Background HIV prevention trials conducted among disadvantaged vulnerable at-risk populations in developing countries present unique ethical dilemmas. A key concern in bioethics is the validity of informed consent for trial participation obtained from research subjects in such settings. The purpose of this study was to investigate the effectiveness of a continuous informed consent process adopted during the MDP301 phase III vaginal microbicide trial in Mwanza, Tanzania. Methods A total of 1146 women at increased risk of HIV acquisition working as alcohol (...) and food vendors or in bars, restaurants, hotels and guesthouses have been recruited into the MDP301 phase III efficacy and safety trial in Mwanza. During preparations for the trial, participatory community research methods were used to develop a locally-appropriate pictorial flipchart in order to convey key messages about the trial to potential participants. Pre-recorded audio tapes were also developed to facilitate understanding and compliance with gel-use instructions. A comprehension checklist is administered by clinical staff to all participants at screening, enrolment, 12, 24, 40 and 50 week follow-up visits during the trial. To investigate women's perceptions and experiences of the trial, including how well participants internalize and retain key messages provided through a continuous informed consent process, a random sub-sample of 102 women were invited to participate in in-depth interviews conducted immediately after their 4, 24 and 52 week follow-up visits. Results 99 women completed interviews at 4-weeks, 83 at 24-weeks, and 74 at 52 weeks. In all interviews there was evidence of good comprehension and retention of key trial messages including that the gel is not currently know to be effective against HIV; that this is the key reason for conducting the trial; and that women should stop using gel in the event of pregnancy. Conclusions Providing information to trial participants in a focussed, locally-appropriate manner, using methods developed in consultation with the community, and within a continuous informed-consent framework resulted in high levels of comprehension and message retention in this setting. This approach may represent a model for researchers conducting HIV prevention trials among other vulnerable populations in resource-poor settings. Trial registration Current Controlled Trials ISRCTN64716212. (shrink)

As a relatively young profession, public relations seeks a realistic ethics foundation. A continuing debate in public relations has pitted journalistic/objectivity ethics against the advocacy ethics that may be more appropriate in an adversarial society. As the journalistic/objectivity influence has waned, the debate has evolved, pitting the advocacy/adversarial foundation against the two-way symmetrical model of public relations, which seeks to build consensus and holds that an organization itself, not an opposing public, sometimes may need to change to build a productive (...) relationship. A similar battle between adversarial advocacy and symmetry occurred during the emergence of rhetoric in the Athens of the 4th century B.C. Plato and Aristotle favored adversarial/advocacy rhetoric, whereas Isocrates favored a symmetrical rhetoric. Four criteria of comparison of those rhetorics are examined: success of the respective schools, success of the respective graduates, the evaluation of later Roman rhetoricians, and the impact on the future of education. History shows that Isocrates's symmetrical rhetoric clearly was more effective than its adversarial/advocacy rivals. Recent studies of the two-way symmetrical model concur, indicating that it may well be the most effective foundation for public relations ethics. (shrink)

Stasis is a process of classical rhetoric that identifies the core issue in a trial or a similar debate. Hermagoras of Temnos included the first comprehensive analysis of stasis in his second-century BCE treatise on rhetoric, now lost. Modern scholars tend to echo George Kennedy, who maintains that Hermagoras’ inspiration for the hierarchical structure of stasis is indeterminate. This article, however, employs scholarship in legal semiotics, including the work of Miklós Könczöl and Bernard S. Jackson, to argue that Hermagoras based (...) stasiastic structure on Aristotle’s first-figure syllogism. Ideally, knowledge of that structure can enhance modern applications of stasis. (shrink)

Modern converged mass media, particularly television and the World Wide Web, may be fostering a new orality in opposition to traditional alphabetical literacy. Scholars of orality and literacy maintain that oral cultures feature reduced levels of critical assessment of media messages. An analysis of Aristotle's description of ethos, as presented in that philosopher's Rhetoric, suggests that an oral culture can foster media that deliver selective truths, or even lies, thus ranking poorly in hierarchical ethical schemata such as those developed by (...) Kohlberg, Gilligan, and Baker. (shrink)

Scholars have long posited justice as a core value of public relations. However, that value has been criticized as being improbably idealistic. Philosopher David Hume locates the origins of justice...

This book taps the best American thinkers to answer the essential American question: How do we sustain our experiment in government of, by, and for the people? Authored by an extraordinary and politically diverse roster of public officials, scholars, and educators, these chapters describe our nation's civic education problem, assess its causes, offer an agenda for reform, and explain the high stakes at risk if we fail.

[David Charles] Aristotle, it appears, sometimes identifies well-being (eudaimonia) with one activity (intellectual contemplation), sometimes with several, including ethical virtue. I argue that this appearance is misleading. In the Nicomachean Ethics, intellectual contemplation is the central case of human well-being, but is not identical with it. Ethically virtuous activity is included in human well-being because it is an analogue of intellectual contemplation. This structure allows Aristotle to hold that while ethically virtuous activity is valuable in its own right, the (...) best life available for humans is centred around, but not wholly constituted by, intellectual contemplation. /// [Dominic Scott] In Nicomachean Ethics X 7-8, Aristotle distinguishes two kinds of eudaimonia, primary and secondary. The first corresponds to contemplation, the second to activity in accordance with moral virtue and practical reason. My task in this paper is to elucidate this distinction. Like Charles, I interpret it as one between paradigm and derivative cases; unlike him, I explain it in terms of similarity, not analogy. Furthermore, once the underlying nature of the distinction is understood, we can reconcile the claim that paradigm eudaimonia consists just in contemplation with a passage in the first book requiring eudaimonia to involve all intrinsic goods. (shrink)

This review of books by Niemoczynski and Robinson considers how semiotic processes of consciousness posited by Pierce yield insights into experiences usually categorized as religious. For Niemoczynski, consciousness experiences iconic representation and then disruptions of it. Conscious responds to such disruptions by means of abduction, and this is the seed of transcendence. Niemoczynski develops these processes with attention to Schelling, Heidegger, Deleuze, Corrington, and Badiou. Turning to Robinson's book, we find a deep inquiry into trinitarian logic that considers early work (...) of Christian philosophers in relation to Peirce's new list of categories: firstness, secondness, and thirdness. While both books appear to seek new frontiers of naturalism, Robinson's work is notable for its engagement with an emerging field of biosemiotics. (shrink)

This paper compares the idea of embodied reasoning by Confucian Tu Wei-Ming and Canadian philosopher Charles Taylor. They have similar concerns about the problems of secular modernity, that is, the domination of instrumental reason and disembodied rationality. Both of them suggest that we have to explore a kind of embodied moral reasoning. I show that their theories of embodiment have many similarities: the body is an instrument for our moral knowledge and self-understanding; such knowledge is inevitably a kind of (...) bodily knowledge. I will also demonstrate how the differences between their theories can be mutually enriched. While Taylor has provided a philosophical account of the foundation of moral epistemology, Tu’s emphasis of ritual practice and the integration of knowing, doing and being seems to offer a more fully embodied understanding of the moral self. (shrink)

This paper explores the political thought of Andrew Michael Ramsay with particular reference to his highly acclaimed book called A New Cyropaedia, or the Travels of Cyrus (1727). Dedicated to Prince Charles Edward Stuart, the Young Pretender, to whom he was tutor, this work has been hitherto viewed as a Jacobite imitation of the Telemachus, Son of Ulysses(1699) of his eminent teacher archbishop Fénelon of Cambrai. By tracing the dual legacy of the first Persian Emperor Cyrus in Western (...) thought, I demonstrate that Ramsay was as much indebted to Jacques-Bénigne Bossuet's Discourse on Universal History (1681)as he was to Fénelon's political romance. Ramsay took advantage of Xenophon's silence about the eponymous hero's adolescent education in his Cyropaedia, or the Education of Cyrus (c.380B.C.), but he was equally inspired by the Book of Daniel, where the same Persian prince was eulogised as the liberator of the Jewish people from their captivity in Babylon. The main thrust of Ramsay's adaptation was not only to revamp the Humanist- cum-Christian theory and practice of virtuous kingship for a restored Jacobite regime, but on a more fundamental level, to tie in secular history with biblical history. In this respect, Ramsay's New Cyropaedia, or the Travels of Cyrus, was not just another Fénelonian political novel but more essentially a work of universal history. In addition to his Jacobite model of aristocratic constitutional monarchy, it was this Bossuetian motive for universal history, which was first propounded by the German reformer Philipp Melanchthon in his Chronicon Carionis (1532), that most decisively separated Ramsay from Henry St. John, Viscount Bolingbroke, author of another famous advice book for princes of the period, The Idea of a Patriot King (written in late 1738 for the education of Frederick Lewis, Prince of Wales, but officially published in 1749). (shrink)

This essay is an attempt to explain why Charles Sanders Peirce’s evolutionary metaphysics would not have seemed strange to its original 1890s audience. Building on the pioneering work of Andrew Reynolds, I will excavate the scientific context of Peirce’s Monist articles—in particular “The Law of Mind” and “Man’s Glassy Essence,” both published in 1892—focusing on the relationship between protoplasm, evolution, and consciousness. I argue that Peirce’s discussions should be understood in the context of contemporary evolutionary and physiological speculations, (...) many of which were featured in late- 1880s issues of Open Court, sister journal to the Monist. (shrink)

Hubert Dreyfus and Charles Taylor have produced a thorough, careful, and concise account of cognition and articulation that simultaneously provides ample justification for renewed confidence in our capacity to understand reality, engages many of the central concerns of both analytic and phenomenological philosophy, and helps reconnect the philosophical enterprise to wider social and cultural concerns.The book opens with an exposition of the "mediational" worldview that "influences all our theorizing" about thought and language, a worldview that suggests "we grasp external (...) reality through internal representations". The "four interwoven strands" of this worldview include an account of perception and... (shrink)

This essay is an attempt to demonstrate that Charles Taylor’s “social imaginaries” should not be viewed as sources of identity. For Taylor, making sense of society’s practices allows an individual to develop a conception of the self – an idea Taylor borrows from Hegel. I therefore suggest that Kierkegaard’s critiques against Hegel may similarly be used against Taylor’s conception of identity. Kierkegaard’s critiques of Hegel are applicable to Taylor’s social imaginaries for two reasons. First, Hegel’s system only provides approximations—mediation (...) in the ethical nullifies the individual’s subjective relation to Kierkegaard’s “Absolute” by objectivizing the relation. Thus, despair ensues. Second, if knowledge of the Absolute is mediated through social imaginaries, the individual’s responsibility to perpetually renew faith in her constituting power is diminished. Taylor’s “system” is therefore insufficient for achieving a positive view of existence because selfhood is properly understood through the inward subjectivity of one’s relation to her constituting power. (shrink)

Science expanded rapidly from the second half of the nineteenth century onwards. This expansion was closely linked with the expansion and transformation of the university system. Especially within the US, science gained solid institutional footing in a period in which a series of reforms in higher education placed the scientific disciplines at the center of an emerging system of modern universities. The scientific university became a hallmark of the modern era.The expansion of science came with its differentiation. Within the system (...) of science, an increasing number of disciplines could emerge and crystallize. Scientific work also increasingly distinguished itself from its social and cultural environment. It .. (shrink)

Though not yet a well-known figure outside of Japan, Naka Tarō 那珂太郎 stands at the crossroads of philosophical and artistic exchanges in twentieth-century Japanese literature. Not only was Naka a devotee of the great poet Matsuo Bashō 松尾芭蕉 and Kyōto School 京都学派 head and titan of modern Japanese literature Nishida Kitarō 西田幾多郎, but he was also versed in philosophy and art from Western Europe, with Friedrich Nietzsche, Fyodor Dostoevsky, and Charles Baudelaire all having exerted a great influence on his (...) poetry. Indeed, these "Western" figures influenced the Kyōto School itself; the work of Nishida and his acolytes and associates including Nishitani Keiji 西谷啓治, Watsuji Testurō 和辻哲郎, and Kuki Shūzo 九鬼周造 would have been... (shrink)