9 Eastern Christianity and Jesuit Scholarship on Arabic and Islam: Modern History and Contemporary Theological Reflections -- 10 Autonomy, Dignity, Human Rights: Correcting a Popular Error -- 11 Liberal and Authoritarian Approaches to Raising Good Citizens -- 12 Stewardship as Welcome and Respect for the Dignity of the Vulnerable: An Essay in Bioethics -- 13 Dialogue in a Pluralist Context: Theological Ethics and the New Interest in Happiness -- Index.

For most of the history of prejudice research, negativity has been treated as its emotional and cognitive signature, a conception that continues to dominate work on the topic. By this definition, prejudice occurs when we dislike or derogate members of other groups. Recent research, however, has highlighted the need for a more nuanced and “inclusive” (Eagly 2004) perspective on the role of intergroup emotions and beliefs in sustaining discrimination. On the one hand, several independent lines of research have shown that (...) unequal intergroup relations are often marked by attitudinal complexity, with positive responses such as affection and admiration mingling with negative responses such as contempt and resentment. Simple antipathy is the exception rather than the rule. On the other hand, there is mounting evidence that nurturing bonds of affection between the advantaged and the disadvantaged sometimes entrenches rather than disrupts wider patterns of discrimination. Notably, prejudice reduction interventions may have ironic effects on the political attitudes of the historically disadvantaged, decreasing their perceptions of injustice and willingness to engage in collective action to transform social inequalities.These developments raise a number of important questions. Has the time come to challenge the assumption that negative evaluations are inevitably the cognitive and affective hallmarks of discrimination? Is the orthodox concept of prejudice in danger of side-tracking, if not obstructing, progress towards social justice in a fuller sense? What are the prospects for reconciling a prejudice reduction model of change, designed to get people to like one another more, with a collective action model of change, designed to ignite struggles to achieve intergroup equality? (shrink)

This article reports results of a survey about employment and compensation models for clinical ethics consultants working in the United States and discusses the relevance of these results for the professionalization of clinical ethics. This project uses self-reported data from healthcare ethics consultants to estimate compensation across different employment models. The average full-time annualized salary of respondents with a clinical doctorate is $188,310.08 (SD=$88,556.67), $146,134.85 (SD=$55,485.63) for those with a non-clinical doctorate, and $113,625.00 (SD=$35,872.96) for those with a masters as (...) their highest degree. Pay differences across degree level and type were statistically significant (F = 3.43; p. (shrink)

Antisthenes (c. 445- c. 365 BC), was a prominent follower of Socrates and bitter rival of Plato. In this revisionary account of his philosophy in all its aspects, P. A. Meijer claims that Plato and Aristotle have corrupted our perspective on this witty and ingenious thinker. The first part of the book reexamines afresh Antisthenes' ideas about definition and predication and concludes from these that Antisthenes never held the (in)famous theory that contradiction is impossible. The second part of the book (...) argues that Antisthenes' logical theories bear directly on his activities as an exegete of Homer and hence as a theological thinker. Part three, finally, offers innovative readings of Antisthenes' ethical fragments. (shrink)

Studies in Stoicism contains six unpublished and seven republished essays, the latter incorporating additions and changes which Brunt wished to be made. The papers have been integrated and arranged in chronological order by subject matter, with an accessible lecture to the Oxford Philological Society serving as Brunt's own introduction.

This book brings together both new and previously published essays on the Greek political history of the fifth century BC and historiography. It examines the relationship between philosophy and social/political conditions, and includes a new analysis of Aristotle's views on slavery and a discussion of the practicality of Plato's political theories.

First published in 2001. Routledge is an imprint of Taylor & Francis, an informa company.

Open peer commentary on the article “Perception-Action Mutuality Obviates Mental Construction” by Martin Flament Fultot, Lin Nie & Claudia Carello. Upshot: In my view, the clash between ecological psychology, enactivism, and constructivism in general has more to do with irreconcilable metaphysical and theoretical incommensurabilities than disagreements about specific mechanisms or processes of perception. Even with mutual enabling of action and perception, some internal process of self-modification is still needed if novel behavior is to be adequately explained.

Ideal interpretation is understanding a text in the best possible way. It is usually used when the text has a canonical status, such as the Bible or the U.S. Constitution. We argue that Zhu Xi’s view about interpreting the Four Books and Ronald Dworkin’s view about constitutional interpretation are examples of ideal interpretation and that their basic principles are similar. Each holds, roughly, that their target text contains moral truth; that the author’s mind requires the mediation of learning; that the (...) purpose of interpretation is not only to lead the reader to the moral truth but to become a better person; that all propositions are about the same moral truth or about political justice; that the interpretation ultimately must come from oneself, purged of prejudices; and that the only correct interpretation is one that captures the original meaning. (shrink)

This article will examine McCormick's moral epistemology both at the level of how human persons know values and disvalues, which hereinafter will be referred to as synderesis, and at the level of how human persons know the rightness and wrongness of an action, which hereinafter will be referred to as normative moral judgment. On the one hand, from this investigation it appears that McCormick operates with a dual moral epistemology, at least at the level of synderesis. This means that at (...) one point in time it appears that a significant shift may have occurred in his moral epistemology at the level of synderesis. This may also be true at the level of normative moral judgment. On the other hand, McCormick's moral epistemology may in fact be a synthesis, which is the product of development and maturity in his thought process. This article will articulate, examine, and analyse both moral epistemologies. The first moral epistemology is operative in McCormick's writing up until 1983. The second moral epistemology corresponds to McCormick's decision in 1983 to write primarily in the area of bioethics from a theological perspective. Since the year 1983 seems to be the pivotal time when these two moral epistemologies converge, I will refer to the first moral epistemology as “prior to 1983” and I will refer to the second moral epistemology as “after 1983.” Because of the numerous criticisms that surround McCormick's moral epistemology, and the ambiguity that it entails, McCormick needed to articulate his theoretical foundations clearly and develop them systematically and coherently. Numerous moral theologians called for him to do this, yet he never responded. A systematic understanding of McCormick's moral epistemology is not only necessary but crucial in examining various issues in bioethics. It is necessary because it is the basis of moral decision making. It is crucial because the life and death of individuals may hang in the balance. (shrink)

A principle that many have found attractive is one that goes by the name “'Ought' Implies 'Can'.” According to this principle, one morally ought to do something only if one can do it. This essay has two goals: to show that the principle is false and to undermine the motivations that have been offered for it. Toward the end, a proposal about moral obligation according to which something like a restricted version of 'Ought' Implies 'Can' is true is floated. Though (...) no full-fledged argument for this proposal is offered, that it fits with a rather natural and intuitive picture of the structure of morality and seems to explain certain salient features of the debate over whether the principle is true, goes some way toward recommending it. (shrink)

We characterize strict Mittag-Leffler modules in terms of free realizations of positive primitive formulas, and rings over which projectives are trivial in terms of various notions of separability of strict Mittag-Leffler modules. © 2011 WILEY-VCH Verlag GmbH & Co. KGaA, Weinheim.

The conflict in Gaza and Israel that ignited on October 7, 2023 signals a catastrophic breakdown in the possibility of ethical dialogue in the region. The actions on both sides have revealed a dissolution of ethical restraints, with unimaginably cruel attacks on civilians, murder of children, destruction of health facilities, and denial of basic needs such as water, food, and shelter. There is a need both to understand the nature of the ethical singularity represented by this conflict and what, if (...) any, options are available to allow the reconstruction of communication between the warring parties. This article seeks to address these tasks by analysing the conflict as inherently an ethical one, in the sense that it exposes a rupture in the fabric of communicative relationships that has evolved systematically out of the deep cultural structures from which all protagonists have emerged. Drawing on the work of Levinas, Habermas, Arendt, and others, and referring to the specific circumstances in the region, it examines the ethical sources of the crisis and tries to identify conditions for its resolution. The possibility of reconciliation—that is, of refiguring relationships to open up a space for dialogue to create pathways to heal the ruptures—is examined. The dark legacy of the Holocaust is identified as an abiding cultural vulnerability for both societies. It is concluded, however, that the rich history of partnerships and collaborations between Jews and Palestinians provides a robust infrastructure on the basis of which a sustainable peace might be built, providing a much-needed source of hope. (shrink)

Dio-Xiphilinus, Herodian, and the Historia Augusta give three apparently contradictory accounts of the circumstances in which Commodus' all-powerful praetorian prefect, Sex. Tigidius Perennis, was overthrown in A.D. 185. My purpose here is not to try to decide between them, but primarily to correct what I think a patent misinterpretation, now current, of a crucial statement in that given by Xiphilinus in his epitome of Dio.

Line 24 on page 218 in the July number of this volume of Philosophy should read as follows: naturally out of matter itself lifeless or that consciousness and intelli-.