Kenneth Kipnis (2006) presents a normative defense of strict confidentiality, but it follows from an empirical claim that allowing breach would result in all parties being worse off, including, par...

At the center of medical morality is the healing relationship. It is defined by three phenomena: the fact of illness, the act of profession, and the act of medicine. The first puts the patient in a vulnerable and dependent position; it results in an unequal relationship. The second implies a promise to help. The third involves those actions that will lead to a medically competent healing decision. But it must also be good for the patient in the fullest possible sense. (...) The physician cannot fully heal without giving the patient an understanding of alternatives such that he or she can freely arrive—together with the physician—at a decision in keeping with his or her personal morality and values. In today's pluralistic society, universal agreement on moral issues between physicians and patients is no longer possible. Nevertheless, a reconstruction of professional ethics based on a new appreciation of what makes for a true healing relationship between patient and physician is both possible and necessary. (shrink)

At the center of medical morality is the healing relationship. It is defined by three phenomena: the fact of illness, the act of profession, and the act of medicine. The first puts the patient in a vulnerable and dependent position; it results in an unequal relationship. The second implies a promise to help. The third involves those actions that will lead to a medically competent healing decision. But it must also be good for the patient in the fullest possible sense. (...) The physician cannot fully heal without giving the patient an understanding of alternatives such that he or she can freely arrive—together with the physician—at a decision in keeping with his or her personal morality and values. In today's pluralistic society, universal agreement on moral issues between physicians and patients is no longer possible. Nevertheless, a reconstruction of professional ethics based on a new appreciation of what makes for a true healing relationship between patient and physician is both possible and necessary. (shrink)

Featuring nine new articles chosen by coeditor Steven M. Cahn, the third edition of E. D. Klemke's The Meaning of Life offers twenty-two insightful selections that explore this fascinating topic. The essays are primarily by philosophers but also include materials from literary figures and religious thinkers. As in previous editions, the readings are organized around three themes. In Part I the articles defend the view that without faith in God, life has no meaning or purpose. In Part II the selections (...) oppose this claim, defending instead a nontheistic, humanistic alternative--that life can have meaning even in the absence of theistic commitment. In Part III the contributors ask whether the question of the meaning of life is itself meaningful. The third edition adds substantial essays by Moritz Schlick, Joel Feinberg, and John Kekes as well as selections from the writings of Louis P. Pojman, Emil L. Fackenheim, Robert Nozick, Susan Wolf, and Steven M. Cahn. The only anthology of its kind, The Meaning of Life: A Reader, Third Edition, is ideal for courses in introduction to philosophy, human nature, and the meaning of life. It also offers general readers an accessible and stimulating introduction to the subject. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:305 HUME, HENRY MORE AND THE DESIGN ARGUMENT This paper is a contribution to research on the sources of Hume's statement of the design argument, whose analysis is the great subject of Dialogues Concerning Natural Religion. My surmise is that Hume's statement is probably his own. It is not a direct quotation from any source, but more 2 likely a fabrication drawn from several sources which presents the strongest (...) statement Hume could devise. My aim here is to demonstrate that one of Hume's sources is the works of Henry More (16141687 ). By a comparison of their language I mean to show the extent to which Hume drew on More for his formulation of the design argument. One of More's works, Divine Dialogues (1688), could have been Hume's modern example for treating the design 4 argument in a dialogue. It could have given Hume pointers for the organization, tone and characters of his own Dialogues. On a large view, the whole of Pialogues Concerning Natural Religion, with their artful match of position and counter-position, can be seen as a statement of the design argument. But on a close view, we can distinguish specific elements in Hume's statement; and for three of these elements we can show a close parallelism between Hume and More. The elements in Hume's statement to be considered here are.· (1)Cleanthes' introduction of the design argument in Part II, paragraph 5; (P 143) (2)"instances of design" offered by Cleanthes; (D 154, 185) and 306 (3) completing Hume's exposition of the design argument, Parts X and XI of the Dialogues, with their questions about the implications of human misery and the ill-workings of the world for the wisdom and benevolence of the universe maker (D 193-213). In addition to parallelisms between Hume and More at these points, there are a few straws in the wind that are worthy of mention. To pave the way for these comparisons, let me set out More's statements of the design argument. There are three of them. (1) More's first statement of the design argument occurs in An Antidote against Athéisme, (1652). The second of this work's three books is devoted to the design argument. Here is one of the earliest statements of the design argument in English; and it may be its first statement in an English work that is philosophical, rather than devotional or theological, and intended to convince solely on the basis of reasonable arguments. More sets out of the argument in three parts. First, there is the introductory remark: "...I would have my atheist walk with me awhile in the wide theater of this outward world, and diligently to attend to those many and most manifest marks and signs that I shall point to in this outward frame of things, that naturally signify unto us that there is a God" (AA 37-38). The 'walk' covers the next sixty pages, wherein More lists feature after feature of the world that he finds to instance divine design. At the end of this extensive catalogue, More then draws his conclusion: Wherefore the whole creation in general and every part thereof being so ordered as if the most exquisite reason and knowledge had contrived 307 them, it is natural to conclude that all this is the work of a wise God, as at first sight to acknowledge that those inscribed urns and coins digged out of the earth were not the products of unknowing nature, but the artifice of man (AA 97). (2)More's second statement of the design 7 argument is in The Immortality of the Soul (1659). More establishes to his satisfaction that matter is in motion, because "...when God created it, he D superadded an impress of Motion upon it...." That conclusion paves the way for the following paragraph: We have discovered out of the simple phenomenon of motion, the necessity of the existence of some incorporeal essence distinct from matter: but there is a further assurance of this truth, from the consideration of the order and admirable effect of this motion in the world. Suppose matter could move itself, would mere... (shrink)

Ineffability, method, and ontology, by G. Bergmann.--The glory and the misery of Ludwig Wittgenstein, by G. Bergmann.--Stenius on the Tractatus, by G. Bergmann.--Naming and saying, by W. Sellars.--The ontology of Wittgenstein's Tractatus, by E. D. Klemke.--Material properties in the Tractatus, by H. Hochberg.--Wittgenstein's pantheism: a new light on the ontology of the Tractatus, by N. Garver.--Science and metaphysics: a Wittgensteinian interpretation, by H. Petrie.--Wittgenstein on private languages, by C. L. Hardin.--Wittgenstein on private language, by N. Garver.--Wittgenstein and private languages, by (...) W. Todd.--The private-language argument, by H.-N. Castañeda.--Wittgenstein on privacy, by J. W. Cook.--"Forms of life" in Wittgenstein's Philosophical investigations, by J. F. M. Hunter.--Privacy and language, by M. S. Gram.--On language games and forms of life, by F. Zabeeh.--Wittgenstein on meaning and use, by J. F. M. Hunter.--Wittgenstein on phenomenalism, skepticism, and criteria, by A. Oldenquist.--Tractarian reflections on saying and showing, by D. W. Stampe.--Wittgenstein and logical necessity, by B. Stroud.--Negation and generality, by H. Hochberg.--Facts, possibilities, and essences in the Tractatus, by H. Hochberg.--Arithmetic and propositional form in Wittgenstein's Tractatus, by H. Hochberg.--Selected bibliography (p. 543-546). (shrink)

"This series is not for the lazy. Each major theologian is examined carefully and critically- his life, his theological method, his most germinal ideas, his weaknesses as a thinker, his place in the theological spectrum, and his chief contribution to the climate of theology today. The books are written with the assumption that laymen will read them and enter into the theological dialogue that is so necessary to the church as a whole. At the same time there are carefully enough (...) designed to give assurance to a Ph. D. student in theology preparing for his preliminary exams."--Editors Preface. (shrink)

Boethius and Alcuin of York -- Boethius and Amalrius Symphosius Metensis -- Boethius and Charles II "the Bald" -- Boethius and Iohannes Scottus Eriugena -- Boethius and the cognitive process (De musica I, 1) -- Boethius and Aurelianus Reomensis -- Boethius and Hucbaldus Elnonensis -- Boethii Consolatio Philosophiae -- Boethius and Hrotsvitha Gandersheimensis -- Boethius and Gerbertus Aureliacensis, Boethius and Abbo Floriacensis, Boethius and Notker Labeo seu Teutonicus -- Boethius and Fulbertus Carnotensis -- Boethius and Theodoricus Carnotensis.

The Reshaping of Phytogeographical Knowledge as the “Transition zone” Wallacea: An American Expansion Project in the Philippines, 1902–1928. This paper examines the development of a concept that to this day plays an important role in biogeography: the region Wallacea. Focussing on the work of the American tropical botanist Elmer D. Merrill in the Philippines, I argue that his research on the geographical movement and settlement of Philippine plants reflects a shift in the United States’ scientific and cultural understanding of (...) the Pacific area towards a notion of “American tropics”. While inventorying plants for the American administration from 1901 to 1923, the composition of Philippine flora prompted Merrill to question biogeographical regionalization in Wallace's Malay Archipelago. Not being able to situate the Philippine flora within “Asian” or “Australasian” biota, Merrill described the islands as an area of trans‐regional plant migration. Together with the paleontologist Roy E. Dickerson, he later conceptualized the region Wallacea as biogeographical “transition zone” between the Philippines and Australia. In addition to the scientific conceptualization, Wallacea constitutes a space between two biogeographical subregions, whose flora was considered as being part of both, but could not be unambiguously attributed to either of these regions. In this respect, the plants resembled the inhabitants of the United States’ insular overseas territories, who were legally defined neither as aliens nor as citizens. In this sense, Wallacea embodies epistemic as well as geopolitical boundaries, while its case also illustrates some of the ways in which colonial interests in the usability of plants found expression in botanical research during the early period of American overseas expansion. (shrink)

Un humaniste indépendant: W.C. Brownell et le rôle de la critique.--La doctrine de l'humanisme: l'œuvre d'Irving Babbit.--L'humanisme et la religion: lœuvre de Paul Elmer More.--Conclusion: L'utilisation de l'humanisme--Traductions: "Emerson", par W.C. Brownell. "L'humanisme et l'imagination", par Irving Babbitt. "La littérature victorienne et la philosophie du changement", par Paul Elmer More.

In lieu of an abstract, here is a brief excerpt of the content:Plotinus and the Parmenz'des B. DARRELL JACKSON IN 1928 E. R. DODDSARGUED that the first two hypotheses of Plato's Parmenides are the primary source of Plotinus' doctrines of the One and of Nous. I Dodds' main evidence was a list of parallels between the Parmenides and the Enneads? He argued further that the Neoplatonic interpretation of the Parmenides as positive metaphysics was neo-Pythagorean in origin. Several Plotinus scholars have (...) accepted and extended Dodds' view of the importance of the Parmenides for Plotinus. This group includes ]~mile Br6hier, ~ A. H. Armstrong, 4 Hans-Rudolf Schwyzer, 5 and Paul Henry. n But Dodds' position is by no means universally accepted. Elmer O'Brien has recently argued that the Plotinian One was derived ultimately from Philo and mediated to Plotinus through Albinus and Numenius. 7 He says that Dodds' case, though good, is not convincing. It. A. Wolfson has been the great advocate of the Philonic origin of Plotinus' views. According to Wolfson, the doctrines attributed by Plotinus to Plato are not Plato's but mainly Philo's. 8 Others see Plotinus in varying degrees of dependence upon Plato. Philip Merlan holds that Plotinus is more in debt to the immediate successors of Plato and to Aristotle's interpretation of Plato than to the Platonic writings themselves. 9 C. J. de Vogel sees Plotinus as dependent upon Plato for a hierarchy of being which was accepted and elaborated by various middle Platonists and Gnostics. 1~According to de Vogel, the Parmenides wus not importan% in this hierarchy tradition, n In this article I shall re-examine Dodds' position. I believe the case for Plotinus' dependence upon the Parmenides can be strengthened. I shall try to do this by examining the systematic relation of Plotinus' thought to the Parmenides. Dodds x"The Parmenides of Plato and the Origin of the Neoplatonic 'One'," The Classical Quarterly, XXII (1928), 129-142. 2Ibid., 132 f. *In the introductions to Enneads V.3 (esp. pp. 43 f., 46 f.), V.5 (pp. 87 ft.), VI.4-5 (pp. 161163,165-168),and VI.7 (pp. 49, 60) in his Bud~ edition and translation of the Enneads (Paris, 1931-38). 4The Architecture of the Intelligible Universe in the Philosophy of Plotinus (Cambridge, at the University Press: 1940), pp. 14-28. In his article "Plotinos", Vol. 21, pt. 1 of Paulys Real-Encyclopgdie der Klassischen Altertumswissenschaft, 1951, cols. 552-554. eIntroduction to the second edition of Stephen MacKenna's translation of the Ennead.~ (New York: Pantheon Books Inc., n. d.), pp. xli-xliv. Elmer O'Brien (ed. and trans.), The Essential Plotinus (New York: Mentor, 1964),p. 15. 8"Albinus and Plotinus on Divine Attributes," Harvard Theological Review, XXXXV (1952), 115. 9From Platonism to Neoplatonism (2n ed. rev.; The Hague: Martinus Nijhoff, 1960). 10"On the Neoplatonic Character of Platonism and the Platonic Character of Neoplatonism," Mind, LXIII (1953), 43-64. 11Ibid., 58. [3]5] 316 HISTORY OF PHILOSOPHY considered only parallel terminology. I shall in addition look at parallel argumentation and conclusions. Furthermore, since Dodds accounts only for Plotinus' first two hypostases, I shall consider the relation of the third hypostasis (soul) to the Parmenides. My primary interest is not the source of Plotinus' interpretation of the Parmenides but the way he carries that interpretation out. TM The former issue has often been focal in the literature on this subject. ~8It is certain thay many of the ideas used by Plotinus were already in circulation. But it is equally certain that in his combination of these ideas of a hierarchy, of transcendence, etc., Plotinus is original. I shall argue that this originality of combination is largely determined by an interpretation of the Parmenides. I should add that I am not concerned with whether Plotinus' interpretation is correct. ~4 In the following pages I shall attempt to show three things: (1) how Plotinus explicitly interprets the Parmenides, (2) to what extent he draws upon the language of the Parmenides, and (3) to what extent Plotinus' system may be understood by its relation to the Parmenides. I. Plotinus' Interpretation of the Parmenides The obvious place to begin an analysis of Plotinus' relation to the Parmenides is Enneads V... (shrink)

Recent years have been blessed with an abundance of logical systems, arising from a multitude of applications. A logic can be characterised in many different ways. Traditionally, a logic is presented via the following three components: 1. an intuitive non-formal motivation, perhaps tie it in to some application area 2. a semantical interpretation 3. a proof theoretical formulation. There are several types of proof theoretical methodologies, Hilbert style, Gentzen style, goal directed style, labelled deductive system style, and so on. The (...) tableau methodology, invented in the 1950s by Beth and Hintikka and later per fected by Smullyan and Fitting, is today one of the most popular, since it appears to bring together the proof-theoretical and the semantical approaches to the pre of a logical system and is also very intuitive. In many universities it is sentation the style first taught to students. Recently interest in tableaux has become more widespread and a community crystallised around the subject. An annual tableaux conference is being held and proceedings are published. The present volume is a Handbook a/Tableaux pre senting to the community a wide coverage of tableaux systems for a variety of logics. It is written by active members of the community and brings the reader up to frontline research. It will be of interest to any formal logician from any area. (shrink)

La division du travail physiologique est un concept tombé en désuétude en biologie. Quand l’expression est employée, c’est sans égard pour sa fonction nomologique importante dans la biologie du second xixe. Nous analyserons l’importation de la division du travail de l’économie à la biologie, malgré les difficultés de validation que posait son transfert d’une science à l’autre. La notion a ainsi continué sa carrière dans une biologie gagnée à la théorie cellulaire, cependant que ses déterminations économiques perdaient leur pertinence. Nous (...) terminerons en interrogeant sa disparition au début du xxe. La division du travail physiologique, une fois purifiée de son économicité primitive, ne pouvait sans doute que retourner à un stade métaphorique. (shrink)

Philosophers often call emotions appropriate or inappropriate. What is meant by such talk? In one sense, explicated in this paper, to call an emotion appropriate is to say that the emotion is fitting: it accurately presents its object as having certain evaluative features. For instance, envy might be thought appropriate when one’s rival has something good which one lacks. But someone might grant that a circumstance has these features, yet deny that envy is appropriate, on the grounds that it is (...) wrong to be envious. These two senses of ‘appropriate’ have much less in common than philosophers have supposed. Indeed, the distinction between propriety and correctness is crucial to understanding the distinctive role of the emotions in ethics. We argue here that an emotion can be fitting despite being wrong to feel, and that various philosophical arguments are guilty of a systematic error which we term the moralistic fallacy. (shrink)

This selection of D. H. Mellor's work demonstrates the wide ranging originality of his work. It gathers together sixteen major papers on related topics. Together they form a complete modern metaphysics. The first five papers are on aspects of the mind: on our 'selves', their supposed subjectivity and how we refer to them, on the nature of conscious belief and on computational and physicalist theories of the mind. The next five papers deal with dispositions, natural kinds, laws of nature and (...) how they involve natural necessity, universals and objective chances, and the relation between properties and predicates. Then follow three papers about the relations between time, change and causation, the nature of individual causes and effects and of the causal relation between them, and how causation depends on chance. The last three papers discuss the relation between chance and degrees of belief, give a solution to the problem of induction, and argue for an objective interpretation of decision theory. (shrink)

Introduction to healthcare ethics committees / D. Micah Hester and Toby Schonfeld -- Brief introduction to ethics and ethical theory / D. Micah Hester and Toby Schonfeld -- Ethics committees and the law / Stephen Latham -- Cultural and ...

Plotinus is the first Greek philosopher to hold a systematic theory of consciousness. The key feature of his theory is that it involves multiple layers of experience: different layers of consciousness occur in different levels of self. This layering of higher modes of consciousness on lower ones provides human beings with a rich experiential world, and enables human beings to draw on their own experience to investigate their true self and the nature of reality. This involves a robust notion of (...) subjectivity. However, it is a notion of subjectivity that is unique to Plotinus, and remarkably different from the Post-Cartesian tradition. Behind the plurality of terms Plotinus uses to express consciousness, and behind the plurality of entities to which Plotinus attributes consciousness, lies a theory of human consciousness. It is a Platonist theory shaped by engagement with rival schools of ancient thought. (shrink)

Placing Parmenides in his proper historical context by taking seriously the impact of Persian Zoroastrianism on his developing monoism, Henn supplies precise interpretation of the most difficult and vexing of Parmenides's fragments, while...