Believers regularly refer to God as “forgiving and merciful” when praying for divine forgiveness. If one is committed to divine immutability and impassability, as Maimonides is, one must deny that God is capable, in principle, of acting in a forgiving manner. If one rejects divine impassability, maintaining that God has a psychology, as Muffs does, one must reckon with biblical depictions of divine vengeance and rage. Such depictions suggest that while being capable, in principle, of acting in a forgiving way, (...) God has a difficulty to manage God’s anger and do so in practice. Employing a Wittgensteinian perspective, I argue that utterances, e.g., “God merciful and gracious, slow to anger. . . forgiving iniquity and transgression and sin”, need not be understood as involving mistaken or confused descriptions of God’s nature and manner of acting. Rather, they can be understood as speech-acts of various types and functions: mystical, theurgic and others, that purport to bring about or transform various states of affairs in this world and/or beyond it. As such, they can function as non-semantic instruments that purport to elevate the believer to the “upper worlds”, or as anger-management devices that purport to help God implement His second order desire to act in a forgiving manner, despite His difficulty to do so. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.2 (2003) 341-362 [Access article in PDF] Virgin Father and Prodigal Son Stephen Brockmann I IN BOTH THE UNITED STATES and Germany—as well as in much of the rest of the Western world—the baby-boom generation now holds a controlling position in politics, economics, and culture. The election of Bill Clinton (born in 1946) to the Presidency signaled the generational shift in the United States as early (...) as 1992, and that shift was confirmed by the election campaign of 2000, in which both candidates, Al Gore (born in 1948) and George W. Bush (born in 1946), in spite of their differences, represented the same generation. In Germany the political shift in generations did not occur until 1998, when Gerhard Schröder (born slightly before the beginning of the German baby boom, in 1944) defeated Helmut Kohl (born in 1930).Significantly, Kohl is a member of the generation of Germans born during the 1930s and reared during the years of the Third Reich but too young to have played any significant role, either negative or positive, during the Nazi era. No member of this generation born in the 1930s ever became President in the United States, where the generation of World War Two veterans dominated national politics from Eisenhower to George Herbert Walker Bush. However what in America is a "silent generation" has been, in Germany, the generation most closely identified with the success of the Federal Republic of Germany: these were the so-called Flakhelfer (antiaircraft helpers) who had been children during the war. Kohl therefore famously referred to them as having the "grace of late birth," meaning that they, unlike the war veterans, were presumably untouched by any form of collective guilt for Nazi crimes against humanity. Whereas in the United States the Presidency was transferred directly from the World War Two veterans to [End Page 341] baby boomers—and in the case of the two Bush presidencies, literally, albeit indirectly, from father to son—in Germany the transition from the World War Two veterans (particularly former Chancellor Helmut Schmidt) to the baby boomers was interrupted by a long period of domination by the in-between generation of Flakhelfer.In both countries the baby-boom generation represents a significant shift in sensibilities and encompasses the generation involved in student protest and oppositional social movements in the 1960s and 1970s. In the United States these included the anti-Vietnam War movement, the feminist and gay-rights movements, the sexual revolution, the civil-rights movement, and the ecological movement, as well as, on the extreme fringes, terrorist groupings such as the Weather Underground and a great many religious sects and cults. In Germany the baby boomers formed many parallel groups and movements, including antiwar, feminist, ecological, and gay segments, as well as a proliferation of sectarian Marxist political groupings (so-called K-Gruppen, with the "K" meaning "Kommunist"). In the United States, Bill Clinton was an antiwar protester in the 1960s and 1970s, while both Gerhard Schröder and his Green Foreign Minister Joschka Fischer (born in 1948) had participated in left-wing political movements during the same period.In both West Germany and the United States the heyday of protest movements in the 1960s and 1970s signaled a generational split, with younger people—the very generation that is now in power in the two countries—accusing their elders of Machiavellian cynicism, imperialism, patriarchy, and worse. Such accusations can be recalled by the formerly popular slogans "Hey, hey, LBJ, how many kids did you kill today?" in the United States and "Unter den Talaren der Muff von tausend Jahren" ("under the academic regalia the stench of a thousand years") in Germany. The latter slogan was a reference not just to a generalized stodginess on the part of elderly German academics but to Hitler's invocation of a "Thousand-Year Reich;" German students were none-too-subtly suggesting that many of their professors had once been Nazis.The difference in these two slogans—one referring to past and the other to present sins—corresponds to a major distinction between the two baby... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:408 HISTORY OF PHILOSOPHY The Fellowship of Being. By John B. O'Malley. (The Hague: Martinus Niihoff, 1966. Pp. xii + 140. $5.60) This book is a study of the concept of person in the philosophy of Gabriel Marcel. It is the revision of a doctoral thesis, completed at the University of London, under the direction of A. J. Ayer. This fact, in addition to the intrinsic interest of the (...) subject, gives the volume special interest, for it is one of an increasing number of essays establishing dialogue between British analytic interests and continental phenomenology. John B. O'Malley is well aware of current analytic concerns and frequently notes the relevance of Marcel's analysis to these issues. It is even argued that Marcel anticipated numerous concerns which became central in analytic philosophy includingproblems of language. O'Malley proposes that the person is the central and guiding concept in Marcel's philosophy and that his analysis of this phenomenon allows him to escape Idealism and ghost theories, and to reconcile the moral and the metaphysical viewpoints. It is to the person that bodily or mental predicates are applied. Consequently this concept is fundamental to the analysis of body-mind problems. It is this reality which offers the nonlinguisticreferent to which such predication may apply. An adequate analysis of person must not abstract from its subject matter but rather must include the person in "an act of reflective withdrawal." This is central in Marcers methodology, and thus the epistemology of the person is neither "acquaintance with" nor "knowledge about." The neglect of such involvement results in either extreme objectivism or extreme subjectivism, either of which misses the person. Objectivism replaces the personal with successive states and qualities. Subjectivism results in either solipsism or in a division between an absolute and a particular ego, and thus both lose the concrete and incarnate person. The embodied person is the center of my relationships and thus even ontological analysis must be directed toward it. The analysis cannot be merely problematic but needs to be meta-problematic. The person offers such meta-problematic analysis a meeting point of Being, Truth, and Value, thus overcoming the dichotomy between the moral and the metaphysical and between the normative and the descriptive. Unfortunately the essay could have used a further proof reading for it is marred by numerous printing errors. Although it is somewhat ponderous in style, it is a very carefully argued analysis of what is central to Marcel. To have such a discussion sympathetic to Marcel's perspective and yet written by one quite conscious of British philosophical concerns affords significant insight for the reader into a new stage of contemporary philosophy which is undoubtedly to center upon such conversation across the English channel. HAROLDA. D ~ American University Menschliche Existenz und moderne Welt. Ein internationales Symposion zum Selbstverst~indnis des heutigen Menschen. Hrsg. Richard Schwarz. (Berlin, 1967. Two vols., S. 810 and 885) In der "Einfiihrung" umreisst der tterauageber den Titel des Werkes. Es soil nach dem Selbstverst~indnis des Menschen gefragt werden, das heiflt, worin sieht der heutige Mensch die besondere Eigenheit seines Menschseins, sein "Epochalbewul~tsoin" (Litt). Gibt es gewisse Grundbefindliehkeiten,die MienMensehen gemeinsamsind? Kann noch yon einer gemeinsamen Wertwelt gesproehen werden? Sind dieses nicht infolge einer inneren Bedrohung nur fiberholte Gedanken? Das Werk soll die Antwort geben. Es ist nicht mSglich, alle in dem Buch aufgenommene Aufs~tze zu behandeln, mSgen sic auch gewinnreiche Beitr~ige sein. Datum muff eine gewisse Auswabl getroffen werden. Zu Beginn des Werkes spricht der leider verstorbene Eduard Spranger fiber den "Humanit ~tsgedanken", den er unter dem dreifachen Aspekt der Humanit~t als Bildung, als ethischpolitischen Begriff und als religiSs-ethischen Begriff wiedergibt. Bildung ist nicht blofl Tradi- BOOK REVIEWS 409 tion, sondern immer neue lebendige Durehdringung, Gelstesformung, nicht nur Grammatik. Humanitat fordert ethisch-politische Freiheit als Voranssetzung der Personentfaltung, ist darum mehr als blofie Nfitzlichkeit und verlangt Anerkennung des Lebensreehts anderer V61ker. Nach Spranger gibt es einen religiSs-ehristlichen Humanismus im Gegensatz zur "Theologie der Krisis". Er steht in Verbindung mit dem Weltsein, verleiht ihm den letzten transzendenten Bezug und fordert "echte Toleranz". Alfred yon Martin-M~nehen erSrtert dann in "Humanitgt als Problem tier Gegenwart" angesichts... (shrink)

This paper gives an ethical argument for temporarily waiving intellectual property protections for COVID-19 vaccines. It examines two proposals under discussion at the World Trade Organization : the India/South Africa proposal and the WTO Director General proposal. Section I explains the background leading up to the WTO debate. Section II rebuts ethical arguments for retaining current IP protections, which appeal to benefiting society by spurring innovation and protecting rightful ownership. It sets forth positive ethical arguments for a temporary waiver that (...) appeal to standing in solidarity and holding companies accountable. After examining built-in exceptions to existing agreements and finding them inadequate, the paper replies to objections to a temporary waiver and concludes, in section III, that the ethical argument for temporarily waiving IP protection for COVID-19 vaccines is strong. There are no data in this work. (shrink)

John. R. Searle’s account of perception is often called the intentionality theory of perception (ITP). ITP maintains direct realism. According to direct realism, physical objects are directly perceived. Searle denies Locke's representational theory of perception since the latter is an antithesis of direct realism. Searle's contention is that, first, according to the representational theory of perception, subjective ideas (mind-dependent entities) are the only object of perception, we do not perceive physical objects at all. Second, Searle says that on the face (...) of the resemblance thesis, the representational theory of perception is not secured because the former is insufficient to explain the latter. This paper is an attempt to reflect on these two charges raised by Searle. First, I will try to show how we can conceive physical objects are objects (indirect) of perception within Locke’s representational theory of perception. Then, it will be argued that Locke’s representationalist theory of perception can be upheld without the support of the resemblance thesis. (shrink)

Работа предназначена для ученых и специалистов, преподавателей, аспирантов, слушателей, студентов, а также всех интересующихся рассматриваемой темой.

In Seeing Things as They Are (Searle 2015), Searle developed a direct realist’s theory of perception. According to direct realism, physical objects are directly and immediately perceived. Searle claims that Berkeley’s theory of perception goes against direct realism. For Searle, Berkeley’s theory suggests that only subjective experiences (ideas) are directly and immediately perceived, not physical objects. Contrary to Searle, G. S. Pappas claims that Berkeley’s theory of perception is consistent with the view that physical objects are immediately perceivable (Pappas 1982; (...) Pappas 1987). Given the conflicting interpretations of Berkeley’s theory of perception, this paper attempts to defend Searle’s position on Berkeley’s theory of perception. It refutes Pappas’ interpretation by arguing that he is inconsistent with Berkeley’s theses of ontological phenomenalism and heterogeneity thesis. (shrink)

This paper describes how some aspects of Martin Heidegger’s philosophy resonate strongly with an engineering outlook. He argued that practice was more “primordial” than theory, though preserving an important role for theoretical understanding as well, thus speaking to the gap between engineering education (highly theoretical) and engineering practice (mostly empirical). He also underlined the reality of “average” practices into which we are socialized, though affirming the potential for original work and action too, thus providing the grounds for self-actualization whether within (...) the routine or in transcending it. His notion of “thrownness” emphasizes the importance of context, with which engineers are constantly engaged. While all this relates to the idea of our “being”, Heidegger also dealt with the influence of time on our practices. Future death could be seen as spurring innovation, cultural history as a source for critiquing current practice and the present “situation” as the immediate context for corrective action. His major book is appropriately called “Being and Time”.1. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 121.2 (2000) 324-328 [Access article in PDF] Michael C. J. Putnam. Virgil's Epic Designs: Ekphrasis in the Aeneid. New Haven and London: Yale University Press, 1998. xii 1 257 pp. Cloth, $35. This is a book about ekphrasis, about the Aeneid, about ancient Greek and Latin literature, about poetry and poetics, and about the ways in which literature can affect the way we live our (...) lives. But most of all, it is a tremendous book on the Aeneid.The six chapters focus on notable points of ekphrasis: Dido's Murals, the Cloak of Cloanthus, Daedalus' Sculptures, Silvia's Stag, the Shield of Aeneas, and the Baldric of Pallas. The dominant figure characterizing ekphrasis in the Aeneid is synecdoche: that is, ekphrasis, Putnam shows us, serves as a mise en abîme in the Aeneid, in which the circularity of ekphrasis both interrupts and comments on the narrative linearity of epic (97, 204, passim). Ekphrasis and epic complement and analogize one another, and therein Virgil is teaching us about major themes of the Aeneid. The most abstract of these themes can perhaps be paraphrased as follows: epic poetry is linear, historical, teleological, and temporal; ekphrasis, something of a lyric mode within epic, is circular, repetitious, and atemporal. The linearity of history becomes a falsifying teleology, a deceptive myth of progress. This is counterbalanced by the ekphrases; their circularity, both in form and content, points to the circular, cyclical nature of history--there is, in the end, no progress (see, e.g., 31, 42, 46, 61, 154-55, 209).Most of what I think is important about ekphrasis is in this book; moreover, much that I had never considered before now seems obvious, after reading it. I cannot, however, summarize the book, and what follows is an exhortation, rather than an outline. The force of Putnam's analysis does not lend itself well to summary, even his own--it would be a mistake to read merely his introduction and conclusion. Reading Putnam I am reminded of William Blake's Assumption of Total Significance, as named and brought to us again by the linguist Háj Ross: this is the assumption that any and every aspect of a text (or other work of art) has the potential to be of the utmost importance. Putnam proves this by his own practice, tracing threads of meaning and resonance from the specific details of the language of the text, with interpretation both bold and securely grounded. In doing so, he shows and recommends a fruitful, almost Emersonian, faith in the individual passage as a microcosm (as synecdoche, as a mise en abîme), a faith borne out in spades by his analysis. At times, some readers will not accept his interpretations, but this is not a problem. Putnam invites [End Page 324] us to go with him on a slow, careful walk through the Aeneid; if we do not see what he sees, that is fine; but he tells us carefully, forcefully, and with great clarity why he himself sees it. Those who are rapid readers may thus not understand the significance of this book and may likely give it short shrift: the best of it cannot be skimmed. But then such rapid readers are very unlikely to understand or care about poetry, especially Virgilian poetry. The details of Virgil's language and the detail of Putnam's discussion are what will, in William Carlos Williams's phrase, "startle us anew."It is most useful, then, to give a sample, but it is not easy to choose. To my mind, the most compelling chapter is that on Daedalus. The association of Virgil and Daedalus is powerfully illustrated; Putnam argues that in Daedalus Virgil is giving us his own "spiritual and psychic" biography as an artist. Neither artist can idealize, neither can bring to completeness, neither can accept the tempting comfort of beauty, the "veneer of charm over terrible truths," and neither can help but see "nature's final pyrrhic triumph over art" (e.g., 84, 91, 94, 95). I quote an... (shrink)

Clarke proposes a conception of philosophy that provides an alternative to the reductions of materialism and the search for normative principles. Philosophy's proper role is to describe similarities and differences among differing levels of language, specifically the familiar level of discourse within an ordinary language shared by all and the specialized discourses of social institutions such as science, law, and the arts. By constructing a logical framework in which these comparisons and contrasts can be made, philosophy performs the indispensable role (...) of promoting the integration of disparate elements of our culture. (shrink)

Taking an analytic and historical approach, this work develops and defends Althusserian critical theory. This theory, it is argued, produces knowledge of how a particular class of people, in a particular time, in a particular place, is dominated, oppressed, or exploited. Moreover, without relying on a general notion of human emancipation, concrete critical theory can suggest political means for the alleviation of these conditions. Because it puts Althusser’s ideas in dialogue with contemporary social science and philosophy, the book as a (...) whole makes contributions to Althusser studies, to Anglo-American political philosophy, and to current debates in the philosophy of the social sciences. (shrink)

C.H. Waddington is today remembered chiefly as a Drosophila developmental geneticist who developed the concepts of “canalization” and “the epigenetic landscape.” In his lifetime, however, he was widely perceived primarily as a critic of Neo-Darwinian evolutionary theory. His criticisms of Neo-Darwinian evolutionary theory were focused on what he saw as unrealistic, “atomistic” models of both gene selection and trait evolution. In particular, he felt that the Neo-Darwinians badly neglected the phenomenon of extensive gene interactions and that the “randomness” of mutational (...) effects, posited in the theory, was a false postulate. This last criticism dealt with the phenomenon known today as “developmental constraints.” Although population genetics itself has evolved considerably from its form at mid-20th century, much of Waddington’s critique, it is argued here, retains cogency. Yet, he did not attempt to develop a full-fledged alternative theory himself. Perhaps most surprisingly, in retrospect, is that he did not try to marry his work on gene interactions in development with his evolutionary interests, to create a theory of “genetic networks” and their evolution. Whether evolutionary genetics today will incorporate “network thinking” as a central element or whether there will be a general retreat to the more atomistic approach offered by genomics, remains an open question. (shrink)

Bishop Paul Verryn is a South African Methodist Church liberation theologian known for his concern for human rights and human dignity. In this article, I acknowledge his response to children and youth migrants in practical theology, general mission studies and pastoral care. I conceptualise Bishop Verryn’s response towards Unaccompanied Refugee Minors (URMs) and explore how he weaves pastoral care into the mission of the church. The study from which this article draws followed an exploratory design. Data were collected through structured (...) in-depth interviews, informal conversations with Bishop Verryn and observations. Written from a contextual theology perspective, the findings indicate that Bishop Verryn’s pastoral care approach towards URMs is worthy to be developed and recognised as a form of pastoral care and mission work for the broader church’s pastoral ministry towards URMs in Africa and abroad. (shrink)

BACKGROUND: Hallucinations and delusions that complicate Parkinson’s disease could lead to nursing home placement and are linked to increased mortality. Cognitive impairments are typically associated with the presence of hallucinations but there are no data regarding whether such a relationship exists with delusions. OBJECTIVE: We hypothesized that hallucinations would be associated with executive and visuospatial disturbance. An exploratory examination of cognitive correlates of delusions was also completed to address the question of whether they differ from hallucinations. METHODS: 144 PD subjects (...) completed a neuropsychological battery to assess cognition and the SAPS to examine psychosis. Correlational analyses assessed associations between hallucinations and delusions with cognitive domains. RESULTS: 48 subjects reported psychotic symptoms: 25 experienced hallucinations without delusions, 23 had symptoms dominated by delusions. Severity and/or number of hallucination subtypes were significantly correlated with lower scores in language, memory, attention, executive functioning, and visuospatial ability. Correlations with delusions were non-significant. Tests of differences in the size of the correlations between groups revealed a significant relationship between language and visuospatial performance with hallucinations. CONCLUSIONS: Cognitive correlates of hallucinations and delusions appear to be different in PD, suggesting distinct pathogenic mechanisms and possibly anatomical substrates. Hence, delusions may not share the same associations with dementia as hallucinations. Since this is a new finding, further studies will be needed to confirm our results. (shrink)

This article addresses the cultural influence of Hindu reflection on human attitudes toward animal welfare at a time of rapid globalization and worldwide environmental destruction. The hope is that it can contribute to deliberations on practical ethics across religious and cultural boundaries. It considers the extent to which existing Vaishnava resources have the potential to advance new transcultural orientations toward the protection of nonhuman forms of life by exploring what the International Society for Krishna Consciousness (ISKCON), a monotheistic Hindu-related movement, (...) says about the condition, purpose, and rights of animals. It analyzes whether in rejecting anthropocentric worldviews ISKCON is able to contribute to broader theological discussion about the place of animals in the world. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Aristotelianism of Locke's PoliticsJ. S. MaloyThose, then, who think that the positions of statesman, king, household manager, and master of slaves are the same are not correct. For they hold that each of these differs not innly in whether the subjects ruled are few or many... the assumption being that there is no difference between a large household and a small city-state.... But these claims are not true.Aristotle, (...) Politics, 1252a1The Power of a Magistrate over a Subject may be distinguished from that of a Father over his Children, a Master over his Servant, a Husband over his Wife, and a Lord over his Slave. All which distinct Powers happening sometimes together in the same Man, if he be considered under these different Relations, it may help us to distinguish these Powers one from another, and show the difference betwixt a Ruler of a Common-wealth, a Father of a Family, and a Captain of a Galley.Locke, Two Treatises of Government, 2.22 [End Page 235]When the political theory of John Locke first appeared in print in 1689, the imposing authority of Aristotle stood ready to defeat it. So believed many of Locke's critics, at any rate. After his death in 1704, when it was confirmed that the internationally renowned author of An Essay Concerning Human Understanding had also written the anonymously published Two Treatises of Government, Locke was widely taken to represent a distinctive type of political theory based on individual rights and the social contract. Learned opposition to this sort of voluntaristic account of politics has often rested on Aristotle, "the Philosopher," the ancient authority on the human instinct for sociability and the hierarchal communities arising therefrom. Within the modern academy "liberals," "communitarians," and "republicans" have again made a habit of pronouncing the names of Locke and Aristotle in tones of antagonism. In broad outline the reasons have not changed in two or three centuries ago: the first stands for natural-rights individualism and the second for an organic conception of community.3What are we to make of this conventional opposition in light of the awkward fact that the second of Locke's Two Treatises, "Of Civil Government," takes the reclamation of the Aristotelian conception of political power as its principal purpose? Locke announced in the opening chapter of that essay that his chief target, Robert Filmer, had misunderstood the nature of distinctively political relationships, mainly by ignoring the differences between authority in political society and authority within the family (L 2.1–2). Locke alleged that this basic conceptual mistake of the Filmerian theory of "absolute" and "arbitrary" government was the source of its disastrous practical ramifications, which he had summed up in the first Treatise as "Chains for all Mankind" (L 1.1). Filmer, in turn, had taken Plato's side in the debate about political and familial rule which Aristotle had joined in the opening lines of his Politics (A 1252a). Though a perceptive reader long ago noticed the Aristotelianism of Locke's response to Filmer—Locke and Algernon Sidney were the "two famous men" to whom Rousseau alluded as having defended Aristotle against Filmer's Platonic notions of power—no modern scholar has attempted a full explanation of the significance of Locke's intervention in this debate.4 [End Page 236]The analysis below will show that Aristotle was the classic source for both the principal theoretic argument of Locke's second Treatise and the method employed to pursue it, i.e. using analogies of power for conceptual comparison and distinction. But my argument for the Aristotelianism of Locke's politics will rest on contextual as well as textual grounds. Not only was Locke pursuing an evident variation on the central theme of bk. 1 of Aristotle's Politics; he was far from alone in doing so. This sort of project was by the 1680s typical of radical constitutionalist writing in Europe, including not only English Whigs like Sidney and James Tyrrell but also a long line of writers on both sides of the English Channel, stretching back at least a century, who deployed a particular interpretation of Aristotle in the service... (shrink)

Study on religious and philosophical works of Gōpadēva Śāstri, 1896/1897-1996, Hindu scholar.

Learning and development are well established as concepts in educational psychology. Gert Biesta has used terms such as “learnification” and “developmentalism” to describe a tendency that, in his view, removes existential qualities from teaching and education. Although important in the right contexts, the concepts do not represent the core of what education should be about, he claims. Jostein Sæther notes that in many ways he shares Biesta's view on the most fundamental quality of education, i.e., helping young people exist as (...) independent subjects in confrontation with their own will, responsibility, and freedom. In this paper, he addresses the overarching question of whether it is possible and desirable to think educationally about psychology in educational theory, specifically through relating Biesta's critique to selected handbooks, reviews, and metaliterature. Sæther does not propose integrating educational psychology into Biesta's existential theory but rather hopes to open a dialogue on different points of view that challenge each other in fruitful ways. The process of discussing certain principles, problems, and examples should yield a certain kind of “unclean” educational psychology, one that is relevant to “subjectification.” There are problems related to eclecticism and the tension between essence and existence, yet, in this context, Sæther sees a dialogical project as the only way forward. (shrink)

Wage inequality, including the college/high school education premium, has increased substantially in the United States. A key part of the most widely accepted explanation for this is that skill-biased technological change accelerated during this time. This article suggests that the impact of skill-biased technological change was closer to constant in the second half of the twentieth century. This leaves a large unexplained decrease in the college/high school education premium in the 1940s and a large unexplained increase in the 1980s. The (...) current article provides evidence that the upsurge and decline in union power during those respective periods provide a good explanation for these unexplained wage inequality changes. (shrink)