This paper responds to the commentaries from Stacy Carter and Alan Cribb. We pick up on two main themes in our response. First, we reflect on how the process of setting standards for empirical bioethics research entails drawing boundaries around what research counts as empirical bioethics research, and we discuss whether the standards agreed in the consensus process draw these boundaries correctly. Second, we expand on the discussion in the original paper of the role and significance of the concept of (...) ‘integrating’ empirical methods and ethical argument as a standard for research practice within empirical bioethics. (shrink)

In this article we distinguish between philosophical bioethics (PB), descriptive policy orientated bioethics (DPOB) and normative policy oriented bioethics (NPOB). We argue that finding an appropriate methodology for combining empirical data and moral theory depends on what the aims of the research endeavour are, and that, for the most part, this combination is only required for NPOB. After briefly discussing the debate around the is/ought problem, and suggesting that both sides of this debate are misunderstanding one another (i.e. one side (...) treats it as a conceptual problem, whilst the other treats it as an empirical claim), we outline and defend a methodological approach to NPOB based on work we have carried out on a project exploring the normative foundations of paternal rights and responsibilities. We suggest that given the prominent role already played by moral intuition in moral theory, one appropriate way to integrate empirical data and philosophical bioethics is to utilize empirically gathered lay intuition as the foundation for ethical reasoning in NPOB. The method we propose involves a modification of a long-established tradition on non-intervention in qualitative data gathering, combined with a form of reflective equilibrium where the demands of theory and data are given equal weight and a pragmatic compromise reached. (shrink)

This essay will criticize Peter Lamarque’s claim in The Opacity of Narrative that reading for ‘opacity’ is the way to read literature as literature. I will summarize the idea of ‘opacity’ and consider the plausibility of this claim through an examination of Lamarque’s related comments on translation. The argument for ‘opacity’, although it insists on the importance of attention to a work’s form in the apprehension of its content, involves, at the same time, a certain obliviousness to form, indicated in (...) the first instance by an unpersuasive conflation of lyric poetry and prose fiction. Through a comparison of opposing approaches to the translation of a novel written in verse, and an analysis of why the translation of poetry is generally understood to be more challenging than the translation of prose, I will argue that reading for ‘opacity’ does not adequately capture what it means to read literature as literature. (shrink)

This edition of McLellan's comprehensive selection of Marx's writings includes carefully selected extracts from the whole range of Marx's most important pieces alongside a fully revised and updated bibliography and editorial commentary on each document. New editorial introductions to each section of the book provide the reader with the background and context of Marx's writing in each period. Essential reading for anyone wishing for a detailed overview of Marx's political philosophy.

In lieu of an abstract, here is a brief excerpt of the content:DHARMA AND DESTRUCTION: BUDDHIST INSTITUTIONS AND VIOLENCE Christopher Ives Stonehill College Photographs ofgentle monks in saffron, the cottageindustry ofbooks on mindfulness, and the Dalai Lama's response to the Chinese invasion of Tibet have all helped portray Buddhism as the "religion of nonviolence." This representation ofBuddhism finds support in Buddhist texts, doctrines, and ritual practices, which often advocate ahimsa, nonharming or non-violence. The historical record, however, belies the portrayal of (...) Buddhism as a "religion of nonviolence." By reinterpreting early doctrines of ahimsa, Buddhist thinkers have legitimated violence in particular situations, practitioners have committed acts of violence, and Buddhist institutions have lent support to other institutions—social, political, and governmental —engaged in violence. In this paper I will examine Buddhist perpetration andjustifications ofviolence,1 with particularfocus on Japan, arguing that, historically, Buddhists' desire for institutional security has taken precedence over total rejection of violence. 1 I have restricted my discussion to the killing of other human beings. I do not consider suicide andthe killing ofnon-human animals. For a discussion ofBuddhism, (self-)sacrifice, and suicide in relation to Girard's theory, see Charles D. Orzech, '"Provoked Suicide' and the Victim's Behavior." 152Christopher Ives Non-violence The doctrine of ahimsa figures prominently in early and Theravadan Buddhism. The first ofthe five moral precepts (panca silani) in Buddhism is ahimsa, and in the Dhammapada the historical Buddha purportedly states, All are afraid of the rod. Of death all are afraid. Having made oneself the example, One should neither slay nor cause to slay. (Ross 202) The Buddhaalso sketches the consequences ofhurting orharming (himsa): Who with a rod does hurt Beings who desire ease [of nibbana], While himself looking for ease— He, having departed, ease does not get. Theravadan monastic codes and practices, such as the uposatha biweekly confession of moral transgressions and recitation of the 227 rules in the Patimokkha (Skt. Pratimoksa), are closely tiedto ahimsa. One ofthe Patimokkha's four "offenses of defeat" (parajika dharmas), for which the punishment is immediate expulsion of the monk or nun from the order, is killing another human being (Prebish 11). Mahayana texts continue this exhortation against violence. For example, in the Dasabhimika-sutra we read that a Buddhist "must not hate any being and cannot kill a living creature even in thought."2 Early Buddhist texts include depictions ofthe ideal Buddhist king, the cakravartin-raja or "monarch who turns the wheel [of the Dharma],"3 as an exemplar of nonviolence. Contemporary Buddhist activist Sulak Sivaraksa expresses it, this king is a "an ideal ruler, a world-conquering monarch, who subdued the earth through righteousness rather than war" (Sulak 129), and whose ten main duties include striving for peace and ruling with nonviolent benevolence (129). For well over 2000 years 2 Cited in Har Dayal, The Bodhisattva Doctrine, p. 199; quoted by Kraft, 5. In much ofthe first section of this paper I am indebted to Ken Kraft's introduction to his volume. 3 The metaphor ofturning the wheel refers to the historical Buddha's teaching ofthe Dharma and the later propagation of it by others. Dharma and Deconstruction153 Buddhists have lifted up Indian king Ashoka (c. 272-236) as an instantiation of this ideal. The early Buddhist doctrine of ahimsa should not, however, be construed as compassionate altruism. Luis Gómez and other scholars have delineated how ahimsa at first did not express some sort of underlying altruistic concern for the well-being of others. Vegetarianism and other ways of avoiding himsa, harming or violence, derived from ancient Indian ritual taboos againstblood and otherbodily liquids (Gómez 36). Buddhists ethicized and psychologized earlier notions of physical pollution, and advocated abstention fromviolenceprimarily as ameans ofself-cultivation, as a way to keep the mind pure, like an unstained cloth (36). (Scholars have even argued that the positive expression oíahimsa, the practice ofdirecting metta (loving-kindness) to others, originally had as much or more to do with the spiritual benefits accrued by the person directing the metta as it did with the well-being of the person receiving it. Only later was ahimsa furtherreinterpreted as positive regard forothers, as seen in the bodhisattva ideal of Mahayana Buddhism. Violence in Buddhist History At numerous times over... (shrink)

In this paper we set forth what we believe to be a relatively controversial argument, claiming that 'bioethics' needs to undergo a fundamental change in the way it is practised. This change, we argue, requires philosophical bioethicists to adopt reflexive practices when applying their analyses in public forums, acknowledging openly that bioethics is an embedded socio-cultural practice, shaped by the ever-changing intuitions of individual philosophers, which cannot be viewed as a detached intellectual endeavour. This said, we argue that in order (...) to manage the personal, social and cultural embeddedness of bioethics, philosophical bioethicists should openly acknowledge how their practices are constructed and should, in their writing, explicitly deal with issues of bias and conflict of interest, just as empirical scientists are required to do. (shrink)

Ives, Rosslyn When over two hundred people gathered in Amsterdam in 1952 and formed the International Humanist and Ethical Union, they had available to them a range of words to describe their non-religious worldview; among them atheist, ethicist, freethinker, humanist, rationalist and secularist. Why then, did those at the inaugural congress chose 'Humanism' over all the other available options?

A total of 1390 university students from five public Moldovan universities completed a survey reporting their experiences and beliefs with respect to 22 types of academic misconduct. An interpretable five-factor solution to the frequencies of these behaviors accounted for more than half of the total variance. The two most reliable predictors were 1) how often students witnessed other students engage in these behaviors, and 2) perceived acceptability of the behaviors. Demographic predictors of these behaviors predicted minimal variance. Implications and limitations (...) of the findings are discussed. (shrink)

In our seventh and final piece on the theme “Good without God”, Jonathan Ives argues that reliance on God as an external source of moral authority leads to a kind of moral cowardice.

In recent years there has been a wealth of literature arguing the need for empirical and interdisciplinary approaches to bioethics, based on the premise that an empirically informed ethical analysis is more grounded, contextually sensitive and therefore more relevant to clinical practice than an ‘abstract’ philosophical analysis. Bioethics has (arguably) always been an interdisciplinary field, and the rise of ‘empirical’ (bio)ethics need not be seen as an attempt to give a new name to the longstanding practice of interdisciplinary collaboration, but (...) can perhaps best be understood as a substantive attempt to engage with the nature of that interdisciplinarity and to articulate the relationship between the many different disciplines (some of them empirical) that contribute to the field. It can also be described as an endeavour to explain how different disciplinary approaches can be integrated to effectively answer normative questions in bioethics, and fundamental to that endeavour is the need to think about how a robust methodology can be articulated that successfully marries apparently divergent epistemological and metaethical perspectives with method. This paper proposes ‘Reflexive Bioethics’ (RB) as a methodology for interdisciplinary and empirical bioethics, which utilizes a method of ‘Reflexive Balancing’ (RBL). RBL has been developed in response to criticisms of various forms of reflective equilibrium, and is built upon a pragmatic characterization of Bioethics and a ‘quasi-moral foundationalism’, which allows RBL to avoid some of the difficulties associated with RE and yet retain the flexible egalitarianism that makes it intuitively appealing to many. (shrink)

What is poetry’s so-called ‘form-content unity’? In this paper, I argue that the idea of ‘form-content unity’, as derived from A. C. Bradley’s 1901 lecture, has been misconstrued by Peter Kivy, who believes that it is confused and vague. I argue that it has also been misconstrued, however, by the philosophers who find the idea insightful and instructive and present themselves as defending and developing it against Kivy’s criticisms. Crucially, Bradley’s argument emphasizes that hearing is necessary to any ‘poetic’ reading (...) of a metrical poem, but this focus on sound and metre tends to be ignored. A precision of terminology—particularly a reformulation of the paraphrase ‘form-content unity’—offers an improved understanding of Bradley’s claims. The lecture, I argue, properly understood, in fact supports the call for a shift of attention away from understanding poems as ‘form-content unities’ in the philosophy of poetry. (shrink)

Despite the importance of Ichikawa's writings, this volume is the first by any scholar to outline his critique.

Ives, Rosslyn Review of: The age of genius: The seventeenth century and the birth of the modern mind, by A. C. Grayling, Bloomsbury 2016, $34.

Over the last decade, patient and public involvement (PPI) has become a requisite in applied health research. Some funding bodies demand explicit evidence of PPI, while others have made a commitment to developing PPI in the projects they fund. Despite being commonplace, there remains a dearth of engagement with the ethical and theoretical underpinnings of PPI processes and practices. More specifically, while there is a small (but growing) body of literature examining the effectiveness and impact of PPI, there has been (...) relatively little reflection on whether the concept/practice of PPI is internally coherent. Here, the authors unpick a ‘paradox’ within PPI, which highlights a tension between its moral and pragmatic motivations and its implementation. The authors argue that this ‘professionalisation paradox’ means we need to rethink the practice, and purpose, of PPI in research. (shrink)

It features Easton and Guddat's own highly regarded translations (based on the best German editions as well as on the original manuscripts and first editions) ...

ABSTRACT In this paper we set forth what we believe to be a relatively controversial argument, claiming that ‘bioethics’ needs to undergo a fundamental change in the way it is practised. This change, we argue, requires philosophical bioethicists to adopt reflexive practices when applying their analyses in public forums, acknowledging openly that bioethics is an embedded socio‐cultural practice, shaped by the ever‐changing intuitions of individual philosophers, which cannot be viewed as a detached intellectual endeavour. This said, we argue that in (...) order to manage the personal, social and cultural embeddedness of bioethics, philosophical bioethicists should openly acknowledge how their practices are constructed and should, in their writing, explicitly deal with issues of bias and conflict of interest, just as empirical scientists are required to do. (shrink)

This article builds on my previous article on Dirk H. Th. Vollenhoven (Ive 2015) and provides an overview of the development of the systematic philosophy of Herman Dooyeweerd. This article seeks to provide an overview of the key developments in the thinking of Dooyeweerd, both in the convergences arising from the conversation of the two brothers-in-law and long-term colleagues and in their divergences. Dooyeweerd and Vollenhoven worked within the tradition of Abraham Kuyper, the father of Reformational philosophy. The development of (...) their respective philosophical systematics has tended to be addressed separately. However, I argue that the close cooperation between the two philosophers was critical in the formulation of the philosophy of the cosmonomic Idea. The philosophical conversation between the two persisted, despite critical divergences, largely aired privately. Their respective insights remained a source of mutual stimulus and complementarity foundational for Reformational philosophy. (shrink)

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

Ernesto Laclau and Chantal Mouffe have attempted to save the concept of ?hegemony? from its economistic and essentialist Marxist roots by incorporating the linguistic influences of post?structuralist theory. Their major Marxist detractors criticise their trajectory as a ?descent into discourse? ? a decay from well?grounded, material reality into the idealistic and problematic realm of language and discourse. Both sides of the debate seem to agree on one thing: the line from Marxism to post?Marxism is the line from the economy to (...) language, from ?reality? to discourse. This article focuses on Gramsci?s writings on language to argue against both sides of this debate. It illustrates how language is central to Gramsci?s historical materialism and that he does not oppose it to materiality. It argues that Gramsci adopted the very term hegemony substantially from his university studies in linguistics ? the debates from which Ferdinand de Saussure also developed structuralism. For Gramsci, such linguistic issues were directly related to the ?questione della lingua? and Italian unification. Moreover, language lies at the centre of Gramsci?s understanding of the relationship between coercion and consent. This not only troubles Laclau & Mouffe?s reading of Gramsci, but it illuminates a more productive conception of hegemony that can address recent debates around post?structuralism and the use of ?hegemony? to analyse globalisation and an increasingly technological and electronic world. (shrink)

Ives, Rosslyn For thousands of years religions have been the main source of answers to life's 'big questions': Where did we come from? Who are we? Where are we going? How shall we live?

Marx: Later Political Writings brings together new translations of Marx's most important texts in political philosophy written after 1848. Marx challenged poitical theory to its very fundamentals, as his works do not follow traditional models for exploring politics theoretically. In his introduction, Terrell Carver situates Marx in a politics of democratic constitutionalism and revolutionary communism. The works are presented here complete, according to the first editions or the earliest manuscript state, and include the Manifesto of the (...) Communist Party, the Preface of 1859 to A Contribution to the Critique of Political Economy, The Civil War in France, and the little-known Notes on Adolph Wagner. More than most political theorists, Marx made contemporary politics the focus for his theoretical work. He created a distinctive kind of political theory, and this volume makes it accessible today. (shrink)

This edition of McLellan's comprehensive selection of Marx's writings includes carefully selected extracts from the whole range of Marx's most important pieces alongside a fully revised and updated bibliography and editorial commentary on each document. New editorial introductions to each section of the book provide the reader with the background and context of Marx's writing in each period. Essential reading for anyone wishing for a detailed overview of Marx's political philosophy.

This volume contains a selection of Karl Marx's most important writings, organized thematically under eight headings: methodology, alienation, economics, exploitation, historical materialism, classes, politics, and ideology. Jon Elster provides a brief introduction to each selection to explain its context and its place in Marx's argument. The volume is designed as a companion to Elster's An Introduction to Karl Marx and the thematic structure of each book is the same. But the Reader can also stand on its own (...) and offers the student a substantial and revealingly organized selection of the crucial texts needed to understand and assess Marx's views. (shrink)

Après avoir relevé quelques traces d’une réception de Fichte dans la littérature française du xixe siècle, visant à établir que la référence à Fichte touche un public excédant largement les milieux académiques, on s’attachera à étudier de façon systématique et non historique la réception française de la Doctrine de la Science à cette époque, considérant trois ordres de difficultés, liées 1) au langage (polyglottisme, ironie), 2) à la méthode (déconstruction de l’illusion transcendantale) et 3) au contenu (assimilation à un idéalisme (...) subjectif). Il apparaîtra que cet examen de la réception revient à la chronique d’une non-rencontre. (shrink)

Karl Heinrich Marx (1818-1883) was a German philosopher and revolutionary socialist, who developed the socio-political theory of Marxism. Friedrich Engels (1820-1895) was a German industrialist, social scientist, political theorist and father of communist theory, alongside Karl Marx. Compiled by Institute of Marxism-Leninism, this Soviet-era, English language edition includes "the most important works of Marx and Engels.".

Le but de cette contribution est d’identifier la place du langage dans l’architectonique du système fichtéen. Il est apparu (1) que la déduction du langage appartient de droit à la partie principielle du système ; (2) que l’intégration de cette déduction dans la partie principielle s’est faite, comme pour la doctrine de l’intersubjectivité, par la prise en compte de considérations initalement développées dans un écrit ne relevant pas directement de la Doctrine de la Science ; (3) qu’en tant que support (...) de la sollicitation, le langage joue un rôle crucial dans la genèse de la conscience, dont il constitue la condition suprême et (4) qu’il est directement lié à la solution proposée par Fichte pour remédier à l’« inachèvement du système kantien ». (shrink)

La tâche assignée par Friedrich Schlegel à la faction romantique est d ' achever l ' entreprise transcendantale, entamée avec succès par Fichte dans le domaine de la philosophie, en élargissant notamment au domaine de l ' art le cadre jugé trop étroit de la Doctrine de la Science. Dans la réalisation de cette tâche, Schlegel reste de part en part tributaire du système fichtéen. D ' un côté, il n ' aborde la construction de son esthétique que par le (...) biais d ' une histoire du Beau construite sur une philosophie de l ' histoire dont il trouve le modèle théorique chez Fichte. D ' un autre côté, c ' est sur le modèle de la philosophie transcendantale de Fichte qu ' il développe son concept de poésie transcendantale. Si, pour l ' essentiel, l ' originalité de Schlegel a consisté dans la tentative d ' exporter le modèle transcendantal hors du domaine de la philosophie, la légitimité de son entreprise reste toutefois suspendue à la question du statut d ' une telle exportation. Die von F. Schlegel der « romantischen Faktion » zugeschriebene Aufgabe ist, das von Fichte im Gebiet der Philosophie erfolgreich begonnene transzendentale Unternehmen durch die Erweiterung des ihm zu eng scheinenden Rahmens der Wissenschaftslehre auf das Gebiet der Kunst zu vollenden. Bei der Ausführung dieser Aufgabe bleibt Schlegel durchgängig von Fichte abhängig. Einerseits geht er an den Aufbau seiner Ästhetik nur über eine Geschichte des Schönen heran, die sich auf eine Geschichtsphilosophie gründet, dessen theoretisches Modell er bei Fichte findet. Andererseits entwickelt er seinen Begriff der Transzendentalpoesie nach dem Vorbild von Fichtes Transzendentalphilosophie. Wenn Schlegels Originalität hauptsächlich in dem Versuch besteht, das transzendentale Modell außerhalb des Gebiets der Philosophie zu übertragen, bleibt die Legitimität seines Unternehmens von der Frage nach der Berechtigung einer solchen Übertragung abhängig. (shrink)

L’accusation de nihilisme portée par Jacobi contre Fichte en marge de la Querelle de l’athéisme avait à l’origine une tout autre cible, les Lumières, accusées d’accorder un rôle démesuré à la raison humaine conduisant à la suppression de toute transcendance. Paradoxalement, celui dont Jacobi fait son adversaire privilégié est très largement d’accord avec le diagnostic sévère porté sur les Lumières, qu’il estime à son tour responsables de la dérive nihiliste. Les remèdes préconisés par les deux penseurs pour remédier au mal (...) de l’époque sont toutefois diamétralement opposés. Tandis que l’un se fait l’avocat d’un rationalisme prémoderne en prônant moins de raison, l’autre estime au contraire nécessaire d’instaurer plus de raison. (shrink)

Despite the increased prevalence of bioethics research that seeks to use empirical data to answer normative research questions, there is no consensus as to what an appropriate methodology for this would be. This review aims to search the literature, present and critically discuss published Empirical Bioethics methodologies.

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

This book addresses the relevance of Timaeus’s cosmology to Socrates’ request for a speech about war. Charles Ives finds relevance in the dialogue’s concern for education apropos of the medical dimensions of Timaeus’ physics, the project of becoming like god, and the philosophical soul responsible for success on the battlefield.

Maintaining academic integrity is a growing concern for higher education, increasingly so due to the pivot to remote learning in 2020 caused by the COVID-19 pandemic. We canvassed students, faculty, and tutors at an online Canadian university about their perspectives on academic integrity and misconduct. The survey asked how the university could improve policies concerning issues of academic integrity, how faculty and tutors handled cases of misconduct, about satisfaction with how academic violations were treated, and about the role of students, (...) faculty, and tutors in encouraging academic integrity. As well, we collected suggestions from respondents for reducing cheating, addressing academic misconduct, and general ideas about academic integrity. The distinction between misconduct and integrity was not always clear in their comments. We received responses from 228 students and 73 faculty and tutors, generating hundreds of comments. In this paper we focus only on the answers to open-ended questions. Using content analysis, we categorized the replies into similar threads. After multiple iterations of analysis, we extracted three general recommendation groupings: Policy and Procedures, Compliance and Commitment, and Resources. Based on respondents’ views, we propose a balanced approach to supporting academic integrity. Although we conducted the study pre-COVID-19, the recommendations apply to current and future academic integrity practices in our context and beyond. (shrink)

L’article se fixe pour but de réexaminer à nouveaux frais la correspondance échangée entre Maimon et Fichte, qui témoigne d’une grande proximité de vues entre eux. L’intérêt que Maimon porte à l’idée de système telle qu’elle est développée dans la Begriffsschrift de Fichte et qui éviterait le piège d’une philosophie de la représentation, l’amène à modérer ses critiques à l’égard de la philosophie systématique. La direction opposée de leurs recherches, loin de dénoter une mécompréhension de la part de Maimon de (...) la tendance de la Doctrine de la Science, comme on l’a généralement cru, se révèle au contraire le signe qu’il en a été l’un des meilleurs lecteurs, comme Fichte n’a pas manqué de le remarquer. Toutefois, le fait que Maimon soit focalisé sur la problématique du passage d’une région du savoir à l’autre indique qu’il reste profondément ancré dans une vision toute kantienne de la philosophie et n’adhère pas à la théorie unifiée du savoir proposée par la Doctrine de la Science. (shrink)

Aims:The aim of this narrative synthesis was to explore the necessary and sufficient conditions required to define moral distress.Background:Moral distress is said to occur when one has made a moral judgement but is unable to act upon it. However, problems with this narrow conception have led to multiple redefinitions in the empirical and conceptual literature. As a consequence, much of the research exploring moral distress has lacked conceptual clarity, complicating attempts to study the phenomenon.Design:Systematic literature review and narrative synthesis (November (...) 2015–March 2016).Data sources:Ovid MEDLINE®In-Process & Other Non-Indexed Citations 1946–Present, PsycINFO®1967–Present, CINAHL®Plus 1937–Present, EMBASE 1974–24 February 2016, British Nursing Index 1994–Present, Social Care Online, Social Policy and Practice Database (1890–Present), ERIC (EBSCO) 1966–Present and Education Abstracts.Review methods:Literature relating to moral distress was systematically retrieved and subjected to relevance assessment. Narrative synthesis was the overarching framework that guided quality assessment, data analysis and synthesis.Results:In all, 152 papers underwent initial data extraction and 34 were chosen for inclusion in the narrative synthesis based on both quality and relevance. Analysis revealed different proposed conditions for the occurrence of moral distress: moral judgement, psychological and physical effects, moral dilemmas, moral uncertainty, external and internal constraints and threats to moral integrity.Conclusion:We suggest the combination of (1) the experience of a moral event, (2) the experience of ‘psychological distress’ and (3) a direct causal relation between (1) and (2) together are necessary and sufficient conditions for moral distress. (shrink)

Ives, Rosslyn Review(s) of: Bigger or better: Australia's population debate, by Ian Lowe, University of Queensland Press, 2012, $34.95.