The integration of psychedelic substances into modern Western therapeutic practice has sparked a critical examination of many topics including: efficacy of psychedelics to treat mental health diagnoses without psychotherapeutic intervention, what models of therapy to use, and ethical implications related to altered states of consciousness. Of utmost concern are issues of power dynamics leading to incidents of sexual abuse. These issues underscore the importance of understanding therapeutic dynamics within the context of psychedelic-assisted therapy. This paper aims to explore these intersections, (...) addressing sexual abuse issues in Western psychedelic-assisted therapy while elucidating pathways towards ethical practice and regulatory frameworks. (shrink)

Philodemus of Gadara was a poet and Epicurean philosopher who, after leaving Gadara, studied in Athens under Zeno of Sidon before moving to Italy. Once in Italy, he lived in the area around the Bay of Naples, where he belonged to a circle of Epicureans that included Siro as well as the Roman poets Vergil, L. Varius Rufus, Quintilius Varus, and Plotius Tucca. His epigrams were preserved as part of the Greek Anthology, while his prose works were discovered at the (...) Villa of the Papyri in Herculaneum, carbonized by the first pyroclastic surge of Mount Vesuvius in 79 C.E. He wrote on a wide range of topics, including epistemology, ethics, theology, aesthetics, logic and science, and the history of philosophy, but not physics. In his works, he presents himself as an entirely orthodox Epicurean. He does so by explicating the teachings of earlier Epicureans (especially those of Epicurus, Metrodorus, Hermarchus, and Polyaenus), defending the positions of his teacher Zeno of Sidon, arguing against fellow Epicureans whom he perceives to have strayed from orthodoxy, and advancing Epicurean positions against other schools like the Academics, Peripatetics, Stoics, Cynics, and Cyrenaics. (shrink)

Different Beasts: Humans and Animals in Spinoza and the Zhuangzi studies conceptions of human and animal identity as articulated in the ancient Chinese text known as the Zhuangzi and in the works of the seventeenth-century European philosopher Benedict de Spinoza. By examining how, in these very different philosophies, notions of humanness and animality intersect with ideas about human unity and solidarity, social order, and categories of social difference (such as gender, descent, and ability), Different Beasts opens new paths for understanding (...) Spinoza and the Zhuangzi while also developing methodological insights into the practice of cross-cultural comparative philosophy. (shrink)

Der Streit um den Humanismus ist älter als das Wort. Was die Sache selber sei, ist aber schon zur Zeit der griechischen Klassik umstritten. Seit Humanismus auch noch als Epochenbegriff verwendet wird, konkurrieren sogar Humanismen im Plural miteinander. Dabei versuchen die unterschiedlichen Richtungen, den Begriff für sich zu besetzen, ja zu monopolisieren. Freilich entstehen bald auch ausdrückliche Antihumanismen, die nur insofern humanistisch bleiben, als sie sich weiterhin der griechisch-römischen Antike verpflichtet fühlen: eine andere, zum Beispiel "archaische" und "heroische" Antike der (...) wie auch immer "humanen" konfrontieren. Seitdem gibt es einen Humanismusstreit im engeren und bis heute andauernden Sinn. Entscheidende Voraussetzung dafür ist, dass Humanismus stets Antike-Rezeption und Humanität zugleich meinte, also auch "Humanitarismus" gewesen ist. - Vorwort - I. Antiker und moderner Barmherzigkeitsdiskurs - H. Cancik: Entrohung und Barmherzigkeit, Herrschaft und Würde. Antike Grundlagen von Humanismus - F. Hartmann: "Das Wohlergehen des Kranken... oberster Grundsatz"? Über Menschlichkeit und Menschen-Heilkunde - II. Menschenrechtsdiskurse und ihre Problematik - A. Haratsch: Entstehung und Entwicklung der Menschenrechte - E. Stölting: Humanismus und Eurozentrismus - C. Elsas: Potentiale religiös-kultureller Traditionen zur Achtung von Menschenrechten - K. Meyer: Feminismus zwischen Neo- und Posthumanismus. Betrachtungen zu Martha Nussbaum und Judith Butler - III. Antihumanistische Diskurse des späten 19. und 20. Jahrhunderts - E. Flaig: Kultur und Krieg. Antihumanismus bei Jakob Burckhardt und Friedrich Nietzsche - Richard Faber: Humanistische und faschistische Welt. Über Ludwig Curtius (1874-1954) - E. Rudolph: Humanismus und Antihumanismus im Streit. Cassirer und Heidegger in Davos - A. Geisenhanslüke: Antihumanismus? Über Michel Focault und die Folgen - IV. Prohumanistische Plädoyers bis heute - A.-U. Sommer: Franz Overbeck, ein skeptischer Humanist? - G. Wedekind: Europa im Exil. Erich Auerbachs säkulare Weltbürgerschaft - C. Türcke: Die Falle der Selbstentfaltung. Humanismus und kritische Theorie. (shrink)

Recent research has relied on trolley-type sacrificial moral dilemmas to study utilitarian versus nonutili- tarian modes of moral decision-making. This research has generated important insights into people’s attitudes toward instrumental harm—that is, the sacrifice of an individual to save a greater number. But this approach also has serious limitations. Most notably, it ignores the positive, altruistic core of utilitarianism, which is characterized by impartial concern for the well-being of everyone, whether near or far. Here, we develop, refine, and validate a (...) new scale—the Oxford Utilitarianism Scale—to dissociate individual differences in the ‘negative’ (permissive attitude toward instrumental harm) and ‘positive’ (impartial concern for the greater good) dimensions of utilitarian thinking as manifested in the general population. We show that these are two independent dimensions of proto-utilitarian tendencies in the lay population, each exhibiting a distinct psychological profile. Empathic concern, identification with the whole of humanity, and concern for future generations were positively associated with impartial beneficence but negatively associated with instrumental harm; and although instrumental harm was associated with subclinical psychopathy, impartial beneficence was associated with higher religiosity. Importantly, although these two dimensions were independent in the lay population, they were closely associated in a sample of moral philosophers. Acknowledging this dissociation between the instrumental harm and impartial beneficence components of utilitarian thinking in ordinary people can clarify existing debates about the nature of moral psychology and its relation to moral philosophy as well as generate fruitful avenues for further research. (shrink)

This superb new translation of Nietzsche's mature masterpiece, Beyond Good and Evil, offers the most comprehensively annotated text, complemented by a lucid introduction by one of the most eminent of Nietzsche scholars, Robert C. Holub.

Why did the scientific revolution take place in the West and not in China or the Islamic world? How did humanity's progress in science and technology, which had been moving along at a relatively steady pace for tens of thousands of years, end up taking such an unprecedented leap? Subjecting the history of thought and technology to a novel interpretation based on the relationship between theory and practice, Ahmet Selami Çalışkan argues that the industrial revolution and modern science-and the scientific (...) revolution that preceded both-did not alone suffice to sort out the philosophical problems of their day or to produce the institutions of the modern age. Both required a new sort of human: Homo economicus faber. Tracing the historical emergence of this figure and its persistence in our own age, this book offers an innovative and holistic assessment of the economic, cultural, and political effects of centuries of interaction between East and West and their repercussions in our world today. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:HOMO FABER RECONSIDERED: TWO THOMISTIC REFLECTIONS ON WORK KEITH A. BRECLAw Georgetown University Washington, D.C. ATHOUGH WE APPEAR to be poised at the beginning of yet another chapter in the accelerating drama of the industrial revolution-or as some would have it, a postindustrial climax to that revolution-it is far from evident that homo faber and his distinctive activity have found for themselves either a philosophy or a (...) philosopher. The work activity may have become respectable as a philosophical subject only in the nineteenth century, but it has hardly been the object of extended or systematic inquiry, then or now. That is well illustrated by Marx and the Marxian legacy. Marx is arguably to be considered· the preeminent philosopher of work, having elevated work and the worker to the center of his activist program. Yet that same orientation to instigating action leads Marx intentionally to neglect elaborating the philosophical foundations of his thought. To be counted among the consequences of that neglect is a treatment of the work activity which appears to be inconsistent, or at best, incomplete.1 One measure of the inadequacy of Marx's treatment of the subject is to be found in a significant tendency among some twentieth-century Marxists or Marxist-inspired thinkers to abandon the centrality 1 On the unresolved tensions in Marx's concept of work, see, for example: G. A. Cohen, "Marx's Dialectic of Labor," Philosophy and Public Affairs 3 (Spring 1974): 260-261; Peter Fuss, "Theory and Practice in Hegel and Marx: An Unfinished Dialogue," in Terence Ball, ed., Political Theory and Praxis: New Perspectives (Minneapolis: University of Minnesota Press, 1977), pp. 113-114; and R. N. Berki, "On the Nature and Origins of Marx's Concept of Labor," Political Theory 7 (February 1979) : 35-37. 579 580 KEITH A. BRECLAW of work and the worker altogether. Andre Gorz bids a dramatic and final " farewell to the working class." Work has become so de-skilled and fragmented that the Marxian working class has been decisively replaced by a " non-class of non-workers." Work, now thoroughly absorbed and shaped by technocratic industry, is beyond hope of humanization. The radical program he recommends for the " non-class" is to maximize leisure which is already a realizable possibility within the technocratic economy. With that pronouncement, whatever dignity homo faber may have possessed is lost as he vanishes into the depths of a selfreproducing technocratic order.2 In this paper I wish to examine an alternative to Marxism for approaching work as a subject worthy of philosophical attention. \Vhile classical and scholastic thought may not appear at first to be promising grounds on which to consider the topic, the work of two contemporary Thomists-Jacques Maritain and Joseph Pieper-offers a significant and unique contribution in this area. However, I hesitate to say that either of these thinkers has accomplished the construction of a full-scale philosophy of work.3 In all fairness, that is not the intent of either one of them. At the same time, what they have accomplished in their reflections on work in some respects is more extensive and systematic than the results of speculation by Marxist thinkers.4 2 Andre Gorz, Farewell to the Working Class (Boston: South End Press, 1982). Gorz's program for labor is built largely on conclusions about the evolution of capitalism since Marx associated with the thinkers of the Frankfurt School and their contemporary disciples. The notable claim is that the contribution of technology has come to dwarf labor as a factor of production to such an extent that Marx's labor theory of value is no longer operative. This dominant role for technology is also at the root of the deradicalization of the workers' movement. See Jurgen Habermas, "Technology and Science as 'Ideology'," in his Toward a Rational Society, trans. Jeremy Shapiro (Boston: Beacon Press, 1970). 3 M. D. Chenu, in his Theology of W orlo (Chicago: Regenery, 1963), judges that presently we lack not only a theology, but a philosophy, psychology or sociology of work as well (p. 5). There is little reason to conclude that the situation has been altered since Chem1 rendered that judgment. 4 Having said... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Striving To Do Good:Well-Springs, Realities, and Paradoxes of Medical Humanitarian WorkRenée C. FoxThe voices that speak from the pages of these testimonial narratives are those of physicians who are engaged in medical humanitarian work. The preponderance of them are based in U.S. academic medical centers where they have clinical, teaching, and research responsibilities from which they regularly "commute" to care for patients in what the euphemistic language of "global (...) health" terms "resource-limited," rather than "poor" countries." This "hybrid life," as one of the physicians (Robert Riviello) refers to it, has transported them periodically to numerous African societies (to Algeria, Ethiopia, Gabon, Morocco, Rwanda, Sudan, Tanzania, and Uganda), to Haiti, to India and Nepal, and to Guatemala and Mexico. Three of the "stories" are written by physicians at work in the countries where they were born (Prasanta Tripathy in Eastern India, Sridevi Seetharam and colleagues in Southern India, and Paul Pierre, in Haiti).Only one group of physician-coauthors (Maricruz Merino, Jonathan Iralu, and Sonya Shin) write about their experiences in practicing medicine among poor and socially disadvantaged patients on the American mainland—in the setting of the Navajo Indian reservation in Gallup, New Mexico.All these physicians describe their involvement in humanitarian medicine as emanating from their commitment to "social justice," to "saving lives," and to "caring for the poor"; to their universalistic convictions about "human solidarity," and the non- otherness of others; to their indignation about the inequities and injustices of the world, particularly with regard to access to health care (in the words of Jeffrey Deal, "[They] deserve better. They all do"); and to their "passionate" desire, not just their "sense of duty," to help rectify these wrongs (Richard Keiden). I was struck by the fact that none of them uses the word "suffering" to describe the plight of the persons whom they feel they have been called to medically assist.Three of the physicians express the wellsprings of their motivation in religious terms. Richard Keiden refers to a "guiding principle of Judaism" on which his medical humanitarian work has been founded—"tzedakah"—which "translates as charity but actually means righteousness," is based on a "concept of social justice," and is "an obligation, not a choice." Robert Riveillo says that at the time of his graduation from high school he envisioned his "life's work as a long-term missionary surgeon"; he invokes "loving mercy," as well as justice, "in this work of solidarity" that he has undertaken; and he poignantly admits that "most days I still long to pack my things, my family, and our efforts and move to Africa for a life of direct service." What Jeffrey Deal writes is the most explicitly and ardently religious of all. He identifies his work as a physician in Sudan with Jesus's "desire for us to care [End Page 115] for the poor and downtrodden in His stead." He is haunted by his "failure" to deliver alive a "partially born" baby girl who for him incarnated "the least of the least" of whom Jesus "spoke passionately." And in touching "ever so briefly... [that] one, tiny being [he] encountered... [on ] that hot morning in Sudan," he attests, he "touched Jesus."Jeffrey Deal is not the only one who was so stricken by the death of a baby or a child. For a number of these physicians (Sadath Sayeed, Maneesh Batra, and for Sridevi Seetharam, Lisa Adams and their colleagues), it was a tragedy that they found hard to bear with "detached enlightenment" (Sayeed), or to accept. The most demonstrably heartbroken and morally outraged among them is Sadath Sayeed, who "wept uncontrollably" over the death of a baby boy, born "at home" in Haiti, "probably in one of the hundreds of make-shift tent cities." The baby was not breathing continuously, and was "handed" to him to care for. At the close of the "story " about this experience that he recounts, Sayeed lashes out with fury and angst at those who were likely to ask him, "How was it in Haiti?" Do you want to hear "my real answer?" he replies:... [L]et me summarize my last patient for you: Good luck Dad... (shrink)

American media is very quick to ask victims of anti-Black violence if they forgive their victimizers. The media’s nearly reflexive framing is a symptom of the broader, cultural demand that Black victims grant forgiveness for racist violence. Reading Juliet Hooker and Myisha Cherry, this paper links the current preponderance of such demand for forgiveness to a demand for apology in America’s lynching tradition. Drawing from Sonya Renee Taylor, Ida B. Wells, and Frederick Douglass, I give a history to both (...) kinds of normative demands and show how, though they appear as seem­ing contraries, demands for forgiveness and apology function together as methods of anti-Black violence. I then draw from work in transformative justice to differentiate the perspectives of asking, giving, and demanding forgiveness. When understood through the perspective of victims, a certain kind of embodied forgiveness can have liberatory potential. However, observers’ demands for forgiveness too often function as a method of racial oppression. (shrink)

Che relazione c’è tra capacità di ragionamento e felicità? Cos’è la democrazia, e perché dovremmo curarcene? Questo libro risponde a domande del genere, a partire da un’idea semplice e potente su cosa significa essere umani: l’idea che siamo costruttori, e che tra le cose che costruiamo ci sono le persone, le lingue, la capacità di pensare, gli obblighi morali, le istituzioni sociali e politiche. Insomma, ciò che è più importante per la nostra vita richiede un paziente lavoro di costruzione, e (...) di manutenzione. Questa costruzione di noi stessi, dell’ambiente e delle società in cui viviamo è guidata da processi simbolici e da pratiche linguistiche. Le pratiche linguistiche strutturano le nostre abitudini mentali: ci guidano nella soluzione di problemi, ci addestrano al pensiero, alla progettazione del futuro, alla mediazione tra i desideri individuali. L’educazione è l’insieme di questi processi di costruzione sociale del sé, orientata da entità linguistiche, da idee come “democrazia”, “felicità”, “bene comune” che sono a fondamento dell’identità personale e sociale. Filosofia e scienze cognitive ci aiutano a dare corpo a questa prospettiva, contro alcuni rischi attuali. In particolare, appare indispensabile recuperare l’idea di una “disciplina dell’attenzione”, strumento essenziale per trasformare il presente pieno di distrazioni in un presente denso di progetto. (shrink)

Faber, W. Martin Buber über Erziehung.--Bohnsack, F. Das Problem der pädagogischen Absicht bei Martin Buber.--Simon, S. Martin Buber, der Erzeiher.--Klafki, W. Dialog und Dialektik in der gegenwärtigen Erziehungswissenschaft.--Faber, W. Reale Bildung.--Caselmann, C. Martin Buber als Erzieher.

Nietzsche's mature masterpiece, Beyond Good and Evil considers the origins and nature of Judeo-Christian morality; the end of philosophical dogmatism and beginning of perspectivism; the questionable virtues of science and scholarship; liberal democracy, nationalism, and women's emancipation. A superb and new translation by Marion Faber, this highly annotated edition is complemented by a lucid introduction by one of the most eminent of Nietzsche scholars, Robert C. Holub.

Les pratiques religieuses et l’activité guerrière sont deux facettes essentielles des cités grecques, c’est un fait bien connu et bien étudié. Pourtant, depuis les ouvrages séminaux de Pritchett et de Lonis, rares sont les monographies qui ont choisi de se placer à l’interface des deux domaines. Il faut donc savoir gré à Sonya Nevin de s’être confrontée résolument à cette problématique dans cet ouvrage stimulant, issu d’une thèse soutenue en 2009, paru en 2017 et tout récemment réédité en pap...

In “Autonomy and the Feminist Intuition,” Natalie Stoljar asks whether a procedural or a substantive approach to autonomy is best for addressing feminist concerns. In this paper, I build on Stoljar’s argument that feminists should adopt a strong substantive approach to autonomy. After briefly reviewing the problems with a purely procedural approach, I begin to articulate my own strong substantive theory by focusing specifically on the problem of internalized oppression. In the final section, I briefly address some of the concerns (...) raised by procedural theorists who are leery of a substantive approach. (shrink)

I argue that the American Congress of Obstetricians and Gynecologists (ACOG), as an organization and through its individual members, can and should be a far greater ally in the prevention of violence against women. Specifically, I argue that we need to pay attention to obstetrical practices that inadvertently contribute to the problem of violence against women. While intimate partner violence is a complex phenomenon, I focus on the coercive control of women and adherence to oppressive gender norms. Using physician response (...) to alcohol use during pregnancy and court-ordered medical treatment as examples, I show how some obstetrical practices mirror the attitudes of abusive men insofar as they try to coercively control women's behavior through manipulation and violence. To be greater allies in the prevention of violence against women, obstetricians should stop participating in practices that inadvertently perpetuate violence against women. (shrink)

Book Reviewed in this article: Traditional Sayings in the Old Testament. By Carole R. Fontaine. Pp. viii, 279, Sheffield, The Almond Press, 1982, £17.95, £8.95. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimirs Seminary Press, 1982, £6.25. The First Day of the New Creation: The Resurrection and the Christian Faith. By Vesilin Keisch. Pp.206, Crestwood, New York, St Vladimir's Seminary Press, 1982, £6.25. The Resurrection of Jesus: (...) A Jewish Perspective. By Pinchas Lapide. Pp.160, London, SPCK, 1983, 4.95. Easter Enigma. By John Wenham. Pp.162, Exeter, Paternoster Press, 1984, £2.95. The Anastasis: the Resurrection of Jesus as an Historical Event. By J. Duncan M. Derrett. Pp.xiv, 166, Shipston‐on‐Stour, P. Drinkwater, 1982, £5.00. The Open Heaven: A Study of Apocalyptic in Judaism and Early Christianity. By Christopher Rowland. Pp. xii, 562, London, SPCK, 1982, £22.50. Christianity Rediscovered: An Epistle from the Masai. By Vincent J. Donovan. Pp. viii, 200, London, SCM Press, 1982, £5.50. Basics of a Roman Catholic Theology. By William A. Van Roo, S.J. Pp.387, Rome, Gregorian University Press, 1982, $21.00. Charisms and Charismatic Renewal: a Biblical and Theological Study. By Francis A. Sullivan. Pp.184, Dublin, Gill & Macmillan, 1982, £5.95. Holiness and Politics. By Peter Hinchliff. Pp.214, London, Darton, Longman and Todd, 1982, £8.95. Rational Theology and the Creativity of God. By Keith Ward. Pp.240, Oxford, Blackwell, 1982, £14.00. The Point of Christology. By S.M. Ogden. Pp.xii, 193, London, SCM Press, 1982, £5.95. Fullness of Humanity: Christ's Humanness and Ours. By T.E. Pollard. Pp.126, Sheffield, The Almond Press, 1982, £9.95, £5.95. Milton's Good God: A Study in Literary Theodicy. By Dennis Richard Danielson. Pp.xi, 292, Cambridge University Press, 1982, £20.00. Biblical Tradition in Blake's Early Prophecies: The Great Code of Art. By Leslie Tannenbaum. Pp.xiii, 373, Princeton University Press, 1982, £17.60. The Inner Journey of the Poet and Other Papers. By Kathleen Raine, edited by Brian Keeble. Pp.xii, 208, London, George Allen and Unwin, 1982, £9.95.iVol. 34: Horayot and Niddah. Translated by Jacob Neusner. Pp.xiii, 243, Chicago, The University of Chicago Press, 1982, £17.50. Holy Land Pilgrimage in the Later Roman Empire A.D. 312–460. By Ed. Hunt. Pp. £+ 269, Oxford University Press, 1982, £16.50. Constantine versus Christ: The Triumph of Ideology. By Alistair Kee. Pp.186, London, SCM Press, 1982, £5.95. Society and the Holy in Late Antiquity. By Peter Brown. Pp.347, London, Faber and Faber, 1982, £10.50. Elishe: History of Vardan and the Armenian War. Translation and commentary by Robert W. Thomson. Pp.x, 353, 1 map, Cambridge, Harvard University Press, 1982, £21.00. Ireland in Early Mediaeval Europe: Studies in Memory of Kathleen Hughes. Edited by Dorothy Whitelock, Rosamond McKitterick and David Dumville. Pp.x, 406, Cambridge University Press, 1982, £39.00. Letters from Ireland 1228–1229 by Stephen of Lexington. Translated with an introduction by B.W. O'Dwyer. Pp.vii, 292, Kalamazoo, Cistercian Publications, 1982, $24.95. The Occupation of Celtic Sites in Ireland by the Canons Regular of St Augustine and the Cistercians. By Geraldine Carville. Pp.ix, 158, Kalamazoo, Cistercian Publications, 1982, $13.95. Chartres: The Masons who built a Legend. By John James. Pp.200, London, Routledge and Kegan Paul, 1982, £17.50. Temples, Churches and Mosques: A Guide to the Appreciation of Religious Architecture. By J.G. Davies. Pp.x, 262, Oxford, Basil Blackwell, 1982, £12.50. The Murdered Magicians: The Templars and their Myth. By Peter Partner. Pp.xxi, 209. Oxford University Press, 1982, £12.95. The Italian Crusades: The Papal‐Angevin Alliance and the Crusades Against Christian Lay Powers, 1254–1343. By Norman Housley. Pp.xi, 293, Oxford, Clarendon Press: Oxford University Press, 1982, £17.50. The Westminster Chronicle, 1381–1394. Edited and Translated by L.C. Hector and Barbara F. Harvey. Pp.lxxvii, 563. Oxford, the Clarendon Press, 1982, £42.00. Frömmigkeitstheologie am Anfang des 16. Jahrhunderts. By Berndt Hamm. Pp.xv, 378, Tübingen, J.C.B. Mohr, 1982, 168 DM. Erasmi Opera omnia, IX, 2: Desiderii Erasmi Roterodami Apologia respondens ad ea quae Iambus Lopis Stunica taxavrat in prima duntaxat Novi Testamenti aeditione. Edited by Henk Jan de Jonge. Pp.292, Amsterdam, North‐Holland Publishing Company, 1983, 280 guilders. The Christian Polity of John Calvin. By Harro Höpfl. Pp.x, 303, Cambridge University Press, 1982, £27.50. Concerning the Eternal Predestination of God. By John Calvin, translated with an Introduction by J.K.S. Reid. Pp.191, Cambridge, James Clarke & Co., 1982, £5.95. Spanish Protestants and Reformers in the Sixteenth Century: A Bibliography. By A. Gordon Kinder. Pp.108, London, Grant & Cutler, 1983, £6.80. Moderate Puritans and the Elizabethan Church. By Peter Lake. Pp.viii, 357, Cambridge University Press, 1982, £27.50. Resistance and Compromise: The Political Thought of Elizabethan Catholics. By Peter Holmes. Pp.viii, 279, Cambridge University Press, 1982, £22.50. Dutch Puritanism: A History of English and Scottish Churches of the Netherlands in the Sixteenth and Seventeenth Centuries. By Keith L. Sprunger. Pp.xiii, 485, Leiden, E.J. Brill, 1982, 172 guilders. John Toland and the Deist Controversy. By Robert E. Sullivan. Pp.viii, 355, Cambridge, Harvard University Press, 1982, £19.95. Radical Sects of Revolutionary New England. By Stephen A. Marini. Pp. 213, Cambridge, Harvard University Press, 1982, £11.55. Religion and Society in North America: An Annotated Bibliography. Edited by Robert deV: Brunkow. Pp.xi, 515, Santa Barbara, ABC‐Clio; Oxford, EBC‐Clio, 1983, £57.75. Charles Lowder and the Ritualist Movement. By Lida Ellsworth. Pp.vi, 234, London, Darton, Longman & Todd, 1982, £17.95. How the Pope became Infallible: Pius IX and the Politics of Persuasion. By August Bernhard Hasler. Pp.xi, 383, New York, Doubleday, 1981, $14.95; London, Sheldon Pres, 1982, £15.00. Hauptsache der Papst ist katholisch. Edited by Bruno Nies. Pp.104, Salzburg, Otto Müller, 1982, öS 140. Religious Change in Contemporary Poland: Secularization and Politics. By Maciej Pomian‐Srednicki. Pp.227, London, Routledge & Kegan Paul, 1982, £12.50. World Christian Encyclopedia: A Comparative Survey of Churches and Religions in the Modern World. Edited by David B. Barrett. Pp.1010, Nairobi, Oxford University Press, 1982, £55.00. Probability and Evidence. By Paul Horwich. Pp.vii, 146, Cambridge University Press, 1982, £15.00. Philosophical Foundations of Probability Theory. By Roy Weatherford. Pp.xi, 282, London, Routledge and Kegan Paul, 1982, £15.00. The Origins of Greek Thought. By Jean‐Pierre Vernant. Pp.144, London, Methuen, 1982, £9.95. Portraying Analogy. By J.F. Ross. Pp.xi, 244, Cambridge University Press, 1981, £20.00. The Marriage of East and West. By Bede Griffiths. Pp.224, London, Collins, 1982, £5.95. The Religious Experience: A Socio‐Psychological Perspective. By C.D. Batson & W.L. Ventis Pp.ix, 356, New York, Oxford University Press, 1982, £18.50,£9.95. (shrink)

Pendant les premiers siècles de l'Eglise, la croyance eucharistique est restée une possession immuable et réaliste. Au Moyen Age, Bérenger de Tours le premier a mis en doute la présence réelle, la réalité de la présence du Christ - son âme, son corps, sa divinité - dans les hosties consacrées. D'où la réplique des théologiens dogmatiques sous la forme d'une physique accentuant le réalisme de la présence eucharistique souvent en termes excessifs. Descartes a mis fin à la physique eucharistique et (...) l'a remplacée par une véritable philosophie eucharistique qui montre l'adaptation de son système et de sa " théologie blanche " à la présence réelle et au sort miraculeux des espèces. Désormais, les philosophies eucharistiques se préoccupent surtout du sort des espèces. Elles sont l'enjeu et le fil rouge des théories eucharistiques, dont la plus célèbre, la plus fouillée, est celle de Leibniz, en correspondance avec Bossuet, puis en discussion serrée avec le jésuite Des Bosses. De la controverse a surgi l'idée de lien substantiel, que Blondel devait reprendre deux siècles plus tard. Il faut considérer comme des intermèdes les querelles protestantes, qui ne font guère avancer l'énigme et la solution ; de même, du côté catholique, la tentative théosophique de Franz Baader ne scrute pas le fond de la question, conversion du pain et du vin en corps et sang, transfert et non adduction - permanence des espèces. Toutefois, le XVIIe siècle, malgré la rigueur janséniste, mais sous la pression de Pascal, de l'Ecole française et de la dévotion au Sacré-Cœur voit s'infléchir la théologie sacramentelle et engendre la dévotion au saint sacrement de l'autel. C'est ensuite la belle et émouvante spiritualité christique du XIXe siècle qui retentit sur la théologie de l'eucharistie et permet à Maurice Blondel, lecteur du P. Faber et de Mgr Gay, d'ébaucher une philosophie eucharistique qui est comme le canevas et le modèle de sa " métaphysique de la charité ". Les temps étaient mûrs pour l'essor des Missarum solemnia et de la communion fréquente, une inflexion divine du saint sacrifice et de la communion promulguée par saint Pie X. (shrink)

This article draws a parallel between the Zhuangzi’s discussions of having no sense of “oneself” or “I,” on the one hand, and its critique of institutionalized order and visions of the unification of society, on the other. Highlighting the way the text distances itself from rituals and tradition, this article identifies the source of the shift in its view on personhood not simply in the situating of humans in the wider world or in acknowledgment of natural processes of change, but (...) in the character of one’s relation to the wider world and change. Although special attention is given here to the socially and politically disengaged tone of the text, I reject the view that the Zhuangzi’s goal is to help shed the “external,” “social,” or “constructed” layers of one’s person in order to unearth a “natural” or “authentic” core. (shrink)

Fraudulent analysis and reporting of psychological data have the potential to contaminate the scientific knowledge base and eventuate in the unjustified expenditure of public money and scientific effort (Koocher & Keith-Spiegel, 1998). Traditionally, the field has relied on quantitative methodologists to educate researchers in proper analysis and reporting practices, and to examine these via peer review. The field has also relied on psychologists with training or board service in ethics to establish standards and implement strategies to discourage misconduct. However, this (...) division of responsibility for examination, standard setting, and deterrence is shown to compromise the effectiveness of methodologists' and ethicists' respective gatekeeping efforts. Methodologically and ethically trained specialists instead need to coordinate efforts to safeguard analysis and reporting procedures. Researchers also need to increase self-monitoring. Potential obstacles to achieving these ends are considered, and three tactics are proposed to overcome them. (shrink)

Many different and contradictory claims have been made about the political dimensions (or lack thereof) of the ancient Chinese text known as the Zhuangzi 莊子. The two main positions on this topic set the parameters of the debate. One interprets the Zhuangzi to be apathetic toward political participation, focusing on individual survival instead. The other emphasizes the text’s defiant streak and locates a deliberately subversive force within it. A third position redirects the focus of the debate to an important aspect (...) of the Zhuangzi, recognizing that the text intentionally embraces ambiguity and multivocality, and investigates the political implications of this characteristic of the text. This article further explores the Zhuangzi’s engagement with notions of social and political indeterminacy, but through the lens of role performance. Attending to the text’s portrayal of various social actors’ engagement with established roles reveals a different kind of polysemic stance that lies in the intricate dynamics between societal expectations and individual actions. The article employs these examples to examine a type of role enactment that I contend muddies the line between the place of power and the place of resistance. (shrink)

The author's goal in this article is to develop an argument for why women should have a right to abortion-as-termination even if some form of ectogenesis is created. First, the author shows why ectogenesis as an alternative to abortion does not protect women's bodily autonomy because women are being forced to submit to coerced medical treatment and perform reproductive labor for others. Second, the author considers a further implication of her argument: If abortion-as-termination is kept, how far into gestation should (...) this right extend? Third, and finally, the author considers whether people have the right to refuse genetic parenthood. (shrink)

Oriented toward the question of God, this book sets up a dialogue between Heidegger and four medieval authors: St. Bonaventure, Meister Eckhart, Johannes Tauler, and Jan van Ruusbroec.

This paper explores the heart and brain metaphors used in the meaning-making efforts of Chinese individuals diagnosed with depression. Past studies assert that the origin of Chinese language metaphors for thinking and feeling can be found in traditional Chinese medico-philosophical theory, where the heart is viewed as the seat of thought and emotion, and the brain, which constitutes the cognitive center in western theories of the self, is secondary. While most participants employed heart metaphors to express thinking and feeling, many (...) of the participants also employed brain metaphors. Instead of suggesting that this multiplicity implies westernization, this paper argues that cultural understandings of the self can be multiple. To appreciate this, it is necessary to look at spontaneously generated speech in a narrative context. This paper thus analyzes three participant narratives, a process that carries several implications for studies approaching the relationship between metaphor, culture, and the self. (shrink)

In this article, we discuss decision making during labor and delivery, specifically focusing on decision making around offering women a trial of labor after cesarean section. Many have discussed how humans are notoriously bad at assessing risks and how we often distort the nature of various risks surrounding childbirth. We will build on this discussion by showing that physicians make decisions around TOLAC not only based on distortions of risk, but also based on personal values rather than medical data. As (...) a result of this, we will further suggest that the party who is best epistemically situated to make decisions about TOLAC is the woman herself. (shrink)

In this essay, I argue that the daily practice of expert nurses goes far toward enacting the kind of patient autonomy feminist bioethicists envision. Nursing theorists often utilize philosophical theories in their work, but bioethicists have not paid much attention to nursing theory and what it means to be an expert nurse. This is unfortunate because expert nurses do much in their daily practice to make the ideals for autonomy put forth by feminist bioethicists a reality. With this in mind, (...) I bring these two literatures together in what I hope is a fruitful dialogue. (shrink)

Although Christianity's clout on sexuality has generally declined in Britain due to secularization, contemporary conservative Protestantism continues to encourage a conventional construction of sexuality — sex is only for the context of heterosexual marriage. Qualitative interviews with 26 heterosexual women and two lesbian women on how their Protestant church involvement impacted their sexuality revealed the pervasive discourse of a marital-confined sexuality and participants' sense of `accountability' to the group for carrying this out. Such accountability can result in a repressed sexuality (...) that is oppressive. Alternatively, it can produce a `sense of community' that functions as a source of empowerment. The oppressive and empowering nature of accountability, however, can be difficult to untangle because of women's religious commitment and supportive friendships found in church life. Relying on participants' accounts, this article addresses the oppression and empowerment young women experience when they negotiate their gendered identities in relation to a marital-confined sexuality. (shrink)