Автором рассматриваются различны типы правовой рефлексии в свете смены основных исследовательских парадигм. Для специалистов в области гуманитарного знания и читателей, интересующихся вопросами философии права и теоретического правоведения.

Many scholars have sought to understand renaissance culture in terms of self-fashioning, a concept that sees the sixteenth-century preoccupation with imitation and performance as symptoms of a desire to conform outwardly to social expectations. Historians of Tudor England and biographers of Thomas More, influenced by this concept, have despaired of discovering the “true” Thomas More behind a bewildering array of self-fashioned masks that More “wore” as both an author and public figure. Recent scholarship seeks to show the coherence of More's (...) character, despite the fact that his life and writings do not fit neatly into contemporary scholarly categories. Understanding More as a “Christian Humanist” and focusing on More's intervention in a controversy between his friends Erasmus and Dorp, this study positions More as engaging in typological emulation, whereby in imitating the correspondence of Jerome and Augustine, he seeks to embody more perfectly the ideal of the Christian orator. (shrink)

Background and objective: Code status discussions may fail to address patients’ treatment-related goals and their knowledge of cardiopulmonary resuscitation (CPR). This study aimed to investigate patients’ resuscitation preferences, knowledge of CPR and goals of care. Design, setting, patients and measurements: 135 adults were interviewed within 48 h of admission to a general medical service in an academic medical centre, querying code status preferences, knowledge about CPR and its outcome probabilities and goals of care. Medical records were reviewed for clinical information (...) and code status documentation. Results: 41 (30.4%) patients had discussed CPR with their doctor, 116 (85.9%) patients preferred full code status and 11 (8.1%) patients expressed code status preferences different from the code status documented in their medical record. When queried about seven possible goals of care, patients affirmed an average of 4.9 goals; their single most important goals were broadly distributed, ranging from being cured (n = 36; 26.7%) to being comfortable (n = 8; 5.9%). Patients’ mean estimate of survival to discharge after CPR was 60.4%. Most patients believed it was helpful to discuss goals of care (n = 95; 70.4%) and the chances of surviving inhospital CPR (n = 112; 83.0%). Some patients expressed a desire to change their code status after receiving information about survival following inhospital CPR (n = 11; 8.1%) or after discussing goals of care (n = 2; 1.5%). Conclusions: Doctors need to address patients’ knowledge about CPR and take steps to avoid discrepancies between treatment orders and patients’ preferences. Addressing CPR outcome probabilities and goals of care during code status discussions may improve patients’ knowledge and influence their preferences. (shrink)

Thomas More’s 281 epigrams form a diverse and seemingly haphazard collection of occasional and programmatic pieces written in a variety of meters on diverse topics. Since most of More’s papers disappeared in the years immediately following his death, it is difficult and perhaps impossible to reconstruct on the basis of external evidence the rationale behind the selection and distribution of his epigrams. Despite this challenge, internal evidence provides some clues. Nearly half of the epigrams are translations of Greek originals. Some (...) of these Greek originals serve as the basis for sequences of epigrams, one of which is the “Lame Beggars Sequence.” Through a process of iterative amplificatio, More progressively cultivates eloquence as he extends the meaning of his original to encompass moral and political themes. In turn, he develops the theme into original compositions before producing a final translation that encompasses both the literal and moral senses of the original Greek. (shrink)

God is said to be Spirit, but the language of spirit is ignored in contemporary philosophy of religion. As well as exploring the notion of spirit in Hegel, Romanticism and Kierkegaard, participants explore the view that God is a spirit without a body, and the relations between "spirit" and "truth.".

Foundationalism is the view that philosophical propositions are of two kinds, those which need supporting evidence, and those which in themselves provide the evidence which renders them irrefutable. This book, originally published 1988, describes the battle between foundationalism, which places belief in God in the first category, and various other approaches to the problem of faith – ‘Reformed Epistemology’, hermeneutics; and sociological analysis. In the concluding section of the book, an examination of concept formation in religious belief is used to (...) reinterpret the gap between the expressive power of language and the reality of God. (shrink)

Foundationalism is the view that philosophical propositions are of two kinds, those which need supporting evidence, and those which in themselves provide the evidence which renders them irrefutable. This book, originally published 1988, describes the battle between foundationalism, which places belief in God in the first category, and various other approaches to the problem of faith – ‘Reformed Epistemology’, hermeneutics; and sociological analysis. In the concluding section of the book, an examination of concept formation in religious belief is used to (...) reinterpret the gap between the expressive power of language and the reality of God. (shrink)

D Z Phillips; Not in Front of the Children: children and the heterogeneity of morals, Journal of Philosophy of Education, Volume 14, Issue 1, 30 May 2006, Pages.

D Z Phillips; Not in Front of the Children: children and the heterogeneity of morals, Journal of Philosophy of Education, Volume 14, Issue 1, 30 May 2006, Pages.

Our Book Review Editor, James Keller, invited William Hasker to write a review of the Book by D. Z. Phillips, "The Problem of Evil and the Problem of God" and then in consultation with the Editor-in-Chief invited Phillips to respond. Aware of both their respect for each other and their philosophical differences we planned that Hasker's review and Phillips' response would appear in the same issue of the "International Journal for Philosophy of Religion." Unfortunately that was not to be. Dewi, (...) as he was known to his many friends throughout the world, collapsed at his desk on 25 July, 2006 in the library of his beloved University of Wales, Swansea. Although we were not able to have the review and response appear in the same issue as we had all planned, we are now printing his response to Hasker's review, "D. Z. Phillips's Problems with Evil and with God," which appeared in IJPR, Vol. 61,3. Dewi had completed the review and thanks to the efforts of Helen Baldwin who prepared the manuscript and Dewi's wife, Monica, and family we are able to print it here. Since Dewi was responding to an earlier version of Hasker's review, a few minor editorial changes have been made. Dewi's death is a great loss to the philosophical community and a deep personal loss to his family and friends, but I am confident that he would be pleassed to have this response appear. He might even have a story to tell, a comment that those who knew him well will fully understand. Eugene Thomas Long. (shrink)

Many contemporary philosophers assume that, before one can discuss prayer, the question of whether there is a God or not must be settled. In this title, first published in 1965, D. Z. Phillips argues that to understand prayer is to understand what is meant by the reality of God. Beginning by placing the problem of prayer within a philosophical context, Phillips goes on to discuss such topics as prayer and the concept of talking, prayer and dependence, superstition and the concept (...) of community. This is a fascinating reissue that will be of particular value to students with an interest in the philosophy of religion, prayer and religious studies more generally. (shrink)

In locating friendly fire in contemporary philosophy of religion, D.Z. Phillips shows that more harm can be done to religion by its philosophical defenders than by its philosophical despisers. Friendly fire is the result of an uncritical acceptance of empiricism, and Phillips argues that we need to examine critically the claims that individual consciousness is the necessary starting point from which we have to argue: for the existence of an external world and the reality of God; that God is a (...) person without a body, a pure consciousness; and that to assent to a religious belief is essentially to assign a truth value to a proposition independent of any confessional context. When these products of friendly fire are avoided, we arrive at a new understanding of belief, trust and the soul, and refuse to say more or less than we know about the realities of human life in the service of religious apologetics. (shrink)

Leading philosopher of religion D. Z. Phillips argues that intellectuals need not see their task as being for or against religion, but as one of understanding it. What stands in the way of this task are certain methodological assumptions about what enquiry into religion must be. Beginning with Bernard Williams on Greek gods, Phillips goes on to examine these assumptions in the work of Hume, Feuerbach, Marx, Frazer, Tylor, Marett, Freud, Durkheim, Le;vy-Bruhl, Berger and Winch. The result exposes confusion, but (...) also gives logical space to religious belief without advocating personal acceptance of that belief, and shows how the academic study of religion may return to the contemplative task of doing conceptual justice to the world. Religion and the Hermeneutics of Contemplation extends in important ways D. Z. Phillips' seminal 1976 book Religion Without Explanation. It will be of interest to scholars and students of philosophy, anthropology, sociology and theology. (shrink)

Inappropriate authorship is a common problem in biomedical research and may be becoming one in bioethics, due to the increase in multiple authorship. This paper investigates the authorship policies of bioethics journals to determine whether they provide adequate guidance for researchers who submit articles for publication, which can help deter inappropriate authorship. It was found that 63.3% of bioethics journals provide no guidance on authorship; 36.7% provide guidance on which contributions merit authorship, 23.3% provide guidance on which contributions do not (...) merit authorship, 23.3% require authors to take responsibility for their contributions or for the article as a whole, 20% provide guidance on which contributions merit an acknowledgement but not authorship, 6.7% require authors to describe their contributions, and only 3.3% distinguish between authorship in empirical and conceptual research. To provide authors with effective guidance and promote integrity in bioethics research, bioethics journals should adopt authorship policies that address several important topics, such as the qualifications for authorship, describing authorship contributions, taking responsibility for the research and the difference between authorship in empirical and conceptual research. (shrink)

Rush Rhees was a philosopher, and a pupil and close friend of Ludwig Wittgenstein. While some of Rhees's own published papers became classics, most of his work remained unpublished during his lifetime. After his death, his papers were found to comprise sixteen thousand pages of manuscript on every aspect of philosophy, from philosophical logic to Simone Weil. This collection of unpublished papers, edited by D. Z. Phillips, includes Rhees's outstanding work on philosophy and religion. Written over an academic lifetime, some (...) of the papers are sympathetic to religion while others are not. It is Rhees's ability to interweave the personal and philosophical, and his integrity and intellectual honesty, which make this one of the most impressive books in twentieth-century philosophy of religion. (shrink)

The concern of this book is the nature of religious belief and the ways in which philosophical enquiry is related to it. Six chapters present the positive arguments the author wishes to put forward to discusses religion and rationality, scepticism about religion, language-games, belief and the loss of belief. The remaining chapters include criticisms of some contemporary philosophers of religion in the light of the earlier discussions, and the implications for more specific topics, such as religious education, are investigated. The (...) book ends with a general attempt to say something about the character of philosophical enquiry, and to show how important it is to realise this character in the philosophy of religion. (shrink)

Written specifically with beginning undergraduates with little or no previous knowledge of the subject in mind, this is a distinctive and thoughtful introduction to the main problems of philosophy structured around a philosophical argument which is clearly and carefully developed throughout the book.

Reflection on religion inevitably involves consideration of its relation to morality. When great evil is done to human beings, we may feel that something absolute has been violated. Can that sense, which is related to gratitude for existence, be expressed without religious concepts? Can we express central religious concerns, such as losing the self, while abandoning any religious metaphysic? Is moral obligation itself dependent on divine commands if it is to be objective, or is morality not only independent of religion, (...) but its accuser if God is said to allow horrendous evils? In any case, what happens to the absolute claims of religion in what is, undeniably, a morally pluralistic world? These are the central questions discussed by philosophers of religion and moral philosophers in this collection. They do so in ways which bring new aspects to bear on these traditional issues. (shrink)

Many analyses of belief in the soul ignore the soul in the words. Dislocations of concepts occur when words are divorced from their normal implications. The ‘soul’ is sometimes the dislocated utterer of such words. Pictures, including pictures of the soul leaving the body, may mislead us by suggesting applications which they, in fact, do not have. But pictures of the soul may enter people's lives as desires for a temporal eternity. Contrasting conceptions of immortality and eternal life depend on (...) a willingness to say farewell to life. Atheistic denials of temporal eternities, do not appreciate these other possibilities. (shrink)