We applaud Brown, Elliott, and Paine (2013) for their overarching goal of providing ethical justification for decisions to withdraw nonfutile life-sustaining medical treatments in some cases after...

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The adage “an ounce of prevention is worth a pound of cure” is widely used in healthcare settings and can be applied to the work of institutional clinical ethics committees. The model of clinical ethics consultation, however, is inherently reactive: a crisis or question emerges, and ethics experts are called to help. In an effort to employ a proactive component to the model of clinical ethics consultation (as well as to standardize our educational interventions), we developed ethics pocket cards. The (...) purpose of this article is to: (1) describe the rationale for using ethics pocket cards, (2) provide examples of our cards, and (3) begin a dialogue about the potential uses of ethics pocket cards. In doing so, we hope to explore how such portable, economical devices can advance the goals of ethics consultation as well as the educational aims of ethics committees. (shrink)

Background: Prior research has explored reasons why health care providers may or may not choose to seek an ethics consultation. Although low-quality communication is evident in many ethics consultations, it is unknown whether poor communication in clinical settings is related to health care providers' requests for ethics involvement. Objective: To assess the relationship between self-reported ratings of health care providers' inter- and intraprofessional communication and ethics consultation requests. Method: This cross-sectional survey was conducted using a self-administered questionnaire of physicians and (...) nurses in six intensive care units at one academic medical center in the United States. The questionnaire assessed perceptions about requesting ethics consultations and how health care providers perceive communication. Results: Two hundred sixty-two participants (228 nurses and 34 physicians) responded to the survey (response rate 55%; 59% for nurses and 41% for physicians). Requests for an ethics consult were positively associated with perceived quality of interprofessional communication (r =.13, p <.05), but perceptions of the number of ethical dilemmas that occur on participants' units each month were negatively associated with the perceived quality of intra-professional communication (r = −.17, p <.01). Conclusion: The relationship that was hypothesized between perceived poor communication and increased number of ethics consultations was not borne out by these data. Indeed, we found the opposite; these finding suggests that good inter- and intraprofessional communication may promote the use of outside resources, such as ethics, when they are needed. (shrink)

Preparing the Next Generation of Oral Historians is an invaluable resource to educators seeking to bring history alive for students at all levels. Filled with insightful reflections on teaching oral history, it offers practical suggestions for educators seeking to create curricula, engage students, gather community support, and meet educational standards. By the close of the book, readers will be able to successfully incorporate oral history projects in their own classrooms.

Mr. Galanas, an eighty‐six‐year‐old man, intentionally shot himself in the chest and abdomen. Surprisingly, the bullet damaged only his distal pancreas and part of his colon, requiring a diverting colostomy to prevent leakage of bowel fluids into his abdomen. After being admitted, he lies intubated in the intensive care unit awaiting surgery to repair his colon. He is responsive but does not demonstrate clear decision‐making capacity. He grudgingly accepts pain medications but refuses antibiotics and antidepressants. He has a living will (...) that gives his wife durable power of attorney and also explicitly states a desire to refuse all medical interventions if he is permanently unconscious or in an end‐stage condition. Mrs. Galanas reports frequent conversations in which her husband said he would not want to be sustained on life support. She also says that he often mentioned he would not want an ostomy bag—a likely, albeit temporary, outcome of the proposed surgery. His physicians are nervous about withholding medical interventions when Mr. Galanas's injury is the result of a suicide attempt and his prognosis is good. Should the care team surgically repair his injured colon, regardless of the patient's capacity, his advance directive, and his wife's statement that he would not want surgery or other life‐sustaining treatment? (shrink)

This essay concerns Scott Shapiro's criticism that H.L.A. Hart's theory of law suffers from a Although other philosophers of law have summarily dismissed Shapiro's criticism, I argue that it identifies an important requirement for an adequate theory of law. Such a theory must explain why legal officials justify their actions by reference to abstract propositional entities, instead of pointing to the existence of social practices. A virtue of Shapiro's planning theory of law is that it can explain this phenomenon. Despite (...) these sympathies, however, I end with the suggestion that Shapiro's criticism of Hart, as it stands, is incomplete. Careful attention to Hart's notion of the internal point of view indicates that he was aware that legal justification ends with abstract objects, not practices, and that he offered his own explanation of this phenomenon. (shrink)

This collection of essays, offered in honor of the distinguished career of prominent political philosophy professor Clifford Orwin, brings together internationally renowned scholars to provide a wide context and discuss various aspects of the virtue of “humanity” through the history of political philosophy.

Sometimes the fact that something is the law can be justified by the law. For example, the Sarbanes-Oxley Act is the law because it was enacted by Congress pursuant to the Commerce Clause. But eventually legal justification of law ends. The ultimate criteria of validity in a legal system cannot themselves be justified by law. According to H.L.A. Hart, justification of these ultimate criteria is still available, by reference to social facts concerning official acceptance - facts about what Hart calls (...) the "rule of recognition" for the system. -/- Drawing upon criticisms of sociological accounts of the law that can be found in the writings of Hans Kelsen, I argue in this essay that Hart's approach cannot account for statements about the law that assert the independence of legal validity from rule of recognition facts. I offer as an alternative a legal quietist approach, which can account for such statements. For the quietist, legal justification exhausts the possible justification for law. If our judgments about the law are fundamental, in the sense that they cannot be justified by other judgments about the law, then they have no justification (which is not to say that they should be abandoned). I argue that legal quietism is exemplified - if somewhat imperfectly - in Kelsen's writings, and I end the essay by exploring some difficulties that the quietist approach must face. (shrink)

This collection of essays, offered in honor of the distinguished career of prominent political philosophy professor Clifford Orwin, brings together internationally renowned scholars to provide a wide context and discuss various aspects of the virtue of “humanity” through the history of political philosophy.

Originally published in 1979, The Darwinian Revolution was the first comprehensive and readable synthesis of the history of evolutionary thought. Though the years since have seen an enormous flowering of research on Darwin and other nineteenth-century scientists concerned with evolution, as well as the larger social and cultural responses to their work, The Darwinian Revolution remains remarkably current and stimulating. For this edition Michael Ruse has written a new afterword that takes into account the research published since his book's (...) first appearance. "It is difficult to believe that yet another book on Darwin and the Darwinian Revolution could add anything new or contain any surprises. Ruse's book is an exception on all counts. Darwin scholars and the general reader alike can learn from it."--David L. Hull, Nature "No other account of the Darwinian Revolution provides so detailed and sympathetic an account of the framework within which the scientific debates took place."--Peter J. Bowler, Canadian Journal of History "A useful and highly readable synthesis...skillfully organized and written with verve, imagination, and welcome touches of humor."--John C. Greene, Science. (shrink)

Michael Ruse, Science and spirituality: making room for faith in the age of science Content Type Journal Article DOI 10.1007/s11153-010-9242-9 Authors Edward L. Schoen, Western Kentucky University Department of Philosophy and Religion Bowling Green KY USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047.

Michael L. Morgan is Emeritus Chancellor Professor at Indiana University and the Grafstein Visiting Chair in Jewish Philosophy at the University of Toronto. He has written extensively on ancient Greek philosophy, modern Jewish philosophy, and post-Holocaust theology and ethics.

The last decade has witnessed a particularly intensive debate over methodological issues in legal theory. The publication of Julie Dickson's Evaluation and Legal Theory (2001) was significant, as were collective returns to H.L.A. Hart's 'Postscript' to The Concept of Law. While influential articles have been written in disparate journals, no single collection of the most important papers exists. This volume - the first in a three volume series - aims not only to fill that gap but also propose a systematic (...) agenda for future work. The editors have selected articles written by leading legal theorists, including, among others, Leslie Green, Brian Leiter, Joseph Raz, Ronald Dworkin, and William Twining, and organized under four broad categories: 1) problems and purposes of legal theory; 2) the role of epistemology and semantics in theorising about the nature of law; 3) the relation between morality and legal theory; and 4) the scope of phenomena a general jurisprudence ought to address. (shrink)

In Discovering Levinas, Michael L. Morgan shows how this thinker faces in novel and provocative ways central philosophical problems of twentieth-century philosophy and religious thought. He tackles this task by placing Levinas in conversation with philosophers such as Donald Davidson, Stanley Cavell, John McDowell, Onora O'Neill, Charles Taylor, and Cora Diamond. He also seeks to understand Levinas within philosophical, religious, and political developments in the history of twentieth-century intellectual culture. Morgan demystifies Levinas by examining his unfamiliar and surprising vocabulary, (...) interpreting texts with an eye to clarity, and arguing that Levinas can be understood as a philosopher of the everyday. Morgan also shows that Levinas's ethics is not morally and politically irrelevant nor is it excessively narrow and demanding in unacceptable ways. Neither glib dismissal nor fawning acceptance, this book provides a sympathetic reading that can form a foundation for a responsible critique. (shrink)

Although few of Charles Sanders Peirce's writings were devoted explicitly to religious topics, Michael L. Raposa demonstrates that religious ideas played a central role in shaping Peirce's philosophy and are manifest throughout his corpus, in scientific and mathematical papers as well as in his writings on metaphysics, cosmology, and the normative sciences. Because Peirce's religious ideas are continuous with and integral to his reflections on these and other issues, they must be identified and understood if his work as a (...) whole is to be interpreted properly. An organizing perspective for Raposa's study and the subject of extended commentary is Peirce's most famous essay in the philosophy of religion, "A Neglected Argument for the Reality of God." Although very few of Peirce's commentators have devoted serious attention to the religious dimension of his thought, Raposa concludes that Peirce's writings are an important resource for contemporary scholars of religion and points to those of his ideas that might be most fruitfully entertained and developed. (shrink)

Medical rules of eligibility permit severely injured Iraqi and Afghan nationals to receive care in Coalition medical facilities only if bed space is available and their injuries result directly from Coalition fire. The first rule favors Coalition soldiers over host-nation nationals and contradicts the principle of impartial, needs-based medical care. To justify preferential care for compatriots, wartime medicine invokes associative obligations of care that favor friends, family, and comrades-in-arms. Associative obligations have little place in peacetime medical care but significantly affect (...) wartime medicine. The second rule suggests liability for collateral harm that is unsupported by international law and military ethics. Absent liability, there are pragmatic reasons to offer medical care to injured local civilians if it quells resentment and cements support for Coalition forces. In contrast to peacetime medicine, military necessity and associative obligations outweigh distributive principles based on medical need during war. (shrink)

The contributors to this volume seek to answer this question by exploring how analytic and holistic processes contribute to our perception of faces, objects, ...

In Book 2 of The Peloponnesian War, the ancient Greek historian Thucydides describes the Plague of Athens which killed an estimated 75,000 people in 430 BC, the second year of the war. Thucydides i...

After providing a brief overview of social neuroscience in the context of strong embodiment and the cognitive sciences, this paper addresses how perspectives from the field may inform how theological anthropology approaches the origins of human persons-in-community. An overview of the Social Brain Hypothesis and of simulation theory reveals a simultaneous potential for receptive/projective processes to facilitate social engagement and the need for intentional spontaneity in the form of a spiritual formation that moves beyond simulation to empathy and love. Finally, (...) elements of a virtue science that draws on Dietrich Bonhoeffer's relational imago Dei are shown to be helpful in framing and motivating theological approaches to human origins. (shrink)

This book provides a clear and helpful overview of the philosophical core of the thought of Emmanuel Levinas, one of the most significant and interesting philosophers of the late twentieth century.

A considerable body of research has documented the emergence of what appears to be instrumental helping behavior in early childhood. The current study tested the hypothesis that one basic psychological mechanism motivating this behavior is a preference for completing unfinished actions. To test this, a paradigm was implemented in which 2-year-olds (n = 34, 16 female/18 male, mostly White middle-class children) could continue an adult’s action when the adult no longer wanted to complete the action. The results showed that children (...) continued the adult’s actions more often when the goal had been abandoned than when it had been reached (OR = 2.37). This supports the hypothesis that apparent helping behavior in 2-year-olds is motivated by a preference for completing unfinished actions. (shrink)

I offer a simple method for further investigating the Interactive Specialization framework, and some data that may or may not be compatible with the approach, depending on the precise meaning of Findings from my lab indicate that, while networks of brain areas cooperate in specialized ways to support cognitive functions, individual brain areas participate in many such networks, in different cognitive domains.

This insightful and provocative discussion of John Dewey’s philosophy appears a decade after Richard Gale’s publication of his important book The Divided Self of William James (Cambridge University Press, 1999). In that earlier work, Gale exposed and explored the tension in James’s thought between the robust Promethean tendency to pursue a “morally strenuous life” and a passive mystical tendency toward unity with that which is greater than oneself. The present study is a kind of sequel to that work, as Gale (...) shows the same tendencies to be operative in Dewey’s philosophy, however, not remaining in tension (as with James) but finally integrated or synthesized, so that he can be accurately portrayed as a “Promethean .. (shrink)

Since the early 1990s, the extractive industries have increasingly valued corporate social responsibility in the communities where they operate. More recently, these industries have begun to recognize the importance of adapting CSR efforts to unique local contexts rather than applying a one-size-fits-all model. However, firms understand local context to mean culture and treat the physical properties of the host region—topography, geology, hydrology, and climate—as the exclusive purview of mineral geologists and engineers. In this article, we examine the organization of CSR (...) at two industrial-scale gold mines in Guatemala, owned by the same firm, which yielded starkly distinct levels of support among host community residents. We develop the idea of social terrain to convey the way in which the biophysical environment informs local social relations and imbues phenomena with particular social meanings. We argue that firms must account for social terrain in organizing for CSR. The literature struggles to provide guidelines for identifying and understanding stakeholders. Social terrain, we argue, can begin to bridge this gap between theory and practice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 147-148 [Access article in PDF] Buddhists and Christians: Praying for Peace in the World Archbishop Michael L. Fitzgerald Pontifical Council for Interreligious Dialogue Dear Buddhist Friends:As the new president of the Pontifical Council for Interreligious Dialogue, the office of His Holiness the Pope for relations with people of different religious traditions, I wish to greet you and send this congratulatory message on the occasion (...) of the feast of Vesakh. This gesture of friendship, initiated in 1995 by my predecessor Cardinal Francis Arinze, has almost become a tradition. I wish to continue this good tradition and express my hearty congratulations to each and every one of you.In this message, I would like to invite you, my dear Buddhist friends, to join in prayer for the cause of peace in the world. Observing the current international situation, we cannot but be aware of the acuteness of the question of peace in our world. Since the beginning of this new millennium, marked by the dramatic events of September 11, 2001, we witness every day fresh scenes of bloodshed, violence, confrontation, and crisis in almost all parts of the world. In the midst of this grave situation, we cannot lead our lives without committing ourselves to advancing the cause of peace in the world.We Christians and Buddhists are convinced that the origin of all conflict is ultimately located in human hearts characterized by selfish desire, specifically by desire for power, domination, and wealth, often at the expense of others. It is also our common conviction that peace must inhabit people's hearts before it can become a social reality. For us, therefore, the most fundamental and efficient way to advance peace is to do our best to see that the deep-rooted selfishness of human hearts is overcome, so that people may be transformed into true artisans of peace.Pope John Paul II has proclaimed the year from October 2002 to October 2003 the Year of the Rosary of the Virgin Mary. He has earnestly encouraged the frequent recitation of the Rosary in order to pray for peace in the world. His wish to revive the practice of the Rosary is closely connected with the present historical circumstances, which need more than ever-constant supplication for the great gift of peace.My Buddhist friends, is it not a wonderful coincidence that you also have a lengthy tradition of using the Mala for prayer? The Rosary for Catholics and the [End Page 147] Mala for Buddhists are simple yet profound and meaningful prayer, despite essential differences in their form and content, based on our distinct doctrines and practices. For Catholics, the Rosary represents a most effective means of fostering contemplation of Jesus Christ. For Buddhists, the Mala is used to overcome the 108 Sinful Desires in order to reach the state of Nirvana. By virtue of their meditative character, these two prayers have in common a calming effect on those who pray them; they lead them to experience and to work for peace, and they produce fruits of love. For Catholics, the repetition and meditation of the holy names of the Persons of the Blessed Trinity and the Virgin Mary in the recitation of the Rosary makes us more willing to assimilate their love and compassion for others, especially for the poor and afflicted. In your Buddhist tradition, praying the Mala helps one to become a peacemaker.Dear Buddhist friends, these are the thoughts I wish to share with you this year. I am convinced that by persevering in prayer we will contribute to advancing peace in the world both now and in the future. May this peace be with you and your families on the feast of Vesakh and at all times.Archbishop Michael L. Fitzgerald, President © by Michael L. Fitzgerald. Reprinted by permission.... (shrink)

Certain Daoist ideas explored here are compared with features of Peirce's philosophy, supplying a helpful perspective on the latter. In particular, I examine Zhuangzi's instruction about “listening” with one's spirit, along with certain discussions of “listening energy” drawn from texts dealing with the Daoist martial arts. I argue that Daoist “listening” and Peirce's concept of “musement” are both to be regarded as a disciplined form of attentiveness. By attending to no predetermined thing, a person thus disciplined is “ready” for the (...) encounter with what might otherwise remain unperceived in experience, prepared to listen to voices that might otherwise be ignored. (shrink)

This new book by Michael Slater significantly extends the argument articulated in his earlier study of William James on Ethics and Faith, also published by Cambridge University Press. Slater was committed there as here to demonstrating the compatibility of pragmatism with some form of metaphysical realism. There as here he was interested in showing the affinities between James’s thought and certain ideas developed by contemporary analytical philosophers of religion. In Pragmatism and the Philosophy of Religion, however, the scope of (...) analysis is broadened from a focus on James to a consideration of pragmatism more generally conceived. Two early chapters on James are followed by chapters on Charles S. Peirce... (shrink)

Robert Stern has argued that Levinas is a kind of command theorist and that, for this reason, Løgstrup can be understood to have provided an argument against Levinas. In this paper, I discuss Levinas’s use of the vocabulary of demand, order, and command in the light of Jewish philosophical accounts of such notions in the work of Martin Buber, Franz Rosenzweig, and Emil Fackenheim. These accounts revise the traditional Jewish idea of command and I show that Levinas’s use of this (...) vocabulary is also revisionary. I show that in light of this tradition of discussion, Levinas’s use is not susceptible to the interpretation Stern proposes and thus that the Løgstrup-style argument cannot be used against Levinas. (shrink)

The Israeli Patient Rights Act attempts to accommodate personal autonomy within an avowedly paternalist communitarian state. Although Israel is still groping toward a solution, the legislation begins to show the different form a communitarian version of autonomy must take.

The only complete edition in English of Baruch Spinoza's works, this volume features Samuel Shirley’s preeminent translations, distinguished at once by the lucidity and fluency with which they convey the flavor and meaning of Spinoza’s original texts. Michael L. Morgan provides a general introduction that places Spinoza in Western philosophy and culture and sketches the philosophical, scientific, religious, moral and political dimensions of Spinoza’s thought. Morgan’s brief introductions to each work give a succinct historical, biographical, and philosophical overview. A (...) chronology and index are included. (shrink)

Emmanuel Levinas conceives of our lives as fundamentally interpersonal and ethical, claiming that our responsibilities to one another should shape all of our actions. While many scholars believe that Levinas failed to develop a robust view of political ethics, Michael L. Morgan argues against understandings of Levinas’s thought that find him politically wanting or even antipolitical. Morgan examines Levinas’s ethical critique of the political as well as his Jewish writings—including those on Zionism and the founding of the Jewish state—which (...) are controversial reflections of Levinas’s political expression. Unlike others who dismiss Levinas as irrelevant or anarchical, Morgan is the first to give extensive treatment to Levinas as a serious social political thinker whose ethics must be understood in terms of its political implications. Morgan reveals Levinas’s political commitments to liberalism and democracy as well as his revolutionary conception of human life as deeply interconnected on philosophical, political, and religious grounds. (shrink)

Emmanuel Levinas emerged as an influential philosophical voice in the final decades of the twentieth century, and his reputation has continued to flourish and increase in our own day. His central themes--the primacy of the ethical and the core of ethics as our responsibility to and for others--speak to readers from a host of disciplines and perspectives. However, his writings and thought are challenging and difficult. The Oxford Handbook of Levinas contains essays that aim to clarify and engage Levinas and (...) his writings in a number of ways. Some focus on central themes of his work, others on the ways in which he read and was influenced by figures from Plato, Hobbes, Descartes, and Kant to Blanchot, Husserl, Heidegger, and Derrida. And there are essays on how his thinking has been appropriated in moral and political thought, psychology, film criticism, and more, and on the relation between his thinking and religious themes and traditions. Finally, several essays deal primarily with how readers have criticized him and found him wanting. The volume exposes and explores both the depth of Levinas's philosophical work and the range of applications to which it has been put, with special attention to clarifying why his interests in the human condition, the crisis of civilization, the centrality and character of ethics and morality, and the very meaning of human experience should be of interest to the widest range of readers. (shrink)

Responsible citizens are expected to combine ethical judgement with judiciously exercised social activism to preserve the moral foundation of democratic society and prevent political injustice. But do they? Utilizing a research model integrating insights from rational choice theory and cognitive developmental psychology this book carefully explores three exemplary cases of morally inspired activism: Jewish rescue in wartime Europe, abortion politics in the United States, and peace and settler activism in Israel. From all three analyses a single conclusion emerges: the most (...) politically competent individuals are, most often, the least morally competent. This is the central paradox of political morality. These findings cast doubt on strong models of political morality characterized by enlightened moral reasoning and concerted political action while affirming alternative weak models that fuse activism with sectarian moral interests. They provide empirical support to further upend the liberal vision of democratic character, education, and society. (shrink)