This collection of essays, offered in honor of the distinguished career of prominent political philosophy professor Clifford Orwin, brings together internationally renowned scholars to provide a wide context and discuss various aspects of the virtue of “humanity” through the history of political philosophy.

In what follows I examine the following question: does it make a difference in moral psychology whether one adopts Aristotle's ordinary or Kant's revisionist definition of virtue as habit? Points of commensurability and critical comparison are provided by Kant's attempt to refute Aristotle's definition of virtue as a mean and by the moral problems of ignorance and weakness. These two problems are essential topics for moral psychology. I show two things. First, Kant's definition is revisionist because he excludes from moral (...) habit-formation what Aristotle includes, that is, practice in prudential calculation of a mean, and habit-formation by repetition. This follows from Kant's insistence that an act is virtuous only if the moral agent is willing freely and universally. Secondly, Aristotle's virtues modify behavior directly, whereas Kant's virtues modify behavior indirectly by creating moral feeling which, in turn, represses the temptations of the natural inclination. I suggest, thirdly, that as one approximates Kant's ideal of perfect virtue, entailed by the broad duties of beneficence and self-perfection, the difference in kind invented by Kant between virtue and prudence, as a morally neutral rational skill, erodes and becomes a difference in degree. I conclude that Aristotle's ordinary definition of virtue is better able to modify human behavior and solve these two moral problems. (shrink)

No fruitful discussion of the logic of religious belief can afford to ignore George Mavrodes' classification of propositional concepts, i.e. concepts predicable of propositions singly or in sets , as an analytical tool for pinning down the ‘person-oriented’ and ‘content-oriented’ factors in such ‘epistemic activities’ as religious proving, experiencing, and verifying. Mavrodes shows in particular that the formal model of logical soundness, i.e. valid form and true premises, has but limited application to proving, experiencing, and verifying as ways of giving (...) good reasons for religious belief. In this essay, I will show how Mavrodes' analysis of the logic of religious belief can be extended by substituting a procedural model of logical soundness for the truth-functionally formal model that he adopts. I will show further why it is desirable and, in certain instances, vital to extend his analysis in this manner. Along the way, I will explain why the extension that I am advocating augments Mavrodes' original analysis without substantially altering it or sacrificing any of its original analytical virtues. (shrink)

We analyze the logical strength of theorems on marriage problems with unique solutions using the techniques of reverse mathematics, restricting our attention to problems in which each boy knows only finitely many girls. In general, these marriage theorems assert that if a marriage problem has a unique solution then there is a way to enumerate the boys so that for every m, the first m boys know exactly m girls. The strength of each theorem depends on whether the underlying marriage (...) problem is finite, infinite, or bounded. (shrink)

A limiting factor in ethics education in medical training has been difficulty in assessing competence in ethics. This study was conducted to test the concept that content analysis of pediatric residents’ personal reflections about ethics experiences can identify changes in ethical sensitivity and reasoning over time. Analysis of written narratives focused on two of our ethics curriculum’s goals: 1) To raise sensitivity to ethical issues in everyday clinical practice and 2) to enhance critical reflection on personal and professional values as (...) they affect patient care. Content analysis of written reflections was guided by a tool developed to identify and assess the level of ethical reasoning in eight domains determined to be important aspects of ethical competence. Based on the assessment of narratives written at two times (12 to 16 months/apart) during their training, residents showed significant progress in two specific domains: use of professional values, and use of personal values. Residents did not show decline in ethical reasoning in any domain. This study demonstrates that content analysis of personal narratives may provide a useful method for assessment of developing ethical sensitivity and reasoning. (shrink)

Planned home birth has been considered by some to be consistent with professional responsibility in patient care. This article critically assesses the ethical and scientific justification for this view and shows it to be unjustified. We critically assess recent statements by professional associations of obstetricians, one that sanctions and one that endorses planned home birth. We base our critical appraisal on the professional responsibility model of obstetric ethics, which is based on the ethical concept of medicine from the Scottish and (...) English Enlightenments of the 18th century. Our critical assessment supports the following conclusions. Because of its significantly increased, preventable perinatal risks, planned home birth in the United States is not clinically or ethically benign. Attending planned home birth, no matter one’s training or experience, is not acting in a professional capacity, because this role preventably results in clinically unnecessary and therefore clinically unacceptable perinatal risk. It is therefore not consistent with the ethical concept of medicine as a profession for any attendant to planned home birth to represent himself or herself as a “professional.” Obstetric healthcare associations should neither sanction nor endorse planned home birth. Instead, these associations should recommend against planned home birth. Obstetric healthcare professionals should respond to expressions of interest in planned home birth by pregnant women by informing them that it incurs significantly increased, preventable perinatal risks, by recommending strongly against planned home birth, and by recommending strongly for planned hospital birth. Obstetric healthcare professionals should routinely provide excellent obstetric care to all women transferred to the hospital from a planned home birth. The professional responsibility model of obstetric ethics requires obstetricians to address and remedy legitimate dissatisfaction with some hospital settings and address patients’ concerns about excessive interventions. Creating a sustained culture of comprehensive safety, which cannot be achieved in planned home birth, informed by compassionate and respectful treatment of pregnant women, should be a primary focus of professional obstetric responsibility. (shrink)

ABSTRACT:Psychedelic substances have great promise for the treatment of many conditions, and they are the subject of intensive research. As with other medical treatments, both research and clinical use of psychedelics depend on our ability to ensure informed consent by patients and research participants. However, some have argued that informed consent for psychedelic use may be impossible, because psychedelic experiences can be transformative in the sense articulated by L. A. Paul (2014). For Paul, transformative experiences involve either the acquisition of (...) knowledge that cannot be obtained in any other way or changes in the self. Either of these characteristics may appear to undermine informed consent. This article argues, however, that there is limited evidence that psychedelic experiences are transformative in Paul's sense, and that they may not differ in their transformative features from other common medical experiences for which informed consent is clearly possible. Further, even if psychedelic experiences can be transformative, informed consent is still possible. Because psychedelic experiences are importantly different in several respects from other medical experiences, this article closes with recommendations for how these differences should be reflected in informed consent processes. (shrink)

Henri de Lubac's contribution to Catholic theology is well‐known. But the work of the latter part of his career on medieval exegesis has received less scholarly acclaim. Historians of exegesis find it apologetic and too theological, and thus unhelpful in their field, while most theologians, with a few exceptions, have seemed to find it too historical for their work. This article argues that de Lubac's Medieval Exegesis is an exercise in theology, but specifically a tradition‐oriented historical theology. Drawing upon Maurice (...) Blondel's philosophical definition of tradition, de Lubac aims to describe the ‘fourfold sense’ as a tradition, a theological mentalité, often implicit, that suffuses ancient and medieval Christian theology. It is the author' hope that the recognition of the proper genre and aim of de Lubac's magnum opus et arduum is the catalyst for further, properly theological, reflection upon its claims about scripture and tradition. (shrink)

In this article, the authors argue that having daughters has the potential of sensitizing parents to issues of gender equity. Because parents invest a significant amount of themselves in their children, anticipated and actual struggles that their children face, and the public policies addressing those struggles, take on increased salience. We find that both fathers' and mothers' support for public policies designed to address gender equity increases when parents have daughters only. The findings are stronger for men, suggesting that child (...) rearing might provide a mechanism for social change whereby fathers' connection with their daughters undermines their commitment to patriarchy. At the same time, when men have sons only, they show the least support for gender equity public policies, suggesting that wanting what is best for their children may keep men from challenging their patriarchal dividend. (shrink)

On February 3, 2010, a “Letter of Concern from Bioethicists,” organized by fetaldex.org, was sent to report suspected violations of the ethics of human subjects research in the off-label use of dexamethasone during pregnancy by Dr. Maria New. Copies of this letter were submitted to the FDA Office of Pediatric Therapeutics, the Department of Health and Human Services (DHHS) Office for Human Research Protections, and three universities where Dr. New has held or holds appointments. We provide a critical appraisal of (...) the Letter of Concern and show that it makes false claims, misrepresents scientific publications and websites, fails to meet standards of evidence-based reasoning, makes undocumented claims, treats as settled matters what are, instead, ongoing controversies, offers “mere opinion” as a substitute for argument, and makes contradictory claims. The Letter of Concern is a case study in unethical transgressive bioethics. We call on fetaldex.org to withdraw the letter and for co-signatories to withdraw their approval of it. (shrink)

On February 3, 2010, a “Letter of Concern from Bioethicists,” organized by fetaldex.org, was sent to report suspected violations of the ethics of human subjects research in the off-label use of dexamethasone during pregnancy by Dr. Maria New. Copies of this letter were submitted to the FDA Office of Pediatric Therapeutics, the Department of Health and Human Services Office for Human Research Protections, and three universities where Dr. New has held or holds appointments. We provide a critical appraisal of the (...) Letter of Concern and show that it makes false claims, misrepresents scientific publications and websites, fails to meet standards of evidence-based reasoning, makes undocumented claims, treats as settled matters what are, instead, ongoing controversies, offers “mere opinion” as a substitute for argument, and makes contradictory claims. The Letter of Concern is a case study in unethical transgressive bioethics. We call on fetaldex.org to withdraw the letter and for co-signatories to withdraw their approval of it. (shrink)

Almost self-fulfilling, commonly held negative stereotypes about old age and memory can impair older adults’ episodic memory performance, due to age-based stereotype threat or self-stereotyping effects. Research studies demonstrating detrimental impacts of age stereotypes on memory performance are generally conducted in research laboratories or medical settings, which often underestimate memory abilities of older adults. To better understand the “real world” impact of negative age and memory stereotypes on episodic memory, the present research tested story recall performance of late middle-aged and (...) older adults following a naturalistic age stereotype manipulation, wherein every day, newspaper-style materials were either embedded with negative age and memory stereotype stimuli or neutral stimuli. Furthermore, all participants were tested in favorable, familiar environments. Potential moderators of the stereotype effects, e.g., metamemory beliefs, were assessed at baseline. Current memory evaluation and subjective age, as well as perceived stereotype threat and task-related anxiety, were assessed following the stereotype manipulation as potential mechanisms of the expected stereotype effects. Results suggested a contrast effect, as the stereotype group demonstrated superior story recall performance compared to the control group. Marginally significant moderation effects by age and perceived stereotype threat indicated that stereotype rejection was present for late middle-aged adults but not older adults, indicative of stereotype lift, and for individuals who reported low and average, but not high, levels of perceived stereotype threat. Additionally, a trend suggested more positive memory evaluation for those in the stereotype group who reported awareness of the stereotype stimuli than those who did not notice the stimuli. These results are consistent with other research demonstrating benefits to memory performance in adulthood based on motivational and contextual factors, such as using relevant memory materials and testing in favorable conditions. Moreover, the results of this study contribute to our understanding of individuals’ responses to different types of stereotype stimuli, and the differential impact of stereotype manipulations that are subtle versus blatant. Individuals were motivated to counteract negative stereotype effects when conditions were supportive, stereotype presentations were naturalistic, and personal beliefs were positive. (shrink)

In this exploratory paper, we investigate the extension of Haidt’s :814–834, 2001, The righteous mind: Why good people are divided by politics and religion, 2012) Moral foundations theory, operationalized as the MFQ30 questionnaire, from a sample of the general public across many countries to a sample of business students. MFT posits that people rely on five major concerns, or foundations, when making moral judgments. The five concerns are care/harm, fairness/cheating, loyalty/betrayal, respect/authority, and purity/degradation. In addition, Haidt suggests that intuition, rather (...) than reasoning, leads to moral judgment. We replicate Haidt’s measurement model and find that the measurement model based on our sample is consistent. This indicates support for MFT. Further, we find structural differences in the measurement model between the genders and between areas of study. Our findings suggest that all students in the sample focus substantially on the fairness foundation. Ethics education and research may seek to expand the number of moral foundations individuals consider when discerning whether something is right or wrong. (shrink)

Proprioception is a crucial sensory modality involved in the control and regulation of coordinated movements and in motor learning. However, the extent to which proprioceptive acuity is influenced by local muscle fatigue is obscured by methodological differences in proprioceptive and fatiguing protocols. In this study, we used high resolution kinematic measurements provided by a robotic device, as well as both frequency and time domain analysis of signals captured via surface electromyography (sEMG) to examine the effects of local muscle fatigue on (...) wrist proprioceptive acuity in 16 physically and neurologically healthy young adults. To this end, participants performed a flexion/extension ipsilateral joint position matching test (JPM), after which a high-resistive robotic task was used to induce muscle fatigue of the flexor carpi radialis (FCR) muscle. The JPM test was then repeated in order to analyze potential changes in proprioceptive acuity. Results indicated that the fatigue protocol had a significant effect on movements performed in flexion direction, with participants exhibiting a tendency to undershoot the target before the fatigue protocol (-1.218°), but overshooting after the fatigue protocol (0.587°). In contrast, in the extension direction error bias values were similar before and after the fatigue protocol as expected (pre = -1.852°, post = -1.237°) and reflected a tendency to undershoot the target. Moreover, statistical analysis indicated that movement variability was not influenced by the fatigue protocol or movement direction. In sum, results of the present study demonstrate that an individual’s estimation of wrist joint displacement (i.e., error bias), but not precision (i.e., variability), is affected by muscular fatigue in a sample of neurologically and physically healthy adults. (shrink)

Jonathan Haidt's The Righteous Mind seeks to explain why it is difficult for liberals and conservatives to get along. His aim is not just explanatory but also prescriptive. Once we understand that the differences between disputants spring from distinct moral views held by equally sincere people, then we will no longer have reason for deep political animus. Conservatives and Liberals have distinct moral views and they understand human nature differently. He claims that these differences are best understood by consulting an (...) array of psychological studies, key genetic findings, and the theoretical underpinnings of sociobiology. After summarizing his arguments, we isolate and discuss the three most important and contentious issues in his book. We argue that although the project's motivation is noble and some of his findings are insightful, his key explanations, inferences, and prescriptions are wanting. We end by suggesting a way he could defend a weaker version of his view. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reduction's FutureTheology, Technology, and the Order of KnowledgeKevin L. HughesLet me begin with something of a confession. When as a young undergraduate I first encountered medieval texts, and so, for the first time, began to know something of the medieval "way of seeing," I was intoxicated. And I was intoxicated, in part, by the comprehensiveness and unity of this worldview, where God, humans, the cosmos, science, theology, philosophy, nature, (...) supernature – all of these elements fit. So often in my thinking I have repaired to those famous last lines of Dante's Comedy, to the "Love which moves the sun and other stars," as the epitome of the comprehension, coherence, and harmony of the medieval worldview.Perhaps this is one of the reasons I have been attracted to the work of St. Bonaventure. We may all be familiar with the statements that now have become almost truisms, that to know Bonaventure at all, one needs to know the whole system, and that the whole system is found in every kind of work that he had done. "Procession, exemplarity, return, this is the whole of our metaphysics."1 This principle of Order in Bonaventure, as described and analyzed by Wayne Hellmann, is a kind of keystone to all of Bonaventure's work.2 [End Page 227]If you understand the "order," you understand Bonaventure. Such admirable consistency and harmony! Such remarkable unity of perspective! And, at least by many accounts, the Reduction of the Arts to Theology3 is a perfect concise instance of Bonaventure's synthetic vision.It is precisely this unity, as found in the Reduction of the Arts to Theology, that Dieter Hattrup finds problematic. For Hattrup, the notion of unity itself is not problematic; rather, it is the unity of knowledge as conveyed in the Reduction that approaches a deeply problematic modern understanding of knowledge. Hattrup believes he has discovered in this brief treatise the seeds of what we might call a technological or manipulative knowledge. Whatever the limits of Dieter Hattrup's historical and textual brief against the authenticity of the Reduction, his theological queries should put us all on guard if we are to imagine a future for any "reduction of the arts to theology," Bonaventurean or otherwise.A Theological QuestionBonaventura zwischen Mystik und Mystifikation4 begins with a basic theological premise: Christian theology is interested in the relationship between faith and reason, and this interest follows from the even more basic Christian claim that God is distinct from the world. If one has an intra-cosmic notion of the divine, wherein gods are the greatest or most powerful beings among all other beings, then the question between faith and reason does not arise. Gods who are beings can be known in the way we know all other beings, i.e., through reason. Faith, on the other hand, describes the kind of knowledge we can have of the One who is not part but [End Page 228] Maker of the created order. From the time of Philo on, Jewish and Christian believers5 have drawn this careful distinction and explored how faith and reason might be related without being reduced one into the other. Hattrup suggests that this perpetual question is raised with particular intensity with the revival of Aristotelian philosophy in the High Middle Ages, and Bonaventure stands as a major figure in scholastic inquiry. But, he tells us, this question remains crucial to our own time under the sign of "secularization."6It is important to note this opening overture, as it tells us that Hattrup is exploring what he takes to be first and foremost a theological puzzle: Does the Reduction of the Arts to Theology faithfully represent Bonaventure's understanding of the relationship between faith and reason as ways of knowing? Is it consistent with what we find (and what Hattrup has studied elsewhere)7 in his Sentence Commentary, Disputed Questions on the Knowledge of Christ, and the Collations on the Hexaëmeron? Most importantly, and more theologically, does the Reduction distinguish properly between faith and reason, as would befit this Doctor of the Church? Or is it the beginning of the collapse of this classic distinction... (shrink)

In light of rapid globalization, there has been an increase in U.S. psychologists conducting international cross-cultural research. Such researchers face unique ethical dilemmas. Although the American Psychological Association has its own Code of Ethics with guidelines regarding research, these guidelines do not specifically address international and cross-cultural research. The purposes of this article are to (a) provide a review of current ethical guidelines for research on human subjects, (b) provide a review of major ethical challenges and dilemmas in conducting cross-cultural (...) research, (c) highlight several existing frameworks that maybe useful for increasing cross-cultural understanding of these ethical challenges for U.S. psychologists, and (d) issue a call to the American Psychological Association to begin to assess and evaluate the nature and extent of ethical problems in conducting cross-cultural research among its members. (shrink)

Adaptive immunity is unique to the vertebrates, and the molecules involved (including immunoglobulins, T cell receptors and the major histocompatibility complex molecules) seem to have diversified very rapidly early in vertebrate history. Reconstruction of gene phylogenies has yielded insights into the evolutionary origin of a number of molecular systems, including the complement system and the major histocompatibility complex (MHC). These analyses have indicated that the C5 component of complement arose by gene duplication prior to the divergence of C3 and C4, (...) which suggests that the alternative complement pathway was the first to evolve. In the case of the MHC, phylogenetic analysis supports the hypothesis that MHC class II molecules evolved before class I molecules. The fact that the MHC‐linked proteasome components that specifically produce peptides for presentation by class I MHC appear to have originated before the separation of jawed and jawless vertebrates suggests that the MHC itself may have been present at this time. Immmune system gene families have evolved by gene duplication, interlocus recombination and (in some cases) positive Darwinian selection favoring diversity at the amino acid level. (shrink)

Recent philosophical criticisms of individual rights and the postmodern deconstruction of the sovereign subject raise serious questions for the defense of universal human rights. This paper critically examines Paul Ricoeur's effort to reconstruct a viable notion of the human subject as the bearer of human rights. Ricoeur's analysis of the narrative structure of human experiences and action takes account of the recent philosophical criticisms of sovereign subjectivity; it avoids both the fiction of the atomistic individual of liberal political philosophy and (...) the fragility of a completely relativized and decentered subject. By extending Ricoeur's work on narrative identity and by developing a humanism based on the ethical primacy of the other-than-self, this paper aims to provide new insights into the complexity of implementing and defending universal human rights. Key Words: deconstruction • human rights • narrative • Ricoeur • subject • subjectivity. (shrink)

Mandatory vaccination against COVID-19 is a highly controversial issue, and many members of the public oppose it on the grounds that they should be free to determine what happens to their own body. Opinion has generally favored parental authority with respect to vaccination of children, but less attention has been paid to the ethical complexities of how to respond when mature minors refuse vaccination that is requested by their parents. We present a case in which a mature minor, who was (...) psychiatrically hospitalized, refused vaccination that had been requested by her parents, which led to significant moral distress for her caregivers. (shrink)