First published in 1982. Routledge is an imprint of Taylor & Francis, an informa company.

Bioethical Prescriptions collects F.M. Kamm's articles on bioethics -- revised for publication in book form -- which have appeared over the last 25 years and which have made her among the most widely-respected philosophers working in this field.

Foundations and Applications depend ultimately for their existence on each other. The main links between them are education and the axiomatic method. Those links can be strengthened with the help of a categorical method which was concentrated forty years ago by Cartier, Grothendieck, Isbell, Kan, and Yoneda. I extended that method to extract some essential features of the category of categories in 1965, and I apply it here in section 3 to sketch a similar foundation within the smooth categories which (...) provide the setting for the mathematics of change. The possibility that other methods may be needed to clarify a contradiction introduced by Cantor, now embedded in mathematical practice, is discussed in section 5. (shrink)

Why are we interested in history at all? Why do we feel the need to distinguish between past and present? In this book, the author argues that the past originates from an experience of rupture separating past and present. Think of the radical rupture with Europe's past that was effected by the French and the Industrial Revolutions. Sublime Historical Experience investigates how the notion of sublime historical experience complicates and challenges existing conceptions of language, truth, and knowledge. These experiences of (...) rupture are paradoxical since they involve both the separation of past and present and, at the same time, the effort to overcome this separation in terms of historical knowledge. The experience unites feelings of loss/pain with those of love/satisfaction, and thus is in agreement with how sublime experience is ordinarily defined. The experience is also precognitive since it precedes historical knowledge. As such it is a challenge to traditional conceptions of the relationship between experience and truth or language. It compels us to disconnect the notions of experience and truth. (shrink)

I argue that the concept of 'longitudinal form', which Poplawski and Gillett have introduced into ethical discussions about embryos and gametes, involves too many metaphysical subtleties to be a useful aid to making moral decisions. I conclude by suggesting a criterion for relevance in medical ethics.

The general context of this paper is the locality problem in quantum theory. In a recent issue of this journal, Redei (1991) offered a proof of the proposition that algebraic Lorentz-covariant quantum field theory is past stochastic Einstein local. We show that Redei's proof is either spurious or circular, and that it contains two deductive fallacies. Furthermore, we prove that the mentioned theory meets the stronger condition of stochastic Haag locality.

The adventurous hero Indiana Jones makes his long-awaited return to theaters this summer! Filled with the intrigue and drama characteristic of all the classic Indiana Jones films, the fourth release is all brought to life by an incredible soundtrack. Selections from Indiana Jones and the Kingdom of the Crystal Skull features popular music from the film, as composed by Academy Award winner John Williams, plus 8 pages of color artwork straight from the movie. This book is part of an instrumental (...) series arranged for Flute, Clarinet, Alto Sax, Tenor Sax, Trumpet, Horn in F, and Trombone. The arrangements are completely compatible with each other and can be played together as solos. Each book contains a carefully edited part that is appropriate for the Level 2–3 player, and a fully orchestrated accompaniment CD. The CD includes a demo track of each song, which features a live instrumental performance, followed by a play-along track. A piano accompaniment book (optional) is also available. It includes a CD that features various instrument demo tracks from the series. Titles include: *Raiders March* *The Adventures of Mutt* *The Journey to Akator* *Marion’s Theme* *Irina’s Theme*. (shrink)

Philosophy of history is the Cinderella of contemporary philosophy. Philosophers rarely believe that the issues dealt with by philosophers of history are matters of any great theoretical interest or urgency. In their view philosophy of history rarely goes beyond the question of how results that have already been achieved elsewhere can or should be applied to the domain of historical writing. Moreover, contemporary philosophers of history have done desperately little to dispel the low opinion that their colleagues have of them. (...) In this essay I argue that Arthur Danto is the exception confirming the rule, for Danto’s philosophy of representation may help us understand how texts relate to what they are about. The main shortcoming of philosophy of language undoubtedly is that it never bothered to investigate the philosophical mysteries of the text. The writing of history is a philosophical goldmine and we must praise Danto for having reminded us of this. (shrink)

The amplitude and the diversity of Ricoeur’s philosophical production is astonishing. Three factors shed light upon this fact. First, his philosophical career covers seventy years wherein he witnessed the rise and the decline of tlve philosophical -isms. Further, he is a typical dialogical thinker: in conversation with the great classical and modern philosophers, and eager to listen to the methods and results of human an linguistics sciences. A third reason, particularly of differentiation, stems from his double conviction and commitment. On (...) the one hand, he wants to be a rigorous philosopher, even keeping on a methodic agnosticism. On the other hand, however, he is a convinced Christian, and so he also likes to think critically – a rigorous philosophizing here is inappropriate – on religion, belief, and biblical language and topics. Nevertheless, it is only since 2000 that he is getting fully aware of the disintegrated impression many readers have from his publications. In his opinion, this impression is perfectly understandable: a reading public and myself are on completely different wavelengths. From reading my books people spontaneously nurture their own expectation with regard to coming publications, whereas my concern always was: am I answering your questions? So, in four recent articles Ricoeur speaks of his technical philosophy composed of eleven books: from The voluntary and the Involontary to the Course of Recognition . He argues that the continuity of his basic philosophical writings is, each time, determined by a residue, a question the preceding publication left open. But, where to situate then his twenty-two other books into a global and consistent picture? All these other works are explorations of specific philosophical issues, and reflections and topics as prophecy, tragedy and religion bordering philosophy. For this matter, a fully rigorous philosophical discourse is not always possible. These writings, however, find their setting around the hard core of his philosophy. Ricoeur himself only mentions two genres: volumes of articles for a larger audience as History and Truth and university lectures as Lectures on Ideology and Utopia . But other headings need to be added to umbrella other publications: historical and autobiographic writings, collection of articles on political topics, on the sacred and biblical language, on philosophy of law, and on medical ethical issues. On a more remote distance from the heart of his philosophy are located hundred of articles and interviews on philosophical topics, reflections on actual themes, an even some homilies. To amazement of many, two eminent Ricoeur commentators recently characterized his philosophy as “An Ontology of Life”. This is not as strange as it looks! Already in The voluntary and the Involontary. Ricoeur offers a phenomenology of “life, to be in life and birth”. To him, life also is a lived and hard-won value. In fact, belief in life is related to his main category of “originative affirmation” and of “hope”. Hope, however, is never a knowledge but only the regulative idea of my metaphysical thinking, and it remains inextricably bound up with the anguish for a senseless totality. “Nothing is closer to the anguish of nonsense than timid hope.”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE INCOMMUNICABILITY OF HUMAN PERSONS JOHN F. CROSBY, III Franciscan University of Steubenville Steubenville, Ohio I PROPOSE TO explore the idea that persons do not exist as replaceable specimens of or as mere instances of an ideal or type, but rather exist in some sense for their own sakes, each existing as incommunicably his or her own.1 I undertake this study in the conviction that the incommunicability of persons (...) is profoundly characteristic for them precisely as persons, and has a major role to play in any philosophy of the person. And there is an entirely different reason which attracts me to this subject. I think that most of what I have to say here can find acceptance across a broad spectrum of philosophical positions. At a time when thinkers are increasingly suspicious of universally valid truth about man, when many of them think that a vision of man is proper only to some tradition and valid only within that tradition and not beyond it, one can offer a salutary challenge to one's contemporaries by showing a centrally important truth about persons which, as I say, can be accepted by philosophers coming from the most various points of view. Suppose that you were to minimalize the death of someone by saying that at least the human species did not die with him or her, as if the immortality of the species more than compensated for the mortality of this individual : everyone understands that you would thereby radically depersonalize the deceased. Or suppose that you were grieving over the death of someone dear to you, and a friend tried to comfort you with the thought that the 1 My thanks to Josef Seifert, William Frank, Damian Fedoryka, and Katryna Fedoryka for their comments on earlier drafts of this study. The text of this article forms Chapter Two of my book, Essay on Personal Selfhood, which is close to completion. 403 404 JOHN F. CROSBY, III particular excellences of the deceased, which awakened your love, also exist in other human beings who are still living, as if you could continue to love in them what you had loved in the deceased. Again, everyone understands that if you treat people having excellences as if they were replaceable specimens of those excellences, then you lose your grip on them as persons. But why is this? Why is personhood driven out of human beings as soon as their species-membership, or their particular excellences, are thought to predominate in them? What is that incommunicability of each person which is obscured as soon as persons are thought to be only specimens? One commonly thinks that this aspect of personal selfhood has been recognized only in modern thought; in fact it was recognized already by St. Thomas Aquinas. Creatura autem rationalis divinae providentiae substat sicut secundum se gubernata et provisa, non solum propter speciem, ut aliae corruptibiles creaturae : quia individuum quod gubernatur solum propter speciem, non gubernatur propter seipsum; creatura autem rationalis propter seipsam gubernatur, ut ex dictis manifestum est. Sic igitur solae rationales creaturae directionem a Deo ad suos actus accipiunt non solum propter speciem, sed secundum individuum.2 Notice that Aquinas teaches here the metaphysical ultimacy of personal incommunicability; it exists even before God in the sense 2 " Now, a rational creature exists under divine providence as a being governed and provided for in himself, and not simply for the sake of his species, as is the case with other corruptible creatures. For the individual that is governed only for the sake of the species is not governed for its own sake, but the rational creature is governed for his own sake, as is clear from what we have said (ch. 112). And so, only rational creatures receive direction from God in their acts, not only for the species, but for the individual." Summa Contra Gentiles, III, ch. 113 (Bourke translation). By the way, Chapters 111-114 of Book III seem to me to constitute the most " personalist " passage' in the entire corpus of St. Thomas. The modern reader sees to his amazement that St. Thomas here has already made his own the Kantian idea that each person in a sense exists for his... (shrink)

Initially, we perceive an indefinite extension imprecisely, a spread C ; this perception can be visual, aural, or tactile.