Introduction Numerous guidelines and policies for ethical research practice have evolved over time, how this translates to global health practice in resource-constrained settings is unclear. The purpose of this paper is to describe how the concept of ancillary care has evolved over time and how it is included in the ethics guidelines and policy documents that guide the conduct of research in the global south with both an international focus and providing a specific example of Malawi, where the first author (...) lives and works, as a case study. Methods Discourse analysis was conducted on 34 international ethics guidelines and policy documents. Documents were purposively selected if they contained a set of key terms that reflect the concept of ancillary care. Following a process of inductive discourse analysis, five key interrelated text phrases relating to ancillary care were extracted from the documents. The evolution of these phrases over time was explored as they represented the development of the concept of ancillary care as a component of ethical health research guidance and practice. Results We found key interrelated phrases that represent discourses regarding the evolution of ancillary care including participant protection; provide care as appropriate; supererogation; patient needs prevail over science; and ancillary care as an obligation. Arguments for the provision of ancillary care were characterised by safeguarding the safety, health rights and well-being of study participants. However, despite the evolution of discourse around ethical obligations to provide ancillary care, this is rarely made explicit within guidance documents, leaving interpretive space for differential application in practice. Conclusion While there have been major changes to the ethics guidance that reflect significant evolution in the ethical conduct of research, the specific vocabulary or language used to explain the ethics of researchers' ancillary care obligations to the health needs of their research participants, lacks clarity and consistency. As a result, the concept of ancillary care continues to be under-represented in local ethical guidelines and regulations, with no clear directives for country-level research ethics committees to apply in regulating ancillary care responsibilities. (shrink)

BackgroundHuman infection studies (HIS) are valuable in vaccine development. Deliberate infection, however, creates challenging questions, particularly in low and middle-income countries (LMICs) where HIS are new and ethical challenges may be heightened. Consultation with stakeholders is needed to support contextually appropriate and acceptable study design. We examined stakeholder perceptions about the acceptability and ethics of HIS in Malawi, to inform decisions about planned pneumococcal challenge research and wider understanding of HIS ethics in LMICs.MethodsWe conducted 6 deliberative focus groups and 15 (...) follow-up interviews with research staff, medical students, and community representatives from rural and urban Blantyre. We also conducted 5 key informant interviews with clinicians, ethics committee members, and district health government officials.ResultsStakeholders perceived HIS research to have potential population health benefits, but they also had concerns, particularly related to the safety of volunteers and negative community reactions. Acceptability depended on a range of conditions related to procedures for voluntary and informed consent, inclusion criteria, medical care or support, compensation, regulation, and robust community engagement. These conditions largely mirror those in existing guidelines for HIS and biomedical research in LMICs. Stakeholder perceptions pointed to potential tensions, for example, balancing equity, safety, and relevance in inclusion criteria.ConclusionsOur findings suggest HIS research could be acceptable in Malawi, provided certain conditions are in place. Ongoing assessment of participant experiences and stakeholder perceptions will be required to strengthen HIS research during development and roll-out. (shrink)

BackgroundMedical researchers in resource-constrained settings must make difficult moral decisions about the provision of ancillary care to participants where additional healthcare needs fall outside the scope of the research and are not provided for by the local healthcare system. We examined research stakeholder perceptions and experiences of ancillary care in biomedical research projects in Malawi. MethodsWe conducted 45 qualitative in-depth interviews with key research stakeholders: researchers, health officials, research ethics committee members, research participants and grants officers from international research funding (...) organisations. Thematic analysis was used to analyse and interpret the findings. FindingsAll stakeholders perceived the provision of ancillary care to have potential health benefits to study participants in biomedical research. However, they also had concerns, particularly related to the absence of guidance to support it. Some suggested that consideration for ancillary care provision could be possible on a case-by-case basis but that most of the support from research projects should be directed towards strengthening the public health system, emphasising public good above individual or personal benefits. Some researchers and ethics committee members raised concerns about potential tensions in terms of funding, for example balancing study demands with addressing participants’ additional health needs.ConclusionOur findings highlight the complexities and gaps in the guidance around the provision of ancillary care in Malawi and other resource-constrained settings more generally. To promote the provision of ancillary care, we recommend that national and international guidelines for research ethics include specific recommendations for resource-constrained settings and specific types of research. (shrink)

In October 2021, the Allen Institute for Artificial Intelligence publicly released Delphi, an artificial intelligence system trained to make general moral decisions (Allen Institute for Artifi...

Independence is a central and recurring theme in Mary Wollstonecraft's work. Independence should not be understood as an individualistic ideal that is in tension with the value of community but as an essential ingredient in successful and flourishing social relationships. I examine three aspects of this rich and complex concept that Wollstonecraft draws on as she develops her own notion of independence as a powerful feminist tool. First, independence is an egalitarian ideal that requires that all individuals, regardless of sex, (...) be protected to a comparable extent in all areas of social, political, and economic life, no matter whether this is in the public or private sphere. Second, so long as this egalitarian condition is not compromised, independence allows for individuals to perform differentiated social roles, including along gendered lines. Finally, the ongoing and collective input of both women and men is required to ensure that the conditions necessary for social independence are maintained. In Wollstonecraft's hands, then, independence is a powerful ideal that allows her to argue that women must be able to act on their own terms as social and political equals, doing so as women whose perspectives and interests may differ from men's. (shrink)

Quels sont les rapports entre l’éthique et la politique chez Paul Ricoeur? Le Cogito herméneutique est-il un sujet du droit? Chez Ricoeur, le passage de l ’éthique à la politique se révèle paradoxale. D’une part, le politique réalise la visée éthique d’une vie bonne : c ’est donc une partie de l ’éthique, un prolongement de celle-ci. De l’autre, le rapport de la politique au pouvoir bouleverse l’éthique : il existe une violence qui ne peut pas être réglée par la (...) morale. Le rapport entre l ’éthique et le politique se configure ainsi à la fois comme une identité et une différence. Ricoeur nous propose la voie d’un kantisme post-hégélien qui trouve sur le plan de la reconnaissance mutuelle et de la logique du don la médiation nécessaire entre éthique et politique. Ainsi, le paradoxe politique assume un nouveau sens créatif.What is the relationship between ethics and politics in Paul Ricoeur? Is the hermeneutic Cogito the subject of rights? In Ricoeur, the passage from ethics to politics is paradoxical. On the one hand, the politics achieves the ethical aim of a good life: it is therefore a part of ethics, an extension of it. On the other hand, the relationship between politics and power destroys ethics: there is a kind of violence that cannot be settled by moral rules. The relationship between ethics and politics is configured as both identity and difference. Ricoeur o ffers us the path of a post-Hegelian Kantianism which finds the necessary mediation between ethics and politics in mutual recognition and in the logic of giving. Thus, the political paradox takes on a new creative meaning. (shrink)

This book discusses the Apostolic Letter Novo millennio ineunte , wherein John Paul II outlined the path the Church should adopt in the third millennium. Peters highlights the Blessed Virgin Mary as educator from the teachings of John Paul II and Father Joseph Kentenich, founder of the Schoenstatt Movement.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 331 The Great Dissent: John Henry Newman and the Liberal Heresy. By ROBERT PATTISON. New York: Oxford University Press, 1991. Pp. xiii +231. $29.95. This extremely provocative and elegantly written study of John Henry Newman's struggle with "liberalism" argues that Newman was a genuine rebel whose solitary voice needs to be heard, as much today as then, but whose project was, in the end, eminently unsuccessful. The (...) preface announces that the purpose of the book is to " establish Newman 's impeccable credentials as a failure," and the suggestion that " the totality of his failure is the measure of his grandeur as a critic of our culture" leads to the appraisal that Newman's true "intellectual counterparts " were Marx and Nietzsche and Lenin, rather than Arnold or Carlyle (vi-viii, 53). As "the single unwavering but articulate voice raised against liberalism in all its incarnations," Newman indirectly offers an " invaluable " description of the thought against which he battled, but his importance, the author suggests, lies in his utter failure to make a dent in the century of thought following him: " the victory of everything Newman despised makes his defeated and unfashionable view of Western civilization interesting not merely as a consistent critique of what has come to pass, hut as one of the few intelligible alternatives to the ideological monopoly of liberalism " (53). That alternative, a " consistent view of the world opposed to liberalism root and branch, sharing none of its premises and despising all of its works is an inestimable benefit, for no one more than the liberal himself," for without an "honest and unforgiving voice" like Newman's, the liberal " would smugly assume that the paradoxical tenets of his creed are... self-evident truths" (215). On the one hand, Newman's value lies in challenging liberalism's complacency, and treating "the ugliest manifestations of liberalism with the contempt they deserve but rarely provoke" (215). Moreover, Pattison allows that Newman offers an " acute refutation of its [liberalism's] major premises " (53) (if " refutation " is the ' achievement ' word I think it is, this seems inconsistent on Pattison's part). On the other hand, Newman's value lies precisely in failing to undermine liberalism-while he reminds liberalism that it is a heresy, thus provoking its vitality, it is only insofar as liberalism remains vital that " the possibilities of relative decency and tolerant forbearance remain alive" (216). The author argues, in other words, that Newman's attack on liberalism hits the mark with respect to liberalism's "ugliest manifestations," hut it is, unfortunately, tied to a theory of belief which entails an intolerant dogmatism. Newman is, in the end, a peculiar figure, described as 332 BOOK REVIEWS important and valuable (and even possibly correct-189), yet, none· theless, insignificant, "trivial" (8), and even "absurd" (143); like the Oxford Movement with which he is associated, he said to have made an "impression" without making an "impact" (25), and that, according to Pattison, is a blessing for those care about the liberal cause oftoleration (65, 178). Pattison begins in earnest his exploration of Newman's response to his age by examining his particular response to one critical, yet typical, opponent: "The combat with Renn Dickson Hampden epitomizes the process by which Newman determined the narrow compass of truth and formed his reply to the heresies of liberalism " (60). The " almost pathological detestation " of Hampden which the author attributes to Newman (77, n.40) is the response to principles put forth by Hampden which Newman saw as "the social expression of Socinianism," which was itself only a reincarnation of the Ari.an heresy (76). Hampden's heresy, on this view, grew out of Arianism-to understand that "is to see how Newman formed the standards of truth by which he condemned the modern world" (76). For Newman, "the modern world is a realization of Socinian beliefs," " the complex of contemporary civilization originated in the distorted beliefs of Arius" (198-99), and Arianism (Hampden's heresy, liberalism) raised the pressing question "what kind of truth could words express" (107). Pattison presents Newman's understanding of liberalism from two somewhat different perspectives-HberaHsm is not only anti-dogmatic, it also claims that one... (shrink)

Independence is a central and recurring theme in Wollstonecraft’s work. Independence should not be understood as an individualistic ideal that is in tension with the value of community but as an essential ingredient in successful and flourishing social relationships. I examine three aspects of this rich and complex concept that Wollstonecraft draws on as she develops her own notion of independence as a powerful feminist tool. First, independence is an egalitarian ideal that requires that all individuals, regardless of sex, are (...) protected to a comparable extent in all areas of social, political and economic life, no matter whether this is in the public or private sphere. Secondly, so long as this egalitarian condition is not compromised, independence allows for individuals to perform differentiated social roles, including along gendered lines. Finally, the on-going and collective input of both women and men is required to ensure that the conditions necessary for social independence are maintained. In Wollstonecraft’s hands, then, independence is a powerful ideal that allows her to argue that women must be able to act on their own terms as social and political equals, doing so as women whose perspectives and interests may differ from men’s. (shrink)

"Blessed are they who are empty, for in them life finds no restrictions, no barriers."I begin by expressing my heartfelt gratitude to my three astute readers, all of whose own work I admire and esteem. They already inhabit the philosophical universe to which my book aspires, and I am moved that they recognize this. Writing, to borrow Paul Celan's famous simile, often seems like a message in a bottle, tossed out to sea. How rare and wonderful that it washes ashore, (...) and rarer still when received in a heartland!These insightful comments, provocative embellishments and commentaries, and well-posed questions are, to my thinking, the highest honor that a reader can grant a text. I learned much from them. As Maurice... (shrink)

ABSTRACTReceiving favors is often a mixed blessing and commonly triggers two emotions: the positive emotion gratitude and negative emotion indebtedness. In three studies, we examined the hypothesis that gratitude and indebtedness have distinct functions in social exchange. Contrary to current views, we believe that the function of gratitude does not primarily reside in facilitating social exchange. Instead, we propose that indebtedness motivates people to repay favours received, and thus accounts for most of the prosocial effects commonly attributed to gratitude. On (...) the other hand consistent with current views, we believe that gratitude signals the potential for developing a relationship and fosters proximity seeking. Supporting these assumptions, in Study 1 we found that gratitude and indebtedness were associated with aspects of the favour that reflect the concern for relationship and the level of inequity. Studies 2 and 3 provided causal support for these relations, and revealed the unique associations... (shrink)

This book deserves the attention of philosophers of religion. Tracy presents a monumental synthesis of philosophy and history within the context of a "revisionist" theological model. Part I attempts adequately to articulate a method of inquiry by outlining the sets of evaluative criteria, the uses of evidence, and the place of the various philosophical and historical methods within this model. Not only must the method be responsive to the historical tradition, but it also must heed the non-Christian scrutiny of what (...) Van A. Harvey calls the "morality of scientific knowledge," which demands a critical posture toward beliefs and tradition. Tracy’s model involves three steps: 1) phenomenology of the "religious dimension" of our "common experience and language," 2) an "historical and hermeneutical investigation" of the Christian tradition, and 3) "transcendental or metaphysical reflection" in order both to determine the "truth-status" of the previous steps and to effect a critical correlation of philosophy and hermeneutics. (shrink)

Some philosophers seem to argue that faith is or should be produced by arguments, whereas others describe faith as non-rational or even irrational. In the Summa Theologiae, Thomas states that arguments and miracles can show that faith is reasonable, even though unaided reason on its own cannot produce an act of faith. The insufficiency of reason for faith is a necessary condition of faith’s freedom and merit. The explanation of this insufficiency lies in the formal object of faith, which makes (...) the virtue and its acts essentially supernatural. Faith’s principles, namely the articles of faith, are seen to be true only by God and the blessed in heaven. Those who have faith assent to these revealed principles not though their natural ability, but through the “light of faith,” which is somehow similar to the “light of reason” by which humans assent to principles that are known through their terms. Faith’s supernatural character explains why reason is properly applied to faith only after one already possesses faith. It also explains how faith can be more certain than other intellectual habits, even though great uncertainty might arise on account of the believer’s imperfection. (shrink)

As science developed many of the established facts tended to appear in a new light and were seen from an aspect that had earlier been ignored and as a rule new scientific theory originated from the clash of old theories and new facts. Not only that, science has reached at the highest peak of its development. Nevertheless, in this era of science and technology, it has not been fully harnessed to the welfare of humanity. The world today is in a (...) serious crisis and humanity is being constantly threatened or misuse of science. Science ‘therefore’ is not only a blessing but also presents an unprecedented threat to the very existence of the human race. This unhappy consequence is not because of science itself but because of the antagonistic nature of social relationships. It is very clear that, social reality is distinct from biological relating or individual cognitive reality representing as it does a phenomenological level created through social interaction and transcending thereby individual motives and actions. We cannot hope to understand the role of a social scientist properly unless we have some idea of the reality with which he is supposed to be involved either passionately or dispassionately. Philosophy and Progress, Vol#71-72; No#1-2; Jan-Dec 2022 P 29-43. (shrink)

The main question of this study is whether God has a personality. We show what the question means, why it matters, and that good sense can be made of an affirmative answer to it. A God with personality — complete with particular, sometimes peculiar, and even seemingly unexplainable druthers — is not at war with maximal perfection, nor is the idea irredeemably anthropomorphic. And the hypothesis of divine personality is fruitful, with substantive consequences that span philosophical theology. But problems arise (...) here too, and new perspectives on inquiry itself. Our cosmos is blessed with weirdness aplenty. To come to know it is nothing less than to encounter a strange and untamed God. (shrink)

This two-volume work examines far-reaching debates on the concept of courage from Greek antiquity to the Christian and mediaeval periods, as well as the modern era. Volume 1 begins with Homeric poetry and the politics of fearless demi-gods thriving on war. The tales of lion-hearted Heracles, Achilles, and Ulysses, and their tragic fall at the hands of fate, eventually give way to classical views of courage based on competing theories of rational wisdom and truth. Fears of the enemy and anxieties (...) about suffering and death are addressed through the lenses and teachings of medicine, geography, military history, moral philosophy, and metaphysics. For early Christian thinkers, the ethics of fear, fate, and fealty to the Almighty supplant the voice of reason and the wisdom of virtue. Much of Christian doctrine's history is a long journey towards bridging the gap between Greek philosophy and devotion to God and spirits in heaven. Some Church Fathers attempt to dispel the fear of suffering through a joyful craving for martyrdom and the eternal blessings that follow. Others show openness to one or more of the following principles: the abstractions of moral philosophy, the metaphysics of Gnostic enlightenment, the gift of free will and intentionality, the growth of church authority and hegemony, and the intrinsic worth of life on Earth. Augustine, Ambrose, Cassian, and Chrysostom play a central role in revisiting the foundations of Christian fortitude along some or all of these lines. They lay the groundwork for the scholastic adaptations of faith-based rationalism proposed by Peter Lombard, Philip the Chancellor, Albert the Great, and Thomas of Aquinas. The mediaeval period ends with church dissidents and Protestant Reform leaders condemning Rome’s corruption and calling for a return to early Christian faith and the courage of godly fear, submission, suffering, and fate. (shrink)

Who is God according to the author of the letter to the Ephesians? What does this letter communicate about the character of God? Which attributes of God are specifically in focus in Ephesians? The focus of this article is the meaning and relevance of these characterisations of God in the letter structure, in the argumentation, in the rhetoric of the author and in the socio-historical context of the author and readers. The method of interpretation includes word studies, the epistolographic structure, (...) the argumentation, the socio-historical background and the persuasion strategies used in the letter. The author identifies and categorises all attributes of God in Ephesians within the structure of the letter and argumentation and shows how these contribute to the purpose of the letter. The author of Ephesians presents God as being in total control of the universe, willing to be mankind's Father and to equip them with wisdom and strength and gifts and blessings and he exhorts them to trust this God and imitate Him in their behaviour.CONTRIBUTION: Although the attributes of God have been discussed by various scholars, this article is an attempt to not only identify the attributes of God in the letter to the Ephesians, but also to discuss the meaning and relevance of these in this letter. (shrink)

In 1293, only two years after the fall of Acre, but many years before the end of crusading aspirations to reclaim Jerusalem, William Durandus, Bishop of Mende, composed a new rite for those taking up the cross “to go in aid of the Holy Land,” which he included in his magisterial and enduring edition of the Roman pontifical. In this rite the bishop would bless and then bestow to the departing crusader the devotional insignia of his canonical status: the cross, (...) along with the traditional pilgrim's scrip and staff. Durandus' rite drew on a number of long-standing texts for travel benedictions and pilgrimage benedictions, but reworked them into an elegant whole, the sum of which was far greater than its inherited parts. It enjoined the crusader to “take up the cross” and hasten towards “your [that is, Christ's] tomb,” beseeched God to protect him from danger and absolve him from the chains of sin, and emphasized taking the cross as a passion emblematic of Christ's own salvific sacrifice. The rite thus echoed the ideals, shaped the language, and embodied the spiritual and devotional values of crusading around 1300, which had increasingly emphasized Christomimetic suffering as central to the spiritual value of crusade. As such, the rite is testament to the idea of the crusade and crusading as it had developed over the course of two centuries. (shrink)

The Puṣṭipravāhamaryādābheda (PPM) by Vallabhācārya (1479–1531?) is a brief work (25 verses) written in Sanskrit in about the year 1500, which is accompanied by four Sanskrit commentaries and one Hindi (Brajbhāṣạ) commentary. The most important and authoritative commentary is by Puruṣottama, written about two centuries after the original text. The article contains a translation of the PPM with long extracts from the commentaries, particularly the one composed by Puruṣottama. After an introduction placing the PPM’s doctrine of the hierarchy of embodied (...) souls (jīvas) and their eligibility to obtain states of devotion (bhakti) in a wider context of Vaiṣṇava sectarian and philosophical schools, the text is presented along with the translation and notes to the text (including extracts from the commentaries). The article concludes with reflections on the PPM’s doctrine of predestination, comparing it with those of other Indian religious sects and within the wider context of predestination in Western religions, where these discussions have been ongoing for more than 1500 years. An extensive bibliography is included at the end. (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)

Gabriel Marcel is, deliberately and professedly, the most unsystematic of philosophers. The chemin sinueux of his thought is not an easy one to follow; and the attempt would involve an acquaintance with M Marcel’s considerable literary and artistic output of half a century. As a practical measure some introduction to his thought is necessary; and in the case of this book one is reassured by M Marcel’s blessing on the venture. It is, perhaps, slightly disturbing that Mr Gallagher should, on (...) at least one point, disagree with the interpretation proposed by Père Troisfontaines. But in general one can be confident that, in so far as Marcel’s thought can be summarised at all, the summary here offered is as little misleading as possible. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:I Am Speechless:Thank You, Colleague FriendsRita M. GrossBecause I had not seen half of these tributes before the session at which they were presented, I did not have a written paper, or even prepared notes, with which to respond to these colleagues. I was so touched by the care with which each person had prepared their remarks—a fully written paper in each case—and the wonderful things they said, that (...) when finally it was my turn to get up and take the podium, all I could say was, "I am speechless." That was my first response, but I am also very used to public speaking, so I did come up with some comments, which I reproduce here with some degree of faithfulness.I have known most of these friends for most of my professional life. I have traveled in India with two of them (Nancy and Kathleen), coedited or coauthored books with three of them (Nancy, Rosemary, and Terry), and cotaught with one of them (Paul). With everyone except Rosemary, we have visited each other's homes as well. One of the blessings of the academic life is sharing deep interests and concerns with one's colleagues, and I certainly have experienced that blessing. In person, I decided to respond to each person in the order in which they entered my life and I will also follow that format in these written comments.Nancy Auer FalkThe first person in this group whom I encountered was Nancy Falk, though, as she said, she doesn't remember me from those very early days. I entered the University of Chicago Divinity School in 1965, and because there were so few of us in those days, I clearly noticed a woman who was finishing her work in the same field I was entering—the history of religions. There were twelve women among some four hundred students at the Divinity School and six of us had entered that year! I remember that the professors were very worried about what to do with "all these women who now want to study religion." One of my professors said that he was changing some of the material he lectured on because of the presence of women in his class.In such an environment, I should have known better than to do a dissertation [End Page 89] studying women in religion and using feminist methodologies, which had not yet been developed, but which I did develop in my dissertation! It has taken me a long time to learn that telling the truth can exact a heavy price. I've often commented that all I've ever tried to do in my scholarship and in my thinking is to tell the truth. It's been hard to understand how that could be so controversial or so resented by so many people. But my dissertation was very controversial even though Mircea Eliade, who was still revered in those days, encouraged me to write the dissertation I did. But what I was doing was so controversial, largely I think, because I claimed that the sacrosanct University of Chicago methodology in the history of religions was inadequate, given that it simply had no tools with which to study the religious lives of at least half of humanity. Even years later I heard via some gossip train that students of the professor who most opposed my work were telling people that I was not supposed to have gotten a degree, but somehow, it had slipped though anyway. Now, some thirty-five years later, I am amazed at the level of insight I had as a graduate student in my mid to late twenties.During these graduate school battles, Nancy was already teaching at Western Michigan University, so I did not have her as an ally. But, as soon as I finished my degree, as she narrates in her comments, we began to work together on Unspoken Worlds, which, having been put together before computers, was extremely labor intensive. I really enjoyed the process of working together on that book. I enjoyed not having to hold back on anything. I enjoyed the give and take, the way we could put... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:These Things I BelieveA. M. ShuhamI am a health care professional who has worked in the field for two decades. I have been part of small miracles and heartbreaking events, which kept me up at night. Although I do not [End Page 120] provide direct patient care, my advanced education and expertise allows me to advise members of the health care team when difficult questions arise about the goals (...) of treatment, questions about competency and interpreting patient preferences. I believe my interest in the field was shaped by my family’s experience dealing with the challenges that come with terminal illness and advancing age. I am humbled to have been part of their journey as they faced death with dignity and grace.Living in a small community presents significant challenges that may never occur in a large urban setting. The team you work with knows your family or the names of your children because in their spare time they are the piano teacher or soccer coach for your children, friends that knew you growing up. This close knit atmosphere can be a blessing when things go well and unbearable when mistakes are made or professionals disagree, because you still interact with one another outside the context of your professional role and this is when moral distress begins.I began working with A. J. ten years ago to facilitate the completion of a health care directive. At the time A. J was beginning to show the signs of a neuro–muscular disease experienced by other members of the family. In early 2000 most directives were fairly straightforward with the option to choose artificial nutrition and hydration or not. A. J. very specifically checked “none.” Years went by living independently for A. J. but as most illnesses progress so did A. J’s, and admission to a health care institution became necessary. In many situations medically assisted nutrition and hydration would be indicated, but in this case the wishes of the patient were known in the form of a health care directive. The decision makers inability to honor the directive was the purpose for my involvement almost a decade after my initial work with A. J.No matter where you stand in the debate regarding medically assisted nutrition and hydration being burdensome or ordinary care, most people believe in the importance of a health care directive given the histories of Nancy Cruzan, Karen Quinlan and Terri Schiavo. My objective was to compile the legal information that would elucidate the patient preferences and help staff and the decision maker understand it was time to honor the directive given the advanced stage of disease. Numerous attempts were made with the surrogate and health care professionals to help them understand state statutes on health care directives supporting a patient’s right to chose. It became clear that some of the team seemed disinterested in my concerns or my responsibility as a professional, and I began to believe the difficulty was a failure on my part to communicate clearly.During that first year conversations and meetings were scheduled with the patients decision makers and they felt unable to make a decision and requested the entire family provide input. Although they understood A. J’s wishes, they felt everyone should be in agreement. In my experience when leaving decisions of this magnitude to a large extended family, communications deteriorate and little can be accomplished. Some members in the family held fundamental religious beliefs and thought a miracle could change the prognosis. While I believe as health care professionals we must respect individual religious beliefs and values, we are also morally obligated to advocate on behalf of our patients a fundamental principle I hold dear.The health care team was no more eager to address the issue than the family. I had produced specific state statutes regarding the health care directive of a previously competent person and even in light of this information, some individuals continued to believe the surrogates decision took precedence over the directive. This growing tension left me feeling angry and ineffective, questioning my role in the organization, while watching A. J. linger in a state not chosen. I believed I had failed... (shrink)

We offer obeisances to Lord Śiva, guru of knowledge, lord of the dance, who purifies by the very utterance of his name, who transcends all dualities. May he grant us permission to argue with his devotees. May he also give us his blessings to convince them.Properly speaking, comparative philosophy does not lead toward the creation of a synthesis of philosophical traditions. What is being created is not a new theory but a different sort of philosopher. The goal of comparative (...) philosophy is learning a new language, a new way of talking. The comparative philosopher does not so much inhabit both of the standpoints represented by the traditions from which he draws as he comes to inhabit an.. (shrink)

Ranson, David Review of: The blessing of mercy: Biblical perspectives and ecological challenges, by Veronica M. Lawson, Northcote, VIC: Morning Star, 2015, pp. 86, $19.95.

The Continental tradition has always placed great emphasis on the Logos. The Gift of Logos: Essays in Continental Philosophy celebrates and situates this emphasis in the genre of the gift and its giving. The process of receiving, or giving, of the gift overcomes the existential alienation and separation that is so present in the human condition. To ritualize giving and its gifting is to provide a syntax of solidarity that bespeaks our desire for cohesion and need for identities beyond our (...) own. To give a gift is to befriend. The gift of logos is more than a gift from the gods and goddesses; it is an act of giving for those friends of wisdom for those philosophers who give to each other and to their worlds and receive the blessings of logos from each other. The increasing objectification of human being has mobilized a regressive narcissism that shows the ego's reassertion in the light of the meaningless quantifying forces from without. By not reflecting deeply enough upon its conditions of existence in the modern world and on its orginary moments, philosophy itself has not been immune from this besotted sense of self. Although not an invective against thinking nor against modern and contemporary philosophy's genuine advances, The Gift of Logos portends to shed the delusion that theoretical re-description is somehow the same as transforming who we are. This transformation is our greatest gift to each other. To give it voice is the gift of Logos and what this collection of essays commemorates. (shrink)

MIRÓ M, GASTALDO D, NELSON S and GALLEGO G. Nursing Inquiry 2012; 19: 270–280 Spanish nursing under Franco: reinvention, modernization and repression (1956–1976)This article examines Spanish nursing during a critical 20‐year period (1956–76) when, under the dictatorial government of General Franco, nursing became the target of a modernization strategy. In the national standardized system of state‐run schools, the previously distinct nursing and midwifery programmes were merged into a new training programme which created the single professional denomination of ATS–Ayudante Técnico Sanitario (...) (Technical Sanitary Assistant). Under the leadership of medicine, and with the blessing of the Catholic Church and the Sección Femenina (Women’s Section of the Falangist Party), nursing was positioned as feminized and subordinate to medicine, a predominantly male profession in mid‐twentieth century Spain. This article discusses this crucial phase of Spanish nursing history by focusing on one influential historical document (published in 1956), Professional Moral Orientation for the Sanitary Technical Assistants, a nursing textbook on professional morals for first‐year nursing students written by Rosamaria Miranda, a Catholic nun and a trained nurse. Our analysis reveals that gender‐related and technical discourses concerning disciplinary and pastoral power relations presented in this textbook legitimate the core beliefs of Franquism put forward by the politically powerful women’s branch of the ruling Falangist Party in mid‐twentieth century Spain. (shrink)

Systems theory is proposed as a major resource for reconceptualizing a Christian theology of creation. Section I outlines the principles of the theory of autopoietic systems and discusses in particular Manfred Eigen's and Stuart Kauffman's differing views of the emergence of life. Section II shows how biblical texts conceive of God's “blessing” as a divine installment and reshaping of spatio‐temporal fields for creaturely self‐productivity. On this double basis, Section III undertakes a constructive attempt to formulate a theology of self‐productivity within (...) a Trinitarian framework. The unity of divine self‐consistency and capacity for self‐relativization is seen as the clue for understanding how God not only sustains the world in general but also influences particular processes by changing the overall probability pattern of evolving systems. (shrink)

Early in his Essays on Intellectual Powers, Reid draws a distinction between mental power, mental operation, and mental capacity (EIP 21). To the untrained eye, these terms could probably be used interchangeably, and Reid believes this is correct, up to a point. He argues that, if we are interested in understanding exactly how the human mind works, we must use these terms with more precise meanings. This is part of his more general strategy of trying to always use the words (...) with their common meanings, as much as possible, but also pointing out that certain philosophical distinctions are needed to carry out the project of laying out the foundations of the science of the mind. This paper explains what the distinction between power, operation, and capacity is, according to Reid, with the goal of understanding why it is important to draw such a distinction, not only for the Reidian project, but for action theory, more generally. (shrink)

Good interlocutors are a blessing, and needless to say, I’m feeling very blessed today. This is especially true for a project in which _vision_ figures so centrally, since we often see most clearly through the parallax of another’s eyes. Contributors to this conversation have cast distinct lines of sight onto _Anticolonial Eruptions _that have allowed me to see both otherwise and better, to recognize which elements of my original argument remain incomplete or unclear, to glimpse what was overlooked or taken (...) for granted, and to realize other moments where I might have been wrong entirely. They have revealed how my book, despite diagnosing colonial hubris, might reproduce blindspots that are more or less hubristic in their own right. This apparent irony is anything but. Any book, especially one this short, slices into and across history and theory ways that are inescapably partial, leaving a generative remainder to be dealt with. But more than this, I find nothing but encouragement in how my comrade-readers have taken up the lenses provided—the colonial blindspot, the second sight of the colonized, and the decolonial ambush—to excavate and cultivate a radical second sight from the depths of the colonial blindspot. Whether diagnosing the paradoxical unseeing of ocular-centrism, my own blindness toward the revolutionary nature of care as community resistance, or the ways that tropes of inevitability might refract my political judgment, each of the critiques printed above offers, in Kevin Bruyneel’s words, “more ammo for the canon/cannon” (88). (shrink)

For the theorists of crisis, the revolutionary state comes into existence through violence, and due to its inability to provide an authoritative katechon (restrainer) against internal and external violence, it perpetuates violence until it self-destructs. Writing during extreme economic depression and growing social and political violence, the crisis theorists––Joseph de Maistre, Juan Donoso Cortés, and Carl Schmitt––each sought to blame the chaos of their time upon the Janus-faced postrevolutionary ideals of liberalism and socialism by urging a return to pre-revolutionary moral (...) and religious values. They are united by three counterrevolutionary principles, all of which are purported to remedy revolutionary violence: traditional constitutional fidelity, the philosophy of the decision, and opposition to bourgeois liberalism. This essay is followed by the first complete English translation and publication of Donoso’s letter of October 24, 1851, which contains Donoso’s only reference to the “discussing class,” a political entity later popularized by Schmitt in his 1922 work Political Theology. (shrink)