Bioethics has received important criticisms for its perceived privileging of biomedical authority with longstanding calls for greater recognition of the social, political, economic, historical, and...

Although it is clear that the Chief Executive may be impeached while in office, it is generally thought that a sitting President cannot suffer criminal indictment while in office. There are two general arguments in support of this position. The first argument notes that criminal indictment of the President would so interfere with the duties of the office as to constitute a violation of the Constitution. The second argument simply refers to the express language of the Constitution providing that the (...) remedy for intolerable occupation of the office is impeachment and conviction. While the Constitution does not expressly preclude indictment and prosecution, it is argued that the Constitution only so allows upon impeachment and conviction. This essay aspires to more fully explore the two alleged constitutional prohibitions against the criminal indictment of the occupant of the Office of the President and to argue that each suffers sufficiently to render each doubtful as a ground for guaranteeing Presidential immunity. (shrink)

Empirical research has recently emerged as a key method for understanding the nature of causation, and our concept of causation. One thread of research aims to test intuitions about the nature of causation in a variety of classic cases. These experiments have principally been used to try to resolve certain debates within analytic philosophy, most notably that between proponents of transference and dependence views of causation. The other major thread of empirical research on our concept of causation has investigated the (...) role that normative considerations play in causal judgments. These experimental results suggest that philosophical accounts of our concept of causation should take a broader view of what might be relevant. For both lines of research, we describe some of the significant experiments and outline key philosophical morals that have been drawn, all while pointing out various limitations. We conclude by considering other kinds of empirical research that should be philosophically interesting for those studying the nature of causation and our concept of causation. In particular, we point towards the need for philosophical research about causal perception, causal reasoning, and causal learning, as well as ways in which this research could play a role in prescriptive metaphysics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The History of Ideas:Precept and Practice, 1950–2000 and BeyondAnthony GraftonIn the middle years of the twentieth century, the history of ideas rose like a new sign of the zodiac over large areas of American culture and education. In those happy days, Dwight Robbins, the president of a fashionable progressive college, kept "copies of Town and Country, the Journal of the History of Ideas, and a small magazine—a little (...) magazine—that had no name" on the table in his waiting room. True, Robbins did not exist: he was the fictional president of Randall Jarrell's equally fictional Benton, a liberal arts dystopia where "[h]alf of the college was designed by Bottom the Weaver, half by Ludwig Mies van der Rohe."1 But Jarrell's notation of the Journal's status was accurate nonetheless.2The Journal, in the twenty years or so after its foundation, attracted attention from many quarters, some of them unexpected. And it occupied a unique position, between the technical journals of history and philology, [End Page 1] each firmly identified with a discipline, in which professional humanists normally published their results, and the quarterlies, often based not in disciplines but in liberal arts colleges and universities, which cultivated a mixed readership to which they offered fiction and poetry as well as essays. By contrast with both, the JHI fifty years ago ran on a rich mix of technical articles and wide-ranging essays that could easily have attracted the attention of a sophisticated administrator—or at least made a good impression on his coffee table. Bliss was it to be a subscriber in that happy day when the JHI glowed with something of the luster that haloed Representations in the 1980s and Critical Inquiry more recently.3The main reason for the Journal's prominence was that it represented a new field, appealingly located between disciplines as the Journal was between other sorts of periodical. In its postwar heyday, the history of ideas was not a dim subdivision of history, itself a discipline whose luster has worn off with time, but an intellectual seismic zone where the tectonic plates of disciplines converged and rubbed against one another, producing noises of all sorts. In recent years, it has sometimes seemed impossible, even to the best informed observers, that intellectual history, or the history of ideas, ever enjoyed this sort of prestige. A quarter century ago, Robert Darnton surveyed the state of intellectual and cultural history in the United States in an informative and influential essay. Using a language more resonant of the historical President Carter than the fictional President Robbins, Darnton detected "malaise" everywhere he looked. In the fifties, he noted, intellectual historians had seen "their discipline as the queen of the historical sciences. Today she seems humbled." True, desperate cries for help were not yet called for. Historians continued to write histories of ideas, and even to cast them in the technical languages of A.O. Lovejoy or Perry Miller: "one still finds 'unit-ideas' and 'mind' among the trendier terms." The just-published Dictionary of the History of Ideas, moreover, offered a vast selection of Lovejoyan formal analyses, systematically organized, to the reading public.4 [End Page 2]But for the last ten years, Darnton argued, younger scholars, especially graduate students, had been scrambling over the gunwales of the good ship History of Ideas, abandoning the effort to converse abstractly with the mighty dead, and clambering in hordes over the side of a newer vessel, Social History, which boasted a Hogarthian passenger list of heretics, misfits, and military women. At the level of the dissertations written in history departments, social history was outpacing intellectual, by a proportion of three to one. At the level of the scholarly journal, too, social history had forged ahead, though by a smaller margin. In the murkier, but no less significant, world of opinion, finally, the decline of intellectual history appeared clearest. History of ideas no longer occupied the cutting edge in young scholars' mental vision of their discipline.Social history, after all, had captured the minds of a generation—or a large percentage of it—in the 1960s, thanks both to the power of... (shrink)

The topic of this essay is “the slingshot,” a short argument that purports to show that sentences1 designate (stand for, refer to) truth values. Versions of this argument have been used by Frege 2, Church 3, Quine4 and Davidson5; thus it is historically important, even if it immediately strikes one as fishy. The argument turns on two principles, which I call substitution and redistribution. In “Semantic Innocence and Uncompromising Situations,”6 Jon Barwise and I rejected both principles, as part of our (...) attempt.. (shrink)

The Sīh-rōzag in Zoroastrianism: A Textual and Historico-Religious Analysis. By Enrico G. Raffaelli. Iranian Studies, vol. 20. London: Routledge, 2014. Pp. xvi + 346. $160.

There exists the putative assumption that since those values that legitimate social practices and institutions are liberal values, then the most coherent form of justification for their universal applicability must — and can only — be a liberal one. The aim of this article is to unravel the foundations of this assumption and, in doing so, to demonstrate that the transition from comprehensive to political liberalism is an expression of postmodern concerns at the heart of liberalism. The central claim I (...) wish to make is twofold: first, John Rawls's concentration on the problem of legitimacy over and above justice leads to an acceptance of the social thesis, albeit in a minimal form. Two, as a consequence of this, the Kantian form of practical reason that informs his work has to be modified to avoid problems with motivation. In the succeeding section, I reverse the direction of argument and concentrate on an explicitly hermeneutical liberalism, that of Gianni Vattimo, which avowedly embraces the substantive implications of the social thesis and yet attempts to demonstrate that the aims of interpretation and understating entail a commitment to liberal political values. Although the social thesis can offer a plausible account of political motivation congruent with the demands of legitimacy, it must also be committed to a minimal formal account of practical reason much to the chagrin of the critics of postmodern ethics who accuse all contextual thought of exhibiting strong irrational tendencies. The intention of the conclusion is to show that whether one begins from the liberal commitment to formal values, or the postmodern contextual commitment to substantive, situated values, one must be committed to a political form of autonomy that is both non-comprehensive yet necessarily situated. Moreover, the recognition of these concerns necessitates a simultaneous avowal of postmodern themes in order for political liberalism to be fully coherent and persuasive as a political doctrine, as well as an explicit recognition of the formal claims of reason by any postmodern thought. (shrink)

There is an epigram preserved in two lives of Pindar, that in the scholia Ambrosiana and the rambling biography of the poet by Eustathios. It is perhaps most conveniently accessible in von Christ's larger edition of Pindar, pp. ci and cii, and runs as follows: μλα ρωτμχτε καμητισ λιуφωνιινδρ‘nu; κλατ θуατρεσ πιντα, αρуθεν μoσ κντκμζσ νδoθι κρωσσλειψαν' π' ༀπ ξεινησ θρα πρκαïσ. IIρωτμχη Eustathius. 2. Éκλατα ινδρ θуατρεσ East. et Ambr., corr. Gerhard.

The snub-nosed, reclining, and serene image of the fetus is commonplace in cultural representations and analyses of obstetric ultrasound. Yet following the provocation of various feminist scholars, taking the fetal sonogram as the automatic object of concern vis-à-vis ultrasound cedes ground to anti-abortionists, who deploy fetal images to argue that life begins at conception and that the unborn are rights bearing subjects who must be protected. How might feminists escape this analytical trap, where discussions of ultrasonics must always be engaged (...) in the act of debunking? This article orients away from the problem of fetal representation by employing a method which may appear to be wildly unsuitable: media archaeology. Media archaeologists typically reject the body and the human sensory apparatus as the default subject of media and argue that the interpretive methods of the humanities are incapable of accounting for the ontology of machines. I propose, however, that media archaeological methods provide a necessary vocabulary to attend to obstetric ultrasound outside of iconography. I develop and deploy a media archaeological method that integrates feminist concerns—including advocation of subjugated persons and the making visible of maligned subjects—to examine the ultrasonic experiments performed by gynecologist Ian Donald on working-class Glaswegian women during the 1950s and 1960s, ultimately arguing that, in the case of ultrasound, there can be no separation between technical process and the historically situated body. (shrink)

Abstract:In the pedagogy of Western classical string music, creativity is often viewed according to the works of luminary composers, suggesting the question: how might string teachers, students, and musicians conceive of creativity? After problematizing standard definitions and ontological ideas of musical creativity, I outline an open model using the poststructuralist philosophy of Deleuze and Guattari. Expanding upon Deleuze and Guattari’s idea of mapping and tracing, this open model describes creativity as a continual process of exploration and rethinking, with or without (...) full understanding of the paths of previous luminaries in the domain of Western classical music. The model further suggests that creativity might blossom from the soil of individual and group experience, regardless of expertise level, according to two conditions: awareness and imagination. Awareness describes the consciousness of creating using available materials, regardless of intention; imagination is defined as the difference between repeating what is and having the curiosity, willingness, and excitement to burst forth towards the possibility of what might be. In conclusion, this paper considers how this model might work in practice, considering especially how an open model might work alongside a pedagogy of systematic string technique. (shrink)

Applying Behrendt & Young's (B&Y's) model of thalamocortical synchrony to complex visual hallucinations in neurodegenerative disorders, such as dementia with Lewy bodies and progressive supranuclear palsy, leads us to propose that the primary pathology may be cortical rather than thalamic. Additionally, the extinction of active hallucinations by eye closure challenges their conception of the role of reduced sensory input.

The 1998 Good Friday Agreement (GFA) brought an end to conflict in Northern Ireland (NI). However, the peace process has not brought about the reconciliation which many had hoped for. The purpose of this article is to consider the role of ‘peace education’ and ‘integrated education’ in fostering reconciliation in Northern Ireland. My research contains the views of primary school and secondary school principals and head teachers to ‘peace education’ and ‘integrated education’ in Northern Ireland. The research is positioned in (...) the tradition of previous research literature and contemporary concerns relating to integrated education and the Shared Education Bill that was passed by the Northern Ireland Assembly on the 8th March 2016. My research adds to the emerging knowledge in the area and offers an insight on the attitudes of educators in Northern Ireland to ‘peace education’ and ‘integrated education’. It also engages with ‘interventionist research’. This paper is written from the point of view that genuine and effective ‘peace education’ requires ‘integrated education’ where children from diverse backgrounds are educated together every day in the same classrooms. (shrink)

This paper argues that liberationist ethics can contribute method and content to religious discourse on peace and war. The christological grounding for this ethic forces us to take more seriously the will toward peace as capable of being progressively realized in the face of structural sin. Moreover, it seeks to address a Christian audience first that may then join others in prophetic denunciation of cultural attitudes that embody social sin by masking structural violence. Directives for state action may be modified (...) through cultural actors; the state is not usually the immediate addressee. Liberationists move through the social to the political dimension, thus avoiding a tendency to absorb political functions. (shrink)

We must critically rethink race and genetics in the context of the new genetic breakthroughs and haplotype mapping. We must avoid the slippery slope of turning socially constructed racial categories into genetic realities. It is a potentially dangerous arena given the history of racialized science in the United States and globally. Indeed, the new advances must be viewed in the context of a long history of racial inequality, continuing into the current period. This is more than a question of how (...) carefully we use categories of analysis such as race. Justice and equity must be core to our considerations. There is a community stake in this work that must be seriously considered and included in decision making. A progressive and critical analysis is in order. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Approaching the idea from three viewpoints, The author contends that eternal recurrence is a central and unifying theme in nietzsche's thought. She first considers its scientific basis, Arguing for a reinterpretation of the doctrine because nietzsche did not subscribe to the classical atomism of his time. She then considers the idea in its metaphysical perspective: it represents a repudiation of platonism and an affirmation of life. Finally, Urging the unity of the metaphysical and the ethical in nietzsche's philosophy, The author (...) interprets eternal recurrence as an idea created by life itself to serve life by strengthening the will to power. (staff). (shrink)

Jerry Fodor wrote the following assessment of Danto’s importance in 1993: “Danto has done something I’ve been very much wanting to do: namely, reconsider some hard problems in aesthetics in the light of the past 20 years or so of philosophical work on intentionality and representation” (Fodor 1993, p. 41). Fodor is absolutely right: some of Danto’s work could be thought of as the application of some influential ideas about perception that Fodor also shared. The problem is that these ideas (...) have turned out to be false. Both Danto and Fodor are modularist: they both think that perception is an encapsulated process that is in no way influenced by any kind of non-perceptual processing (see, e.g., Fodor 1983, Pylyshyn 1984). Many of Danto’s famous and influential arguments rely very directly on this modularist assumption. There is now, however, a wealth of evidence against modularism of the strong kind held to by Danto and Fodor. We now know that perceptual experience is not determined entirely by the retinal input: our visual processing is influenced at various point in a top-down manner. What we know and what kinds of visual stimuli we have encountered previously deeply influence how the retinal input is processed. The empirical literature on this is vast and conclusive (for an overview, see Teufel and Nanay 2017 but see also the references in the last section of this paper). What does this mean for Danto’s views on art and perception? While one of Danto’s premises may turn out to be false, the history and examples he gave are valuable and bear repeating. Even more importantly, Danto’s aesthetics can in part be separated out from his modularism, leading us to draw slightly different but arguably even more interesting conclusions from famous thought experiments such as the Gallery of Indiscernibles. (shrink)

This brief text assists students in understanding Whitehead's philosophy and thinking so they can more fully engage in useful, intelligent class dialogue and improve their understanding of course content. Part of the Wadsworth Notes Series, (which will eventually consist of approximately 100 titles, each focusing on a single "thinker" from ancient times to the present), ON WHITEHEAD is written by a philosopher deeply versed in the philosophy of this key thinker. Like other books in the series, this concise book offers (...) sufficient insight into the thinking of a notable philosopher, better enabling students to engage in reading and to discuss the material in class and on paper. (shrink)

Deeply original, inspiring to some, abhorrent to others, George Berkeley’s philosophy of immaterialism is still influential three hundred years after the publication of his most widely read book, _Three Dialogues Between Hylas and Philonous. _Berkeley published the _Dialogues _because of the unenthusiastic reception of his _Principles of Human Knowledge _in 1710._ _He hoped the use of the_ _dialogue format would win a more favorable hearing, but unfortunately for Berkeley, the response was every bit as scathing as the reception of his (...) previous work. In recent decades, Berkeley’s work has been recognized as an excellent introduction to the English philosophy of the eighteenth century, and to philosophy in general. This edition of the dialogues is accessibly organized by David Hilbert and John Perry. (shrink)

When should listening through observation stand alone? --.

"Thinking like a lawyer" is a phrase familiar to every law student, and the development of these analytical skills are, of course, essential. In this essay, however, I reflect on the value of a more expansive approach to professional formation. I argue that legal education best serves students, the bar, and the society when it takes seriously the importance of moral imagination, interpersonal relationships, and personal wellness.