I argue that, on a dispositionalist account of causation and indeed on any other view of causation according to which causation is a real relation, general relativity does not give causal principles a role in explaining phenomena. In doing so, I bring out a surprisingly substantial constraint on adequate views about the explanations and ontology of GR, namely the requirement that such views show how GR can explain motion that is free of disturbing influences.

Ethics and Qualities of Life looks at what enters into ethical judgment and choice. Interpretation of a case and of what the options are is always a factor, as is a sense of the possible values at stake. Intuitions also enter in, but often are unreliable. For a long time it seemed only fair that oldest sons inherited, and struck few people as unfair that women were not allowed to attend universities. A moral judgment is putatively part of a moral (...) order in a society that any reasonable person would accept. But what counts as "reasonable" is generally contestable. The unreliability of intuitions leads naturally to ethical theory. Kantian, contractualist, and consequentialist theories all have some important truth in them, but not the whole truth. Contractualism lacks the resources required for a fully determinate account of what counts as "reasonable". Broad general rules are important to Kant and are at the center of everyday morality. But can Kantian ethics explain why they have to have this central role? Our evolving social contract now contains elements that once would have seemed counter-intuitive to most people. But could consequentialists have predicted with entire confidence the consequences of social changes that we now think were desirable? The last part of this book contains a double argument. One is that ethical theory is employed by humans in a state of semi-ignorance of relevant factors, grasping at likely truths and evolved intuitions. The other is that consequentialist considerations have a major role at the fundamental level, but much more in justification or criticism than in ethical discovery. (shrink)

In an attempt to bridge the vast divide between classical Asian thought and contemporary Western philosophy, Joel J. Kupperman finds that the two traditions do not, by and large, supply different answers to the same questions. Rather, each tradition is searching for answers to their own set of questions--mapping out distinct philosophical investigations. In this groundbreaking book, Kupperman argues that the foundational Indian and Chinese texts include lines of thought that can enrich current philosophical practice, and in some cases (...) provide uniquely sophisticated insights. Special attention is given to the ethical issues of formation and fluidity of self, the nature and possibilities of choice, the compartmentalization of life implicit in some ethical systems, the variations of ethical demands from person to person, and the nature of philosophy itself as a communicative activity. This study will provide a wealth of information for philosophers seeking a closer knowledge of Asian philosophy and general readers with an interest in Eastern thought. (shrink)

Vers la fin du XIVe siècle se fait jour une théorie du signe et de la signification qui, par une réélaboration des principaux concepts sémantiques, renouvelle toute l’analyse logique du langage.Partant de Guillaume d’Ockham, dont l’œuvre est ici décisive, cet ouvrage suit le développement d’une logique fondée sur des éléments de sémiologie, à travers différents auteurs du XIVe siècle tels que Gauthier Burley, Jean Buridan, Albert de Saxe, Marsile d’Inghen, Pierre d’Ailly...Une telle « logique du signe » prend place dans (...) toute une mutation du savoir, en ce siècle où la crise profonde du monde médiéval appelle une autre conception des rapports entre l’homme, les choses extérieures et le langage. (shrink)

Ethical codes help guide the methods of research that involves samples gathered from ?at-risk? populations. The current article reviews general as well as specific ethical principles related to gathering informed consent from partner violent offenders mandated to outpatient treatment, a group that may be at increased risk of unintentional coercion in behavioral sciences research due to court mandates that require outpatient treatment without the ethical protections imbued upon prison populations. Recommendations are advanced to improve the process of informed consent within (...) this special population and data supporting the utility of the recommendations in a sample 70 partner violent offenders are provided. Data demonstrate that participants were capable of comprehending all essential elements of consent. (shrink)

Este artigo analisa a teoria da democracia de Carl Schmitt e procura destacar, a partir disso, suas virtudes e deficiências. O texto é dividido em duas partes. Na primeira sustenta-se que a teoria schmittiana de democracia se desenrola em dois níveis diferentes, um nível conceitual, essencialmente analítico, e um nível fenomênico, que segundo Schmitt seria meramente descritivo. Nesse horizonte pode-se compreender melhor a teoria schmittiana da democracia e sua crítica à democracia parlamentar. Na segunda parte, apresenta-se algumas críticas à posiçáo (...) de Schmitt. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:iPod, YouTube, Wii Play: Theological Engagements with Entertainment by D. Brent Laytham, and: If These Walls Could Talk: Community Muralism and the Beauty of Justice by Maureen H. O’ConnellJoel WardeniPod, YouTube, Wii Play: Theological Engagements with Entertainment By D. Brent Laytham EUGENE, OR: CASCADE, 2012. 209 PP. $24.00If These Walls Could Talk: Community Muralism and the Beauty of Justice By Maureen H. O’Connell COLLEGEVILLE, MN: LITURGICAL PRESS, 2012. (...) 319 PP. $39.95Although, in the Republic, Plato discussed the usefulness (and danger!) of having artists practicing within the civic community, from his time forward, social philosophers, moral theologians, and religious ethicists have tended to avoid [End Page 199] probing too much into the relationship between the aesthetic and the ethical. To be sure, as organized academic philosophy developed, especially after the Enlightenment, the separate intellectual bailiwick of aesthetics left ethical considerations of what is morally (as opposed to artistically) good to the domain of ethics. The result of such segmentation was to keep both interests’ discussions of “the good” significantly apart.The two books reviewed here represent new (and, hopefully, now less uncommon) attempts to find the correspondence between beauty and goodness. Because both authors think and write specifically from the perspective of Christian ethics, these attempts make use of the resources of the Hebrew and Christian scriptures, the sometimes contrasting traditions of Protestant and Catholic spiritual reflection, and the authors’ own personal engagement with sources of beauty or entertainment. Both authors argue in some way that the pursuit of the beautiful (or the enjoyable) bears a relation to goodness. They both also argue that our use of technology and our making of art ought to attend to the building of justice.In his book iPod, YouTube, Wii Play: Theological Engagements with Entertainment, D. Brent Laytham investigates varied forms of contemporary entertainment activities and technologies (e.g., the media-sharing website YouTube, video games, fashion magazines, sporting events) and unearths the ways in which these contemporary and technologically facilitated pastimes both support and endanger human social interaction. In particular, he pays close attention to how entertainment(s) help or hinder the drive of a community of believers into lives of discipleship.The thirteen chapters of the book are each organized around a particular technological theme and make good use of sociological reflection on media, as well as some Christian reflection on games, the communal pursuit of fun, and festivity. Laytham, a Methodist, takes a sympathetic stance toward modes of entertainment in how they function, at times, as legitimate means of communication between persons. But he also warns that they can, if used without an understanding of their effects on the inner lives of the persons involved, be damaging. The author often demonstrates remarkable psychological insight, such as when he discusses the pressures put upon teenagers’ sense of physical self-image when based on the values of fashion magazines (140), the spiritual dangers of any kind of escapism (118), and the complicated motivations underlying petty gambling (107). And though reflection questions that are scattered throughout the body of the text are sometimes distracting from the arguments he puts forward (and so maybe would be better placed at the end of each chapter), he clearly wants his critique of media and entertainment to lead to a fuller, better enjoyment of them, a proper enjoyment possible when they are understood in relation to what should be their ultimate purpose: the drawing together of communities of persons. [End Page 200]Moving from a consideration of entertainment to art, properly speaking, Maureen O’Connell’s If These Walls Could Talk: Community Muralism and the Beauty of Justice is a number of things. It is a narrative description of what has happened in one urban environment in the United States, where socioeconomic decline, street violence, and crushing poverty produce needful places for transformative grace; a theological-aesthetic analysis of a genre of fine art, peculiar for the materials used and the venues in which it is displayed; a moral-ethical project inspired by familial ties to a particular city, as well as the fruit of continued interest (and, one might even say, pastoral zeal) on the author’s... (shrink)

In the preface to the Yale edition of Samuel Johnson’s poems, the editors remark that “for a modern reader who can recreate the situation in which [“London”] was written, it may still be exciting enough. But to one with less imaginative capacity or historical knowledge, its appeal lies in Johnson’s skillful handling of the couplet.”2 To assist us in re-creating the milieu of 1738, the editors supply the usual notes identifying various historical personages and events which are no longer in (...) the domain of common knowledge. In this respect they follow Johnson’s lead. “London” is manifestly an occasional poem; and its occasion—in part, Walpole’s timidity abroad and corruption at home—like all occasions, passed.3 Indeed it passed so quickly that Johnson himself felt called upon in the fifth edition to annotate, for instance, his mention of “the Gazetteer”: “the paper which at that time contained apologies for the Court.” By 1750 Walpole was long out of court, the Gazetteer extinct, and “London” as outdated as yesterday’s newspaper.For poems like “London” whose contents are neither au courant nor immortal but rather historical or simply dead, the Yale editors suggest two avenues of resuscitation: the reader may either restore the background by means of historical imagination or, failing that, admire Johnson’s couplet art, which perhaps has a better chance at perennial appeal. Either content or form, either history or art—both options require a sacrifice on our part, and that sacrifice is our occasion, our need. Even assuming that the poem’s context could be exhumed and that we could participate once again in all the rage of the “patriot” opposition to Walpole, Why would we want to? The problem is that not only “London” but the Walpole regime itself is now defunct. Yet the same question must be asked of the poem’s art, even and especially if it is eternal. Why are we interested in the aesthetic knowledge of couplets that have been drained of all substance? Is understanding “London” in either case an end in itself? The pure content of the poem is too concrete, its pure form too abstract, to answer our occasions. Thus to understand the poem as either history or art demands a leisure that has no exigencies and is therefore free for the bygone and ethereal.42. E.L. McAdam, Jr. and George Milne, eds., Poems, vol. 6, The Yale Edition of the Works of Samuel Johnson , p. xvii.3. For a detailed exposition of the social and political background of “London,” see Donald Greene, The Politics of Samuel Johnson , pp. 88-92, and James Clifford, “London,” Young Sam Johnson , pp. 175-94.4. John Locke explains the infinite leisure we can take in understanding the obscurities of ancient authors in An Essay Concerning Human Understanding, ed. Alexander Campbell Fraser, 2 vols. , 2:110:There being no writings we have any great concernment to be very solicitous about the meaning of, but those that contain either truths we are required to believe, or laws we are to obey, and draw inconveniences on us when we mistake or transgress, we may be less anxious about the sense of other authors; who, writing but their own opinions, we are under no greater necessity to know them, than they to know ours. Our good or evil depending not on their decrees, we may safely be ignorant of their notions: and therefore in the reading of them, if they do not use their words with a due clearness and perspicuity, we may lay them aside. (shrink)

The conceptual gambit of this article is to propose that the notion of anti-entropy should be complemented by that of exergy investment or destruction, a term first proposed by Zoran Rant in 1956. It argues that one of Bernard Stiegler’s most important interventions into deconstruction is the thermodynamic reformulation of Derridean différance. I argue that we should view the idea of anti-entropy as likewise the displacement of entropy to an external system. With the notion of exergy, it becomes possible to (...) outline an economics of exergy expenditure and investment that considers this displacement. Having argued for the necessity of exergy as a concept that may complement anti-entropy, I demonstrate that this economy of exergy expenditure, through transductive analogy, can be applied to signification. An economics of exergy may give crucial insight into the transcendental problem of signification; that which Derrida’s notion of différance first responded to. I ask the question: can a trace-like logic of sense be understood energetically if trace itself is understood to be materially inscribed into the world? Having explored this question, I then outline how education might be understood as both the means through with traditional significations are energetically maintained as well as the means through which metastable significations can be disrupted. I use the recent banning of anti-capitalist literature in the UK as an example of what I call logomachics, a conflict of significative exergetic investment and disinvestment. (shrink)

Now that the more overtly political controversies of the recent past have subsided in Telos, it is possible to examine the deeper theoretical issues that lie behind them. Despite the importance of the manifest political content of those controversies — and they were indeed important — it is my contention that the fractiousness of the discussion can only be accounted for in terms of the underlying theoretical situation. What was in fact happening with those debates was that the old theoretical- (...) political consensus that had more or less united Telos since its inception had fragmented. There had been a shared sense from the beginning, however illusory it might have been, that the Hegelian Marxist or Western Marxist paradigm provided a common project that could encompass the various tendencies within the journal. (shrink)

This article defines, explains and argues for the necessity of a post-supersessionistic hermeneutical posture towards the New Testament. The post-supersessionistic reading of the New Testament takes the Jewish nature of the apostolic documents seriously, and has as its goal the correction of the sin of supersessionism. While supersessionism theologically is repudiated in most corners of the contemporary church through official church documents, the practise of reading the New Testament continues to exhibit supersessionistic tendencies and outcomes. The consequence of this predominant (...) reading of the New Testament is the continued exclusion of Jewish ethnic identity in the church. In light of the growing recognition of multiculturalism and contextualisation on the one hand, and the recent presence of a movement within the body of Messiah of Jewish believers in Jesus on the other, the church's established approach to reading Scripture that leads to the elimination of ethnic identity must be repudiated alongside its post-supersessionist doctrinal statements. This article defines terms, explains consequences and argues for a renewed perspective on the New Testament as an ethnic document; such a perspective will promote the church's cultivation of real embodied ethnic particularity rather than either a pseudo-interculturalism or the eraser full ethnicity. (shrink)

Eukaryotes organize certain chromosomal intervals into domains capable of si lencing most genes. Examples of silencing domains include the HML/HMR loci and subtelomeric chromatin in yeast, the Barr body X chromosome in mammals, and the pericentric heterochromatin of Drosophila. Silencing chromatin is often correlated with more regularized nucleosomal array than that found in active chromatin, and transcriptional activators appear to be missing from their target sites in silent chromatin. In Drosophila, gene silencing by heterochromatin is often variegated, indicating that a (...) gene may escape silencing in some cells. In a recent study, Ahmad and Henikoff(1) show that a yeast activator can compete successfully with Drosophila heterochromatic silencing factors for target sites in DNA. This competition, together with developmental change in the stability of heterochromatin itself, decides the transcriptional state for a gene subject to heterochromatin repression. BioEssays 23:767–771, 2001. © 2001 John Wiley & Sons, Inc. (shrink)

Collective memory, social memory, professional memory: although these notions are in current use when we name the shared (or assumed to be shared) representations of the past, they are very ambiguous. The point at issue is to show how memories can become common to some or to all members of a group . In this paper, I shall base my arguments on the simplest situation imaginable: The sharing of a memory of an olfactory experience by two individuals, namely one of (...) my informants – a gravedigger – and myself. We can try to explain this shared olfactory memory, or the imagination of this sharing, by taking two facets into consideration. First of all, we must learn to take seriously those few seconds when a shared experience of the sensory world took shape between the anthropologist and his informant. Secondly, we must attempt to answer both of the following questions: what is the nature of this sharing? And what conditions make it possible? In the first part of this text, I examine the issue of the nature of sharing by weighing up its aspects as I consider protomemory, memory and metamemory. In the second part, I outline one of the essential conditions of sharing: the existence of what I call sociotransmitters. For the most part, my attention remains focused on that particular moment when the gravedigger said, “Smell this!” , and when what was at stake was to save the interaction. (shrink)

Narrative theology emphasizes the overall aim and recounting of God's ways revealed in Scripture and ongoing in history. An exploration of 1 and 2 Peter from this perspective accentuates the theological role of these short letters in shaping the identity of God's people.

Cet article est consacré au thème de la déshumanisation chez Simone Weil. Elle cherche à expliquer la facilité avec laquelle les individus sont dépouillés de leur humanité et traités comme de simples choses. La phénoménologie éthique d’Emmanuel Levinas est sollicitée pour éclairer les analyses weiliennes. L’accent est particulièrement mis sur l’importance de l’attention en éthique et sur la complexe et ambiguë conception weilienne de l’individu, entité à la fois personnelle et impersonnelle.This article focuses on dehumanization in the writings of Simone (...) Weil. She tries to explain why people are easily stripped of their humanity and treated like material objects. In the article a comparison is drawn between her analysis of dehumanization and Emmanuel Levinas’ phenomenology of ethics. The emphasis is put on the importance of attention in ethics and on Weil’s complex and ambiguous conception of the individual as a personal and impersonal entity. (shrink)