A civic science curriculum is advocated. We discuss practical mechanisms for (and highlight the possible benefits of) addressing the relationship between scientific knowledge and civic responsibility coextensively with rigorous scientific content. As a strategy, we suggest an in-course treatment of well known (and relevant) historical and contemporary controversies among scientists over science policy or the use of sciences. The scientific content of the course is used to understand the controversy and to inform the debate while allowing students to see the (...) role of scientists in shaping public perceptions of science and the value of scientific inquiry, discoveries and technology in society. The examples of the activism of Linus Pauling, Alfred Nobel and Joseph Rotblat as scientists and engaged citizens are cited. We discuss the role of science professors in informing the social conscience of students and consider ways in which a treatment of the function of science in society may find, coherently, a meaningful space in a science curriculum at the college level. Strategies for helping students to recognize early the crucial contributions that science can make in informing public policy and global governance are discussed. (shrink)

In developing a new theory of political and moral community, J. Donald Moon takes questions of cultural pluralism and difference more seriously than do many other liberal thinkers of our era: Moon is willing to confront the problem of how ...

" There are 31 chapters in 5 parts and approximately 320 exercises marked by difficulty and whether or not they are necessary for further work in the book.

Orestes has returned to Argos, . For him to brandish at his father's murderers is natural there, where he is delivering a sort of general manifesto as to his aims, and where the strong word is justified and alleviated by the jingle with juxtaposed . But there is no reason for Orestes to go on insisting on the bloodthirstiness of these aims, and reads oddly in 100, where he is explaining soberly his plan of campaign.

The personhood of the physician is a crucial element in accomplishing the goals of medicine. We review claims made on behalf of the humanities in guiding professional identity formation. We explore the dichotomy that has evolved, since the Renaissance, between the humanities and the natural sciences. The result of this evolution is an historic misconstrual, preoccupying educators and diverting them from the moral development of physicians. We propose a curricular framework based on the recovery of Aristotelian concepts that bridge identity (...) and activity. The humanities and the natural sciences, jointly and severally, can fulfill developmental, characterological and instrumental purposes. (shrink)

All commentators on these lines make two assumptions about the first clause, that means ‘sitting in judgement’, ‘punishing’, or the like, that the which is its subject as well as that of is the second in a series of two: the subsequent slaying punishes or sits in judgement on the previous; thus the slaying of Cly taemnestra herself will sit in judgement upon that of Agamemnon, just as that had sat in judgement upon the of Iphigenia. Then opinions differ as (...) to whether is to be taken as the object of both verbs, or of one but not the other. (shrink)

Barrett finds lines 1010–15 difficult. He says that ‘hovers between “an heiress as my wife” and “marriage with an heiress”’, that ‘a Greek heiress did not inherit property as her own: it passed not to her but with her, to her husband and ultimately to her children.—In Attic law a widow was never : a man's property went to his legitimate children.

Donald J. Zeyl begins the historical section of the book by tracing divine causation throughout classical Greek philosophy. Some of the Pre-Socratics held to a single god as the source of rational order or change. These views suggested that the cosmos may be explained teleologically. Plato takes up that suggested promise in his Phaedo and finds it wanting. Instead, he looks to Forms as (formal) causes of natural processes. This direction of inquiry leads him to postulate, in the Republic, (...) the Form of the Good as the “unhypothetical (causal) first principle.” In Plato’s later writings, most notably in the Timaeus, Plato presents a full-blown teleological account of both the universe at large and the varieties of living things that inhabit the earth. The agent that brings about the conformity of the world to the Forms is the divine Demiurge. -/- Aristotle inherits from Plato the belief that processes in the natural world are to be understood teleologically. These processes are explained by the nature (or form) of the organism itself. Aristotle’s world has no beginning and thus has no place for an original efficient cause to get the world started. Aristotle’s “Unmoved Mover” plays no causal role in the processes of the natural world, all of which are exhaustively explained in terms of Aristotle’s well-known theory of the “four causes.” Nevertheless, the Unmoved Mover is a final cause. -/- After Aristotle, only the Stoics offered an account of divine causal agency. As pantheists, the Stoics identified the world with a divine rational principle they named the Logos. All events, natural and social, are completely determined by Reason, so the Stoics were strict determinists, both in their natural philosophy and in their social and ethical thought. (shrink)