The effects of religion, population sub-division and geography on the prevalence of deaf-mutism were investigated using information collected in the 1921 Census of Punjab. The total sample size was 9·36 million, and comprised data on thirteen Hindu castes, seventeen Muslim biraderis and two Sikh castes. A two-way analysis of variance comparing males in Hindu castes in which consanguineous marriage was prohibited, with males in Muslim biraderis which favoured first cousin marriage, indicated major differences with respect to the patterns of deaf-mutism (...) within each religion. In the Muslim population 9·1% of the relative variation in the prevalence of deaf-mutism was inter-biraderi, 36·8% between geographical regions, and 48·8% an interaction between biraderi and region, whereas among Hindus 46·8% of the observed variation was inter-caste, 12·8% inter-region and 33·6% due to caste–region interaction. From a wider disease perspective the results obtained with the Hindu community indicate the significant genetic differentiation associated with caste endogamy. As the overwhelming majority of Hindu marriages continue to be within-caste, it can be predicted that similar levels of inter-caste differences in disease frequency currently exist. By comparison, the lower level of inter-biraderi variation among Muslims is probably indicative of the dissolution of pre-existing caste boundaries and the resultant gene pool mixing that followed the large-scale conversion of Hindus to Islam during Muslim rule in North India from the 13th to the 19th centuries. (shrink)

Consanguineous marriages are strongly preferred in much of West and South Asia. This paper examines the prevalence and sociodemographic correlates of consanguineous unions in Pakistan using local and national data. Information from 1011 ever-married women living in four multi-ethnic and multi-lingual squatter settlements of Karachi, the main commercial centre of the country, are compared with data from the national 1990/91 Pakistan Demographic and Health Survey (PDHS), based on information provided by 6611 women. Both sets of results indicate that approximately 60% (...) of marriages were consanguineous, over 80% of which were between first cousins. The mean coefficients of inbreeding (F) in the present generation were 0·0316 and 0·0331 for the Karachi and PDHS data respectively. In both surveys the prevalence of consanguineous unions appeared to be unchanged over the past three to four decades. Consanguineous unions were more common among women who were illiterate or had only primary level education, were first or second generation migrants from rural areas of Pakistan or, in the PDHS, lived in rural areas, and whose parents were also consanguineously married. (shrink)

Information on the current prevalence and types of consanguineous marriages in Malakand District, Khyber Pakhtunkhwa Province (KPK), Pakistan, was collected from 1192 rural couples. Some 66.4% of marriages were between couples related as second cousins or closer (F≥0.0156), equivalent to a mean coefficient of inbreeding (α) of 0.0338. The data suggest that the prevalence of consanguineous unions in Malakand has been increasing during the last decade, in response to the high levels of violence across KPK.

Theories of beauty are often divided into the objective and the subjective. I am doubtful whether a rigid distinction between the two can be maintained. It is difficult for an objective theory to assert that the impression of beauty is received quite passively, without any reaction or co-operation on the part of the subject, which is likely to be similar in the various cases.

: In many discussions, whether general or academic, the Holocaust is used as a warning of how initially small corruptions can lead to terrible consequences. In particular, it has been seen as illustrating the ‘slippery slope’from euthanasia to murder, as showing the consequences of an exaggerated respect for law, and as showing the effects of a corrupt ideology. It is argued that these three points are all somewhat inaccurate, and that 1) the ‘slippery slope’occurred much earlier, the so‐called ‘euthanasia’programme being (...) already murder; 2) it was power rather than law that was excessively respected; and 3) it was the corruption of the sense of moral responsibility that did the real harm, rather than the establishment of any coherent ideology. (shrink)

It has been argued that if an animal is psychologically like us, there may be more scientific reason to experiment upon it, but less moral justification to do so. Some scientists deny the existence of this dilemma, claiming that although there are scientifically valuable similarities between humans and animals that make experimentation worthwhile, humans are at the same time unique and fundamentally different. This latter response is, ironically, typical of pre-Darwinian beliefs in the relationship between human and non-human animals. Another (...) irony is that debate about such issues has facilitated the participation once more of philosophers in questions concerning experimental psychology: ironic because laboratory-oriented psychologists, especially since the turn of the last century, had been eager to establish the independence of their subject from any influence of philosophy and its investigative methods, as well as from any kind of anthropomorphism.In Britain, certainly more so than in the United States, ethical constraints have prevented the development of psychological research with animals along certain routes. By the 1980s British professional and academic societies had published codes of conduct and guidelines for their members, in part responding to public concern about the welfare of animals in the psychological laboratory. What led to the establishment of these codes and guidelines? This paper analyses the historical background against which professional concern for ethical cost in experimental animal psychology began to take shape, leading to the societies' open pronouncements of the 1980s. (shrink)

Edited with New Translation by Richard McKirahan With a New Preface by Malcolm Schofield This book is a revised and expanded version of A.H. Coxon's full critical edition of the extant remains of Parmenides of Elea—the fifth-century B.C. philosopher by many considered "one of the greatest and most astonishing thinkers of all times." Coxon's presentation of the complete ancient evidence for Parmenides and his comprehensive examination of the fragments, unsurpassed to this day, have proven invaluable to our understanding of the (...) Eleatic since the book's first publication in 1986. This edition, edited by Richard McKirahan and with a new preface by Malcolm Schofield, is released on the 100th anniversary of Coxon's birth. This new edition for the first time includes English translations of the testimonia and of any Ancient Greek throughout the book, as well as an English/Greek glossary by Richard McKirahan, and revisions by the late author himself. The text consists of Coxon's collations of the relevant folios of manuscripts of Sextus Empiricus, Proclus and Simplicius and includes all extant fragments, a commentary, the testimonia, a complete list of sources, linguistic parallels from both earlier and later authors, and the fullest critical apparatus that has appeared since Diels’ _Poetarum Philosophorum Fragmenta _. The collection of testimonia includes the philosophical discussions of Parmenides by Plato, Aristotle and the Neoplatonists, most of which had been omitted by Diels. The introduction discusses the history of the text, the language and form of the poem, Parmenides’ use and understanding of the verb ‘to be’, his place in the history of earlier and later philosophy and the biographical tradition. In the commentary Coxon deals in detail with both the language and the subject matter of the poem and pays full attention to Parmenides’ account of the physical world. The appendix relates later Eleatic arguments to those of Parmenides. (shrink)

"The studies collected in this book are all concerned with aspects of the Platonic tradition, either in its own internal development in the Hellenistic age and the period of the Roman Empire, or with the influence of Platonism, in one or other of its forms, on other spiritual traditions, especially that of Christianity." [Book jacket].

Description from a book review by J. G. Beebe-Center: "Mr. Allen's book develops in detail the view that pleasure and unpleasure are essentially manifestations of the progression and thwarting of impulses. Part one is a brief summary of the principal theories of feeling. Part two is devoted to "sensory" or "bodily" pleasure and unpleasure. These forms of feeling, it is argued, 'depend on an analogue of conation existing in the organism, a nisus to maintain, or to carry out to the (...) full extent, the functioning proper to the bodily system.' Part three -- the piece de resistance (about half the book) -- deals with the relation of pleasure and unpleasure to the main instincts. Parts four, five and six take up a number of classical problems: the relation of pleasure and unpleasure to sensation, their relation to desire, the relativity of feelings, the qualitative variety of feelings, and the psychology of values. The author shows throughout a rare combination of historicophilosophical sophistication and of first-hand familiarity with the modern experimental literature.". (shrink)

This is the first-ever critical history of sociology in Britain, written by one of the world's leading scholars in the field. A. H. Halsey presents a vivid and authoritative picture of the neglect, expansion, fragmentation, and explosion of the discipline during the past century. The book examines the literary and scientific contributions to the origin of the discipline, and the challenges faced by the discipline at the dawn of a new century.

The term Sustainable Development has been used in many different contexts and consequently has come to represent many different ideas. The purpose of this paper was to explore the underlying meaning of the term Sustainable Development, and to assess the dominant ethic behind such meaning. Through this exploration, we uncovered a change in the semantic meaning of the term, and described what that meaning entails. The term Sustainable Development had the potential, we argue, to stimulate discursive engagement with respect to (...) the future development of society within an ethical framework based around the values of inclusivity, diversity, and integration. The importance of philosophical context within which the term is used influences the definitional process of meaning, and has been simulated into the language of the dominant scientific-economic paradigm. We go on to explore how this meaning change has come about. In doing so we looked to the Enlightenment period and the resulting philosophies to explore the foundations of meaning, and then to the work of Jürgen Habermas to explain how the scientific-economic paradigm came to dominate the meaning of Sustainable Development. (shrink)

ResumeMeans-centered approach to science is contrasted with a problem-centered orientation. Overstress on and too exclusive concern with method, instrument, technique or procedure fosters the following mistakes:1) Emphasis on polish and elegance rather than on vitality, significance and creativeness.2) Giving the commanding positions in science to technicians rather than discoverers.3) Over-valuation of quantification for its own sake.4) Fitting problems to techniques rather than vice-versa.5) Creation of a false and pernicious hierarchical system among the sciences.6) Overstrong compartmentalization between the sciences.7) Emphasis on (...) the difference rather than the similarities between scientists and other truth-seekers.8) Creation of a scientific orthodoxy, which in turn a) tends to block the development of new methods, b) tends to exclude many problems from the jurisdiction of science and c) tends to make scientists “safe” rather than daring and unconventional.9) Neglect of the problems of values, with a consequent blurring of the criteria for judging the worth or importance of an experiment. (shrink)

A. H. Louie's More Than Life Itself is an exploratory journey in relational biology, a study of life in terms of the organization of entailment relations in living systems. This book represents a synergy of the mathematical theories of categories, lattices, and modelling, and the result is a synthetic biology that provides a characterization of life. Biology extends physics. Life is not a specialization of mechanism, but an expansive generalization of it. Organisms and machines share some common features, but organisms (...) are not machines. Life is defined by a relational closure that places it beyond the reach of physicochemical and mechanistic dogma, outside the reductionistic universe, and into the realm of impredicativity. Function dictates structure. Complexity brings forth living beings. (shrink)

For the first time in print, well-known spiritual teacher A.H. Almaas presents the highest level and most profound teachings of the Diamond Approach on the true nature of reality and the path to enlightenment. For more than thirty years, A.H. Almaas has been developing and teaching the Diamond Approach, a spiritual path of self-realization and maturity based on an original synthesis of modern discoveries in the field of psychology and a new paradigm about spiritual nature. If we can say the (...) Diamond Approach has a goal it is to realize the truth at progressively deeper levels until one reaches the ultimate Truth, the Absolute, and to become integrated into that truth so that we are a living presence and embodiment of that truth. The teachings of this path have been unfolding over time, and Runaway Realization presents--for the first time in print--the highest level of teachings in the Diamond Approach in the most profound work by Almaas so far. In this book, Almaas offers a detailed look at the true nature of reality and the nature of enlightenment. He also talks about practice--what it is and what it isn't, and how practice relates to the process of realization. He looks at what it is to be a human being and what our role is in the totality of the universe. The material includes a discussion of the nature of space and time, as well as a view of more and more subtle levels of realization. (shrink)

(1)In this necessarily condensed account there have been presented the personality systems of James, Freud, and McDougall, the first and the last of these exhibiting certain common factors, with certain extensions peculiar to each system. With the Freudian system these factors vaguely appear, but their form is badlydefined and their delineation incomplete. The criticism of the three systems may be summarised as follows:—that of James is lacking in content, i.e. of the sentiments, while that of McDougall is more in line (...) with a simple self concept than that of a complete personality system and hence is lacking in organisation. That of Freud, while possessing some features in common with that of McDougall appears naive and undeveloped. By combining the systems of the first-mentioned pair, a final system may be obtained, whichmore completely explains personality than any one of them. (2)According to this final system the main features of personality consist of:— (a)A basic system of instincts which tends to operate independently as personality phases; among these first fear, and later, submission and self assertion act as regulative factors. The former of this pair is inhibitive in its general effect on conduct, the latter accentuating it. (b)From a combination of instinctive tendencies focussed upon mental objects the sentiments develop. Like sentiments are grouped into a more or less defined entity styled a social self,this self being a product primarily of a particular environment. More than one social self tends to exist side by side in the same personality, each self retaining a specific set of moral sanctions of its own. Social selves may be independent and contradictory in their “mores” if there exist no overlap of common factors in apperception systems, sentiments and will attitudes. (c)At adolescence a rational process begins. Abstract sentiments and ideal personalities develope, and in place of social authority there is substituted the approbation or disfavour of anideal community existent in the mind of the subject; this forms the background of the promptings of conscience. An ethical code finally emerges whichis more or less universal in its applications. This development may be designated a rational, spiritual, or ethical self, and it acts as a unifying influence upon the social selves by legislating for opposed sanctions, and thus affording a final court of appeal in the case of conflict. Hence it becomes the crowning development of a unified personality. A clarification of the terms “self” and “personality” is thus afforded, whereby the term “self” is regarded as a phase of the latter. (shrink)

I FORMS IN THE PRE-SOCRATIC PHYSICISTS Plato's dialogue Parmenides carried in the classification of Thrasyllus the editorial subtitle nepi i6«ov, ...