The problem of change has assumed great prominence in much of the current ferment in theology, and many of the issues in question can best be interpreted as relating to the validity and limits of doctrinal development. The questions cannot be faced constructively, however, until the development of doctrine has been clearly charted, a historical as well as a theological assignment. In this unique introductory survey—more modest in scope but more scholarly in method than Cardinal Newman’s great programmatic essay of (...) 1845—Mr. Pelikan presents three case histories of the particular doctrines that have crucial points of division among Christians. His cogent analyses of Cyprian on Original Sin, Athanasius on the Virgin Mary, and Hilary on the Holy Spirit demonstrate the interaction between the sacramental life of the Church and the intellectual work of the theologian that consistently marked the development of doctrine by the early Fathers. Thus they clarify some central aspects of the continuing theological and ecumenical debates. Mr. Pelikan, Titus Street Professor of Ecclesiastical History at Yale University, is the author of many books and articles, including a forthcoming full-scale history of the development of doctrine. (shrink)

For a little more than a decade, professional organizations and healthcare institutions have attempted to develop guidelines and policies to deal with seemingly intractable conflicts that arise between clinicians and patients (or their proxies) over appropriate use of aggressive life-sustaining therapies in the face of low expectations of medical benefit. This article suggests that, although such efforts at conflict resolution are commendable on many levels, inadequate attention has been given to their potential negative effects upon particular groups of patients/proxies. Based (...) on the well-documented tendency among many African Americans to prefer more aggressive end-of-life medical interventions, it is proposed that the use of institutional policy to break decision making impasse in cases for which aggressive treatment is deemed "medically inappropriate" will fall disproportionately on that group. Finally, it is suggested that the development and application of institutional conflict-resolution policies should be evaluated in the context of historical and current experiences of marginalization and disempowerment, lest such policies exacerbate that experience. (shrink)

Ornaments are the most common and ubiquitous art form of the Late Pleistocene. This fact suggests a common, fundamental function somewhat different to other kinds of Paleolithic art. While the capacity for artistic expression could be considerably older than the record of preserved art would suggest, beads signal a novel development in the efficiency and flexibility of visual communication technology. The Upper Paleolithic was a period of considerable regional differentiation in material culture, yet there is remarkable consistency in the dominant (...) shapes and sizes of Paleolithic beads over more than 25,000 years and across vast areas, even though they were made from diverse materials and, in the case of mollusc shells, diverse taxonomic families. Cultural and linguistic continuity cannot explain the meta-pattern. The evidence indicates that widespread adoption of beads of redundant form was not only about local and subregional communication of personal identity or group affinity, but also an expansion in the geographic scale of social networks. The conformity of the beads grew spontaneously and in a self-organizing manner from individuals’ interest in tapping into the network as a means for spreading social and environmental risk. (shrink)

Here is Lukcs among his friends, lovers, and peers in those important years before 1918, when he converted to Communism and Marxism at the age of thirty-nine.

Although a conventional environmentalism focuses on the health of ecological systems, Pope Francis’s 2015 environmental encyclical Laudato Sí invokes St. Francis of Assisi to emphasize God’s love for the individual organism, no matter how small. Decrying the tendency to regard other creatures as mere objects to be controlled and used, Pope Francis urges our enactment of a ‘universal communion’ governed by love. I suggest, however, that Laudato Sí’s animal ethic, as focused on ordering human and animal need, is inadequate to (...) its overarching vision of cross-species communion. This vision requires the sort of cross-species relational bridge implicit in Maurice Merleau-Ponty’s view of agency as an irreducibly ‘animate’ expression of choice and afforded further definition in Kenneth J. Shapiro’s conception of a ‘kinesthetic empathy.’ As the phenomenological epistemology underlying both discourses makes possible a rough correspondence, I put these in conversation to demonstrate that a Merleau-Pontyan and reciprocal agency is a constitutive aspect of the fullest sort of cross-species relation, such that recognition of this agency can both deepen our understanding of ‘universal communion’ and foster engagement in its practice. (shrink)

According to Ernst Gombrich, cartoons provide us the chance to “study the use of symbols in a circumscribed context [and] find out what role the image may play in the household of our mind” (Gombrich 1973, 190). This paper looks at some underexplored implications and outcomes of Ernst Gombrich’s conceptual schemata when such a schemata is applied to cartoons. While we might easily avoid defamatory reference when picking out a subject in writing or speech, cartoon depictions, especially those unaccompanied by (...) speech bubbles or captions, often rely on a visual symbolism typified by the warping of some features the removal of others, and the manifestation of some visual trope or other, more easily lend themselves to defamatory reference. While harms to the referent are many in cases of defamatory cartoons, this paper focuses on the harms to the viewers of such cartoons by the depicter’s message and mode of representation, unique to the cartoon form. I will focus on the harms of misinformation of the viewer by the visual schemata (Gombrich 1960) present in certain cartoons, and the way this misinformative visual schemata (Ibid) may also restrict the possibility of conceptual revisions in its viewership. Harms of this kind come out uniquely in cartoons via norms of cartooning (as a particularly stylized and symbolic mode of visual representation) and the norms of interaction employed in the act of viewing a cartoon. As we’ll see in our case study of the infamous Jyllands Posten cartoons of Muhammad the Prophet, even in cases where a cartoon representation bears no visual similarity to its referent, viewers can easily and reliably pick out the referent by calling to mind, in our focal case, the defamatory stereotypes, stock figures and icons inextricably linked with the referent. I argue that the damage to viewers of these sorts of depictions lies not in the fact that the viewer manages to pick out the intended referent of the depiction but what tools they use to pick out the referent and how such tools of reference (mis)inform their understanding of the referent they’ve picked out. (shrink)

This paper aims to show that Sartre’s later work represents a valuable resource for feminist scholarship that remains relatively untapped. It analyses Sartre’s discussions of women’s attitude towards their situation from the 1940s, 1960s, and 1970s, alongside Beauvoir’s account of women’s situation in The Second Sex, to trace the development of Sartre’s thought on the structure of gendered experience. It argues that Sartre transitions from reducing psychological oppression to self-deception in Being and Nothingness to construing women as ‘survivors’ of it (...) in The Family Idiot. Then, it underlines the potential for Sartre’s mature existentialism to contribute to current debates in feminist philosophy by illuminating the role of the imagination in women’s psychological oppression. (shrink)

Demonstrates the dramatic interplay of elements that comprise the concepts of norm, bisexuality, and development.

Scholars have argued that Socrates’s activity in Plato’s early dialogues involves generating, or exposing, logical inconsistencies within his interlocutors belief-sets. Possessing an inconsistent set of beliefs undermines coherence and is considered a great danger. In contrast to the prevailing view, I claim that it is not inconsistency as much as consistency that Socrates often regards as the greatest threat. Using the figure of Protagoras in Plato’s Protagoras and insights gained from Heidegger’s “The Question Concerning Technology,” I suggest that it is (...) Protagoras’s emphasis on technology and science (techne) that Socrates finds disturbing. It is Protagoras’s consistent shift in worldview away from Athenian belief in chance or luck (tuché), that poses the greatest danger, according to Socrates---a danger still evident, according to Heidegger, in the modern world. (shrink)

The distinction of fact and value and the problems entailed by it are concerns only for modern, Western thought. The distinction is supported by Kant, who, however, also attempts to solve its consequent problems. His first attempt is made by arguing that the standard of value is itself a fact. This brings fact and value together, but only in an intelligible world. Kant's second attempt is found in the third Critique in the argument that man, as both rational and animal, (...) must view the world in teleological terms; so doing advances the task of science, finds support in objects of natural beauty, and leads to the creation of beauty in art. Thus, ultimately, the highest complete good, a world under moral laws is itself seen as in fact really possible as the final goal of human creative artistic activity. (shrink)

**** Revision of the second edition of 1983 (cited in BCL3). Now arranged in chronological order, with a new introduction and headnotes. Annotation copyright by Book News, Inc., Portland, OR.

Based on papers presented at a conference held in Prague in May 2010.

In this discussion of Shafer’s empirical research published in this issue, I raise several issues for future research. For example, I encourage ethics research to more carefully consider their use of climate versus culture, and call for an elucidation of the different characteristics of the two constructs. Additionally, the relationship between corporate ethical climate and employees’ perceptions of the importance of ethical behavior is complex. Because research commonly calls for organizations to improve their climate in order to improve ethical behavior, (...) an exploration of the exit, voice, loyalty, or neglect options of employees in light of varying organizational ethical climates should be further explored. (shrink)

A scientist (for whom the world is the universe) and a theologian (for whom the world is planet Earth) engage in dialogue, not contrived Platonic or Galilean dialogue, but true bidisciplinary dialogue that strives for higher viewpoint. S: Is the preservation of the human species a primary human responsibility? T: It may be a responsibility we share with God. S: The human species has a limited future if confined to the planet Earth. We must diversify our habitat by colonizing space. (...) T: We are responsible for other life on the planet as well. The discussants conclude that besides protecting Earth ecologies, we should create new ecologies in space. (shrink)

Packed with ideas designed to help children learn to sing, this booklet offers criteria for selecting songs, strategies to bring out the best in children's voices, and suggestions for games, ideas, and resources.

Should Medicaid pay for supportive housing for homeless persons? After describing current limits on how states can use Medicaid funds to support housing, this article considers whether justice requires treating Medicaid recipients residing in nursing homes and Medicaid recipients needing supportive housing similarly.

Exchanging views in Philosophy with a two-year time-lag is getting rather like conversation with the Andromeda Nebula. I am distressed that my reply to Messrs Mackie and Dawkins, explaining what made me write so crossly about The Selfish Gene , has been so long delayed. Mr Mackie's sudden death in December 1981 adds a further dimension to this distress.

Abstractabstract:In research, in policy, and in the media, there is a clear focus on alleviating child poverty. Child poverty is cast as an urgent societal problem, in part reflecting recognition of the impact of early life circumstances on health across the life course. However, focusing on child poverty can have unintended consequences. First, calls to alleviate child poverty position children as a worthy investment in future population health, while adult poverty is represented as a misallocation of scarce resources. Second, children (...) are positioned as blameless in talk about child poverty, whereas adults are viewed as potentially blameworthy for living in poverty. This ignores the ways early poverty shapes opportunities throughout the life course. These accounts are inconsistent: if a childhood of poverty shapes long-term outcomes, then poverty in adulthood cannot be an individual failing. Building arguments for poverty alleviation on social investment and personal responsibility ultimately supports rather than undermines the social structural arrangements that entrench inequalities. Recognizing the interconnectedness of families and communities and the destructiveness of poverty at every point in the life course has the potential to improve health in a way that can never be achieved by focusing solely on child poverty. (shrink)

Any even cursory examination of what it is to exchange words about X or to exchange views about Y requires hard thought about what it is to exchange, period. How do we invest in what we give out, and how do we get it back? In kind, or differently moneyed? And, more crucial to the topic into which I am about to make a foolhardy plunge, is there such a thing as free exchange? And if so, what is it worth?How (...) do we perceive worth anyway? What relation does such perception of the invisible system of the initially visible coinage of exchange bear to present visual perception, and then to seeing? And what does perception matter anyway, in relation to writing, reading, and exchanging words? Which is primary?All these questions—in their institutional setting, or then in their freedom from context—can themselves be related to and gathered up into the notion of translation, or the carrying over from one side to, and into, another. All we can learn about speaking and the ways it is taught, reading and the ways we learn it, seeing and the ways it teaches us is translated and transported from sight and its constraints and choices to language and its own. How we read both is itself a subject of choice and constraint, of freedom and explicit value-placing, of variety and fidelity to certain ends. Mary Ann Caws is professor of English, French, and comparative literature in the Graduate School, City University of New York. She is past president of the Modern Language Association and the author of, among other works, The Eye in the Text: Essays on Perception, Mannerist to Modern , Architextures in Surrealism and After , Reading Frames in Modern Fiction , and Interferences. (shrink)

The view that some forms of irrationality may serve a useful purpose is being increasingly entertained despite the disquiet it elicits. The reason for the disquiet is not difficult to discern, for if the view were made good it might threaten the unqualified normative primacy that rationality enjoys in the evaluation of thoughts, beliefs, intentions, decisions, and actions. In terms of the predominant ‘rational explanation’ model, reasons both generate and justify actions, and carrying out the dictates of reason is held (...) up as an ideal. If it can be shown that under some circumstances or for certain types of actions irrational elements or procedures would produce ‘all things considered’ better results, this would put these deliberative ‘ideals’ in question. (shrink)

When deciding what disorders to screen newborns for, we should be guided by evidence of real effectiveness, take opportunity cost into account, distribute costs and benefits fairly, and respect human rights. Current newborn screening policy does not meet these requirements.