An investigation of public support for coastal adaptation options and public finance options in Florida evaluated stakeholder judgments and how they changed through a participatory engagement process. The study found that public finance mechanisms that imposed fiscal burdens on those who directly benefit from hazard reduction were rated as more acceptable than others. Significantly, visualisations and data on local economic damage and return on investment of potential adaptation options further increased acceptability ratings. The question of whether a development fee for (...) adaptation or any other public purpose supported by private funds is a legal issue that depends on a test called the rational nexus. One concern of this article is to explore options for such fees to cover adaptation to climate change. This raises issues about the potential conflict with the community-wide and intergenerational nature of long-term adaptation. We also explore the relevance of environmental attitudes using the ‘new environmental paradigm’ (NEP) scale and political party affiliation. Results have implications for infrastructure improvements that require public approval for financing. (shrink)

Since Darwin, there has been a long and arduous struggle to understand the source and maintenance of natural genetic variation and its relationship to phenotype. The reason that this task is so difficult is that it requires integration of detailed, and as yet incomplete, knowledge from several biological disciplines, including evolutionary, population, and developmental genetics. In this ‘post‐genomic’ era, it is relatively easy to identify differences in the DNA sequence between individuals. However, the task remains to delineate how this abundant (...) genetic diversity actually contributes to phenotypic diversity. This necessitates tackling the problem of hidden genetic variation. Genetic polymorphisms can be conditionally cryptic, but have the potential to contribute to phenotypic variation in particular genetic backgrounds or under specific environmental conditions. A recent paper by Lauter and Doebley highlights the contribution of hidden genetic variation to traits characterizing the morphological evolution of modern maize from its wild grass‐like progenitor teosinte.1 This work is the first to demonstrate hidden variance for selected (agronomically ‘adaptive’) traits in a well‐characterized model for morphological evolution. BioEssays 24:685–689, 2002. © 2002 Wiley Periodicals, Inc. (shrink)

The rapid development of physics, the result of observations made and ideas introduced within the last few decades, has brought about a change in the whole system of physical concepts. This fact is common knowledge, and has already attracted the attention of philosophers. It is less well known that geometry too has had its crises, and undergone a reconstruction. For centuries, so-called “geometrical intuition” was used as a method of proof. In geometrical demonstrations, certain steps were allowed because they were (...) “self-evident,” because the correctness of the conclusion was “shown by the adjoined diagram,” etc. A crisis occurred in geometry because such intuition proved to be untrustworthy. Many of the propositions regarded as self-evident or based upon the consideration of diagrams turned out to be false. And so Euclidean geometry was reconstructed by methods free from all intuitive elements and strictly logical in nature. Moreover, for more than a century, various other geometries have been devised purely as logical constructions. Since they start with assumptions different from those of Euclid, and lead to conclusions partly in contradiction with his theorems, they are called “non-Euclidean.” Nevertheless, each one of these geometries is a closed system of propositions exempt from contradiction. Recently, some of them have even found application in physics. (shrink)

Testa and colleagues argue that evaluation for suitability for living donor surgery is rooted in paternalism in contrast with the evaluation for most operative interventions which is rooted in the autonomy of patients. We examine two key ethical concepts that Testa and colleagues use: paternalism and autonomy, and two related ethical concepts, moral agency and shared decision making. We show that moving the conversation from paternalism, negative autonomy and informed consent to moral agency, relational autonomy and shared decision making, one (...) better understands why the arguments give by Testa and colleagues fail. (shrink)

The differentiation of mammalian neurons during development is a highly complex process involving regulation and coordination of gene expression at multiple steps. The P19 mouse embryonal carcinoma cell line is a suitable model system with which to analyze regulation of neuronal differentiation. These multipotential cells can be maintained and propagated in tissue culture in an undifferentiated state. Exposure of aggregated P19 cells to retinoic acid results in the differentiation of cells with many fundamental phenotypes of mammalian neurons. Undifferentiated P19 cells (...) are amenable to genetic manipulations such as transfection and establishment of stable clonal cell lines expressing introduced genes. Proteins that play a key role in the neuronal differentiation of P19 cells are beginning to be identified. These include retinoic acid receptors, the epidermal growth factor receptor and the transcription factors Oct‐3 and Brn‐2. The biological and technical advantages of this system should facilitate deeper analysis of the activities of proteins that play a role in neuronal differentiation. (shrink)

In Democracy and the Claims of Nature, the leading thinkers in the fields of environmental, political, and social theory come together to discuss the tensions and sympathies of democratic ideals and environmental values. The prominent contributors reflect upon where we stand in our understanding of the relationship between democracy and the claims of nature. Democracy and the Claims of Nature bridges the gap between the often competing ideals of the two fields, leading to a greater understanding of each for the (...) other. (shrink)

From the contents: Hoelderlins Trennung von Fichte (Sven Juergensen).- Die Deduktion der Philosophie nach Fichte und Friedrich von Hardenberg (Frank Ruehling).- Fruehromantische Subjektkritik (Christian Iber).- Das Verhaeltnis des Selbst zu Gott in Fichtes Wissenschaftslehre (Akira Omine).- Das Wir in der spaeten Wissenschaftslehre (Urs Richli).- Etre et Apparition selon la doctrine de la science de 1812 (Miklos Veto).

Includes text of Wissenschaftslehre 1814.

Lvcretivs II. 263 ‘nonne uides etiam patefactos tempore puncto.’ ‘Tempore puncto’ occurs only here in Lucretius and in no other author; but ‘puncto tempore’ is read in II. 456, 1006, IV. 214; ‘puncto in tempore et,’ VI. 230. ‘Temporis puncto’ is found at I. 1109, and ‘temporis in puncto’ at IV. 164, 193. ‘Puncto… diei’ occurs in IV. 201. ‘Punctum’ as a noun corresponds to τομος, for a point has no dimensions; St. August. Ep. 205, 14, ‘atomo temporis, inquit, hoc (...) est in puncto temporis quod diuidi non potest.’ ‘Inquit’ refers to St. Paul I. Ad Corinth. XV. 52, where the N.T. has ν τόμѡ and the present Vulgate ‘in momento.’ And in Ep. 190, 15, St. Austin says ‘summa celeritate atque atomo temporis’; and St. Jerome, Ep. 119, 2, ‘in atomo et in puncto temporis atque momento,’ 5 ‘atomus… punctum temporis est’; J. Cassian, Inst. II. 7, 2, ‘puncto breuissimo’; Lact. Inst. VII. 12 ‘uno temporis puncto.’ ‘Punctum temporis’ or ‘atomus temporis’ means an instant of time that cannot be divided. (shrink)

Die Wissenschaftslehre von 1812 - die letzte, die Fichte vollstandig vorgetragen hat - wird der Forschung erstmals in zuverlassiger Form vorgelegt. In ihr deduziert Fichte vom hochsten bestimmten 'Blick' aus, dem des sittlichen Wollens als einem der hoheren 'Schemata' der Erscheinung des Absoluten, die weiteren Momente des Wissens. Die Rechtslehre von 1812 wird ausschliesslich nach der Handschrift wiedergegeben. Drei nicht exakt zu datierende Texte zeigen Fichtes Reaktion auf die Zeitereignisse (u.a. Napoleons Kontributionsforderungen an den preussischen Staat). Ausserdem stellt der Philosoph (...) grundsatzliche Uberlegungen auch auf volkswirtschaftlichem Gebiet an (Bewertung landwirtschaftlicher Guter, Geldwerttheorie). The Wissenschaftslehre of 1812. This is the last complete version of Fichte's lectures on the Wissenschaftslehre, and it is here published for the first time in a reliable edition. This version begins with the most determinate "point of view," that of ethical willing, understood as one of the higher "schemata" of the absolute's appearance, from which Fichte deduces the additional moments of knowing. The texts of the 1812 Doctrine of Right [Rechtslehre] and the 1812 Doctrine of Ethics [Sittenlehre] published here are based entirely on the lecture manuscripts and incorporate nothing from previously published texts based upon other sources. -- Three additional texts, none of which can be precisely dated, illustrate Fichte's reaction to events of the day, such as Napoleon's demand for reparations from Prussia. Here the philosopher engages in fundamental reflections concerning the economic realm (the valuation of agricultural wealth, monetary theory). The introductory lecture of the Summer Semester of 1812 documents Fichte's efforts, at the start of the semester, to attract and to introduce as many interested students as possible to the study of philosophy. (shrink)

According to J. G. Fichte, for a science to possess systematic form the science must begin with a first principle known with certainty and each proposition within the science must be validly connected to the first principle. The content of the Wissenschaftslehre consists of essentially one kind of content, what he calls “the acts of the human mind” He also holds that the Wissenschaftslehre provides each science its own first principle, thus making up part of its content. Following his first (...) publications, F. W. J. Schelling began to simultaneously develop a philosophy of nature, or Naturphilosophie, and to systematize his view of transcendental philosophy. His Ideas for a Philosophy of Nature and First Outline of a System of the Philosophy of Nature were followed by the System of Transcendental Idealism. Where Spinoza attempted to provide a model of the unconditional as a self‐causing substance, Schelling conceives of the unconditional as the absolute or self‐positing. (shrink)

From the editor: On behalf of the editors of FPQ, I thank our colleagues for providing us their public addresses at the Celebration of Life of Professor Claudia Falconer Card of the University of Wisconsin-Madison, who died on Saturday, September 12, 2015. Claudia Card was the author of over one hundred articles and books, key works of moral and feminist philosophy including Confronting Evils: Terrorism, Torture, Genocide, The Atrocity Paradigm: A Theory of Evil, and The Unnatural Lottery: Character and Moral (...) Luck. She was the president of the Central division of the APA 2010-2011, which she often described as her favorite division of the APA. She earned her BA from UW-Madison, and her PhD in 1969 from Harvard University, as the advisee of John Rawls, whom she spoke of with affection as one of the most sensitive and generous of philosophers. I remain grateful to Claudia for being the sort of philosopher who helped her students, colleagues, and readers to confront our responsibilities, and the responsibilities of others, as she lived her own philosophy of taking responsibility for one’s own identity. K.J. Norlock. (shrink)

In this brief note, we respond to Gottlieb and Lasser's critical commentary on our work on narrative research ethics. We argue that their concern for privileging voices needs to be balanced against the risk of exploiting some research participants, that conflicts of interest are best resolved through appropriately prioritizing ethical principles and in consultation with others, and that the researcher's ability to protect participants from harm can be enhanced through appropriate clinical training and access to clinical expertise. We welcome (...) Gottlieb and Lasser's specific recommendations for ethical practice in narrative research and encourage further ethical reflection by other researchers in this area. (shrink)

Johann Gottlieb Fichte hielt im Sommer 1805 in Erlangen öffentliche Vorlesungen zum Thema 'Über das Wesen des Gelehrten und seine Erscheinungen im Gebiete der Freiheit'. In diesen Vorlesungen erläuterte Fichte sein Verständnis des Wesens und der Aufgabe des Gelehrten und führte in seine Philosophie ein. Dieser Text ist ein wichtiges Zeugnis nicht nur für die Entwicklung von Fichtes Philosophie, sondern auch für die Geschichte des Deutschen Idealismus und das Verständnis von Bildung und Wissenschaft im frühen 19. Jahrhundert. Dieser Band (...) enthält den Text von J. G. Fichtes 'Über das Wesen des Gelehrten' (1805) zusammen mit Interpretationen, die Fichtes Vorlesungen im Rahmen seines eigenen Werkes und im Kontext der Philosophie- und Geistesgeschichte verorten. Mit Beiträgen von Paul Cobben, Alfred Denker, Elisabeth Kessler, C. Jeffery Kinlaw, Wilhelm Metz, Angelica Nuzzo, Ernst-Otto Onnasch, Tom Rockmore, Annette Sell, Michael Vater, Richard Velkley, Franziskus von Heereman, Holger Zaborowski u.a. (shrink)

Fichte als politischer Schriftsteller - Fichtes Leben bis zur Berufung nach Jena - Fichtes vorkantische Zeit: Zufällige Gedanken und Aphorismen über Religion und Deismus - Die Revolution im Kopf - Kant und die Aktualisierung des revolutionären Engagements - Abstraktes Naturrecht und die Kategorie des emanzipierten bürgerlichen Bewußtseins: Gesellschaftsvertrag - Montesquieu und Rousseau - Theodor Schmalz: Das reine Naturrecht - Polemik gegen den Konservatismus: August Wilhelm Rehberg - Die Zurückforderung der Denk freiheit - Ober die Achtung des Staates für die Wahrheit (...) - Der Beitrag zur Berichtigung der Urteile des Publikums über die französische Revolution - Poli tiktheoretische Probleme der Revolutionsschriften: Staat und Gesellschaft - Freiheit und Gleichheit - Utopie - Der revolutionäre Vernunftbegriff und die Aktualität Fichtes. Zu Beginn des Krieges Preußens und des verbündeten Rußlands gegen Napoleon im Jahre 1806 erreichte die preußische Regierung ein Schreiben des Professors J. G. Fichte mit der Bitte, ihn zur moralischen Unterstüt zung der Armee als Redner mit ins Feld ziehen zu lassen. Das Gesuch, das die Behörden zweifellos in Verlegenheit gesetzt hat, wurde abgelehn- diese Art der Truppenbetreuung schien den Zuständigen damals nicht von so großer Bedeutung; eine Stelle, wie sie der Professor wünschte, zu schaf fen, waren sie weder bereit noch in der Lage. Fichte ließ sich dadurch nicht entmutigen; als die Regierung nach Königsberg auswich, folgte er ihr in der Absicht, auf jeden Fall beim preußischen Hof, seiner anerkann ten Obrigkeit, auszuharren. (shrink)

Über das Wesen des Gelehrten, und seine Erscheinungen im Gebiete der Freiheit (1805) von Johann Gottlieb Fichte -- Vorrede -- Erste Vorlesgun: Plan des Ganzen -- Zweite Vorlesung: Nähere Bestimmung des Begriffs der göttlichen Idee -- Dritte Vorlesung: Vom angehenden Gelehrten überhaupt; insbesondere vom Talente und Fleisse -- Vierte Vorlesung: Von der Rechtschaffenheit im Studiren -- Fünfte Vorlesung: Wie die Rechtschaffenheit des Studirenden sich äussere -- Sechste Vorlesung: Ueber die akademische Freiheit -- Siebente Vorlesung: Vom vollendeten Gelehrten im Allgemeinen (...) -- Achte Vorlesung: Vom Regenten -- Neunte Vorlesung: Vom mündlichen Gelehrte=Lehrer -- Zehnte Vorlesung: Vom Schriftsteller -- Menschliche Bildung und göttliche Idee. Über Struktur und Gedankengang von Fichtes Erlanger Vorlesungen Über das Wesen des Gelehrten / Annette Sell -- Über das Wesen des Gelehrten im Kontext der Wissenschaftslehre / C. Jeffery Kinlaw -- Fichte on Bestimmung and Wesen des Gelehrten / Angelica Nuzzo -- Fichte's Über das Wesen des Gelehrten, or the educated man as the salt of the Earth / Tom Rockmore -- Werkzeuge? Zur Herrschaft der Gelehrten im Kontext des Fichteschen Spätwerks / Franziskus von Heereman -- J.G. Fichtes Über das Wesen des Gelehrten und die Bestimmung des magister bei Thomas von Aquin / Wilhelm Metz -- Wie sich der Philosoph bei Descartes und Fichte zu sich selbst verhält / Elisabeth Kessler -- The ghosts of Kantian philosophy in Fichte's Über das Wesen des Gelehrten / Richard Velkley -- Reinhold über die Bildung eines neuen Menschen / Ernst-Otto Onnasch -- Die innerliche Verknüpfung von "objektiver Wissenschaft" und "subjektiver Bildung". Wilhelm von Humboldts Universitätsidee - mit einem Ausblick auf sein Kritik an Fichtes Überlegungen zum Gelehrten und zur Universität / Holger Zaborowski -- Die Todesangst als die Vermittlung zur absoluten Idee / Paul Cobben -- Fichte and Schelling / Michael Vater -- Fichtes Über das Wesen des Gelehrten und Heidegger / Alfred Denker. (shrink)

Frontmatter -- Vorrede des Herausgebers -- Inhaltsanzeige des fünften Bandes -- Berichtigungen -- Aphorismen über Religion und Deismus -- Versuch einer Kritik aller Offenbarung / Fichte, Johann Gottlieb -- Ueber den Grund unseres Glaubens an eine göttliche Weltregierung -- Appellation an das Publicum gegen die Anklage des Atheismus / Fichte, J. G. -- Gerichtliche Verantwortung gegen die Anklage des Atheismus / Fichte, J. G. -- Rückerinnerungen, Antworten, Fragen -- Aus einem Privatschreiben -- Die Anweisung zum seligen Leben, oder auch (...) die Religionslehre. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THOMISTIC PRIDE AND LIBERAL VICE 1 PAUL J. WEITHMAN University of Notre Dame Notre Dame, Indiana L IBERALISM IS often portrayed, and sometimes portrays itself, as a moral and political view that rejects the claims of tradition. Thus liberals characteristically claim that the traditional standing of a social arrangement contributes little or nothing to its political legitimacy. Whether an arrangement is legitimate depends upon whether or not those who (...) currently live under it can understand and accept its rationale. Members of each generation must be able to examine arrangements as if they themselves were signatories of the social contract; the justification of regimes must, as it were, be susceptible of renewal in every age and to every citizen. Jefferson gave this view its most extreme expression when he claimed that each generation has the right to begin its nation's political life anew, and that national constitutions should be rewritten every two decades.2 Liberals often seem no kinder to intellectual than to political traditions. As they think political life can periodically begin anew, so they sometimes seem to think that political and moral philosophy can begin anew. Hobbes famously castigated the obscurities of scholasticism and argued that political philosophy could achieve firm footing only if the rubble of the past were swept away.3 Liberal contract theorists have followed Hobbes's lead, developing political theories that rely not at all upon classi1 Thanks to Alasdair Macintyre, David O'Connor, Michael Pakaluk, David Solomon, Eleonore Stump, and Allen Wood for helpful comments on earlier drafts. This paper is dedicated to the memory of my teacher and friend, Prof. Judith Shklar. 2 See Jefferson's famous letter to Madison of September 6, 1789 (The Portable Jefferson, ed. Merrill D. Peterson [New York: Viking, 1977], 444ff.), as well as his lesser known missive to Samuel Kercheval of July 12, 1816 (ibid., SS2ff.). 3 See Thomas Hobbes, Leviathan, ed. C. B. MacPherson (New York: Penguin Books, 1985), 727, for an especially pungent expression of a view that runs throughout the Leviathan. 241 242 PAUL J. WEITHMAN cal and medieval moral philosophy. To take but one example of this neglect of the past, the ethical writings of scholasticism are dominated by richly detailed analyses of the virtues and vices, yet liberal writers roundly ignore these discussions. Liberals have been quick to defend their suspicions of the thought and politics of the past, but critics of liberalism have been equally quick to seize upon them. Champions of virtue ethics have been among the most vocal critics of liberalism in recent years, arguing that liberals court philosophical peril by neglecting the insights of earlier moral theories. Edmund Burke, the eighteenth-century opponent of liberalism, had an additional complaint. Burke discerned an arrogance in the liberal rejection of intellectual and political tradition. It was mere pride, Burke thought, to suppose that politics and political theory could be made transparent to the reason of every individual in the way that liberals sometimes claim.4 Burke's allegation that the liberal rejection of tradition reflects pride is ironic, for pride is a central element of one of the traditions of moral thought that liberals seem determined to reject. During a lengthy period of philosophy's history, pride was thought to be a motive of all wrong action. The biblical book of Sirach says that pride is the beginning of all evil5 and a long line of medieval moralists labored to explain how this might be so. Yet the tradition of moral thought that accorded pride so central a role now suffers from neglect at the hands of many philosophers. And pride itself is a vice that many philosophers now consider unworthy of attention. Most fail to consider it seriously as a motive for any wrong action at all. I have three aims in this paper. One is to examine pride's neglect more closely. I shall argue that pride suffers this neglect because of its centrality to a religiously based tradition of moral thought that many philosophers no longer accept. The alleged connection between pride and religion is, I shall argue, suggestive. It suggests what an account of pride would have to include 4 See Edmund Burke, Reflections on... (shrink)

L'accusation d'atheisme, qui couta a Fichte sa chaire a l'Universite d'Iena et compromit gravement, et pour longtemps, la reputation de sa doctrine, concentre tous les anathemes par lesquels l'esprit de calomnie pouvait tenter, avec un certain succes, d'empecher une pensee trop libre d'agir sur son siecle en forgeant une image plus forte et plus courageuse de l'avenir du monde. Au mepris de toute contradiction, les accusateurs firent suspecter la philosophie transcendantale de conduire, a travers le developpement pratique qu'en donnait la (...) Doctrine de la science, autant au scepticisme en matiere de religion qu'au pantheisme, autant a l'anarchisme qu'a l'autoritarisme revolutionnaire. On trouvera dans le present volume la traduction des articles par lesquels Fichte se defendit publiquement contre cette accusation, ainsi que l'ensemble des textes qu'il consacra a la question religieuse depuis la fin de ses etudes de theologie jusqu'au declenchement de la Querelle de l'atheisme. (shrink)

English summary: Edition of Johann Gottlieb Fichte's (1762-1814) The Way Towards the Blessed Life. French text. French description: L'initiation a la vie bienheureuse presente la doctrine de la religion de J.G. Fichte. S'adressant a un grand public, ce cycle de conferences tenues a Berlin en 1806 et publiees la meme annee, n'est pas un traite theologique, mais il expose les principes d'une doctrine de la vie et de la beatitude qui constitue l'application pratique et religieuse de la doctrine de (...) la science. Chef d'oeuvre edifiant, ce texte qui eclaire remarquablement (autant qu'il les suppose) les ecrits theoriques de Fichte est livre ici dans une nouvelle traduction tenant compte des recherches recentes sur le philosophe, lesquelles connaissent un nouvel essor depuis quelques annees grace a l'edition, desormais achevee, de ses oeuvres Completes a l'Academie Bavaroise des Sciences. (shrink)