Own Yourself is "hands-on" course in ethics and morality. Its goal is to assist students to come to know who they genuinely are and who they want to become as they move into adulthood.

. Early microbiome research found numerous associations between microbial community patterns and host physiological states. These findings hinted at community-level explanations. “Top-down” experiments, working with whole communities, strengthened these explanatory expectations. Now, “bottom-up” mechanism-seeking approaches are dissecting communities to focus on specific microbes carrying out particular biochemical activities. To understand the interplay between methodological and explanatory scales, we examine claims of “dysbiosis,” when host illness is proposed as the consequence of a community state. Our analysis concludes with general observations about (...) how methodologies relate to explanations, and the implications for microbiome research. (shrink)

The ‘Tree of Life’ is intended to represent the pattern of evolutionary processes that result in bifurcating species lineages. Often justified in reference to Darwin’s discussions of trees, the Tree of Life has run up against numerous challenges especially in regard to prokaryote evolution. This special issue examines scientific, historical and philosophical aspects of debates about the Tree of Life, with the aim of turning these criticisms towards a reconstruction of prokaryote phylogeny and even some aspects of the standard evolutionary (...) understanding of eukaryotes. These discussions have arisen out of a multidisciplinary collaboration of people with an interest in the Tree of Life, and we suggest that this sort of focused engagement enables a practical understanding of the relationships between biology, philosophy and history. (shrink)

In order to introduce protists to philosophers, we outline the diversity, classification, and evolutionary importance of these eukaryotic microorganisms. We argue that an evolutionary understanding of protists is crucial for understanding eukaryotes in general. More specifically, evolutionary protistology shows how the emphasis on understanding evolutionary phenomena through a phylogeny-based comparative approach constrains and underpins any more abstract account of why certain organismal features evolved in the early history of eukaryotes. We focus on three crucial episodes of this history: the origins (...) of multicellularity, the origin of sex, and the origin of the eukaryote cell. Despite ongoing uncertainty about where the root of the eukaryote tree lies, and residual questions about the precise endosymbioses that have produced a diversity of photosynthesizing eukaryotes, evolutionary protistology has illuminated with considerable clarity many aspects of protist evolution. Our main message in light of evolutionary protistology is that these ‘other eukaryotes’ are in fact the organisms through which the rest of the eukaryotes should be understood. (shrink)

The papers published here were given at the second biennial conference of the Hegel Society of America, held at the University of Notre Dame, November 9-11, 1972. They appear in an order which reflects roughly two headings: (1) Hegel's conception of the history of philosophy in general, and (2) his relation to individual thinkers both before and after him. Given the importance of the history of philosophy for Hegel, and the far-reaching impact of his thought upon subsequent philosophy, it becomes (...) immediately apparent that we have here only a beginning. At the conference, cries went up "Why not Hegel and Aristotle, Aquinas, HusserI and Hart mann?" Indeed, why not? The answer, of course, might be given by Hegel himself : if we wish to accomplish anything, we have to limit ourselves. We trust that future conferences and scholarship will bring to light these relationships and the many more which testify to Hegel's profound presence in the mainstream of past and present thought. It is furthermore no accident that the renaissance of Hegelian studies has brought with it a rebirth of the history of philosophy as something relevant to our own problems. For Hegel, the object of philosophy is alone the truth, the history of philosophy is philosophy itself, and this truth which it gives us cannot be what has passed away. (shrink)

The question of meaning entered sociology from the beginning. It is at issue with Marx’s theory of alienation and Weber’s method Verstehen. It was also at issue in the theoretical conflicts of naturalistic and positivistic with Marxist and verstehen-oriented methodologists. This would suggest that the perennial problem about what ‘sociology’ is or might be is at root about what ‘meaning’ is or might be.

This essay discusses engineering ethics in Puerto Rico by examining the impact of the Colegio de Ingenieros y Agrimensores de Puerto Rico (CIAPR) and by outlining the constellation of problems and issues identified in workshops and retreats held with Puerto Rican engineers. Three cases developed and discussed in these workshops will help outline movements in engineering ethics beyond the compliance perspective of the CIAPR. These include the Town Z case, Copper Mining in Puerto Rico, and a hypothetical case researched by (...) UPRM students on laptop disposal. The last section outlines four future challenges in engineering ethics pertinent to the Puerto Rican situation. (shrink)

The volume contains studies by eleven distinguished scholars, concerning changes in ethical and religious consciousness during this important era of Western ...

The basic human experience of the atrocities in the first half of the 20th century has significantly strengthened the recognition of human dignity and human rights for all born people at the political level. Therefore, the Charter of the United Nations in 1945 and its Universal Declaration of Human Rights of 1948, Article 1 affirms: ‘All human beings are born free and equal in dignity and rights’. This article provides an ethical justification of why we in this political consensus should (...) not waver, and why we should grant the right to life to all born human infants. Moreover, there is an ethical justification to granting the right to life even to unborn human beings, who already bear a human face. (shrink)

This is a collection of thirteen original essays, of uniformly high quality, on various aspects of Hegel’s political thought. The contributors include younger as well as established Hegel authorities. The opening and concluding pieces are by Z. Pelczynski, who also invited and selected the contributions and served as general editor. The other contributors are John Plamenatz, J.-F. Suter, Judith Shklar, D.-H. Ilting, G. Heiman, Manfred Riedel, D. Cooper, D. P. Verene, W. H. Walsh, R. N. Berki, and Eugène Fleischmann. Their (...) collective effort contributes much to clarifying the wealth of historical, sociological, psychological and philosophical matter that is packed into Hegel’s often obscure theoretical texts on society and polity. Attention is also paid to his less theoretical writings such as The German Constitution and ‘The English Reform Bill’, which helps to clarify the relationship between these and the major theoretical treatises, part III of the Encyclopedia and, especially, the Philosophy of Right. (shrink)

This volume explores how Catholicism began and continues to open its doors to the wider world and to other confessions in embracing ecumenism, thanks to the vision and legacy of the Second Vatican Council. It explores such themes as the twentieth century context preceding the council; parallels between Vatican II and previous councils; its distinctively pastoral character; the legacy of the council in relation to issues such as church-world dynamics, as well as to ethics, social justice, economic activity. Several chapters (...) discuss the role of women in the church before, during, and since the council. Others discern inculturation in relation to Vatican II. The book also contains a wide and original range of ecumenical considerations of the council, including by and in relation to Free Church, Reformed, Orthodox, and Anglican perspectives. Finally, it considers the Council’s ongoing promise and remaining challenges with regard to ecumenical issues, including a groundbreaking essay on the future of ecumenical dialogue by Cardinal Walter Kasper. (shrink)

TRAGICALLY, ETHNIC CONFLICTS HAVE BECOME ONE OF THE HALLMARKS of the post-Cold War era. In response to this, two distinct traditions appear to be emerging.The first continues the classical just war tradition while the second represents a new "reconciliation tradition," built largely around questions of restorative justice in areas of social division. Our goal in this essay is to begin a rapprochement of these divergent traditions by asking the question, what does a restorative justice perspective offer to the just war (...) tradition? We proceed in three stages: first, we survey the current state of the just war tradition; second, we introduce the reconciliation tradition, drawing on both reconciliation thinkers and the practical experience of experiments in social reconciliation in South Africa and Rwanda; and third, we draw these two traditions together with a series of constructive proposals for how the reconciliation tradition can enrich the just war tradition. (shrink)

Given the importance of cross-disciplinary research, facilitating CDR effectiveness is a priority for many institutions and funding agencies. There are a number of CDR types, however, and the effectiveness of facilitation efforts will require sensitivity to that diversity. This article presents a method characterizing a spectrum of CDR designed to inform facilitation efforts that relies on bibliometric techniques and citation data. We illustrate its use by the Toolbox Project, an ongoing effort to enhance cross-disciplinary communication in CDR teams through structured, (...) philosophical dialogue about research assumptions in a workshop setting. Toolbox Project workshops have been conducted with more than 85 research teams, but the project's extensibility to an objectively characterized range of CDR collaborations has not been examined. To guide wider application of the Toolbox Project, we have developed a method that uses multivariate statistical analyses of transformed citation proportions from published manuscripts to identify candidate areas of CDR, and then overlays information from previous Toolbox participant groups on these areas to determine candidate areas for future application. The approach supplies 3 results of general interest: A way to employ small data sets and familiar statistical techniques to characterize CDR spectra as a guide to scholarship on CDR patterns and trends. A model for using bibliometric techniques to guide broadly applicable interventions similar to the Toolbox. A method for identifying the location of collaborative CDR teams on a map of scientific activity, of use to research administrators, research teams, and other efforts to enhance CDR projects. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE DOCTRINE OF GOD AFTER VATICAN II INTRODUCTION IT HAS BECOME commonplace to observe that the doctrine of God is in crisis, an acknowledgement that is softened somewhat in discerning that this is less a crisis of faith itself than of the cultural mediation of faith. For some this is theological disaster, marking the loss of the traditional concept of God to the forces of atheism and secularism. To (...) others it is a liberating factor in that it signals the displacement of an alienating idea of God that clears the way for a long overdue theological reconstruction. One undeniable benefit has been a return of the doctrine of God to its rightful place of centrality in theological discourse--a privileged position it occupied in the 13th century thought of Aquinas and Bonaventure, in the 16th century thought of Luther and Calvin, one retained by Schleiermacher in the 19th century and regained by Karl Barth in the 20th century. Once again, God has become the focus of theological questioning. The difference lies in the way the question has shifted: now the burning issue is the absence or silence of God. THE NEW WAY OF RAISING THE QUESTION OF GOD Heretofore the starting point for religion and theology was Credo in unum Deum, the creedal distillate of the Christian Gospel. This was the Archimedian point of belief upon which depended anthropology, christology, ecclesiology, sacramentology, etc. Such is no longer the case due to the success of the atheist critique beginning with Feuerbach. The atheist challenge remains, either in the negative form of a massive indifference (here the very question of God's existence pales into insignificance, Sartre tells us, because it makes no difference 395 396 WILLIAM J, HILL, O.P. whatsoever to the quality of life: believers kill one another just as do unbelievers, and even do so in the name of God), or in the positive form of a religious humanism, even in some quarters of a theology without God. More radical still is what has been called " semantic atheism ", i.e. the contention that the very word "God" is without meaning, any meaning, that is, that can be validated in the public forum. Nietzsche's cry " God is dead " gives way now to the assertion that the very term "God" has no referent other than that arbitrarily given to it by believers; no objectively real referent, that is. What has occurred, in a spontaneous dialectic of history, whether for good or for bad, is the overthrow of classical theism, i.e. of that understanding in which God is the Supreme Being explaining the existence of everything else-a preunderstanding that precedes revelation and makes the latter credible. This Hellenic and Medieval notion of God was called into question when the cultural world that gave it birth ceased to exist. What was rejected was an objectifying of God, cognitively, by way of metaphysics. This could no longer be the point de depart for the doctrine of God; it was no longer possible to begin with an idea that was then subsequently given content from the sources of revelation. This rendered suspect any demonstrating or verification of God's existence-though it must be said that the atheist premise was equally incapable of validation. This precipitated a radical shift in the question about God. No longer was the concern "Does God exist? ", "Is he real? '', but rather now "Is God present and operative in human life?", and" Does that presence make a difference?". This was in fact a return to the biblical question concerning God's role in human history both individual and social, a question especially urgent in the post-exilic period. God now meant, not" He who is" (lpsum Esse Subsistens), nor even "He who is with us" (mit- Sein), but" He who will be who he will towards mankind", "He who will be the God of our future". The new note being sounded is that of futurity; somewhat muted is the note of divine transcendence, at least in the sense that transcendence was being deferred. THE DOCTRINE OF GOD AFTER VATICAN II 397 The shift then was to the God of revelation, more concretely to the God encountered... (shrink)

Este ensaio examina o relacionamento possível entre o pensamento de Martin Heidegger enquanto emerge no Zollikon Seminaire na sua troca de idéias com Medard Boss e a perspectiva da psicanálise como aparece através do prisma da releitura de Freud oferecido por Jacques Lacan. Heidegger entende Freud como vítima de uma compreensão positivista da ciência que procura explicar o comportamento humano patológico por um complexo de causas discerníveis conscientemente. Quando determinados fenômenos não podem ser explicados desta maneira, Freud postula um jogo (...) de causas psíquicas que não são conscientes, cuja soma ele chama o "inconsciente". Desde que todos os fenômenos humanos são, para Heidegger, discerníveis via uma profunda fenomenologia do ser humano como o ser-no-mundo, a construção hipotética de Freud é desnecessária e, a longo prazo, perniciosa. Mas Lacan propõe uma nova maneira de compreender o inconsciente descoberto por Freud, a saber, que não deve ser entendido como um sistema físico de forças hidráulicas, mas como um processo que seja estruturado como um idioma. A pergunta levantada neste ensaio é se Heidegger seria ou não igualmente hostil à hipótese de Freud, apresentada a ele dentro da forma de Lacan, como algo "estruturado como um idioma". O ensaio sugere que a resposta poderia ser "provavelmente não". Baseado num exemplo clínico altamente simplificado, este ensaio esforça-se para mostrar a compatibilidade entre determinados conceitos básicos de Heidegger e diversos, de Lacan, em especial as noções da verdade e da liberdade.This paper examines the possible relationship between the thought of Martin Heidegger as it emerges in the Zollikon Seminaire through his exchange with Medard Boss and the perspective of psychoanalysis as it appears through the prism of Jacques Lacan's rereading of Freud. Heidegger takes Freud to be victim of a positivist conception of science that seeks to explain pathological human behaviour by a complex of consciously discernible causes. When certain phenomena cannot be explained in this way, Freud postulates a set of psychic causes that are not conscious, the sum total of which he calls the "unconscious." Since all human phenomena are, for Heidegger, discernible through a thorough-going phenomenology of human being as being-in-the-world, Freud's hypothetical construct is unnecessary and, in the long run, pernicious. But Lacan proposes a new way to understand the unconscious that Freud discovered, namely, that it is not to be thought of as analogous to a physical system of hydraulic forces but rather to a process that is structured like a language. The question raised in the paper is whether or not Heidegger would have been equally hostile to Freud's hypothesis, if it had been presented to him in Lacanian fashion as something "structured like a language". The paper suggests that the answer could be "probably not". On the basis of a highly simplified clinical example, it endeavors to show the compatibility between certain basic Heideggerean concepts and several of those essential to Lacan, especially the notions of truth and freedom. (shrink)

Book reviewed in this article: In Search of History: Historiography in the Ancient World and the Origins of Biblical History. By John Van Seters. The Hidden God: The Hiding of the Face of God in the Old Testament. By Samuel E. Balentine. Theodicy in the Old Testament. Edited by James L. Crenshaw. Ce Dieu censé aimer la Souffrance. By François Varone. Evil and Evolution, A Theodicy. By Richard W. Kropf. ‘Poet and Peasant’ and ‘Through Peasant Eyes’: A Literary‐Cultural Approach to (...) the Parable in Luke. By Kenneth Bailey. The Biblical Foundations for Mission. By Donald Senior and Carroll Stuhlmueller. New Testament Foundations of Ministry. By Colin Kruse. Church, Ministry and Unity. By James E. Griffiss. Theology of Ministry. By Thomas Franklin O'Meara. Yesterday and Today: A Study of Continuities in Christology. By Colin E. Gunton. I believe in the Holy Spirit. By Yves Congar. Between Jesus and Paul. By Martin Hengel. From Nicaea to Chalcedon: A Guide to the Literature and its Background. By Frances Young. Alan of Lille: The Frontiers of Theology in the Later Twelfth Century. By G.R. Evans. Mystic and Pilgrim: The Book and the World of Margery Kempe. By Clarissa W. Atkinson. Church, Politics and Society: Scotland 1408–1929. Edited by N. Macdougall. Renaissance and Reform: The Italian Contribution. Collected Essays, Volume II. By Frances A. Yates. Seven‐Headed Luther: Essays in Commemoration of a Quincentury, 1483–1983. Edited by Peter Newman Brooks. Ökumenische Erschliessung Martin Luthers. Edited by Peter Manns and Harding Meyer. Luther's Ecumenical Significance, An Interconfessional Consultation. Edited by Peter Manns and Harding Meyer, in collaboration with Carter Lindberg and Harry McSorley. States of Mind: A Study of Anglo‐Irish Conflict 1780 to 1980. By Oliver MacDonagh. The Parish Clergy in Nineteenth‐Century Russia: Crisis, Reform, Counter Reform. By Gregory L. Freeze. Pusey Rediscovered. Edited by Perry Butler. Between Two Worlds: George Tyrrell's Relationship to the Thought of Matthew Arnold. By Nicholas Sagovsky. The Concept of Glaubenslehre. By Walter E. Wyman, Jr. The Existence and Nature of God. Edited by Alfred J. Freddoso. Faith and Reason. By Anthony Kenny. Logic and The Nature of God. By Stephen T. Davis. Personal Responsibility and Christian Morality. By Josef Fuchs. Morality and Conflict. By Stuart Hampshire. Realism and Imagination in Ethics. By Sabina Lovibond. Intentionality. By John R. Searle. Philosophical Papers, I: Practical Reason. By G.H. von Wright. Philosophical Papers, II: Philosophical Logic. By G.H. von Wright. A Model of Making: Literary Criticism and its Theology. By Ruth Etchells. The Return of the Goddess: Femininity, Aggression and the Modern Grail Quest. By Edward Whitmont. The Power of the Poor in History. By Gustavo Gutierrez, translated by Robert R. Barr. The God of the Xhosa. By Janet Hodgson. Our Hymn Tunes: Their Choice and Performance. By Donald Webster. The Almighty Wall: The Architecture of Henry Vaughan. By William Morgan. An Introduction to Plato's Laws. By R.E. Stalley. Plato's Late Ontology: A Riddle Resolved. By Kenneth M. Sayre. Plato's ‘Parmenides’: Translation and Analysis. By R.E. Allen. Politics in the Ancient World. By M.I. Finley. (shrink)