Boyer suggests that laws cannot account for ownership intuitions, but there may be situations when intuitions hew to laws almost perfectly. Laws granting governments taxation powers provide an interesting case study. We report data here suggesting that people's intuitions track law very closely, and are unaffected by manipulating a P() tag input. We propose two hypotheses to explain this finding.

This article explores the limits of introductory social justice education and the ways in which a social foundations course could expand and deepen the social justice lens of current and future educators. The authors, members of an introductory graduate-level Social Foundations course, discuss the limitations they realized in their previous social justice education courses, and the importance of courses that further student's understandings of the ever-evolving ways people enact and experience identity, power, and privilege. The authors identify three main pedagogical (...) and theoretical elements that advanced their social justice knowledge: examining theories for their potential to uncover or obscure lived experience; unpacking binary constructions of identity; and exploring the limits and possibilities of intersectional thinking. This article offers implications and suggestions for educators who seek to challenge and expand the social justice knowledge of future educators and administrators. (shrink)

Book reviewed in this article: Long Term Care: Principles, Programs and Policies. By Rosalie A. Kane and Robert L. Kane. Long Term Health Care: providing a Spectrum of Services to the Aged. By Philip W. Brickner, Anthony J. Lechich, Roberta Lipsman, and Linda K. scharer.

Book reviewed in this article: Long Term Care: Principles, Programs and Policies. By Rosalie A. Kane and Robert L. Kane. Long Term Health Care: providing a Spectrum of Services to the Aged. By Philip W. Brickner, Anthony J. Lechich, Roberta Lipsman, and Linda K. scharer.

Psychologists' emerging interest in spirituality and religion as well as the relevance of each phenomenon to issues of psychological importance requires an understanding of the fundamental characteristics of each construct. On the basis of both historical considerations and a limited but growing empirical literature, we caution against viewing spirituality and religiousness as incompatible and suggest that the common tendency to polarize the terms simply as individual vs. institutional or ′good′ vs. ′bad′ is not fruitful for future research. Also cautioning against (...) the use of restrictive, narrow definitions or overly broad definitions that can rob either construct of its distinctive characteristics, we propose a set of criteria that recognizes the constructs' conceptual similarities and dissimilarities. Rather than trying to force new and likely unsuccessful definitions, we offer these criteria as benchmarks for judging the value of existing definitions. (shrink)

Using a dialogue form, Mac Iver portrays a series of discussions among an intelligent group of specialists. The topics discussed include the nature of life, creation, sex, sensitivity, as well as the responsibility of the modern scholar to confront fundamental problems that extend beyond his limited field of inquiry. Mac Iver does catch the spirit of an informal discussion among specialists, but one wishes that he might have included a philosopher to help order the discussion and to clear up conceptual (...) confusions.--R. J. B. (shrink)

The human immune system can directly lyse invading micro‐organisms and aberrant host cells by generating pores in the cell envelope, called membrane attack complexes (MACs). Recent studies using single‐particle cryoelectron microscopy have revealed that the MAC is an asymmetric, flexible pore and have provided a structural basis on how the MAC ruptures single lipid membranes. Despite these insights, it remains unclear how the MAC ruptures the composite cell envelope of Gram‐negative bacteria. Recent functional studies on Gram‐negative bacteria elucidate that local (...) assembly of MAC pores by surface‐bound C5 convertase enzymes is essential to stably insert these pores into the bacterial outer membrane (OM). These convertase‐generated MAC pores can subsequently efficiently damage the bacterial inner membrane (IM), which is essential for bacterial killing. This review summarizes these recent insights of MAC assembly and discusses how MAC pores kill Gram‐negative bacteria. Furthermore, this review elaborates on how MAC‐dependent OM damage could lead to IM destabilization, which is currently not well understood. A better understanding on how MAC pores kill bacteria could facilitate the future development of novel strategies to treat infections with Gram‐negative bacteria. (shrink)

ABSTRACT The underlying cause of the financial meltdown was much more mundane than a “crisis of capitalism”: The real origins lay in mostly obscure housing, tax, and regulatory policies of the U.S. government. The Community Reinvestment Act, the affordable‐housing “mission” of Fannie Mae and Freddie Mac, penalty‐free refinancing of home loans, penalty‐free defaults on home loans, tax preferences for home‐equity borrowing, and reduced capital requirements for banks that held mortgages and mortgage‐backed securities combined with each other to create the incentives (...) for both subprime lending and the housing bubble that eventually led to the financial collapse. (shrink)

This commentary discusses dozens of ecologically powerful social-psychological experiments from the1960s and 1970s, which are highly relevant especially for predicting the consequences of revenge. McCullough et al. omitted this work catharsisni's anger-aggression bidirectional-causation (AABC) model and can be usefully incorporated in an adaptationist view of revenge.

McCullough et al. argue that humans possess evolved computational systems for implementing retaliatory behavior that both deters aggression and promotes subsequent reconciliation. However, they do not apply this analysis to the sphere of intergroup relations. We believe their model can be usefully extended to this domain and discuss why this would be possible, pertinent, and productive.

It is not without a certain emotion that one opens this book devoted to the memory of a great scholar of medieval thought who worked and lived in the certainty that there cannot be a conflict between the Christian faith and science. In a significant essay, Benedict M. Ashley defends the idea of the philosophy of nature as continuous or identical with natural science. Ashley does allow, however, for so many divergences between philosophy of nature and natural science due to (...) later developments in science that this identification must be qualified. Steven E. Baldner points out some of the contradictions of Hartshorne's atomism: Hartshorne denies change and real causality. Anthony J. Celano recalls that Robert Kilwardby was very much aware that happiness as described by Aristotle is quite different from the beatitude promised by the Christian faith. The order of the divine entitative attributes in the Summa theologiae I, qq. 3-11 has baffled many a commentator. Lawrence Dewan connects it with some texts of Aristotle's Metaphysics. Jeremiah Hackett studies Roger Bacon's Moralis philosophia. Dealing with Luther's attitude toward St. Thomas, Denis R. Tanz accepts Erasmus's verdict that the weight given to Thomas in theology was an important factor in propelling Luther out of the Roman Catholic orbit. This opinion, however, confounds appearances with the real reason for leaving, namely, estrangement from several central positions of Catholic doctrine. It is a tribute to the Catholicity of Thomas that after 1519 Luther came to identify the Pope, the Church and all scholastic doctors with the Thomists and said that the Church had become the synagogue of the papists and the Thomists: Thomas had been made the arbiter of heresy. Mark F. Johnson stresses the sapiential character of the sacra doctrina. Mark D. Jordan wrestles with the question why Thomas wrote his Aristotelian commentaries. Arguing in the line of Owens's interpretation he reduces their importance with regard to Thomas's own positions. Jordan seems to think that Thomas's philosophy cannot be formulated without his theology, an explanation which is hardly satisfactory. Armand Maurer submits some reflections on St. Thomas's notion of presence. The question to what extent Albert the Great contributed to Aquinas's treatises of the morality of human acts and of natural law is examined by Ernest J. McCullough. Walter H. Principe points out how, according to Aquinas, food is assimilated into the veritas humanae naturae. Eric A. Reitan retraces Weisheipl's analysis of Aristotle's Physics and of St. Thomas' Commentary: the axiom, "whatever is moved, is moved by another" can be understood only within the context of the general science of nature. In his Liber de causis et processu universitatis Albert came to hold the same position as Thomas on the demonstrability of creation and of its beginning in time. Two final articles concern the difficulties underlying Aristotle's arguments in Physics 7 and 8, and Aquinas and Newton on causality: William Wallace connects Newton's universal gravitation with the axiom that nothing acts on itself. (shrink)

It is not without a certain emotion that one opens this book devoted to the memory of a great scholar of medieval thought who worked and lived in the certainty that there cannot be a conflict between the Christian faith and science. In a significant essay, Benedict M. Ashley defends the idea of the philosophy of nature as continuous or identical with natural science. Ashley does allow, however, for so many divergences between philosophy of nature and natural science due to (...) later developments in science that this identification must be qualified. Steven E. Baldner points out some of the contradictions of Hartshorne's atomism: Hartshorne denies change and real causality. Anthony J. Celano recalls that Robert Kilwardby was very much aware that happiness as described by Aristotle is quite different from the beatitude promised by the Christian faith. The order of the divine entitative attributes in the Summa theologiae I, qq. 3-11 has baffled many a commentator. Lawrence Dewan connects it with some texts of Aristotle's Metaphysics. Jeremiah Hackett studies Roger Bacon's Moralis philosophia. Dealing with Luther's attitude toward St. Thomas, Denis R. Tanz accepts Erasmus's verdict that the weight given to Thomas in theology was an important factor in propelling Luther out of the Roman Catholic orbit. This opinion, however, confounds appearances with the real reason for leaving, namely, estrangement from several central positions of Catholic doctrine. It is a tribute to the Catholicity of Thomas that after 1519 Luther came to identify the Pope, the Church and all scholastic doctors with the Thomists and said that the Church had become the synagogue of the papists and the Thomists: Thomas had been made the arbiter of heresy. Mark F. Johnson stresses the sapiential character of the sacra doctrina. Mark D. Jordan wrestles with the question why Thomas wrote his Aristotelian commentaries. Arguing in the line of Owens's interpretation he reduces their importance with regard to Thomas's own positions. Jordan seems to think that Thomas's philosophy cannot be formulated without his theology, an explanation which is hardly satisfactory. Armand Maurer submits some reflections on St. Thomas's notion of presence. The question to what extent Albert the Great contributed to Aquinas's treatises of the morality of human acts and of natural law is examined by Ernest J. McCullough. Walter H. Principe points out how, according to Aquinas, food is assimilated into the veritas humanae naturae. Eric A. Reitan retraces Weisheipl's analysis of Aristotle's Physics and of St. Thomas' Commentary: the axiom, "whatever is moved, is moved by another" can be understood only within the context of the general science of nature. In his Liber de causis et processu universitatis Albert came to hold the same position as Thomas on the demonstrability of creation and of its beginning in time. Two final articles concern the difficulties underlying Aristotle's arguments in Physics 7 and 8, and Aquinas and Newton on causality: William Wallace connects Newton's universal gravitation with the axiom that nothing acts on itself. (shrink)

There can be no doubt that discrimination based on sex, race, ethnicity, religion or beliefs should not be tolerated in academia. Surprisingly, however, in recent years, policies of Diversity, Inclusion and Equity(DIE), officially introduced to counteract discrimination, have increasingly led to quite the opposite result: the exclusion of individuals who do not share a radical 'woke' ideology on identity politics (feminism, other gender activisms, critical race theory, etc.), and to the suppression of the academic freedom to discuss such dogmas. This (...) subversion of academia ― disguised Trojan-horse style as universal human rights advocacy ― is unacceptable because academia must be politically neutral and protect freedom of speech, a cornerstone of professional scholarly activity without which universities as we know them will slowly but surely suffocate. -/- Our purpose here is to put together some particularly illustrative cases of such repression in a single book, testifying to a ubiquitous trend within western culture, irreducible to a few isolated complaints. The essays contained here illustrate the abuse of power, censorship and witch-hunts at many universities and research centres in the name of DIE. -/- List of coauthors in alphabetical order: Dorian Abbot, Tomonori Agoh, Gerhard Amendt, Ivar Arpi, David Benatar, Peter Boghossian, Civitas Research Team, David Díaz Pardo de Vera, Pedro Domingos, Janice Fiamengo, Étienne Forest, Jorge Gibert Galassi, Norman Goldstuck, José L. González Quirós, Lawrence M. Krauss, Patrick LaBelle, Martín López Corredoira, Heather Mac Donald, Martin Malmgren, Erik. J. Olsson, Jordan Peterson, Constantin Polychronakos, Philip C. Salzman, Alessandro Strumia, Tom Todd, Andrei Yafaev. (shrink)

There can be no doubt that discrimination based on sex, race, ethnicity, religion or beliefs should not be tolerated in academia. Surprisingly, however, in recent years, policies of Diversity, Inclusion and Equity (DIE), officially introduced to counteract discrimination, have increasingly led to quite the opposite result: the exclusion of individuals who do not share a radical 'woke' ideology on identity politics (feminism, other gender activisms, critical race theory, etc.), and to the suppression of the academic freedom to discuss such dogmas. (...) This subversion of academia — disguised Trojan-horse style as universal human rights advocacy — is unacceptable because academia must be politically neutral and protect freedom of speech, a cornerstone of professional scholarly activity without which universities as we know them will slowly but surely suffocate. Our purpose here is to put together some particularly illustrative cases of such repression in a single book, testifying to a ubiquitous trend within western culture, irreducible to a few isolated complaints. The essays contained here illustrate the abuse of power, censorship and witch-hunts at many universities and research centres in the name of DIE. List of coauthors in alphabetical order: Dorian Abbot, Tomonori Agoh, Gerhard Amendt, Ivar Arpi, David Benatar, Peter Boghossian, Civitas Research Team, David Díaz Pardo de Vera, Pedro Domingos, Janice Fiamengo, Étienne Forest, Jorge Gibert Galassi, Norman Goldstuck, José L. González Quirós, Lawrence M. Krauss, Patrick LaBelle, Martín López Corredoira, Heather Mac Donald, Martin Malmgren, Jordan Peterson, Constantin Polychronakos, Erik. J. Olsson, Philip C. Salzman, Alessandro Strumia, Tom Todd, Andrei Yafaev. (shrink)

McCullough et al. hypothesize that evolution has selected mechanisms for revenge to deter harms and for forgiveness to preserve valuable relationships. However, in highly dependent relationships, the more adaptive course of action may be to remain unaware of the initial harm rather than risk alienating a needed other. We present a testable model of possible victim responses to interrelational harm.

This volume consists of fourteen chapters selected from papers presented at the conference 'Ethics, Medicine and Health Care: An Appraisal of the Thought of H. Tristram Engelhardt, Jr.' along with a response to those chapters by Engelhardt and a Foreword by Laurence B. McCullough. The chapters direct primary attention to various aspects of Engelhardt's philosophy of medicine and bioethics as presented in The Foundations of Bioethics and Bioethics and Secular Humanism: The Search for a Common Morality. Among the topics (...) treated are the economics of health care and the medical profession, the libertarian and communitarian aspects of Engelhardt's thought, the moral status of children, abortion, the moral foundations for a health care system, feminism and clinical epistemology, and the relation between secular and religious moralities. In response to the various challenges posed by the authors, Engelhardt considers the implications of the failure of the modern philosophical project, the role of reason in ethics, and the resolution of conflict among communities that do not share the same moral vision. The book will be of interest to professionals in medicine, philosophy, theology, health policy, and law, and to graduate students in those disciplines. (shrink)

Benjamin Lipscomb (The Women Are Up to Something) and Clare Mac Cumhaill and Rachel Wiseman (Metaphysical Animals) have written books discussing the same four women philosophers—Elizabeth Anscombe, Philippa Foot, Mary Midgley, and Iris Murdoch—and their rise to prominence in the almost exclusively male-dominated academies of Oxford and Cambridge universities. This review focuses on these philosophers’ intellectual contributions, with special attention given to the Aristotelian character of their views in the face of an opposing philosophical regimen. We conclude with a brief (...) reflection on Ayn Rand’s moral philosophy in light of the contributions made by these four women philosophers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:512 BOOK REVIEWS Pagels simply shifted the sense in which she is using the word "liberty " with reference to readings of Gen. 1-3-from the earlier discussion in which it had primarily a theological and moral sense, to the discussion in chapter five, where a decidedly political specification is introduced. The Augustine who in contrast to earlier theologians appears as little more than an ideologue for the Roman Catholic (...) Empire is one which is engineered largely by this shi£t in term usage, and not by evidence from the texts. With considerably less trouble, Pagels could have found in Eusebius of Caesarea, or some other court theologian, a willing ideologue much more pliable than Augustine was. Her point that theologians and historians of ideas need to take more seriously the political agendas against which ideas arise is well taken. But by insisting that it was the political expediency of Augustine's teaching on original sin that caused it to catch on (pp. 99-100, 105, 118), Pagels skates perilously close to a reductionist reading of this theology despite her stated intention (p. xxvii) to the contrary. Villanova University Villanova, Pennsylvania JOHN C. CAVADINI Whose Justice? Which Rationality? by ALASDAIR MAc!NTYRE. Notre Dame, Indiana: University of Notre Dame Press, 1988. Pp. xi+ 410. $22.95 (hardbound). One part of the Enlightenment project, for the past 300 years or so, has been to reach assured foundations for both thought and action. Thus Descartes, near the beginning of this project, insisted on starting with propositions which are clearly and distinctly true and on suspending commitment to any received wisdom. From this untainted beginning, the,thinker could build the edifice of thought and culture securely. Ordinary people might not maintain such purity; but, so influential has this image been in Western history, that even today we take the scientist and the philosopher as critical inquirers unbound by ties of tradition. Alasdair Maclntyre's Whose Justice? Which Rationality? is a brilliant challenge to this common understanding. Maclntyre's title indicates the scope as well as the direction of his argument. When questions of justice arise, that is, questions about the relationships of people with each other, about the apportioning of the goods of society and so on, they cannot be answered without reversing the question, without asking about the society in which the question BOOK REVIEWS 518 arises. To a great extent, the deeper question can only he answered from within that society with all of its givens. Sorting out the claims and counter-claims requires us to put them in the context of tradition. The same must he said for the questions of truth and of inquiry which always flow though and around the arguments about right and wrong. There.too we must reverse the question. The standards of rationality, like those of justice, inhere in society, in an ongoing enterprise from which the thinker cannot separate himself if he is to proceed. Hence the question, "Whose rationality? " The rejection of Descartes's pure beginning is not original with MacIntyre. C. S. Peirce and Ludwig Wittgenstein, to name just two among many, made the argument too effectively for rebuttal. What is different about Whose Justice? Which Rationality? is that it focusses as much on the relative pronouns as on the substantives. It traces concern about justice and rationality through history. Macintyre takes it as "crucial that the concept of tradition-constituted and tradition-constitutive rational enquiry cannot be elucidated apart from its exemplifications." However, rather than attempting a universal survey, he attends to four exemplifications capable of supporting and clarifying the central thesis: ancient Greece from Homer to Aristotle, patristic and medieval Christianity with Augustine and Aquinas as the center points, the Scottish enlightenment beginning in the kirk and ending with Hume and Reid, and finally the very liberalism stemming from the enlightenment and challenged by the book at hand. What unifies a tradition is not so much an idea as a problem and a preoccupation. The problem and its attendant preoccupation become the focus of struggle(s) within society in a way which forms its internal development, which establishes its intellectual and moral perimeter, and which sets it in relation to... (shrink)