Anesthesiology training programs are tasked with equipping trainees with the skills to become medically and ethically competent in the practice of anesthesia and to be prepared to obtain board certification, yet there is currently no standardized ethics curriculum within anesthesia training programs in the United States. To bridge this gap, and to provide a validated ethics curriculum to meet the aforementioned needs, in July 2021, a survey was sent to anesthesia scholars in the field of biomedical ethics to identify key (...) areas that should be included in such an ethics curriculum. The responses were rated on a Likert scale and ranked. This paper identifies the top ten topics identified as high priority for inclusion in an anesthesiology training program and consequently deemed most relevant to meet the educational needs of graduates of an anesthesiology residency: (1) capacity to consent; (2) capacity to refuse elective versus lifesaving treatment; (3) application of surrogate decisionmaking; (4) approach to do not resuscitate (DNR) status in the operating room; (5) patient autonomy and advance directives; (6) navigating patient beliefs that may impair care; (7) “futility” in end-of-life care: when to withdraw life support; (8) disclosure of medical errors; (9) clinical criteria for “brain death” and consequences of this definition; and (10) the impaired anesthesiologist. (shrink)

We examine and reject the claim that the past-directed aspect of mental time travel (episodic memory) is unique to humans. Recent work in our laboratory with rats has demonstrated behaviours that resemble judgements about past occasions. Similar to human episodic memory, we can also demonstrate a dissociation in the neural basis of recollection and familiarity in nonhumans.

The ability to understand the mental states of others has sometimes been attributed to a domain‐specific mechanism which privileges the processing of these states over similar but nonmental representations. If correct, then others’ beliefs should be processed more efficiently than similar information contained within nonmental states. We tested this by examining whether adults would be faster to process others’ false beliefs than equivalent “false” photos. Additionally, we tested whether they would be faster to process others’ true beliefs about something than (...) their own (matched) personal knowledge about the same event. Across four experiments, we found a small but reliable effect in favor of the first prediction, but no evidence for the second. Results are consistent with accounts positing specialized processes for (false) mental states. The size of the effect does, however, suggest that alternative explanations such as practice effects cannot be ruled out. (shrink)

_The third of four volumes in a distinguished series, this volume includes chapters on the nature of the communal bond, marriage and family, welfare, taxation, government, and criminal justice_ The four-volume series on the Jewish political tradition that includes this volume seeks to connect the political thought of ancient Israel and the Diaspora with the emerging traditions of the modern Israeli state. The first two volumes dealt with authority and membership, respectively; this third volume, with Madeline Kochen as coeditor, (...) deals with community, with chapters on the communal bond, marriage and family, welfare, taxation, government, and criminal justice. (shrink)

After a discussion of Bacon's views on the subject, Van Leeuwen examines a different theory of certainty. This is the theory that was elaborated by Chillingworth and Tillotson, two English Protestant clergymen, in the course of a controversy centering upon the problem of deciding with certainty which beliefs constituted a Rule of Faith, i.e., the basic requirements of belief for Salvation. Chillingworth and Tillotson attempted to avoid both dogmatism and total skepticism by insisting on the existence of levels (...) of certainty and maintaining that the criteria of common sense are appropriate for the solution of theoretical religious questions. According to Van Leeuwen, the application of this theory is extended to scientific contexts in the work of Wilkins and Glanvill and is inherent in the scientific work of such members of the Royal Society as Boyle and Newton. The exposition is good; but the author's claim to a rigorous evolutionary line in the development of the doctrine of certainty among the figures he has treated is sometimes overstated.—T. J. C. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume, Tillotson, and Dialogue XIIJeff JordanJeff JordanUniversity of DelawareFootnotes1. 'Natural religion' in the seventeenth and eighteenth centuries denoted knowledge of the divine which could be had via reason or instinct, independent of any purported special revelation.2. Of the two best works on Hume's philosophy of religion, J. C. A. Gaskin, Hume's Philosophy of Religion (Atlantic Highlands, New Jersey, 1988); and K. Yandell, Hume's "Inexplicable Mystery": His Views on (...) Religion (Philadelphia, 1990), only the first examines Hume's critique of the argument from prudence at all (see Hume's Philosophy of Religion, 194-203); but Gaskin's treatment of Hume's critique leaves untouched several important elements of the critique.3. B. Pascal, Pensées, ed. L. Lafuma, trans. J. Warrington (1670; reprint, London, 1960), 92-96.4. On Locke, see Essay Concerning Human Understanding (1690), bk. 2, chap. 21. On Leibniz, see Die Philosophischen Schriften, 3:621. On Craig, see Theologiae Christianae Principia Mathematica (1699), chap. 6. On Paley, see A View of the Evidences of Christianity (1795), pt. 3, chap. 8.5. Tillotson, "The Wisdom of Being Religious," Sermon 1 in Works of Tillotson (London, 1820), 1:317-89 (hereafter cited as W).6. I do not mean to suggest that Hume was aware only of the sermon "The Wisdom of Being Religious," but that Hume was aware of Tillotson's claims and arguments as found in several of his sermons. "The Wisdom of Being Religious" is important because (i) it is explicitly mentioned by Hume in his A Letter From A Gentleman to His Friend in Edinburgh (1745; reprint, Edinburgh, 1967), 23, so we know that Hume had read this sermon; (ii) it was one of the best known of Tillotson's sermons; and (iii) it contains all of the elements of Tillotson's argument from prudence.7. T. Birch, "Life of the Author," in Works of Tillotson, 1:xix-xx. See also L. G. Locke, Tillotson (Copenhagen, 1954).8. Tillotson may have been aware of the Port Royal Logic version of the wager through Locke with whom Tillotson was in correspondence. See Tillotson, 83.9. Tillotson's case for (1) is treated extensively in his sermon, "The Advantage of Religion to Societies," Sermon 3 in Works of Tillotson, 1:409-23.10. In the passage quoted (W 361-62), Tillotson claims that the atheist will naturally dread a superior being who can defeat one's plans and judge one's actions.11. See also "The Efficacy, Usefulness, and Reasonableness Of Divine Faith," Sermon 223 in Works of Tillotson, 9:258-79. The idea of a grand lie is first found in Plato; see Republic 3:389, 414, 5:459.12. "Pascalian Wagering," Canadian Journal of Philosophy 16, no. 3 (1986): 437-54.13. Though Tillotson mentions "odds" and "hazards," he does not incorporate probability values in his version of the wager. His wager is a decision under uncertainty and not a decision under risk: he does not, that is, calculate the expected utility of theistic belief. Pascal was the first to formulate the wager as a decision under risk where the probability-weighted averages of the utility values (the expected utility) determine the right choice.14. Of course, these principles were not stated explicitly until much later. See Ian Hacking, The Emergence of Probability (London, 1975).15. For an example of the many-gods objection, see M. Martin, Atheism: A Philosophical Justification (Philadelphia, 1990), 232-34. For a response to the many-gods objection see my "Pascal's Wager and the Many-Gods Objection," International Philosophical Quarterly 31, no. 3 (1991): 309-17.16. See David Hume, Dialogues Concerning Natural Religion, ed. N. Kemp Smith (1778; reprint, Indianapolis, 1947), 214, 218 (hereafter cited as "D").17. It should be noted that Philo's first point is interrupted by the second and is not completed until after the second is completed.18. I will assume that Philo speaks for Hume in this exchange with Cleanthes (D 219-27). Of the three points asserted by Philo in this exchange all three are asserted elsewhere by Hume. On the first point, see The Natural History of Religion (1757), secs. 9 and... (shrink)

Patient narratives from two investigational deep brain stimulation trials for traumatic brain injury and obsessive‐compulsive disorder reveal that injury and illness rob individuals of personal identity and that neuromodulation can restore it. The early success of these interventions makes a compelling case for continued post‐trial access to these technologies. Given the centrality of personal identity to respect for persons, a failure to provide continued access can be understood to represent a metaphorical identity theft. Such a loss recapitulates the pain of (...) an individual's initial injury or illness and becomes especially tragic because it could be prevented by robust policy. A failure to fulfill this normative obligation constitutes a breach of disability law, which would view post‐trial access as a means to achieve social reintegration through this neurotechnological accommodation. (shrink)

In this paper I critically examine the implications of the uncodifiability thesis for principlism as a pluralistic and non-absolute generalist ethical theory. In this regard, I begin with a brief overview of W.D. Ross’s ethical theory and his focus on general but defeasible prima facie principles before turning to 2) the revival of principlism in contemporary bioethics through the influential work of Tom Beauchamp and James Childress; 3) the widespread adoption of specification as a response to the indeterminacy of abstract (...) general principles and the limitations of balancing and deductive approaches; 4) the challenges raised to fully specified principlism by the uncodifiability thesis and 5) finally offer a defense of the uncodifiability thesis against various critiques that have been raised. (shrink)

In Revering God, author and scholar Thaddeus Williams bridges the gap between abstract theology and awe-inspired devotion, helping readers better understand God and drawing them into a deeper state of joy and reverence for their Creator.

Healthcare priority-setting institutions have good reason to want to demonstrate that their decisions are morally justified—and those who contribute to and use the health service have good reason to hope for the same. However, finding a moral basis on which to evaluate healthcare priority-setting is difficult. Substantive approaches are vulnerable to reasonable disagreement about the appropriate grounds for allocating resources, while procedural approaches may be indeterminate and insufficient to ensure a just distribution. In this paper, we set out a complementary, (...) coherence-based approach to the evaluation of healthcare priority-setting. Drawing on Rawls, we argue that an institutional priority-setter’s claim to moral justification can be assessed, in part, based on the extent to which its many normative commitments are mutually supportive and free from dissonance; that is, on the ability to establish narrow reflective equilibrium across the normative content of a priority-setter’s policy and practice. While we do not suggest that the establishment of such equilibrium is sufficient for moral justification, we argue that failure to do so might—like the proverbial canary in the coalmine—act as a generalised warning that something is awry. We offer a theoretical argument in support of this view and briefly outline a practical method for systematically examining coherence across priority-setting policy and practice. (shrink)

Some organisations make vaccination a condition of employment. This means prospective employees must demonstrate they have been vaccinated (eg, against measles) to be hired. But it also means organisations must decide whether _existing_ employees should be expected to meet newly introduced vaccination conditions (eg, against COVID-19). Unlike prospective employees who will not be _hired_ if they do not meet vaccination conditions, existing employees who fail to meet new vaccination conditions risk being _fired_. The latter seems worse than the former. Hence, (...) objections to vaccination mandates commonly centre on the harms that will be visited on existing employees who are unwilling to be vaccinated. However, because this objection does not necessarily entail the claim that vaccination is unnecessary for the effective and safe performance of certain jobs, those making this objection should have less of an objection, or no objection at all (at least on these grounds), to introducing vaccination requirements in some cases for _prospective_ employees. Yet, in this paper, I shall argue that if one has reason to believe vaccination requirements can be justified for prospective employees, one should also believe they are justified for existing employees _despite_ any asymmetry in consequences experienced by the two groups. As a consequence, common objections made against vaccination mandates grounded solely in the harms that may be experienced by existing employees who are unwilling to be vaccinated should be considered unpersuasive. (shrink)

Rooted in the field of cathedral studies, this paper draws into dialogue three bodies of knowledge: Edward Bailey’s notion of implicit religion that, among other things, highlights the continuing traction of the Christian tradition and Christian practice within secular societies; David Walker’s notion of the multiple ways through which in secular societies people may relate to the Christian tradition as embodied within the Anglican Church and John Fisher’s notion of spiritual wellbeing as conceptualised in relational terms. Against this conceptual background, (...) this paper draws on data provided by 1234 participants attending one of the Christmas Eve carol services in Liverpool Cathedral to explore the perceived impact of attendance on the spiritual health of people who do not believe in God and yet feel that Liverpool Cathedral is their cathedral, and it is this sense of belonging that brings them back at Christmas time.Contribution: Situated within the science of cathedral studies, this paper links in an original way three fields of discourse: Edward Bailey’s notion of implicit religion, David Walker’s notion of the four ways of belonging to God facilitated by the Anglican Church and John Fisher’s conceptualisation and operationalisation of the notion of spiritual wellbeing. The hypothesis developed from this original integration of theoretical perspectives is then tested empirically on data provided by 404 participants at carol services who do not believe in God. (shrink)

Je crois que le secret de la littérature est là, et qu’un livre n’est beau qu’habilement paré de l’indifférence des ruines. Il y a un mystère dans les phrases que chacun retient pour soi, ces phrases qui hantent ou soulèvent ; ces phrases auxquelles on revient ou qui plutôt reviennent, elles, comme reviennent les rêves et les chansons. Qu’elles ne soient pas communes à tous, sauf exceptions, à moins que l’institution ou quelque hasard les aient homologuées, qu’elles restent singulières et (...) bien cachées, devrait convaincre, mais de quoi ? Mon propos, Madeline Chalon, ou ce que je tenterai d’en faire, répondra d’autant mieux à votre invitation, qu’il prendra la forme d’une lettre, d’une réponse, d’un envoi. C’est à la fois naïf et prétentieux, mais depuis le début je ne peux me séparer de ce pari qui est bien plus qu’un désir, et moins qu’une facilité. Si j’en profite pour reprendre un motif – l’incitation – qui m’aura fait pas mal cavaler, c’est aussi pour l’éclaircir, une dernière fois, (...). (shrink)

In this article, the author explains some of the main ideas of his 2020 book on Anselm’s Proslogion and responds to several criticisms raised by Richard Campbell and others in reviews of the book. Finally, the author qualifies his case for the view that “that than which a greater cannot be thought” is Anselm’s single argument by drawing attention to a problematic aspect in a key passage in Anselm’s Responsio.

The imagery we adopt when recalling the personal past may involve different perspectives. In many cases, we remember the past event from our original point of view. In some cases, however, we remember the past event from an external “observer” perspective and view ourselves in the remembered scene. Are such observer perspective images genuine memories? Are they accurate representations of the personal past? This chapter focuses on such observer perspectives in memory, and outlines and examines proposals about the nature of (...) such imagery. (shrink)

With Slowing Metaphor Down: Elaborating Deliberate Metaphor Theory (henceforth SMD), Gerard J. Steen has given us a remarkable book, teeming with insights about metaphor use. The volume provides a...

Hasdai Crescas fue un importante pensador, autor y líder comunitario judío de finales del siglo XIV y principios del XV, cuyas obras son estudiadas con detalle en el mundo académico. No obstante, su impacto sobre la comunidad judía tradicional ha sido casi inexistente. Nunca terminó su obra legal, la que podría haber tenido impacto en los judíos tradicionales. Sus escritos filosóficos conservados son difíciles de seguir; solo sobrevive una de las dos polémicas anticristianas vernáculas, en una traducción/paráfrasis hebrea. Aunque Crescas (...) fue bien recordado en el siglo posterior a su muerte, ya en este período se pueden detectar las razones de su posterior olvido. Un examen de la historia de la recepción de la obra de Crescas en el siglo XV demuestra hasta qué punto sus posiciones polémicas, dogmáticas y filosóficas fueron mayoritariamente rechazadas, más allá de que tuvo partidarios, fundamentalmente entre sus alumnos más cercanos. No es de extrañar, entonces, que en los siglos posteriores, la memoria de Crescas fuera casi borrada de la conciencia comunitaria judía. (shrink)

The introduction of normothermic regional perfusion (NRP) in controlled donation after circulatory determination of death (cDCDD) protocols is by some regarded as controversial and ethically troublesome. One of the main concerns that opponents have about introducing NRP in cDCDD protocols is that reestablishing circulation will negate the determination of death by circulatory criteria, potentially resuscitating the donor. In this article, I argue that this is not the case. If we take a closer look at the concept of death underlying the (...) circulatory criterion for determination of death, we find that the purpose of the criterion is to show whether the organism as a whole has died. I argue that this purpose is fulfilled by the circulatory criterion in cDCDD protocols, and that applying NRP does not negate the determination of death or resuscitate the donor. (shrink)

Many metaphor theorists argue that our mental experience of time is grounded in our understanding of space, including motion through space. Results from recent experiments – in which people think about motion, which in turn influences their thinking about time – support this position. Still, many questions remain about the nature of the metaphorical connection between time and space. Can the mere suggestion of motion influence how people reason about time, and if so, when and how? Three experiments investigated how (...) thinking about “abstract” motion through sequences of numbers or letters would influence reasoning about time. Our results extend earlier psychological work on the link between time and space by showing that even motion in non-physical domains can influence temporal reasoning. The results provide further evidence that metaphorical understanding is grounded in our everyday physical and conceptual experience. (shrink)

The letter from Arius to Alexander of Alexandria, also known as «Arius’ profession of faith», has been transmitted in its original language, Greek, by Athanasius (De Synodis) and Epiphanius (Panarion). Also, Hilary of Poitiers quotes a Latin translation of the letter twice (De Trinitate IV and VI). The comparative study of the two Greek versions and the Latin translation reveals small textual variants, which points to the independence of the three testimonies. The textual variant (κτιστὴν, instead of κριτὴν) is the (...) most interesting; it comes from a Greek version that has not been preserved. However, our work has been able to reconstruct this lost textual variant using an ancient and forgotten conjecture of Erich Klostermann. (shrink)

Ethical youth work is ‘good' youth work but how do youth work practitioners collectively determine what is ‘good'? This article presents findings from four-country surveys of youth workers' attitudes and understandings of what constitutes ‘good', that is to say ‘ethical’ practice. The article presents the principles that youth workers say underpin ethical practice in Australia, Estonia, Iceland, and Ireland. The first three countries have well established Codes of Ethics and/or Practice and Professional Associations, while Ireland does not. A survey of (...) youth work practitioners funded by Erasmus Plus, was conducted across the four countries (n = 405). A comparative analysis of data across countries revealed consensus around key characteristics of youth work practice such as the participation, empowerment, and safety of young people. These core principles form the basis of good and ethical action by practitioners. In countries which have codified these principles, these Codes were reported to be useful tools to support practitioners in their work. The survey further suggests that reflective practice is important in the application of ethical codes to concrete practice situations acting as a form of collective accountability and praxis. To conclude, we consider the implications of these findings for professionalism, and professionalisation in youth work nationally and internationally. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:VIOLENCE AND NONVIOLENCE IN HINDU RELIGIOUS TRADITIONS Francis X. Clooney, SJ. Boston College Outline I.Violence, Sacrifice and Ritual 1. Some basic attitudes toward the killing of animals 2.Resolving the problem of sacrificial violence by internalization 3.Substitutions 4.Renunciation and nonviolence: an elite pathway 5.Violence andnonviolenceinrelation to vegetarianism: Hans Schmidt's theses?. Traditional Hindu Theorizations of Violence in Mimamsa Ritual Theory and Vedanta Theology 1. The ritual analysis (at Mimamsa Sutra 1.1.2) (...) of the Shyena rite which is performed in order to harm enemies 2.The Vedanta analysis (at Uttara Mimamsa Sutra 3.1.25) of ritual violence in relation to the prohibition of violence??. Violence in the Life of the State HOFrancis X. Clooney, S.J. 1. The royal power to punish (danda) 2.The synthesis of the ideals of brahmin and king a..The distribution and management of violence in the Laws ofManu (1st century CE) b. Policy toward warfare in the Arthashastra of Kautilya 3.The collapse of the brahmanical synthesis—and the emergence of a (seemingly) more nonviolent Hinduism 4.A comment on Gandhi (1 869-1948) and the contemporary emergence of post-Gandhian Hindu perspectives IV.Alternate Views from Outside the Sanskritic Tradition 1. Tamil Wisdom on Violence and Nonviolence: a.Tirukkural (c. 2nd century CE) b.Cilappatikaram (5th century CE) 2.Blood and Goddesses 3.From a Village Perspective a. Some Trouble with Cows b.Mahasweta Devi and the Literary Exposure of Violence V.The Question of a Christian Perspective on the Hindu Treatment of Violence and Religion: Are Victims Necessary? Some Presuppositions: • The following reflections, complex as they are, are governed by a reluctance to simplify Hindu teaching. I seek to avoid the view that the Hindu traditions had only one view of violence and nonviolence. • I use the term "Hindu" loosely and as a shorthand, without claiming that there is a single Hindu tradition, or a single creed shared by all Hindus, or a single attitude toward violence. But neither do I claim that there are simply many traditions without any common elements which justify the appellation "Hindu." • I am reluctant to idealize the Hindu traditions as if nonviolence must necessarily be taken as the epitome ofHindu thought. India's traditions are complex, and require complex treatment. • A serious artificiality of this paper is that I treat Hinduism without simultaneously lookinginto Buddhist andJain materials, though both were traditions with important and enduring commitments to nonviolence. Particularly with respect to the renunciant, marginal components of traditions, one ought not to make overly neat or decisive distinctions Violence and Nonviolence in Hindu Religious Traditions 1 1 1 between the Hindu, Buddhist, and Jain theories and practices related to violence and nonviolence. • I attempt to give preference to indigenous discussions ofissues related to violence and nonviolence; the context and mode of thinking are important, notjust the conclusions drawn. I therefore avoid simply mining Hindu texts for an answer to a contemporary question, "What is the Hindu attitude toward violence and nonviolence?" • In most ofwhat follows we must distinguish contexts where "violence" indicates "physical action which causes pain to some living being," from contexts where "violence" indicates "an intention, rooted in anger or malice, to hurt someone." I use the word "violence" for both in order to highlight the complex issues of distinction involved. In considering the Sanskrit formulations, one likewise has to distinguish himsa as "causing pain" from himsa as "intending to harm." • It is often difficult to date ancient texts, and even when one narrows down a date—within 200-300 years—its significance still depends on other, often equally broadly stated dates. Nevertheless, I do offer dates throughout, as summarized here: •ancient Vedic sacrificial practices, from before 1200 BCE •Vedic ritual analyses and reformulations of sacrifices as ritualized acts, in the Brahmanas, from after 1000 BCE •the Upanishadic exploration of the deeper meanings of ritual and interiorized alternatives to ritual, from after 900 BCE •the Buddha, c. 500 BCE •key texts in the theorization of royal power, The Laws of Manu (beginning of Common Era) and Arthashastra (c. 150 CE) •the Tamil wisdom text Tirukkural (100 CE) •Goddess texts as evidenced in Sanskrit formulations, from after 500 CE... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE GREAT GATSBY: ROMANCE OR HOLOCAUST? Thomas J. Cousineau Washington College In an otherwise appreciative response to The Great Gatsby, H. L. Mencken expressed a reservation about the plot ofthe novel, which he characterized as "no more than a glorified anecdote" (Claridge 156). Writing to Edmund Wilson, Fitzgerald suggested, in turn, that what Mencken did not find in Gatsby was "any emotional backbone at the very height of it" (...) (Turnbull 342). Critics ofthe novel, however, have tended to overlook the self-evident fact that the novel's ostensible emotional center—the reunion between Gatsby and Daisy—does not possess sufficient significance to justify the classic status that has been largely accorded to Fitzgerald's novel. We need only remember Daisy's effusive appreciation ofGatsby's "beautiful shirts," or the even more telling detail that the truly "romantic" moments in Daisy and Gatsby's relationship all occurred several years earlier in Louisville and that the period of the reunion is scarcely mentioned in the novel to convince ourselves that the putative grandeur of Gatsby's dream does not adequately account for the novel's power or its lasting significance. Reading Gatsby as a novel about its hero's dream makes of it, in fact, a precarious literary achievement, one whose numerous absurdities were perceptively delineated by the English novelist L.P. Hartley, who admired Fitzgerald's literary gifts but thought that he had squandered them in Gatsby. In a 1926 review of the novel, Hartley offered the following summary of its plot: An adventurer of shady antecedents builds a palace at a New York seaside resort, entertains on a scale which Lucullus would have marveled at but could not have approved, and spends untold sums ofmoney, all to 22Thomas J. Cousineau catch the eye ofhis one time sweetheart, who lives on an island opposite, unhappily but very successfully married. At last, after superhuman feats ofostentation and display, the fly walks into the web. A train ofdisasters follows, comparable in quantity and quality with the scale ofthe Great Gatsby's prodigies of hospitality. Coincidence leaps to the helm and throws a mistress under a motor-car. The car does not stop, which, all things considered, is the most natural thing that happens in the book. An injured husband finds the Great Gatsby in suicidal mood sitting on a raft in his artificial lake and (apparently) forestalls him; anyhowthey are both discovered dead. The elder Gatsby is unearthed and gives a pathetic account ofhis son's early years. All the characters behave as though they were entitled to grieve over a great sorrow, and the book closes with the airs oftragedy. (Claridge 178) Minor inaccuracies aside, this must be among the most cogent, disabused responses that the plot of The Great Gatsby has ever received. It is such a welcome antidote to the reams of interpretation ofthe novel produced by critics who, dutifully aping Nick Carraway in this respect, have allowed their conviction as to Gatsby's "greatness" to be matched only by their equally adamant certainty as to the moral tawdriness of Tom and Daisy Buchanan. As Hartley's exasperated summary reminds us, The Great Gatsby, read as the account ofthe eponymous hero's dream, simply cannot support the weight of morally serious interpretation that it would like to invite or that so many ofits critics, in their turn, would like to bestow upon it.1 Nor do we move any closer to appreciating the greatness of Gatsby by shiftingourattention tothe growth in moral awareness thatcountless critics have attributed toNick Carraway, whose self-evaluation as "one ofthe few honest people that I have ever known" (64) should in itself arouse our suspicions.2 As we shall see, the fruits ofNick's presumed moral education The seemingly indestructible resistance to Hartley's lucidity that has been displayed by the great majority ofthe novel's critics may be observed in the chapter that Jeffrey Hart devotes to Gatsby in his recently published Smiling Through the Cultural Catastrophe. Arguing that "magical transformation" is the novel's true subject (230), Hart credits Nick with achieving an "epiphany" whereby he recognizes Gatsby's superiority to "the whole damn bunch put together" (238) and concludes that the larger... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Bridge From Analysis to Action:Psychodynamic Analyses of Religion and Michael S. Hogue's American ImmanenceAJ Turner (bio)I. IntroductionThe purpose of this essay is to work constructively with Michael S. Hogue's groundbreaking American Immanence: Democracy for an Uncertain World to demonstrate how psychodynamic analyses of religion are essential theoretical allies in the fight for resilient democracy. The "revolution in mind"1 that psychodynamic approaches contribute, especially in their analyses of religion, (...) both complements and complicates socio-political theory as a whole. In the improvisational spirit of "yes-and," the goal here is not to identify and decry the failures and shortcomings of Hogue's theopolitical vision but rather to inspire the recovery of a sibling discourse—a kind of "rebirth of a forgotten alternative"2—that also draws deeply from the American immanental tradition in order to add psychodynamic depth to Hogue's timely and important analysis. Psychodynamic theories of religion shed light on how symbolic identifications, including and especially ultimate concerns, structure personal and collective experience. By engaging religion and theology sympathetically, constructively, and creatively, theorists such as Rollo May, Gordon Allport, Karen Horney, Erich Fromm, and Ernest Becker departed from the skepticism, reductionism, and dismissal that characterized psychoanalytic analyses of religion in the wake of Freud.3 Each of these figures, and especially Becker whose work will be a focus in this essay, are noteworthy interlocutors for extending Hogue's theopolitical theorizing of resilient democracy, particularly in how they drew unique inspiration from the American immanental tradition [End Page 44] in their social analyses. In this respect, they provide a more robust theorization of the psychosocial conditions of the associational ethos needed to connect Hogue's conception of resilient democracy with forms of agonistic organization and democratic activism. Briefly stated, psychodynamic approaches are a helpful bridge for connecting these proposals to strategies of organization, their impediments, and collective action.In this way, both psychodynamic analyses of religion and Hogue's theopolitical innovation insist that no revolutionary political change is possible, and certainly not of the kind or scale needed to counter our wickedly entangled global crises, without a deep engagement with theological imaginaries. They differ, however, in their theoretical aims. Whereas Hogue compellingly argues for the political upshot of a theology deriving from the American immanental tradition, psychodynamic analysts of religion focus on the function of ultimate concerns in individual and collective life. In other words, American Immanence rests on a methodology of analyzing the philosophical and theological assumptions that have contributed to our climate crises and then presenting clear and compelling articulation of an alternative paradigm meant to open up new ways of being. In contrast psychodynamic analyses leverage conceptual clarity of psychic reality for the fundamentally therapeutic aim of transformation. At their best, both approaches share what could be called an etiological orientation to ontological questions in order to provide liberative alternatives through rational understanding and clarification, but the terrain, and thus the problems they hope to mitigate in their analyses are focused differently. Extending the visual metaphor, they are different lenses highlighting different areas of the same landscape. Furthermore, it must be said that neither are sufficient in themselves, but the psychodynamic theorists of religion to be highlighted in this essay share deeply with Hogue's heading in American Immanence.II. A Problematic AssumptionIn emphasizing and attempting to explain4 the role of non-rational processes in the both individual and social processes of perception and organization of experience, psychodynamic theories confound a widely held and problematic assumption that the triumph of rational analysis is the hallmark for building the society to which we should aspire. Political theory in general, [End Page 45] especially as it has taken its cues from a rationalist legacy about the inherently liberating force of Reason, has been weighted toward an assumption that its task of exposing the mystifications of power would suffice in inspiring more "rational" and therefore necessarily equitable social organization. This speaks to the longstanding socio-political interest in "consciousness raising" tactics, which are often meant to dispel "false consciousness." It even comes across in the emphases of Deweyan pragmatists on education. Psychologists of all stripes point out that this approach... (shrink)

In the article, “Precision Medicine for Whom? Public Health Outputs from “Genomics England” and “All of Us” to Make Up for Upstream and Downstream Exclusion,” Galasso focuses on how marginalized pe...

This article argues that xing 性 in the Zhuangzi 莊子 should not be understood as “human nature” but as “human condition.” It introduces the problem of interpreting xing as “human nature” by surveying relevant English-language literature before detailing the interpretive paradigm of Chinese accounts showing how the latter’s appropriation of the language of substance ontology hinders an accurate portrayal of Daoist xing. It argues that xing should be interpreted in connection to the concept of ming 命understood as contingent, natural, and (...) temporal “external conditions”. It argues that xing are “internal conditions” that function in conjunction with ming as “external conditions” where “habit” (xi 習) mediates their interaction. (shrink)