We have investigated the emotional profile of dreams and the relationship between dream emotion and cognition using a form that specifically asked subjects to identify emotions within their dreams. Two hundred dream reports were collected from 20 subjects, each of whom produced 10 reports. Compared to previous studies, our method yielded a 10-fold increase in the amount of emotion reported. Anxiety/fear was reported most frequently, followed, in order, by joy/elation, anger, sadness, shame/guilt, and, least frequently, affection/eroticism. Unexpectedly, there was no (...) significant difference in the profiles of emotion reported by men and women. When the reports were scored for bizarreness, a significant correlation was found between the occurrence of bizarreness and major shifts in emotion. These results support the conclusion that dreaming is a mental state whose general emotional features are widely shared across individuals and strongly linked to cognitive features within individual dreams. (shrink)

It's easy to teach yourself Brazilian Portuguese! Complete Brazilian Portuguese: A Teach Yourself Guide provides you with a clear and comprehensive approach to Brazilian Portuguese, so you can progress quickly from the basics to understanding, speaking, and writing Brazilian Portuguese with confidence. Within each of the 24 thematic chapters, important language structures are introduced through life-like dialogues. You'll learn grammar in a gradual manner so you won't be overwhelmed by this tricky subject. Exercises accompany the texts and reinforce learning in (...) listening, speaking, reading, and writing. This program also features current cultural information boxes that reflect recent changes in society. Features: One and five-minute introductions to key principles to get you started Lots of instant help with common problems and quick tips for success, based on the author’s many years of experience Tests in the book and online to keep track of your progress Extra online articles at www.teachyourself.com to give you a richer understanding of the basics of the language. (shrink)

This paper presents reports on discussions among an international group of science and technology studies scholars who convened at the US National Science Foundation to think about data sharing and open STS. The first report, which reflects discussions among members of the Society for Social Studies of Science, relates the potential benefits of data sharing and open science for STS. The second report, which reflects discussions among scholars from many professional STS societies, focuses on practical and conceptual issues related to (...) managing, storing, and curating STS data. As is the case for all reports of such open discussions, a scholar’s presence at the meeting does not necessarily mean that they agree with all aspects of the text to follow. (shrink)

To test the notion that shifts in visual imagery and attention are correlated with experiences of emotion, we studied 10 dream reports using an affirmative probe of emotion and a quantitative measure of plot discontinuity. We found that emotion, especially changes in emotion, are correlated with discontinuities in visual imagery. These correlations are quantified using a new graph theoretical method for analyzing narrative reports.

This topically organized, interdisciplinary anthology provides competing perspective on the claim that western culture faces a moral crisis. Using clearly written, accessible essays by well-known authors in philosophy, the social sciences, and the humanities, the book introduces students to a variety of perspectives on the current cultural debate about values that percolates beneath the surface of most of our social and political controversies.

This is a unique, groundbreaking study in the history of philosophy, combining leading men and women philosophers across 2600 years of Western philosophy, covering key foundational topics, including epistemology, metaphysics, and ethics. Introductory essays, primary source readings, and commentaries comprise each chapter to offer a rich and accessible introduction to and evaluation of these vital philosophical contributions. A helpful appendix canvasses an extraordinary number of women philosophers throughout history for further discovery and study.

In lieu of an abstract, here is a brief excerpt of the content:A Pantheology of Pandemic: Sex, Race, Nature, and The VirusMary-Jane Rubenstein (bio)I. PunitheologyThe explanations started pouring in even before the virus attained “pandemic” status in March of 2020: we were being punished. According to a vocal subset of Evangelical pastors and ultra-Orthodox rabbis, the death-dealing virus was divine retribution for the sins of (who else?) LGBT-identified people and their allies, who aggressively violated what the pastors and rabbis (...) called “the order of nature.”1 Meanwhile, their left-leaning counterparts argued that the sin in question wasn’t so much sexual as ecological: in the words of one Roman Catholic commentator, the coronavirus was God’s punishment for “our unfettered domination attitude toward nature.”2At the same time, an equally vocal throng of secular environmentalists called the virus nature’s own punishment for our manifold violations against her—in particular, the extractivism, pollution, alleged overpopulation, deforestation, carbon emissions, and industrial slaughterhouses that allowed the zoonotic strain to break out among humans in the first place.3 Depending on whom [End Page 5] you ask, then, the disaster we’ve come to encapsulate as COVID-19 is either godly or natural retribution for our manifold sins against “nature.”Although these sacred and secular punitheologies are not equivalent, they bear striking similarities to one another thanks to the monotheistic heritage of the concept of “nature” itself. As we will see, whether it is invoked by pastors, politicians, activists, or scientists, “nature” in the Western-descended world is presented as singular, nonwhite, and feminine; morally normative; and prone to abuse. Nature is often capitalized, often maternalized, and reliably distinguished either from a disembodied male God, a universalized “humanity,” or both. Nature, in short, carries immense ideological freight. Specifically, it installs and polices the work of what Kelly Brown Douglas calls “theo-ideology”: a “sacred legitimation” for a social order that seeks to present itself as unquestionable.4 And “nature” does this unparalleled ideological work thanks to the freedom it keeps promising from ideology: “your” way of being might be constructed, distorted, historical, subjective, contingent, artificial, cultural, or indeed sinful, but “ours” is natural—which is to say universally, even transcendently, true.Whether it comes from the mouths of angry clerics or righteous ecologists, then, the call to get right with nature is a call to adhere to one or another self-concealing social arrangement—to a set of interests and values whose power derives from its seeming so “natural.” For this reason, many contemporary thinkers recommend abandoning the term altogether. Donna Haraway suggests we try the non-binary and carefully pluralized “naturecultures”; Bruno Latour proposes “critical zones,” and Timothy Morton pivots to ecological practice which, he insists, can only function if we let go of the romantic delusion of “nature.”5Regardless of nature’s conceptual integrity, it is important to attend to the term in order to account for its rhetorical force and ubiquity—for the polyphibious presence of “nature” within the left and right-wings of science, religion, and politics alike. In this article, I will decode some of the recent, theologically [End Page 6] retributive appeals to nature within early, informal, literary responses to the COVID-19 outbreak in the US. In the process, I hope to unearth some of the mythic norms of race and gender that this concept both entrenches and conceals in the American imagination. Finally, I will ask what happens when we start messing with these categories, beginning with the mirroring chasms between humans and nature, and nature and God. How might we start to think pantheologically about this unrelenting pandemic, and why would anybody want to?II. Sins against NatureAs Catherine Keller noticed as early as April 2020, American pundits across the political spectrum immediately attributed COVID-19 to the relentless justice of an angry God.6 It is perhaps America’s favorite theological maneuver: explaining natural and social disasters as the product of divine vengeance. From Jonathan Edwards’s spider to Fred Phelps’s funeral protests, American preachers and political commentators have got a long-standing knack for putting the fear of God into a suffering nation. (Even my home insurance policy washes its hands of... (shrink)

Previous work by Diffo Lambo and Moulen [Theory and Decision 53, 313–325 (2002)] and Felsenthal and Machover [The Measurement of Voting Power, Edward Elgar Publishing Limited (1998)], shows that all swap preserving measures of voting power are ordinally equivalent on any swap robust simple voting game. Swap preserving measures include the Banzhaf, the Shapley–Shubik and other commonly used measures of a priori voting power. In this paper, we completely characterize the achievable hierarchies for any such measure on a swap (...) robust simple voting game. Each possible hierarchy can be induced by a weighted voting game and we provide a constructive proof of this result. In particular, the strict hierarchy is always achievable as long as there are at least five players. (shrink)

This paper responds to Jane Tompkins’ statement “Not long ago… I urged a large roomful of women to ‘get theory’ because I thought that doing theory would admit us to the big leagues.” I propose that what is called “continental theory” provides some schemas which are helpful. One can perceive through them and try to fill out the details, such as a deconstructive schema.

In lieu of an abstract, here is a brief excerpt of the content:diacritics 30.1 (2000) 25-48 [Access article in PDF] Postcolonialism's Archive Fever Sandhya Shetty and Elizabeth Jane Bellamy Jacques Derrida. Archive Fever. Trans. Eric Prenowitz. Chicago: U of Chicago P, 1996. ________. Of Grammatology. Trans. Gayatri Chakravorty Spivak. Baltimore: John Hopkins UP, 1976. Gayatri Chakravorty Spivak. "Can the Subaltern Speak?" Marxism and the Interpretation of Culture. Ed. Cary Nelson and Lawrence Grossberg. Urbana: U of Illinois P, 1988. 271-313. (...) 1. Reading the Subaltern Archivally--or, Back to Antiquity Many readers of "Can the Subaltern Speak?" have been disturbed by Spivak's controversial answer to her own question, which is that "no scene of speaking" can arise for the subaltern woman; no discursive space can emerge from which she could formulate an "utterance." 1 One way of rephrasing Gayatri Spivak's highly resonant question might be, Can there be such a thing as a "postcolonial archive"? The purpose of our essay is to demonstrate just how crucial the concept of an "archive"--perhaps even a "postcolonial archive"--is for a more sympathetic understanding of Spivak's now notorious "silencing" of the subaltern woman. The underread and scarcely commented-on third and fourth sections of Spivak's essay raise the question, Can we approach the gendered subaltern more productively if our project is to recover not "lost voices" but rather lost texts? In the process of unpacking the textual complexities underlying Britain's 1829 abolition of sati (the widow's self-immolation on her husband's funeral pyre), Spivak pushes us further back in time when she observes intriguingly that "the archival... work involved here is indeed a task of 'measuring silences'" [286, our emphasis]. 2 We contend that her [End Page 25] choice of the term "archival" is highly motivated and can serve as the long-overdue occasion for a return to the largely unread sections of "Can the Subaltern Speak?"We can think of at least two risks involved in our undertaking. For one thing, revisitations to well-known essays can often seem more regressive than innovative. We are well aware that we may have to overcome a certain indifference on the part of readers who, feeling confident that they know it well, judge that "Can the Subaltern Speak?" (now over ten years old) has had its theoretical "moment" and should now give way to more current efforts to locate nonelite, subaltern subjectivity within a politics of resistance. A second concern is that because our project of reading the subaltern woman "archivally" must necessarily reexamine and justify Spivak's career-long engagement with Derrida and with deconstruction, we must be aware of the extent to which her deconstructive feminism has been prematurely and unfairly associated with the supposed political shortcomings of Derridean deconstruction, the regrettable result being an almost reflex aversion to her deconstructive theory within both feminism and postcolonialism. Despite these risks, however, we hope that our use of the archive as the governing principle for our return to Spivak's essay can pave the way for a more sympathetic reading of Spivak's "silent" subaltern. Our essay will argue that "Can the Subaltern Speak?" deserves a foundational or canonical status within postcolonial theory and should experience a "staying power" on the current critical scene as far-reaching and significant as Edward Said's Orientalism.Spivak's essay at one point refers quite literally to the concept of an archive, that is, the colonial "archive" of the East India Company, consisting of the "correspondence among the police stations, the lower and higher courts, the courts of directors, the prince regent's court," and so on [298]--all the documents instrumental in British law's recodification of sati from "ritual" to "crime" (also, we might add, the archive of subaltern historiography). 3 However, as Foucault's concept of the archive reminds us, the [End Page 26] archive is not just "that whole mass of texts that belong to a single discursive [in this case, legal] formation," but can also be conceptualized more abstractly as the "law of what can be said, the system that governs the appearance of statements as unique events... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Religious Perspectives on Bioethics, Part ILaura Jane Bishop (bio) and Mary Carrington Coutts (bio)This is Part One of a two part Scope Note on Religious Perspectives on Bioethics. Part Two will be published in the December 1994 issue of this Journal. This Scope Note has been organized in alphabetical order by the name of the religious tradition.Contents for Parts 1 and 2Part 1Part 2I.GeneralI.Native AmericanII.African Religious TraditionsReligious TraditionsIII.Bahá'í (...) FaithII.Protestantism—willIV.Buddhism and Confucianisminclude a general sectionV.Eastern Orthodoxyand sections focused onVI.Hinduismspecific denominations.VII.IslamIII.Roman CatholicismVIII.JainismIX.JudaismIntroductionThe many religions of the world bring diverse, and occasionally divergent, attitudes to bioethical issues. These beliefs may guide patients and health care professionals as they seek or provide health care. In an attempt to facilitate understanding of and access to information about these beliefs in our pluralistic and global society, this Scope Note identifies literature by the world's major religious groups on topics relating to bioethics.Topics covered by this Scope Note include general attitudes to health and [End Page 155] health care, the physician-patient relationship, treatment refusal, abortion, contraception, sterilization, reproductive technologies, genetics, mental health, human experimentation, organ transplantation and donation, death, euthanasia, suicide, and prolongation of life. Material was not available on all of these topics for each religion.The literature gathered here represents only a small portion of the available writing on religion and medicine, and is limited to that which comments explicitly on bioethical issues. Some faiths have a rich tradition of writing in bioethics; for others the literature is more limited. Variation in coverage is not intended to indicate the relative importance of a faith, but reflects accessibility and space constraints. Individuals interested in obtaining additional information are encouraged to contact the National Reference Center for Bioethics Literature.Specific citations about a region or country were chosen because of the predominance of a religious tradition within the population. In all cases, variation in spelling represents author usage. This Scope Note treats only the literature published in English, and every attempt has been made to identify English language sources for these faiths.It is important to remember that doctrinal and theological differences exist even within the same denomination and that views of individual patients, family members, and health care providers should be sought.Dictionaries and EncyclopediasMelton, J. Gordon, ed. Encyclopedia of American Religions. Fourth edition. Detroit: Gale Research, 1993. 1217 p. Basic information about the history, sacred texts, membership, educational facilities, publications, and North American addresses are provided for 1,730 churches, denominations, sects, and cults. Bibliographies for many faiths supplement this extensive resource.Reich, Warren T., ed. Encyclopedia of Bioethics. New York: Free Press, Macmillan, 1978. 4 volumes. Articles on all the major religions as they relate to bioethics are included in this highly-regarded encyclopedia. In addition, many of the topical essays feature a section on the views of various faiths on the topic under discussion. For the best use of the Encyclopedia, see the subject index in volume 4. (Note: a revised, second edition is due to be published by Macmillan in late 1994.)GeneralAmerican Psychiatric Association. Committee on Religion and Psychiatry. Guidelines Regarding Possible Conflict Between Psychiatrists' Religious Commitment and Psychiatric Practice. American Journal of Psychiatry 147 (4): 542, April 1990. The American Psychiatric Association recommends that psychiatrists respect their patients' religious beliefs and that they not impose their own [End Page 156] beliefs on their patients.Bankowski, Z., and Bryant, J. H. Health Policy, Ethics and Human Values: Proceedings of the XVIIth CIOMS Round Table Conference, Athens Greece. Geneva: Council for International Organizations of Medical Sciences, 1985. 336 p. Many sections of this volume address issues where religion impacts health policymaking. Africa, the Middle East, Europe, Latin America, and Asia are highlighted for the varied ways in which their religions and cultures are integrated into the provision of health care.Batchelor, Edward, ed. Abortion: The Moral Issues. New York: Pilgrim Press, 1982. 246 p. Batchelor compiles a collection of essays by experts on religious ethics as they relate to abortion. Includes... (shrink)

This article examines some of the links between the nineteenth century Tractarian leader Edward Pusey and the Romantic poets, particularly Samuel Taylor Coleridge, in relation to eucharistic theology, especially Pusey's 1836 ‘Lectures on Types and Prophecies of the Old Testament’. Pusey's sacramental theology was affected by the Romantic poets in the expression of moderate realism which also played an important part in the Oxford Movement. Like the Romantic poets, Pusey saw nature as pointing to and conveying the presence of (...) God and this had clear connections for Pusey to a moderate realist sacramental theology where the presence of the divine was known through the material: things like bread and wine and water. (shrink)

This article examines some of the links between the nineteenth century Tractarian leader Edward Pusey and the Romantic poets, particularly Samuel Taylor Coleridge, in relation to eucharistic theology, especially Pusey's 1836 ‘Lectures on Types and Prophecies of the Old Testament’. Pusey's sacramental theology was affected by the Romantic poets in the expression of moderate realism which also played an important part in the Oxford Movement. Like the Romantic poets, Pusey saw nature as pointing to and conveying the presence of (...) God and this had clear connections for Pusey to a moderate realist sacramental theology where the presence of the divine was known through the material: things like bread and wine and water. (shrink)

Ted Shotter's founding of the London Medical Group 50 years ago in 1963 had several far reaching implications for medical ethics, as other papers in this issue indicate. Most significant for the joint authors of this short paper was his founding of the quarterly Journal of Medical Ethics in 1975, with Alastair Campbell as its first editor-in-chief. In 1980 Raanan Gillon began his 20-year editorship . Gillon was succeeded in 2001 by Julian Savulescu, followed by John Harris and Soren Holm (...) in 2004, with Julian Savulescu starting his second and current term in 2011. In 2000 an additional special edition of the JME, Medical Humanities , was published, under the founding joint editorship of Martyn Evans and David Greaves. In 2003 Jane Macnaughton succeeded David Greaves as joint editor. Deborah Kirklin, under whose auspices MH became an independent journal, took over in 2008, and she was succeeded in 2013 by Sue Eckstein. This short paper offers reminiscences and reflections from the two journals’ various editors.From the start the JME was committed to clearly expressed reasoned discussion of ethical issues arising from or related to medical practice and research. In particular, both Edward Shotter and Alastair Campbell, each a cleric , were at pains to make clear that the JME was not a religious journal and that it had no sort of partisan axe to grind.Campbell's appointment as founding editor was something of a surprise, as the original intention had been to appoint a medical doctor, who could be expected to know medical practice from the inside. However, in 1972 Campbell, a Joint Secretary of the Edinburgh Medical Group, had published Moral dilemmas in medicine. …. (shrink)

This article draws attention to the importance of enchantment in business ethics research. Starting from a Weberian understanding of disenchantment, as a force that arises through modernity and scientific rationality, we show how rationalist business ethics research has become disenchanted as a consequence of the normalization of positivist, quantitative methods of inquiry. Such methods absent the relational and lively nature of business ethics research and detract from the ethical meaning that can be generated through research encounters. To address this issue, (...) we draw on the work of political theorist and philosopher, Jane Bennett, using this to show how interpretive qualitative research creates possibilities for enchantment. We identify three opportunities for reenchanting business ethics research related to: moments of novelty or disruption; deep, meaningful attachments to things studied; and possibilities for embodied, affective encounters. In conclusion, we suggest that business ethics research needs to recognize and reorient scholarship towards an appreciation of the ethical value of interpretive, qualitative research as a source of potential enchantment. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS Good and Evil: Interpreting a Human Condition. By EDWARD FARLEY. Minneapolis, Minn.: Fortress Press, 1990. Pp. xxi + 295. The Evils of Theodicy. By TERRENCE W. TILLEY. Washington, D.C.: Georgetown University Press, 1990. Pp. xii + 277. The Co-Existence of God and Evil. By JANE MARY TRAU. New York, N.Y.: Peter Lang, 1991. Pp. 109. Evil is deeply and endlessly fascinating to the religious mind. (...) On the one hand, it challenges religion. The existence of the evils within our ken poses a threat to the rationality of central tenets of theism; the presence of overwhelming evils within our lives can threaten the viabil· ity of our religious attitudes and practices. On the other hand, religions typically offer strategies for coping with evil. They propose explanations of its origins that may aid us in understanding it, and they con· tain salvific practices that are meant to lead to redemption from sin or the cessation of suffering. So religious responses to evil are bound to be complex, and this complexity will inevitably be reflected in the treatment of evil in academic discourses. In addition, the present academic division of labor results in religion being studied in many disciplines. Each of them has its own traditions and agendas, and this often leads to a diversity of approaches that gives interdisciplinary dis· cussion of religious responses to evil something of the air of conversa· tion after Babel. The three books under review here, which represent the disciplines of philosophy, religious studies, and theology, illustrate nicely both the complexity and the diversity. Jane Mary Trau, who is Associate Professor of Philosophy at Barry University, has written a short essay in analytic philosophy of religion proposing a solution to the logical problem of evil. The problem arises from the fact that there are arguments purporting to show that the proposition that God is omniscient, omnipotent, and omnibenevolent is inconsistent with the proposition that evil exists. One way to solve the problem would be to find a possibly true proposition such that it is consistent with the proposition ·that God is omniscient, omnipotent, and omnibenevolent and together with that proposition entails that evil exists. Alvin Plantinga's celebrated free-will defense offers a solution of this sort. Trau's alternative solution is a version of the familiar greater-goods defense. Trau's main claim is that it is possible that evil has positive value. An evil has positive value if it is logically necessary for some greater 525 526 BOOK REVIEWS good, and it certainly seems to he possible that some evils have positive value. Thus, for example, suppose God creates nothing other than two angels, A and B. Nothing interrupts the felicity of either hut a mild pang of sorrow felt by A, to which B responds with compassion. A's sorrow is logically necessary for the greater good of B's compassionate response to A's sorrow. Hence A's sorrow is an evil that has positive value. Moreover, the proposition that evils with positive value exist is consistent with the proposition that God is omniscient, omnipotent, and omnihenevolent. So the existence of evil is consistent with the existence of an omniscient, omnipotent, and omnihenevolent deity. In other words, Trau's version of the greater-goods defense does seem to provide a solution to the logical problem of evil. But that is not to say that all the evils there actually are or even all those we know about do or could have positive value. Thus it does not follow, without further assumptions, that the existence of all the evils there actually are is consistent with the existence of an omniscient, omnipotent, and omnihenevolent deity. In a discussion of natural evil near the end of her hook, Trau acknowledges the need for such additional assumptions. She says: "Four assumptions underlie the claim that natural evils have positive value: (1) The material universe has positive value. (2) The material universe must function in a way that requires the occurrence of natural evils as secondary effects. (3) The material universe is either the best or the only possible universe. (4) If the universe as we know it did not function the way it does... (shrink)

"Romantic love is a defining phenomenon in human existence, and an object of heightened interest for literature, art, popular culture, and psychology. But what is romantic love and why is it typically experienced as so significant to our existence? Using central ideas from the philosophy of S2ren Kierkegaard as well as engaging with contemporary discussions in the philosophy of love, this book explores the nature of romantic love and philosophically substantiates its meaningfulness to an individual's life. It does so by (...) developing a connection between love and selfhood, here explained in terms of one's distinct individuality. To be a self, it is claimed, is to possess a 'name,' that is, an individual essence. Further, the book argues, it is when we love that we regard people by their names; we respond to who they are. Accordingly, the idea anchoring the book is that love is a correspondence between essences: if Jane loves Edward, she responds to him being 'who he is,' by virtue of her being 'who she is.' The conception of being thus correspondent has important implications as to the moral and spiritual value of romantic love. Relying on Kierkegaard's analysis of the self, of faith, and of love - even if sometimes in a way that departs from Kierkegaard's explicit position - the book explores these implications. By doing this, it construes romantic love as a desirable phenomenon, emotionally, morally, and spiritually". (shrink)

Is evolutionary ethics going to be to the new millennium what virtue ethics has been to the eighties and early nineties? If the rash of books on the subject is anything to go by, the answer has to be “yes”. This is not, however, to claim that the subject is novel. Although many point to Edward Wilson's work in the seventies as heralding the dawn of a new focus in ethics, the claim that ethics can be grounded in our (...) biological nature was fully explored by Aristotle and, as contributors to this collection attest, by many other philosophers and biologists in the intervening period. Despite the back-cover promise that “the book asks, for example, whether humans are innately selfish and whether there are particular facets of human nature that bear directly on social practices” …. (shrink)

welcomed by a new generation of students and scholars in all branches of learning.

Current psychiatric classification adopts a disorder-focused diagnostic approach, as exemplified within ICD-11 and DSM-V. Although this approach has improved reliability of categorization, its validity and utility has been questioned (Harvey, Watkins, Mansell, & Shafran, 2004; Insel et al., 2009; Sanislow et al., 2010). Limitations include high comorbidity between supposedly distinct disorders; heterogeneity within diagnoses; limited treatment efficacy; and similarities across disorders in aetiology, latent symptom structure, and underlying biology. There is also evidence of transdiagnostic cognitive-behavioural processes (Harvey et al., 2004). (...) An alternative approach is therefore to focus on fundamental underlying mechanisms of psychopathology rather than observed symptom clusters. This article considers the possible benefits, hurdles, and steps towards implementation of this transdiagnostic mechanistic approach, using the example of repetitive negative thought. (shrink)

In 1814, Jane Austen published Mansfield Park, which, despite being one of her lesser-known works raised important discussions about the depiction of its historical context. Having one of the characters as a landowner in Antigua, the novel prompted readings from post-colonialist perspectives, such as Edward Said’s interpretation of the “dead silence” scene, and George Boulukos’ discussion about amelioration. These approaches to the text have probably led Patricia Rozema into using the slave-dependency as central to the Bertrams’ lives in (...) her 1999 adaptation of the book. From this point of view, this article intends to compare Jane Austen’s Mansfield Park and Patricia Rozema’s film taking into account their different approaches to slavery.Keywords: Slavery. Adaptation. Jane Austen. Patricia Rozema. Mansfield Park. ResumoEm 1814, Jane Austen publicou Mansfield Park que, apesar de ser uma de suas obras menos conhecidas, gerou importantes discussões acerca da representação de seu contexto histórico. O fato de uma das personagens ser um proprietário de terras na colônia britânica de Antigua levou a uma série de interpretações a partir de estudos pós-colonialistas, como Edward Said, em sua análise da cena do silêncio profundo, e George Boulukos, em sua discussão sobre amelioration. Essas leituras podem ter influenciado Patricia Rozema a fazer da dependência da escravidão uma marca da vida moral dos Bertram em sua adaptação do livro para o cinema. Nesse sentido, este artigo busca analisar as diferentes interpretações da escravidão no romance e no filme.Palavras-chave: Escravidão. Adaptação. Jane Austen. Patricia Rozema. Mansfield Park. (shrink)

Mathematical pluralism can take one of three forms: (1) every consistent mathematical theory consists of truths about its own domain of individuals and relations; (2) every mathematical theory, consistent or inconsistent, consists of truths about its own (possibly uninteresting) domain of individuals and relations; and (3) the principal philosophies of mathematics are each based upon an insight or truth about the nature of mathematics that can be validated. (1) includes the multiverse approach to set theory. (2) helps us to understand (...) the significance of the distinguished non‐logical individual and relation terms of even inconsistent theories. (3) is a metaphilosophical form of mathematical pluralism and hasn't been discussed in the literature. In what follows, I show how the analysis of theoretical mathematics in object theory exhibits all three forms of mathematical pluralism. (shrink)

Taking into account significant developments in the metaphysical thinking of E. J. Lowe over the past 20 years, _More Kinds of Being:A Further Study of Individuation, Identity, and the Logic of Sortal Terms_ presents a thorough reworking and expansion of the 1989 edition of _Kinds of Being_ Brings many of the original ideas and arguments put forth in _Kinds of Being_ thoroughly up to date in light of new developments Features a thorough reworking and expansion of the earlier work, rather (...) than just a new edition Reflects the author's conversion to what he calls 'the four-category ontology,' a metaphysical system that takes its inspiration from Aristotle Provides a unified discussion of individuation and identity that should prove to be essential reading for philosophers working in metaphysics. (shrink)

Environmental health remains a niche topic in bioethics, despite being a prominent social determinant of health. In this paper we argue that if bioethicists are to take the project of health justice as a serious one, then we have to address environmental injustices and the threats they pose to our bioethics principles, health equity, and clinical care. To do this, we lay out three arguments supporting prioritizing environmental health in bioethics based on bioethics principles including a commitment to vulnerable populations (...) and justice. We also highlight and advocate for environmental law efforts that align with these priorities, focusing specifically on the need for a right to a healthy environment. Our intention is to draw attention to the legal and ethical concepts that underlie the importance of a healthy environment, and urge bioethicists to prioritize both legal and ethical advocacy against environmental injustices in their practice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:330 BOOK REVIEWS is the power through which the Holy Spirit creates and nurtures the church, which is the source of all authority in the church, and which is the norm for all that the church teaches and practices. Only then will the use and abuse of power within the contemporary church be addressed in theologically sound and healthy ways. Only then will ecclesiastical divisions be healed and the (...) common mission of the church pursued with faithful commitment. Lutheran School of Theology at Chicago Chicago, Illinois KURT K. HENDEL The Church in Latin America 1492-1992. Edited by ENRIQUE DussEL. Maryknoll, N.Y.: Orbis Books, 1992. Pp. x + 501. $49.95 (cloth). This volume is the result of an exemplary effort to stimulate the study of the history of Latin American churches, to communicate the results of historical scholarship across national lines, and to bring many persons of diverse tendencies and religious backgrounds together in a unified enterprise. Cooperation at the Latin American level has been made difficult at times due to repression, internal wars, and opposition by conservative church leaders. Heroic efforts by Enrique Dussel and the Commission for the Study of Church History in Latin America brought forth an eleven-volume General History of the Church in Latin America. The present volume benefits from this magnanimous enterprise and includes many contributors to the larger series. The result is a singlevolume history of the churches, Catholic and Protestant, with many strengths and weaknesses. The editor structured the work to provide a chronological survey of the region in its first section, one which is succinct and useful for understanding the distant roots of the Catholic church. The middle section takes up regional histories and generally succeeds in conveying well the history up to the contemporary period. Including the treatment of the church in Chile, however, with that in Argentina, Paraguay, and Uruguay does not work well. Their civic cultures and ecclesiastical histories differ greatly, especially in this century. The final part devotes itself to special topics and becomes less historical than descriptive and evaluative. Here themes such as theology of liberation, Afro-American slavery, and religious orders receive special attention. This section offers much less reliable guidance to Latin American history, in my view. BOOK REVIEWS 331 One of the distinctive marks of the collaboration has been a determined effort (although not uniformally carried out) to recount history from the underside, from the point of view of the poor and oppressed, as well as from the perspective of religious and secular elite members who are thought to make history. This is an admirable and egalitarian ideal, but much basic research from this point of view has not been done. Within this section, Moises Sandoval provides a view of Hispanic Catholicism in the United States. He manages to sustain a view from the grassroots. The chapter, one of the best in the volume, could be required reading for any student of Nor,th American history. A few chapters may be marred by revisionist frameworks. The chapter on Protestantism is one. In my view, Jean Pierre Bastian's ideo· logical simplification does not allow him to give adequate consideration to the contemporary theological iand ecclesiological convictions behind notably diverse Protestant positions. Pentecostals account for 75-90 percent of Protestants in most Latin American countries; yet much of the history of Protestant churches in Latin America, as Bastian has re· counted it, has been irrelevant for explaining Pentecostal growth. This is not a minor consideration, since,the volume lacks a sense that Pentecostal churches are major religious organizations within Latin America. Similar tendencies mar the work of some Catholic writers who are wedded to the discourse of the " historical process of liberation." Such discourse leads to extravagant characterizations, as by Jose Comblin. He writes in the chapter on the church and human rights: "New democracies are totally unstable. Development has stagnated. There is no future in sight " (pp. 452-453). Comblin, a highly regiarded theologian, not a social scientist or historian, does not account for the great expansion (more than 2,000) of human rights organizations in Latin America. Many of these groups are tied to the church and came into existence largely... (shrink)

Michael Faraday’s laboratory experiments have dominated traditional histories of the electrical sciences in 1820s and 1830s Britain. However, as this article demonstrates, in the mining region of Cornwall, Robert Were Fox fashioned a very different approach to the study of electromagnetic phenomena. Here, it was the mine that provided the foremost site of scientific experimentation, with Fox employing these underground locations to measure the Earth’s heat and make claims over the existence of subterranean electrical currents. Yet securing philosophical claims cultivated (...) in mines proved challenging for Fox, with metropolitan audiences, including Faraday, loath to give credit to the results of these underground experiments. This article explores how Fox developed a way of modeling his mine experiments, using clay samples, to communicate knowledge from industrial Cornwall to urban centers of elite science. It argues that the mine was an epistemologically complex venue of scientific activity, at once seeming to provide a way of examining nature directly, without recourse to laboratory contrivance, while simultaneously being a place where knowledge claims were hard to verify without access to these physically challenging locations. In exploring Fox’s work, this study contributes to a growing literature of spatial investigation that takes the vertical as its unit of analysis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 503 sufferings of Job, which she finds instructively different from the sort of account which would come naturally to people of our own time. We are apt to wonder how a good God could possibly permit the many and frightful evils which infest the world. Aquinas, however, believed that all human beings are afflicted with "a terminal cancer of soul," for which pain and suffering are the (...) divinely-appointed remedies (340). If we are not cured, we will lose for ever the ultimate bliss of communion with God. At this rate we are to expect that the best people are precisely those who are liable to suffer the most (342). Aquinas would agree with Pope Gregory, who says that it is frequently difficult to understand the ways of providence, but never more so than "when things go ill with good people and well with bad people" (343). Stump concludes that what Aquinas's interpretation of Job, and his overall account of evil, has to show us is "that our approach to the problem of evil is a consequence of our attitude towards much larger issues, such as the nature of human happiness and the goal of human life" (356). The reader will have inferred that this is a remarkable volume. None of the contributions is to be sneezed at, and some are very impressive indeed. HUGO MEYNELL University of Calgary Calgary, Alberta, Canada Christ the 'Name' ofGod: Thomas Aquinas on Naming Christ. By HENK J. M. SCHOOT. Nijmegen: Peeters Leuven, 1993. Pp. 231 (Paper). The hiddenness of God in Christ and "the relation between the Word Incarnate and human words for this Word" animate this study of Aquinas's christological epistemology; it is a study of Aquinas's understanding of "the mystery of Christ, and [of] human ways of signifying him" (1). And because "all human understanding and signification fails [sic] to reach Christ as he is," Schoot believes that all christological knowledge is primarily negative and heavily reliant on analogy (1). He applies to the names of Christ what another author (Mark Jordan) has applied to the divine names: "the surest approach to the divine is by the scrutiny of linguistic failure" (153). The structure of the book reflects these insights. In the first chapter the author stresses the negative character of christological language by reflecting upon Aquinas's use of mysterium in christology. The second chapter is an analysis of his use of "the concepts of signification, supposition, predication and reduplication," in the context of the most current knowledge of medieval grammar and logic (7). It is here that the author stresses Aquinas's strongly linguistic approach to christology, as well as the distinction between supposition ("standing for") and predication ("sig- 504 BOOK REVIEWS nification"), which will be crucial to his analysis of the hypostatic union in later chapters. In fact, "the whole of christology is built on the distinction between signification and supposition" (55). Schoot believes that Aquinas, following medieval "modist" grammarians, thought that "a fundamental parallel exists between different modes of signification, modes of understanding and modes of being" (43), and hence a linguistic approach is often a decisive entry into questions of theological (and christologiocal) epistemology and metaphysics. In this context, the author examines the distinction Aquinas made between a number of modes of signification. Chapter Three is devoted to Aquinas as a biblical theologian. His use of biblical names of Christ {over ninety in his commentary on Isaiah alone) suggests that "a large part of Aquinas' treatment of the person and life of the Word Incarnate is devoted to a discussion of names" (104), and that the fact that Christ is a mystery "is rooted in (his] being the 'name' of God" (105). Schoot finds that "Aquinas employs the same rules concerning signification examining those names as he does concerning the divine names" (193). Chapter Four applies the key insights of Aquinas's "theory of supposition to the theology of Christ incarnate" (194). Following an analysis of such key concepts as first and second substance, esse, suppositum, singularis, particularis, and individuum, Schoot concludes that The subject-term having both signification and supposition expresses a linguistic unity that Aquinas deems analogous to the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 387 and contributed an important and helpful study. This dissertation is a model of its kind. One hopes the author will continue his scholarly efforts. The Catholic University of America Washington, D.C. WILLIAM E. MAY John Henry Newman: A Biography. By IAN KER. New York: Oxford University Press, 1990. Pp. xii + 764. $24.95 (paper). The Achievement of John Henry Newman. By IAN KER. Notre Dame: University (...) of Notre Dame Press, 1990. Pp. x + 209. $24.95 (cloth). Ian Ker has inherited the mantle of the late Charles Stephen Dessain as the finest textual expositor of the Newman corpus, and Ker's biography should become a standard reference tool in the field. Ker ap· prenticed under Dessain in the production of the monumental (31volume ) Letters and Diaries, and his biography shows his command of the materials of that as yet unfinished project. Ker's hook joins the biographies of W. Ward (1912) and M. Trevor (1962) as significant "lives of Newman" to consider, and it addresses their earlier shortcomings : Ward's inadequate appraisal of the Anglican Newman and Trevor's unconcern for Newman's theological writings. Of Newman's intellectual contribution, Ker's treatment is similar to Dessain's John Henry Newman, an exposition of the major themes and intellectual moves, and theologically-minded inquirers need read both. Ker offers the hook as a personal life, a literary appraisal, and an intellectual study. The personal life and literary analysis are ably carried off; Ker's background in English literature and his editorial work on the letters have served him well. The intellectual study takes the form of synopses of Newman's hooks and articles, which are woven into the chronological narrative of the life. This aspect of Ker's hook is by no means "the theological achievement of JHN" (cf. Tracy's work on Lonergan); such a project still awaits Newman studies and someone of the conceptual breadth of the late Jan Walgrave to achieve it. Ker provides accurate and readable summaries of Newman's writings, and if a biography is meant to introduce the sundry aspects of a person, especially a complex thinker like Newman, then Ker's treatment of the intellectual aspect offers a fine introduction. I shall consider these three dimensions of the biography, and first the personal life. Newman considered that a person's life is best told 888 BOOK REVIEWS through that person's correspondence. Ker's biography is approached chronologically, and Newman's published letters guide the tale. Newman 's advice is particularly apropos for his own biographer, since Newman 's hooks and articles often displayed a "reserve" in which his true feelings were couched and nuanced. His letters, especially to confidants, were candid and often hard-hitting, as when he described the Curia in these words: " And who is Propaganda? one sharp man of business, who works day and night, and dispatches his work quick off, to the East and West, a high dignitary, [perhaps an Archbishop], hut after all little more than a clerk... with two or.three clerks under him " (p. 519). (Ker displays some reserve himself, omitting Newman's episcopal aside.) Ker's use of the letters is most revealing during Newman's Roman Catholic period when he encountered opposition from Archbishop Manning and W. G. Ward in England, from Archbishop Cullen in Dublin, and from Cardinal Barnaho in Rome. One senses how the laity rallied round him. Some of Newman's most pungent thoughts on ·theological freedom, on the suspicious nature of the clergy toward educated laity, on the wherewithal to make an institution a genuine university, on the role of patience and.trust in God when authorities are hearing down, are to he found in Ker's choice of letters. With so much material to mine-Newman wrote 20,000 letters-it is understandable that Ker does not include, save rarely, what Newman's opponents were thinking. Ker's account of Newman's Anglican period is equally illuminating, and indeed it is a highlight of the biography. While the Apologia has provided the main lines of the story, Ker puts flesh and hones to Newman 's struggle with his conscience. In coming to Oxford, Newman... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Pragmatism's Evolution: Organism and Environment in American Philosophy by Trevor PearceAlexander KleinTrevor Pearce. Pragmatism's Evolution: Organism and Environment in American Philosophy. Chicago: The University of Chicago Press, 2020. Pp. 384. Paperback, $35.00.Pragmatist pioneers were young lions in the days of Darwin. Evolutionary-biological thinking infused this philosophical movement from the start. And yet the last time a major monograph appeared on classic pragmatism and evolutionary biology—Philip Wiener's Evolution and (...) the Founders of Pragmatism (New York: Harper Torchbooks, 1949)—the author could personally thank Ralph Barton Perry, William James's junior colleague and eventual biographer. John Dewey himself wrote the foreword.Almost seventy-five years later, we have Trevor Pearce's painstakingly researched Pragmatism's Evolution. The author has graduate training in both biology and philosophy and is a former student of William Wimsatt and Robert Richards's (343). The book offers an intricate portrait of how debates about evolutionary biology informed the thinking of a loose-knit group of pragmatists between the years 1860 and 1910. While a remarkable variety of figures are discussed, ten pragmatists command the most attention: Chauncey Wright, C. S. Peirce, Francis Ellingwood Abbot, John Fiske, William James, Josiah Royce, John Dewey, Jane Addams, G. H. Mead, and W. E. B. Du Bois (18). Call them "the American Ten."Without downplaying Darwin, an overarching theme is the special significance of Herbert Spencer. Despite many specific disagreements with him (see e.g. 74, 207–8, 253–54, 281), the American Ten all accepted something more fundamental from Spencer: an intellectual framework that explains mind and morality in terms of functional relationships between organism and environment.After an introduction outlining what Pearce identifies as four chronological "cohorts" of pragmatists (more on this concept below), he examines the 1860s and 1870s reception of Darwin (chapter 1) and Spencer (chapter 2), showing how senior pragmatists like Wright, Peirce, and James defended evolution during this period. In chapter 2, we meet the Metaphysical Club's arch Spencerian, John Fiske, and we get a reading of James's critique of Spencer's psychology and sociology. Chapter 3 gives a highly detailed, reference-work-like portrait of the second cohort's training in evolutionary biology during the 1880s—chiefly Royce, Dewey, Addams, Mead, and Du Bois. In chapter 4, we learn that in the 1880s and 1890s, idealists like Edward Caird, Samuel Alexander, David George Ritchie, and Josiah Royce all co-opted ideas from evolutionary biology, which they apparently thought compatible with Hegelian dialectics. Chapter 5 shows that central planks of Peirce's metaphysics and Dewey's ethics are responsive to an 1890s dispute over the causes of the biological variation upon which selection acts (the so-called "factors" debate). The final two chapters show how pragmatist ethics (chapter 6) and epistemology (chapter 7) were infused with substantive ideas about evolution and about scientific experiment more generally.The depth and use of historical scholarship on offer here are both remarkable. On depth, Pearce draws from nineteen special collections and archives housed at institutions from California to Manchester, UK. The reference list (published on Pearce's website) runs [End Page 160] to 118 pages and was apparently too long for inclusion in the book. Archival research and lengthy bibliographies are to be expected in today's history of philosophy. But the sheer range of sources Pearce draws from is, by any measure, impressive.The use to which he puts those sources is provocative. Close reading, and in particular argument reconstruction, is usually the stock in trade for historians of philosophy. Pearce takes a different approach (7), seeking interpretive insight through a kind of philosophical network analysis. The nodes are mainly philosophers, scientists, and social critics. Unlike digital network analyses, Pearce connects his nodes by hand, via a great multiplicity of social, educational, and intellectual relations. We learn who studied evolution where, with whom, and when; what specific texts were assigned in classes taken, in classes taught; who attacked whom, who sided with whom; and so on.The resulting networks are rich, though they can be difficult to track due to their complexity. At its best, the book uses networks to produce genuine insights that... (shrink)

Natural philosophy encompassed all natural phenomena of the physical world. It sought to discover the physical causes of all natural effects and was little concerned with mathematics. By contrast, the exact mathematical sciences were narrowly confined to various computations that did not involve physical causes, functioning totally independently of natural philosophy. Although this began slowly to change in the late Middle Ages, a much more thoroughgoing union of natural philosophy and mathematics occurred in the seventeenth century and thereby made the (...) Scientific Revolution possible. The title of Isaac Newton's great work, The Mathematical Principles of Natural Philosophy, perfectly reflects the new relationship. Natural philosophy became the 'Great Mother of the Sciences', which by the nineteenth century had nourished the manifold chemical, physical, and biological sciences to maturity, thus enabling them to leave the 'Great Mother' and emerge as the multiplicity of independent sciences we know today. (shrink)