Ethics & International Affairs, Volume 24, Issue 4, Page 433-435, Winter 2010.

(Report assembled for the Workshop of the AMIA Working Group on Formal Biomedical Knowledge Representation in connection with AMIA Symposium, Washington DC, 2005.) Best practices in ontology building for biomedicine have been frequently discussed in recent years. However there is a range of seemingly disparate views represented by experts in the field. These views not only reflect the different uses to which ontologies are put, but also the experiences and disciplinary background of these experts themselves. We asked six questions related (...) to biomedical ontologies to what we believe is a representative sample of ontologists in the biomedical field and came to a number conclusions which we believe can help provide an insight into the practical problems which ontology builders face today. (shrink)

Political theorists have argued for and against the propriety of a civic ethics of “public reason” that would set normative bounds on the expression of religious views in the public discourse of government officials and, to a lesser degree, citizens. This essay explores whether critics of ethical restraints on religious discourse have grounds to criticize the religious rhetoric of President George W. Bush. Quantitative and qualitative studies show that Bush has used a distinctive “prophetic” mode of religious expression more often (...) than any modern predecessor. This sort of religious discourse is argued to be ethically dubious from the standpoints of most public reason advocates and most of their critics. Even as it champions democracy and adherence to the plans of divine providence, it discourages and de-legitimates democratic dissent and fails to provide the religious guidance it promises. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 373 in the analysis of the "artificial" virtue of justice. Though he uses the term "faculties" as synonymous with energies or powers, he warns against the "faculty psychology" that uses faculties as explanations or causes. Hume writes: "By will I mean nothing but the internal impression we feel.., when we knowingly give rise to any new motion of our body or new perception of our mind." A (...) voluntary action, being "knowingly" aroused, is not a mere "direct " passion arising immediately from sensation; nevertheless, it belongs to the realm of passions rather than of judgments. It is included in the "bundle of impressions" psychology. Hume attempts to explain how the passion of sympathy serves to communicate impressions. Emotional expressions require the operation of the "imagination" to generate the social controls of conscience and to explain the origin of responsibility in terms of approvals and disapprovals. In this connection, /~rdal points out the differences between Hume's and Adam Smith's psychology of sympathy, ttume is content to rely largely on "imagination" to explain social sensitivities, whereas Adam Smith develops the theory that by sympathy men are led to put themselves in the place of others and thus to get a "disinterested spectator" view of passions. This seems to me a minor difference, and Hume, though he knew of Adam Smith's theory, and though he criticized him on other points, does not directly obiect to this particular doctrine of Adam Smith. It is, in fact, related to Hume's own analysis of justice as an "artificial" virtue, not directly related to the self-regarding passions. What separates Smith from Hume is his discussion of sympathy in the context of pity and benevolence which the Scottish moralists had made basic, whereas ttume keeps sympathy as a passion distinct from the virtues. In general, I have the "impression" that Hume, after he made this elaborate effort to apply experimental method to the passions and to valuational expressions, left the further development of this psychology to his close friend, Adam Smith, while he turned to "political essays" and to the more practical problems of the Enquiry. In his political essays, which brought him into public recognition in England and on the Continent while the Treatise continued to be basic for the Scottish social psychologists, Hume became especially concerned to call attention to the social operation of "opinions" and faiths. Therefore, it seems to me to be a mistake to regard the Enquiry as merely a "popular" edition of the Treatise. Hume shifted his interest from the critique of Locke's psychology to the practical problems of politics and morals. His History deals less with the psychological "origins" of customs, beliefs, and habits, more with their power in shaping the course of events. In other words, for Hume's ideas about judgments of value and the motivation of policies and principles, one must turn to Hume's later writings. The reader of ~rdal's excellent analysis of the Treatise cannot refrain from hoping that the author will make a similar examination of Hume's later "moral science." For, in addition to clarifying Hume, it will give.Ardal an opportunity to continue his own critical insights on present-day discussion of emotivist and intuitional ethics, which are not the least valuable feature of this volume. HERBERT W. SCHNEIDER Claremont, California Jean-Jacques Rousseau. By Jean Gu~henno. Translated from the French by John and Doreen Weightman. (2 vols. New York: Columbia University Press, 1967. Vol. I, pp. xvi + 460. Vol. II, pp. xi + 316. set $17.50.) Rousseau and Jean-Jacques It has been Rousseau's peculiar fate to exercise a double fascination. A major philosopher, especially in the fields of education, politics, and morality, Jean-Jacques has also been read, loved, and hated as a man. In reading again Jean Gu~henno's impressive biography, recently published in an excellent English translation, one wonders why so much attention has been paid to Rousseau's private life. Surely it is not because he lacks the credentials of a serious thinker; the Second Discourse alone, not to mention the Emile and Social Contract, would presumably ensure Rousseau's place in any historical survey of Western... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Self-Predication and the "Third Man" Argument ROGER A. SHINER 1.1. IN COMMPm'mO on the 'Third Man' Argument (TMA), Proclus z produces the following line of thought. He argues that. if the relation of resemblance between Form and particular were symmetrical, the argument in question would be valid; the relation is not, however, symmetrical. Where a Form and particular are both alike, have the quality of likeness, the likeness (...) of that which is derived is not the same as the likeness of that from which it is derived, just because of the former's derivatory nature. Consequently, ~k tt~v ala01]x~ bttotoi3c0at ~re[vot~ (sc. xo~ ~Semv), abx~ 8~ xo6~ot~ oSr~xt, 'the sensible particulars resemble the Forms, but they are not in the same relation of resemblance to the particulars' (ibid., 913.29-30). That is to say, the bare relation of similarity may be symmetrical, but the relation of a similar copy to a similar original is not; the copy is 'a copy of' the original, but the original/s not 'a copy of' the copy. This way of defending the Theory of Forms against the TMA I shall for purposes of identification call the 'Ontological Defence'. It lays stress on the ontological difference between Form and particular in order to avoid the fatal implication that the relation between them is symmetrical. If we use the language of predication, the point is as follows: the TMA is valid, if the Forms have a given term predicated of them severally in exactly the same sense as it is predicated of their respective dependent particulars. This, however, is not the case, for the quality in virtue of which a given term is predicated of a given Form differs in ontological status from the quality in virtue of which that term is predicated of that Form's dependent particulars. Thus we see that underlying the Ontological x I am grateful for helpful comments on an earlier version of this paper to Professor Gilbert Ryle, Professor John F. Malcolm and two anonymous readers for this Journal. Since this paper went to press, the following relevant articles have appeared: G. Vlastos, "'Self Predication' in Plato's Later Period," Philosophical Review, LXXVIII (1969), 74-78, and "Plato's 'Third Man' Argument (Parm. 132al-b2): Text and Logic," Philosophical Quarterly, XIX (1969), 289-301; K. W. Rankin, "The Duplicity of Plato's Third Man," Mind, LXXVIII (1969), 178-197; T. O. Smith, "'The Theory of Forms, Relations and Infinite Regress," Dialogue, VIII (1969), 116-123. 2 Proelus, In Platonis Parmenidem, ed. V. Cousin, Paris, 1864; 912.27 ft. [3711 372 HISTORY OF PHILOSOPHY Defence is the following assumption--the fact that the Forms are self-predicating only causes problems for the Theory of Forms, if a given Form F and its corresponding particulars, a set of f things, have 'F' predicated of them univocally, are F in precisely the same sense. My thesis in this paper is that this latter assumption is false, it is, rather, quite sufficient for the Self-Predication Assumption (SPA) to be vicious, if 'F' is predicated of both Form and particular not equivocally. This is not the same as 'univocally', and furthermore it is not possible that Plato could have thought of the predication of a term of both Form and particular as equivocal, the only alternative left to him to escape the TMA. The SPA, therefore, is required for the Theory of Forms to make sense, and leads to an ineradicable defect in that Theory. 1.2. One minor terminological point must be noted before we proceed. There are two versions of the TMA in the Parmenides; the first runs from 131eS-132b2, and the second from 132c11-133a7. The second of these explicitly employs the language of copy-resemblance, 7mpdS~tytm ('paradigm'), 6lxoio)tta ('likeness'), ~tKao0~vat ('resemble') as an explication of ~t~0e~tq ('participation'): the first employs the lan~.,uage of cttx6 ~ xai3xa.., eIvat ('that by which things are...'), which, as Plato has already indicated (Phaedo 100d6-8), is deliberatety noncommittal as to the relation between Forms and particulars. I shall refer to the first argument as TMA(1) and the second... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 373 in the analysis of the "artificial" virtue of justice. Though he uses the term "faculties" as synonymous with energies or powers, he warns against the "faculty psychology" that uses faculties as explanations or causes. Hume writes: "By will I mean nothing but the internal impression we feel.., when we knowingly give rise to any new motion of our body or new perception of our mind." A (...) voluntary action, being "knowingly" aroused, is not a mere "direct " passion arising immediately from sensation; nevertheless, it belongs to the realm of passions rather than of judgments. It is included in the "bundle of impressions" psychology. Hume attempts to explain how the passion of sympathy serves to communicate impressions. Emotional expressions require the operation of the "imagination" to generate the social controls of conscience and to explain the origin of responsibility in terms of approvals and disapprovals. In this connection, /~rdal points out the differences between Hume's and Adam Smith's psychology of sympathy, ttume is content to rely largely on "imagination" to explain social sensitivities, whereas Adam Smith develops the theory that by sympathy men are led to put themselves in the place of others and thus to get a "disinterested spectator" view of passions. This seems to me a minor difference, and Hume, though he knew of Adam Smith's theory, and though he criticized him on other points, does not directly obiect to this particular doctrine of Adam Smith. It is, in fact, related to Hume's own analysis of justice as an "artificial" virtue, not directly related to the self-regarding passions. What separates Smith from Hume is his discussion of sympathy in the context of pity and benevolence which the Scottish moralists had made basic, whereas ttume keeps sympathy as a passion distinct from the virtues. In general, I have the "impression" that Hume, after he made this elaborate effort to apply experimental method to the passions and to valuational expressions, left the further development of this psychology to his close friend, Adam Smith, while he turned to "political essays" and to the more practical problems of the Enquiry. In his political essays, which brought him into public recognition in England and on the Continent while the Treatise continued to be basic for the Scottish social psychologists, Hume became especially concerned to call attention to the social operation of "opinions" and faiths. Therefore, it seems to me to be a mistake to regard the Enquiry as merely a "popular" edition of the Treatise. Hume shifted his interest from the critique of Locke's psychology to the practical problems of politics and morals. His History deals less with the psychological "origins" of customs, beliefs, and habits, more with their power in shaping the course of events. In other words, for Hume's ideas about judgments of value and the motivation of policies and principles, one must turn to Hume's later writings. The reader of ~rdal's excellent analysis of the Treatise cannot refrain from hoping that the author will make a similar examination of Hume's later "moral science." For, in addition to clarifying Hume, it will give.Ardal an opportunity to continue his own critical insights on present-day discussion of emotivist and intuitional ethics, which are not the least valuable feature of this volume. HERBERT W. SCHNEIDER Claremont, California Jean-Jacques Rousseau. By Jean Gu~henno. Translated from the French by John and Doreen Weightman. (2 vols. New York: Columbia University Press, 1967. Vol. I, pp. xvi + 460. Vol. II, pp. xi + 316. set $17.50.) Rousseau and Jean-Jacques It has been Rousseau's peculiar fate to exercise a double fascination. A major philosopher, especially in the fields of education, politics, and morality, Jean-Jacques has also been read, loved, and hated as a man. In reading again Jean Gu~henno's impressive biography, recently published in an excellent English translation, one wonders why so much attention has been paid to Rousseau's private life. Surely it is not because he lacks the credentials of a serious thinker; the Second Discourse alone, not to mention the Emile and Social Contract, would presumably ensure Rousseau's place in any historical survey of Western... (shrink)

Paul Ricoeur and the Lived Body’s explorations into the ethical, social, cultural, and affective dimensions of our corporeal existence draw on Paul Ricoeur’s reflection on the lived body. Starting with the fact that one’s own body is irreducible to an object, these essays critically contribute to discourses on the body.

This volume brings together eleven essays that address a range of issues extending from broader questions of social justice to the sexual intimacy that bears the mark of our fleshly existence. Collectively, these essays extend the reach of Paul Ricoeur’s early to late works by taking up some of the major social, political and religious challenges facing us in a postmodern, ultrapluralistic world.

Aesthetics, hermeneutics, criticism -- Social Werktreue and the subjectivization of aesthetics -- From musike to metaphysics -- Formalist aesthetics and musical hermeneutics -- Deconstructing the disciplinary divide -- The question of metaphor -- Mimesis and the hermeneutics of music -- Political critique and the politics of music criticism -- Toward a hermeneutics of music criticism.

The mentalist mind-brain model is defended against alleged weaknesses. I argue that the perceived failings are based mostly on misinterpretation of mentalism and emergent interaction. Considering the paradigmatic concepts at issue and broad implications, I try to better clarify the misread mentalist view, adding more inclusive detail, relevant background, further analysis, and comparing its foundational concepts with those of the new cognitive paradigm in psychology. A changed "emergent interactionist" form of causation is posited that combines traditional microdeterminism with emergent "top-down" (...) control. This emergent form of causation has wide application to causal explanation in general and is hypothesized to be the key common precursor for the consciousness revolution and subsequent boom in new worldviews, "systems thinking," emerging new paradigms, and other transformative developments of the 1970s and 1980s. (shrink)

In this article, I relate the demand that Paul Ricoeur suggests mimesis places on the way we think about truth to the idea that the work of art is a model for thinking about testimony. By attributing a work’s epoché of reality to the work of imagination, I resolve the impasse that arises from attributing music, literature, and art’s distance from the real to their social emancipation. Examining the conjunction, in aesthetic experience, of the communicability and the exemplarity of a (...) work reveals how Ricoeur’s definition of mimesis as refiguration relates to the “rule” that the work summons. This “rule” constitutes the solution to a problem or question for which the work is the answer. In conclusion, as a model for thinking about testimony, the claims that works make have a counterpart in the injunctions that issue from exemplary moral and political acts.  . (shrink)

This paper sketches an account of public health ethics drawing upon established scholarship in feminist ethics. Health inequities are one of the central problems in public health ethics; a feminist approach leads us to examine not only the connections between gender, disadvantage, and health, but also the distribution of power in the processes of public health, from policy making through to programme delivery. The complexity of public health demands investigation using multiple perspectives and an attention to detail that is capable (...) of identifying the health issues that are important to women, and investigating ways to address these issues. Finally, a feminist account of public health ethics embraces rather than avoids the inescapable political dimensions of public health. (shrink)

In this paper I argue that it is morally important for doctors to trust patients. Doctors' trust of patients lays the foundation for medical relationships which support the exercise of patient autonomy, and which lead to an enriched understanding of patients' interests. Despite the moral and practical desirability of trust, distrust may occur for reasons relating to the nature of medicine, and the social and cultural context within which medical care is provided. Whilst it may not be possible to trust (...) at will, the conscious adoption of a trusting stance is both possible and warranted as the burdens of misplaced trust fall more heavily upon patients than doctors. (shrink)

This article considers Aquinas' doctrine of predestination as an eternal reality in God in light of its temporal realization in time by the incarnation of the eternal Son. In particular, Aquinas' repeated recourse to the ratio of the divine goodness as the motive of predestination is documented in conjunction with his teaching on the fittingness of the incarnation. In this light, the relation of the natural sonship of Christ to the grace of adoption is developed by Aquinas as the temporal (...) realization of the eternal reality of predestination in God. (shrink)

This article examines the theology of Charles Journet in light of the Second Vatican Council's teaching on sacerdotal and episcopal character. Journet's theology is placed in dialogue with the teaching of the Council and subsequent questions that have resulted from it, from three overlapping perspectives. First, Journet's theology of Orders, especially as articulated in his celebrated work The Church of the Word Incarnate, is presented. Second, in light of his theology of Orders, the content of Cardinal Journet's written submission on (...) the draft of Presbyterorum Ordinis during the final session of the Council is brought to light. Finally, Journet's own reflections on Lumen Gentium are examined for the sake of further pinpointing his own position on sacerdotal character in relation to the teaching of the Council. This article seeks to highlight the value that Journet's thought has in its own right for probing contemporary theological questions and, additionally, to draw attention to his role and presence at the final session of the Second Vatican Council. Journet's presence and role at the Council have, heretofore, been largely untreated by Anglo-American theologians. (shrink)

In a series of recent publications, orofacial researchers have debated the question of how ‘bruxism’ should be defined for the purposes of accurate diagnosis and reliable clinical research. Following the principles of realism-based ontology, we performed an analysis of the arguments involved. This revealed that the disagreements rested primarily on inconsistent use of terms, so that issues of ontology were thus obfuscated by shortfalls in terminology. In this paper, we demonstrate how bruxism terminology can be improved by paying attention to (...) the relationships between (1) particulars and types, and (2) continuants and occurrents. (shrink)