It has long been unclear as to why particular cancers preferentially metastasize to certain sites. The possibilities usually discussed involve differential survival and proliferation at these sites, or selective trapping with or without preferential homing. A recent report by Muller et al.(1) provides evidence for preferential homing of breast cancer to metastatic sites. The findings indicate that the chemokine receptors CXCR4 and CCR7 are found on breast cancer cells and their ligands are highly expressed at sites associated with breast cancer (...) metastases. This results in chemotaxis, or directed migration of tumor cells from their primary site via the circulation to the preferential sites of metastases. The evidence for this model and its significance are reviewed here. BioEssays 23:674–676, 2001. © 2001 John Wiley & Sons, Inc. (shrink)

In April 1939, G. E. Moore read a paper to the Cambridge University Moral Science Club entitled ‘Certainty’. In it, amongst other things, Moore made the claims that: the phrase ‘it is certain’ could be used with sense-experience-statements, such as ‘I have a pain’, to make statements such as ‘It is certain that I have a pain’; and that sense-experience-statements can be said to be certain in the same sense as some material-thing-statements can be — namely in the (...) sense that they can be safely counted on. When Moore later read his paper to Wittgenstein, Wittgenstein took violent exception to it, and the two entered into a heated exchange. The only known notes of this exchange are a previously unpublished verbatim record of part of it, taken by Norman Malcolm. This paper is an edition of Malcolm’s notes. These notes are valuable for both philosophical and scholarly reasons. They give us a glimpse of a sustained exchange between Wittgenstein and a real-life interlocutor; they contain a defence by Wittgenstein of the idea that a word’s use can illuminate its meaning; and they provide evidence of Wittgenstein’s philosophical engagement with the topic of certainty, and with Moore’s thought on it, long before he began to write the notes which make up On Certainty, in 1949. (shrink)

Singularity Hypotheses: A Scientific and Philosophical Assessment offers authoritative, jargon-free essays and critical commentaries on accelerating technological progress and the notion of technological singularity. It focuses on conjectures about the intelligence explosion, transhumanism, and whole brain emulation. Recent years have seen a plethora of forecasts about the profound, disruptive impact that is likely to result from further progress in these areas. Many commentators however doubt the scientific rigor of these forecasts, rejecting them as speculative and unfounded. We therefore invited prominent (...) computer scientists, physicists, philosophers, biologists, economists and other thinkers to assess the singularity hypotheses. Their contributions go beyond speculation, providing deep insights into the main issues and a balanced picture of the debate. (shrink)

This is a collection of essays written by Moore which form a thorough examination of the theory of criminal responsibility. The author covers a wide range of topics, giving the book a coherence and unity which is rare in assembled essays. Perhaps the most significant feature of this book is Moore's espousal of a retributivist theory of punishment. This anti-utilitarian standpoint is a common thread throughout the book. It is also a trend which is currently manifesting itself in (...) all areas of moral, political and legal philosophy, but Moore is one of the first to apply such attitudes so systematically to criminal law theory. As such, this innovative, new book will be of great interest to all scholars in this field. (shrink)

The ‘Ordinary Language’ philosophy of the early 20th century is widely thought to have failed. It is identified with the broader so-called ‘linguistic turn’, a common criticism of which is captured by Devitt and Sterelny (1999), who quip: “When the naturalistic philosopher points his finger at reality, the linguistic philosopher discusses the finger.” (p 280) The implication is that according to ‘linguistic’ philosophy, we are not to study reality or truth or morality etc, but the meaning of the words ‘reality’, (...) ‘truth’, ‘morality’ etc. Ordinary Language philosophy has fallen so thoroughly into disrepute because it is supposed to advocate that not only are we to study words and meanings rather than the phenomena themselves (which is apparently bad enough), but we must restrict that study to words and meanings as they occur in the language used by the ordinary speaker. A number of preposterous corollaries have been taken to follow from this view. Most seriously, perhaps, and irritatingly, is that any theory which contains ‘non-ordinary’ uses of expressions is thereby ‘meaningless’ or simply false – which is clearly absurd. In this paper I show that this is a completely inaccurate picture of Ordinary Language philosophy. My aim is to correct these persistent misinterpretations, and make possible a more sensible reassessment of the philosophy. (shrink)

Despite the many well-documented similarities -- genetic, cognitive, behavioral, social -- between our human selves and our evolutionary forebears, a significant gulf remains between us and them. Why is that? How did it come about? And how did we come to be the way we are? In this book fourteen distinguished scholars -- including humanist, atheist, and theist voices -- address such questions as they explore how and when human personhood emerged. Representing various disciplines, the contributors all offer significant insights (...) into new scientific research about the origins of human nature -- research that challenges some traditional views. CONTRIBUTORS Francisco J. Ayala Justin L. Barrett Roy F. Baumeister Warren S. Brown Richard W. Byrne Matthew J. Jarvinen Malcolm Jeeves Timothy O'Connor Lynn K. Paul Colin Renfrew Ian Tattersall Anthony C. Thiselton Alan J. Torrance Adam Zeman. (shrink)

In print for the first time in over ten years, Act and Crime provides a unified account of the theory of action presupposed by both Anglo-American criminal law and the morality that underlies it. The book defends the view that human actions are always volitionally caused bodily movements and nothing else. The theory is used to illuminate three major problems in the drafting and the interpretation of criminal codes: 1) what the voluntary act requirement both does and should require; 2) (...) what complex descriptions of actions prohibited by criminal codes both do and should require ; and 3) when two actions are 'the same' for purposes of assessing whether multiple prosecutions and multiple punishments are warranted. The book both contributes to the development of a coherent theory of action in philosophy, and it provides both legislators and judges a grounding in three of the most basic elements of criminal liability. (shrink)

G. E. Moore was one of the most interesting and influential philosophers of the first half of the twentieth century. This selection of his writings makes the best of his work once again available, and also includes previously unpublished writings. Moore's first published writings, represented in this collection by his papers "The Nature of Judgment" and "The Refutation of Idealism," contributed decisively to the break with idealism which led to the development of analytic philosophy. Moore went on (...) to develop his own style, which combined a defense of the common sense view of the world with a controversial analysis of the content of this view. Also included is Moore's famous "Proof of an External World," which marked a return late in his career to the critique of idealism. Other papers address perception and important issues in logical theory. The collection ends with three new pieces which illustrate Moore's relationship with Wittgenstein. In these pieces Moore discusses his "paradox" whichso fascinated Wittgenstein; the nature of our knowledge of our own sensations; and Malcolm's views about doubt and knowledge which were themselves inspired by Wittgenstein. (shrink)

Supersaturated hcp f -Zr alloys containing 22-28 at.% N were prepared by nitriding sheets of Zr in an atmosphere of high-purity N 2 , followed by homogenization under high-purity Ar gas. Quenching and isothermal ageing of the alloys for various times between 500 and 650°C resulted in precipitation of a metastable phase, rather than the equilibrium phase ZrN. This investigation focused on determining the structure, orientation relationship, habit plane, morphology, growth kinetics and atomic growth mechanism of this non-equilibrium precipitate using (...) transmission electron microscopy imaging and diffraction techniques, high-resolution transmission electron microscopy, electron-energy-loss spectroscopy and various simulation programs. The precipitate, which was arbitrarily designated the  phase, has a monoclinic Bravais lattice. Its lattice parameters are a = 0.32 nm, b = 0.60 nm, c = 0.56 nm, f = g = 90° and n = 121.5°. Its orientation relationship with the f matrix is $$ _alpha /mskip-2/ _xiquad adquad [01bar 10] _alpha /mskip-2/ [001]_xi, $$ and the average habit plane of lenticularly shaped precipitates is $_alpha$ . Determination of the structure and other aspects of the phase transformation are discussed. (shrink)

Rationale: Deep brain stimulation (DBS) of the hippocampus is proposed for enhancement of memory impaired by injury or disease. Many pre-clinical DBS paradigms can be addressed in epilepsy patients undergoing intracranial monitoring for seizure localization, since they already have electrodes implanted in brain areas of interest. Even though epilepsy is usually not a memory disorder targeted by DBS, the studies can nevertheless model other memory-impacting disorders, such as Traumatic Brain Injury (TBI). Methods: Human patients undergoing Phase II invasive monitoring for (...) intractable epilepsy were implanted with depth electrodes capable of recording neurophysiological signals. Subjects performed a delayed-match-to-sample (DMS) memory task while hippocampal ensembles from CA1 and CA3 cell layers were recorded to estimate a multi-input, multi-output (MIMO) model of CA3-to-CA1 neural encoding and a memory decoding model (MDM) to decode memory information from CA3 and CA1 neuronal signals. After model estimation, subjects again performed the DMS task while either MIMO-based or MDM-based patterned stimulation was delivered to CA1 electrode sites during the encoding phase of the DMS trials. Each subject was sorted (post hoc) by prior experience of repeated and/or mild-to-moderate brain injury (RMBI), TBI, or no history (control) and scored for percentage successful delayed recognition (DR) recall on stimulated vs. non-stimulated DMS trials. The subject’s medical history was unknown to the experimenters until after individual subject memory retention results were scored. Results: When examined compared to control subjects, both TBI and RMBI subjects showed increased memory retention in response to both MIMO and MDM-based hippocampal stimulation. Furthermore, effects of stimulation were also greater in subjects who were evaluated as having pre-existing mild-to-moderate memory impairment. Conclusion: These results show that hippocampal stimulation for memory facilitation was more beneficial for subjects who had previously suffered a brain injury (other than epilepsy), compared to control (epilepsy) subjects who had not suffered a brain injury. This study demonstrates that the epilepsy/intracranial recording model can be extended to test the ability of DBS to restore memory function in subjects who previously suffered a brain injury other than epilepsy, and support further investigation into the beneficial effect of DBS in TBI patients. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

Tom Andersen’s reflecting team process, which allowed families to witness and respond to the talk of professionals during therapy sessions, has been described as revolutionary in the field of family therapy. Reflecting teams are prominent in a number of family therapy approaches, more recently in narrative and dialogical therapies. This way of working is considered more a philosophy than a technique, and has been received positively by both therapists and service users. This paper describes how dialogical therapists conceptualise the reflective (...) process, how they work to engage families in reflective dialogues and how this supports change. We conducted semi-structured, reflective interviews with 12 dialogical therapists with between 2 and 20 years of experience. Interpretative Phenomenological analysis of transcribed interviews identified varying conceptualisations of the reflecting process and descriptions of therapist actions that support reflective talk among network members. We adopted a dialogical approach to interpretation of this data. In this sense, we did not aim to condense accounts into consensus but instead to describe variations and new ways of understanding dialogical reflecting team practices. Four themes were identified: Lived experience as expertise; Listening to the self and hearing others; Relational responsiveness and fostering connection; and Opening space for something new. We applied these themes to psychotherapy process literature both within family therapy literature and more broadly to understand more about how reflecting teams promote helpful and healing conversations in practice. (shrink)

Neural reuse theories should interest developmental psychologists because these theories can potentially illuminate the developmental relations among psychological characteristics observed across the lifespan. Characteristics that develop by exploiting pre-existing neural circuits can be thought of as developmental homologues. And, understood in this way, the homology concept that has proven valuable for evolutionary biologists can be used productively to study psychological/behavioral development.

This essay constitutes an attempt to probe the very idea of a saying/showing distinction of the kind that Wittgenstein advances in the Tractatus—to say what such a distinction consists in, to say what philosophical work it has to do, and to say how we might be justified in drawing such a distinction. Towards the end of the essay the discussion is related to Wittgenstein’s later work. It is argued that we can profitably see this work in such a way that (...) a saying/showing distinction arises there too. In particular, in the final sub-section of the essay, it is suggested that we can see in Wittgenstein’s later work an inducement to say what we are shown. (shrink)

For decades, aged care facility residents at risk of pressure ulcers have been repositioned at two-hour intervals, twenty-four-hours-a-day, seven-days-a-week. Yet, PUs still develop. We used a cross-sectional survey of eighty randomly selected medical records of residents aged ≥ 65 years from eight Australian Residential Aged Care Facilities to determine the number of residents at risk of PUs, the use of two-hourly repositioning, and the presence of PUs in the last week of life. Despite 91 per cent of residents identified as (...) being at risk of PUs and repositioned two-hourly 24/7, 34 per cent died with one or more PUs. Behaviours of concern were noted in 72 per cent of residents of whom 38 per cent were restrained. Dementia was diagnosed in 70 per cent of residents. The prevalence of behaviours of concern displayed by residents with dementia was significantly greater than by residents without dementia. The rate of restraining residents with dementia was similar to the rate in residents without dementia. Two-hourly repositioning failed to prevent PUs in a third of at-risk residents and may breach the rights of all residents who were repositioned two-hourly. Repositioning and restraining may be unlawful. Rather than only repositioning residents two-hourly, we recommend every resident be provided with an alternating pressure air mattress. (shrink)

The paper discusses Norman Malcolm’s interpretation of Anselm’s ontological argument. Since Malcolm had shown no interest in religious or theological issues prior to publishing his article on that subject in 1960, the analysis takes clue from Malcolm’s earlier writings. By doing so, I revisit the assessment of the ontological argument as fallacious and the tendency to assess Anselm from the traditional framework initiated by Kant. As I demonstrate, Malcolm interpreted Anselm based on the method elaborated during (...) the 1950s. That method involved a synthesis between ordinary language philosophy and common sense philosophy, associated with the late Wittgenstein and Moore respectively. As I further argue, the usual objections to Malcolm’s approach ignore the main line of his reasoning: that Anselm’s ontological argument does not violate ordinary language. Indeed, the two concepts of God as “the greatest of all beings” and of the necessity of God’s existence both perfectly fit in how language works. The “God-talk” is therefore logical only in accordance with Malcoms definition of logical: an explication of the rules of ordinary language, whereas each and every argument against Anselm’s ontological proof violates ordinary language drastically. In his late works on the subject, Malcolm suggested that multiple proofs of God’s existence should be viewed as expressions of a specific philosophic pathology whose underlying drive is a justification of various forms of life. Instead of regarding this idea as “fideistic” (e.g., in K. Nielsen’s work), I propose that the very concept of ordinary language, as Malcolm developed it, makes a treatment of language games along the lines of dependence or independence obsolete. Rather, a crucial issue that Malcolm pushes to investigate is how religious statements correlate with ordinary language. (shrink)

In this paper, I would like to present G.E. Moore’s view on Scepticism and certainty with reference to his papers “Defence of common sense” “Proof of an external world” and “Certainty”. In section I following Moore’s “Proof of an External World” the distinction between empirical objects like paper, human hand, shoes and socks and private objects like images in dreams, double images, after images, and toothache have been highlighted. It has been pointed out that according to Moore, (...) no example of private objects in place of “these are my two hands” could have successfully refuted scepticism; and that Moore does follow Kant’s definition of external objects in order to prove the existence of the external world. The second section emphasizes two points; i) the example of these are my two hands is not a frivolous activity and ii) Moore does recognize the point of Descartes’ dream argument at least to the extent that de does recognize that knowing that P is different from Proving that P. In section III Moore’s attribution of certainty to empirical propositions has been highlighted by responding to the remarks made by Wittgenstein and Malcolm against Moore. In Section IV following Moore’s certainty, a logical explanation of Moore’s thesis that contingent propositions can be certain has been carried out. In addition to that an explanation of how Moore has weakened the dream argument by finding it incoherent. Finally, it has been concluded that Moore’s refutation of scepticism is quite successful in so far as scepticism has no place in common sense. (shrink)

The philosophy of mathematics was of colossal importance to Wittgenstein. Its problems had a peculiarly strong hold on him; and he seems to have thought that it was in addressing these problems that he produced his greatest work. However robust the distinction between the calculus and the surrounding prose, the prose may infect the calculus; or the prose may infect how we couch the calculus. Yet Wittgenstein's writings in the philosophy of mathematics stand in a curious relation to this self‐assessment. (...) By 1938, he had written an early version of his master‐work Philosophical Investigations, the second half of which was on the philosophy of mathematics. This material did not survive into the version of Philosophical Investigations that was eventually published after his death. Instead it appeared, modified in various ways, along with notes that he wrote during World War II, as Remarks on the Foundations of Mathematics, another posthumous publication, assembled by his literary executors. (shrink)

Chefs have been recognized as potentially important partners in efforts to promote local food systems. Drawing on the diffusion of innovation framework we (a) examine the characteristics of chefs and restaurants that have adopted local foods; (b) identified local food attributes valued by restaurants; (c) examine how restaurants function as opinion leaders promoting local foods; (d) explored network linkages between culinary and production organizations; and (e) finally, we consider some of the barriers to more widespread adoption of local foods in (...) the culinary community. Analyzing quantitative and qualitative data collected from interviews with individuals from 71 restaurants, we compare and contrast restaurants that utilize relatively large amounts of locally-produced ingredients with restaurants using few, if any, local products. Results reveal that chefs are most interested in intrinsic food qualities, such as taste and freshness, and less interested in production standards. As opinion leaders, chefs utilize signage, wait staff, and cooking classes to promote local foods; however, the diffusion process across restaurants, and between restaurants and producers, is limited by network associations. Structural barriers such as distribution problems and lack of convenience were identified as limiting more widespread use of locally-grown foods. We offer several implications of this research for further work that seeks to engage chefs as opinion leaders who are important to building greater support for local food systems. (shrink)

This paper utilises selective writings by John Dewey and Maurice Merleau-Ponty as the conceptual basis for considering how an enhanced synergistic focus on habit and embodiment could support practice gains in schools. The paper focuses on Dewey’s belief that established habits can help students to incorporate experiences into evaluations of educational progress and Merleau-Ponty’s spotlight on the body-subject, and how it provides a holistic way of conceiving relations that avoid over privileging abstraction and cognition and under-representing the centrality of the (...) body in human experience. We then evaluate the role of language and reflection in relation to habit, embodiment, and education before discussing some of the general educational practice considerations which might improve the quality of students learning experiences. In conclusion, we consider the possibilities for Dewey’s pragmatism to function as a theoretical bridge to Merleau-Ponty’s phenomenology of perception and the nature of experience. We argue that while it is important to recognise points of difference, in relation to philosophical treatments of habit and embodiment, it is also important to consider the overlap and new connections between Merleau-Ponty and Dewey which are valuable to take forward in contemporary education. (shrink)

Norman Malcolm Norman Malcolm was instrumental in elaborating and defending Wittgenstein’s philosophy, which he saw as akin to a kind of “ordinary language” philosophy, in America. He also defended a novel interpretation of Moore’s “common sense philosophy” as a version of ordinary language philosophy, although Moore himself disagreed. Malcolm criticized Descartes’ account of mind … Continue reading Malcolm, Norman →.

This third edition of The Infinite includes a new part 'Infinity Superseded' which contains two new chapters refining Moore's ideas through a re-examination of the ideas of Spinoza, Hegel, and Nietzsche. Much of this is heavily influenced by the work of Deleuze. There is also a new technical appendix on still unresolved issues about different infinite sizes.

Translation of a section of the Mānameyodaya dealing with the independence of arthāpatti (postulation) from anumāna (inferential reasoning).

A closely reasoned, although overly long study of the somewhat less than revolutionary contributions of Moore, Stevenson, Toulmin, and Hare to meta-ethical theorizing. The final chapter moves beyond commentary to a balanced analysis of the problems of analyzing moral language. Kerner argues, following Austin, that the bifurcation of moral language into description and evaluation is crude and misleading. Rather, moral judgments differ from descriptive utterances because of their characteristic "performative force," their use or function. Hence moral philosophy properly does (...) not offer pseudo-descriptive definitions, but rather explores in an empirical way the criteria of application and the performatory forces of moral utterances. However, Kerner recognizes that the relevant criteria of application, as well as the specification of the performative forces, are fixed only by our decisions, which in turn can be supported only by arguments which attempt to establish the competence of the person making such decisions. In other terms, Kerner argues that since moral principles are neither descriptions of a nonnatural world of values nor empirical generalizations, they must be treated as enunciations by a legislator. Unfortunately, as Kerner points out, the concept of being well qualified as a moral legislator lacks clear-cut applicability if developed outside a particular moral system.--S. A. S. (shrink)

This book is another work on the voluminous literature on the Private Language Argument. The author devotes his arguments solely to a refutation of "anti-private language thesis" as it appears in the articles of N. Malcolm, J. D. Carney, and Newton Garver. Two arguments of the thesis are considered without ascription to Wittgenstein’s Philosophical Investigations. The first is the familiar "The Diary Keeper Argument" found in Wittgenstein : "The claim that the supposition that one could keep a record of (...) a particular kind of sensation having no publicly observable behavioral or circumstantial indicators is unintelligible". Smerud’s attack on this argument in part relies on Ayer’s paper "Can There Be a Private Language?" on the issue of recognition. For the issue on the criterion requirement, Smerud appealed to J. J. Thomson’s paper "Private Languages" as a basis for argument. No note is taken of the criticism of the relevance of verification principle to the issue in D. Locke’s Myself and Others. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:CRUCIFIXION: ACCIDENT OR DESIGN? Sebastian Moore, O.S.B. Downside Abbey Lastyear I was visited by an old friend from my Liverpool days. Mike and I had worked together with the young of the parish, and one summer the two of us took a couple of boys camping in France, a trial of patience which made us known to each other at some depth. He was in fact a passionately (...) convinced Catholic, and very pastoral with it. We had many and long theological discussions. On his recent visit to Downside, I was showing him and some friends round our church, when, à propos ofquite what I don't remember, he made a remark about the Catholic cult of suffering, and said, "and it's all because ofthe crucifixion, isn't it? Why don't we recognize that the crucifixion was an accident?" I didn't react, because I was dumbfounded at what seemed to be the denial ofthe mystery ofthe cross by a friend who I had no reason to believe had stopped being a Catholic. And I'm sure he hasn't. He would certainly have told me ifhe had. It has taken me over a year to figure out what is going on here, and this would not have been possible without intensive study of the work of René Girard. The only alternative to saying that the crucifixion was an accident is to say that it was "ordained by God." It is only as ordained by God that this horrible event could be presented to people as a divine affirmation that suffering is to be sought and espoused. Also, it is only as ordained by God that the crucifixion can be thought of as "appeasing God" in some way. Both the moral and the dogmatic implication ofthe crucifixion—that suffering is a good thing, and that God required a victim—are grounded in the notion that God required the crucifixion ofhis Son. And it is because this idea is quite unacceptable, unworthy of God and ofthe human mind made in God's image, that my friend concludes that the crucifixion was not required by God, not written into the eternal scheme ofthings, but an accident. 156Sebastian Moore Once the problem is clarified in these terms, more and more instances come to mind, of rejection, by Christians and others, of the whole divine ordination ofthe cross. Gore Vidal refers to Christianity as "that lugubrious religion." Mary Hunt, a prominent American Catholic feminist, introduced a workshop with the statement, "we are not about naked guys nailed to crosses, blood all over the place!" Where divine ordering is accepted the special painfulness and darkness ofthe idea is noted. Anselm refers to the doctrine as the Narnia Chronicles, to commend the notion, by referring to a dark law written into the nature ofthings beyond our comprehension. The children's suggestion that Asian should simply not comply with the Snow Queen's requirement is rejected by Asian with a mysterious impatience—the children justhaven't grown up, like the romantics who, according to Matthew Arnold, "did not know enough." Again, during a day on "the roots of violence" that I led here yesterday there was much questioning about the role ofGod die Father in the crucifixion. The problem is crystallized in the famous cry from the cross, "Why have you forsaken me?" To my confessedly lame suggestion that Jesus was "only quoting a psalm," someone remarked, "to quote that psalm at thatjuncture and not mean it, is somewhatmisleading!" Again it's the same problem. How can God be understood as ordaining the crucifixion, compatibly with the notion of God as all-loving which Christianity of course affirms? Hans Urs Von Balthasar, who is 90% pro-Girard, in the other 10% wants to hold on to something he calls "the wrath of God." Thus the seeming necessity of having God require and ordain the crucifixion is the main crisis of Christian belief. The six-year-old Willie, in Thomas Klise's amazing novel, The Last Western, puts the problem with childlike directness. He keeps interrupting catechism class with, "Why did God kill Jesus?" and is shushed by Sister. I recall that Illtyd Trethowan said to... (shrink)

BackgroundThe ARRIVE (Animal Research: Reporting of In Vivo Experiments) guidelines are widely endorsed but compliance is limited. We sought to determine whether journal-requested completion of an ARRIVE checklist improves full compliance with the guidelines.MethodsIn a randomised controlled trial, manuscripts reporting in vivo animal research submitted to PLOS ONE (March–June 2015) were randomly allocated to either requested completion of an ARRIVE checklist or current standard practice. Authors, academic editors, and peer reviewers were blinded to group allocation. Trained reviewers performed outcome adjudication (...) in duplicate by assessing manuscripts against an operationalised version of the ARRIVE guidelines that consists 108 items. Our primary outcome was the between-group differences in the proportion of manuscripts meeting all ARRIVE guideline checklist subitems.ResultsWe randomised 1689 manuscripts (control: n = 844, intervention: n = 845), of which 1269 were sent for peer review and 762 (control: n = 340; intervention: n = 332) accepted for publication. No manuscript in either group achieved full compliance with the ARRIVE checklist. Details of animal husbandry (ARRIVE subitem 9b) was the only subitem to show improvements in reporting, with the proportion of compliant manuscripts rising from 52.1 to 74.1% (X2 = 34.0, df = 1, p = 2.1 × 10−7) in the control and intervention groups, respectively.ConclusionsThese results suggest that altering the editorial process to include requests for a completed ARRIVE checklist is not enough to improve compliance with the ARRIVE guidelines. Other approaches, such as more stringent editorial policies or a targeted approach on key quality items, may promote improvements in reporting. (shrink)

The paper builds on the postulate of “myths we live by,” which shape our imaginative life (and hence our social expectations), but which are also open to reflective study and reinvention. It applies this principle, in particular, to the concepts of love and vulnerability. We are accustomed to think of the condition of vulnerability in an objectifying and distancing way, as something that affects the bearers of specific (disadvantaged) social identities. Against this picture, which can serve as a pretext for (...) paternalist and controlling attitudes to the groups in question – notably to women – Anderson urges us to reimagine our vulnerability as a condition not merely of exposure to violence but of openness to mutual affection, love, and friendship. Hegel’s celebrated image of the owl of Minerva, which takes wing only with the coming of dusk, suggests an association of (philosophical) wisdom with negativity – with the experience of death or loss. Anderson, by contrast, proposes an alternative and more hopeful image of the dawn of enlightenment, in the guise of new ethical dispositions shaped by an emancipatory (and so, no longer an oppressive or sexist) conception of our capacity for love. Her main interlocutors or influences in this piece are Judith Butler (who contributes the idea of a “relational ontology”), Michèle Le Doeuff, and Mary Midgley. (shrink)