This article submits a proposal to replace the term sustainability with the term ‘ecological justice’. This novel expression adds to the term Anthropocene, which largely ignores the significant differences from the perspective of justice concerning which human cultures have profoundly reshaped the Earth. Ecological justice refers to the fact that the Earth is the habitat not only of human beings but also of a multitude of other life forms and includes the rights of nonhuman creatures. Over and above this, the (...) term ecological justice speaks to the rights of marginalised people who suffer because of the destruction of natural resources without having significantly contributed to their misuse. In this sense, a new orientation toward the integrity of creation is necessary to overcome the one-sided technicist and economically determined attitude that has become so typical of modern thinking in the Global North. Churches are challenged to develop an integrative concept of ecological justice from the perspective of the biblical tradition, including recent initiatives such as the ‘Wuppertal Call’.Contribution: To overcome generalising and anthropocentric perspectives, the proposal of this article argues for the preferred term, ‘ecological justice’. This term is inclusive to nonhuman communities in nature, taking into account the effects of environmental destruction on marginalised people. The challenge should be to develop an integrative and unifying concept of ecological justice. The following contribution addresses the question of semantics concerning the key concepts underpinning ecological challenges. (shrink)

In this daring blend of Jewish theology, science and Process Thought, theologian Rabbi Bradley Shavit Artson explores our actions through Judaism and the sciences as dynamically interactive and mutually informative.

Some critiques of cybermedicine claim that it is problematic because it fails to create physician–patient relationships. But, electronically mediated encounters do create such relationships. The issue is the nature and quality of those relationships and whether they are conducive to good patient care and meet the ethical ideals and standards of medicine. In this paper, I argue that effective communication and compassion are, in most cases, necessary for the establishment of trusting and morally appropriate physician–patient relationships. The creation of (...) these relationships requires patients and physicians to take psychological and emotional risks and to make commitments to each other. The problem is that by altering the form and content of verbal and non-verbal behaviors and by limiting the kinds of interactions that can take place, cybermedicine makes risk-free interactions easier and more commonplace and retards the development of physician compassion and patient trust. In doing so, cybermedicine encourages morally inappropriate physician–patient relationships. I argue that Merleau-Ponty''s notion of embodiment and Kierkegaard''s criticisms of disinterested reflection help us to understand how cybermedicine can undermine patient health and well being and why it should be seen as a possible threat to the moral integrity of physician–patient relationships. (shrink)

This study proposes a conceptual model for utilization of Facebook for professional integration of ethnic minorities, based on the social capital and weak social ties theories. In particular, the research focuses on differences among ethnic groups of Facebook users in their willingness to create intergroup work relations and its various influence factors. A designated questionnaire was composed and administered to 120 subjects from three ethnic groups in Israel: Jewish, Muslim-Arab and Druze. We found that the proportion of intergroup professional relations (...) was higher on Facebook than in the offline workspace in all three groups. There were numerous differences between the three examined groups: self-disclosure was significantly higher for Druze and Jewish users than for the Arab users, while the willingness to create intergroup professional connections was much higher for the two minorities than for the Jewish users. This study contributes to understanding the factors that influence social network behaviour of different ethnic groups. Our results indicate that social networking sites can catalyse creation of intergroup professional relations. Utilization of social networking sites as a platform for professional promotion might constitute a first step in the process of professional and cultural integration of minorities in the ethnically heterogeneous society. (shrink)

Today scientists are expected to be more accountable and transparent than at any time in history. Globally the pursuit of knowledge creation enjoys a place of distinction, and the public expects to reap considerable benefit from the innovative contributions made by researchers. It is therefore more important than ever that ethics, transparency and professionalism explicitly guide research integrity. Despite the clear importance of acquiring a fundamental understanding of clinical trials in the context of health research and innovation, medical (...) training generally fails to cover clinical trial integrity in its curriculum, including it neither at undergraduate nor at postgraduate levels. This new book provides a curriculum to address this gap, offering best practice guidelines to improve the quality, openness and trustworthiness of clinical trials and filling a current void in the market. Key Features: The first book on clinical trial integrity. Provides clear guidance on how to ensure probity in peer review, appraisal of trials and investigation of complaints concerning misconduct in clinical trials. Trains and supports researchers globally in how to undertake trials with integrity. Ensures the increasing demand for public documentation of all aspects throughout the lifecycle of a clinical trial can be met. The book is essential reading for master and doctoral students undertaking courses in clinical trials, epidemiology and medical statistics and an invaluable reference for medical journal editors and peer reviewers, clinicians who recruit patients into trials, pharmaceutical industry professionals, patient and public representatives who engage in clinical trials, systematic reviewers, guideline writers, funders and regulators of clinical trials. (shrink)

Ecological economics is a transdisciplinary field that seeks to integrate the study of humans and the rest of nature as the basis for the creation of a sustainable and desirable future. It seeks to dissolve the barriers between the traditional disciplines and achieve a true consilience of all the sciences and humanities. This consilient, transdisciplinary science represents a rebalancing of analysis and synthesis; a recognition of the central role of envisioning in science; a pragmatic philosophy built on complex systems (...) theory, thermodynamics, and modeling; a multiscale approach; and a consistent integration of cultural and biological coevolution. It will allow us to build a world that is both sustainable and desirable and that recognizes our fundamental partnership with the rest of nature. (shrink)

Science has demonstrated that the universe creates itself through its own history. This history is the result of a probabilistic process, not a deterministic execution of a plan. Science has also documented that human beings are a result of this universal, probabilistic process of general evolution. At first sight, these results seem to contradict Christian teaching. According to the Bible, history is essentially the history of salvation. Human beings therefore are not an “accident of nature” but special creations to be (...) saved. With deeper theological probing, it becomes clearer, however, that creation must create itself. The Christian God is the loving God who enters into a loving relationship with human beings if they desire to reciprocate. If creation could not create itself, human beings could not be free. Without freedom to ignore or reject God's love, the central act of the Christian God, the drama of salvation, would become a parody played by marionettes in the hands of a supernatural manipulator. Christians should welcome the fundamental insight brought forth by science that the universe, including human beings, created itself through its own history. This article will try to show that this scientific insistence is required and confirmed by the intrinsic character of the orthodox, Judeo‐Christian concept of God. That nature has to create itself, including human beings, secures human freedom and with it, the responsibility for human actions. From this perspective one might better understand the Bible in the light of God's revelation through the book of nature. (shrink)

How should belief in creation affect our theoretical understanding of knowledge? In this essay I argue that traditional views of knowledge, illustrated by Plato and Descartes, cannot do justice to the integral meaning of reality as God’s creation. Making use of two metaphors, the visual metaphor for theoretical knowledge and the biblical one of hearing the divine promise-command to be, I sketch the outlines of a theoretical framework that takes belief in creation as its starting point. My (...) approach is based upon insights of Reformational philosophy and leads to a view in which beliefs and propositions concerning isolated states of affairs are replaced by an emphasis on the concrete situations in which knowing occurs. Important notions like rationality and objectivity lose their central place to responsibility and acknowledgement. I claim that in this way the biblical understanding of reality as God’s creation can be better appreciated than in approaches that take their starting point in Greek and modern philosophical conceptions. (shrink)

This paper explores the interrelated concepts of beauty, creation, and kitsch, which collectively form a comprehensive framework for understanding one’s relationship to the world and one’s place in it. The hermeneutic of the text Kohelet 3:11, which defines beauty as a characteristic feature of all being in the context of creation theology, is utilised to focus on the typical tension between beauty as an immanent feature of the real world and the human desire to fully understand and capture (...) it. In this context, beauty is posited as a spiritual value that, on the one hand, reflects God’s essence and serves as a source of inspiration for humanity, and, on the other hand, remains an unattainable reality for humanity’s ambitions. This paradox forms the basis for understanding kitsch, which is not merely an aesthetic category, but also encompasses the broader cultural and value dimensions of humanity. Within the context of a narcissistic culture, kitsch is conceptualised as a manifestation of humanity’s creative endeavour to articulate beauty, characterised by a simplification of beauty that does not edify humanity and society, but rather leads to superficiality, mediocrity, and the loss of the transcendent dimension of beauty. The exploration of these three concepts in unison underscores their interconnectedness and the potential for serving as a conduit of understanding across diverse cultures, value systems, and individuals. A theology of beauty in relation to kitsch thus offers not only the possibility of reflecting on the state of the modern world, but also an important integrating element in a polarised society that can foster a deeper understanding of interpersonal relationships and the spiritual dimension of the human person. (shrink)

This article describes the racial integration of Emory University and the subsequent creation of Pre-Start, an affirmative action program at Emory Law School from 1966 to 1972. It focuses on the initiative of the Dean of Emory Law School at the time, Ben F. Johnson, Jr.. Johnson played a number of leadership roles throughout his life, including successfully arguing a case before the United States Supreme Court while he was an Assistant Attorney General of Georgia, promoting legislation to create (...) Atlanta 's subway system as a state senator, and representing Emory in its lawsuit to strike down the state statute that would have rescinded its tax exemption if it admitted African American students ). This account supplements my related article on Pre-Start, "'A Bulwark against Anarchy': Affirmative Action, Emory Law School, and Southern Self-Help", providing more information about historical context generally, and particularly about Emory v. Nash. Johnson was ambitious for Emory as a whole, and particularly for the Law School, and he saw in segregation the single largest impediment to making Emory a nationally prominent research university. The story of Emory's integration, and Johnson's leadership, requires revision of the prevailing story of integration generally, and especially of universities. Integration at Emory came about because of the pressure that African Americans and their supporters created through the civil rights movement, but Emory administrators responded to such pressure more constructively than most. Their actions provide an interesting case study in effective leadership during a period of significant moral and political conflict. (shrink)

In this essay, I ask what the precise relation is between Laudato si's theology and its claims about our individual and corporate responsibility for the environment and the plight of the poor. To do so, I first clarify the relationship between the theological claims and its account of moral norms, situating the text within the history of western ethical theory. I then turn to reconstruct the submerged theology of the encyclical, focusing on Pope Francis's accounts of the techno‐economic paradigm and (...) the possibility of an “integral ecology” paradigm. I end by assessing the text in terms of the coherence and plausibility of its argument as an ethical and theological statement. (shrink)

This book investigates the ethical values that inform the global carbon integrity system, and reflects on alternative norms that could or should do so. The global carbon integrity system comprises the emerging international architecture being built to respond to the climate change. This architecture can be understood as an 'integrity system'- an inter-related set of institutions, governance arrangements, regulations and practices that work to ensure the system performs its role faithfully and effectively. This volume investigates the ways (...) ethical values impact on where and how the integrity system works, where it fails, and how it can be improved. With a wide array of perspectives across many disciplines, including ethicists, philosophers, lawyers, governance experts and political theorists, the chapters seek to explore the positive values driving the global climate change processes, to offer an understanding of the motivations justifying the creation of the regime and the way that social norms impact upon the operation of the integrity system. The collection focuses on the nexus between ideal ethics and real-world implementation through institutions and laws. The book will be of interest to policy makers, climate change experts, carbon taxation regulators, academics, legal practitioners and researchers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Metaphysics of Creation. Aquinas's Natural Theology in Summa contra gentiles IIE.J. AshworthNorman Kretzmann. The Metaphysics of Creation. Aquinas's Natural Theology in Summa contra gentiles II. Oxford: Clarendon Press, 1999. Pp. xiii + 483. Cloth, $65.00.Thomas Aquinas is astounding not just for the richness, complexity and timeless interest of his thought, but for the sheer bulk of his works. The challenge this bulk presents to commentators (...) has been taken up in various ways. Some people focus on Aquinas's architectonic, giving a global overview of individual works in such terms as the neo-Platonic exitus-reditus schema; others focus on the interplay of faith and reason in his works by classifying Aquinas as a theologian, or a Christian philosopher, or a philosopher-theologian; still others try to organize his thought by bringing together thematically-linked discussions from a variety of places. All three approaches tend to overlook perhaps the most striking feature of Aquinas's writings: the continuous progression of carefully-formulated, detailed arguments and sub-arguments.In the second book of his uncompleted trilogy on Summa contra gentiles, Norman Kretzmann combines the best of the first two approaches to Aquinas with an impressive and largely successful attempt to come to terms with Aquinas as an arguer. He takes an ample selection of Aquinas's own arguments in their order of appearance in SCG II; he analyzes their premisses; he shows how they function in relation to earlier and later arguments; and he criticizes their weaknesses. He does all this in an elegant, lucid prose that ensures the attentive reader an enhanced understanding of the specific topics discussed by Aquinas. [End Page 434]To understand the full import of the arguments examined, however, we need to consider what Aquinas hopes to achieve by his sequences of arguments. While granting that Aquinas is a theologian, and that he intends his Summa contra gentiles to give a full account of what Christians believe, Kretzmann argues that the first three books of SCG present a fully-developed natural theology which can serve as guide and inspiration to thinkers today. The key to understanding Aquinas here is the recognition that the philosopher, particularly the metaphysician, is, or should be, concerned with the first principles and most ultimate aspects of reality. If it turns out, as most philosophers before the twentieth century have believed, that these first principles are divine, then truths taught by revelation can be integrated with truths arrived at by reason. Moreover, once the existence and nature of God have been established, or at least rendered plausible, one can take God as a starting point for the explanation of this-worldly phenomena, from the nature of the physical world to the nature of the human person. This explanation, while buttressed by references to Biblical revelation, will nonetheless be fully natural, insofar as it relies on arguments whose premisses are those available to any rational being independently of revelation.In his earlier book, The Metaphysics of Theism (Oxford, 1997) Kretzmann examined the start of Aquinas's natural theology, the movement from things around us to God. In The Metaphysics of Creation, finished just before his death, Kretzmann takes up the emergence of things from God. The book is divided into three unequal parts. First, there is a long discussion of Aquinas's view of creation, and the precise way in which the world is dependent upon God, its first cause. Particularly notable in this section is the discussion of Aquinas's view that creation is compatible with the notion of a beginningless world. The second, very brief, section takes up Aquinas's treatment of the emergence of different species, and his willingness to reject the kind of literal reading of Genesis espoused by contemporary creationists. The third and longest section takes up the nature of the human mind or soul. What makes this section particularly interesting is its emphasis on the implications of the top-down approach. If we start with the ideas that God is a pure intellect, and that immaterial substance is possible, then the mind-body problem becomes that of explaining how intellect can ever be closely related to matter, rather that... (shrink)

Csikszentmihalyi (1999: 314) argues that 'creativity is a process that can be observed only at the intersection where individuals, domains, and fields intersect'. This article discusses the relationship between creativity and interdisciplinarity in science. It is specifically concerned with interdisciplinary collaboration, interrogating the processes that contribute to the collaborative creation of original ideas and the practices that enable creative integration of diverse domains. It draws on results from a novel real-world experiment in which small interdisciplinary groups of graduate students (...) were tasked with producing an innovative scientific research problem and an integrative research proposal. Results show that while bisociative thinking assists in the creation of original research problems, both disciplinary skills and an interdisciplinary disposition are core to the integration of creative research proposals. Extrapolating from the results of this experiment, the article discusses the feasibility of preparing students for such work and the implications for universities and other intellectual centers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Beauty, Transcendence, and the Inclusive Hierarchy of Creation1Thomas Joseph White, O.P.Interpreters of Thomas Aquinas have long argued about whether he holds that beauty is a “transcendental,” a feature of reality coextensive with all that exists, like unity, goodness, and truthfulness.2 In the first part of this article, I will argue that Aquinas can [End Page 1215] be read to affirm in an implicit way that beauty is a transcendental. (...) In the second part, I will consider what it might mean from a Thomistic point of view to speak of a transcendent divine beauty, given Aquinas’s metaphysical commitments, particularly with respect to his doctrine of divine simplicity. In the final part, I will treat the question of how the beauty of the creation both manifests and conceals divine beauty.Beauty as a Transcendental Feature of RealityAquinas does not list beauty as a transcendental term in texts on transcendental notions. Perhaps, then, one should simply exclude it from a responsible account of his teaching on this subject. However, at least two well-known texts should give us reason to pause before reaching such a conclusion. One is found in his Commentary on Dionysius’ Divine Names, chapter 4, lectio 5. The other is in his discussion of the beauty of the eternal Son of God in a discussion of the Holy Trinity in the Summa theologiae I, q. 39, a. 8.In the first of these texts, Aquinas is commenting on Dionysius. The extended text is analytically dense. Aquinas is discussing ways in which one might say that God is beautiful and in what ways one might not say so. I will return to his topic below. Here, however, it is pertinent to consider Aquinas’s discussion of the presence of beauty in all that exists. He makes six main points.3 First, all beauty comes [End Page 1216] from God insofar as God is the cause of all that exists. Second, he gives a first definition of beauty: beauty can be defined ontologically as the splendor (claritas) that results from form; everything has a formal determination of some kind insofar as it has existence (esse); therefore, insofar as anything exists (and has some formal ontological content) it has some degree of beauty. Third, the splendor of the form in created things is a participation in the divine splendor from which it originates. The divine nature is the transcendent exemplar of beauty in diverse finite created realities. Fourth, then (and perhaps most importantly), “ex divina pulchritudine esse omnium derivatur”: literally, the existence of everything originates from divine beauty. Fifth, a second definition of beauty is considered: beauty can be defined ontologically as a property of being that emerges from proportion or harmony (consonantia). For example, authentic relationships of personal friendship imply spiritual harmony or concord and are beautiful and noble in this respect. Sixth, then, the concord or beautiful harmonies we find in the created order are expressive of the wisdom of God, who is the author of creation.Evidently, if the existence of everything derives from divine beauty, and if everything that has existence is in some way beautiful by virtue of its intrinsic form, then it would seem to follow logically that beauty, for Aquinas, is a characteristic of being that is coextensive with all that exists. We see a similar idea expressed in the aforementioned passage of ST. Here, however, Aquinas gives a more synthetic definition of beauty in things that combines both the definitions found in our previous discussion, claritas and proportio, but it also adds a third, integritas: ontological integrity or wholeness.Species or beauty has a likeness to the property of the Son. For beauty includes three conditions, “integrity” or “perfection,” [End Page 1217] since those things which are impaired are by the very fact ugly; due “proportion” or “harmony”; and lastly, “brightness” or “clarity,” whence things are called beautiful which have a bright color.4The implication of this point of view is readily apparent. God is essentially beautiful, and God has created all that exists in light of the eternal Word and Wisdom of God, who is the Son. Consequently, all that exists and that... (shrink)

The "Ibercorp affair" was front-page news in Spain at various times between 1992 and 1995. In itself, there was nothing particularly new about it: a newly formed financial group engaged in legally and ethically reprehensible behaviour that eventually came to light in the media, ruining the company (and the careers of those involved). What aroused public interest at the time was the fact that it involved individuals connected with Spanish public and political life, the media and certain business circles. Above (...) all, it demonstrated the personal, economic, social and political consequences of a business culture based on the pursuit of easy profits at any price (what came to be known as the cultura del pelotazo or "culture of the fast buck"). Again, this is all too familiar in business ethics. But it served to goad Spanish society into a rejection of such behaviour. This article describes the facts and their ethical implications. (shrink)

Credible and well-functioning governance is crucial for the value creation of firms. Recently, private sectors have undergone substantial changes by focusing on good governance as a tool to enhance value, reputation, and image. The primary features of firms with good governance include greater emphasis on accountability practices, proper implementation of a corporate integrity system, and sound internal controls in place to avoid risk and to ensure policy and procedures that are complied. Government linked companies (GLCs) as the backbone (...) of the Malaysian Government have been harshly criticised for not being able to create value(s) despite receiving high priority in the process of getting government projects. Therefore, this study aims to examine the role of good governance systems, which are reflected through accountability systems, corporate integrity systems, and internal control systems towards value creation of Malaysian GLCs. This study collected primary data based on a set of questionnaire survey among 100 GLCs in Malaysia. Based on the regression analysis, this study found that corporate integrity systems and internal control systems were vital elements in ensuring value creation in GLCs. (shrink)

Ethnobiology has become increasingly concerned with applied and normative issues such as climate change adaptation, forest management, and sustainable agriculture. Applied ethnobiology emphasizes the practical importance of local and traditional knowledge in tackling these issues but thereby also raises complex theoretical questions about the integration of heterogeneous knowledge systems. The aim of this article is to develop a framework for addressing questions of integration through four core domains of philosophy - epistemology, ontology, value theory, and political theory. In each of (...) these dimensions, we argue for a model of “partial overlaps” that acknowledges both substantial similarities and differences between knowledge systems. While overlaps can ground successful collaboration, their partiality requires reflectivity about the limitations of collaboration and co-creation. By outlining such a general and programmatic framework, the article aims to contribute to developing “philosophy of ethnobiology” as a field of interdisciplinary exchange that provides new resources for addressing foundational issues in ethnobiology and also expands the agenda of philosophy of biology. (shrink)

The aim of the article is to trace the integration of education, science and production through the development of regional cluster policy. At the present stage of development of postindustrial society in the global economy, the processes of globalization and specialization of national markets significantly increase competition between countries, between regions and between producers within the country. In these circumstances, the state authorities of the Russian Federation, while maintaining global leadership in the energy sector, define as long-term development goals of (...) the country, the creation of a competitive economy based on knowledge and high technologies. Following this doctrine in the Russian regions in the period from 2012 to 2014 cluster policy is implemented on the basis of Federal and regional innovation strategies. An important role in this process belongs to the activities of leading higher educational institutions - national research universities, which contribute to stimulate an active scientific activity of students and the introduction of scientific achievements into production. One of the pilot cluster projects, funded by the Federal budget became the territorial cluster ‘ Pharmaceutics, medical technology and information technology ‘ formed in the Tomsk region with a unique starting opportunities for the development of sustainable regional innovation system is a developed scientific and educational complex, small and medium-sized innovative enterprises with the latest technological developments in pharmaceuticals and medical technology. In two years, the activity cluster, implemented with the financial support of public authorities, has been successful. In the future, there are plans to expand the range of pharmaceutical products and the collaboration with other clusters Tomsk. Cluster policy contributes to the emergence of stakeholders and large economic enterprises, thus providing a close relationship between science, business and regional authorities. (shrink)

The article is devoted to the analysis of the anthropological views of Cyril of Turov on the relationship of spiritual and bodily principles in human nature. In connection with this goal, a review of general anthropological ideas about human nature, presented in Eastern Christian patristic thought, is undertaken in order to identify possible continuity in the works of the ancient Russian author. The tradition of anthropological dualism characteristic of Byzantine patristic thought is shown. A detailed reflection of the relationship between (...) the spiritual and the carnal in human nature is considered on the material of such early works by Cyril of Turov as “A word about the monasticism”, “The Legend of the Chernorizsky rank”, and later – “The Parable of the Soul and Body”, “The Word about the Relaxed”. As a result of the research, the author of the article concludes that, firstly, physicality in the anthropology of the ancient Russian author acts as a necessary outer shell for the soul, a form that is not sinful in isolation from spiritual movements, but acts as a receptacle of vice in connection with the free will of a person who has decided to live his life in satisfying earthly temptations and animals needs. Secondly, sin is an exclusively spiritual burden and spiritual responsibility. And, finally, thirdly, according to Cyril of Turov, soul and body are not opposed within a human being, but act as necessary, equally significant parts of the indivisible, undifferentiated integrity of the perfect creation of the Lord – man. (shrink)

An integrable version of the Weyl-Dirac geometry is presented. This framework is a natural generalization of the Riemannian geometry, the latter being the basis of the classical general relativity theory. The integrable Weyl-Dirac theory is both coordinate covariant and gauge covariant (in the Weyl sense), and the field equations and conservation laws are derived from an action integral. In this framework matter creation by geometry is considered. It is found that a spatially confined, spherically symmetric formation made of pure (...) geometric quantities is a massive entity. This may be treated either as a fundamental particle or as a cosmic body. In an F-R-W universe at the very beginning of the expansion phase the cosmic matter is created from an initial Planckian egg made of geometry, and during the following expansion geometric fields continue to stimulate the matter production. (shrink)

Originally published anonymously in 1844, Vestiges proved to be as controversial as its author expected. Integrating research in the burgeoning sciences of anthropology, geology, astronomy, biology, economics, and chemistry, it was the first attempt to connect the natural sciences to a history of creation. The author, whose identity was not revealed until 1884, was Robert Chambers, a leading Scottish writer and publisher. Vestiges reached a huge popular audience and was widely read by the social and intellectual elite. It sparked (...) debate about natural law, setting the stage for the controversy over Darwin's Origin. In response to the surrounding debate and criticism, Chambers published Explanations: A Sequel, in which he offered a reasoned defense of his ideas about natural law, castigating what he saw as the narrowness of specialist science. With a new introduction by James Secord, a bibliography of reviews, and a new index, this volume adds to Vestiges and Explanations Chambers's earliest works on cosmology, an essay on Darwin, and an autobiographical essay, raising important issues about the changing meanings of popular science and religion and the rise of secular ideologies in Western culture. (shrink)

The intellectual climate in which Aquinas matured was one of conflict. On the one hand, he inherited a philosophical tradition from the Greeks which held that "nothing comes from nothing." On the other, a strong theological tradition held that, since the world was created from nothing, it tends toward nothing and will, in fact, finally return to nothing. ;Aquinas counters that both traditions are mistaken in considering all making as change. Besides the making that is of this particular thing, besides (...) even the universal cause or causes of all generation, there is a more radical making which is of the totality of being. This doctrine we find implicit in the Five Ways, essentially established in the doctrine of essence and existence, and openly explicit in Aquinas's discussions of creation itself. ;That the universe is necessary in itself is no less firmly held by Aquinas. There are two kinds of being that are incorruptible: those whose form completely dominates their matter, and those whose form exists without matter. In addition, the universe of material things itself cannot be corrupted since it has no substratum which could underlie the change. Only by misconceiving the act of creation as change does it make sense to speak of a tendency or possibility to corruption in the created universe. ;The upshot of the marriage of these two positions is that the universe is at once absolutely necessary in itself and totally dependent for its existence on God. Rather than proving to be antagonists, these two positions are actually mutually supportive. Studying the natural world for its own sake reveals the power and perfection of its Creator. Since the world depends on a cause unexplained by the order within it, there is no limit to its ultimate intelligibility, nor, therefore, to the scientific quest. Endless awe at the Creator of such a universe, and an endless field of enquiry--these are the results of Aquinas's option for both and rather than either a created world or the integral, permanent world which science investigates. (shrink)

The relationship between entrepreneurship and ethics has largely been characterized as antithetical. In this article we develop a conceptual model integrating pragmatism, a philosophical approach that emphasizes experimentation and action characteristic of entrepreneurial leadership, with ethics to suggest that the two are not incompatible and that sustaining entrepreneurial leadership for value creation necessitates ethical action to build legitimacy. Case studies from the United States and India highlight the necessity of infusing pragmatism with ethics for sustainable entrepreneurial leadership.

In lieu of an abstract, here is a brief excerpt of the content:The “Wider View”: André Hellegers’s Passionate, Integrating Intellect and the Creation of BioethicsWarren Thomas Reich* (bio)AbstractThis article provides an account of how André Hellegers, founder and first Director of the Kennedy Institute of Ethics at Georgetown University, laid medicine open to bioethics. Hellegers’s approach to bioethics, as to morality generally and also to medicine and biomedical science, involved taking the “wider view”—a value-filled vision that integrated and gave (...) meaning to what otherwise was disparate, precarious, and conflicting. This article shows how Hellegers’s wider view of bioethics was shaped by events in his own life, his resultant sense of the precariousness of life and health, his commitment to religious inclusiveness, his research in fetal medicine, his clinical experience in obstetrics, his role in the struggle to change the teaching of the Roman Catholic Church on fertility control, and his developing concepts of health and disease. Hellegers was committed to and worked toward bioethics as a self-consciously interdisciplinary field in which the contributing disciplines adapt to each other—rather than sustain themselves as autonomous disciplines—to create a dynamic and complex intellectual, clinical, and social activity.André Hellegers’s personality and life were like that of a meteor: brief appearance on the scene; high-speed, flaming trajectory; quick burn-out; its smallest residue worth examining for ages to come. You had to watch carefully, for otherwise you might miss what he was about—what he was really about. He had an unusually probing and unflagging mind, coupled with the ability to make people think; and in a very real sense, that is what he was always about. André was an extremely effective communicator. He was like Fred Astaire: he had flair and charm, and no matter how crowded the room, you instantly knew when he entered it. Like Astaire, he had a deep intensity and striving for perfection while making his art always look like great fun. He was an engaging [End Page 25] story-teller who also knew how to stun intelligent people with his insightful, often ironic and humorous thinking that got to the bottom of things very quickly, leaving his interlocutors with a huge agenda for further reflection. Yet in spite of all this alluring talent, André never attracted attention to himself in a vain way. Even as raconteur, he was always working, getting people to think and talk.There were three great passions in Hellegers’s life that enabled him to inspire and shape bioethics as he did. He had a passionate intellect that was constantly probing for new clarity at new levels of understanding and values, and he had the ability to infect other people with his intellectual passion. André Hellegers was deeply rooted in a Catholicism scarcely imaginable in the United States—an open, historically-conscious, northern European faith that kept him free of ideology while providing him a foundation on which he built a rich ecumenicity of theological and philosophical bioethics. Finally, and perhaps most decisively for his founding work in bioethics, Hellegers pushed and probed to get a world that was almost totally unaccustomed to communicating over disciplinary lines (incredibly, virtually no interdisciplinary conferences had taken place before his day) to dialogue and collaborate across the barriers of medicine, politics, and religion.IntroductionThe customary way of writing a history of someone’s involvement in the origins of something—say, the origins of a nation or, I suppose, the origins of bioethics—certainly would not customarily start with the foregoing type of vignette. It would have as its purpose to discuss such things as issues, events that raised issues, methods pursued and applied, and outcomes achieved. However, in this modest account of some of the major contributions of the late André E. Hellegers, M.D., to the development of the field of bioethics, I intend to focus on a different level of historical inquiry, one that portrays and explains the person, his world-view, and his motivation, as well as the cultural forces and events that conspired to make Hellegers and the people with whom he came into contact vibrant with a sense of innovative and creative—not to mention urgent—inquiry. I believe that... (shrink)

The relationship between social and financial performance (CSP – FP) has been a main objective in the literature on business management, as it would provide an economic justification for the social investment insofar as it contributes to the creation of value. This relationship has been empirically tested by several authors though without using a theoretical model that sustains this relationship. The aim of this article is to propose a theoretical model of the process of the creation of value (...) from the reputation generated by companies, integrating the factors that have been shown to be more relevant in this process from previous research, in such a way that hypotheses are put forward regarding the existence of this relationship and the factors that determine it. Finally, an empirical test is performed using the 100 most prestigious companies operating in Spain during 2004. (shrink)

The Creation of Contemporary Ceramic Sculptures from Buriram Volcanic Stone Powder: The "Beauty of Family Relationships" Series, has the following objectives: 1) to develop and test the physical properties of clay bodies and glazes incorporating volcanic stone powder from Buriram province to determine their suitability for artistic creation; 2) to create contemporary ceramic sculptures using volcanic stone powder from Buriram province as a raw material; 3) to disseminate the contemporary ceramic sculptures through exhibitions, publications, and other media to (...) the public; and 4) to integrate research into teaching and academic services, promoting shared aesthetic experiences through knowledge sharing. In the study of clay bodies, the optimal mixture ratio was found to be 50% Ban Kruat clay and 50% ball clay, further enhanced by the addition of 15% basalt stone powder. This resulted in a unique color and texture, suitable for forming large-scale pieces. For the glaze, a composition of 60% basalt stone powder, 30% feldspar, and 10% ball clay was fired at 1230 degrees Celsius. The resulting glaze exhibited excellent properties, allowing for the layering of different glazes to achieve a diverse range of beautiful colors. In the creative process, the researchers designed the artworks by sketching 2D and 3D drawings. The designs were divided into five sets based on ceramic forming techniques: Set 1 utilized coil building; Set 2 employed pinching and coiling; Set 3 involved slab building; Set 4 used wheel throwing; and Set 5 focused on sculptural techniques. The creative process revealed unique and distinctive characteristics of the artistic creation. The artworks are not limited in terms of shape, form, or decorative techniques. The researchers were able to design and create a diverse range of works according to the intended objectives, while adhering to the design principles based on the concept and inspiration derived from the Beauty of Family Relationships. These contemporary ceramic sculptures consider both aesthetics and functionality, resulting in a new form of sculptural expression that is harmonious, aesthetically valuable, and fully functional in accordance with the purpose of each piece. (shrink)

Writing in the Business and Politics, Santos and Laczniak 2012) formulated a normative, ethical approach to be followed when marketers e ngage impoverished market segments. It is labeled the integrative justice model. As noted below, that approach called for authentic engagement, co-creation, and customer interest representation, among other elements, when transacting with vulnerable market segments. Basically, the IJM derived certain operational virtues, implied by moral philosophy, to be used when marketing to the poor. But this well-intentioned approach raises a (...) significant “So what?” question. Are such sentiments anything but lofty aspirations for idealists or are there steps to be taken by society and business managers of goodwill to make the adaptation of the IJM by corporations more likely and pragmatic? This paper begins to layout a roadmap that shows “how and why” the IJM might more likely be vitalized. The crux, as described below, is found in the transformational justice dimensions that are embedded in institutions ; such external institutions provide a “power” impetus to assure the ethical rights claims that impoverished consumers have owed to them. In this way, the ideal exchange characteristics for bottom of the pyramid markets argued for in the IJM can become actively transformational. The main contribution of this paper is that it begins to chart out the institutional system elements that need to exercise power in order to deliver a “fairer” marketplace for BoP consumers. (shrink)

New techniques for modifying the genomes of agricultural organisms create difficult ethical challenges. We provide a novel framework to replace worn-out ethical lenses relying on ‘naturalness’ and ‘crossing species lines.’ Thinking of agricultural intervention as a ‘negotiation’ of ‘integrity’ and ‘agency’ provides a flexible framework for considering techniques such as genome editing with CRISPR/Cas systems. We lay out the framework by highlighting some existing uses of integrity in environmental ethics. We also provide an example of our lens at (...) work by looking at the creation of ‘cisgenic’ potatoes to resist late potato blight. We conclude by highlighting three distinct advantages offered by the integrity framework. These include a more fitting way to look at the practice of scientific researchers, a more inclusive way to consider ethics around agriculture, and a more flexible way to provide the ethical grounds for regulation in different cultural contexts. (shrink)

The vision of integrating artificial intelligence in education is part of an ongoing push for harnessing digital solutions to improve teaching and learning. Drawing from Jasanoff and Hasse, this paper deliberates on how sociotechnical imaginaries are interrelated to the implications of new technologies, such as AI, in education. Complicating Hasses’s call for the development of Socratic ignorance to consider our predispositions about new technologies and open new prospects of thought, this paper revisits postphenomenology and Feenberg’s critical constructivist theories. While embracing (...) the notion of Socratic ignorance, this paper stresses the importance of developing a nuanced understanding of technology that realizes its lack of neutrality and supports the creation of a deeper understanding of how knowledge is produced, deployed, and interpreted in the digital age. Thus, this paper argues that an amalgam of Hasse’s call for advancing Socratic ignorance combined with postphenomenology and critical constructivism can support students in developing a critical understanding of technology and opening new landscapes of imaginaries. (shrink)

These days CSIRO is focusing on providing holistic solutions to Australia's major problems. For example, the organisation hopes to address significant natural resource management problems of Australia by combining the wisdom of a wide array of disciplines. A number of recent measures have been initiated towards this end, which are described in this paper. Implicitly, CSIRO has recognised that cultural change is needed if the organisation is to contribute to the resolution of long-standing "wicked" problems. Innovations to achieve a more (...) integrated approach are described and assessed in terms of their ability to meet recommendations derived from a formal review of past attempts to conduct multidisciplinary or interdisciplinary research. Much of the interpretation however is personal, reflecting changes observed in thirty years of service within CSIRO. The discussion concentrates on the pragmatics of the creation and performance of teams with differing disciplinary backgrounds in natural resource management. In addition the paper discusses the wider ongoing changes to the roles of scientists as society evolves. It outlines the issues of defining the appropriate questions for research and the changing interaction between scientific and community knowledge. The potential contribution of complex systems theory to assist in creating productive integrated research is discussed. It is concluded that the CSIRO case study provides compatible findings with other analyses of integrated research performance and also other descriptions of the evolving role of scientists within wider society. (shrink)

Drawing on the theory of engagement, the present study aims to examine the outcomes of the co-creation experience in a realistic co-creation setting, a hotpot restaurant. To this end, the current research links the relationship marketing literature to hospitality and tourism research and formulates a novel framework by incorporating tourists’ co-creation experience, brand evangelism, brand trust, and brand passion in an integrated conceptual model. Using a quantitative research design, a total of 453 international tourists were surveyed in (...) China. The findings revealed that co-creation experience dimensions positively impact brand evangelism, trust, and passion. Additionally, we found that brand trust and brand passion positively affect brand evangelism. We also confirmed the mediating effect of brand trust and brand passion in bridging the co-creation experience and brand evangelism. This study offers valuable insights for restaurant brand managers regarding attracting and engaging foreign travelers with their service businesses. (shrink)

This essay outlines a new preface for ethics demanded by the massive developments of the global age. It does so in and through the comparative use of "myths" to explicate the lived structure of experience. The essay begins by isolating main features of global dynamics, including proximity, the compression of the world and the expansion of consciousness, and also global, cultural reflexivity. In the second step of the "preface," it is argued that globality itself is a moral space in which (...) peoples must orient their lives. It is a moral space defined by the massive extension of human power in the modern world. In light of the challenge that global dynamics and the extension of human power now pose, the essay then isolates, methodologically, options for developing a global ethics, and advocates a distinctly hermeneutical approach. This approach is practiced in the last section of the "preface" by engaging ethically the biblical "myth" of creation and its reinterpretation in an epitome of Jesus's Torah teaching. The intention is to show how current religious thought can speak to massive challenges in a distinctive way. It is, again, to offer a preface to ethics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Integrating Christ and the Saints into Buddhist Ritual:The Christian Homa of Yogi ChenRichard K. PayneConcern with dual belonging reflects the increasing religious pluralism of European and American societies. This pluralism has included both an increasing variety of religious traditions from outside the monotheistic mainstream of Abrahamic religions as well as new movements and sects within that mainstream. Awareness that religious pluralism is a reality and that many people have (...) come to see this pluralism as offering viable religious alternatives has fostered much reflection, both scholarly and popular. This increasing variety of religions present in Europe and America results from broader social trends. Discussion of these broader social trends, however, lies outside the scope of this essay, which is an examination of the utility of the concept of dual belonging for the sociology of religion.1Dual belonging (also known as double belonging, multiple religious belonging, and so on) becomes a specifically religious issue against the background of theological responses to the reality of religious pluralism. These theological responses include, first, the comparative theology of the nineteenth and early twentieth centuries, then theology of religions as developed in the middle to late twentieth century, and then the “new” comparative theology2 that has developed from the end of the twentieth into the present century.3 Another dimension that has influenced the discussion of dual belonging has been the efforts of Buddhist-Christian dialogue.4 The concern on the part of religious authorities, theologians, and, one should add, parents has been not just that “they” are now “here,” but that awareness of other religions also creates the opportunity for them to be actively embraced as viable alternatives to more familiar, mainstream religious traditions.5 While conversion has been one of the motivating concerns, another can perhaps be described as the fear of impurity. As Meredith B. McGuire has noted, in contrast to “the Western image of a religion as a unitary, organizationally defined, and relatively stable set of collective beliefs and practices” stands the reality that “extensive religious blending and within-group religious heterogeneity are the norm, rather than the exception.”6 This reality conflicts [End Page 37] with legitimating rhetorics of purity and authenticity, and constitutes a challenge to the authority of those who claim the right to define and defend what they hold as the pure and authentic.yogi chen and religiously hybrid practiceThe discourse regarding dual belonging has largely focused on Christians residing in the cultural West, where they are members of the dominant society and dominant religious culture, but who also identify with Buddhism.7 This reflects the predominant role played by theological concerns in the creation and application of the category of dual belonging. Thus it seems appropriate that Wendy Cadge has asked whether the concept and its cognates can be employed as a “descriptive term for understanding issues of religious globalization and their expression at the level of individual religious commitment.” In order to answer this question, the concept of dual belonging needs to be evaluated, testing whether it is applicable to those who are not members of the demographic that has largely been the subject of study so far. Here we reverse the lens to look at someone who is both not originally a Christian, but who integrates Christian symbolism into his practice, and not part of the dominant culture, an immigrant, a minority both socially and religiously. This instance allows us to examine the category for wider application than to those to whom it has been applied to date.8 Our test case will be a Chinese Buddhist teacher known as Yogi Chen.Yogi Chen (1906–1987) was a Chinese practitioner of esoteric Buddhism who immigrated to the United States in 1972 and practiced in the San Francisco Bay Area for the last decade and a half of his life. Like many modern Chinese teachers, he claimed to bring together all of the teachings and practices of the Theravada, Mahayana, and Vajrayana strains of Buddhism. In addition to practicing in retreat in Hunan, he also studied and practiced with the expatriate Tibetan community in India. During the final period of his life, as an immigrant in the United States, he... (shrink)

Philosophy is the soul of art, and art is great because of philosophy. All kinds of philosophical thoughts seep into artists' minds like water flooding the beach, affecting their world outlook and outlook on life, and providing theoretical guidance for their artistic creation from aesthetic thoughts to creative methods. Beethoven used musical language to express the deepest worries in the hearts of the advanced people of his time. This paper attempts to explore the internal development law of art philosophy (...) from the perspectives of the orientation of art philosophy, the aesthetic construction of "meaningful form" and "poetic dwelling" of art philosophy, the thinking of the final conclusion of art philosophy, the development destination of art philosophy, and the integration and development. In the long history of art development, the form and function of art are constantly changing. Philosophy provides a continuous source of creative ideas for art and works of art often show profound philosophical views. Kant's lofty aesthetic concept affects the infinite emotional capacity in Beethoven's music. However, the expression of the ubiquitous contradictions and conflicts in Beethoven's music is also deeply influenced by Kant's view of nature. In Beethoven's view, the development of the universe is similar to a person's mental journey, and its essence is also a large symphony or sonata. (shrink)

A FALSE DICHOTOMY BETWEEN INTEGRITY AND IMPARTIALITY HAS become entrenched in contemporary ethical and political theory. Drawing on the work of Bernard Williams and Alasdair MacIntyre, this essay sketches the dichotomy and argues for its ultimate falseness. Eco-theologians' innovative use of the term "integrity" suggests directions for transcending the false dichotomy. Increasingly, the term "integrity of creation" is used to flag religioethical dimensions of ecology. This usage changes the subject of integrity from individuals to systems, (...) implying that personal integrity is a derivative concept that is related to how one responds to the complexity of systems. A structurally parallel change in the subject of integrity would benefit political theory. It would promote an "ecological politics" that integrates alternative definitions of integrity as wholeness, consistency, and balance. It also would suggest new conceptions of civic virtue that avoid dichotomizing between personal integrity and public impartiality. (shrink)

Ethnobiology has become increasingly concerned with applied and normative issues such as climate change adaptation, forest management, and sustainable agriculture. Applied ethnobiology emphasizes the practical importance of local and traditional knowledge in tackling these issues but thereby also raises complex theoretical questions about the integration of heterogeneous knowledge systems. The aim of this article is to develop a framework for addressing questions of integration through four core domains of philosophy -epistemology, ontology, value theory, and political theory. In each of these (...) dimensions, we argue for a model of “partial overlaps” that acknowledges both substantial similarities and differences between knowledge systems. While overlaps can ground successful collaboration, their partiality requires reflectivity about the limitations of collaboration and co-creation. By outlining such a general and programmatic framework, the article aims to contribute to developing “philosophy of ethnobiology” as a field of interdisciplinary exchange that provides new resources for addressing foundational issues in ethnobiology and also expands the agenda of philosophy of biology. (shrink)

Value co-creation goes through the stage of co-production, customer experience, service-dominant logic, and service ecosystem. The integration of science and technology has become a key factor to the process of VCC. The rise and application of artificial intelligence technology has added a new driving force to VCC and began to affect its original practical logic. Based on the consumer perspective, this study uses Q-methodology to measure consumer cognitive attitude toward the use of AI technology in VCC, aiming to explore (...) the key factors that affect VCC. The study found that content quality, information security, efficiency concern, and degree of manipulation have become the important concerns of consumers for VCC under AI integration. Moreover, their different statements have their specific focus and direction. The study demonstrates and analyzes the importance of the four factors and proposes the combination of human and non-human actors to shape the new model of VCC in the future, which is worth further deepening and exploring for academia and enterprises. (shrink)

The objective of the study is to trace the evolution of costume design in the Song Dynasty, highlighting key aesthetic influences, materials, and techniques employed in clothing creation and to explore the underlying aesthetic principles and thoughts that guided costume creation in the Song Dynasty, including notions of beauty, harmony, and symbolism. This study try to investigate the specific materials and techniques used in creating Song Dynasty costumes and their impact on the overall aesthetic value, considering aspects such (...) as fabric, embroidery, dyeing, and tailoring methods. In the course of the aesthetic study, this study looked very closely at artworks from the Song Dynasty in an effort to comprehend the aesthetic concepts such as beauty, harmony, and symbolism that influenced costume design during that time period. During the materials and techniques investigation, this study used scientific approaches to get a better understanding of the materials that were used in the production of the costumes. Additionally, this study worked with specialists to get a more in-depth examination of the processes used for dyeing, embroidery, and tailoring. According to the findings, the aesthetic ideals that guided costume production underwent a process of evolution during the course of the Song Dynasty. During the early decades of the 20th century, there was an emphasis placed on elegance and harmony with nature. This is shown in the usage of delicate silks and subtle floral designs at the time. When Neo-Confucianism became more popular, ideas of integrity and symmetry began to influence costume design (Table 1 and Table 2). This resulted in color combinations that were more harmonious and the integration of yin-yang symbols.. Pseudo-evidence on silk, sophisticated needlework, state of the art natural coloring procedures and ahead tailoring techniques demonstrate how such components played their particular part towards the attractiveness of cloth products made under Song Dynasty. Firstly this research gives an understanding of the interplay diverse influences such as changing circumstances from historical, cultural and artistic perspectives that fused together to form a rich legacy in beauty and elegance that adds immensely to the understanding of the aesthetic nature of costume design throughout Song Dynasty. (shrink)

Does responsible leadership matter when assembling an inclusive supply chain at the Base-of-the-Pyramid? Current literature implicitly assumes that it does not. BOP scholars initially focused on the importance of shaping innovative and disruptive offerings, with radically improved price–performance ratios. Subsequent studies tended to focus on barriers to implementation of large-scale ventures at the BOP. Their common characteristic was the fact that the attributes and roles of the individuals involved were deemed unimportant. If the opportunity was there, provided barriers were removed (...) and the right value proposition was offered, the inclusive venture should take off. We evaluate three cases of leaders who succeeded in building inclusive ventures at the BOP, in contexts marked by institutional voids—where formal markets were weakly structured or nonexistent. Building a viable business under those circumstances entailed two tasks: imagining what is possible and then turning that vision into a reality. We found that, in carrying out those tasks, individuals do matter. Sampled cases show that working with nontraditional partners in inclusive supply chains requires more than aligning material incentives. Our analysis suggests that responsible leadership with a strong ethical foundation can provide powerful leverage to ensure buy-in and commitment from the various actors involved. We show how RL can impact organizations and external stakeholders through positive upward spirals. Our analysis contributes to the literature on BOP and RL by confirming, extending, and challenging existing knowledge. We propose two novel attributes and argue that context matters, influencing how RL is operationalized and defined. Understanding the critical role of RL in the construction of inclusive supply chains adds a critical missing link that sheds light into the micro level of new business creation, development, and consolidation at the BOP. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Office of Scientific IntegrityDavid P. Hamilton (bio)For most of the 1980s, the specter of scientific fraud popped into public view every few years, usually only to submerge again. Faced with several well-publicized cases of scientists who blatantly faked their data—among the best-known being Harvard cardiologist John Darsee (whose colleagues watched him forge data) (Broad and Wade 1982, p. 14) and Sloan-Kettering Institute immunologist William Summerlin (who painted black (...) spots on white mice to simulate tissue grafts) (Broad and Wade 1982, p. 155)—the scientific community as a whole tended to dismiss the phenomenon as the work of a few deviants. Called in 1981 to testify before then-Representative Albert Gore Jr.'s subcommittee on investigations and oversight, Philip Handler, then-president of the National Academy of Sciences, told the panel that science was perfectly capable of regulating itself, and that the problem of scientific fraud had been "grossly exaggerated" by the press (Broad and Wade 1982). The message was clear: Congress should stick to its knitting, and science would take care of itself.Now, however, scientists are faced with a very different situation: a permanent federal bureaucracy, known as the Office of Scientific Integrity (OSI), devoted to the investigation of alleged scientific wrongdoing. The transition from the days of laissez-faire, when universities were entrusted with all investigations unless they were handled so badly that the federal government was forced to take notice, has been an uncomfortable one for many researchers. Lately, this discomfort has taken shape as a vocal protest against OSI. Largely as a result of this protest, federal officials recently promoted a plan to restructure OSI and change some of its operating procedures, a move with unpredictable consequences for universities and researchers alike.OSI was born largely because of investigations by two influential congressmen: Representatives John Dingell of Michigan and Ted Weiss of New York. While both claimed they acted mainly to make sure taxpayer dollars were not spent on fraudulent research, both also maintained a strong interest in protecting "whistleblowers," the often vulnerable, and usually junior, scientists who first raise questions about bad research. And Dingell seemed to take special pleasure in pointing up the deficiencies of investigations run by universities and by the National Institutes of Health (NIH) itself. (For reasons that are not well understood, [End Page 171] biomedical research seems far more prone to fraud than any other field of science. As a result, NIH, which funds most biomedical research in the United States, has held ultimate responsibility for most prominent cases of fraud.) Plagued as they often were by conflicts of interest, shoddy methodologies, and, in some cases, a willingness to believe any excuse by the accused, no matter how far-fetched, these investigations made easy targets. And the notion that science could "govern itself" grew harder to sustain.In late 1988, Dingell and other congressmen began circulating draft bills that would have created a new office for investigating scientific fraud. Dingell would have placed such an office under the aegis of the Inspector General of the Department of Health and Human Services, raising the possibility that scientific fraud might be probed by the same criminal investigators who unravel Medicare fraud. Unsettled by this vision of the "science police," NIH officials moved quickly to pre-empt Congress. On March 16, 1989, they published a notice in the Federal Register announcing the creation of OSI, an office with responsibility for ensuring thorough university investigations of misconduct and the authority to conduct its own investigations when necessary.From the beginning, OSI took an unusual approach to its work. For one thing, the office had a broad mandate: Although located within NIH, it was responsible for research funded throughout the entire Public Health Service, including the Food and Drug Administration, the Alcohol, Drug, and Mental Health Administration, and the Centers for Disease Control. Furthermore, it was not restricted to scientific fraud. Departmental lawyers, wishing to avoid the legal connotations of the term "fraud"—in particular, a requirement that fraudulent actions not only mislead others but also cause them noticeable harm—decided instead to adopt the term "scientific misconduct," defined as "fabrication, falsification, plagiarism, or other practices that deviate... (shrink)

The practice of physical activity (PA) contributes to the prevention of chronic diseases such as obesity, metabolic syndrome or cardiovascular diseases, being also directly related to the individual’s physical fitness. Therefore, it is necessary to measure and monitoring the levels of PA in childhood and adolescence, since it may be useful to describe their current health status and the association with physical fitness, as well as to reveal putative consequences in the future. Within the educational field, it has been shown (...) that physical education (PE) classes are a favorable context for the creation of healthy physical-sports habits and self-determined motivation could be a key for explaining the level of PA practice. For this reason, the purpose of this research was to study the mediating role of integrated regulation (IR) on the relationship between PA and physical fitness in children and adolescents. A total of 325 students between 11 and 14 years old participated in the study. The level of PA was estimated through the specific Physical Activity Questionnaire for Children (PAQ-C), while motivation and IR were measured by using the Perceived Locus of Causality scale (PLOC-2). In addition, physical fitness was measured through the Eurofit fitness battery of tests, composed of three body composition measures and seven tests of different physical capacities. The physical fitness score showed no differences when genders were compared. After regression analysis, the resulti... (shrink)

The author traces the path from split brains to basic beliefs by linking the deautomatized pattern of spiritual masters, as reorted in Rorschach protocols, with subsymbolic, parallel, distriguted processing, The older brain structures constitute humanity's common heritage, while the new brain constitutes particular cultural heritages. Expanding levels of complexity move from the limbic system throuh conitive left‐mind vigilance and right‐mind responsiveness to %Pelie patterns of proclamation and manifestation to the world‐integrating mysticism of limbic input and the world‐fulfilling action of the (...) new brain. Whole brain activity combines emotional meaning and propositional explanation. Analogically seaking, the brain provides clues to understanding God. A ialectical theology parallels the reciprocal integration of brain processes. Whole brain belief originates in the old brain's evolutionary adaptation to our genetic inheritance and in the new brain's conscious intention to fulfill the will of God through our cultural inheritances. (shrink)