The American Journal of Bioethics, Volume 11, Issue 12, Page 70-72, December 2011.

Ballantyne and colleagues (2009) cogently present the conflict that arises in jurisdictions in which prenatal diagnosis (PND) is available and abortions are prohibited. They primarily focus on two...

Human beings have engaged in animal husbandry and have slaughtered animals for food for thousands of years. During the majority of that time most societies had no animal welfare regulations that governed the care or slaughter of animals. Judaism is a notable exception in that from its earliest days it has included such rules. Among the Jewish dietary laws is a prohibition to consume meat from an animal that dies in any manner other than through the rigorously defined method of (...) slaughter known as shechita. In recent decades more and more attempts have been initiated by governments around the world to either outright ban or to control and modify the practice of shechita. This paper presents the requisite background about shechita and then analyzes the ethics of some of the recent legislation. The analysis includes a rebuttal of the assertion that shechita is an inhumane method of slaughter. It further presents the consequences on the Jewish community of legislation to impose pre-slaughter stunning and explains why such legislation is unethical. The actual effect of labeling laws is discussed and it is shown why such laws are also un-ethical. (shrink)

Samuel Golubchuk was unwittingly at the center of a medical controversy with important ethical ramifications. Mr. Golubchuk, an 84-year-old patient whose precise neurological level of function was open to debate, was being artificially ventilated and fed by a gastrostomy tube prior to his death. According to all reports he was neither brain dead nor in a vegetative state. The physicians directly responsible for his care had requested that they be allowed to remove the patient from life support against the wishes (...) of the patient's family. Concurrently the Manitoba College of Physicians and Surgeons released a statement which states that the final decision to withdraw life support lies with the physician. In our opinion the statement is ethically problematic for a number of reasons. 1. It is an affront to the guiding principles of Western medical ethics: patient autonomy and human freedom. 2. The position of Samuel Golubchuk's physicians and the new statement lack cultural sensitivity towards other traditions. 3. In modern society there exists an erosion of a basic attitude towards the value of life. 4. The ability of physicians to predict life expectancy in terminally ill patients has been shown repeatedly to be quite limited. (shrink)

Samuel Golubchuk was unwittingly at the center of a medical controversy with important ethical ramifications. Mr. Golubchuk, an 84-year-old patient whose precise neurological level of function was open to debate, was being artificially ventilated and fed by a gastrostomy tube prior to his death. According to all reports he was neither brain dead nor in a vegetative state. The physicians directly responsible for his care had requested that they be allowed to remove the patient from life support against the wishes (...) of the patient's family. Concurrently the Manitoba College of Physicians and Surgeons released a statement which states that the final decision to withdraw life support lies with the physician. In our opinion the statement is ethically problematic for a number of reasons. 1. It is an affront to the guiding principles of Western medical ethics: patient autonomy and human freedom. 2. The position of Samuel Golubchuk's physicians and the new statement lack cultural sensitivity towards other traditions. 3. In modern society there exists an erosion of a basic attitude towards the value of life. 4. The ability of physicians to predict life expectancy in terminally ill patients has been shown repeatedly to be quite limited. (shrink)

The contributions in this volume treat aspects and manifestations of this cultural symbiosis, and they throw new light on authors and texts both more and less ...

Mathematical Logic for Computer Science is a mathematics textbook with theorems and proofs, but the choice of topics has been guided by the needs of computer science students. The method of semantic tableaux provides an elegant way to teach logic that is both theoretically sound and yet sufficiently elementary for undergraduates. To provide a balanced treatment of logic, tableaux are related to deductive proof systems.The logical systems presented are:- Propositional calculus (including binary decision diagrams);- Predicate calculus;- Resolution;- Hoare logic;- Z;- (...) Temporal logic.Answers to exercises (for instructors only) as well as Prolog source code for algorithms may be found via the Springer London web site: http://www.springer.com/978-1-85233-319-5 Mordechai Ben-Ari is an associate professor in the Department of Science Teaching of the Weizmann Institute of Science. He is the author of numerous textbooks on concurrency, programming languages and logic, and has developed software tools for teaching concurrency. In 2004, Ben-Ari received the ACM/SIGCSE Award for Outstanding Contributions to Computer Science Education. (shrink)

Trabajando sobre el género de ¿Historias de los Profetas¿ (Qis.as. al-Anbiya-¿) en el proceso de elaboración de mi tesis sobre Abraham en la literatura islámica, el profesor J. Sadan me envió un manuscrito que había localizado en la British Library relacionado con este género. Posteriormente encontré versiones similares de la misma composición, lo que me animó a profundizar mi investigación sobre sus orígenes. La obra está próxima a la literatura de predicación (wa¿z.), que se ocupa principalmente de la educación moral, (...) pero también incluye historias. Me planteé la posibilidad de que éste formarse un género que hubiera surgido como una ayuda, un material auxiliar concebido para entender la tradición oral y los estudios religiosos para, posteriormente, convertirse en un género independiente, más cercano a la Parénesis o al Specula Regis (Espejos de príncipes). Describiré el manuscrito para intentar alcanzar una conclusión sobre ciertas cuestiones: ¿es éste un género literario diferente?, ¿se trata de un género educativo o solamente es una versión simplificada de historias para ilustrar a niños o principiantes de la lengua árabe?, ¿buscaría el autor un nombre original para su compilación, haciendo referencia al reducido tamaño de la colección y descartando el de Qis.as. al-Anbiya-¿ por ser conocido? (shrink)

The science of Kalām aims to prove the existence and attributes of Allah. For this purpose, the theologians adopted a method that turns from the sensible universe to the unseen universe. This method, named as qiyāṣ al-ğāib alā alā al-shāḥid, created a common ground in the discussions with the dissenters. Because the sensible universe is open to human perception in a way that does not allow for denial. From this point of view, the universe, which is defined as "everything other (...) than Allah" in Ashʿarite Kalām, has been discussed in terms of both structure and functioning. Based on the principles determined by the theologians, the universe is said to be composed of substance, accidents and bodies. The said entities are basically constructed in a way that is dependent on each other and on a higher will. Based on this construct, the Ashʿarite tradition preferred to explain the functioning of the universe with the theory of custom. In fact, their basic assumptions about the universe and Allah necessitated this preference. This is because they envision Allah as a fāil al- mukhtār deity with absolute will and power. Everything in the universe, except for the events or situations deemed impossible by the mind, is within His power. In this respect, the universe is described as an area of possibilities. The Ashʿarite tradition, which is based on the nonpermanent nature of accidents, insists that accidents should be recreated at every moment. This basic defense completely reveals the dependence of the universe on Allah. Built on these basic assumptions, the theory of custom uniquely explains the functioning of the universe without imposing any limitations on Allah, who has absolute will and power. This theory, which reflects the Ashʿarite tradition exactly, enables them to explain all theological issues, especially the relationship between Allah and the universe, in a consistent manner. This study aims to examine the basic principles that led the early Ashʿarite tradition to accept the theory of custom by analyzing them under several headings. For this aim, the views of the early Ashʿarite theologians have been identified through a literature review analyzed and interpreted in the context of the matter. (shrink)

Translation and interpretation of selected Hadith on Islamic ethics and coduct.

In this article, I explore the response of the Ashʿarī theologian Fakhr al-Dīn al-Rāzī (d. 606/1210) to what can be called “the problem of the efficacy of petitionary prayers” (PEPP), namely the effectiveness of making supplications to God that involve a request for something. The key text I examine is al-Rāzī’s highly dense philosophical work al-Maṭālib al-ʿāliya min al-ʿilm al-ilāhī, in which he outlines his core objections to the efficacy of petitionary prayer and then addresses them directly. In section 1, (...) I include a short historiography of specific English books on the topic of supplications (duʿāʾ) and consider the relevance of al-Rāzī’s response to the issue of their efficacy. In section 2, I outline the preliminaries necessary and relevant for understanding the discussion that follows. In section 3, I survey al-Rāzī’s view on personal prayers. In section 4, I exam­ine in detail al-Rāzī’s formulations of the arguments (from the Maṭālib) that constitute PEPP, with parallel discussions in his huge exegetical work Mafātīḥ al-ghayb. In section 5, I lay out al-Rāzī’s responses to PEPP from the Mafātīḥ in more depth, and draw on theological views from his other works to help support his arguments in the Maṭālib. In the conclu­sion, I evaluate al-Rāzī’s responses and the wider implications they have on a Muslim’s relation to and understanding of God. (shrink)

D. Z. Phillips; III—Does it Pay to be Good?, Proceedings of the Aristotelian Society, Volume 65, Issue 1, 1 June 1965, Pages 45–60, https://doi.org/10.1093/aris.

D. Z. Phillips; III—Does it Pay to be Good?, Proceedings of the Aristotelian Society, Volume 65, Issue 1, 1 June 1965, Pages 45–60, https://doi.org/10.1093/aris.

In Intellectual Life in the Ḥijāz before Wahhabism, Naser Dumairieh argues that, as a result of changing global conditions facilitating the movement of scholars and texts, the seventeenth-century Ḥijāz was one of the most important intellectual centers of the Islamic world, acting as a hub between its different parts. Positioning Ibrāhīm al-Kūrānī (d. 1101/1690) as representative of the intellectual activities of the pre-Wahhabism Ḥijāz, Dumairieh argues that his coherent philosophical system represents a synthesis of several major post-classical traditions of Islamic (...) thought, namely kalām and Akbarian appropriations of Avicennian metaphysics. Al-Kūrānī's work is the culmination of the philosophized Akbarian tradition; with his reconciliation of Ibn ʻArabī's ideas with Ashʻarī theology, Ibn ʻArabī's ideas became Islamic theology. (shrink)

In Powers of Horror,1 the psychoanalyst Julia Kristeva presented the first explicit, elaborated theory of ‘abjection,’ which she defines as the casting off of that which is not of one’s “clean and proper”2 self. According to Kristeva, abjection is a demarcating impulse which establishes the basis of all object relations, and is operative in the Lacanian narrative of subject formation in early childhood via object differentiation. Abjection continues to operate post-Oedipally to prevent the dissolution of the subject by repressing identification (...) with that which is other, and particularly that which is only tenuously other: the abject. Though Kristeva’s theory is braided into problematic Freudian premises, this essay will argue that abjection remains operative independent of the Oedipal model. (shrink)

Hayek’s The Road to Serfdom has been interpreted as a general warning against state intervention in the economy.1 We review this argument in conjunction with Hayek’s later work and discern an institutional thesis about which forms of state intervention and economic institutions could threaten personal and political freedom. Economic institutions pose a threat if they allow for coercive interventions, as described by Hayek in The Constitution of Liberty: by giving someone the power to force others to serve one’s will by (...) threatening to inflict harm, in the absence of general rules of conduct. According to the logic of the argument, welfare-state provisions are not coercive insofar as they do not allow the identification and discriminatory treatment of individuals. By contrast, we claim that a structure of coercion is likely to emerge from the command-and-control nature of protectionist institutions and immigration restrictions currently advocated by the radical right. (shrink)

_Violence: Probing the Boundaries around the World_ includes implicit and explicit contributions to the conceptualisation of violent processes across the world, the circumstances that enable them to exist and opens ways to think valuable interventions.