This chapter contains sections titled: Medieval monasticism and learning The Dominicans The Franciscans Conclusion.

The “Goldwater rule,” a policy adopted by the American Psychiatry Association in 1973, prohibits organization members from diagnosing or offering professional opinions regarding the mental health of public figures without both first-hand evaluation and authorization. Initially developed in response to a controversial survey of APA members during the 1964 Presidential election campaign, the ethics rule faced few large scale challenges until the election of Donald Trump in 2016. Since that time, a significant number of psychiatrists have either violated or criticized (...) the rule openly. This paper argues that whatever the initial merits of the rule, the prohibition has since been rendered obsolete by the combined lack of professional consensus supporting the policy, absence of a meaningful enforcement mechanism, and the credible statements of non-APA members in the mental health professions regarding public figures. (shrink)

Alcohol is a class 1 carcinogen, and its use, at any level, is not safe for health. Despite this, alcohol remains strongly mixed into medical culture and is often served free at medical‐community events. This presents numerous ethical concerns. First, the funding of alcohol‐centered events by the medical community reinforces alcohol consumption as a coping mechanism for stress, perpetuates the perceived need for alcohol for socialization, and falsely implies that it is a safe substance. Additionally, the medical community is increasingly (...) diverse, including Muslims, Mormons, those in recovery from substance use disorders, pregnant individuals, and individuals from homes and communities damaged by alcohol. Due to their moral or safety concerns, these individuals may miss opportunities to network and engage in professional development when alcohol is present. Therefore, alcohol acts as a barrier to diversity, equity, and inclusion efforts and can result in pernicious downstream effects for minority patient populations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:“First the Bow is Bent in Study …” Dominican Education before 1350 by M. Michèle MulchaheyJohn InglisM. Michèle Mulchahey. “First the Bow is Bent in Study …” Dominican Education before 1350. Studies and Texts, vol. 132. Toronto: Pontifical Institute of Medieval Studies, 1998. Pp. xxi + 618. Cloth, $110.00.In his The Setting of the Summa theologiae of Saint Thomas, Leonard Boyle represents one of the (...) more interesting directions in the recent historiography of Latin medieval philosophy (Toronto: Pontifical Institute of Mediaeval Studies, 1982). His claim is that if we are to understand Aquinas, we need to pay closer attention to the Dominican intellectual context. With a focus on the moral component of Aquinas’s Summa theologiae, Boyle establishes that Aquinas did not converse alone with Aristotle and Averroes in some philosophical ivory tower as historians often imply, but that he wrote and disputed in light of Dominican goals. This point helps to clarify the context of Aquinas’s texts—a type of historical context not found in the standard philosophical accounts. In the book under review, the first detailed history of Dominican medieval education, M. Michèle Mulchahey supplies a more extended treatment of this intellectual context.Commonly, intellectuals in the high middle ages are presented as spending their lives at universities studying philosophy, conducting disputations, and lecturing on the Sentences of Peter the Lombard. Anthony Kenny and Jan Pinborg present such a picture in their helpful contribution to The Cambridge History of Later Medieval Philosophy ([Cambridge: Cambridge University Press, 1982], 11–42). Mulchahey argues that this sort of picture is rather simplistic when applied to the Dominican intellectual life. From the early years of the order, there was to be a “doctor” in each and every local Dominican house (132). One of Mulchahey’s more interesting conclusions is that the schools associated with these local houses were more advanced than has often been thought. For example, each house was to include lectures on the Sentences of Peter the Lombard and on Scripture, that is, on the very texts which historians commonly associate only with the universities (134–136). Furthermore, disputations were conducted frequently at local houses (134, 167) and by the middle of the thirteenth century, the works of Aristotle were often taught (220). Her point is that if we are to understand the intellectual world in which a Dominican like Aquinas spent his life, then we need to be clear about this context and not just about that of the universities.Even at the university, Dominicans studied and lectured at Dominican houses and not at institutions of the secular clergy. For instance, even when Aquinas was a Bachelor of the Sentences and a Master of the Sacred Page at the University of Paris, he lived and taught at the Dominican convent according to the distinct traditions and practices [End Page 361] of the order. Furthermore, select Dominican schools of higher learning, including those associated with universities, produced teachers for local Dominican communities. Mulchahey argues convincingly that the structures of Dominican education came to exist from the bottom up within a Dominican context and not as an extension of the statutes of the universities (351–378).This Dominican context helps to provide a response to an objection that John Jenkins raises to Boyle’s view of the audience of Aquinas’s Summa theologiae—an issue that has important implications for how to read this work. Boyle argued that the Summa arose out of the pastoral needs of ordinary Dominicans and reflects this institutional purpose. Jenkins “rejects” this claim, arguing that Aquinas’s text is so dense and conceptually difficult that it could only have been written for those who were prepared to study the Sentences of Peter the Lombard at the University of Paris. (See John I. Jenkins, Knowledge and faith in Thomas Aquinas [Cambridge: Cambridge University Press, 1997], 81, 89–90.) Mulchahey provides important support for Boyle’s view by establishing that it was the policy of the order to prepare ordinary Dominicans to study the Sentences of Peter the Lombard at the local houses. At a time when there were few universities, the Dominicans established hundreds of sites of higher education at... (shrink)

Among the distinguished contributors to the series are fellows of the Institute, past and present, Leonard E. Boyle, Jocelyn Hillgarth, Edouard Jeauneau, James K. McConica, M. Michèle Mulchahey, Joseph Owens, Walter H. Principe, James P. ...

The author argues that well-known forms of relativism are unable to accommodate, at once, a set of three highly intuitive theses about the distinctive character of moral reasons. Yet the author argues it is possible to formulate a novel form of normative relativism that has the power to accommodate these claims. The proposed view combines the relativist idea that the normative facts are attitude-dependent with the insight that there are non-human agents to which it makes sense to attribute the kinds (...) of attitudes that give rise to normative reasons. Societies, too, can possess reasons to pursue their aims. What distinguishes moral reasons from reasons of practical rationality is that the former apply directly to societies in virtue of aims held by each society as a group, while the latter apply directly to persons in light of their own individual interests. (shrink)

In this consensus report by a diverse group of academics who conduct and/or are concerned about social and behavioral genomics (SBG) research, the authors recount the often‐ugly history of scientific attempts to understand the genetic contributions to human behaviors and social outcomes. They then describe what the current science—including genomewide association studies and polygenic indexes—can and cannot tell us, as well as its risks and potential benefits. They conclude with a discussion of responsible behavior in the context of SBG research. (...) SBG research that compares individuals within a group according to a “sensitive” phenotype requires extra attention to responsible conduct and to responsible communication about the research and its findings. SBG research (1) on sensitive phenotypes that (2) compares two or more groups defined by (a) race, (b) ethnicity, or (c) genetic ancestry (where genetic ancestry could easily be misunderstood as race or ethnicity) requires a compelling justification to be conducted, funded, or published. All authors agree that this justification at least requires a convincing argument that a study's design could yield scientifically valid results; some authors would additionally require the study to have a socially favorable risk‐benefit profile. (shrink)

The article provides a critical analysis of a postfeminist identity that is emergent in a set of beauty advertisements, called ‘entitled femininity’. Three major discursive themes are identified, which are constitutive of this postfeminist feminine identity: 1) ‘It’s about me!’ focuses on pampering and pleasuring the self; 2) ‘Celebrating femininity’ reclaims and rejoices in feminine stereotypes; and 3) ‘Girling women’ encourages a youthful disposition in women of all ages. The article shows that entitled femininity occupies an ambivalent discursive space, which (...) celebrates as well as repudiates feminism, and re-installs normative gendered stereotypes. The ambivalence, it is argued, contributes to fostering a culture of post-critique, which numbs resistance and deflects criticism. For all its appearances to be pro-women, feminine entitlement based squarely on an entitlement to consume offers a rather limited and problematic vision of femininity and gender equality. (shrink)

Trust is a key component in delivering quality and respectful care within health care systems. However, a growing lack of confidence in health care, particularly among specific subgroups of the population in the United States, could further widen health disparities. In this essay, we explore one approach to building trust and reaching diverse communities to promote health: engaging community‐based organizations (CBOs) as trusted community messengers. We present case studies of partnerships in health promotion, community education, and outreach that showcase how (...) CBOs’ programs build and leverage trust in health care systems through their workforce, services, and engagement with the community. (shrink)

In the rapidly evolving healthcare environment, perhaps no role is in greater flux and redefinition than that of the clinical bioethicist. The discussion of ethics consultation in the bioethics literature has moved from an ambiguous concern regarding its proper place in the clinical milieu to the more provocative question of which methods and theories should best characterize the intellectual and practical work it claims to do. The American Society for Bioethics and Humanities addressed these concerns in its 1998 report, CoreCompetenciesforHealthCareEthicsConsultation. (...) The report tries to answer the question as to what disciplinary training, background experience, and levels of knowledge in ethics the clinical ethics consultant should have, and what specific skills and character traits the clinical ethics consultant should cultivate. In addition to acquiring knowledge of common bioethical issues, theoretical concepts in ethical theory and moral reasoning, and health-related law and policy, the report also recommends that ethics consultants demonstrate knowledge of the health beliefs and perspectives of patients and healthcare providers. In our opinion, this recommendation underscores a crucial aspect of the practice of ethics consultation in the increasingly multicultural settings of healthcare institutions. Clearly, the dynamic of American life and culture is permeated with diversity and variety as new groups suffuse their own beliefs and faith perspectives into the health sector. New immigrant groups force society to question traditional healthcare practices and to accommodate changing medical needs. (shrink)

Are epistemic reasons merely a species of instrumental practical reasons, making epistemic rationality a specialized form of instrumental practical rationality? Or are epistemic reasons importantly different in kind? Despite the attractions of the former view, Kelly (2003) argues quite compellingly that epistemic rationality cannot be merely a matter of taking effective means to one’s epistemic ends. I argue here that Kelly’s objections can be sidestepped if we understand epistemic reasons as instrumental reasons that arise in light of the aims held (...) by social collectives of which we are members, rather than being fixed by our own individual goals. This social version of epistemic instrumentalism would not be subject to counterexamples that point to the failure of individual people to possess desires or goals that would account for all of the epistemic reasons we find it natural to attribute to them. I conclude by comparing the proposed view to the alternative version of instrumentalism defended by Kornblith (1993). I argue that the social view I sketch here has one noteworthy advantage. It better accounts for the intuitive distinctness of our practical and epistemic reasons for belief in cases where flouting epistemic norms would better help us to achieve our own individual goals. (shrink)

The United Nations Educational, Scientific and Cultural Organization recently declared transhumance pastoralism as an Intangible Cultural Heritage of Humanity. The notion of heritage seeks to recognize the culture behind the seasonal grazing movements along herding routes, between distant and dissimilar ecosystems. The pastoral families move with their herds from pasturelands used during the winter (winter-lands) to areas pastured during the summer (summer-lands). Whereas this is a key step towards the recognition of the cultural dimension associated to this ancient practice, a (...) relevant feature of transhumance pastoralism is its strong linkage with environmental dynamics. This activity developed in a spatiotemporal and co-evolutionary trajectory, which gave rise to a pastoral territory. A territory is the union or linkage of a meaning with a specific place, that is, the space that is appropriated and valued, both symbolically and instrumentally, by human groups. Hence, the pastoral territory represents the socio-ecological system that integrates a pastoral-based community with the natural environment that it inhabits. We propose a co-evolutionary approach to analyzing some key attributes of transhumant pastoralism, which modulate the socio-ecological interdependence. Based on a study case from Northwest Patagonia, Argentina, we identified and characterized seven attributes: (I) mobility, (II) connectivity, (III) temporal synchrony, (IV) local interdependence, (V) local ecological knowledge, (VI) adaptive capacity legacy, and (VII) mixture of land tenure. We discuss these features as examples that represent keystone socio-ecological attributes for the recognition of transhumant pastoral territories as a biocultural heritage. (shrink)

In technologically grounded organizations, culture is bound tightly to the material characteristics of the technology that the organization manufactures, distributes, or services. Technological grounding helps explain why high-technology organizations often experience cultural integration problems following a merger. Examining the recent merger of US West and Qwest, this article analyzes how powerful actors strategically used the process of technological grounding to enroll a core technology to situate postmerger integration in technological terms, creating a discourse of inevitability that then justified publicly Qwest's (...) cultural domination of US West. (shrink)

Street’s “Darwinian Dilemma” is a well-known epistemological objection to moral realism. In this paper, I argue that “third-factor” replies to this argument on behalf of the moral realist, as popularized by Enoch :413–438, 2010, Taking morality seriously: a defense of robust realism, Oxford University Press, Oxford, 2011), Skarsaune :229–243, 2011) and Wielenberg :441–464, 2010, Robust ethics: the metaphysics and epistemology of godless normative realism, Oxford University Press, Oxford, 2014), cannot succeed. This is because they are instances of the illegitimate form (...) of reasoning known as “bootstrapping.” The phenomenon of bootstrapping has been discussed in detail, most notably by Vogel :602–623, 2000) and Cohen :309–329, 2002), in a different context as an objection to reliabilism and related theories of knowledge. I introduce four different characterizations of the error of bootstrapping from the epistemic literature in order to argue that the form of reasoning exemplified by third-factor replies would be deemed illegitimate by every one of them. I conclude that the moral realist should abandon third-factor replies, or else suggest a novel diagnosis for what goes wrong in bootstrapping cases that does not apply equally to the realist’s form of argument. However, I am not optimistic about the prospects for this latter strategy. (shrink)

This rich and varied collection of essays addresses some of the most fundamental human questions through the lenses of philosophy, literature, religion, politics, and theology. Peter Augustine Lawler and Dale McConkey have fashioned an interdisciplinary consideration of such perennial and enduring issues as the relationship between nature and history, nature and grace, reason and revelation, classical philosophy and Christianity, modernity and postmodernity, repentance and self-limitation, and philosophy and politics.