When Maggie Hall died on March 3, 1999, CQ lost a valued friend and irreplaceable editorial consultant. Maggie, with her musician's gift for the sound of the written word, left her mark on every issue of the journal; and, with gratitude, this volume is dedicated to her memory. We asked Henrik Blum, Emeritus Professor in the School of Public Health, University of California, Berkeley, who worked with her over many years, to share some of his memories of Maggie.

In this follow-up to the highly successful _Ethnography Unbound,_ Michael Burawoy and nine colleagues break the bounds of conventional sociology, to explore the mutual shaping of local struggles and global forces. In contrast to the lofty debates between radical theorists, these nine studies excavate the dynamics and histories of globalization by extending out from the concrete, everyday world. The authors were participant observers in diverse struggles over extending citizenship, medicalizing breast cancer, dumping toxic waste, privatizing nursing homes, the degradation of (...) work, the withdrawal of welfare rights, and the elaboration of body politics. From their insider vantage points, they show how groups negotiate, circumvent, challenge, and even re-create the complex global web that entangles them. Traversing continents and extending over three years, this collaborative research developed its own distinctive method of "grounded globalization" to grasp the evaporation of traditional workplaces, the dissolution of enclaved communities, and the fluidity of identities. Forged between the local and global, these compelling essays make a powerful case for ethnography's insight into global dynamics. (shrink)

In his article ‘The substance view: A critique’, Rob Lovering argues that the substance view –according to which a human person comes into existence at the moment of conception – leads to such implausible implications that this view should be abandoned. I responded to his reductio arguments in ‘A critique of Rob Lovering's criticism of the substance view’ and concluded that his arguments did not justify a rejection of the substance view. Now Lowering and William Simkulet have both responded to (...) my criticism, claiming that my criticism of Lovering's article did not refute his original arguments. In this article I respond to their criticism and conclude that, while the substance view has some less plausible implications, none of them justify a complete refutation of this view. (shrink)

In a recent article, William Simkulet has argued against the anti-abortion view by invoking the fact that many human fetuses die from spontaneous abortion. He argues that this fact poses a dilemma for proponents of the anti-abortion view: either they must abandon their anti-abortion view or they must engage in preventing spontaneous abortion significantly more than at present—either to the extent that they try to prevent induced abortion or at least significantly more than they do today. In this reply, I (...) acknowledge that, if the latter would follow, the anti-abortionist view would imply implausibly strong obligations. My aim with this reply is to demonstrate that anti-abortionists can hold on to their view without having implausibly strong obligations to prevent spontaneous abortion. My conclusion is that Simkulet clearly overstates his position by not sufficiently considering the differences between the act of killing versus death by natural causes and between positive and negative rights. (shrink)

In his article, The Substance View: a critique, Rob Lovering argues that the substance view – according to which the human embryo is a person entitled to human rights – leads to such implausible implications that this view should be abandoned. In this article I respond to his criticism by arguing that either his arguments fail because the proponents of the substance view are not obligated to hold positions which may be considered absurd, or because the positions which they are (...) assumed to be obligated to hold, are not absurd at all. (shrink)

A collection of new essays on the influential medieval philosopher John Buridan, written by leading Buridan scholars. The volume places Buridan in his philosophical context and examines his writings on topics including logic, modal logic, paradoxes, metaphysics, epistemology, theory of knowledge, moral philosophy, and natural philosophy.

According to the two-tragedies argument proponents of pro-life can justifiably prioritize efforts to prevent abortion rather than miscarriages due to the fact that abortions in contrast to miscarriages involves usually the act of killing. William Simkulet has recently argued against this argument claiming that it fails as it (a) is in conflict with the common sense pro-life view on abortion and (b) leads to an overestimation of the moral value of preventing the ‘second tragedy’, namely the act of killing, compared (...) with the value of preventing the death of an individual. In this article, I argue against to his charges against the two tragedies argument by demonstrating that this argument is not only compatible but also in line with the common sense pro-life view and that the argument does not overestimate moral significance of the act of killing. (shrink)

How can we assess the epistemic quality of democratic decision-making? Sceptics doubt such assessments are possible, as they must rely on controversial substantive standards of truth and rightness. Challenging that scepticism, this paper suggests a procedure-independent standard for assessing the epistemic quality of democratic decision-making by evaluating whether it is adequately supported by reasons. Adequate support for conclusion is a necessary aspect of epistemic quality for any epistemic justification of democracy, though particularly relevant to theories that emphasize public deliberation. Finding (...) existing methods for measuring the quality of public discourse to fall short, we draw on an epistemological theory of argumentation to provide a more sophisticated approach to evaluating the epistemic quality of democratic decision-making, illustrate how the approach can be used, and demonstrate its relevance for the epistemic turn in democratic theory. (shrink)

While most theorists agree with the claim that human beings have high and equal moral standing, there are strong disagreements about how to justify this claim. These disagreements arise because there are different ways of managing the difficulty of finding a basis for this claim, which is sufficiently substantial to do this justifying work, but not vary in degree in order to not give rise to inequality of moral considerability. The aim of this paper is to review previous attempts to (...) address this difficulty and to demonstrate why they fail and then to defend another way of dealing with this challenge by applying two views: the substance view on the human person and the natural-law account of morality. My claim is that this approach has comparative advantages because it provides a binary and a normatively significant basis of justification for equality without being implausibly inclusive. (shrink)

Interdisciplinary research in the fields of forestry and sustainability studies often encounters seemingly incompatible ontological assumptions deriving from natural and social sciences. The perceived incompatibilities might emerge from the epistemological and ontological claims of the theories or models directly employed in the interdisciplinary collaboration, or they might be created by other epistemological and ontological assumptions that these interdisciplinary researchers find no reason to question. In this paper we discuss the benefits and risks of two possible approaches, Popperian optimism and Kuhnian (...) pessimism, to interdisciplinary knowledge integration where epistemological and ontological differences between the sciences involved can be expected. (shrink)

The aim of this paper is to encourage liberals to reconsider whether liberalism needs to be compatible with naturalism—as is demanded by public reason liberalism—by showing the comparative cost of that and the advantages of grounding liberalism in theism, which is the main alternative to naturalism. The reason why theism provides better grounds for defending liberalism than naturalism does, is that justifying human freedom and equality—which are core values of liberalism—in a robust way, requires metaphysical assumptions that cohere better within (...) a theistic rather than naturalistic framework. More specifically, I argue that liberals should adopt agent-causal libertarianism (ACL) and favor what I will call an endowment account of equality (EAE). Both ACL and EAE are best supported by postulating theistic and theistic-friendly assumptions about the human nature. (shrink)

It is often assumed that people of faith should not endorse a law for religious reasons, since such an endorsement is considered to be disrespectful. Such a position is increasingly opposed by scholars who argue that such demands unjustifiably force people of faith to compromise their religious ideals. In order to defend their opposition to such demands, some scholars have invoked thought experiments as reductio arguments against the claim that endorsing laws dependent on religious reasons is necessarily disrespectful. I argue (...) that these attempts have failed, and present an alternative thought experiment that demonstrates that such a law is not necessarily disrespectful. Because I conclude that previously proposed principles cannot defend this conclusion, I defend an alternative way of accommodating this intuition; a post-secular deliberative approach based on the principle of double effect. (shrink)

Chronic widespread pain is one of the most difficult pain conditions to treat due to an unknown etiology and a lack of innovative treatment design and effectiveness. Based upon preliminary findings within the fields of motivational psychology, integrative neuroscience, diaphragmatic breathing, and vagal nerve stimulation, we propose a new treatment intervention, motivational nondirective resonance breathing, as a means of reducing pain and suffering in patients with chronic widespread pain. Motivational nondirective resonance breathing provides patients with a noninvasive means of potentially (...) modulating five psychophysiological mechanisms imperative for endogenously treating pain and increasing overall quality of life. (shrink)

Abortion critics have argued that one should err on the side of life and prohibit abortion since the status of the fetus is uncertain. David Boonin has criticized this precautionary argument, but his criticism has been ignored. The aim is to elaborate on the precautionary argument by responding to Boonin’s criticism. Boonin considers three versions of the precautionary argument—the disaster avoidance argument, the maximin argument, and the expected utility argument; yet all three are judged unsuccessful for the same reasons: they (...) lead to unacceptable implications, they lead to conclusions that are too weak, and they undermine the integrity of moral reasoning. I respond to this criticism by arguing that one can avoid unacceptable implications by considering a criterion of realism, that the weaker conclusions are rather an advantage, and that the application of the precautionary principle makes room for considerations which maintain the integrity of moral reasoning. I also consider some criticism beyond Boonin’s objections. (shrink)

During the first half of the nineteenth century, mathematical analysis underwent a transition from a predominantly formula-centred practice to a more concept-centred one. Central to this development was the reorientation of analysis originating in Augustin-Louis Cauchy's (1789–1857) treatment of infinite series in his Cours d’analyse. In this work, Cauchy set out to rigorize analysis, thereby critically examining and reproving central analytical results. One of Cauchy's first and most ardent followers was the Norwegian Niels Henrik Abel (1802–1829) who vowed to (...) shed some light on the vast darkness in analysis.This paper investigates some important aspects of Abel's contribution to the reorientation in analysis. In particular, it stresses the role for critical revision in the process of rigorization. By critically examining past practice, the new practice sought to explain the relative success of the previous—now outdated—approach. This is illustrated by discussing a number of issues related to Abel's new proof of the binomial theorem (1826) including his reactions to the exception that he encountered to one of the central theorems of Cauchy's theory.Following this discussion, the formation of new concepts as the result of critical revisions is illustrated by analysing the early history of the concept of absolute convergence. Thereby, it is shown how a new concept was distilled, investigated, put to use and eventually superseded. (shrink)

Written over the last 18 months of his life and inspired by his interest in G. E. Moore's defence of common sense, this much discussed volume collects Wittgenstein's reflections on knowledge and certainty, on what it is to know a proposition for sure.

Replying to the variegated responses by theologian Langdon Gilkey, philosophers Richard McClelland and Robert Deltete, and biologist Rudolf B. Brun, I emphasize three elements of my theological use of autopoietic theory: (1) Autopoietic systems are less than self‐constitutive, since they do not create themselves from scratch, but more than self‐organizing, since they are capable of producing new elements inside the local system. Correspondingly, the theological importance of autopoietic theory is not found within the doctrine of a creation out of nothing (...) but within the doctrine of non‐uniform continuous creation. (2) Locating the concept of autopoiesis within third‐generation systems theory, I underline the pluriform character of type‐different systems; the possibility of giving a full causal account from the purview of any privileged single systems (including physics) is thus denied. (3) I distinguish between two complementary roles of theology in the dialogue between science and religion: whereas theology1 offers a participatory second‐order description of the internal meaning of particular traditions of faith, theology2 provides a third‐order inquiry into the external coherence between religious and nonreligious worlds of meaning. Theology2, however, always presupposes the internal descriptions of theology1. On this basis, my use of autopoietic theory is related to the theologies of creation and providence of Paul Tillich and Langdon Gilkey; likewise, I discuss various theological strategies for relating a theology of creation to standard interpretations of evolution. (shrink)

Systems theory is proposed as a major resource for reconceptualizing a Christian theology of creation. Section I outlines the principles of the theory of autopoietic systems and discusses in particular Manfred Eigen's and Stuart Kauffman's differing views of the emergence of life. Section II shows how biblical texts conceive of God's “blessing” as a divine installment and reshaping of spatio‐temporal fields for creaturely self‐productivity. On this double basis, Section III undertakes a constructive attempt to formulate a theology of self‐productivity within (...) a Trinitarian framework. The unity of divine self‐consistency and capacity for self‐relativization is seen as the clue for understanding how God not only sustains the world in general but also influences particular processes by changing the overall probability pattern of evolving systems. (shrink)

"A critical investigation of modern naturalism is vitally needed for a deeper understanding of pragmatism's ability to offer enriching perspectives on contemporary philosophy of science. The kind of non-reductive naturalism so often associated with pragmatism needs to be assessed for its plausibility, as does whether a pragmatist perspective on different human ways of conceiving of the world can mediate between different points of view, especially those of natural science and common sense"-- Publisher summary.

This article furnishes a philosophical background for the current debate about responsibility and culpability for war crimes by referring to ideas from three important just war thinkers: Augustine, Francisco de Vitoria, and Michael Walzer. It combines lessons from these three thinkers with perspectives on current problems in the ethics of war, distinguishes between legal culpability, moral culpability, and moral responsibility, and stresses that even lower-ranking soldiers must in many cases assume moral responsibility for their acts, even though they are part (...) of a military hierarchy and act under orders. The questions addressed in this article are arguably among the hardest and most muddled in military ethics and deserve close philosophical analysis and scrutiny. (shrink)

The two tragedies argument (2TA) has been raised as a response to the argument against abortion from spontaneous abortion (or miscarriages). According to this argument against the antiabortion position (AAP), miscarriages should be of great concern for proponents of this position since they result in a greater amount of deaths of human beings than induced abortions do. According to critics of AAP, this fact undermines its plausibility, since proponents of the AAP either must try to prevent miscarriages to the same (...) extent as they try to prevent abortions or abandon their opposition to at least some abortions—which are not acceptable options for proponents of APP. The claim of 2TA is that one can differentiate between induced abortion and miscarriages due to the fact that the former involves the act of killing of another human being. This fact adds a tragedy to the tragedy that both abortions and miscarriages result in – the death of a human being – and contributes to justifying the choice of proponents of AAP to prioritise the prevention of abortions rather than miscarriages. In this response, I defend 2TA against criticism that claims that this argument is: (1) inconsistent with the AAP and (2) trivialises the death of the fetus. My claim is that the first line of criticism rests on a misunderstanding of the premises of 2TA while the second line of criticism rests on a disanalogous thought experiment. I therefore conclude that these objections fail. (shrink)

Liberalism and naturalism are the reigning orthodoxies of most faculties today, while dualism is overwhelmingly rejected. The overarching claim defended in this paper is that liberals should consider dualism more seriously than what currently seems to be the case. This claim will be defended in two stages. First, I will argue that dualism provides better resources with which to defend foundational liberal commitments to human equality and human agency than those naturalism offers. Secondly, I will argue that dualism is plausible (...) enough to be seriously considered by liberals granted that this view is friendlier to liberal commitments than naturalism is. (shrink)

In this paper, the author revisits “the emotive theory of value” and argues that values are not entities but nothing other than “linguistic fictions”. Accordingly, valuations—i.e., valuing actions—can be defined as approving or disapproving attitudes of a subject to some object. In this perspective, values cannot be true or false: What we can do is just compare them with regard to strength. As a consequence, value judgments are to be understood as sentences which are used either to say that a (...) subject s values an object o positively or negatively, or to express (evince) a valuation. The author then shows some relations between normative and evaluative discourses. First, he claims that norms as well as valuations are not true or false. Second, he argues that both may be explained or justified, even if the former are usually justified teleologically whereas the latter are explained referring back to the subject's background and life‐style. Third, he notes that a legal order originates from the fact that valuations “crystallize” into norms. Finally, the author examines some further questions related to his analysis. In particular, he argues that the different realms of values, e.g., morals, aesthetics, politics, etc., do not correspond to different evaluative attitudes, but to different phenomena and diverse spheres of human life. (shrink)

The background for this special issue is the multidisciplinary workshop "Minds, Models and Mechanisms: Current Trends in Philosophy of Psychiatry" which was held at Saarland University in April 2021. Though we had to switch to an online format due to the pandemic, the discussions at the event have been extremely inspiring. It brought together experts from diverse disciplines, like clinical psychiatry, neuroscience, computational modelling, philosophy of mind and cognition, and philosophy of science. Joining forces, researchers from these disciplines presented their (...) ideas on the subject. In the aftermath of the workshop, the organizers issued an open call for contributions. After a rigorous review process five papers made it into the final issue, each making an original contribution to the field. (shrink)

Ayahuasca is a psychoactive beverage that is mostly used in ritualized settings (Santo Daime rituals, neo-shamanic rituals, and even do-it-yourself-rituals). It is a common practice in the investigated socio-cultural field to call these settings “healing rituals.” For this study, 15 people who underwent ayahuasca (self-)therapy for a particular disease like chronic pain, cancer, asthma, depression, alcohol abuse, or Hepatitis C were interviewed twice about their subjective concepts and beliefs on ayahuasca and healing. Qualitative data analysis revealed a variety of motivational (...) patterns, subjective effects, and user types. Most participants were convinced that ayahuasca had influenced their illness positively or improved their coping with their illness. More importantly, it had enhanced their well being in general. As a result, we concluded that the effects of ayahuasca should not be reduced to a pharmacological model. The substance should be conceptualized as a psychological catalyst that unfolds within different fields of sociocultural ideas. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Protestant Responses to Darwinism in Denmark, 1859–1914Hans Henrik HjermitslevFrom the 1870s onwards, Charles Darwin’s theory of evolution, published in On the Origin of Species (1859) and Descent of Man (1871), was an important topic among the followers of the influential Danish theologian N.F.S. Grundtvig (1783–1872). The Grundtvigians constituted a major faction within the Danish Evangelical-Lutheran Established Church, which included more than ninety percent of the population in the (...) period 1859–1914.This article demonstrates the influence of local contexts on the reception of scientific ideas by analyzing how specific aspects of Danish intellectual culture made the Grundtvigian reactions to Darwin’s theory different from Protestant denominations in America and Britain. Firstly, Grundtvig’s critique of Lutheran scriptural theology and his preference for the living word to the letters of the Bible legitimized liberal interpretations of Scripture. Secondly the philosophy of the Søren Kierkegaard protagonist, Rasmus Nielsen, made it possible for Grundtvigians to draw radical distinctions between science and faith. This specific “Danish Protestantism,” as the clergyman Frederik Jungersen phrased it in 1873, led the way for liberal Grundtvigians in coming to terms with Darwinism in the first decades of the twentieth century.1 [End Page 279]Protestant Responses to EvolutionIn recent decades historians have paid considerable attention to religious responses to Darwinism. Studies have revealed a variety of reactions to evolution depending on local contingencies, which has made it impossible to uphold any grand narrative of the dissemination of Darwinism.2 In his study of Calvinist attitudes toward Darwinism in Princeton, Belfast, and Edinburgh, David N. Livingstone thus emphasizes the importance of place in the reception of evolution.3 The historical complexities shaped by local contexts have been further demonstrated by scholars, who have explored the responses to Darwinism in a wide range of Protestant denominations in Britain and America.4 From the 1870s, when evolution was generally accepted among British and American scientists, liberal and even some orthodox theologians advocated various kinds of theistic evolutionism. It was not until the 1920s that creationists, who rejected evolution in general and human evolution in particular, took center stage in American Protestant answers to the Darwinian challenge. While many Protestant theologians in the decades around 1900 accepted that God had created the living world, including man, through evolution, very few embraced the specific Darwinian mechanism of natural selection that was often said to have atheistic implications. Instead liberal theologians, in line with many naturalists, often applied Lamarckian concepts of use-inheritance and teleological [End Page 280] development and prevalent ideas of progress that were seen as consistent with viewing evolution as a meaningful process and the unfolding of the Creator’s plan. According to James R. Moore, Peter J. Bowler, and Frederick Gregory this was the common way for liberal Christians to respond to organic evolution at least in the English-speaking world. It offered an acceptable compromise between science and faith. However, this article demonstrates that this strategy did not dominate in Denmark, where a separation model of science and faith was a more widespread approach when embracing the theory of evolution.5While studies by Jon H. Roberts and Ronald L. Numbers reveal considerable differences within the leading Protestant denominations such as Calvinists, Baptists, Lutherans, Episcopalians, and Methodists in their attitudes toward evolution, they detect no significant differences among the groups. Numbers notes however that “distinctive theological convictions sometimes influenced how people viewed Darwin’s theory.”6 This was especially the case when we move from the Protestant mainstream into distinctive groups such as the Seventh-day Adventists and the Pentecostals. In the case of the Adventists, their hyper-literalism and strong support for young-earth creationism owed much to the inspired writings of their founding prophetess Ellen G. White, while the relative indifference to evolution among Pentecostals can be explained by their Wesleyan-Methodist focus on religious experience over the study of Scripture.7 Likewise, in a study of attitudes toward evolution within the British Quaker community, Geoffrey Cantor has shown how discussions of Darwinism between evangelicals and moderates centred on the relative importance that should be paid to the Bible versus the doctrine of the Inner Light. Emphasizing... (shrink)

Resonance is a ubiquitous phenomenon in the world of physics and biology, emerging from energy exchanges between interrelated but distinct systems. Resonance experiences, by contrast, are widespread in the human and animal world but not ubiquitous. This essay discusses theological and ethical aspects of resonance theory, particularly pertaining to everyday human experiences of resonance in relation to the more-than-human world. Consistently, resonance experiences intersect the human and the non-human world, and the phenomenon of resonance may thus serve as a bridging (...) concept between science and theology. I argue that while the ubiquitous feature of physical resonance is particularly helpful for reformulating a contemporary creation theology, human resonance experiences are a source for religious experience, hence highly informative for theology and ethics. Resonance theory thus challenges the widespread view that nature is primarily mute, indifferent, or even hostile to human concerns. (shrink)

How should the state justify its coercive rules? Public reason liberalism endorses a public justification requirement: Justifications offered for authoritative regulations must be acceptable to all members of the relevant public. However, as a criterion of legitimacy, the public justification requirement is epistemically unreliable: It prioritizes neither the exclusion of false beliefs nor the inclusion of true beliefs in justifications of political rules. This article presents an epistemic alternative to the public justification requirement. Employing epistemological theories of argumentation, we demonstrate (...) how this approach enables assessing the epistemic quality of justifications of political rules, even when the truth is difficult to establish. (shrink)

The chapter gives a general description of philosophical psychology as it was practiced and taught in the sixteenth century at three of the most important universities of the time, the universities of Erfurt, Padua, and Bologna. Contrary to received notions of the Renaissance it argues that the sixteenth-century philosophical psychology was tightly bound to the Aristotelian tradition. At the University of Erfurt, philosophical psychology was developed with strong adherence to the basic doctrines of Buridanian via moderna, as it had been (...) taught for over a century. The Buridanian approach dominated especially discussions on the metaphysical nature of the human soul and disputes about universal realism versus nominalism. The situation was somewhat different at the universities of Bologna and Padua. The connections between these two universities were close, and they can be seen as developing one and the same Aristotelian tradition. Although the works produced were rather eclectic in nature, they shared research topics as well as conceptual and methodological frameworks which contributed to the unity of the school. In Bologna and Padua, Averroës had a central position as an authority cited and criticized; and philosophical questions concerning the immortality of the soul and the nature of the intellectual species attracted continuous interest. The development of philosophical psychology was also influenced by the special organizational situation of these universities: theology had a relatively unimportant position, and medicine instead had continuous impact on teaching. (shrink)

We introduce a new sheaf-theoretic construction called the ideal completion of a category and investigate its logical properties. We show that it satisfies the axioms for a category of classes in the sense of Joyal and Moerdijk [17], so that the tools of algebraic set theory can be applied to produce models of various elementary set theories. These results are then used to prove the conservativity of different set theories over various classical and constructive type theories.