In this Volume, published in1998, Fifteen scholars reveal the ways of preserving, conceiving and creating beauty were as diverse as the cultural influenced at work at the time, deriving from antique, medieval and more recent literature and philosophy, and from contemporary notions of morality and courtly behaviour. Approaches include discussion of contemporary critical terms and how these determined writers' appreciation of paintings, sculpture, architecture and costume; studies of the quest to create beauty in the work of artists such as Botticeli, (...) Leonardo, Raphael, Parmigianino and Vasari; and the investigation of changes functioning of the eye and brain, or to technical innovations like those found in Venetian glass. (shrink)

This book assesses how Vatican II opened up the Catholic Church to encounter, dialogue, and engagement with other world religions. Opening with a contribution from the President of the Pontifical Council for Interreligious Dialogue, Cardinal Jean-Louis Tauran, it next explores the impact, relevance, and promise of the Declaration Nostra Aetate before turning to consider how Vatican II in general has influenced interfaith dialogue and the intellectual and comparative study of world religions in the postconciliar decades, as well as the contribution (...) of particular past and present thinkers to the formation of current interreligious and comparative theological methods. Additionally, chapters consider interreligious dialogue vis-à-vis theological anthropology in conciliar documents; openness to the spiritual practices of other faith traditions as a way of encouraging positive interreligious encounter; the role of lay and new ecclesial movements in interreligious dialogue; and the development of Monastic Interreligious Dialogue. Finally, it includes a range of perspectives on the fruits and future of Vatican’s II’s opening to particular faiths such as Judaism, Islam, Hinduism, and Buddhism. (shrink)

First published in 1998. Routledge is an imprint of Taylor & Francis, an informa company.

In Fratelli tutti, Pope Francis wonders why it took the Church so long to condemn slavery unequivocally. Indeed, the place of slavery in Catholic teaching provides a test case of change in official Church intellectual tradition. This paper examines the divergent arguments of four authors who have written about Church teaching on slavery: Pope Leo XIII, Fr. Joel S. Panzer, Judge John T. Noonan Jr., and Fr. John Francis Maxwell. It considers the statement on slavery in the Catechism (...) of the Catholic Church in light of Pope John Paul II’s meditation on the nature of human labor in Laborem exercens, itself a meditation on Leo’s Rerum novarum (On the Condition of Labor), and offers a critique of the position that papal teaching, because it must be self-consistent, is therefore irreformable or unsusceptible to development. This provides one response to the pope’s provocative question. (shrink)

First Published in 2009. Routledge is an imprint of Taylor & Francis, an informa company.

First Published in 1997. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

In lieu of an abstract, here is a brief excerpt of the content:Guided Rapid Unconscious Reconfiguration in Poetry and ArtRoger SeamonThe idea that literary works are designed to give pleasure does not get much exercise these days. So I would like to take it out for a walk. We’ll see where it takes us, how much ground it covers, and what friends it makes along the way. Perhaps if we take it off the leash of theory, it will roam far (...) enough afield.... By this time you are bored with my metaphor, and thus have made a judgment about the use of a trope that is often said to be at the heart of poetry. 1 What I want to do is give an account of the principle that led to that judgment, for it is the same principle, I shall argue, that governs judgments about the aesthetic dimension of literary works.I first encountered the idea in F. W. Bateson’s English Poetry: An Introduction, where he labels it the “The Principle of the Semantic Gap.” Poetry, Bateson says, does not consist of the transference of feeling from poet to reader (the Romantic and expressive view which he opposes), but of “the successful collocation of contrasted or conflicting ‘meanings,’” 2 and he traces the theory back to Coleridge’s idea that poetry consists in the “balance or reconciliation of opposite or discordant qualities” (Biographia Literaria, chap. xiv). Contrasted meanings defeat normal expectations, so the reader is forced to bridge (apparent) gaps in order to make sense of the words, and it is that collaboration between author and reader that constitutes poetic activity. The theory is, though Bateson does not present it as such, a reworking of the ancient notion that in a successful work of art we perceive unity in variety. This essay is an effort to extend and defend that theory in its modern form, particularly as it relates to literary works.The modern theory came into being because of a change in the [End Page 412] object of aesthetic analysis from the work and what it imitated to the psychology of the audience:Up to the eighteenth century the theory of art in the Western world was dominated by ancient philosophy. It was most of all Plato’s metaphysics which, in a number of variations and even distortions, attributed to the artist the capacity of perceiving the divine ideals of beauty beyond the world of the senses and embodying them in his creations. The rejection of this mystical view of art in the course of the eighteenth century... was bound to make theorists turn to psychology. 3It is within this psychological tradition that the modern version of unity and variety has been developed.Re-castings of the ancient formula for aesthetic value have been done by (at least) five recent theorists. Given that one can probably trace the twentieth-century revival back to Gestalt psychology, it is not surprising that the earliest of the four is Rudolph Arnheim. In an essay on “Order and Complexity in Landscape Design” he defines order as “the degree and kind of lawfulness governing the relations among the parts of an entity,” and complexity as “the multiplicity of the relationships among the parts of an entity.” 4 Arnheim then psychologizes (rather than “cosmologizes”) these concepts by grounding them in the propensity to be perceptually satisfied by a balance between the two: “Complexity without order produces confusion; order without complexity produces boredom” (p. 124). Similarly, in The Act of Reading Wolfgang Iser says:The reader’s enjoyment begins when he himself becomes productive, i.e., when the text allows him to bring his own faculties into play. There are, of course, limits to the reader’s willingness to participate, and these will be exceeded if the text makes things too clear or, on the other hand, too obscure: boredom and overstrain represent the two poles of tolerance, and in either case the reader is likely to opt out of the game. 5In the same vein, Francis Sparshott asserts in The Theory of the Arts that “Beauty occupies the ground between cliché and chaos,” with variety protecting against the former, unity protecting against the latter, 6 and in The Sense of... (shrink)

Sexual experimentation, living together, raising children outside of marriage, remarriage after divorce, and same-sex relationships...These behaviours have become common in the wider society as well as among Christians and Catholic Christians. Not only do they think and act differently than the official Church teaching, but they do so convinced that they are acting rightly. This challenges ethics to respond by what can be called an 'ethics of mercy', by meeting people where they are and helping them to grow towards the (...) fullness of life and love. Such a pastoral and educational ethics of growth should dare to stand within the tension between what is desirable and what is attainable, without surrendering the 'pro-vocative' idea of conjugal covenant as the basis for the family. Mercy is needed not only after ethics but in ethics. In harmony with Pope Francis's plea for a 'gospel of mercy', this book seeks a middle way between merciless rigourism and relativising subjectivism. It proposes an ethics of redemption that accompanies people on their way to meaningful living and loving, grounded in a spirituality that springs from the salvation offered in Jesus. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Buddhisms and DeconstructionsFrancis X. Clooney, SJBuddhisms and Deconstructions. Edited by Jin Y. Park, with an afterword by Robert Magliola. Lanham, MD: Rowman & Littlefield Publishers, Inc., 2006. Pp. xxii + 290.Buddhisms and Deconstructions originated in a panel on "Buddhism, Deconstruction, and the Works of Robert Magliola" at the twenty-second annual convention [End Page 182] of the International Association for Philosophy and Literature. Half its essays began as conference (...) papers, while the rest (including several published elsewhere) were solicited for the volume. Implicit too are an awareness of other volumes—for example, Harold Coward's Derrida and Indian Philosophy (1990) and (with Toby Foshay) Derrida and Negative Theology (1992)—and the conviction that such volumes, although making a contribution, have not adequately sorted out what can usefully be said with respect to that tantalizingly elusive couple, deconstruction and Buddhism.The volume exemplifies many starting points and avenues for testing the Buddhism-deconstruction relationship, but all of it is clearly mapped. "Buddhism and Deconstruction" (section 1) illumines some basic issues underlying Buddhist-deconstructionist comparisons: "Naming the Unnameable: Dependent Co-arising and Différence" (Jin Y. Park) and "Nagarjuna and Deconstruction" (Ian Mabbett). "Buddhism Deconstructs" (section 2) explores how deconstruction can be analyzed from a Buddhist perspective, and includes "Derridean and Madhyamika Buddhist Theories of Deconstruction" (Zong-qi Cai) and "Indra's Postmodern Net" (David R. Loy). "Deconstructing Buddhism" (section 3), with essays on "Deconstructive and Foundationalist Tendencies in Indian and Tibetan Buddhism" (Roger R. Jackson) and "Ji Zang's Sunyata-Speech: Derridean Denegation with Buddhist Negations" (Ellen Y. Zhang), looks in the other direction, still further deconstructing Buddhism. "Chan/Zen Buddhist Deconstruction" (section 4) furthers the critique with another pair of detailed analyses, "The Chan Deconstruction of Buddha Nature" (Youru Wang) and "Sudao: Repeating the Question in Chan Discourse" (Frank W. Stevenson). All these authors stick with cases in order to test the larger Buddhism and deconstruction hypothesis, showing, unsurprisingly, that similarities and differences make comparisons work out in different ways and for different conclusions. It matters which Buddhist tradition is brought into play, how one interprets some particular Buddhist thinker, and (because almost everyone here is thinking of "Derrida" and "deconstruction" at the same time) how someone with Buddhist learning ought to read which early or late essay by Derrida. Altogether, these eight essays illumine specific examples and contribute to the volume's larger topic, as we narrow down and define the Budhism-Deconstructionism conversation. Loy perhaps speaks for many of the authors here:From a Buddhist perspective, the post-structural realization that the meaning of a text cannot be totalized—that language/thought never attains a self-presence which escapes differences—is an important step towards the realization that there is no abiding-place for the mind anywhere within Indra's net. But the textual dissemination liberated by Derrida's deconstruction will not be satisfactory unless the dualist sense-of-self—not just its discourse—has been deconstructed.(p. 80)Or, as Ellen Zhang soberly puts it, [End Page 183]The play of sunyata/denegation implies a movement of thought that sees the surplus of thought, and understanding this surplus sometimes requires the un-thought. The moment of negativity is, therefore, also the moment of construction and creativity. Sunyata/denegation is not simply a nihilistic place of reducing meaning to non-meaning, reality to non-reality. On the contrary, it is the moment of emancipation of meanings, we find in the Chinese traditions from Zhuangzi to Buddhist philosophers and Chan masters. Meanwhile, the experiential dimensions in the process of transforming our thought and consciousness explored by Daoism and Buddhism also offer a possible critique of postmodern discourse.(p. 121)One could well imagine an entire volume made of just these essays with just such insights.But there is more. In "Deconstructing Life-Worlds" (section 5), two essays—"The Veil Rent in Twain: A Buddhist Reading of Robert Magliola's Deconstructive Chiasm" (Jane Augustine) and "Emmanuel, Robert" (Gad Horowitz)—remind us that the volume is indeed a still more complex three-way conversation, including also the writings and personality (evident by the vehicle of an Afterword) of Robert Magliola, a scholar of both Buddhism (which he teaches... (shrink)

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

Roger Gibson has achieved as much as anyone else, indeed, more, in presenting and defending Quine’s philosophy. It is no surprise that the great man W.V. Quine himself said that in reading Gibson he gained a welcome perspective on his own work. His twin books The Philosophy of W.V. Quine and Enlightened Empiricism have no rivals. We are all indebted to Roger. The essay that follows is intended not only to honor him but also to continue a theme that runs (...) throughout his (and Quine’s) work, namely, the seamless division between science and philosophy. The techniques we invoke are consonant with the naturalistic conception of language that central themes of Professor Gibson’s writings, namely, that language is “a social art to be studied empirically” (Enlightened Empiricism, p. 64). (shrink)

What is the proper relation between the scientific worldview and other parts or aspects of human knowledge and experience? Can any science aim at "complete coverage" of the world, and if it does, will it undermine--in principle or by tendency--other attempts to describe or understand the world? Should morality, theology and other areas resist or be protected from scientific treatment? Questions of this sort have been of pressing philosophical concern since antiquity. The Proper Ambition of Science presents ten particular case (...) studies written by prominent philosophers, looking at how this problem has been approached from the ancient world right up to the present day. Contributors: Bob Sharples, M.W.F. Stone, G.A.J. Rogers, J.R. Milton, Aaron Ridley, Christopher Hookway, Dermot Moran, Thomas E. Uebel, David Papineau, and Nancy Cartwright. (shrink)

To this date Roger Bacon remains one of the controversial and colorful figures in the history of empirical science. This paper is an attempt to ascertain his views regarding the nature and function of empirical science and to compare his writings on this topic with those of the more famous Francis Bacon. The ground for comparison is the fact that both men have often been cast in the same role in the history of science; i.e., they have both been (...) acclaimed as the first in the western world to emphasize and bring out the importance of experimental method in the accumulation of knowledge. In this connection Francis, of the sixteenth century, has long been acknowledged as the father of the experimental method in preference to Roger, of the thirteenth century. In effect, therefore, this paper probes the relative merits of the claims for each thinker. (shrink)

On Roger Bacon's life and works, by A. G. Little.--Der einfluss des Robert Grosseteste auf die wissenschaftliche richtung des Roger Bacon, von Ludwig Baur.--La place de Roger Bacon parmi les philosophes du XIIIe siècle, par François Picavet.--Roger Bacon and the Latin vulgate, by Francis Aidan, cardinal Gasquet.--Roger Bacon and philology, by S. A. Hirsch.--The place of Roger Bacon in the history of mathematics, by David Eugene Smith.--Roger Bacon und seine verdienste um die optik, von Eilhard Wiedemann.--Roger Bacons lehre von (...) der sinnlichen spezies und vom seḣvorgange, von Sebastian Vogl.--Roger Bacons art des wissenschaftlichen arbeitens dargestellt nach seiner schrift De speculis, von J. Würschmidt.--Roger Bacon et l'horreur du vide, par Pierre Duhem.--Roger Bacon, his relations to alchemy and chemistry, by M. M. Pattison Muir.--Roger Bacon and gunpowder, by H. W. L. Hime.--Roger Bacon and medicine, by E. Withington. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS Systematic Theology: Roman Catholic Perspectives. Edited by FRANCIS SCHUSSLER FIORENZA and JOHN P. GALVIN. Minneapolis: Fortress, 1991. Vol. 1: Pp. xv+ 336. Vol. 2: Pp. xv+ 384. $21.95 each; $39.95 set. Not too long ago a fellow Dominican who wanted to do some personal updating and retooling in theology asked me to recommend to him some hooks in Catholic systematics which would show him the lay (...) of the land in contemporary theology. I was happy to be able to apprise him of the two volumes under review. Most of the essayists do not explore new territory or establish new beachheads (nor was this their task) hut instead skillfully sketch the revised maps of terra cognita and graciously occupy already conquered lands, sometimes repeating their own creative work published elsewhere. Without doubt the majority of the Catholic theological guild who belong to the College Theology Society or the Catholic Theological Society of America would recognize in the overall thrust and import of these articles a broad harmony with the main themes and general methodology of contemporary Catholic theology, while they would also acknowledge in the articles' various emphases and organizational techniques the legitimate pluralistic expressions of that theology. In e:ffect, the authors offer, in a balanced and evenhanded way, albeit from their own individual perspectives (hence the subtitle), a rich distillation and compact presentation of the state of contemporary Catholic theology as it is probably taught by the majority of professors in North America. The editors see the volumes as opening up the diverse theological perspectives within Roman Catholic systematic theology, hut as the list of authors reveals, these perspectives actually cluster within the moderate center-to-left-of-center spectrum of contemporary Catholic theology : Systematic Theology: Tasks and Methods (Fiorenza); Faith and Revelation (Avery Dulles) ; Approaching the Christian Understanding.of God (David Tracy) ; The Trinitarian Mystery of God (Catherine Mowry LaCugna); Creation (Anne M. Clifford); Jesus Christ (Galvin); Church (Michael A. Fahey); Sin and Grace (Roger Haight); Saints and Mary (Elizabeth A. Johnson) ; Sacraments in General, Baptism and Confirmation, Penance, Anointing of the Sick (Regis A. Duffy); Eucharist, Order (David N. Power); Marriage (Fiorenza); Eschatology (Monika K. Hellwig). The traditional topics in the traditional order reveal that the volumes 305 306 BOOK REVIEWS are meant to serve as a summary and survey of the major courses of· fered within most Master of Arts and Master of Divinity programs. The intended audience is the beginning student, the student who needs to review the major themes of systematic theology, and the student who needs some updating in contemporary theology. In my opinion, the best articles for the intended audience and purpose are those hy Fior· enza (Systematic Theology), Dulles, Galvin, Haight and Johnson. The editors asked the authors to bear in mind five specific goals: to root their work in Roman Catholic theology; to help recover, in Rahner 's words, " the forgotten truths " of Catholicism, by displaying how historical studies have uncovered heretofore neglected traditions; to make use of current hermeneutical theories and philosophical reflections ; to take into account the ecumenical dimension of theology, while also clarifying the distinctive Roman Catholic position on various topics; and to he attentive to the current stress on praxis. In general, whenever their topic required it, the authors have fulfilled these goals. What has resulted is a combined work deeply grounded in historical understanding which is ecumenically broad while also distinctively Roman Catholic. The articles have tended to retrieve Catholicism's forgotten truths from the church's patristic era, since the dominant tradition until Vatican II was the one defined by the high Middle Ages and Trent. Indicative of this trend is the fact that, among the brief annotated bibliographies appended to each essay, only those by Dulles and Haight contain a work by Thomas Aquinas-and in Dulles's opinion the treatment of faith in the Summa theologiae is " stilil the most authoritative and incisive Catholic treatise on faith" (I :128). Never· theless, the authors are fair in giving medieval theology its rightful place within the Catholic tradition. Instead of offering even the briefest summary of the seventeen individual essays, since the aui:hors' basic introductory treatment of their topics... (shrink)

Campion, Edmund Review(s) of: Traveller to freedom: The Roger Pryke story, by Francis Ravel Harvey (Sydney: Freshwater Press, 2011), pp.392, $49.95.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Thomas Aquinas and the Crisis of Christology ed. by Michael A. Dauphinais, Andrew Hofer, O.P., and Roger W. NuttJ. David MoserThomas Aquinas and the Crisis of Christology edited by Michael A. Dauphinais, Andrew Hofer, O.P., and Roger W. Nutt (Ave Maria, FL: Sapientia Press, 2021), ix + 422 pp.This volume is a collection of papers presented at the "Thomas Aquinas and the Crisis of Christology" conference at the (...) Aquinas Center of Ave Maria University in Ave Maria, Florida, in February 2020. Dozens of papers were presented at the conference; this volume contains many of the plenary papers and the two keynote addresses given by Bruce Marshall and Thomas Joseph White, O.P.The title, especially the term "crisis," has multiple meanings in the essays. On the one hand, some of them address the crisis in contemporary Christology. For example, Michael Dauphinais draws on Aquinas's theology of participation to pose what he sees as a better alternative to Richard Rohr's The Universal Christ. As Dauphinais shows, Rohr's popular Christology conflates Incarnation and creation as one and the same reality. Through careful exegesis of Aquinas's Commentary on John, Dauphinais argues that the Incarnation must be distinct as a unique act of God, and thus decidedly not the same as creation (253). On the other hand, as J. Augustine DiNoia observes in his foreword, the term "crisis" comes from the Greek krisis, or "judgment" (ix). Christ's judgment of all human beings emerges as a persistent theme in the volume. So Andrew Hofer's introduction explores Aquinas's teaching on Christ's judgment of teachers of the faith, noting the implications for theologians who hold the office of teacher. Marshall's and Daria Spezzano's essays are powerful accounts of Christ's role as judge. Both diagnose contemporary crises of faith over which we will be judged and remind us that the Lord Jesus judges to save those who love him. These essays read almost like sermons, and they deserve careful attention when [End Page 1435] Christ's judgment seems irrelevant in an age when God can only be thought to be winsome and nice.Some of the essays contribute to ongoing Thomistic scholarly debates. The vexed question of how to understand the esse secundarium in article 4 of Aquinas's De unione verbi incarnati receives two essays: one by Roger Nutt and the other by Steven A. Long. Nutt argues that Aquinas did not reverse his teaching on the single esse of Christ in the De unione. He observes that Aquinas uses the terms principale and secundarium to manifest "the ultimate unity of composite realities," and thus secundarium esse is not "second esse" in the order of being (87). Like Nutt, Long argues that Aquinas is consistent in his position on Christ's singular esse. He invokes a wide array of interpretive and metaphysical arguments in a mere nine pages. Though they do not resolve the problem (at least in my view: how could an esse distinct from another esse be numerically the same esse, as they would have to be for Christ to have one esse?), they are useful contributions to the ongoing interpretation of Aquinas on this point.Similarly, Christ's human knowledge in Aquinas's theology and Catholic doctrine gets two essays. White expands on prior work on this topic and argues that Christ maintained consciousness of his filial identity prior to the resurrection. As usual, he does careful work deploying the insights of Catholic doctrine in conversation with biblical studies. Simon Francis Gaine expands on his argument in Did the Saviour See the Father? Christ, Salvation and the Vision of God by arguing that a divine person does not need to have the beatific vision to be incarnate. He contrasts metaphysical necessity with soteriological necessity; Christ needed to have the beatific vision to give it to us, but he did not need it as a necessary consequence of being incarnate. It would be interesting to see Gaine and other Thomists interact with John Duns Scotus's argument that Christ could be incarnate without the beatific vision, or highest possible grace (Ordinatio III, d. 13). Scotus, in my... (shrink)

The research is devoted to justification of the interdisciplinary approach in the study of consciousness. Studying consciousness as a phenomenon is a very divergent project, the mystery of its nature and appearance makes different ways of studying consciousness possible. Besides, consciousness is an umbrella term which may be interpreted differently in different contexts. Various approaches to comprehension of consciousness have been developed nowadays in Philosophy, Psychology, Biology, Medicine, Neurosciences, Sociology, Cognitive and Computer Sciences, Linguistics and a number of other research (...) fields. In the end of the 1980s one can notice an exceptional growth of interest in the problem of consciousness both in Philosophy and Science. The works by Bernard Baars, Daniel Dennett, Roger Penrose, Francis Crick and Christopher Koch, David Chalmers have appeared in these years. They outlined the main approaches to the study of consciousness and demonstrated that study of consciousness became an interdisciplinarity research. The research discusses the features of the phenomenon of consciousness and outlines the main theoretical issues, the most relevant of which are the “hard problem” of consciousness, the problem of mind and body, the problem of “the explanatory gap”, the question of the primacy of the brain in relation to consciousness, the place of consciousness in the modern scientific paradigm, changes of the ethical and worldview interpretation in connection with artificial intelligence, neurochips and neural network. Based on the complexity and multidimensionality of the research field associated with the problem of consciousness, the variety of approaches to studying this problem in Philosophy and Science, the controversial character of the questions raised, and the heated discussion among researches, the author concludes that interdisciplinary studies of consciousness have the greatest heuristic possibilities today. (shrink)

An international legal agreement governing the global antimicrobial commons would represent the strongest commitment mechanism for achieving collective action on antimicrobial resistance (AMR). Since AMR has important similarities to climate change—both are common pool resource challenges that require massive, long-term political commitments—the first article in this special issue draws lessons from various climate agreements that could be applicable for developing a grand bargain on AMR. We consider the similarities and differences between the Paris Climate Agreement and current governance structures for (...) AMR, and identify the merits and challenges associated with different international forums for developing a long-term international agreement on AMR. To be effective, fair, and feasible, an enduring legal agreement on AMR will require a combination of universal, differentiated, and individualized requirements, nationally determined contributions that are regularly reviewed and ratcheted up in level of ambition, a regular independent scientific stocktake to support evidence informed policymaking, and a concrete global goal to rally support. (shrink)

Traditionally, physicians and parents made decisions about children’s health care based on western practices. More recently, with legal and ethical development of informed consent and recognition for decision making, children are becoming active participants in their care. The extent to which this is happening is however blurred by lack of clarity about what children — of diverse levels of cognitive development — are capable of understanding. Moreover, when there are multiple surrogate decision makers, parental and professional conflict can arise concerning (...) children’s ‘best interest’. Giving children a voice and offering choice promotes their dignity and quality of life. Nevertheless, it also presents with many challenges. Case studies using pseudonyms and changed situational identities are used in this article to illuminate the complexity of ethical challenges facing nurses in end-of-life care with children and families. (shrink)

Antimicrobial resistance (AMR) is an urgent threat to global public health and development. Mitigating this threat requires substantial short-term action on key AMR priorities. While international legal agreements are the strongest mechanism for ensuring collaboration among countries, negotiating new international agreements can be a slow process. In the second article in this special issue, we consider whether harnessing existing international legal agreements offers an opportunity to increase collective action on AMR goals in the short-term. We highlight ten AMR priorities and (...) several strategies for achieving these goals using existing “legal hooks” that draw on elements of international environmental, trade and health laws governing related matters that could be used as they exist or revised to include AMR. We also consider the institutional mandates of international authorities to highlight areas where additional steps could be taken on AMR without constitutional changes. Overall, we identify 37 possible mechanisms to strengthen AMR governance using the International Health Regulations, the Agreement on the Application of Sanitary and Phytosanitary Measures, the Agreement on Trade-Related Aspects of Intellectual Property Rights, the Agreement on Technical Barriers to Trade, the International Convention on the Harmonized Commodity Description and Coding System, and the Basel, Rotterdam, and Stockholm conventions. Although we identify many shorter-term opportunities for addressing AMR using existing legal hooks, none of these options are capable of comprehensively addressing all global governance challenges related to AMR, such that they should be pursued simultaneously with longer-term approaches including a dedicated international legal agreement on AMR. (shrink)

This paper sketches an account of public health ethics drawing upon established scholarship in feminist ethics. Health inequities are one of the central problems in public health ethics; a feminist approach leads us to examine not only the connections between gender, disadvantage, and health, but also the distribution of power in the processes of public health, from policy making through to programme delivery. The complexity of public health demands investigation using multiple perspectives and an attention to detail that is capable (...) of identifying the health issues that are important to women, and investigating ways to address these issues. Finally, a feminist account of public health ethics embraces rather than avoids the inescapable political dimensions of public health. (shrink)

It is a commonplace to observe that we have been living through an extraordinary pan-European and trans-Atlantic populist moment. But do the heterogeneous phenomena lumped under the rubric “populist” in fact belong together? Or is “populism” just a journalistic cliché and political epithet? In the first part of the article, I defend the use of “populism” as an analytic category and the characterization of the last few years as a “populist moment,” and I propose an account of populism as a (...) discursive and stylistic repertoire. In the second part, I specify the structural trends and the conjunctural convergence of a series of crises that jointly explain the clustering in space and time that constitutes the populist moment. The question in my title is thus twofold: it is a question about populism as a term or concept and a question about populism as a phenomenon in the world. The article addresses both the conceptual and the explanatory question, limiting the scope of the explanatory argument to the pan-European and trans-Atlantic populist conjuncture of the last few years. (shrink)