Researchers, when engaging with Māori communities, are in a process of relationship building and this process can be guided by the principles of the Treaty of Waitangi, partnership, participation and protection. The main concerns for many indigenous peoples in research revolve around respect for their indigenous rights, control over research processes and reciprocity within research relationships to ensure that equitable benefits are realised within indigenous groups. Māori have identified similar issues and these concerns can be aligned with the principles of (...) the Treaty of Waitangi. The relevance of the Treaty of Waitangi to research ethics is discussed and this paper suggests a revised interpretation of the treaty principles to incorporate the range of ethical issues that Māori have expressed as important. (shrink)

Whakapapa is the foundation of traditional Māori social structure and it perpetuates a value base that locates people through their relationships to the physical and spiritual worlds. As part of a new envirogenomics research programme, researchers at the Institute of Environmental Science and Research (ESR) are developing a study with an iwi (tribe) to identify combinations of genetic and environmental factors that may contribute to current health status. A major objective of this study is to utilise whakapapa (genealogical information) to (...) explore patterns of genetic variation unique to the iwi and to correlate these with potential disease or ill health. Genetic testing and screening raises numerous ethical issues, particularly when indigenous peoples are the subjects. This paper will outline ESR’s strategy for addressing indigenous concerns about genetic testing and how whakapapa forms an integral part of the envirogenomics research programme. (shrink)

One of the more interesting counter-intuitive findings in organizational research is that success breeds failure. This counter-intuitive has been described in termsof core rigidities, core incompetencies, and even the Icarus Paradox. The literature on these topics has concluded that success yields overconfidence and myopia in firms and their managers, and this eventually causes failure. We augment this literature by suggesting that success breeds not only internal pathologies that cause firms to misuse their established resources over time, but also external pathologies (...) that cause firms to lose access to new resources. In particular, success influences stakeholders’ perceptions of firms, causing firms to lose the benefits of underdog status and gain the problems of overlord status. We term this notion that success warps images of the successful, leading to their decline over time, the Helios Paradox, and suggest that dominant firms must counter natural tendencies to succumb to both the Icarus and Helios Paradoxes if they are to remain successful over time. (shrink)

It has been well documented how language-specific cues may be used for word segmentation. Here, we investigate what role a language-independent phonological universal, the sonority sequencing principle (SSP), may also play. Participants were presented with an unsegmented speech stream with non-English word onsets that juxtaposed adherence to the SSP with transitional probabilities. Participants favored using the SSP in assessing word-hood, suggesting that the SSP represents a potentially powerful cue for word segmentation. To ensure the SSP influenced the segmentation process (i.e., (...) during learning), we presented two additional groups of participants with either (a) no exposure to the stimuli prior to testing or (b) the same stimuli with pauses marking word breaks. The SSP did not influence test performance in either case, suggesting that the SSP is important for word segmentation during the learning process itself. Moreover, the fact that SSP-independent segmentation of the stimulus occurred (in the latter control condition) suggests that universals are best understood as biases rather than immutable constraints on learning. (shrink)

Thomas Hurka has recently proposed a utilitarian theory which would effect a compromise between Average and Total utilitarianism, the better to deal with issues in population ethics. This Compromise theory would incorporate the principle that the value which an extra happy person contributes to a possible world is a decreasing function of the total population of that world: that happy people are of diminishing marginal value. In spite of its initial plausibility I argue against this principle. I show that the (...) Compromise theory is actually no improvement over the two original versions of utilitarianism; in particular, it is subject to almost all the objections which are fatal to Average utilitarianism, and more besides. And I attempt to dispell the appearance that intuition supports the Compromise theory as against Total utilitarianism, by arguing that the latter's Repugnant Conclusion, when properly understood, is not intuitively unacceptable. Total utilitarianism remains a plausible ethical theory, while both the Average and the Compromise theories should be definitely rejected. (shrink)

A notion of factorizability for vector-valued measures on a quantum logic L enables us to pass from abstract logics to Hilbert space logics and thereby to construct tensor products. A claim by Kruszynski that, in effect, every orthogonally scattered measure is factorizable is shown to be false. Some criteria for factorizability are found.

It is argued that the characterization of the states of an infinite system of indistinguishable particles satisfying Bose-Einstein statistics which follows from the quantum-mechanical analog of de Finetti's theorem (2) can be used to interpret the nonuniqueness of the resolution into a convex combination of pure states of a quantum-mechanical mixed state.

The central part of any cosmological argument for the existence of God is the inference of a conclusion of the form 1(ᴲx)-Fx from a premiss of the form 1 (ᴲx)Fx'. Since the premiss here is known only a posteriori, such an argument would ordinarily be classified as itself a posteriori. But I point out that any argument of this form may by a trivial modifi- cation be turned into an argument which requires no a posteriori premisses, and that the modified (...) version is in fact a less misleading presentation of the reasoning involved. I conclude that cosmological arguments are best viewed as a priori arguments. (shrink)

I show that Frege's statement (In the Epilogue to his Grundgesetze der Arithmetic v. II) of a way to avoid Russell's paradox is defective, in that he presents two different methods as if they were one. One of these "ways out" is notably more plausible than the other, and is almost surely what Frege really intended. The well-known arguments of Lesniewski, Geach, and Quine that Frege's revision of his system is inadequate to avoid paradox are not affected by the ambiguity (...) of Frede's statement. But a rectnt argument by Linsky and Schumm (Analysis 82 (1971-72), 5-7), intended as a very simple derivation of a contradiction within Frege's revised system, is valid only for the less plausible of the two versions of Frege's way out, and thus is not an effective attack on the revision that Frege intended to make. (shrink)

Thomas I-Iurka has recently proposed a utilitarian theory which would effect a compromise between Average and Total utilitarianism, the better to deal with issues in population ethics. This Compromise theory would incorporate the principle that the value which an extra happy person contributes to a possible world is a decreasing function of the total population of that world: that happy people are of diminishing marginal value. In spite of its initial plausibility I argue against this principle. I show that the (...) Compromise theory is actually no improvement over the two original versions of utilitaiianism; in particular, it is subject to almost all the objections which are fatal to Average utilitarianism, and more besides. And I attempt to dispell the appearance that intuition supports the Compromise theory as against Total utilitarianism, by arguing that the 1atter’s "Repugnant Conclusion," when properly understood, is not intuitively unacceptable. Total utilitarianism remains a plausible ethical theory, while both the Average and the Compromise theories should be definitely rejected. (shrink)

Art, beauty, and the voice of God. And what of beauty?

We consider the moral and social ingredients in physicians' relationships with patients of diminished capacity by considering certain claims made about friendship and the physician's role. To assess these claims we look at the life context of two patients as elaborated examples provided in two novels: Woman on the Edge of Time (1976) by Marge Piercy, a radical feminist; and It's Hard to Leave While the Music's Playing (1977) by I. S. Cooper, a prominent physician-researcher. At issue is how the (...) doctor-patient relationship should be structured. In question is whether the physician's friendship and professional expertise, together with the diminished capacity of the patient, authorize medical paternalism. From our examination, we find compelling insights against appealing to friendship both in good doctor-patient relationships and in more typical, not-so-good ones. (shrink)

Readers of the poems of Dracontius as edited and expounded by F. Vollmer may well receive the impression that the poet was incapable of the Latin tongue and was given to turns and expressions intelligible only to himself and such painstaking students as his editor. The language of the true Drac., though often stiff and artificial, does not, however, call for superhuman powers of interpretation, and the bewilderment of his readers is occasioned largely by the faulty tradition of the text (...) and the conservatism of an editor who either refuses to recognize the corruptions which confront him, or is content with superficial corrections sufficient to restore some semblance of grammar whether or not accompanied by sense. To the text of Drac. Vollm. certainly made a valuable contribution, but his unshakable faith in the integrity of scribes led to a frequent acceptance of the false as the true; that the transmission of the text may have been left to the heedless or the ignorant is not a possibility which appears to have occurred to him. There can be no doubt that the manuscripts on which the text depends are full of corruptions, and many of these have received either inadequate attention or none at all; where convincing remedies have been proposed by previous scholars, Vollm. has shown all too often a blind indifference. The poems of Drac. deserve, indeed, more sympathetic treatment, for they are by no means without merit. The Christian works at least, written during his imprisonment, contain flashes of real poetry and are characterized by a warmth of feeling inspired by the poet's personal miseries and genuine belief in the goodness of God; that they were read and imitated in the most diverse lands of the Christian world is not surprising. The following notes represent for the most part an attempt to improve on Vollm.'s text of the De laudibus dei and the Satisfactio in certain passages where the manuscript reading appears to me to have been either improperly retained or imperfectly emended. I have already dealt with a number of other unsatisfactory passages in C.Q., vol. xxxiii, pp. 157–62, and vol. xl, pp. 92–100. The text quoted is in each case that of Vollm.'s P.L.M. edition. (shrink)

For horribilesque we need something better than Haupt's horribile aequor ; and Mr. E. L. B. Meurig Davies comes near the truth, I think, with his proposal horribilem niue. A noun in the ablative indicating cold to define horribilem is just what we require. That noun does not seem to me, however, likely to be niue. Read rather horribilem gelu; cf. Luc. 2. 570 ‘ Rheni gelidis … fugit ab undis’, Claud. Rapt. 3. 321 ‘non Rheni glacies, non me Rhipaea (...) tenebunt’, Paneg. 7. 6 ‘duratus gelu Rhenus’. (shrink)

The text quoted above each note is that of the edition of Seneca's tragedies by Otto Zwierlein , OCT 1986; numerous passages are discussed in his Kritischer Kommentar zu den Tragüdien Senecas , Stuttgart, 1986; various textual suggestions were made in a correspondence with Zw. by B. Axelson . Other works on Seneca's tragedies, referred to by the scholar's name only, are: Text and translation: F. J. Miller, Loeb, 1917; L. Herrmann, Budé, 1924–6. Text with commentary: R. J. Tarrant, Agamemnon (...) , and Thyestes ; J. G. Fitch, Hercules Furens . Text with commentary and translation: Elaine Fantham, Troades ; A. J.Boyle, Phaedra. (shrink)