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)

[Introduction]: Curiosity is now widely regarded, with some justification, as a vital ingredient of the inquiring mind and, more particularly, as a crucial virtue for the practitioner of the pure sciences. We have become accustomed to associate curiosity with innocence and, in its more mature manifestations, with the pursuit of truth for its own sake. It was not always so. The sentiments expressed in Sir John Davies's poem, published on the eve of the seventeenth century, paint a somewhat different picture. (...) To seek knowledge with no particular end in mind was to indulge in "fruitlesse curiositie," while the "desire to know" was associated with those catastrophic events that took place at the dawn of history in the Garden of Eden and with the ensuing curse that fell upon succeeding generations. Davies's poem neatly sets out two of the chief impediments to the advancement of learning in seventeenth-century England: the fact that the Genesis narrative attributes the Fall of the human race to the desire for knowledge, and the moral disapprobation associated with the vice of curiosity. In short, the traditional classification of curiosity amongst the vices and its complicity in the commission of the first sin represented a major obstacle to early modern projects to enlarge human learning. This essay will explore the changing fortunes of curiosity, from its construction as an intellectual vice in the patristic era to its subsequent transformation, over the course of the seventeenth century, to a virtue. Particular attention will be paid to the way in which Francis Bacon dealt with prevailing conceptions of curiosity and forbidden knowledge and how he modified an existing view of the moral legitimacy of knowledge of nature in order to provide rhetorical justification for his proposed instauration of learning. This change in the status of knowledge of nature, initiated by Bacon and promoted by his successors, highlights the morally charged character of early modem debates over the status of natural philosophy and the particular virtues required of its practitioners. As we shall see, the rehabilitation of curiosity was a crucial element in the objectification of scientific knowledge and led to a shift of focus away from the moral qualities of investigators and the propriety of particular objects of knowledge to specific disciplines, procedures, and methods. (shrink)

A number of passages in "phenomenology of perception" suggest that merleau-Ponty wants to collapse entirely the distinction between the 'a priori' and the empirical, Between 'truths of reason' and 'truths of fact'. I argue that his discussion of one of the theorems of euclidean geometry reveals a less ambitious and more plausible aim--Namely, A demonstration that 'a priori' truths may be characterized by features traditionally applicable only to empirical truths, And vice versa. Merleau-Ponty's discussion of the 'a priori' and the (...) empirical simply brings the two a little closer together, Stressing the similarities and interconnections traditionally ignored in favor of the obvious differences. (shrink)

Russell is set into the overall context of male contributions to british feminism. first it is shown that he devoted much time, political sophistication and commitment to campaigning for women's suffrage before 1914. second, that his lifelong contribution to british feminism is rationalistic, courageous, and highly progressive. third, that in his relationships with women (including his wives), he continues to display anti-feminist attitudes and, still more, anti-feminist conduct.

Quid enim? si Daphitae fatum fuit ex equo cadere atque ita perire, ex hocne equo, qui cum equus non esset nomen habebat alienum ? aut Philippus hasne in capulo quadrigulas vitare monebatur? quasi vero capulo sit occisus. Quid autem magnum aut naufragum illum sine nomine in rivo esse lapsum – quamquam huic quidem his scribit in aqua esse pereundum? ne hercule Icadii quidem praedonis video fatum ullum; nihil enim scribit ei praedictum: quid mirum igitur ex spelunca saxum in crura eius (...) incidisse? puto enim, etiam si Icadius tum in spelunca non fuisset, saxum tamen illud casurum fuisse, nam aut nihil est omnino fortuitum aut hoc ipsum potuit evenire fortuna. (shrink)

The following quotations will show what is thought about the origin and extension of the name Chalkidike and the work of Euboean Chalkis in those parts:—‘The barren islands of Sciathus and Peparethus were the bridge from Euboea to the coast of Macedonia, which, between the rivers Axius and Strymon, runs out into a huge three-pronged promontory. Here Chalcis planted so many towns that the whole promontory was named Chalcidice.’ ‘The whole peninsula was called Chalkidike, and the Greeks in it were (...) comprised under the name of the Thracian Chalkidians.’Some passages of Herodotus and Thucydides led me to suspect that Chalkis took but a minor part, if any, in the colonization of this region; that the area of the Chalkidians of Thrace was comparatively small; that the name S0009838800021960_inline1 was confined to this area; and that these Chalkidians were not colonists from the cities of southern Greece, but, like their neighbours the Bottiaioi, a tribe. Further enquiry, though it has strengthened these suspicions, has not established them beyond doubt; but it seems to me worth while to set out the evidence, in the hope that others may throw light on a question of some importance for the history of Greece. At least I may expect that in future ‘Chalkidike’ and ‘Chalkidians’ will be used with care. (shrink)

The media, advertising and public relations are all regulated in some degree by ethical codes of practice, but do they work and do they help practitioners? The author is Senior Lecturer in public relations and philosophy at Leeds Business School, Leeds Metropolitan University, Leeds LS2 8AF. She is currently preparing material for a new MA in Business Policy and Ethics, to be offered jointly by Leeds Metropolitan University and the University of Leeds.

Corporate Social Responsibility (CSR) continues to evolve as an important paradigm for business strategy. There is much disparate information about it available; evaluating that information and deciding what applies to any given organisation is thus becoming a more complicated task. With an idea to simplifying this process, the Sustainable Development Unit at the Royal Institute for International Affairs (RIIA) considered how it might position itself as an information filter for CSR generally. The research summarised here concludes that CSR is too (...) large and vague a concept to be practical or applicable, and suggests that an international organisation such as RIIA should concentrate on creating opportunities for focusing the idea, rather than actually attempting to effect practical change. Whether these opportunities emerge out of discussion, analysis, research, policy briefings, or by other means, will depend on the nature and timing of any specific topic within the overall CSR context. (shrink)

The long-standing enigma of I.G. i. 115 has been brought into the lime-light once more by two recent articles, ‘The Law Codes of Athens’ by Sterling Dow in Proc. Massachusetts Hist. Soc., vol. lxxi and by E. Ruschenbusch in Historia, ix, Heft 2 . This enigma has many facets, but I only wish to deal here with one. It concerns the precise nature and purpose of the inscription and, in particular, the significance of the words l. 10. The preamble to (...) the decree is quite specific. (shrink)

This passage has been very frequently discussed, but the deductions drawn from it have been so various and the exact meaning of the Greek has often been left so vague that it seemed to merit one more attempt at analysis.

Here Horace gives warning to an adversary of his powers of literary attack, comparing himself with the great iambists Archilochus and Hipponax . The general sense of the last two lines seems clear: ‘If someone attacks me , shall I weep like a mere boy?’, i.e. ‘Am I not to take revenge?’.

The article critically examines Hans Urs von Balthasar’s core intuition that human holiness has apologetic value for Christianity. It argues that von Balthasar’s claim relies on two notions of ‘proof’, and, in distinguishing between the two notions, it clarifies his position. This clarification is followed by a defense of von Balthasar’s view that it can be rational to accept Christian faith on the grounds of human holiness. However, by way of conclusion, the article proposes that von Balthasar’s intuition could, in (...) principle, be applied to a variety of both religious and non-religious traditions, which thus undermines his assumption that human holiness has apologetic value for Christianity alone. (shrink)

The story of the preceding article continues….