The 13th volume of the Correspondance générale contains over 400 letters dating from 1823 and 1824. 1823 marks a pause in Constant's active political career, he focuses instead on putting the finishing touches to the 1st published volume of De la religion.

The particle internal clock conjectured by de Broglie in 1924 was investigated in a channeling experiment using a beam of ∼80 MeV electrons aligned along the 〈110〉 direction of a 1 μm thick silicon crystal. Some of the electrons undergo a rosette motion, in which they interact with a single atomic row. When the electron energy is finely varied, the rate of electron transmission at 0° shows a 8% dip within 0.5% of the resonance energy, 80.874 MeV, for which the (...) frequency of atomic collisions matches the electron’s internal clock frequency. A model is presented to show the compatibility of our data with the de Broglie hypothesis. (shrink)

Patrick McGrath has argued that my defence of papal infallibility does not succeed. His basic strategy is to establish that, contrary to my arguments, infallible papal utterances are statements and not merely declarations. He wants this result in order to go on to show that the Pope, in possession of no priviliged epistemic access to the world, is not infallible. I agree that the Pope has no priviliged epistemic access; so that is not in dispute. What is in dispute is (...) the fundamental question of whether infallible papal utterances are statements or declarations. I want to show that McGrath's arguments against my position do not work. If I am successful, then the Pope's infallibility is secure. (shrink)

In July 2011, the ACGME implemented new rules that limit interns to 16 hours of work in a row, but continue to allow 2nd-year and higher resident physicians to work for up to 28 consecutive hours. Whether the ACGME's 2011 work hour limits went too far or did not go far enough has been hotly debated. In this article, we do not seek to re-open the debate about whether these standards get matters exactly right. Instead, we wish to address the (...) issue of effective enforcement. That is, now that new work hour limits have been established, and given that the ACGME has been unable to enforce work hour limits effectively on its own, what is the best way to make sure the new limits are followed in order to reduce harm to residents, patients, and others due to sleep-deprived residents? We focus on three possible national approaches to the problem, one rooted in funding, one rooted in disclosure, and one rooted in tort law. (shrink)

Male-male competition is involved in inter- and intrasexual selection, with both endocrine and psychological factors presumably contributing to reproductive success in human males. We examined relationships among men’s naturally occurring testosterone, their self-perceived mate value, self-esteem, sociosexuality, and expected likelihood of approaching attractive women versus situations leading to child involvement. We then monitored changes in these measures in male rowers from Cambridge, UK, following a manipulated “win” or “loss” as a result of an indoor rowing contest. Baseline results revealed that (...) men with heightened testosterone and SPMV values typically had greater inclinations toward engaging in casual sexual relationships and a higher likelihood of approaching attractive women in a hypothetical social situation. As anticipated, both testosterone and SPMV increased following a manipulated “victory” and were associated with heightened sociosexuality, and increased expectations toward approaching attractive women versus individuals who would involve them in interacting with children after the race. SPMV and self-esteem appeared to mediate some of the effects of testosterone on post-race values. These findings are considered in the broader context of individual trade-offs between mating and parental effort and a model of the concurrent and dynamic androgenic and psychological influences contributing to male reproductive effort and success. (shrink)

Sudoku puzzles, which are popular worldwide, require individuals to infer the missing digits in a 9 9 array according to the general rule that every digit from 1 to 9 must occur once in each row, in each column, and in each of the 3-by-3 boxes in the array. We present a theory of how individuals solve these puzzles. It postulates that they rely solely on pure deductions, and that they spontaneously acquire various deductive tactics, which differ in their difficulty (...) depending on their “relational complexity”, i.e., the number of constraints on which they depend. A major strategic shift is necessary to acquire tactics for more difficult puzzles: solvers have to keep track of possible digits in a cell. We report three experiments corroborating this theory. We also discuss their implications for theories of reasoning that downplay the role of deduction in everyday reasoning. (shrink)

Introduction, by R. A. Markus.--St. Augustine and Christian Platonism, by A. H. Armstrong.--Action and contemplation, by F. R. J. O'Connell.--St. Augustine on signs, by R. A. Markus.--The theory of signs in St. Augustine's De doctrina Christiana, by B. D. Jackson.--Si fallor, sum, by G. B. Matthews.--Augustine on speaking from memory, by G. B. Matthews.--The inner man, by G. B. Matthews.--On Augustine's concept of a person, by A. C. Lloyd.--Augustine on foreknowledge and free will, by W. L. Rowe.--Augustine on free (...) will and predestination, by J. M. Rist.--Time and contingency in St. Augustine, by R. Jordan.--Empiricism and Augustine's problems about time, by H. M. Lacey.--Political society, by P. R. L. Brown.--The development of Augustine's ideas on society before the Donatist controversy, by F. E. Cranz.--De Civitate Dei, XV, 2, and Augustine's idea of the Christian society, by F. E. Cranz.--Chronological table.--Note on further reading (p. [422]-423). (shrink)

This article defends my claim, first presented in "identity and trinity," "journal of religion" (1978), that the doctrine of the trinity is consistent. drawing upon tertullian's defense of the doctrine in "adversus praxean", i argue that the logic of the trinity is similar to the logic of emperorship. at various times, two persons, for example, diocletian and maximian, were the same emperor of the roman empire, just as three persons are the same god.

Is it ethical to treat a death row inmate only to stabilize him or her for eventual execution? What happens when a military provider receives highly sensitive intelligence from a client?

Is it ethical to treat a death row inmate only to stabilize him or her for eventual execution? What happens when a military provider receives highly sensitive intelligence from a client? How can clinicians refuse costly gifts from clients without damaging the therapeutic relationship? Should a therapist disclose a client's suicidal intent to the authorities? In Ethical Conundrums, Quandaries and Predicaments in Mental Health Practice, these and other real-life scenarios constitute a comprehensive and definitive ethics casebook for mental health professionals. (...) Inspired by the many difficult situations they themselves have faced, an eminent group of accomplished mental health clinicians provide first-hand accounts of ethical problems that defy boilerplate solutions. Each chapter begins with a compelling and ethically complex case followed by an illustrative yet succinct analysis of the key ethical issues present and a personal reflection on the case itself, along with the process of ethical reasoning used to arrive at a final decision. Every case concludes with key recommendations for promoting ethical practice within an often challenging work setting. Highlighting the human aspect of ethics in mental health practice through the use of mesmerizing narratives while also provoking the reader to reflect upon what is the "right" thing to do, Ethical Conundrums, Quandaries and Predicaments in Mental Health Practice offers trainees and seasoned professionals alike invaluable informative models for dealing with ethical dilemmas, as well as the inspiration to confront seemingly insurmountable clinical problems. (shrink)

THE MAJOR PREMISE OF DUNS SCOTUS'S IMPRESSIVE PROOF FOR THE EXISTENCE OF GOD HAS BEEN NEGLECTED. THAT PREMISE, "THE MOST PERFECT BEING IS INFINITE," IS ESTABLISHED IN TWO WAYS. THE KEY PREMISE IN EACH WAY IS THE PROPOSITION, "POSSIBLY, SOME BEING IS INFINITE." THIS PROPOSITION CANNOT BE PROVEN TO BE TRUE, NOT BECAUSE IT IS IN ANY WAY DUBIOUS OR LACKING IN EVIDENCE, BUT BECAUSE ITS TERMS ARE SIMPLE AND NOT SUBJECT TO PROOF OR FURTHER ANALYSIS. BEING IS THE SIMPLEST (...) AND MOST IMMEDIATE OF CONCEPTS; AND BEING INFINITE IS SIMPLY THE NEGATION OF BEING FINITE. INSTEAD OF PROOF, SCOTUS PRESENTS "PERSUASIONES", SKETCHES OF LANGUAGE-GAMES TO SHOW THAT THE PROPOSITION IS TRUE. (shrink)

Under the careful editorship of R. A. Markus, this book appears to be one of the very finest anthologies of critical essays dedicated to the elucidation of the thought of St. Augustine. Those familiar with Markus’ contribution to The Cambridge History of Later Greek and Early Medieval Philosophy will readily attest to the depth as well as to the breadth of understanding which Markus brings to Augustine scholarship. Three of the essays appear for the first time: "Action and Contemplation," by (...) Robert J. O’Connell; "Si Fallor, Sum," by Gareth B. Matthews; "On Augustine’s Concept of a Person," by A. C. Boyd. The remaining articles have appeared either as separate pieces or as journal articles: "St. Augustine and Christian Platonism," by A. H. Armstrong; "St. Augustine on Signs," by R. A. Markus; "The Theory of Signs of St. Augustine’s De Doctrina Christiana," by B. Darrell Jackson; "Augustine on Speaking from Memory" and "The Inner Man," by Gareth B. Matthews; "Augustine on Foreknowledge and Free Will," by William L. Rowe; "Augustine on Free Will and Predestination," by John M. Rist; "Time and Contingency in St. Augustine," by Robert Jordan; "Empiricism and Augustine’s Problems about Time," by Hugh M. Lacey; "Political Society," by P. R. L. Brown; "The Development of Augustine’s Ideas on Society before the Donatist Controversy" and "De Civitate Dei, XV, 2, and Augustine’s Idea of the Christian Society," The essays display scholarly depth as well as concern for contemporary philosophical problems. It is an excellent addition to Augustine scholarship and to contemporary philosophizing. This book is part of the Doubleday Anchor Modern Studies in Philosophy Series, under the general editorship of Amelie O. Rorty.—D. A. C. (shrink)

Sudoku puzzles, which are popular worldwide, require individuals to infer the missing digits in a 9 9 array according to the general rule that every digit from 1 to 9 must occur once in each row, in each column, and in each of the 3-by-3 boxes in the array. We present a theory of how individuals solve these puzzles. It postulates that they rely solely on pure deductions, and that they spontaneously acquire various deductive tactics, which differ in their difficulty (...) depending on their “relational complexity”, i.e., the number of constraints on which they depend. A major strategic shift is necessary to acquire tactics for more difficult puzzles: solvers have to keep track of possible digits in a cell. We report three experiments corroborating this theory. We also discuss their implications for theories of reasoning that downplay the role of deduction in everyday reasoning. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:196 HISTORY OF PHILOSOPHY in 1943, was to write an Epilogue to Julian Marias' History o] Philosophy. In early 1944, the Epilogue was conceived as a volume of 400 pages, and later of 700. In 1945 a part of the Epilogue was to be detached and given the title The Origin ol Philosophy. Then one completed part of that was published in 1953 as an essay in a Festschrift (...) for Karl Jaspers. That, and other sections, have been put together here. The first part of the book treats philosophy as a cumulative enterprise in which each man rethinks and thinks further what other men have thought. Even when past thought has reached an end, or taken a direction we will not follow, it is only for the reason that it has already happened that we do not have to do it ourselves. This is not because history is rational but because thought is historical, rooted in ideas we did not ourselves create and based on methods we have acquired and sometimes altered. The second part of the book deals with the origin of philosophy--and the origin of "philosophy" for Ortega is concerned throughout with language and etymology. The word "philosophy" is not one Ortega likes; he prefers the word "aletheia," which was used by Parmenides and his contemporaries. In popular language, aletheia meant discovery, exposure, denudation, revelation. For the thinker, "aletheia" is "truth" as a verb, the activity of uncovering reality, which is concealed under the robes of appearance or falsehood. Philosophy, for Ortega, begins with Parmenides and Heraclitus; "proto-philosophers" he calls them. The Ionians had been scientists; their attempts at natural explanation upset religion and tradition, and prepared the way for philosophy. In a remarkably subtle and complex analysis for so short a space, Ortega argues that skepticism, atheism, wealth, and knowledge of nature created a freedom based on a need to create or choose one's own beliefs in a world in which relative abundance demands choice, since in poverty "an individual is never in the position of being able to choose; for choice assumes that the circle of one's possibilities is notably greater than that of one's needs" (p. 98). The social need to define the thinker and so grant him professional status that might minimize the hostility of the tradition-ridden and reactionary populace, especially in Athens, led to the name "sophist," which became disreputable to a hostile citizenry, and then to "philosopher." Socrates was, unfortunately, the only philosopher, the man who liked, had a taste for, or loved wisdom, but made no pretense that he had any, saying only he sought it. But the name persisted, and helped institutionalize the new profession. I haven't even intimated the delight of Ortega's incidental insights. He was probably justified in believing that his stature as a thinker was much greater than his reputation. A first-rate, full-scale study of Ortega in English would help, but what we need most is a collection and translation of his complete works. RSLPH ROSS ~cripps College Discourse on Thinking. By Martin Heidegger. Translated by John M. Anderson and E. Hans Freund. (New York: Harper and Row, 1966. Pp. 93. $3.50.) This is a translation of a speech and conversation originally published under the thematic title Gelassenheit (Pfullingen: Giinther Neske, 1959). Heidegger uses this unusual German word to remind us that there is another way of thinking than the calculative and dialectical modes made prominent by the mathematical sciences and modem cultural philosophy respectively. We have forgotten a less busy mode of thinking, a thinking released from all desire to control reality. Gelassenheit is rendered throughout as "releasement" in this translation. But Gelassenheit does not just mean letting go, or freedom from, as "releasement" may suggest. It also has the more positive sense of composure and a patient letting things be. In the context of Heidegger's attempts to define a mode of thinking not concerned with dominating reality, Gelassenheit comes to mean the freedom to be open to reality. BOOK REVIEWS 197 Heidegger stresses the ability to wait for insight, which is not, however, a mere passive waiting for something fixed. It would be... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Language of the CaveA. Serge KapplerThe Language of the Cave, by Andrew Barker and Martin Warner; vi & 198 pp. Edmonton: Academic Printing & Publishing, 1993, $54.95 cloth, $21.95 paper.The scholarly essays in this collection focus on the tension between Plato’s expressed views about style, poetry, and intellectual discourse on the one hand and his own practice on the other. Why does a man fiercely hostile toward (...) [End Page 266] literature and poetry write works that are themselves mimetic? Why does he repeatedly resort to story telling to make a point? Why do some of his works fail to fit his own prescriptions of clarity and unity? Six of the eight essays in this collection propose exonerating answers to these and similarly troubling questions.In stimulating counterpoint to this massive rescue operation, John Gould (“Plato and Performance”) argues that Plato’s attack on the irrationality of Greek literature and poetry has irrational roots in Plato himself. The reality defined by literary art, Gould suggests, is one of contradiction and conflict; its “incorrigible plurality”—the “drunkenness” of things as they are—is something that “Plato, at least in the puritanical mood of the Republic and the Phaedo, would not have wished to feel” (p. 25).Gould bases his contentions largely on a negative assessment of Plato’s arguments in the Republic. For him, the poverty and fierceness of those arguments strongly suggest an existential agenda at work. Implicitly supportive of this position, Penelope Murray (“Inspiration and Mimesis in Plato”) shows that the picture Plato paints of poets in the grip of irrational frenzy, in the Republic and elsewhere, far from being the traditional truth he purports it to be, is his own creation. It is a “far cry,” she convincingly argues, from the images of the poet that we find in pre-Platonic literature” (p. 46).The most original defense of Plato is offered by Mary Margaret McCabe in “Myth, Allegory and Argument in Plato.” She proposes that logical arguments in Plato’s text stand in a dialectical relation to stories and allegories elsewhere in the text. Mere logic presents too lean a picture of reality, while myths and allegories present one that is, from an Ockhamite perspective, too rich. The responsibility for finding the right theoretical balance lies with the reader.Now were it true that Plato’s famous images have no genuine heuristic value in the contexts in which they are offered, then McCabe’s thesis might be in some trouble. Yet that is precisely the claim of Manuela Teçusan (“Speaking about the Unspeakable: Plato’s Use of Imagery”), who reassures readers that because Plato resorts to poetic devices primarily in order to illustrate conclusions that are independently supported, he is not really guilty of an inconsistency needing to be explained away.If Plato’s complaints against literature are typically understood as presupposing extravagant metaphysical theses of his own, one possibility is to show that he is not actually committed to those theses. Christopher Rowe (“Reflections of the Sun: Explanation in the Phaedo”) and Michael Stokes (“Plato and the Sightlovers of the Republic”) weigh in with carefully argued versions of that time-honored project. Rowe can discover no reference in the Phaedo to the unhypothesized Good of the Republic, while Stokes discerns no genuine Platonic commitment to a two-world theory in Republic 5.Finally, Richard Rutherford (“Unifying the Protagoras”) diagnoses that dialogue’s notorious lack of unity as reflecting the disorganized minds and unsocratically competitive impulses of its Sophist participants, and Martin [End Page 267] Warner (“Dialectical Drama: The Case of Plato’s Symposium”) proposes that, appearances to the contrary notwithstanding, all of the Symposium displays both substance and unity.Reading these well-researched, engaging essays, one may find oneself wishing that their authors would occasionally wonder aloud whether Plato had any choice but to express himself through the poetic/dramatic medium which he criticizes. Perhaps he could have invented the straightforward philosophical prose style, but perhaps he was too busy building its conceptual and cultural foundations.A. Serge KapplerSkidmore CollegeCopyright © 1996 The Johns Hopkins University Press... (shrink)

The criminal law presently distinguishes between actions and omissions, and only rarely proscribes failures to avert consequences that it would be an offense to bring about. Why? In recent years it has been persuasively argued by both Glover and Bennett that, celeris paribus, omissions to prevent a harm are just as culpable as are actions which bring that harm about. On the other hand, and acknowledging that hitherto “lawyers have not been very successful in finding a rationale for it,” Tony (...) Honoré has sought to defend the law's differential treatment. He proposes a “distinct-duties theory” that in addition to the general duties we owe to everyone, we also owe distinct duties to a more limited collection of people and associations, specified by features of our relationship with them. Where a distinct duty holds, breach by omission may well be no better than breach by positive action. But absent a distinct duty, omissions, per Honoré, are less culpable. They are mere failures to intervene and improve or rectify things, whereas actions are positive interventions which make things worse. And, thus, the law has good reason to differentiate between them. (shrink)

It has often been charged that the doctrine of papal infallibility is either false or incoherent. These charges stem, I believe, from a misunderstanding of the logical character of infallible papal utterances, a misunderstanding shared alike by friends and foes of the doctrine. In this paper, I shall argue that the doctrine is both coherent and correct. I devote section I to uncovering some of the sources of this misunderstanding and thereby defending what might be called my negative thesis, namely, (...) that infallible papal utterances are not statements. In section II, I continue defending my negative thesis, not now as an end in itself, but rather as a means of advancing my positive thesis that infallible papal utterances are declarations and have the same logic as other declarations. The latter thesis requires a discussion of the difference between statements and declarations. Section III contains a formal speech act analysis of successful and non-defective statements and declarations with some additional explanatory notes. In section IV, I speak rather generally about the task of philosophical theology in the light of the results and procedures of sections I–III. (shrink)

In 1956, a few writings of Wittgenstein that he didn't publish in his lifetime were revealed to the public. These writings were gathered in the book Remarks on the Foundations of Mathematics (1956). There, we can see that Wittgenstein had some discontentment with the way philosophers, logicians, and mathematicians were thinking about paradoxes, and he even registered a few polemic reasons to not accept Gödel’s incompleteness theorems.

The purpose of this study is to examine the relationship between the corporate social performance of an organization and three variables: the size of the organization, the financial performance of the organization, and the environmental performance of the organization. By empirically testing data from 1987 to 1992, the results of the study show that a firm's corporate social performance is indeed impacted by the size of the firm, the level of profitability of the firm, and the amount of pollution emissions (...) released by the firm. (shrink)

The twelfth volume of the Correspondance générale comprises more than 400 letters written in 1821–1822, two years of intense parliamentary and journalistic activity for Constant. Like the previous volumes, it offers unique insights into the intellectual and political life of the time, as well as into Constant’s relationships with his friends and family.

It is often alleged that an agent is morally responsible in a liability sense for a transgression just in case s/he deserves a negative interpersonal response for that transgression, blaming responses such as resentment and indignation being paradigms. Aside from a few exceptions, guilt is cited in recent discussions of moral responsibility, if at all, as merely an effect of being blamed, or as a reliable indicator of moral responsibility, but not itself an explanation of moral responsibility. In this paper, (...) I argue that an agent is morally responsible in a liability sense for a transgression just in case s/he deserves to feel moral guilt for that transgression. I argue that this alternative view offers all that the predominant blame-focused view offers, while also solving some puzzling features of moral responsibility. Specifically, it offers a compelling way to reconcile conflicting intuitions about the suberogatory, and allows those who do not understand what Darwall calls ‘second-personal’ reasons to be morally responsible for their immoral acts. (shrink)

Aristotle's definition of the soul should be interpreted as: 'the soul is the entelechy of a natural body that serves as its instrument'.

In lieu of an abstract, here is a brief excerpt of the content:196 HISTORY OF PHILOSOPHY in 1943, was to write an Epilogue to Julian Marias' History o] Philosophy. In early 1944, the Epilogue was conceived as a volume of 400 pages, and later of 700. In 1945 a part of the Epilogue was to be detached and given the title The Origin ol Philosophy. Then one completed part of that was published in 1953 as an essay in a Festschrift (...) for Karl Jaspers. That, and other sections, have been put together here. The first part of the book treats philosophy as a cumulative enterprise in which each man rethinks and thinks further what other men have thought. Even when past thought has reached an end, or taken a direction we will not follow, it is only for the reason that it has already happened that we do not have to do it ourselves. This is not because history is rational but because thought is historical, rooted in ideas we did not ourselves create and based on methods we have acquired and sometimes altered. The second part of the book deals with the origin of philosophy--and the origin of "philosophy" for Ortega is concerned throughout with language and etymology. The word "philosophy" is not one Ortega likes; he prefers the word "aletheia," which was used by Parmenides and his contemporaries. In popular language, aletheia meant discovery, exposure, denudation, revelation. For the thinker, "aletheia" is "truth" as a verb, the activity of uncovering reality, which is concealed under the robes of appearance or falsehood. Philosophy, for Ortega, begins with Parmenides and Heraclitus; "proto-philosophers" he calls them. The Ionians had been scientists; their attempts at natural explanation upset religion and tradition, and prepared the way for philosophy. In a remarkably subtle and complex analysis for so short a space, Ortega argues that skepticism, atheism, wealth, and knowledge of nature created a freedom based on a need to create or choose one's own beliefs in a world in which relative abundance demands choice, since in poverty "an individual is never in the position of being able to choose; for choice assumes that the circle of one's possibilities is notably greater than that of one's needs" (p. 98). The social need to define the thinker and so grant him professional status that might minimize the hostility of the tradition-ridden and reactionary populace, especially in Athens, led to the name "sophist," which became disreputable to a hostile citizenry, and then to "philosopher." Socrates was, unfortunately, the only philosopher, the man who liked, had a taste for, or loved wisdom, but made no pretense that he had any, saying only he sought it. But the name persisted, and helped institutionalize the new profession. I haven't even intimated the delight of Ortega's incidental insights. He was probably justified in believing that his stature as a thinker was much greater than his reputation. A first-rate, full-scale study of Ortega in English would help, but what we need most is a collection and translation of his complete works. RSLPH ROSS ~cripps College Discourse on Thinking. By Martin Heidegger. Translated by John M. Anderson and E. Hans Freund. (New York: Harper and Row, 1966. Pp. 93. $3.50.) This is a translation of a speech and conversation originally published under the thematic title Gelassenheit (Pfullingen: Giinther Neske, 1959). Heidegger uses this unusual German word to remind us that there is another way of thinking than the calculative and dialectical modes made prominent by the mathematical sciences and modem cultural philosophy respectively. We have forgotten a less busy mode of thinking, a thinking released from all desire to control reality. Gelassenheit is rendered throughout as "releasement" in this translation. But Gelassenheit does not just mean letting go, or freedom from, as "releasement" may suggest. It also has the more positive sense of composure and a patient letting things be. In the context of Heidegger's attempts to define a mode of thinking not concerned with dominating reality, Gelassenheit comes to mean the freedom to be open to reality. BOOK REVIEWS 197 Heidegger stresses the ability to wait for insight, which is not, however, a mere passive waiting for something fixed. It would be... (shrink)

BackgroundAs moral case deliberations (MCDs) have increasingly been implemented in health care institutions as a form of ethics support, it is relevant to know whether and how MCDs actually contribute to positive changes in care. Insight is needed on what actually happens in daily care practice following MCD sessions. This study aimed at investigating the impact of MCD and exploring how ‘impact of MCD’ should be conceptualized for future research.MethodsA multiple-case study was conducted in a care organization for people with (...) intellectual disabilities and/or acquired brain injury, by observing MCD sessions as ‘cases’, followed by interviews with health care professionals concerning the follow-up to these cases, and a focus group with involved MCD facilitators. A conceptual scheme concerning the possible impact formed the basis for analysis: (1) individual moral awareness; (2) the actions of health care professionals; (3) collaboration among health care professionals; (4) the concrete situation of the client; (5) the client’s quality of care and life; (6) the organizational and policy level.ResultsAccording to interviewees, their moral awareness and their collaboration, both among colleagues and with clients’ relatives, improved after MCD. Perceived impact on client situation, quality of care/life and the organizational level varied among interviewees or was difficult to define or link to MCD. Three aspects were added to the conceptual scheme concerning the impact of MCD: (a) preparations and expectations prior to the MCD session; (b) a translational step between the conclusions of the MCD session and practical events in the following period, and (c) collaboration with clients’ relatives. A negative impact of MCD was also found on misunderstandings among participants and disappointment about lack of follow-up.ConclusionsConcretizing and conceptualizing the ‘impact’ of MCD is complicated as many factors play a role either before or during the transition from MCD to practice. It is important to consider ‘impact’ in a broad sense and to relate it to the goals and context of the MCD in question. Future studies in this field should pay additional attention to the preparations, content and process involved in ethics support, including clients’ and relatives’ experiences. (shrink)

In a quantum mechanical two-slit experiment one can observe a single photon simultaneously as particle (measuring the path) and as wave (measuring the interference pattern) if the path and the interference pattern are measured in the sense of unsharp observables. These theoretical predictions are confirmed experimentally by a photon split-beam experiment using a modified Mach—Zehnder interferometer.

A continuoxis t- norm is a continuous map * from [0, 1]² into [0,1] such that is a commutative totally ordered monoid. Since the natural ordering on [0,1] is a complete lattice ordering, each continuous t-norm induces naturally a residuation → and becomes a commutative naturally ordered residuated monoid, also called a hoop. The variety of basic hoops is precisely the variety generated by all algebras, where * is a continuous t-norm. In this paper we investigate the structure of the (...) variety of basic hoops and some of its subvarieties. In particular we provide a complete description of the finite subdirectly irreducible basic hoops, and we show that the variety of basic hoops is generated as a quasivariety by its finite algebras. We extend these results to Hájek's BL-algebras, and we give an alternative proof of the fact that the variety of BL-algebras is generated by all algebras arising from continuous t-norms on [ 0,1] and their residua. The last part of the paper is devoted to the investigation of the subreducts of BL- algebras, of Gödel algebras and of product algebras. (shrink)

When should we make use of the criminal law? Suppose that a responsible legislature seeks to enact a morally justifiable range of criminal prohibitions. What criteria should it apply when deciding whether to proscribe conduct? Crimes, Harms, and Wrongs is a philosophical analysis of the nature, significance, and ethical limits of criminalisation. The authors explore the scope and moral boundaries of harm-based prohibitions, proscriptions of offensive behaviour, and 'paternalistic' prohibitions aimed at preventing self-harm. Their aim is to develop guiding principles (...) for these various grounds of state prohibition, including an analysis of the constraints and mediating factors that weigh for and against criminalisation. Both authors have written extensively in the field. In Crimes, Harms, and Wrongs they have reworked a number of well-known essays and added several important new essays to produce an integrated, accessible, philosophically-sophisticated account that will be of great interest to legal academics, philosophers, and advanced students alike"--Provided by publisher. (shrink)

A continuoxis t- norm is a continuous map * from [0, 1]² into [0,1] such that ([ 0,1], *, 1) is a commutative totally ordered monoid. Since the natural ordering on [0,1] is a complete lattice ordering, each continuous t-norm induces naturally a residuation → and ([ 0,1], *, →, 1) becomes a commutative naturally ordered residuated monoid, also called a hoop. The variety of basic hoops is precisely the variety generated by all algebras ([ 0,1], *, →, 1), where (...) * is a continuous t-norm. In this paper we investigate the structure of the variety of basic hoops and some of its subvarieties. In particular we provide a complete description of the finite subdirectly irreducible basic hoops, and we show that the variety of basic hoops is generated as a quasivariety by its finite algebras. We extend these results to Hájek's BL-algebras, and we give an alternative proof of the fact that the variety of BL-algebras is generated by all algebras arising from continuous t-norms on [ 0,1] and their residua. The last part of the paper is devoted to the investigation of the subreducts of BL- algebras, of Gödel algebras and of product algebras. (shrink)