Whiskey Lao -- Fair warning -- Randomness at large -- We the addicted -- The best possible world -- The importance of being doomed -- Moral responsibility -- The upper limit to the value of possible worlds.

Despite thermodynamic, bioenergetic and phylogenetic failings, the 81‐year‐old concept of primordial soup remains central to mainstream thinking on the origin of life. But soup is homogeneous in pH and redox potential, and so has no capacity for energy coupling by chemiosmosis. Thermodynamic constraints make chemiosmosis strictly necessary for carbon and energy metabolism in all free‐living chemotrophs, and presumably the first free‐living cells too. Proton gradients form naturally at alkaline hydrothermal vents and are viewed as central to the origin of life. (...) Here we consider how the earliest cells might have harnessed a geochemically created proton‐motive force and then learned to make their own, a transition that was necessary for their escape from the vents. Synthesis of ATP by chemiosmosis today involves generation of an ion gradient by means of vectorial electron transfer from a donor to an acceptor. We argue that the first donor was hydrogen and the first acceptor CO2. (shrink)

Can corporations remain socially responsible in today's fiercely competitive global economy? For several decades after World War II, companies like IBM, which exemplified what journalist Robert J. Samuelson called the 'good corporation,' poured forth material comforts and technological ideas while guaranteeing full employment and adequate retirement. In the 1980s all of that changed, as corporations moved to 'downsize' and become lean, mean global competitors. In this collection, thirteen prominent scholars in business ethics, finance, management, and religion and six corporate leaders (...) respond to a new essay by Samuelson that sounds the death knell of the 'good corporation.' They propose new approaches to corporate integrity and social responsibility in the global economy. The book will be useful in corporate workshops and will make an excellent business ethics text in philosophy departments and business schools. (shrink)

Hannah Arendt's approach to politics focuses on action and conduct, rather than institutions, constitutions, and states. In light of Arendtian conceptions of politics, essays in this book challenge conventional IR theories. The contributions on agency explore concepts and categories of political action that enable individuals to act politically and to re-make the world in new, unpredictable ways. The contributions on structure explore how Arendt provides new critical purchase upon often reified structures and categories.

The controversy over Greek pronunciation at Cambridge University in 1542, principally between university chancellor Stephen Gardiner and regius professor of Greek John Cheke, marked the emergence of not only the linguistic but also the political agenda of the mid-Tudor Cambridge humanists. This important group included future statesmen and political thinkers such as William Cecil, later Elizabeth's famous minister, Thomas Smith, author of De republica anglorum, and John Ponet, leading exponent of ‘resistance theory’. In the 1542 Greek controversy Cheke (...) and his allies advocated the restoration of an ancient pronunciation they saw as having been the medium of eloquence in the Athenian republic. Their concepts of language provide a template for their political concepts: both language and political structures are generated by the community, reflective of the community's particular character, susceptible to change and capable of improvement. Throughout their subsequent careers and especially in the reign of Edward VI, when their influence was at its height, these humanists fostered a ‘monarchical republican’ politics; it involved rhetorical persuasion as the main mode of political action, programmes of religious and economic reform, and popular consent as an important factor in the good governance of the commonwealth. (shrink)

Despite thermodynamic, bioenergetic and phylogenetic failings, the 81‐year‐old concept of primordial soup remains central to mainstream thinking on the origin of life. But soup is homogeneous in pH and redox potential, and so has no capacity for energy coupling by chemiosmosis. Thermodynamic constraints make chemiosmosis strictly necessary for carbon and energy metabolism in all free‐living chemotrophs, and presumably the first free‐living cells too. Proton gradients form naturally at alkaline hydrothermal vents and are viewed as central to the origin of life. (...) Here we consider how the earliest cells might have harnessed a geochemically created proton‐motive force and then learned to make their own, a transition that was necessary for their escape from the vents. Synthesis of ATP by chemiosmosis today involves generation of an ion gradient by means of vectorial electron transfer from a donor to an acceptor. We argue that the first donor was hydrogen and the first acceptor CO2. (shrink)

Joachim Schulte’s introduction provides a distinctive and masterful account of the full range of Wittgenstein’s thought. It is concise but not compressed, substantive but not overloaded with developmental or technical detail, informed by the latest scholarship but not pedantic. Beginners will find it accessible and seasoned students of Wittgenstein will appreciate it for the illuminating overview it provides.

Machine generated contents note: ch. 1 The Cry of Rachel -- Maritain's 1942 Marquette Aquinas Lecture -- Maritain's The Person and the Common Good -- Camus's The Plague -- ch. 2 Joy -- Being as the Good and the Eruption of Willing -- Being and Philosophical Psychology -- An Ordinary Knowledge of God and Metaphysics -- Metaphysics as Implicit Knowledge -- Being and the Intellectual Emotions -- ch. 3 Quandoque Evils -- Aquinas's Rationale for the Corruptible Order -- The Corruptible (...) Order and Quandoque Evils -- Bracketing Quandoque Evils between Goods -- A Caveat in Understanding the Subject of the Consequent Good -- The Effect of Human Providence upon the Frequency of Quandoque Evils -- ch. 4 Natural Corruptions -- Death as a Natural Corruption -- Natural Corruption as Nondefinitive -- Ambiguity of "Praeter Intentionem" and "Per Accidens" -- God and the Evil of Punishment (Poena) -- Other Interpretations -- Abraham and Isaac -- Conclusion -- ch. 5 Preliminaries to Aquinas and the Contemporary Discussion -- C.G. III, 71: "If Evil Exists, God Exists" -- William Rowe on Cosmological Reasoning -- De Ver. X, 12, ad 10m: "If not God from Justice, then God from Some Other Effect" -- Summary of Aquinas on the Existence of Evil -- A Strategy -- ch. 6 The Thomist and the Contemporary Discussion: Personalist Theodicies -- Marilyn McCord Adams and "Horrendous Evils" -- William Hasker: Personal Satisfaction and World Approval -- John Hick: Creation as a Gymnasium for the Development of Our Virtues -- David Ray Griffin and the Denial of Genuine Evils -- The Brothers Karamazov -- Thomistic "Natural Desires" of the Human Person -- ch. 7 The Thomist and the Contemporary Discussion: Cosmological Theodicies -- Diogenes Allen and Suffering as an Experience of God -- David Hume and Dialogues concerning Natural Religion, X and XI -- William Rowe and "Pointless Evils" -- J. L. Mackie and Further Objections to a Cosmological Theodicy -- Mackie's Fourth Criticism and Aquinas on the Causality of Human Choices -- Aquinas and Plantinga -- The Avoidance of Determinism -- The Avoidance of Divine Culpability -- A Thomistic Free Will Defense? -- Richard Swinburne: Nature as a Necessary Display Case for Our Knowledge of Good and Evil -- Bruce Reichenbach: Developing Plantinga and Swinburne -- ch. 8 Conclusion and Comparison to Brian Davies and Eleonore Stump -- Brian Davies's Apophatic Treatment of the Evil Problem -- Eleonore Stump and the Love of God -- The Consolation of Rachel. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE INCOMMUNICABILITY OF HUMAN PERSONS JOHN F. CROSBY, III Franciscan University of Steubenville Steubenville, Ohio I PROPOSE TO explore the idea that persons do not exist as replaceable specimens of or as mere instances of an ideal or type, but rather exist in some sense for their own sakes, each existing as incommunicably his or her own.1 I undertake this study in the conviction that the incommunicability of (...) persons is profoundly characteristic for them precisely as persons, and has a major role to play in any philosophy of the person. And there is an entirely different reason which attracts me to this subject. I think that most of what I have to say here can find acceptance across a broad spectrum of philosophical positions. At a time when thinkers are increasingly suspicious of universally valid truth about man, when many of them think that a vision of man is proper only to some tradition and valid only within that tradition and not beyond it, one can offer a salutary challenge to one's contemporaries by showing a centrally important truth about persons which, as I say, can be accepted by philosophers coming from the most various points of view. Suppose that you were to minimalize the death of someone by saying that at least the human species did not die with him or her, as if the immortality of the species more than compensated for the mortality of this individual : everyone understands that you would thereby radically depersonalize the deceased. Or suppose that you were grieving over the death of someone dear to you, and a friend tried to comfort you with the thought that the 1 My thanks to Josef Seifert, William Frank, Damian Fedoryka, and Katryna Fedoryka for their comments on earlier drafts of this study. The text of this article forms Chapter Two of my book, Essay on Personal Selfhood, which is close to completion. 403 404 JOHN F. CROSBY, III particular excellences of the deceased, which awakened your love, also exist in other human beings who are still living, as if you could continue to love in them what you had loved in the deceased. Again, everyone understands that if you treat people having excellences as if they were replaceable specimens of those excellences, then you lose your grip on them as persons. But why is this? Why is personhood driven out of human beings as soon as their species-membership, or their particular excellences, are thought to predominate in them? What is that incommunicability of each person which is obscured as soon as persons are thought to be only specimens? One commonly thinks that this aspect of personal selfhood has been recognized only in modern thought; in fact it was recognized already by St. Thomas Aquinas. Creatura autem rationalis divinae providentiae substat sicut secundum se gubernata et provisa, non solum propter speciem, ut aliae corruptibiles creaturae : quia individuum quod gubernatur solum propter speciem, non gubernatur propter seipsum; creatura autem rationalis propter seipsam gubernatur, ut ex dictis manifestum est. Sic igitur solae rationales creaturae directionem a Deo ad suos actus accipiunt non solum propter speciem, sed secundum individuum.2 Notice that Aquinas teaches here the metaphysical ultimacy of personal incommunicability; it exists even before God in the sense 2 " Now, a rational creature exists under divine providence as a being governed and provided for in himself, and not simply for the sake of his species, as is the case with other corruptible creatures. For the individual that is governed only for the sake of the species is not governed for its own sake, but the rational creature is governed for his own sake, as is clear from what we have said (ch. 112). And so, only rational creatures receive direction from God in their acts, not only for the species, but for the individual." Summa Contra Gentiles, III, ch. 113 (Bourke translation). By the way, Chapters 111-114 of Book III seem to me to constitute the most " personalist " passage' in the entire corpus of St. Thomas. The modern reader sees to his amazement that St. Thomas here has already made his own the Kantian idea that each person in a sense exists for his... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ESSE AS THE TARGET OF JUDGMENT IN RAHNER AND AQUINAS 0 NE OF THE commanding currents of thought in Catholic circles since the Second Vatican Council has been Transcendental Thomism. Though its proponents differ among themselves, it is safe to say that the common inspiration is that Thomistic metaphysical conclusions can be arrived at through a Kantian-style transcendental method. The emphasis is on the knower's conditions of knowing, not (...) upon the known. Karl Rahner was a significant figure in this movement. Rahner 's popufarity is undoubtedly connected with his ability cogently to work out attractive theological positions from his version of Transcendental Thomism. In any case, his theology does have this basis. It is a basis that receives extensive elaboration in Rahner's Spirit in the World. This article critically investigates that basis. My conclusion is that Spirit in the World contains a massive misconstrual of the esse grasped in judgment. This is no esoteric point of Thomistic exegesis. A correct appreciation of the esse targeted in judgment shows that no necessity for making a transcendental turn exists. As will be noted, such a turn, at least in Rahner's case, ineluctably leads to a curtailment of metaphysics. Kant is not defeated at his own game. I. The heart of Rahner's philosophy is his understanding of abstraction. Representative descriptions of this understanding are the following. Speaking of the function of the agent intellect, Rahner says, We must therefore ask how the agent intellect is to be understood so that it can know the form as limited, confined, and thus " ESSE " AS THE TARGET OF JUDGMENT 223 of itself embracing further possibilities in itself, as bordering upon a broader field of possibilities. Obviously this is possible only if, antecedent to and in addition to apprehending the individual form, the agent intellect comprehends of itself the whole field of these possibilities and thus, in the sensibly concretized form, experiences the concreteness as limitation of these possibilities, whereby it knows the form itself as able to be multiplied in this field. This transcending apprehension of further possibilities, through which the form possessed in a concretion in sensibility is apprehended as limited and so is abstracted, we call "pre-apprehension." 1 The agent intellect grasps the universal because it pre-apprehends the form so that the form's apparent limitation in the sensible thing reveals the form's in itself universality. Again, The intellect abstracts the forms given in concretion in sensibility insofar as it knows their limitation produced by the already realized synthesis of sensibility, and it does this by the fact that in apprehending them, it comprehends the breadth of their possibilities in a pre-apprehension.2 Finally, Therefore the form must be known as limited by the "this" whose form it is; only then can it be known that it is "broader" in itself and so able to be related to other "this's," and then for the first time can it appear as ontologically different from matter, from its supposit, and as universal in itself.3 I understand Rahner to be saying this. To gras:p a form as universal we must first apprehend it as limited in the individual. Seen as limited in the individual, we realize that in itself it is universal. But we see the individual as a limited instance of the form only because we have first pre-apprehended the form itself. Against this pre-apprehension, the individual appears as an instance of the form. For example, conscious of this thing as a dog, I realize that "dog" is limited here but in itself is broader. My awareness 1 Karl Rahner, Spirit in the World, translated by William Dych (New York: Herder and Herder, 1968), p. 142. 2 Ibid., p. 146. 3 Ibid., p. 140. 224 JOHN F. X. KNASAS of this as an instance of dog generates the awareness that of itself dog outstrips this instance. But this key awareness of the instance is itself generated by a pre-apprehension of dog in itself. Because of the pre-apprehension, I realize the limiting of dog here in Fido. The crucial factor in this understanding of abstraction is the pre-apprehension. Unless the... (shrink)

Damasio and LeDoux are neurobiologists, that is, brain scientists who work in the tradition begun by William James. I will introduce James from time to time for his historical importance and also because of the valuable schematization of the issues which his relatively uncomplicated view of the human organism allows. James considered what he was doing to be psychology, while Damasio and LeDoux regard themselves as biologists. James was also committed to understanding emotion strictly as a function of the nervous (...) system. Brain science still does, though this focus is distressed by the need, faced by any theory of emotion, to deal with feeling. Feeling—or consciousness generally—is something that brain science is still struggling to accommodate. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Narrative Symposium:Conflicting Interests in MedicineLaura Jean Bierut, Sal Cruz-Flores, Laura E. Hodges, Anthony A. Mikulec, Govind K. Nagaldinne, Erine L. Bakanas, John F. Peppin, Joel S. Perlmutter, William H. Seitz Jr., Edward Diao, Andre N. Sofair, and David M. Zientek• To Recruit or Not to Recruit for a Clinical Trial• An Unexpected Lesson• Am I on call for the entire Midwest?• Why is Medicare Wasting Away?• The Downside (...) of the Informed Consent Juggernaut• Expert Testimony at the Food and Drug Administration: Who Wants the Truth?• Crossroads: The Intersection of Personal, Professional Society, and Industry Relationships• A Change of Heart• The Evolution of Conflicts of Interest in a New Subspecialty: A Case Study of the Development of Interventional CardiologyCopyright © 2011 The Johns Hopkins University Press... (shrink)

In this essay, I examine the structure and language of More's letter to William Gonell, the tutor to More's children, so as to understand what More takes to be most important in the education of his children. Indeed, the circumstances of the letter's composition suggest that More writes in reply to Gonell's objection to More's educational directives. More's reply from court suggests that he viewed Gonell's opposition as a family crisis that required More to articulate his fundamental principles of humanist (...) education. (shrink)

This book taps the best American thinkers to answer the essential American question: How do we sustain our experiment in government of, by, and for the people? Authored by an extraordinary and politically diverse roster of public officials, scholars, and educators, these chapters describe our nation's civic education problem, assess its causes, offer an agenda for reform, and explain the high stakes at risk if we fail.

Planctomycetes, Verrucomicrobia and Chlamydia are prokaryotic phyla, sometimes grouped together as the PVC superphylum of eubacteria. Some PVC species possess interesting attributes, in particular, internal membranes that superficially resemble eukaryotic endomembranes. Some biologists now claim that PVC bacteria are nucleus‐bearing prokaryotes and are considered evolutionary intermediates in the transition from prokaryote to eukaryote. PVC prokaryotes do not possess a nucleus and are not intermediates in the prokaryote‐to‐eukaryote transition. Here we summarise the evidence that shows why all of the PVC traits (...) that are currently cited as evidence for aspiring eukaryoticity are either analogous (the result of convergent evolution), not homologous, to eukaryotic traits; or else they are the result of horizontal gene transfers. (shrink)

Although the notion of physician value neutrality in medicine may be traced back to the writings of Sir William Osler, it is relatively new to medicine and medical ethics. We argue in this paper that how physician value neutrality has been cashed out is often obscure and its defense not persuasive. In addition, we argue that the social/political implementation of neutrality, Political Liberalism, fails, and thus, PVN's case is weakened, for PVN's justification relies largely on the reasoning undergirding PL. For (...) these reasons, we conclude that PVN has no philosophical or ethical warrant and thus should be abandoned. We suggest that the physician present to her patients some type of statement or creed that would give them an idea of where she stands on important axiological issues and how these stands are cashed out clinically. (shrink)

In searching for appropriate business ethics for the 21st century, it is necessary to embrace a range of inter-related disciplines such as psychology and ethics, but also areas including philosophy, politics and religion. This text acts as an example of interdisciplinary scholarship.

The studies contained in this volume range widely and include the following: K. Bormann, on the concept of truth and the doctrine concerning Nous in Aristotle and some of his commentators; K. Jacobi, on "good" and "evil" and their opposition in Aristotle, some Aristotelian commentators, and Thomas Aquinas; P.-B. Lüttringhaus, on God, freedom, and necessity in Boethius's Consolation of Philosophy; G. Vuillemin-Diem, a long study concerning William of Moerbeke's translation into Latin of Aristotle's Metaphysics; R. Wielockx, on Godfrey of Fontaines (...) as a witness in support of the authenticity of Albert the Great's Summa theologiae; R. Hissette, on Albert the Great and Thomas Aquinas and the Paris Condemnation of 1277; A. Zimmermann, on Thomas Aquinas's De veritate, qu. 1; C. Kopp, an edition and study of the fallaciae breves contained in a British Museum manuscript; I. Craemer-Ruegenberg, a study on the terminatio materiae primae as found in a commentary on Aristotle's Physics dating from the second half of the fourteenth century; H. G. Senger, a study of a question by Lambert of Heerenberg, concerning whether Aristotle's soul was saved. Limitations of space will force me to confine my remarks to only a few of these carefully researched investigations. In the first study Bormann seeks to determine Aristotle's views concerning the ultimate ground for universally valid propositions and Aristotle's justification for his belief that certain of these are valid for all men and at all times in spite of the differences in human language. This quickly leads him to consider Aristotle's views concerning mind as active and mind as passive, especially as found in De anima III, 5. Mind as active is not to be identified with Aristotle's Unmoved Mover of Metaphysics XII; it unites with the soul of the individual man during the latter's lifetime, is free from all potentiality, is never acted upon, and exists in separation from the individual human being with the death of the latter. Mind as passive passes away with the individual soul when a particular man dies. Bormann then examines subsequent efforts to clarify Aristotle's thought concerning this by Alexander of Aphrodisias, Themistius, John Philoponus, Averroes, Albert the Great, and Thomas Aquinas. Lüttringhaus introduces his discussion of Boethius's views on God, freedom, and necessity by drawing an interesting contrast between freedom as found in the One of Plotinus and freedom in Boethius. Given his Christian Neoplatonism, Boethius must reconcile human freedom with an omnipotent and omniscient God. His efforts to do so in the Consolatio are then carefully analyzed by Lüttringhaus. As Lüttringhaus points out, Boethius's distinction between absolute necessity and hypothetical necessity in Bk. V is crucial for his defense of human freedom, along with his distinction between divine eternity and human temporality. G. Vuillemin-Diem's study offers new and valuable information concerning Moerbeke's revision and translation of the Metaphysics. Contrary to the long held view that Moerbeke had only newly translated one book and had simply revised an earlier translation for the others, she shows that he newly translated Bks. XI, XIII, and XIV. Moreover, she reveals that a long overlooked surviving Greek manuscript may have served as the model for Morebeke's revision and translation, either directly or through a copy. R. Wielockx turns to three manuscripts from Godfrey of Fontaines' library which still survive in order to cast some new light on the disputed authenticity of Albert the Great's Summa theologiae. The manuscripts contain a number of excerpts taken from the first part of Albert's Summa; many of those contained in the two last-mentioned manuscripts are explicitly attributed to Albert by Godfrey's own hand, according to Wielockx. Given this and the relatively early dating Wielockx has established for the copying of these excerpts into the manuscripts in question, he has here discovered a valuable external and positive indication pointing to the authenticity of at least this earlier part of Albert's Summa. Having already published an important book in 1977 on the Paris Condemnation of 1277, R. Hissette here returns to the disputed issue whether some of these condemned propositions were directly aimed at Thomas Aquinas or at Albert the Great. Hissette acknowledges that a number of positions held by Aquinas and by Albert were in fact touched on by various condemned propositions. He also notes that the authors of the decree itself must have known that the condemned propositions were held by Aquinas and by various Masters from the Arts Faculty at Paris. But given the statement in the prologue of the decree to this effect that it was aimed at members of the Arts Faculty, Hissette continues to deny that either Thomas or Albert was a direct target of this condemnation; they were only indirectly implicated. Some may wonder whether this distinction defended by Hissette is real or only verbal. In his careful analysis of Thomas's De veritate, 1, 6, Zimmermann draws some interesting comparisons and contrasts between Thomas's views concerning whether any created truth is immutable and Anselm's De veritate, on the one hand, and Bertrand Russell's "Truth and Falsity," on the other.--John F. Wippel, The Catholic University of America. (shrink)

The ability to predict the actions of other agents is vital for joint action tasks. Recent theory suggests that action prediction relies on an emulator system that permits observers to use information about their own motor dynamics to predict the actions of other agents. If this is the case, then predictions for self-generated actions should be more accurate than predictions for other-generated actions. We tested this hypothesis by employing a self/other synchronization paradigm where prediction accuracy for recording of self-generated movements (...) was compared with prediction accuracy for other-generated movements. As expected, predictions were more accurate when the observer’s movement dynamics matched the movement dynamics of the recording. This is consistent with that idea that the observer’s movement dynamics influence the predictions they generate. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

This volume explores whether the concept of the common good might be retrieved and become central in contemporary religious social thought. Contributors include: Charles C. West, John J. Collins, Ralph McInerny; J. Philip Wogaman, Charles E. Curran, Richard John Neuhaus, Dennis P. McCann, Ernest Bartell, Michael Novak, Charles K. Wilber, John W. Cooper, Gar Alperovitz, Richard T. DeGeorge, Gerald Cavanagh, William J. Cunningham, Peter Mann, Bette Jean Bullert and David Vogel. Co-published with the Notre Dame Center for (...) Ethics and Religious Values in Business. (shrink)

The dominant unspoken philosophical basis of medical care in the United States is a form of Cartesian reductionism that views the body as a machine and medical professionals as technicians whose job is to repair that machine. The purpose of this paper is to advocate for an alternative philosophy of medicine based on the concept of healing relationships between clinicians and patients. This is accomplished first by exploring the ethical and philosophical work of Pellegrino and Thomasma and then by connecting (...) Martin Buber's philosophical work on the nature of relationships to an empirically derived model of the medical healing relationship. The Healing Relationship Model was developed by the authors through qualitative analysis of interviews of physicians and patients. Clinician-patient healing relationships are a special form of what Buber calls I-Thou relationships, characterized by dialog and mutuality, but a mutuality limited by the inherent asymmetry of the clinician-patient relationship. The Healing Relationship Model identifies three processes necessary for such relationships to develop and be sustained: Valuing, Appreciating Power and Abiding. We explore in detail how these processes, as well as other components of the model resonate with Buber's concepts of I-Thou and I-It relationships. The resulting combined conceptual model illuminates the wholeness underlying the dual roles of clinicians as healers and providers of technical biomedicine. On the basis of our analysis, we argue that health care should be focused on healing, with I-Thou relationships at its core. (shrink)

Chapin reviewed this 1972 ZEITSCHRIFT paper that proves the completeness theorem for the logic of variable-binding-term operators created by Corcoran and his student John Herring in the 1971 LOGIQUE ET ANALYSE paper in which the theorem was conjectured. This leveraging proof extends completeness of ordinary first-order logic to the extension with vbtos. Newton da Costa independently proved the same theorem about the same time using a Henkin-type proof. This 1972 paper builds on the 1971 “Notes on a Semantic Analysis (...) of Variable Binding Term Operators” (Co-author John Herring), Logique et Analyse 55, 646–57. MR0307874 (46 #6989). A variable binding term operator (vbto) is a non-logical constant, say v, which combines with a variable y and a formula F containing y free to form a term (vy:F) whose free variables are exact ly those of F, excluding y. Kalish-Montague 1964 proposed using vbtos to formalize definite descriptions “the x: x+x=2”, set abstracts {x: F}, minimization in recursive function theory “the least x: x+x>2”, etc. However, they gave no semantics for vbtos. Hatcher 1968 gave a semantics but one that has flaws described in the 1971 paper and admitted by Hatcher. In 1971 we give a correct semantic analysis of vbtos. We also give axioms for using them in deductions. And we conjecture strong completeness for the deductions with respect to the semantics. The conjecture, proved in this paper with Hatcher’s help, was proved independently about the same time by Newton da Costa. (shrink)

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La enseñanza moral católica afirma que es necesario el consentimiento de los pacientes para autorizar las intervenciones sanitariasque les afectan, pero no especifica las condiciones para obtener dicho consentimiento o evaluar la capacidad de decisión. Aquí se presentan los artículos recogidos en este número que los autores han desarrollado a partir de las presentaciones que hicieron durante un coloquio reciente de la Asociación Internacional de Bioética Católica (IACB) celebrado en Quebec, Canadá. Contribuyen a promover el pensamiento ético sobre la capacidad (...) de toma dedecisiones y el consentimiento. De diversas formas, piden que se respete la dignidad de todos los pacientes y que se promueva su participación tanto como sea posible en la toma de decisiones sobre su salud. Consideran que la toma de decisiones es relacional y abarca una variedad de capacidades. Examinan el papel de los miembros de la familia y de otros partidarios de la toma de decisiones en la promoción de las capacidades de los pacientes, cuya condición de salud mental o discapacidad les impide a menudo cumplir con los estándares clínicos y legales típicos para la capacidad de toma de decisiones. (shrink)

This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.