Objectives: The mental health legislation of most developed countries includes either a dangerousness criterion or an obligatory dangerousness criterion (ODC). A dangerousness criterion holds that mentally ill people may be given treatment without consent if they are deemed to be a risk to themselves or others. An ODC holds that mentally ill people may be given treatment without consent only if they are deemed to be a risk to themselves or others. This paper argues that the dangerousness criterion is unnecessary, (...) unethical and, in the case of the ODC, potentially harmful to mentally ill people and to the rest of the community. Methods: We examine the history of the dangerousness criterion, and provide reasoned argument and empirical evidence in support of our position. Results: Dangerousness criteria are not required to balance the perceived loss of autonomy arising from mental health legislation. Dangerousness criteria unfairly discriminate against the mentally ill, as they represent an unreasonable barrier to treatment without consent, and they spread the burden of risk that any mentally ill person might become violent across large numbers of mentally ill people who will never become violent. Mental health legislation that includes an ODC is associated with a longer duration of untreated psychosis, and probably contributes to a poorer prognosis and an increase risk of suicide and violence in patients in their first episode of psychosis. Conclusions: Dangerousness criteria should be removed from mental health legislation and be replaced by criteria that focus on a patient’s capacity to refuse treatment. (shrink)

Fishers of Fish and Fishers of Men: Fishing Imagery in the Hebrew Bible and the Ancient Near East. By Tyler R. Yoder. Explorations in Ancient Near Eastern Civilizations, vol. 4. Winona Lake, IN: Eisenbrauns, 2016. Pp. xviii + 222, illus. $54.50.

© 2016 Regents of the University of California.The Review summarizes much of particle physics and cosmology. Using data from previous editions, plus 3,062 new measurements from 721 papers, we list, evaluate, and average measured properties of gauge bosons and the recently discovered Higgs boson, leptons, quarks, mesons, and baryons. We summarize searches for hypothetical particles such as supersymmetric particles, heavy bosons, axions, dark photons, etc. All the particle properties and search limits are listed in Summary Tables. We also give numerous (...) tables, figures, formulae, and reviews of topics such as Higgs Boson Physics, Supersymmetry, Grand Unified Theories, Neutrino Mixing, Dark Energy, Dark Matter, Cosmology, Particle Detectors, Colliders, Probability and Statistics. Among the 117 reviews are many that are new or heavily revised, including those on Pentaquarks and Inflation. The complete Review is published online in a journal and on the website of the Particle Data Group. The printed PDG Book contains the Summary Tables and all review articles but no longer includes the detailed tables from the Particle Listings. A Booklet with the Summary Tables and abbreviated versions of some of the review articles is also available. (shrink)

Bir dini geleneği anlamak için o dini geleneğe sahip olan topluluğun folklor, mitoloji, edebiyat, sanat gibi sosyo-kültürel birikiminin bilinmesi büyük önem arz etmektedir. Zira dindar insanın veya bir dini geleneğe sahip olan kişinin eylemlerini, karşılıklı ilişkilerini, inanç sistemlerini, dini cemiyet ve kurumlarını, ritüel ve adetlerini anlama ve yorumlama noktasında etnolojik veriler kullanılmaktadır. Bu veriler ışığında bilhassa topluma ayna tutan edebi eserler insanın bireysel, toplumsal, kültürel ve Yaratıcısı ile ilişkilerinin niteliğini ortaya koyarak bir anlamda kendi medeniyetlerinin insan anlayışı ve dünya görüşünü (...) yansıtmaktadırlar. Bu çalışmada, Hay ve Robinson modelleri çerçevesinde ortaya konan doğu ve batı kültürlerinin insana, topluma ve sosyo-kültürel hayata bakışları değerlendirilerek, bu iki edebi metnin ardına saklı iki farklı dünyanın, alem görüşünün ve kültürünün tarihsel fenomenolojik mukayesesinin yapılması amaçlanmıştır. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Phenomenology and Modern Behavioral PsychologyLindsay B. Fletcher (bio) and Steven C. Hayes (bio)Keywordsacceptance, contextualism, defusion, relational-frame-theoryPérez-Álvarez and Sass (2008) deserve praise for examining the philosophical roots of clinical psychological science. Modern psychology has moved away from the development of philosophy and theory that is needed to ground scientific investigation within a coherent system. The result is increasingly ill-defined constructs and research programs that each operate within their own (...) divergent paradigm. B.F. Skinner is one of the few modern experimental behavioral psychologists who attempted to build a coherent science of behavior based on observable events with testable hypotheses. Acceptance and Commitment Therapy (ACT; Hayes, Strosahl, and Wilson 1999) and its associated basic science of cognition, Relational Frame Theory (RFT; Hayes, Barnes-Holmes, and Roche 2001), build on Skinner’s work to produce a more progressive science.Psychology and philosophy are different disciplines and how they are approached is defined by the objective. The purpose of philosophy from a scientific point of view is not the same as from a philosophical point of view. It is fine to compare radical behaviorism and phenomenology, but it seems important to ask whether and how this will lead to a more progressive science of behavior.In this commentary, we discuss the philosophy and theory that underlie ACT/RFT and show how they reflect on the relevant points made by the authors regarding the shared features of phenomenology and radical behaviorism. We make two adjustments to the explanation of radical behavioral concepts presented in the current paper to create a more coherent analysis. Finally, we show here how the development of a theory based on applied goals directly informs the methods used in clinical settings.Philosophical AssumptionsThe field of behavior analysis that originated with Skinner has different strands. Some are holistic and pragmatic, whereas others are elementalistic and mechanistic (Hayes, Hayes, and Reese 1988). ACT is based on an a-ontological philosophy termed functional contextualism (Hayes 1993), which views behavior analysis from a holistic and pragmatic perspective. Functional contextualism (AKA radical behaviorism) shares some of the assumptions of phenomenology, as has long been noted (Day 1969). For example, Pérez-Álvarez and Sass (2008) identify a-dualism, or monism, as a common feature. In functional contextualism, the whole is divided into functional units for the purpose of prediction and influence. A three-term contingency (antecedent–behavior–consequence) in behavior analysis is viewed as a [End Page 255] whole event with pragmatically distinguishable aspects, not an assemblage. As the authors point out, this results in a dialectic tension between stimulus control, action, and reinforcer because none are distinct units, and each is defined with reference to the others much as the front of a coin cannot exist without the back. These are not ontological entities, but functional units that are abstracted from the whole for pragmatic purposes. What is “radical” about radical behaviorism is that the philosopher, psychologist, or researcher participates in the event they are observing, and their own acts of scientific observation are identified based on their own functional properties.Behavioral ThinkingIn the service of further developing this philosophical and theoretical foundation and considering it along side phenomenology, we need to examine two aspects of the target article. The first regards the role of the environment in shaping behavior that is central to behavioral and contextual theories. The authors object to behaviorism’s notion of environment and suggest replacing it with the concept of the world, stating that “animals have environment, but man has world.” What is missing is an account of that shift. We believe that modern behavior analysis provides that account.Similarly, the paper argues that “reinforcers are not just things that follow behavior, but also, and above all, values that guide our life.” Again what is missing is an account of the precise behavioral basis for the distinction.In an attempt to do this, the authors incorrectly analyze operant behavior as future oriented, even appealing to final causality. In the three-term contingency, the discriminative stimulus sets the occasion for reinforcement of a particular behavior. The behavior of interest has been reinforced in similar contexts in the past, which gives... (shrink)

Makalede, Osmanlı bilgini Şemseddin Ahmed b. Musâ el-Ḫayâlî’nin düşüncesi bağlamında değerin imkânı ve fiillere değer yüklemenin kaynağı sorununun incelenmesi amaçlanmıştır. Mu‘tezile ve Eş‘arîler karşısında Hanefî-Mâtürîdî gelenekte değer konusuna yaklaşımın ne olduğu sorusu Hayâlî’nin görüşlerine referansla ele alınmıştır. Hayâlî, kendi düşüncesini, hocası Hızır Bey’in el-Ḳaṣîdetü’n-nûniyye adlı kasidesine yazdığı şerhte ortaya koymuştur. Özellikle bu kasidenin “iyilik ve kötülük şer‘îdir ama/ biz bunların akılla bilinebileceğini söylüyoruz” dizelerinin yorumunda hüsun ve kubuh meselesini incelemiştir. Onun düşüncelerinin analiz edilmesi ve yorumlanmasında Muhammed Ömer b. eş-Şeyh Abdi’l-Celîl (...) b. eş-Şeyh Abdi’l-Cemîl el-Bağdâdî el-Hanefî’nin Ḥavâşî’l-Futûḥiyye li-Şerḥi’n-Nûniyye ve Mehmet Emin Üsküdârî’nin Ḥâşiye ʿalâ Şerḥi Hayâlî ‘ale’l-Ḳaṣîdeti’n-nûniyye adlı eserinden yararlanılmıştır. Eş‘arîler, insan için değer bilgisinin mümkün olmadığını iddia ederek, iyi ve kötü hakkındaki bilgimizin kaynağının din olduğunu kabul etmişlerdir. Mu‘tezilî düşünürler ise iyi ve kötüyü fiillerin zatına ya da fiillerin zatında bulunan sıfatlarla ilişkilendirmişlerdir. Cübbâîler gibi bazı Mu‘tezilî düşünürler, fiillerin yapıldığı bağlamın ve şartların da değer atfetmede önemli olduğunu ifade etmişlerdir. Değer konusunda, Buharalı Hanefî âlimler Eş‘arî değer anlayışına yakın dururken, Mâtürîdîler Mu‘tezilî fikirlere yakın durmuşlardır. Mâtürîdîler, dinin iyi ve kötü hakkında bilgi verdiğini kabul etmekle birlikte bazı şeylerin değerinin akılla bilinebileceğini iddia etmişlerdir. Çalışmamızda, Hayâlî’nin temel yaklaşımının Mâtürîdîlerin değer anlayışından yana olduğu gösterilmiştir. Fiillere yüklenen iyi ve kötünün anlamları konusunda Mu‘tezile ve Mâtürîdîler arasındaki benzerliklere dikkat çekilmiştir. İyi ve kötünün üç anlamının olduğu açıklanmıştır. İlk olarak iyilik, bir insanın fiilinin bu dünyada övülmesi ve ahirette ödüllendirilmesi anlamına gelir. Kötülük, bu dünyada yerilmeyi ve ahirette cezalandırılmayı ifade eder. İkinci olarak, iyi, amaca uygun olandır ve kötü ise amaca uygun olmayandır. Bu, aynı zamanda, iyinin yararlı olan ve kötünün de zararlı olan olduğu anlamına gelmektedir. Üçüncü olarak iyi, bir yetkinlik sıfatıdır ve kötü de bir eksiklik sıfatıdır. Örneğin bilgi, insanı yetkinleştirdiği için iyidir. Bilgisizlik, insanı eksik ve düşük bir durumda bıraktığı için kötüdür. Mu‘tezile’ye göre her şeyin iyilik ve kötülüğü akılla bilinirken, Mâtürîdîlere göre bazı şeylerin iyilik ve kötülüğü akılla idrak edilebilir. Bu bağlamda Mu‘tezilî ve Mâtürîdî düşünürler, sorumluluğu gerektiren değer bilgisinin kaynağının din olduğunu kabul eden Eş‘arîlerin argümanlarını eleştirmişlerdir. Makalede, ayrıca, tek bir cümlede doğruluk ve yanlışlığın birleşmesiyle ortaya çıkan yalancı paradoksu ile değerin kaynağı arasında kurulan ilişki ele alınmıştır. Yalancı paradoksunun bir çözümünün olduğuna inanan Hayâlî, bu çözüm üzerinden, Mâtürîdî değer anlayışının haklı gösterilebileceğini ifade etmiştir. (shrink)

Book reviewed in this article: The Philosophical Assessment of Theology: Essays in Honour of Frederick C. Copleston. Edited by Gerard J. Hughes. Language, Meaning and God: Essays in Honour of Herbert McCabe OP. Edited by Brian Davies. God Matters. By Herbert McCabe. Philosophies of History: A Critical Essay. By Rolf Gruner. The ‘Phaedo’: A Platonic Labyrinth. By Ronna Burger. Lessing's ‘Ugly Ditch’: A Study of Theology and History. By Gordon E. Michalson, Jr. Peirce. By Christopher Hookway. Frege: Tradition and Influence. (...) Edited by Crispin Wright. The Private World. Selections from the Diario Íntimo and Selected Letters 1890–1936. By Miguel de Unamuno, translated by Anthony Kerrigan, Allen Lacy, Martin Nozick. A Third Collection: Papers by Bernard J.F. Lonergan, S.J. Edited by Frederick E. Crowe. Philosophical Papers. By Charles Taylor. 2 vols. Principles of Language and the Mind. By T.P. Waldron. The Principle of Double Effect: A Critical Appraisal of its Traditional Understanding and its Modern Reinterpretation. By L.I. Ugorji. Human Rights: Fact or Fancy By Henry B. Veatch. Enlightenment and Alienation: An Essay towards a Trinitarian Theology. By Colin Gunton. Only Human. By Don Cupitt. The Roots of the Modern Christian Tradition. Edited by E. Rpzanne Elder. ‘Africanische Theologie’: Darstellung und Dialog.. By Heribert Rücker. African Religions in Western Conceptual Schemes. By Emefie Ikenga Metuh. The Destiny of Man: Dagaare Beliefs in Dialogue with Christian Eschatology. By Edward Kuukure. The World in Between: Christian Healing and the Struggle for Spiritual Survival. By E. Milingo. Theology in Africa. By Kwesi A. Dickson. The Future of Anglican Theology. Edited by M. Darrol Bryant. Reconciling. By John Coventry. The Genesis of Faith: The Depth Theology of Abraham Joshua Heschel. By John C. Merkle. Anthropology in Theological Perspective. By Wolfhart Pannenberg. Contemporary Approaches to the Study of Religion. Volume II: The Social Sciences. Edited by Frank Whaling. American Sociology: Worldly Rejections of Religion and Their Directions. By Arthur J. Vidich and Stanford M. Lyman. A Critical Theory of Religion: The Frankfurt School. By Rudolf J. Siebert. The Anthropology of Evil. Edited by David Parkin. The Wealth of Christians. By Redmond Mullin. Biblical Interpretation in Ancient Israel. By Michael Fishbane. Reading the Old Testament: An Introduction. By Lawrence Boadt. Old Testament Theology: Its History and Development. By John H. Hayes and Frederick C. Prussner. God's Conflict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament. By John Day. Law and Wisdom from Ben Sira to Paul. By Eckhard J. Schnabel. The Order of the Synoptics: Why Three Synoptic Gospels? By Bernard Orchard and Harold Riley. The Making of Mark. By J. Duncan M. Derrett. Argumentation bei Paulus. By Folker Siegert. Christians and the Military: The Early Experience. Edited by Robert J. Daly. Origienes' Eucharistielehre im Streit der Konfessionen; Die Auslegungsgeschichte seit der Reformation. By Lothar Lies. L'église de Cappadoce au IVe siècle d'après la correspondance de Basile de Césarée. By Benpit Gain Cave Monasteries of Byzantine Cappadocia. By Lyn Rodley. Augustine of Hippo, Selected Writings. Translated with an Introduction by Mary T. Clark. Wisdom from St Augustine. By Vernon J. Bourke. A History of Religious Ideas, Vol. 3: From Muhammad to the Age of Reforms. By Mircea Eliade. Les Lectionnaires Copies Annuels: Basse‐Egypte. By Ugo Zanetti. Humanism and Scholasticism in Late Medieval Germany. By James H. Overfield. Wyclif. By Anthony Kenny. The Lady and the Virgin: Image, Attitude and Experience in Twelfth Century France. By Penny Shine Gold. Unquiet Souls: Fourteenth‐Century Saints and Their Religious Milieu. By Richard Kieckhefer. Luther: Theologian for Catholics and Protestants. Edited by George Yule. La Réforme Catholique: Le Combat de Maldonat. By Paul Schmitt. Roman Catholicism in England: From the Elizabethan Settlement to the Second Vatican Council. By Edward Norman. The Life of David Brainerd. Edited by Norman Pettit. Nineteenth Century Religious Thought in the West. Edited by Ninian Smart, John Clayton, Patrick Sherry and Steven T. Katz The Significance of Jesus Christ in Asia. By Hans Staffner. Is the Virgin Mary Appearing at Medjugorje? By René Laurentin and Ljudevit Rupčić. Mary Queen of Peace: Is the Mother of God Appearing in Medjugorje? By Lucy Rooney and Robert Fancy. (shrink)

These fourteen essays were written to honor a philosopher and historian of philosophy who has been associated for more than thirty years with the Pontifical Institute of Mediaeval Studies at the University of Toronto. In keeping with Pegis’ historical interests, the essays are on topics relating to the ancient and especially the mediaeval period. Some of the contributions are not directly philosophical in content, e.g., "Nugae Hyginianae" by Wilma Fitzgerald, "Marriage and Family in English Conciliar and Synodal Legislation" by Michael (...) M. Sheehan, "Riddles relating to the Anglo-Saxon Scriptorium" by Laurence K. Shook, "A Middle English Christological Poem" by Edmund Colledge, "Three Forgotten Martyrs of Anazarbus in Cilicia" by Michael R. E. Gough, and "Greek Recentiores, Basil, Adversus Eunomium, IV-V" by Walter Hayes. But each of the essays reflects the meticulous scholarship for which the Institute is justly renowned. (shrink)

Forty‐nine subjects judged the relevancy of sentence parts of a word problem (the Allsports problem). Patterns of subjects' judgments suggest three problem‐solving heuristics: a SETS heuristic, a TIME heuristic, and a QUESTION heuristic. Presentation of the question before the problem tends to suppress SETS and TIME heuristics. A computer program (ATTEND) is presented to simulate subjects' behavior on the Allsports problem. The program is context‐sensitive in that it can change a relevance judgment upon the acquisition of further information. Averaged subject (...) judgments and ATTEND judgments agree for 87% of the items. (shrink)

The Babylonian Theodicy. By Takayoshi Oshima. State Archives of Assyria Cuneiform Texts, vol. 9. Helsinki: The Neo-Assyrian Text Corpus Project, 2013. Pp. lxiii + 63. $39. [Distributed by Eisenbrauns, Winona Lake, Ind.].

When everyone can be a publisher, what distinguishes the journalist? This article considers contemporary challenges to institutional roles in a digital media environment and then turns to three broad journalistic normative values - authenticity, accountability, and autonomy - that affect the credibility of journalists and the content they provide. A set of questions that can help citizens determine the trustworthiness of information available to them emerges from the discussion.

Reason and experience can hardly serve as warrants sufficient for the self-sacrificial service to which the New Testament calls the church; the commonsense counsels they dispense must be disciplined by the divine foolishness of Scripture.

Summary This paper seeks to be a systematic reflection on the difficulties raised by the sixteenth century Reformed notion of the atonement, rather than a repetitio of centuries-old methods of conceptualization. I will therefore look beyond the somewhat imprecise confessions of the period, and instead focus on the dogmatic work of John Calvin to find a more robust Reformed notion of the atonement. Yet, as we shall see, Calvin’s account of the atonement is not without its inconsistencies. Namely, if it (...) is the wrath of God that is satisfied on the cross of Christ, as Calvin states, then the divine love becomes obscured from view. In reply, Karl Barth’s theology of the atonement will be surveyed in order to uphold that the holy love of God is effective at every moment in the accomplishment of our redemption. Thus, this paper seeks to found a theology of the atonement guided by the Reformed theology of the sixteenth century, yet at the same time considers it possible to decisively bend the Reformed tradition without breaking with it. (shrink)

Schmidt and Egler's critique of Christianity's exclusivist claim to truth rests on two suppositions: (a) that inter-religious pastoral care for dying patients requires a respect for their cultural backgrounds which necessitates accepting the equal validity of their respective (non-Christian) religions, and (b) that exclusivism is incompatible with the Christian love-of-neighbor commandment. In opposition to this critique, (a) the authors' own “pluralist” understanding of Christianity is refuted on two levels. First, it leads to inconsistencies in the authors' own (and very adequate) (...) understanding of pastoral care, especially with regard to their notion of intolerance, and second, it is irreconcilable with explicit New and Old Testament claims to absoluteness. In addition, (b) the authors' understanding of the way in which “exclusivism” justifies intolerance and missionary violence is shown to rest, first, on a secularized reduction of Christianity, i.e., of Christians' own “religious identity” as well as of the Christian way of “helping those in need,” and second, on a merely theoretical (rather than also practical) view of Christians' commitment to God. As a corollary to that refutation, a reconsideration of the truly Christian sources of obedience and charity is recommended. (shrink)

Bayesian accounts are currently popular in the field of inductive reasoning. This commentary briefly reviews the limitations of one such account, the Rational Model (Anderson 1991b), in explaining how inferences are made about objects whose category membership is uncertain. These shortcomings are symptomatic of what Jones & Love (J&L) refer to as Bayesian approaches.

This response has two parts: a reply to Nigel Biggar's specific criticisms of my exegesis and an appeal for attention to more fundamental theological issues. Biggar generally disregards the narrative and epistolary contexts of the verses he cites and introduces anachronistic conceptual distinctions. Beyond specific exegetical disagreements, his argument fails to address the broader christological, ecclesiological, and eschatological warrants for Christians to embody Jesus' way of peace. The moral vocation of the people of God is grounded in the story of (...) Jesus Christ. It is this story that makes just war theologically problematical. (shrink)