Stephen H. Daniel's novel approach interprets the thought of Jonathan Edwards thorough semiotics, the theory of signs. He explicates the theory of signs that pervades Edwards' thought and associates it with elements of post-modernist semiotics in Foucault, Kristeva, and Peirce. He contends that Edwards himself developed a viable alternative to the classical-modern philosophical outlook by drawing explicitly upon the pre-modernist Renaissance propositional logic of Peter Ramus.
This book describes in detail the attributes of learning communities and how these characteristics help students acquire a sense of moral responsibility and commitment to fellow students. Clifford H. Edwards provides an account of how schools fail to satisfy student needs and thus promote discipline problems.
This book presents Robert S. Hartman’s formal theory of value and critically examines many other twentieth century value theorists in its light, including A.J. Ayer, Kurt Baier, Brand Blanshard, Paul Edwards, Albert Einstein, William K. Frankena, R.M. Hare, Nicolai Hartmann, Martin Heidegger, G.E. Moore, P.H. Nowell-Smith, Jose Ortega y Gasset, Charles Stevenson, Paul W. Taylor, Stephen E. Toulmin, and J.O. Urmson.
This is a rich and rewarding book although its richness will be easily overlooked. It is in fact one of the first efforts to return American theology to one of its classical traditions, a theology of religious experience, not in the manner of scientism but religious experience in the manner of everyday human orientation. A review of this book may easily leave the impression of sentimental piety and lack of realism. Nothing could be further from the truth. The book is (...) anti-sentimental, post-secular theology, and post-existential. It is a new treatise on religious affection. What for many are abstract or empty theological categories are here given a direct and immediate meaning in everyday experience even in the midst of technological society. Modern man, identified as radial man in a radial world, lives in the presence of power with the problem of appropriating this power. To analyze this situation and in addition to more familiar thinkers, the author draws on often neglected sources which nevertheless have a living influence in his history—Edwards, Schleiermacher, Bunyan, Coleridge, and the New England Divine David Brainard. Conscious of the secularization of our day, but not in the tradition of "Death of God" theology, he isolates and analyzes the immediate and meaningful character of religious experience even in secular society. There also one seeks orientation to the powers which impinge upon one providing the central feature of religion. Faith is distinguished from both rationalism and voluntarism while returning to the Edwardian concept of "religious affection" as a total personal response to these powers. As power makes its impact upon us experientially in suffering, believing finds its place as a "form of valuing with self-restraint," and as "admiring with humility." Believing in God involves the self being diminished and enlarged, both fear and gladness, the experiential center of justification by grace through faith. The author offers thereby an elaboration of Kantian categories which provides conditions of experience. Those who expect an experiential approach to religion to be more scientific will be disappointed, and those who wish greater exactness will find the categories too metaphorical, but those who read with any religious sympathy and sensitivity will find not only a rewarding analysis of human experience but also a new direction in American theology. Even sensitive readers, however, will remain troubled by the possibility of interpreting the same experiences with nonreligious categories. That alternative is hardly discussed, the debate with purely secular categories is seldom joined, and the resolution of such an option seems to remain with the basic orientation of the reader, which is what religious faith or affection is all about. Those who have any interest in the possibility of a religious orientation to the powers in the midst of which we move daily should read this book.—H. A. D. (shrink)
Prepared by editors of the distinguished series The Works of Jonathan Edwards, this authoritative anthology includes selected treatises, sermons, and autobiographical material by early America’s greatest theologian and philosopher.
Presents an analysis of Jonathan Edwards' theological position. This book includes a study of his life and the intellectual issues in the America of his time, and examines the problem of free will in connection with Leibniz, Locke, and Hume.
As the usual regulatory framework did not fit well during the last Ebola outbreak, innovative thinking still needed. In the absence of an outbreak, randomised controlled trials of clinical efficacy in humans cannot be done, while during an outbreak such trials will continue to face significant practical, philosophical, and ethical challenges. This article argues that researchers should also test the safety and effectiveness of novel vaccines in wild apes by employing a pluralistic approach to evidence. There are three reasons to (...) test vaccines in wild populations of apes: i) protect apes; ii) reduce Ebola transmission from wild animals to humans; and iii) accelerate vaccine development and licensing for humans. Data obtained from studies of vaccines among wild apes and chimpanzees may even be considered sufficient for licensing new vaccines for humans. This strategy will serve to benefit both wild apes and humans. (shrink)
Originally titled “Is It Murder in Tennessee to Kill a Chimpanzee,” this article argues in some detail that typical legal definitions of “murder” as involving the intentional killing of “a reasonable being” would require classifying the intentional killing of chimpanzees as murder.
Outpatient services are increasingly recognised as an important component of health care provision and may be improved through the application of modern management techniques. We have performed a time and role audit of consultation and waiting times in two medical clinics using different queuing systems: namely, a serial processing clinic where patients wait in a single queue and a quasi-parallel processing clinic where patients are directed to the shortest queue to maintain clinic flow. Data collected were used to construct a (...) computer simulation of patient flows in clinic. Assessment of patient satisfaction in the clinic process was determined using a self-administered questionnaire. Mean waiting time was shorter in the quasi-parallel processing clinic: 26 (SD 17) minutes compared with 36(24) minutes in the serial processing clinic. In the serial processing clinic 61% of patients waited more than 30 minutes compared with 41% in the quasi-parallel processing clinic. In the serial processing clinic 8% of 142 patients surveyed complained of the time spent waiting. The computer simulation we produced was able to determine waiting times with different clinic structures. The simulation showed that reductions in waiting time up to 30% might be achieved by changing our serial processing clinic to a quasi-parallel processing one. Performance of medical outpatient clinics can be improved by examining and changing clinic management. Computer simulation of outpatient clinics offers a means of assessing the impact of such changes on waiting time in clinic and on waiting lists. (shrink)