This work aims to describe how developments in thinking on evolutionary biology require re-assessment of initial rejection of the relevance and applicability of neo-Darwinian evolution to the Gaia hypothesis.

There is a compassion crisis in healthcare negatively impacting patient outcomes. Little is known about the relationship of love as a motivating factor in healthcare. Our research exploring physician and nurse perspectives on what it means to love their patients elucidated substantive themes. Here we report findings from an exploratory follow-up qualitative study exploring patient perspectives on what it means to be loved by the healthcare team. Through convenience sampling, we conducted 21 structured interviews of patients exiting a family medicine (...) clinic. Nineteen of 21 patients unreservedly thought healthcare professionals should love their patients. Common themes emerged, which included being caring, trustworthy, empathetic, compassionate, conscientious, and a concern for the patient’s well-being. The characteristics and actions that reflect love were remarkably consistent with physician and nurse descriptions in our prior study. The nature of love described by patients, physicians and nurses could serve as a basis for high quality, compassionate, ethically sound healthcare. (shrink)

In the context of a discussion of time symmetry in the quantum mechanical measurement process, Aharonov et al. (1964) derived an expression concerning probabilities for the outcomes of measurements conducted on systems which have been pre- and postselected on the basis of both preceding and succeeding measurements. Recent literature has claimed that a resulting "time-symmetrized" interpretation of quantum mechanics has significant implications for some basic issues, such as contextuality and determinateness, in elementary, nonrelativistic quantum mechanics. Bub and Brown (1986) have (...) shown that under the standard interpretation of the aforementioned expression, these claims employ ensembles which are not well defined. It is argued here that under a counterfactual interpretation of the expression, these claims may be understood as employing well-defined ensembles; it is shown, however, that such an interpretation cannot be reconciled with the standard interpretation of quantum mechanics. (shrink)

There are some puzzles about G¨ odel’s published and unpublished remarks concerning finitism that have led some commentators to believe that his conception of it was unstable, that he oscillated back and forth between different accounts of it. I want to discuss these puzzles and argue that, on the contrary, G¨ odel’s writings represent a smooth evolution, with just one rather small double-reversal, of his view of finitism. He used the term “finit” (in German) or “finitary” or “finitistic” primarily to (...) refer to Hilbert’s conception of finitary mathematics. On two occasions (only, as far as I know), the lecture notes for his lecture at Zilsel’s [G¨ odel, 1938a] and the lecture notes for a lecture at Yale [G¨ odel, *1941], he used it in a way that he knew—in the second case, explicitly—went beyond what Hilbert meant. Early in his career, he believed that finitism (in Hilbert’s sense) is openended, in the sense that no correct formal system can be known to formalize all finitist proofs and, in particular, all possible finitist proofs of consistency of first-order number theory, P A; but starting in the Dialectica paper.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:184 BOOK REVIEWS knower, one may avoid undercutting the position that the cognitive powers are passive, without failing to do justice to the fact that aware· ness and discrimination are activities of the knower {pp. 71-72; 148· 49, n. 6). Second, Kai holds that the individual human being cannot really he said to have intuitive mind in himself: "Man has mind; hut only to a certain degree and without (...) mind losing its independence from the human whole.... the divine mind is present in man without los· ing its character of divine mind " (p. 75). If only God has intuitive mind {pp. 155, n. 32; 156-57, n. 13), how can the individual human being really know, even in the sense of having discursive thought? Since knowledge depends on first principles, what does not possess the intuitive mind which knows the first principles would, it seems, not properly have knowledge. The only hope for a definitive interpretation of the disconcertingly brief De Anima, 3. 5, lies in the possibility that one can establish a definite connection between this chapter and other elements in the Aris· totelian corpus, a connection that would elucidate the otherwise in· scrutable teaching on active mind. It is the great merit of Kai to have made an excellent case for a connection between De Anima, 3. 5, and two other elements in the Aristotelian corpus: nous as it functions in the logic and epistemology, and the unmoved mover of Metaphysics, Lambda. Exploring this connection in a penetrating and thorough analysis of a great body of Aristotelian and secondary te~ts, Kai has not merely taken a position on a more than two-thousand-year-old con· troversy, hut also has decisively advanced our understanding of active mind. St. John's University Jamaica, New York JAMES T. H. MARTIN Anselm Studies: An Occasional Journal. Vol. 2. Edited by JosEPH ScHNAUBELT, OSA, et al., White Plains, New York: Kraus Inter· national Publications, 1988. Pp. 634. $55.00. This volume contains the proceedings of the Fifth International Saint Anselm Conference (Villanova University, September 16-21, 1985). Held in conjunction with the Tenth International Patristic, Medieval, and Renaissance Conference, the meeting occasioned papers concen· trating on areas of "influence and juncture" in the life and thought of St. Anselm and St. Augustine. Given the dependence of much of Anselm's work on the thought of St. Augustine, the Conference took as its particular objective the understanding of the relationship between BOOK REVIEWS 185 faith and reason. While the focus of the papers in this volume includes both saints, the principal emphasis falls on Anselm as inheritor and interpretor of the methods and ideas of his intellectual ancestor. A brief introduction provides cameo presentations of Anselm's character as abbot, monk, and archbishop, together with a conspectus on Anselm's position vis-a-vis the canonical and ecclesiological issues of his day. The papers are then divided into five chapters: "Anselm's Monasticism." "The Proslogion Argument," "Truth: Anselm and Augustine," "Theological Method," and "The Anselmian Worldview." While the papers are of use to scholarly readers desiring detailed treatment of central issues in Anselm's logic and epistemology, the un· doubted strength of the collection lies in its well-calculated effort to integrate an understanding of Anselm's intellectual and spiritual out· look with the theological, spiritual, and literacy currents of his time. Especially for the historian of intellect and society, the essays in this volume provide analysis that advances our understanding of the cultural context of the 11th and 12th centuries. The contribution to our understanding of Anselm's culture is par· ticularly clear in the first and fourth divisions of the volume, the sec· tions dealing with monasticism and Anselm's worldview. In the former division, Glenn Olsen's assessment of " Anselm and Homosexuality" neatly evaluates the evidence for Anselm's sexual orientation made controversial by John Boswell's Christianity, Social Tolerance, and Homosexuality. In fact, the present article, together with its notes, provides a useful summary of the critical literature which has grown up of late around the Boswellian thesis as well as the study of literary expressions of affection in the 11th and 12th centuries. Olsen grasps the... (shrink)

SummaryIn this paper we develop a general concept of a theory analogous to that of an empirical theory. It is shown that axioms can be regarded as rules for performing operations. Using this connection we give a definition of an intellectual structure, and it turns out that mathematical theories represent intellectual structures in a natural way.RésuméCet article développe un concept général de théorie analogue à celui de théorie empirique. II montre que les axiomes peuvent être considérés comme des régles pour (...) réaliser des opérations . Cette connexion permet de définir une structure intellectuelle, et il se trouve que les theories mathématiques représentent ces structures intellectuelles de façon naturelle.ZusammenfassungIn dieser Arbeit wird der allgemeine Begriff einer mathematischen Theorie entwickelt, der dem einer empirischen Theorie analog ist. Es wird gezeigt, dass sich Axiome als Regeln zur Durchführung von Operationen auffassen lassen. Unter Benutzung dieses Zusam‐rnenhangs wird eine Definition von intellektueller Struktur gegeben und es zeigt sich, dass mathe‐matische Theorien in natürlicher Weise intellektuelle Strukturen repräsentieren. (shrink)

Objective: To determine whether bioethicists are distributed along a rural-to-urban continuum in a way that reflects potential need of those resources as determined by the general population, hospital facilities and hospital beds.Methods: US members of a large, multidisciplinary professional society, the American Society of Bioethics and Humanities , the US population, hospital facilities and hospital beds were classified across a four-tier rural-to-urban continuum. The proportion of each group in rural settings was compared with that in urban settings, and odds ratios (...) were calculated with 95% confidence intervals.Results: Although 91% of ASBH members live or work in urban settings, only 66% of the US population did so. In contrast, 2% of ASBH members live or work in rural settings compared with 13% of the population. ASBH members were 10.7 times as likely to be represented in urban than in rural settings when compared with the general population, 25.6 times and 6.9 times as likely with regard to hospital facilities and hospital beds, respectively.Conclusions: Using various comparisons it was found that ASBH members are under-represented in rural as compared with urban settings. Although not all bioethicists are ASBH members, these findings suggest that the availability of professional bioethical resources may be inadequate in rural America. The disparities that were found may have considerable effect on ethics scholarship, research, ethical committees and education, and adds to the argument that rural American communities are under-served. (shrink)

Professor Strawson's paper is refreshing in content as well as refreshingly intemperate. It is salutary to be reminded that even the Type Identity Theory does not entail physicalism as that doctrine is usually understood (since c-fiber firings are not by definition purely physical). And it's fun to consider versions of panpsychism. I can see why Strawson finds his position hard to classify (p. 7), and I sympathize. In my title I have cast my own vote for '?-ism' on the grounds (...) that any familiar label would be either misleading or unwieldy. My main purpose here is to assess Strawson's case for panpsychism and then to offer some objections to panpsychism, but first I want to answer an interesting and serious charge he makes against me. (shrink)

Nature of the problem: Testimony from scientists. Reflex action and theism (1881) by W. James. The organization of thought (1916) by A.N. Whitehead. The changing scientific scene 1900-1950 (1952) by J.B. Conant. A note on methods of analysis (1943) by H.J. Muller. The way things are (1959) by P.W. Bridgman. A definition of style (1948) by J.R. Oppenheimer.--Consequences of the problem: Testimony from artists and writers. Existentialism (1947) by J.-P. Sartre. The testimony of modern art (1957) by W. Barrett. Parts (...) of speech and punctuation (1935) by G. Stein. The waves (1931) by V. Woolf. The imperfect paradise, by W. Stevens. A note on style and the limits of language, by W. Gibson. (shrink)

SINCE the publication in 1952 of Douglas McKie's Antoine Lavoisier, the standard biography which is of great value to all students of eighteenth-century science, there has been a steady increase in knowledge of most aspects of Lavoisier's life and work. This survey will be concerned ,mainly with monographs and papers in scientific and historical journals, but several important books may first be noted.

In a pair of recent articles, P. Roger Turner and Jordan Wessling argue that my “Dual Sources Account” fails in its attempt to show that human acts can be caused by God and yet still be free in the libertarian sense. In one article, they maintain that Dual Sources succumbs to a theological version of the Consequence Argument. In a second article, they maintain that Dual Sources fails to accommodate our ultimate responsibility for our actions. This paper offers a defense (...) of Dual Sources against these objections. In the course of this defense, the paper will offer a succinct overview of the Dual Sources account, consider three different theological versions of the Consequence Argument, discuss the relationship between causality, priority, and explanation, and consider the requisites for ultimate responsibility. In doing so, the paper extends the defense of Dual Sources beyond where it stands in the current literature. (shrink)

In his autobiography, Mr Leonard Woolf very forcibly protests Lord Keynes's familiar account of the kind of influence G. E. Moore had exerted over those who were later to become members of the Bloomsbury Group. You will remember that Keynes, writing in 1938 about his early beliefs as an undergraduate at Cambridge, maintained of himself and his companions: ‘We accepted Moore's religion … and discarded his morals … meaning by “religion” one's attitude towards oneself and the ultimate and by “morals” (...) one's attitude towards the outside world and the intermediate. (shrink)

The greatest confusion prevails among modern writers as to the use of the side-entrances in New Comedy and its Latin derivatives. The statements on this subject made by editors and others, whether confident or hesitating, differ widely from one another, and are seldom supported by any real consideration of the ancient evidence. In 1933 Professor Mary Johnston published a careful treatise, entitled Exits and Entrances in Roman Comedy, in which she discussed the internal evidence afforded by the Latin plays, and (...) came to the conclusion that ‘on the stage of the Roman theater the side-entrance to the right of the spectators was used for entrances and exits of characters from and to the city and the forum, and that the side-entrance to the left of the spectators was used for entrances and exits of characters moving from and to the port and foreign parts, and, probably, from and to the country as well.’ With regard to Greek usage, Professor Johnston was content to accept the orthodox view ‘that the side-entrance at the spectators’ right led to the harbour or the market-place and that at their left into the country, since the scene was regularly placed in Athens and since these were the actual topographical relationships in the Athenian theater’. Her conclusion, therefore, involved a discrepancy between Greek and Roman usage as far as the harbour was concerned. (shrink)

I might as well say at the outset that, although I can return Christensen’s compliment, and call his response “thoughtful,” I am most interested in those places where the fullness of his thought, and particularly of his own language, has paralyzed his thought in compulsively repetitious patterns, and led him into interpretive maneuvers that he would surely be skeptical about in the reading of a literary text. Even more interesting is the way Christensen’s antipathy to the film, and the violence (...) of the language in which eh expresses the antipathy, has prevented him from registering the plainest sensory and perceptual elements of the film text. In a rather straightforward and literal sense, Christensen has neither seen nor heard Do the Right Thing, but has screened a fantasy film of his own projection. To say Christensen has projected a fantasy, however, is not to say that his response is eccentric or merely private. On the contrary, it is a shared and shareable response, a reflex in the public imaginary of American culture at the present time. As such, it deserves patient and detailed examination. W. J. T. Mithcell, editor of Critical Inquiry, is Gaylord Donnelly Distinguished Service Professor of English and art at the University of Chicago. His most recent book is Iconology: Image, Text, Ideology. (shrink)

The Platonic MS. Vat. gr. 225 contains tetr. I, VI. 3, 4, II–IV, while its companion volume in the same hand Vat. gr. 226 contains V–VI. 2, VIII. 3, VII, Spp., VIII. 1, 2. Posts states that for tetr. I and VI. 3 A is close to Vind. suppl. gr. 7 and thereafter derives from the Clarkianus . I am here concerned only with the testimony of Δ in. 2 . This manuscript has been largely ignored by commentators and editors. (...) Schanz does not quote it, nor does Bekker . Alline is scornful about it. Neither Burnet nor Croiset quotes it—and indeed Burnet claims that it is merely an interpolated apograph of W. Stallbaum seems to be the only editor who quotes it for Apol. This appears to be an unwarranted neglect since A has, in fact, a good claim to be considered as a primary witness in this dialogue. (shrink)

Arthur Fine's use of prism models to provide local and deterministic accounts of quantum correlation experiments is presented and analyzed in some detail. Fine's claim that "there is... no question of the consistency of prism models... with the quantum theory" (forthcoming, p. 16) is disputed. Our criticisms are threefold: (1) consideration of the possibility of additional analyzer positions shows that prism models entail unacceptably high rejection rates in the relevant experiments; (2) similar considerations show that the models are at best (...) only superficially local and deterministic; and (3) in any case, Fine extracts the quantum correlation statistics from prism models only by resurrecting conceptual problems similar to those that his models were to designed to solve. (shrink)