In recent scholarship there is an emerging interest in the integration of philosophy and theology. Philosophers and theologians address the relationship between body and soul and its implications for theological anthropology. In so doing, philosopher-theologians interact with cognitive science, biological evolution, psychology, and sociology. Reflecting these exciting new developments, The Ashgate Research Companion to Theological Anthropology is a resource for philosophers and theologians, students and scholars, interested in the constructive, critical exploration of a theology of human persons. Throughout this collection (...) of newly authored contributions, key themes are addressed: human agency and grace, the soul, sin and salvation, Christology, glory, feminism, the theology of human nature, and other major themes in theological anthropology in historic as well as contemporary contexts. (shrink)

Charles Taliaferro, a leading philosopher of religion, presents several fictional dialogues among characters with contrasting views on the existence of God, including theism, atheism, skepticism, and other nuanced arguments about the nature of God. In a series of five inspired, original debates, Taliaferro taps into several famous exchanges, including those among Antony Flew, Basil Mitchell and R. M. Hare; between Frederick Copleston and Bertrand Russell; and between Copleston and A. J. Ayer.

The review of the collective monograph "Running and Philosophy", which has not been introduced into the sphere of domestic research of philosophical aspects of physical culture and sports, is presented. Marathon for the Mind" (published in English in 2007). The publication includes 19 essays prepared by American philosophers. The professional study of the socio-cultural determination and the existential significance of running practices by the authors of the monograph is effectively combined with the analysis of personal experience of participating in stayer (...) races, which provides a confessional and emotional presentation, as well as practical confirmation of the results obtained. It can be assumed that the content of the collection under consideration covers the main thematic repertoire and represents the research techniques of the philosophy of running that has been forming since the second half of the twentieth century. The reviewed monograph reveals the humanistic potential of running as a factor of anthropogenesis (Sh. Kay), a means of achieving "correct" apathy (R. Devitt) and the highest kind of friendship (M. V. Austin). R. A. Belliotti considers running as a way to gain superhuman standing, H. L. Reed and R. S. Reed find in it the embodiment of the values of existentialism. Within the framework of solving the problems of anthropological dualism, running activity is addressed by J. J. Wisniewski, M. Maze, C. Taliaferro and R. Trauber. K. Martin and M. S. Nussbaum consider running as a medium of aesthetic experience generation, R. J. van Arragon and K. Kinghorn reflect on the typology of runners. D. P. Fry and J. P. Moreland The connection between running and religious practices is investigated, G. Basham, K. Kelly, U. P. Kabasench and D. R. Hochstetler analyze the correlation of goals and means of running activity. Thus, the monograph substantiates the understanding of running as a publicly available and effective means of gaining physical, mental and social well-being, which expresses the humanistic essence of running practices and justifies the philosophical and anthropological significance of their research. (shrink)

Business Ethics, the Environment & Responsibility, EarlyView.

Scholars and practitioners across domains are increasingly concerned with algorithmic transparency and opacity, interrogating the values and assumptions embedded in automated, black-boxed systems, particularly in user-generated content platforms. I report from an ethnography of infrastructure in Wikipedia to discuss an often understudied aspect of this topic: the local, contextual, learned expertise involved in participating in a highly automated social–technical environment. Today, the organizational culture of Wikipedia is deeply intertwined with various data-driven algorithmic systems, which Wikipedians rely on to help manage (...) and govern the “anyone can edit” encyclopedia at a massive scale. These bots, scripts, tools, plugins, and dashboards make Wikipedia more efficient for those who know how to work with them, but like all organizational culture, newcomers must learn them if they want to fully participate. I illustrate how cultural and organizational expertise is enacted around algorithmic agents by discussing two autoethnographic vignettes, which relate my personal experience as a veteran in Wikipedia. I present thick descriptions of how governance and gatekeeping practices are articulated through and in alignment with these automated infrastructures. Over the past 15 years, Wikipedian veterans and administrators have made specific decisions to support administrative and editorial workflows with automation in particular ways and not others. I use these cases of Wikipedia’s bot-supported bureaucracy to discuss several issues in the fields of critical algorithms studies; critical data studies; and fairness, accountability, and transparency in machine learning—most principally arguing that scholarship and practice must go beyond trying to “open up the black box” of such systems and also examine sociocultural processes like newcomer socialization. (shrink)

Cost conversations are essential to informed consent because patients have a right to information that they think is relevant, and patients overwhelmingly report that cost information is relevant to their medical decisions. Providers have an ethical responsibility to provide necessary information for informed consent, and therefore must discuss costs. The Shared Decision Making model is ideal for enabling this exchange of information, and decision aids are also helpful. Although barriers exist, many useful tools can help providers fulfill this obligation, and (...) encouraging progress is being made to improve cost transparency from insurers and facilities. (shrink)

The dominance of capitalism, through the hegemony of neoliberal ideology, is maintained as an illusion through the use of four main strategies. In order to obtain the consent of the population, mass schooling tends to produce graduates who accept this illusion because they are vulnerable to these strategies and cannot imagine a post-capitalist world. However, through education, people can better appreciate the problematic reality of unbridled capitalism, such as the degradation of the global ecosystem. It is argued here that programs (...) which are designed to address these problems, such as Education for Sustainable Development, are dependent upon citizens developing a critical consciousness. This consciousness is firstly able to confront the four strategies maintaining capitalism’s dominance. It is argued that an education which engages with spiritual ideals and values regarding how a good life is understood in an aspirational sense, enables people to engage with the dominance of capitalism and to envision other possibilities for society in which capitalism is harnessed to serve the greater public good. This requires education’s ontology – as the character of students – to critically read the world, imagine possibilities which can constitute a good life, and are courageous to enact the social actions required to make these ideals a reality. This is made possible by an education which returns to the spiritual roots of ideals. (shrink)

ABSTRACT The Scottish judge and ‘eccentric’ philosopher James Burnett, Lord Monboddo’s (1714–1799) significance within Enlightenment thought is usually seen as stemming from his Origin and Progress of Language (6 vols., 1773–1792). The OPL was a major contribution to the Enlightenment’s debate over the philosophy of language, and established Monboddo’s reputation as an innovative and influential, yet controversial and credulous proto-anthropologist. In the following I explore Monboddo’s Egyptomania and the role it plays in his account of the origins and development of (...) religion within his larger ‘History of Man’. Monboddo’s idiosyncratic and untimely fusion of conjectural history, Buffon-inspired natural history, Christian theology, Platonic and Aristotelian philosophy and credulous interest in Egyptology, especially in Antient Metaphysics (6 vols., 1779–1799), make him extremely difficult to place within the Scottish Enlightenment. I want to bring Monboddo back into our conversation about the Scottish Enlightenment, shed light in the process on his highly idiosyncratic combination of enlightened and unenlightened thought and, using Monboddo’s example, emphasize some interesting if unexpected aspects of the Scottish Enlightenment’s application of the ‘science of human nature’ to the study of religion. For Monboddo, human civilization and religious knowledge owes their existence to Egyptian daemon-kings. (shrink)

The Patient Preference Predictor (PPP) is intended to improve treatment decision making for incapacitated patients. The PPP would collect information about the treatment preferences of people with different demographic and other characteristics. It could be used to indicate which treatment option an individual patient would be most likely to prefer, based on data about the preferences of people who resemble the patient. The PPP could be incorporated into existing US law governing treatment for incapacitated patients, although it is unclear whether (...) it would be classified as evidence of a specific patient’s preferences or those of a reasonable person sharing certain characteristics with the patient. Ethical concerns about the quality and significance of PPP choices could influence legal decision makers’ views of the PPP. (shrink)

Chemical structures are among the trademarks of our profession, as surely chemical as flasks, beakers and distillation columns. When someone sees one of us busily scribbling formulas or structures, he or she has no trouble identifying a chemist. Yet these familiar objects, which accompany our work from start to end, from the initial doodlings (Fig. I) to the final polished artwork in a publication (Fig. II), are deceptively simple. They raise interesting and difficult questions about representation. It is the intent (...) of this article to reflect upon molecular graphics. (shrink)

It is argued, in this paper, that moral theories should not be discussed extensively when teaching applied ethics. First, it is argued that, students are either presented with a large amount of information regarding the various subtle distinctions and the nuances of the theory and, as a result, the students simply fail to take it in or, alternatively, the students are presented with a simplified caricature of the theory, in which case the students may understand the information they are given, (...) but what they have understood is of little or no value because it is merely a caricature of a theory. Second, there is a methodological problem with appealing to moral theories to solve particular issues in applied ethics. An analogy with science is appealed to. In physics there is a hope that we could discover a unified theory of everything. But this is, of course, a hugely ambitious project, and much harder than, for example, finding a theory of motion. If the physicist wants to understand motion, he should try to do so directly. We would think he was particularly misguided if he thought that, to answer this question, he first needed to construct a unified theory of everything. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.4 (2001) 602-603 [Access article in PDF] Paul B. Thompson and Thomas C. Hilde, editors. The Agrarian Roots of Pragmatism. The Vanderbilt Library of American Philosophy. Nashville: Vanderbilt University Press, 2000. Pp. ix + 342. Cloth, $39.95. If "racial memory" is a viable concept, then the enduring paradigm of human productivity is agriculture, whose seventy-century dominion Western industry and urbanization have eclipsed only (...) within the last two hundred years. The fifteen essays collected here explore America's distinctive form of agrarianism: where individualism, democracy, and a seemingly endless frontier transcended European quarrels over "commons" versus "containment." These values also helped forge our indigenous philosophy—pragmatism—and it is the confluence of these two distinctive American forms that intrigues each of these authors.The essays fall roughly into three groups: 1) historical queries whose connection to pragmatism is marginal, 2) expositions of the agrarian roots of pragmatism, and 3) estimates of the influence of classical pragmatism on the recent rise of neoagrarianism. The first category offers sparkling essays by Charles Taliaferro, James Campbell, Paul B. Thompson, Robert S. Corrington, and Douglas R. Anderson. Together these scholars sketch a history from colonial times to the mid-twentieth century—from Jefferson's "noble agrarian" to the agony of reconstruction, which hastened the split between Northern transcendentalists and Southern romantics. There are some surprises: Franklin outshines even Jefferson with his balanced vision of self-improvement and community weal, and Jefferson's correspondent Crèvecoueur emerges as a visionary who foresaw farming as a wholesome and integrated way of life a century before Emerson and Thoreau. Thomas C. Hilde finds an engagingly pragmatic notion of community in Josiah Royce, and Richard E. Hart discovers Dewey's sense of concrete experience in the novels of John Steinbeck. The contributions of neglected figures such as Francois Quesnay, Liberty Hyde Bailey, John Brewster, and A Whitney Griswold are also recovered.Turning to the second group, though obviously an irresistible title the notion that classical pragmatism is robustly "rooted" in agrarianism is slightly disingenuous. Peirce and James have no direct ties to agrarianism. And though Dewey's themes of innovation, social intelligence, community, and a conception of experience broadly inclusive of organisms and environments reflect obvious affinities, they do not show that pragmatism grew directly from or is a variant of agrarianism. Happily, the pieces on Dewey contributed by Larry A. Hickman and Armen Marsoobian harbor no such illusions, [End Page 602] and Dewey is specifically disassociated from the claim that agriculture is a privileged form of experience.The third, and perhaps most significant, aim of the volume is to bring pragmatic insights into the recent groundswell toward neoagrarianism. Where traditional agrarianism was polarized between the domination of nature and its romantic beatification, the movement pioneered by Wendell Berry in the 1970s portrays the farmer as a nurturer whose goal is to seek an optimal harmony in the health of the land, the family, the community, and the country. In this James A. Montmarquet finds a Deweyan respect for an encompassing "situation," a unity of fact and value in stark opposition to the "corporate" mentality of specialization and success measured in economic gain alone. For Jeffrey Burkhardt, land grant universities must renew their original commitment to the family farm by distancing themselves from the forces of positivism and scientism—the technocrats and bio-chemical engineers who have imperiled both the land and the communities who depend upon it. Neither Montmarquette nor Burkhardt are looking for handouts, or for a return to the "idyllic" life of the one-horse plow. They emphasize moral training and a combination of practices designed to support the sustainability of the smaller farm in a competitive marketplace.One author compares the mention of agrarianism in philosophical discourse to committing a rude act in public. Clearly, however, mere "respectability" is not enough. If the contributors to this volume are correct, agrarianism is a lantern that may illuminate our ongoing search for wholeness and integrity. Frank X. Ryan Kent State University... (shrink)

In their 2008 paper, Persson and Savulescu suggest that for moral bioenhancement (MBE) to be effective at eliminating the danger of ‘ultimate harm’ the intervention would need to be compulsory. This is because those most in need of MBE would be least likely to undergo the intervention voluntarily. By drawing on concepts and theories from epidemiology, this paper will suggest that MBE may not need to be universal and compulsory to be effective at significantly improving the collective moral standing of (...) a human populace and reducing the threat of ultimate harm. It will identify similarities between the mechanisms that allow biological contagions (such as a virus) and behaviours (such as those concerned with ethical and unethical actions) to develop, spread, and be reinforced within a population. It will then go onto suggest that, just as with the epidemiological principle of herd immunity, if enough people underwent MBE to reach a minimum threshold then the incidence and spread of immoral behaviours could be significantly reduced, even in those who have not received MBE. (shrink)

_Purpose._ This article reveals the importance of the analysis of the theory of generations to identify the essential characteristics of the phenomenon of youth. _Theoretical basis_ of this study is socio-philosophical anthropology, i.e. philosophical anthropology using certain methods of sociological, socio-psychological and ethnological research, as well as philosophical comprehension of the application of these methods in special sciences. _Originality._ The authors rethought the theoretical and practical potential of generational theory through its reconceptualization based on philosophical anthropology, which created an opportunity (...) to shift research attention from the attempts to identify superhistorical characteristics of youth to the identification of the essential nature of specific historical and sociocultural features of young people as representatives of a particular culture. _Conclusions._ Defining the youth phenomenon requires accounting at least three constraints that on the one hand, play a role of warnings that deter from theoretical and practical errors in the study of the youth phenomenon, and on the other hand, guidelines for identifying real, specific characteristics of youth as a social phenomenon. Limitations of theoretical and practical analysis of young people are as follows: first, the need to consider demographic data not as final, but only as initial and preliminary, such that require further substantive socio-cultural analysis; second, the inadmissibility of ignoring the cultural diversity of the manifestations of the youth phenomenon, instead the need to identify the special characteristics of youth of different ethnic, religious and other groups; third, the need to take into account the specifics of self-identification of those who identify themselves as young people as a social group. (shrink)

Clinical biobanks processing data of participants in the European Union fall under the scope of the General Data Protection Regulation, which among others includes requirements for consent. These requirements are further specified by the Article 29 Working Party —an EU advisory body currently known as the European Data Protection Board. Unfortunately, their guidance is cause for some confusion. While the GDPR allows participants to give broad consent for research when specific research purposes are still unknown, the WP29 guidelines suggest that (...) additional consent for specific uses should be obtained in addition to broad consent when this becomes applicable. This discrepancy elicits the question whether clinical biobanks can fail the requirement of consent if they obtain broad consent, but not a specific consent for each biomedical study. We analysed this discrepancy within the framework of contextual integrity, in order to describe the context-relative informational norms that govern information flows in clinical biobanks. However, our analysis demonstrates that there is no uniform set of norms that can be applied to all clinical biobanks. As such, neither the GDPR nor the WP29 guidance can act as a “one size fits all” approach to all clinical biobanks. Rather, differences between clinical biobanks—especially regarding the scientific aims and patient populations—make the case for context-relative norms that determine the appropriate type of consent. (shrink)

In this paper, I offer some brief reflections on Jordan Wessling’s book, Love Divine: A Systematic Account of God’s Love for Humanity. I explain what I take to be its strengths in articulating an account of divine love that solves a variety of problems that classical theism cannot solve. Then I articulate a potential problem for Wessling’s account of divine love and hell.

I am idebted to members of the Wellington Logic Seminar for useful discussions of work of which this essay forms part, in particular to M. J. Cresswell for comments in the earlier stages of the investigation and to R. I. Goldblatt who suggested the definition ofB infD supu and made numerous other suggestions.

The idea that we human beings have souls that can continue to have conscious experiences after the deaths of our bodies is controversial in contemporary academic bioethics; this idea is obviously present whenever questions about harm at the end of life are discussed, but this idea is often ignored or avoided because it is more comfortable to do so. After briefly discussing certain types of experiences that lead some people to believe in souls that can survive the deaths of their (...) bodies, I begin to answer the question, "If personal postmortem survival of some sort is real, then how should this alter the way we approach our bioethical discussions about death, the harm of death, and harming the dead?" The bioethics issues I briefly discuss in the remaining two sections are the debate about defining death and the decision whether to forego life-prolonging treatments. (shrink)

1 Here’s a way to think about poverty. People who live in poverty do so because they have few opportunities to pull themselves up by their bootstraps. In fact the gap between rich and poor has increased in recent times due to the more wholesale adoption of capitalist practices around the world. The institutions of business and government conspire to give the poor a Hobson’s choice of minimal wage McJobs or unemployment. Neglect of both urban ghettoes and the rural poor (...) has been systematic, if not conscious. The very idea of capitalism reinforces the notion that some are meant to be poor and some are meant to be rich. Such a system must be overridden at times by government to help the poor cope with their lot. The only solution is a massive redistribution of income and a system of capitalism that is severely restrained. All of this is at best highly unlikely. Even if there were such a redistribution policy we could not count on government to execute it fairly. (shrink)

In the article, “Basic Issues of Christian Eschatology Interpreted by Berdyaev”, Richard Gorban covers some eschatological aspects of Mykola Berdyaev. He considers the kernel of the basic issues of Christian eschatological doctrine the way the thinker understands them, determining his own conception of paradox of time. The researcher emphasizes the following issues in the system of religious and philosophical views of Berdyaev: connection of the fate of an individual soul with the fate of the world, death and eternity, end of (...) history, Hell ontology; eschatological prospects of evil pathways and its ontological extermination; growth of the God’s Realm and growth of Antichrist kingdom; personal apocalypses and the world apocalypses. (shrink)

The emotion–cognition integration in Mather et al. can be extended by specifying the relationship between competition and arousal in the reverse direction. According to affective monitoring, competition raises arousal, which, when sustained, results in negative affect, evoking theta oscillations, and when resolved, in positive affect, evoking gamma oscillations. Competition should be considered a core process in both cognition and emotion.