There is usually great concern over the use of psychiatric patients for clinical research, as it raises the ethical and legal issues of human dignity and autonomy. In this paper the authors describe and evaluate a follow-up neurobiological study of patients who had been discharged from a psychiatric research ward at least ten months earlier. It is pointed out that such studies are rare and that the writers were provided with the unique opportunity to examine attitudinal and motivational dimensions involved (...) in the patients' agreement to participate in the study. (shrink)

Meister Eckhart has been a huge influence on spirituality for more than 800 years. This book of meditations is for people seeking the 'wayless way.' It is not for those looking for a simple path. These fresh, stunning renderings of Eckhart's writings in poetic form bring life to one of the great spiritual voices of any age. They reveal what it means to love God and find meaning in darkness-not darkness in general, but your darkness. Only when you are in (...) the darkness, Meister says, do you have even the possibility of seeing the light. (shrink)

This book brings together never-before published contributions of leading scholars in Greek and Medieval thought. The list of thinkers examined includes Plato, Aristotle, Plotinus, Pseudo-Dionysius, Gregory of Nyssa, Anselm, Albert the Great, Thomas Aquinas, Henry of Harclay, William of Auvergne, Paulus Soncinas and William of Alnwick.

What does the abundance of data and proliferation of data-making methods mean for the ordinary person, the person on the street? And, what could they come to mean? In this paper, we present an overview of a year-long project to examine just such questions and complicate, in some ways, what it is to ask them. The project is a collective exercise in which we – a mixture of social scientists, designers and makers – and those living and working on one (...) street in Cambridge, Tenison Road, are working to think through how data might be materialised and come to matter. The project aims to better understand the specificities and contingencies that arise when data is produced and used in place. Mid-way through the project, we use this commentary to give some background to the work and detail one or two of the troubles we have encountered in putting locally relevant data to work. We also touch on a methodological standpoint we are working our way into and through, one that we hope complicates the separations between subject and object in data-making and opens up possibilities for a generative refiguring of the manifold relations. (shrink)

In this essay, I examine Anselm’s ‘Prayers and Meditations’ as rhetorical prayers. I consider the basic structure of prayer as address to the Divine. For Anselm, this address is rhetorically struct...

The article discusses Albert Einstein’s unique ability to devise, pursue, and exploit imaginary physical situations: his dreams. Although such thought- or gedanken-experiments were always based on commonly held premises, Einstein was able, over and over, to use gedankenexperiments to capture the barest physical essentials of a situation, and to proceed from those essentials to their inescapable consequences, no matter how astonishing, no matter how remote from previous conventional wisdom. The paper describes and discusses the thought-experiments that Einstein used in achieving (...) his most notable successes, the Special and General Theories of Relativity. It discusses the origins of each, their physical meaning, and some of the ways in which the principles embodied in the thought-experiments contributed to his subsequent discoveries. The paper concludes by contrasting Einstein’s Special and General Relativity campaigns with his search for a theory describing gravity and electromagnetism as part of a greater whole, a Unified Field Theory. In almost thirty years of trying, he made little or no progress. Notably, Einstein never reported devising a thought-experiment to motivate or guide him in this, the longest effort of his career. (shrink)

Theology after Heidegger must take into account history and language as constitutive elements in the pursuit of meaning. Quite often, this prompts a hurried flight from metaphysics to an embrace of an absence at the center of Christian narrativity. In this book, Conor Sweeney explores the "postmodern" critique of presence in the context of sacramental theology, engaging the thought of Louis-Marie Chauvet and Lieven Boeve. Chauvet is an influential postmodern theologian whose critique of the perceived onto-theological constitution of presence (...) in traditional sacramental theology has made big waves, while Boeve is part of a more recent generation of theologians who even more wholeheartedly embrace postmodern consequences for theology. Sweeney considers the extent to which postmodernism a la Heidegger upsets the hermeneutics of sacramentality, asking whether this requires us to renounce the search for a presence that by definition transcends us. Against both the fetishization of presence and absence, Sweeney argues that metaphysics has a properly sacramental basis, and that it is only through this reality that the dialectic of presence and absence can be transcended. The case is made for the full but restless signification of the mother's smile as the paradigm for genuine sacramental presence. (shrink)

The Philosophical Contexts of The Wall and Other Stories presents a philosophical analysis of all five stories in Sartre’s short-story collection, concentrating on characters’ acts of bad faith. Kevin W. Sweeney argues that each of the five stories has its own philosophical problem that serves as the context for the narrative, and that Sartre constructs each story as a reply to the philosophical issue in the context and as support for his position on that issue.

The paper examines the different uses of and responses to Aristotle’s account of science in the first wave of interpretation of Aristotle’s theory of science and works in natural science and metaphysics in the early 13th century in Roger Bacon and Albert the Great. The author argues that Bacon reduces all the disciplines to mathematics as the most scientific discipline, even as he argues that experimentum is at the center of scientific evidence and conclusions. Albert the Great, by contrast, gives (...) a more strongly analogical account of science, with broader differences between different disciplines as operating according to different intellectual ‘lights’ and methods. Albert champions experimentum in physics in a special way, rejecting a mathematical physics. (shrink)

When David Kaplan put forward his theory of sentence truth incorporating demonstratives, initially proposed in ‘Dthat’ and later developed in ‘Demonstratives’ and ‘Afterthoughts’, it was, to his mind, simply a matter of book-keeping, a job that had been pushed aside as a complication when a truth conditional semantics had been proposed. The challenges considered in this thesis are challenges to the effect that Kaplan’s theory of sentence truth is, for one reason or another, inadequate. My overarching aim is to defend (...) Kaplan’s theory of sentence truth against these challenges. In chapter one I am concerned only with setting out some preliminary considerations. In chapter two I defend Kaplan’s theory of sentence truth against a general challenge, motivated by linguistic data from ‘contextualists’ and ‘relativists’. I argue that the methods and data employed by proponents of contextualism and relativism are lacking and as such should not be taken to have seriously challenged Kaplan’s theory of sentence truth. In chapter three I defend Kaplan’s theory of sentence truth against challenges to the effect that his theory is not suited to delivering on its initial purpose—to provide a semantics for indexical and demonstrative terms. I then develop a form of semantic pluralism that I take to be entirely compatible with the Kaplanian model. In chapters four I demonstrate the efficiency of this Kaplanian model when it comes to defending Kaplan’s theory against the challenge of providing suitable semantics to accommodate discourse involving future contingents. And finally, in chapter five I consider contextualist accounts of discourse concerning vague predicates. (shrink)

continent. 1.4 (2011): 253—278. A Sense of French Politics Politics itself is not the exercise of power or struggle for power. Politics is first of all the configuration of a space as political, the framing of a specific sphere of experience, the setting of objects posed as "common" and of subjects to whom the capacity is recognized to designate these objects and discuss about them.(1) On April 14, 2011, France implemented its controversial ban of the niqab and burqa , commonly (...) referred to as the Islamic veil, in public places. On the coattails of the 2004 prohibition of religious artifacts, including the less concealing hijab or Islamic headscarves, in schools, the veil ban sparked equal outrage across both political and theological spectra, and many on both sides of the debate were quick to inquire about enforcement. As Steven Erlanger reports, “The police do not have the authority under the law to remove full veils, only to fine or require citizenship lessons for those who violate the new law.”(2) While the legal and social implications of this interdiction are ripe for study, the reprisals for breaking the law, notably compulsory citizenship classes, illuminate the strategic governmentality underlying the French government's targeting of the Muslim community, particularly those elements it considers affiliated with fundamentalist factions and/or terrorist organizations, if only through fashion—an integral component of French citizenship. Indeed, in allowing the (fashion) police to mandate instructional courses in citizenship for offenders, France implies that any Muslim choosing to wear the niqab or burqa , perhaps even for those who are already citizens, must not be aware of the subtle nuances of dress indicative of the French citizenry within public space. Furthermore, the degree of instruction requisite to citizenship, which clearly can and must be updated as the state sees fit, cements the imagined relation between citizens and states within the discourses on the veil ban. As Sharma contends, “Concepts of citizenship are the ideological glue that bonds the nation to the state. Citizenship provides the legal framework through which the state performs its role as ruler for the nation.”(3) Speaking for/as the state, French President Nicolas Sarkozy declared in a 2009 presentation before members of the government and other citizens that the burqa “is not welcome on the territory of France.”(4) Although there is nothing unique, especially recently, about a nation-state taking extreme measures to guard itself against what it deems to be threats to its sovereignty, the way in which the ongoing discourses on hijab have (d)evolved, which coincide with recent pronouncements by governmental leaders in Germany, Britain, and France that policies of multiculturalism have “failed,”(5) points toward nationalist reterritorializations, which is also to say physical and ideological re-appropriations, of public space within democratic milieux, which remain predicated upon the mediation of spaces. As Panagia deduces from Rancière, “Democracy […] is not an institutional form of government […], but an appearance whose visibilities and audibilites arise out of the dissonant blur of the everyday.”(6) Ultimately, the veil ban represents a calculated move to regulate the every day, which is to say the micropolitics of, that which is visible and invisible within French society, which makes it nothing short of a struggle to manage (the sensation of) bodies. Re-situating the political within the context of sense, Rancière argues that the fundamental essence of politics lies within the distinction between consensus and dissensus , and whereas most consider politics proper as fundamentally concerned with the fluid operations of the state— consensus , Rancière actually locates the political within events that disrupt the normative sensory order of things— dissensus . He explains, “Politics revolves around what is seen and what can be said about it, around who has the ability to see and the talent to speak, around the properties of spaces and the possibilities of time.”(7) This reformulation of politics centers on agency and, albeit perhaps unintended, representationality and offers a useful formulation for spatializing the discourses surrounding the Islamic veil, which are mired within seemingly senseless policies and practices of objectification. Instituting a normative “regime of visibility,” the French veil ban encapsulates the political economy of agency, now both mediated and representational, under the rule of nationalist governmentalities in increasingly transnational contexts.(8) Adjudicating presence within public space signals a concern with the sensory aspects of agency itself—what Rancière terms the “distribution of the sensible,” which is “a matrix that defines a set of relations between sense and sense: that is, between a form of sensory experience and an interpretation which makes sense of it.”(9) To be concerned with sense is to focus upon the body, and this somatic repositioning of the (fashionable) citizen within the territory of the state augurs the resurgence of nationalist bio-politics within Europe, since, as Hage explicates, “Nationalism, before being an explicit practice or a mode of classification, is a state of the body. It is a way of imagining one's position within the nation and what one can aspire to as a national.”(10) The French government's attempt to make (bodily) sense of public space for its citizens by and through policies aimed against a burqa-clad Muslim minority, which might only apply to “less then 400 to fewer than 2,000” women(11), reveals the necessary, yet mercurial, transmutation of public space into national space through bio-political strategies of sense-making, which, as Hage observes, denotes that “nationalists perceive themselves as spatial managers.”(12) At the center of this concern over public space is the equally contentious dimension of governing female Islamic identity, which has become one of the main critiques levied against Islam from outsiders who view the veil in its various forms as a clear sign of the religion's actual and symbolic violence against women, even if such critiques remain ensconced within nationalist discourses. As Halim and Meyers argue, “Although Western news media may focus their coverage of Muslim women on the debate over whether and the extent to which the veil may by oppressive to the women who wear it, they have exhibited little interest in the physical oppression of violence against women in Islamic countries.”(13) While it falls outside of the scope of this analysis to arbitrate all of the dimensions of this debate, understanding some of the issues related to female identity and hijab within public space are crucial to this study. As these topics are extraordinarily complex, even and perhaps especially within the Muslim community, it is necessary to provide some context concerning the value, purpose, and meaning of the Islamic veil, which has a rich and arduous history. The Art of the Veil At present, there are only two countries, Iran and Saudi Arabia, that require women to wear hijab , which is a decidedly problematic term and concept whose locus is itself caught within a struggle of sensation. Noting the strategic reterritorialization of the term, Berger explains: The choice of the name, hijab , now widely adopted to designate the “Islamic veil,” it itself interesting, although the semantic shift it operates is not directly commented upon by its users. Although the design (both the cut and the symbolic function) of the hijab and the Iranian chador are indeed the same, as opposed, for instance, to the traditional Algerian haik , the word hijab has come to replace the term chador popularized by the Iranian revolution, as a properly Arabic (hence Koranic) designation. This discursive shift points to the successful reclaiming of the national revolution in Iran by a transnational pan-Islamic movement, whose language of reference can only be Koranic Arabic.(14) While the hijab is certainly a point of contention within various countries dealing with immigrant Islamic populations (of which France has the largest in Europe as part of its colonial legacy in Algeria), it is clear that the veil is a historically contextualized artifact of Muslim identity with a variety of manifestations, even as forces outside of and within Islam seek to codify its actual and symbolic value. Ultimately, the varieties of hijab , including the full-faced burqa and niqab , are complex assemblages of meaning that speak to the multitudinous flows of Islamic identities over time and space. As Gökariksel and McLarney observe, “Wearing a certain style of veil may simultaneously be a disciplinary practice crucial to the cultivation of piety (Mahmood 2005; Gokariksel 2009) and a gendered performance of social distinction in terms of class, taste, and urbanity (White 1999; Navaro-Yashin 2002; Gokariksel and Secor 2009) or of ethnicity and race (Dwyer 1999).”(15) The ideological marketplace from which the varieties of hijab ebb and flow serves both as a reflection of the ever-present materiality and dynamic functionality of spiritual economies, which are derivative of the equally ubiquitous flows of transnational capital driving agency and representationality within our historical moment. Keeping these dual, yet deeply interconnected, capital ecologies as the site of exploration for how the veil is represented within public space, one might begin to sense what lurks behind such veiled agendas. Examining the symbolic and representational nature of the Islamic “veil” in its various forms, this project situates the decidedly political contestations of public space at stake in the French ban alongside recent condemnations of multiculturalism as calculated efforts to re-distribute the sensible so as to valorize national identity within increasingly transnational and globalized socio-economic spaces, which collapse exchange values between distinct, yet interwoven, economies of (cultural/material/spiritual) capital. As the discourses on the veil rely upon representational imag(in)ings, it seems fitting to explore the political economy and art of the veil through the phenomenon of street art, which, much like hijab , is a complex assemblage of meaning of sensation mired in representationality and capital exchange. As street artists have taken up hijab in various forms, the movement offers a lens with which to situate critical responses to the veil debate across both spiritual and material economies. Situating this street art both aesthetically and historically, Lewisohn explains, “'Street art' is a sub-genre of graffiti writing and owes much to its predecessor. Though there is a good deal of crossover between the genres, they are distinct and separate in their own right.”(16) Evolving out of the graffiti explosion of the late 1970's and 1980's, street art broke the unspoken rules of the artistic underground by challenging and re-examining one's sensory experience of art in public space by experimenting with both content and form in ways that harken back to the Situationist International, which as a collective challenged one's experience of urban space through various media and experiential phenomena. Again, Lewisohn observes, “It's important to note street art's break with the tradition of the tag, and its focus on visual symbols that embrace a much wider range of media than graffiti writers would use.”(17) From stencils to prints and murals to one-liners, street artists developed a reputation for critical social and political commentary, and while it is certainly the case that not all street art is intentionally political, in challenging the normative “regime of visibility,” as Rancière puts it, of public space, street artists—even if unconsciously—call into question the common sensory experience of the politics underlying the formation of (nationalist) space.(18) Indeed, Rancière refers to the partisan sensory managers as “police,” who ultimately forge “the rules governing the circulation of appearances, of their visibility and audibility, and the proper distribution of bodies therein.”(19) As such, one can sense that street art's relationship with the police is tenous for a variety of reasons. Writing about his own experience as a street artist, Shepard Fairey observes, “With street art, there's no committee deciding whether I can put my work up on the street, there's no censorship, and I have total freedom of expression, and that concept of freedom is expressed just by using the street as a medium.”(20) As Fairey and other street artists demonstrate, the medium, to paraphrase Marshall McLuhan, is the most glaring aspect of street art's message, and even as it now finds itself in galleries and usurped by private collectors, the ethos of the movement remains relavent to politics as it is, first and foremost, concerned with the configuration and experience of space. Just as examining the punishments for breaking the veil ban can map the terrain of French politics, a representational genealogy of street artist's deployment of hijab and female Muslim identity can assist in mining the depths of public space as a site of bio-political control and contestation in light of recent events in France and the rising tide of anti-multiculturalist rhetoric across Europe, even though the Islamic presence there is radically heterogenous. Using the work of Shepard Fairey, Princess Hijab, br1, and Banksy, this paper sets out to answer a number of key questions concerning the deployment of hijab, and female Islamic identity in particular, within street art as a movement now integral to and critical of the economies of exchange underlying global capitalism, which as a force of influence cannot be underestimated as a driver in the resurgence of nationalist biopolitical governmentalities. Although there exists a litany of artists to choose from, the aforementioned quartet of designers integrate hijab into their work in a seminal and critical fashion, and all have been working with the veil in some way prior to the French ban, which grants some additional context to their usage of it as a symbol in regards to the breakdown of multiculturalism across Europe, even if unconsciously. Although each artist depicts various amalgamations of hijab in their respective corpus, they share common tropes that raise significant questions concerning the veil debate, namely: what are the conditions of possibility for hijab to become a marker of Islamic identity within public space? How can we make sense of the representational topologies within street art's utilization of the hijab and female Islamic identity in light of the French ban? How might these aesthetic imag(in)ings simultaneously inhabit and combat normative discourses concerning hijab , multiculturalism, female Islamic identity, and public space? With these considerations as a backdrop, it is first necessary to outline more fully the hijab as a representative marker of female Islamic identity. The (Veiled) Writing on the Wall

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In lieu of an abstract, here is a brief excerpt of the content:THREE NOTIONS OF RESOLUTIO AND THE STRUCTURE OF REASONING IN AQUINAS 1 EILEEN c. SWEENEY Boston College Chestnut Hill, Massachusetts RESOLUTIO, better known by the English transliteration of its Greek counterpart, "analysis," has been touted as " the conceptual model for some of the most important ideas in the history of philosophy, including the history of the methodology and philosophy of science." 2 But while resolution /analysis may (...) be important in the histories of philosophy and science, its own history is, to say the least, confused. A Renaissance commentator, Jeremias Triverius gives some sense of this when, after giving a list of four methods of dialectic (division, definition, demonstration, and resolution),3 he writes, 1 I have used the following abbreviations for works by Thomas Aquinas. All translations of Aquinas are my own. Commentum in Quatuor Libros Sententiarum (ed. Busa): In Sent; Compendium Theologiae (ed. Busa): Comp Theo!; E:rpositio Super Librum Boethii De Trinitate (ed. Decker): Exp de Trin; In Aristotelis Libros Posterium Analyticorum (ed. Marietti) : In Anal Post; In Duodecem Libros Metaphysicorum Aristotelis E:rpositio (ed. Marietti): In Meta; In Librum Beati Dionysii De Divinis Nominibus E:rpositio (ed. Marietti): In Div Nom; Sententia Libri Ethicorum Aristotelis ad Nichomachum: In Ethic; Sententia Libri Politicormn Aristotelis (ed. Leonine): In Pol; De Substantiis Separatis (ed. Busa): De Sub Sep; Summa Contra Gentiles (ed. Leonine): SCG; Summa Theologiae (ed. Leonine): ST; Questiones Disputatae de Veritate: QDV. 2 Jaakko Hintikka and Unto Remes, The Method of Analysis (Boston: D. Reidel, 1974), p. 1. s These four methods of dialectic are also given by a number of ancient commentators, for example, Ammonius (In Porphyrii Isagogen, in Commentaria in Aristotelem Graeca [hereafter, CAG], ed. Maximilian Wallies [Berlin, 1891], vol. IV, pt. 6, p. 34, 11. 19-20) and a later commentator, David (Davidis Prolegomena et in Porphyrii Isagogen Commentarium, CAG, ed. Adolf Busse [Berlin, 1904], vol. 18, p. 88, 11. 6-10). 197 198 EILEEN C. SWEENEY Now anyone who has some knowledge of dialectical matters knows what Definition, Division, and Demonstration are. There is no general agreement, however, so far as I can see, on Resolution. Some identify it with Division. Others regard it as contrary [to Divi- • ] 4 S!On, ••• Triverius, like many modern commentators, adds to, rather than sorts out, the confusion, continuing, " And since each one is entitled to his opinion, I am now maintaining that Resolution is contrary to Demonstration...." 5 Many centuries before Triverius we find a similar ambiguity in Greek commentators on Aristotle, who outline several types of analysis. Unlike Triverius, however, most seem untroubled by the multiple types; Ammonius and David, without puzzlement, explain carefully that analysis is the opposite of each of the other three methods.6 The lack of 4 Jeremias Triverius, In texnhn [sic] Galeni clarissimi commentarii (Lyon, 1547), p. 14; cited and translated in Nea! Gilbert, Renaissance Concepts of Method (New York: Columbia University Press, 1960), p. 106. Galen's opening remarks of the Ars medica, giving three methods of teaching (analysis, synthesis, and definition) is a common locus for the discussion of resolution/ analysis in the Middle Ages and Renaissance. Galen's contribution, at least for Aquinas, seems to have been completely mediated by Medieval Arabic commentators. Galen's own discussions are either incomplete, as in the opening passage to the Ars medica (in Claudii Galeni Opera Omnia, ed. C. G. Kiihn, [Repr. Hildesheim: Georg Olms, 1965], vol. I, pp. 305-306), which merely mentions the word, or are unclear accounts of analysis (Cf. Galen's discussion of analysis in De Peccatorum, in Opera Omnia, vol. 5, ch. 5, pp. 80-81). On two of the Arabic commentaries' descriptions of analysis to accompany medieval translations of Galen, see below, nn. 80 & 83. On Galen's supposed contribution to the notion of resolution and method in the development of experimental science, see A. C. Crombie, Robert Grosseteste and the Origins of Experimental Science (Oxford: Clarendon Press, 1953), especially pp. 7680, and Gilbert, Renaissance Method, pp, 13-27, 44-46. 5 Triverius, In texnhn, p. 14; Gilbert, p. 106. 6 For analysis as the opposite of division, definition, and demonstration, see Ammonius, In Aristotelis Analyticorum Priorum Librum I Commentarium, CAG, ed. Maximilian Wallies, (Berlin, 1891... (shrink)

The claim of this paper is that there is a common form of reflection in Anselm’s prayers and the Proslogion and Monologion. The practice of meditation, of rumination and introspection, is the crucial link between these works, mostly thought of as philosophy or speculative theology, and as opposed to Anselm’s monastic practices of meditative prayer and thoughtful examination of self and scripture. The philosophical meditations are, like the prayers, the product of an imaginative project, in this case of reasoning as (...) if he did not already believe and as if reason alone were his only resource. I show that Anselm’s arguments are solutions to the aporetic paradoxes toward which he pushes reason. Like the sinner’s realization of his own inability to extricate himself, grasping these paradoxes is for Anselm the only way of moving toward a sense of the metaphysically unique being of God. (shrink)

The paper discusses Anselm's account of human finitude and freedom through his discussion of what it means to receive what we have from God in De casu diaboli. The essay argues that Anselm is considering the same issue as Jean Paul Sartre in his account of receiving a gift as incompatible with freedom. De casu diaboli takes up this same question, asking about how the finite will can be free, which requires that it have something per se, when there is (...) nothing, as St. Paul asserted in Romans, that we have not received. Anselm's notion that we have two wills, one for benefit or advantage, and one for justice, allows for something to come per se from the individual who wills and also accounts for the willing of the good angels as the acceptance of what they are and have as received and, hence, as finite. The essay concludes with reflection on Sartre and Camus's The Plague taking as the central ethical and existential problem of human life, as Anselm does, the problem of finitude, and comparing their responses. (shrink)

In the paper of Brown and Priest 2004, the authors developed the chunk and permeate method, which they described as a ?paraconsistent reasoning strategy?. There it is suggested that the method of chunk and permeate could apply to the historical infinitesimal calculus. However, no attempt was made to look at actual historical examples. In this paper, I show that the method of chunk and permeate can indeed apply, as a rational reconstruction, to certain of Isaac Newton's arguments that use infinitesimals. (...) This rational reconstruction maintains and uses, rather than sidesteps, the apparent contradictions in Newton's arguments. The applicability of chunk and permeate to other historical arguments, e.g. of Leibniz/L'Hospital and Fermat, has also been investigated and will be communicated in future publications. (shrink)

In this essay, I offer an interpretation of Abelard's Historia Calamitatum and letters exchanged with Heloise, arguing that both are informed by the attempt to look below the surfaces of language, self, and action to a reality beneath and to achieve authenticity, by which I mean coherence between surface and depth. This reading shows an emerging sense of self and self-knowledge based on the relationship between external act and internal intention. While using traditional medieval narrative forms, I argue, Abelard gives (...) his story a modern-sounding autobiographical twist: that its moral is about matching outer to inner self. While the project is never complete, the search itself becomes an identity; Abelard achieves authenticity in his rejection of all the models of it that were available to him. This is not done to unmask a self without place or parallel but to make the case for a new way of life in a new community for the inner self who is truly seeking God. Thus, like Augustine before and Rousseau after him, Abelard writes about his own life with a philosophical aim: to display the nature of what it is to be human and to make claims about how human life ought to be lived. (shrink)

This study examined the impact of perceived ethical culture of the firm and selected demographic variables on auditors’ ethical evaluation of, and intention to engage in, various time pressure-induced dysfunctional behaviours. Four audit cases and questionnaires were distributed to experienced pre-manager level auditors in Ireland and the U.S. The findings revealed that while perceived unethical pressure to engage in dysfunctional behaviours and unethical tone at the top were significant in forming an ethical evaluation, only perceived unethical pressure had an impact (...) on intention to engage in the behaviours. Country was also found to have a significant impact, with U.S. respondents reporting higher ethical evaluations and lower intentions to engage in unethical acts than Irish respondents. Implications of the findings and areas for future research are discussed. (shrink)

This essays considers hope as an essential aspect of Kierkegaard’s philosophy. Comparing his pseudonymous works with Works of Love helps us to understand hope as the breath of the eternal, which is experienced in time as future possibility. True hope rests in the future eternal good and not in optimistic or calculative expectations. Hope is a necessary condition of the self on the journey to the eternal and as such is constitutive of the self. It is the belief in the (...) in-breaking of the eternal into the temporal, which wholly surpasses earthly expectations in the form of the certain expectation of the future eternal good which is beyond all human possibility. (shrink)

We distinguish, among other things, between the agent of the context, the speaker of the agent's utterance, the mechanism the agent uses to produce her utterance, and the tokening of the sentence uttered. Armed with these distinctions, we tackle the the ‘answer-machine’, ‘post-it note’ and other allegedly problematic cases, arguing that they can be handled without departing significantly from Kaplan's semantical framework for indexicals. In particular, we argue that these cases don't require adopting Stefano Predelli's intentionalism.

In I'd Rather Be Dead Than Be a Girl, John Marcus Sweeney explains a threefold thesis of a study that language influences how human beings perceive reality, that the development of theoretical constructs can help explain resistances to and possibilities for inclusive language, and that the implementation of inclusive language is an important goal for religious education." "The study begins with a description of the problem to be considered, that is, the role of sexist language in perpetuating sexual discrimination. (...) Beginning in the third chapter, insights from Alfred North Whitehead's philosophy of organism, Benjamin Lee Whorf's principle of linguistic relativity, and Jean Piaget's genetic epistemology are used to investigate the stubbornness of sexist linguistic habits and the bases for developing inclusive linguistic habits. Finally, inclusive language is shown to be important for religious education, and some strategies for implementing inclusive language are presented."--Jacket. (shrink)

Christian Philosophy concerns the perennial paradox of reason/revelation and philosophy/theology by reflecting on: whether philosophy has ever been «pure» i.e., free of beliefs; how Plato, Aristotle, Plotinus helped prepare for Christian philosophy; how these practiced it: Bonaventure, Guerric, Albert, Aquinas, Maritain. As monists Marcel and Whitehead confirm that philosophy cannot be faith but must remain distinct and yet dependent on it if philosophy is to be Christian. This book closes by studying how Aquinas' positions are an antidote to current trends (...) such as Sartre's existentialism, Neo-kantian self-centered epistemology and ethics, Derrida's deconstructionism. (shrink)

Justice Through Diversity brings together a Who’s Who of contemporary scholars in an attempt to understand one of the central commitments in the modern world.

This experimental study extends prior capital market and environmental accounting research by utilizing the theoretical underpinnings of legitimation through impression management, source credibility bias, perceived trust, and ideology in assessing the influence of discretionary environmental accounting narratives on jurors’ punitive damage award assessments. We utilize mock jurors as environmental stakeholders and find that: jurors in a court case involving corporate environmental malfeasance assess lower punitive damage awards against a firm that provides discretionary disclosure on its website regarding future abatement and (...) control narratives, environmental sensitivity of the firm’s industry moderates the negative relationship between the discretionary disclosure and jurors’ punitive damage award assessments, and juror’s perceived trust toward firm management mediates the prior moderation effect. Further, juror political ideology is found to affect the punitive damage award assessments, with liberal jurors levying comparatively higher awards than conservative jurors. (shrink)

New readings of Anselm’s speculative and spiritual writings brought in light of questions and thinkers from Augustine to today.

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 47, no. 2. © 2021 by Feminist Studies, Inc. 251 7 preface 8 In recent years, people all over the world have become ever more aware of being drawn into intimate—and unequal—relations with one another, whether through environmental crises, the COVID-19 pandemic, global economic commodity chains, violent conflicts, forced displacements, or political protests and social movements. This special issue features China’s so-called rising presence as one of (...) the key nodes in these global intimacies. The essays by Mei-Hua Chen and Hong-zen Wang, Sealing Cheng, and Wei Wei contribute new approaches to migrant intimacies across borders through their ethnographically rich analyses. Chen and Wang explore cross-border marriages and sex work between Taiwanese men and Mainland Chinese and southeast Asian women; Cheng investigates refugee marriages and the difficulties men from various African nations face in seeking asylum in Hong Kong; and Wei analyzes Mainland Chinese queer reproduction that uses transnational Assisted Reproductive Technologies (ARTs) to enable queer parents to have a genetic link with their children and to be more accepted in Chinese society. In his essay, Petrus Liu pushes us to move beyond the idea that a theory of gender construction traveled to China from the West and was wholly adopted there, instead demonstrating the complexities of gender theories in China in the age of the Beijing Consensus. Christina Yuen Zi Chung and Sasha Su-Ling Welland explore a broad range of artworks that critically reflect on China’s efforts to create a China-centered global Global Intimacies: China and/in the Global South 252Preface trading network. Paul Amar offers a “deimperial queer analysis” of the all-time top-earning Chinese film, Wolf Warrior 2, illuminating how it both buttresses China’s extractive and militarized investments in African nations and manifests anti-imperialist and utopian impulses. Poems by Zhai Yongming and Xu Lizhi feature the gendered and sexualized precarity and violence of recent social transformations in China resulting from China’s intimate linkages with the global capitalist economy. Finally, Cai Yiping’s News and Views offers a nuanced engagement with the Chinese government’s formal proclamations on women’s rights.1 In the first essay, “Flexible Intimacies in the Global Intimate Economy : Evidence from Taiwan’s Cross-Border Marriages,” Mei-Hua Chen and Hong-zen Wang demonstrate the fallacy of treating cross-border marriages and cross-border sex work as separate as well as grouping women dichotomously under one or the other set of practices. These two seemingly disparate categories are, in effect, produced by state immigration regulations and dominant intersectional discourses of gender, sexuality, and class. Rather than distinguishing between marriage migrants and economic migrants, or between real marriages and fake marriages, Chen and Wang demonstrate the overlapping means by which women from the Global South try to better their lives in what they call the global intimate economy—where the Global North appropriates the reproductive and intimate labor of women from the Global South. The authors develop the concept of “flexible intimacy” to highlight how migrant women treat marriage as an investment through which to improve their lives. They argue that many marriage migrants have economic motivations for cross-border marriage and that migrant sex workers, conversely, are often involved in intimate relationships. Chen and Wang focus their study on Taiwan, which they argue is economically part of the North but politically part of the South due to Mainland China’s “One China” policy, which has marginalized Taiwan in the international political arena. To assert its sovereignty, the Taiwanese government 1. These essays grew out of a Ford Foundation-funded series of workshops on China and/in the Global South: The Central Role of Gender and Sexuality, which took place in Beijing and also at the University of California, Santa Cruz. Thanks to the Ford Foundation grants, and especially Susie Jolly, Lisa Rofel and the authors have built a transnational network of scholars and activists addressing China’s transformed presence in the Global South. Preface 253 strictly controls border crossings by migrant women from China and Southeast Asia yet simultaneously allows Taiwanese husbands to appropriate migrant women’s intimate and reproductive labor. Both Taiwanese men and migrant women expect... (shrink)

This companion volume to Stump's earlier translation of Boethius's De topicis differentiis contains Stump's translation of Boethius's lengthy commentary on Cicero's Topica, extensive explanatory notes, and a short, basic explanation of ancient and medieval notions of the categories and predicables. Much of this volume depends on the earlier one; most of the introduction on Boethius is repeated from the earlier work, and many of the explanatory notes refer the reader to the earlier volume. Though the two Boethian texts have the (...) same subject--the description of the categories or universal differentiae of topics to be used in the discovery of arguments--Boethius' Cicero commentary covers this ground in a much more expansive way, explaining and amplifying Cicero's examples of arguments falling under each of the topic types, responding to possible objections to Cicero's scheme, and adding his own adjustments. (shrink)