Political action requires a concept of humanity grounded in an explicit notion of human nature. Feminists apprehensive about poststructuralism's implications for a feminist politics need methods and discourses that allow feminist politics to proceed toward a vision of human well-being. Recent work by Chris Weedon and Erica Sherover-Marcuse highlights the need for hypotheses that can guide efforts to dismantle oppressed habits of being and help women evaluate and develop political strategies for universal solidarity.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Redeeming the Enlightenment: Christianity and the Liberal VirtuesJudith W. KayRedeeming the Enlightenment: Christianity and the Liberal Virtues Bruce K. Ward Grand Rapids, Mich.: Eerdmans, 2010. 230 pp. $26.00.Bruce Ward has written a remarkably rich intellectual history whose theological diagnosis yields refreshing interpretations of ethical norms. Each chapter treats one of liberalism’s cherished virtues (equality, authenticity, tolerance, and compassion) and argues for the Christian roots of each in order (...) to show how Christianity is “the fulfillment of what the Enlightenment, at its best, sought” (196).Ward uses the Christian humanism of Dostoevsky to redeem the equality espoused by Rousseau and Kant in light of Nietzsche’s attacks. Equality is grounded neither in a human capacity nor in obedience to a principle, but in the imago Dei. While hardly original, this foundation with attention to immanence can create an enlivened perception of others in their richness while being transformed by love from “the other world.” Ward redeems authenticity with agapic self-dispossession rather than self-assertion, which liberates it from individualism and opens it to the “call of God.” Liberal compassion finds its fulfillment in the love of particular, suffering humans, which requires discernment, respect, and effective action. Such compassion is rooted in and revelatory of divine love.Ward’s most compelling chapter, on tolerance, begins by noting how this ideal often inhibits moral judgment or promotes indifference. Ward is a student of neither Mill’s nor Nussbaum’s libertarian versions of tolerance. Instead, Ward draws upon René Girard to argue that tolerance must account for the perpetrator’s demonization of social outcasts that leads to the victim’s resentment. Victims must lead the way in exposing and then exiting this cycle. Dostoevsky recommends a practice of taking responsibility for all persecution (“all are guilty for all”) as an expression of active love. Such a practice forges points of human contact between groups in conflict, even if prejudices are slow to change. In response to intolerant religions, Christians should assume such universal responsibility rather than rely on the “restrained” violence of the liberal state. Although Ward derides multicultural versions of tolerance that “celebrate difference,” he observes that the universal human of Enlightenment ontology cannot exist except through the particularity of a lived story—precisely multiculturalism’s insight. [End Page 213]The deep lament motivating this book is that an inadequate Christian theology lost its power to explain the world. The resulting defense of humanism by Enlightenment philosophes was deeply shaped by Christian ideals, but they were unable to articulate a foundation for moral norms, which made Nietzschean nihilists appear sane. Both groups are ill equipped to respond to current religious terrorism. As Charles Taylor explores in The Secular Age, the third contenders are those who affirm a good beyond this world. Ward differs from Taylor by arguing that the problem is not a lack of transcendent grounding for norms but an inadequate conceptualization of immanence and transcendence. Ward uses the Trinitarian approach of Dostoevsky to reorder transcendence and immanence, which avoids translating “Christianity into liberalism” or injecting transcendence into secularism.Ward’s project succeeds if one accepts Nietzsche as the major critic of the Enlightenment. Readers who have accepted as legitimate other criticisms of the philosophes may be disappointed. His discussion of compassion lacks Catholic interlocutors such as Edward Vacek who argue that agape avoids the polarity between self-love and compassion; feminists who critique Enlightenment dichotomies between savage and civilized or reason and emotion; and Marxists who argue that capitalism denies human equality, thus making Ward’s “capitalist liberal humanism” sound naive. It is not clear how Ward would redeem the Enlightenment from such criticisms.Nevertheless, Ward’s rereading of the Enlightenment is majestic in its sweep, compelling in its close textual analysis, and brimming with fresh insights. The text assumes much familiarity with the philosophes; its pedagogical use is recommended for graduate students and scholars. [End Page 214]Judith W. KayUniversity of Puget SoundCopyright © 2012 Society of Christian Ethics... (shrink)

A narrow conception of who counts among the marginalized can blind ethicists to the precarious position of groups who function as middle agents between elites and the lower class. The imposition of middle agency on such groups is a form of oppression that leaves them vulnerable to abandonment and attack. In Rwanda, discourses emanating from colonialism, classism, and racism obscured the Tutsi as middle agents, despite white Catholics' dedication to the poor. By neglecting to recognize middle agency as a type (...) of marginalization, missionaries contributed negatively to the genocide. Liberatory practices are recommended so that ethicists can expose and challenge the dynamics of middle agency and include all the marginalized in liberation strategies. (shrink)

THE EXODUS STORY HAS BEEN A SOURCE OF BOTH IDENTIFICATION AND conflict for American Jews and blacks. As a source of identification, blacks saw themselves as Hebrew slaves pitted against white Pharaohs, while blacks' plight resonated with Jewish immigrants. As a source of tension, the Exodus story obscured how Jews were caught between blackness and whiteness. Jews were neither Pharaohs nor slaves but instead functioned as agents of the ruling elites over blacks. Jewish vulnerability derives from potential abandonment from below (...) and above, a type of oppression not captured by the Exodus story. When Jews combat racism and forge black—Jewish alliances, they reduce their susceptibility to becoming isolated from potential allies. Combating racism thus is central to Jewish liberation. White Christians have an important role in preventing anti-Semitism from disrupting efforts to eliminate racism and build an effective black—Jewish coalition. (shrink)

This article examines emergency ambulance calls made by lay callers for patients found to be in cardiac arrest when the paramedics arrived. Using conversation analysis, we explored the trajectories of calls in which the caller, before being asked by the call-taker, said why they were calling, that is, calls in which callers pre-empted a reason-for-the-call. Caller pre-emption can be disruptive when call-takers first need to obtain an address and telephone number. Pre-emptions have further implications when call-takers reach the stage when (...) they are required to deliver the scripted turn ‘tell me exactly what happened’. When there has been a pre-emption earlier on, callers tend to treat the scripted turn as a request for more information and may not repeat their reason-for-the-call. This can occasion delays and important information can be lost. We identified an effective alternative strategy used by some call-takers, pre-emption repeat, which callers treat as a request for confirmation. (shrink)

Suicidal Thoughts is a compilation of some of the most moving and insightful writing accomplished on the topic of suicide. It presents the thoughts and experiences of fifteen writers who have contemplated suicide-some on a professional level, others on a personal level, and a few, both personally and professionally. Through this collection, the reader is able to bear witness to the struggle between life and death and to the devastating aftermath of suicide. Suicidal Thoughts provides readers with a better understanding (...) of the reasons why some individuals give serious consideration to killing themselves. (shrink)

This book is a collection of essays by a variety of specialists with a particular interest in palliative care. It contains seven chapters by six different authors. The first chapter Why is the study of ethics important? is by Patricia Webb, a lecturer in palliative care with a background in nursing. She tells us that studying ethics encourages logical reasoned thinking in the face of difficult decisions such as allocation of resources, access to services, best care, clinical research, and (...) rights to life. Webb reminds us that clinical guidelines may not be much help in the face of an ethical dilemma with no clear right or wrong answer. The chapter called Care versus cure by David Jeffrey, a consultant in palliative medicine and writer on medical ethics, reminds us that care is concerned as much with the subjective feelings of the patient as with the physical disease, and aims …. (shrink)

Hope as a virtue is an acquired disposition, shaped by reflection; as a civic virtue it must serve the good of the community. Ernst Bloch and Lord Buddha offer help in constructing such a virtue. Using a taxonomy developed by Darren Webb I distinguish open hope from goal-oriented hope, and use each thinker to develop the former. Bloch and Buddha are very different (and notoriously obscure; I do not attempt an exegesis). But they share a metaphysics of change, foundational (...) for making any sense of hope.Buddhism would seem to repudiate hope; it is a source of suffering (i.e., pain in living with reality). Seen more deeply, however, Buddhism offers material for a carefully limited virtue of hope: the habits of noticing good and acknowledging transience. This disposition, acquired through Buddhist practice among other ways, shields one against despair. The habit also frees up energy that would otherwise be wasted. Ernst Bloch gives us insight into how to use that energy, teaching us to value the yearning implicit throughout culture. Open hope becomes a civic virtue when it concerns civic matters; it can be threatened by hyperbolic discourse in political life. (shrink)

In this paper, we build on recent work on the role of the ‘utopian pedagogue’ to explore how utopian thinking can be developed within contemporary higher education institutions. In defending a utopian orientation on the part of HE lecturers, we develop the notion of ‘minimal utopianism’; a notion which, we suggest, expresses the difficult position of critical educators concerned to offer their students the tools with which to imagine and explore alternatives to current social and political reality, while acknowledging the (...) contingent ethical constraints of the system within which they and their students are working. While agreeing with utopian theorists such as Darren Webb who have defended the need for ‘blueprint utopias’ in education in the face of the reduction of the idea of utopia to a purely process-oriented pedagogy, our focus here is on the prior educational task of providing the conceptual and communicative tools for utopian thinking to emerge. The collaborative nature of this paper is ref... (shrink)

This publication is an appreciation of the natural philosophy and epistemology of the philosopher Grete (Henry-)Hermann. A student of the mathematician Emmy Noether and the philosopher Leonard Nelson, she was one of the early interpreters of quantum mechanics. Werner Heisenberg memorialized her in his book "The Part and the Whole". For the first time, her writings on natural philosophy and epistemology are collected in one volume. An extensive introduction by various authors introduces the work of Grete Henry-Hermann. This edition is (...) supplemented by excerpts from correspondence on natural philosophical and epistemological topics, including correspondence with Carl Friedrich von Weizsäcker, Werner Heisenberg, and Gustav Heckmann. Contents ● Grete Henry-Hermann's contribution to the interpretation of quantum mechanics ● Grete Henry-Hermann's work on the relationship between modern physics and transcendental philosophy ● Grete Hermann's dissertation: The Question of the Finitely Many Steps in the Theory of Polynomial Ideals (1925) ● Discussions on the question of free will and the significance of behavioral research for the critique of reason ● Excerpts from correspondence from 1925 to 1982. (shrink)

Die Quantenmechanik habe ich auch nur begriffen, weil ich sie und ihre naturphilos. Hintergründe mit Heisenberg mündlich bearbeiten konnte.

Grete Hermann beginnt ihre wissenschaftliche Karriere in Göttingen. Bei Emmy Noether studiert sie Mathematik und bei Leonard Nelson Philosophie. Ihre philosophischen Arbeiten stehen in der Tradition der Kant-Fries’schen Philosophie, zu deren Grundforderungen es gehört, der Philosophie mathematische Strenge zu verleihen.

'...If New Orleans is a city with an overripe id, it is also home to Tulane University Medical School and its unique department of neurology and psychiatry.... In 1950, [Dr. Robert G.] Heath first put depth electrodes into the brain of a human mental patient.... His electrodes charted the circuitry of pain in some of the illest brains in Louisiana. It was the first time electrodes had been used inside human brain tissue, and so Heath's operations were controversial, to say (...) the least. (shrink)

Drawing on modern physics and ancient metaphysics, Stephen H. Webb constructs a philosophy of Christian materialism based on the unity of matter and spirit in the incarnation.

By conducting a critical discourse analysis of a scientific research article that claims additional potential for using transgenic marmosets in biomedical experiments, this article critiques instrumental approaches to scientific progress as they are expressed in scientific research that uses nonhuman animal experiments. Following an analysis that focuses on issues associated with access to publication, assertions about scientific breakthrough and scientific facts, and the construction of science as impartial, the article concludes that manipulating the genetics of nonhuman animals to engineer a (...) predisposition to the development of feared human health hazards represents moral deterioration rather than progress. (shrink)

Ich wollte hier versuchen[,] mit dem Physiker Niels Bohr Fühlung zu bekommen. Meine Arbeit kommt jetzt bald heraus. Das erste Exemplar habe ich mir vom Buchdrucker, der es vorweg hat einbinden lassen, hierher bestellt, um es Bohr zu geben. Es schien erst schwer, an ihn heran zu kommen, er ist sehr beschäftigt, hat keine Sprechstunde und keine regelmäßigen Vorlesungen oder Seminare, nach denen man ihn abfangen kann.

Liebes Fräulein Herrmann! Zunächst vielen Dank für Ihren Brief und herzliche Glückwünsche zu dem Preis, von dem ich Ihnen damals in Kopenhagen leider nichts sagen wollte. Ich bin gespannt, wie Sie selbst die anderen beiden Arbeiten, die auch mit einem Preis bedacht wurden, beurteilen werden. Für die von Thilo Vogel bin ich selbst sehr stark eingetreten, dagegen habe ich mich von dem Wert der anderen Arbeit nur mit Mühe durch die Kollegen überzeugen lassen; aber über diese philosophischen Fragen lässt sich (...) leider zu leicht streiten. (shrink)

Werner Heisenberg und die Natur – das wäre eine psychologische Studie wert. Der große Physiker liebte die freie Natur; seit seinen frühen Jahren, zuerst mit Eltern und Großeltern, dann mit den Freunden der Jugendbewegung und später mit Kollegen und seiner Familie erwanderte er sich Landschaften in der engeren Heimat und auswärts, in Deutschland, Österreich, Finnland, Dänemark und den USA. Gelegentlich finden sich kurze Schilderungen von Naturerlebnissen in seinen Schriften, etwa vom Gebirgsgang im Herbst 1924 durch das Karwendelgebiet am Aachensee im (...) Der Teil und das Ganze – das Landschaftsbild setzte er als Parabel für den bald erzielten Durchbruch in der Quantentheorie. (shrink)

Bolzano hat neben seiner philosophischen Betätigung hauptsächlich noch zwei andere Gebiete, auf denen er gearbeitet hat, und dieses Arbeiten ist für seine philosophische Arbeit sehr charakteristisch geworden. – Einerseits war er katholischer Theologe, und daher sind ihm auch in der Philosophie besonders die religions-philosophischen Probleme interessant und wichtig. Er hat immer das Bestreben, auf rein begrifflichem, wissenschaftlichem Wege Beweise für religions-philosophische Behauptungen vorzubringen.

Environmentalists often argue that, in order to address fundamentally the harmful impact of their activities on the environment, western industrial societies need to change their attitude to nature. Specifically, they need to see nature as sacred, and to acknowledge that humanity is a part of nature rather than separate from it. In this paper, I seek to show that these tow ideas are incompatible in the context of western culture. Drawing particularly on ideas expressed by western conservationists, I argue that (...) nature is already seen as sacred, and that its sacredness depends on it being seen as separate from humanity, an idea which effectively contradicts the scientific knowledge on which many conservationists base their actions. Goodin's green theory of value is used as a source of ideas about why non-human nature is experienced as sacred, and can be extended to suggest that other values, such as 'development' and progress', are also seen as sacred. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminism and Classics:Framing the Research AgendaBarbara K. GoldA landmark conference on "Feminism and Classics: Framing the Research Agenda" was held at Princeton University on November 7-10, 1996; the coorganizers were Janet M. Martin (Princeton University) and Judith P. Hallett (University of Maryland). This conference is the second in a series of more-or-less triennial meetings devoted to feminist research in various areas of classical studies. The first of these (...) conferences ("Feminism and Classics I") was held at the University of Cincinnati in 1992 and was codirected by Kathryn J. Gutzwiller and Ann N. Michelini (both of the University of Cincinnati; for a review of this conference see Clara Hardy and Kirk Ormand, BMCR 4.2 [1993] 135-41).The goals of the Princeton conference were several:mdash To address the evidential deficiencies of the traditional classical literary canon-by examining new kinds of sources and evidence, particularly nonliterary texts and material culture; and by giving increased attention to the ancient Near East and Africa (especially Egypt) as well as to post-classical Greek and Latin texts;mdash To address the methodological inadequacies of traditional historical and philological approaches-by applying the new literary and textual criticism and theory to the traditional classical literary canon as well as to nonliterary and postclassical texts; by adopting comparative approaches to the study of ancient sexuality and gender; and by considering women (in addition to men) as agents in the transmission of the classical tradition;mdash To clarify, illuminate, and evaluate the relations between classical scholarship and the politics of social change-by defining the actual and potential relations among feminist studies, gender studies, and women's studies, and the relation of classical studies to each; by examining the variety of relations that feminist and other scholarship can have to the politics of social change; and by addressing the role of theory in feminist scholarship in classics.The conference was divided into four plenary sessions, each one devoted to a core area of feminist scholarly research in classics: The Historical Recovery of Ancient Women (Speakers: Shelby Brown, UCLA [End Page 328] and Alan Shapiro, University of Canterbury, New Zealand; Discussants: Barry S. Strauss, Cornell University and Sandra R. Joshel, New England Conservatory of Music); Women and the Classical Tradition (Speakers: Joan M. Ferrante, Columbia University and Shelley P. Haley, Hamilton College; Discussants: Diana Robin, University of New Mexico and Judith P. Hallett, University of Maryland); Feminist Literary Studies and the Construction of Sexuality and Gender in the Ancient World (Speakers: David Konstan, Brown University and Barbara K. Gold, Hamilton College; Discussants: Ellen Oliensis, Yale University and Ruth Webb, Princeton University); Feminism and Classics in the Next Century: Feminist Studies, Gender Studies, Women's Studies (Speakers: Peter W. Rose, Miami University of Ohio and Nancy F. Partner, McGill University; Discussants: Sarah B. Pomeroy, Hunter College and CUNY and Amy Richlin, University of Southern California).In addition to the four plenary sessions, there was a rich variety of discussion and presentation in other formats: opening and closing roundtables (including, in addition to some of the speakers and organizers, Nancy Sorkin Rabinowitz, Hamilton College, Barbara M. McManus, College of New Rochelle, Bella Zweig, University of Arizona, Kathryn J. Gutzwiller, and Ann N. Michelini, both of the University of Cincinnati); the keynote address by Ernestine Friedl, Duke University; and sixteen interactive workshops, which followed up on the topics of the plenary sessions. These covered topics as broad as "Reading Gender in Epigraphical Text and Context" (Susan Guettel Cole), "The Classical World in Twentieth-Century Historical Fiction by Women" (Sheila Murnaghan and Deborah H. Roberts), "Feminist Theory/Queer Theory" (Kirk Ormand and Rabinowitz), "Politics, Pedagogy, and the Future of Gender Studies" (Mary Whitlock Blundell, Jeffrey S. Carnes, and John T. Kirby), and "Feminist Anthropology and Feminist Work in Classics" (Deborah Lyons).The conference was one of several events celebrating the 250th anniversary of Princeton University. In certain respects it carried on the work of the 1917 Princeton conference organized by Dean Andrew Fleming West. Entitled "Value of the Classics," the 1917 conference was also in its own way interdisciplinary, documenting the impact of classics on such fields as medicine, law, economics, sociology, and public... (shrink)

The data provided by Grodzinsky demonstrating a syntactic comprehension deficit in Broca's patients provide no evidence for the theoretical concepts of movement, trace or “trace deletion.” The comprehension deficit data can be more economically accounted for with traditional grammatical concepts that are less theory-internal and more empirically based.