a wonderfully rich yield of elegant, lucid philosophizing that combines in a rare mix historical erudition and brilliant, creative, and highly interdisciplinary ethical argument. Crisp is steeped in Aristotle and Mill, W. D. Ross and Derek Parfit, but his deepest source of inspiration is by his own admission the Victorian era Cambridge philosopher Henry Sidgwick, author of the famous Methods of Ethics. Although Sidgwick has been regarded as a kind of master (...) of those who know by everyone from Brand Blanshard and C. D. Broad to John Rawls and Peter Singer, his star has been on an especially dramatic ascent in recent decades, in very... (shrink)

This paper develops an incomplete information model of extended deterrence relationships. It postulates players who are fully informed about the costs of war and all other relevant variables, save for the values their opponents place on the issues at stake, i.e., the pawn. We provide consistent and intuitively satisfying parallel definitions for two types of players, Hard and Soft, in terms of the parameters of our model. We also answer several particular questions about the strategy choices of players in an (...) extended deterrence relationship and, by identifying all the Perfect Bayesian Equilibria of the game model we construct, specify typical behavior patterns.Our most general finding is that an Extended Deterrence Game always has a unique Perfect Bayesian Equilibrium with a rather simple form. A challenger initiates for certain if the pawn is valuable enough to it and never challenges otherwise, Likewise, a defender always resists if the pawn is valuable enough and never resists otherwise. (shrink)

An experiment designed to test the highly speculative hypothesis of photon consciousness was executed. It was found that, within the accuracy attainable with the apparatus, there is no empirical justification for the hypothesis.

F. C. Copleston; XIV*—The Logical Empiricism of Nicholas of Autrecourt, Proceedings of the Aristotelian Society, Volume 74, Issue 1, 1 June 1974, Pages 249–262.

This is a book about the philosophy of Henri Bergson which shows how relevant Bergson is to much contemporary philosophy. The book takes as its point of departure Bergson's insistence on precision in philosophy. It then discusses a variety of topics including laughter, the nature of time as experienced, how intelligence and language should be construed as a pragmatic product of evolution, and the antinomies of reason represented by magic and religion. This is not just another exposition of Bergson's work. (...) It offers an account of why Bergson commanded such a massive reading public in his own day and why he deserves to be read now. Written in a terse and clear style, this book will prove appealing to teachers and students of philosophy, cognitive science, psychology, religious studies and literature. (shrink)

This book is a philosophical commentary on Schopenhauer's "Fourfold Root of the Principle of Sufficient Reason," dealing with each of Schopenhauer's principal ...