English summary: This anthology deals with the work of Augustinus Wucherer-Huldenfelds, one of Austria's most prominent philosophers of the late 20th and early 21st century.

Rather surprisingly, T.H.Green's ideas on women and the family are as neglected today as they were immediately after his death in 1882, when his thought was first interpreted for a wider public by his colleagues and friends.1 Silence on such matters in the 1880s is not remarkable. It is odd, however, that it persists today, despite recent intense concern with the history of women and the family, including their place in political thought, and despite reviving philosophical interest in the British (...) Idealists and readiness to credit them with a significant impact on politics, education and social work. It has often been remarked that Green's political ideas have much in common superficially with those of John Stuart Mill, since their values and precepts are very similar, although the substructure of their thought is utterly different. Nevertheless it has altogether escaped notice that this is equally true of their ideas on women, marriage and family relationships. Today Mill's fabled feminism easily appears limited and imperceptive, and the priority he gave to the parliamentary vote strangely simplistic. Did Green show any greater realism and understanding? Did he practise as well as preach real equality between men and women, in private as well as public life? In short, what precisely was Green's position on 'the woman question'�? (shrink)

This paper studies a class of infinite-valued predicate logics. A sufficient condition for axiomatizability of logics from that class is given.

There is a tension between present and future at the forefront of anarchist thought: if we reject authority, how can we bear the authority we inevitably have over those who come after us? This is not a problem exclusive to anarchism, but a tension that is also embedded in every politics that strives to both promote freedom and sustain itself as the best possible structure for the realization of that freedom. While “anarchist eugenics” sounds like an oxymoron, it was a (...) theme developed in Spanish anarchist thought in the 1920s and 30s as it addressed this problem and struggled to sustain revolutionary practice. The cause of freedom and equality could be served and “the race of the poor” eliminated by sex education, free love and conscious generation. (shrink)

In this article I use Baudrillard’s claim that systems of exchange are ontologically and historically prior to systems of production, and Arendt’s understanding of birth as the arrival of something both quite familiar and quite new into the world as the starting-points for a theory of labour as relation. Such a theory has the virtue of avoiding the problem, found in Marx, Arendt and elsewhere, that labour is both a vital feature of being human and yet a drudgery that will (...) be absent from post-revolutionary society (in the case of Marx) or strictly relegated to the private realm (for Arendt). It also involves repositioning the work of social reproduction – of which women’s labour in giving birth is exemplary – as paradigmatic. (shrink)

Tom 1. Logicheskie ischisleni͡a, algebry i funkt͡sionalnye svoĭstva.

In the wake of Locke’s Essay, empiricists faced the challenge of giving an empiricist account of the origins of moral knowledge. Locke did not rise to this challenge and relied on revelation as the source of moral knowledge. Other empiricists, including Hume and Hutcheson, opted for either emotivism or subjectivism. Clarke and others opted for rationalism and non-naturalism. In contrast, Catharine Cockburn’s meta-ethics combined Locke’s empiricism with naturalism. She held that moral good is natural good and that natural good is (...) known just as any other matters of natural fact are known: empirically. Cockburn’s position was unusual for its time, and the full originality and appeal of her meta-ethical position have not been fully appreciated. (shrink)

Viktor D. Kudryavtsev-Platonov is one of the most prominent representatives of Russian religious-academic philosophy of the second half of the nineteenth century whose theory of cognition bears an imprint of the Kantian theoretical philosophy. Kudryavtsev was not only thoroughly familiar with the Königsberg thinker’s work, but offered a critically reinterpreted version of Kant’s teaching on space, time and categories of understanding. But was the Russian philosopher original in his reading and critique of Kant? In his later works Kudryavtsev often cites (...) the works of Friedrich Adolf Trendelenburg whose works turn out to be very close to the Russian philosopher. Could it be that Kudryavtsev read Kant through Trendelenburg’s optics? To answer this question consistently I give outlines of Trendelenburg’s and Kudryavtsev’s theories of cognition and compare their views on the basis of the sources. I then draw on archive materials to characterise Kudryavtsev’s acquaintance with the works of Kant and Trendelenburg. It turns out that Kudryavtsev was well-versed in Kant’s philosophical ideas already in the early years of his teaching activities — but not from primary sources, but largely through German historical-philosophical renderings. I establish similarities between the teachings of Trendelenburg and Kudryavtsev on space, time and the categories of understanding and their critique of the relevant Kantian teaching. Finally, Kudryavtsev’s early manuscripts attest to his acquaintance with Trendelenburg’s ideas. I conclude that Trendelenburg influenced Kudryavtsev’s own theory of cognition, a fact that should be borne in mind when reading the Russian philosopher’s epistemological works. (shrink)

Race was once thought to be a real biological kind. Today the dominant view is that objective biological races don't exist. I challenge the trend to reject the biological reality of race by arguing that cladism (a school of classification that individuates taxa by appeal to common ancestry) provides a new way to define race biologically. I also reconcile the proposed biological conception with constructivist theories about race. Most constructivists assume that biological realism and social constructivism are incompatible views about (...) race; I argue that the two conceptions can be compatible. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Christ Who Meets Us in the Sacraments:The Influence of St. Ambrose on the tertia pars of St. Thomas's Summa theologiaeDamian Day O.P.IntroductionThe recent increased interest in St. Thomas Aquinas and the Fathers of the Church has produced a number of excellent studies of the Angelic Doctor's understanding of the authority of the Fathers and his use of them.1 In this article, I hope to contribute to the ongoing (...) study of Aquinas and the Fathers by examining how Thomas employs St. Ambrose in the tertia pars of his Summa theologiae [ST]. Thomas's use of Ambrose has received little detailed [End Page 103] attention. One of Leo Elders's last contributions to the study of Aquinas and the Fathers provided an overview of Ambrose's presence in Thomas's writings.2 I hope to expand upon Elders's work of cataloging and describing Thomas's numerous citations of Ambrose—Thomas names Ambrose over eleven hundred times in his writings3—by making a particular argument about Thomas's Christological and sacramental use of Ambrose. While Elders gives an excellent summary of where Ambrose appears in Thomas's corpus, he does not connect Thomas's use of Ambrose in his treatises on Christ and the Eucharist. I argue that Thomas's citations of Ambrose in the tertia pars help him develop an understanding of the Incarnation that supports his sacramental realism, especially emphasizing contact with Christ in the Eucharist.4Much recent reflection on the Eucharist has sought to deemphasize the substantial presence of Christ and emphasize his presence in other ways. Michael C. McGuckian, for example, argues that the Western emphasis on Christ's presence in the Blessed Sacrament has damaged the understanding of participation in the heavenly liturgy and obscured other ways in which Christ is present, such as in the bishop presiding and the proclamation of the word. He claims that "those other presences surpass the presence in the elements in their personal quality, their dynamic force and their effect on our [End Page 104] spirits and are not to be undervalued."5 Looking at Thomas and Ambrose, we will see that Christ's substantial presence in the Eucharist is preeminently personal, dynamic, and efficacious for our spirits. Colman O'Neill's masterful work of sacramental realism, Meeting Christ in the Sacraments, provides an entrée into such a study. The title derives from Ambrose. In his work A Defense of the Prophet David to Theodosius Augustus, Ambrose reflects on Psalm 51. Suddenly, in the middle of confessing his sins, David foresees the cleansing sacrament of baptism. In prophetic wonder, he cries out, "face-to-face you have shown yourself to me, Christ; I have discovered you in your sacraments."6 Even prior to their institution, David prophetically glimpses what the sacraments of the Old Law prefigure. In this vision, David sees "no longer in shadow, nor in figure, nor in type," but meets Christ in his sacraments.7 For Ambrose, the sacraments are real encounters with Christ. As O'Neill puts it, "Christ, who was worshipped from afar, comes near and touches the believer; and at his touch power goes out from him."8 For [End Page 105] Thomas, too, one meets Christ in the sacraments.9 While all the sacraments apply the merits of his Passion,10 the Eucharist is the locus par excellence for meeting Christ, since the whole Christ is there contained.11 The encounter is both personal and powerful.While the language of meeting or encountering Christ in the sacraments may seem to echo modern phenomenological philosophy, Thomas grounds the encounter in a realism of the Incarnation.12 His treatment of the encounter with Christ in the sacraments flows from his treatment of the Incarnation.13 Guy-Thomas Bedouelle summed up O'Neill's approach, which reflects Thomas's, as simply stressing, again and again, "that sacramental realism implies that the Church draws its life from the dynamism of the Incarnation itself."14 I argue that Thomas, in drawing his sacramental realism from the Incarnation, employs Ambrose as a key authority. First, I examine Thomas's knowledge and use of Ambrose's works. Second, I... (shrink)

Biodiversity is a valuable resource that supports sustainability within agricultural systems, yet in contradiction to this agriculture is recognised as a contributor to biodiversity loss. Agricultural advisory services are institutions that support sustainable agricultural development, employing a variety of approaches including farmer discussion groups in doing so. This study evaluates the impact of a farmland biodiversity management (FBM) communication strategy piloted within Irish farmer discussion groups. A sensemaking lens was applied in this objective to gain an understanding of how this (...) strategy could create an actionable space for FBM promotion amongst farmers. The strategy was piloted with six Irish dairy farmer discussion groups, after which focus groups were conducted with members of these groups. Additionally, baseline and endline surveys were completed by the members to determine their knowledge, attitude and on-farm practices relating to FBM. Analysis of the focus group data identified that the communication strategy supported the affordance of sensemaking with respect to FBM. Analysis of the data from the baseline and endline surveys relating to knowledge, attitudes and practices found that engaging with the communication strategy promoted farmers to improve their attitude in relation to FBM. Results from this study provide important lessons for agricultural advisory services to support farmers in incorporating FBM into the overall management of their farms and, in turn, to promote the improvement of farmland biodiversity and contribute to a sustainable future. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Scientism, Certitude, and the Recovery of PoliticsChristopher Justin Brophy O.P.In Natural Law and Human Rights, Pierre Manent begins his analysis of the contemporary political situation by discussing the intractable tension between the relativism surrounding moral action and the absolutism surrounding "human rights." Later, drawing heavily from Aristotle's Politics, Manent discusses the necessity of a command-obey structure to resolve the tension such that human beings can fruitfully engage in political (...) life. These two claims, one about the tension between relativism and absolutism and the other about the command-obey structure, are closely linked. If it is true that human beings have an innate need for authority, then it is also the case that the extreme abuses of that need, as they manifest themselves in the political realm, will be either wholesale embrace of such authority (absolutism) or wholesale rejection (relativism). We should be clear that the authority Manent discusses is not arbitrary or autocratic exercise of power, but a legitimate authority towards which citizens can offer rational assent. But any human need or desire can be abused and knowledge of the abuses is necessary to understand the proper object.It is the contention of this piece that Manent, in his explication of command-obey, wrote better than he knew. Manent authored his text before the COVID-19 pandemic. Yet, his analysis provides some of the best explanatory power for understanding the politics surrounding COVID. This politics has significance that transcends the particular crisis of the pandemic and merits serious attention. Specifically, Manent's analysis of the human need for a command-obey structure both offers an explanation for the concurrent tension between relativism and absolutism, at least as it pertains to the relationship between science and politics, and gives explanatory [End Page 239] power for the rise of scientism in contemporary society. The widespread conception that the natural sciences have the potential to answer questions that reside out of their proper purviews leads to abuses of authority in both directions, by both sides—the political left and political right. I will flesh out my argument first by showing the usefulness of Manent's analysis for explaining how easily so many in the United States fall prey to a false conception of "science" that undermines a healthy politics and reveals, at root, a dangerous aversion to ambiguity. I will then explain the implications of the elevation of scientism for the relationship between politics and Christianity. I will conclude with some reflections on the common good and the future of politics in the United States given Manent's important observations. I anticipate that a common criticism of Manent's book will be that it lacks clear prescriptions for the political problems that ail us. I will argue that clear prescriptions cannot follow from the logic of Manent's argument, and ultimately that the lack of prescription is one of the strengths of the book.Before I begin, I wish to make two qualifications. First, Manent's argument ultimately is about the (un)tenability of liberalism without some common conception of the good. He treats several moral and political problems in his book that fall outside of the scope of this short paper. I am not attempting in the analysis that follows to reduce the moral scope of Manent's claims or even to take up the mantle of his argument. I simply wish to show how his analysis is helpful in explaining a contemporary political problem and how the implications of this analysis should affect the way Christians think about political practice in the United States. Second, I want to make clear at the outset that I positively wish to avoid a discussion about the various policies enacted as responses to COVID-19. I also want to avoid any cavalier political discussion of COVID that does not sufficiently respect the over one million persons (given the latest CDC tally) who have lost their lives in this country and the hardships that many more have endured due to the pandemic. It is essential for our purposes here though to treat the political significance of the pandemic. I will attempt to do that now.The Appeal of ScientismNumerous thinkers... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Sacramental Character and the Pattern of Theological Life:Medieval Context and Early Modern ReceptionReginald M. Lynch O.P.In question 63 of the tertia pars, Thomas Aquinas defines the so-called character that is conferred by certain sacraments (namely baptism, confirmation, and holy orders), as a secondary effect caused by the sacraments, with grace itself identified as the primary effect. As separated instruments of the humanity of Christ, in his mature work in (...) the Summa theologiae Aquinas argues that all Christian sacraments are perfective instrumental causes of the effect of the Incarnation in the human persons who receive them.1 As instrumental means by which these effects are conferred, therefore, for Aquinas the sapiential intelligibility of the sacraments is found in the larger sweep of sacra doctrina and the Incarnation, wherein the ratio and necessity of these larger theological themes contextualize Aquinas's understanding of the necessity of the sacraments themselves as instrumental extensions of the same.2 Taken in itself, aspects of what would later become the question of sacramental character for Scholastics first emerged as a doctrinal topic in the context of patristic debates over the permanence of the sacrament of baptism.3 In the Latin West, the influence of Augustine's distinction between the permanence of the sacramentum received in baptism and its use in charity proved to be a ubiquitous influence [End Page 1337] for later Latin theology.4 Concerning the metaphysical nature of this character, however, in both his Sentences commentary and Summa theologiae, Aquinas joins an ongoing conversation among thirteenth-century Scholastics about the utility of the Aristotelian categories for describing sacramental character. What is sacramental character specifically, and how should this be understood in relation to the wider speculative complexities of grace, the infused virtues and gifts, and beatitude? Because of continued controversy over the role of Aristotelianism in theology during the second half of the thirteenth century, many Scholastics of Aquinas's generation analyzed the quiddity of sacramental character from an Aristotelian perspective, working to describe the doctrine inherited from the Church's tradition using Aristotelian terminology. As will be shown, although some argued that sacramental character should be understood as a habitus, Aquinas argues that character is better understood as a power.The second and third sections of this article will explore the development of Scholastic accounts of the quiddity of sacramental character during the medieval and early modern periods, and the wider theological implications of these conversations. In the final analysis, it is my aim to show not only that Aquinas's account of sacramental character is intrinsically fitting on theological grounds, but that Aquinas's account of sacramental character as a qualitative power conveys and preserves the received theological tradition more effectively than the options proposed by some of his contemporaries. With these larger objectives in mind, the first section of this article serves as a necessary historical prelude—what, precisely, is at stake from the wider perspective of the Church's theological tradition in these medieval and early modern Scholastic debates? Accordingly, the first section will provide an overview of the historical development of the doctrine of sacramental character, focusing specifically on the way in which certain Augustinian doctrinal concepts and linguistic usages developed in later medieval usage and ultimately came to be incorporated into the framework of Peter Lombard's Sentences—the text that would serve as the common backdrop for the Scholastic conversations about the "quiddity" of this same doctrine.In the following, therefore, this article will begin by examining the origins of the doctrine of sacramental character in Latin theology in Augustine's baptismal theology. Building on this foundation, our attention will turn to Peter Lombard's reception of Augustine's as the context in which [End Page 1338] thirteenth-century Scholastic debates about sacramental character would develop. Although the specific metaphysical questions that Scholastics like Aquinas and Bonaventure would entertain do not form part of Augustine's approach to this issue, Lombard's particular articulation of Augustine's sacramental theology would provide the textual and conceptual backdrop against which these later Scholastic conversations would develop. Accordingly, the second section of this article will build on the first, beginning with a consideration of Aquinas... (shrink)

How do people evaluate causal relationships? Do they just consider what actually happened, or do they also consider what could have counterfactually happened? Using eye tracking and Gaussian process modeling, we investigated how people mentally simulated past events to judge what caused the outcomes to occur. Participants played a virtual ball‐shooting game and then—while looking at a blank screen—mentally simulated (a) what actually happened, (b) what counterfactually could have happened, or (c) what caused the outcome to happen. Our findings showed (...) that participants moved their eyes in patterns consistent with the actual or counterfactual events that they mentally simulated. When simulating what caused the outcome to occur, participants moved their eyes consistent with simulations of counterfactual possibilities. These results favor counterfactual theories of causal reasoning, demonstrate how eye movements can reflect simulation during this reasoning and provide a novel approach for investigating retrospective causal reasoning and counterfactual thinking. (shrink)

This article considers sociocultural identity and identification in the work of Jacques Derrida. Though Derrida’s philosophy is often presented as a source of inspiration for identity politics, Derrida’s precise position on identity is far from evident. This discussion will unpack his account of identity through a dialogue with the work of Amartya Sen, a Nobel laureate in economics and moral philosopher, known for his capabilities approach. In spite of their philosophical differences, I propose that Sen and Derrida share strikingly similar (...) views about identity. Descriptively, they both understand sociocultural identity as inherently hybrid, anti-essentialist and plural. Sen’s argument for this is based on empirical and historical examples, while Derrida’s focuses on the relationship between cultural identity and the other. Their shared understanding of identity is reflected in a similar normative argument: we should consciously select our identities, so as to protect the plural nature of identities. In the case of Sen, this is accomplished through reason. Derrida takes a broader understanding of this, based on his concept of inheritance. I propose that inheritance needs to be interpreted as involving active and critical deliberation on identity and that this is an ethical dimension of Derrida’s work. I conclude by pointing to the potential for future dialogue between Sen and Derrida, the need to reflect further on the normative aspects of inheritance and the potential for their work to inform identity politics. (shrink)

In the book The Stolen Bible: From Tool of Imperialism to African Icon (2016) the author provided a detailed analysis of Robert Moffat’s translation practice. In this article the author takes that analysis further, using the theoretical framework provided by Nathan Esala in this PhD thesis and forthcoming book, namely ‘translation as invasion’. Esala traces the colonial history of Africa-based translation practice, theorising the practice as ‘translation as invasion’. This article draws on Esala’s theorising in re-analysing Moffat’s translation practice among (...) the BaTlhaping. The article then goes on to argue for forms of decolonial ‘re-translation’, focussing on two forms of decolonial translation, Contextual Bible Study (CBS) as translation (as advocated by Esala) and Julius Nyerere’s use of indigenous Tanzanian poetics for translating the gospels. The article uses Michel Foucault’s notion of ‘heterotopic space’ and Sithembiso Zwane’s notions of ‘invigorated space’ and ‘invented space’ to theorise CBS and Nyerere’s poetics as forms of decolonial space for African-led re-translation, with potential implications for African community-based participatory development. Contribution: The article demonstrates how translation as a form of colonial invasion is practised by the missionary Robert Moffat, and how such forms of translation are being resisted through indigenous African reception of the Bible through re-translation practices. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Locating Heaven:Modern Science and the Place of Christ's Glorified BodyThomas Davenport O.P.It seems only fitting to respond to mysteries of faith with awe and astonishment, but there is something dangerous about being embarrassed by them. Unfortunately, when it comes to the mystery of the Ascension, Christians sometimes cannot help but gravitate toward the latter response. There are those nagging "why" questions, as we wonder if things would not have (...) been better off if Christ had stayed on earth. On top of that, there are the dumbfounded "where" questions by which we wonder where Christ went when he left the Apostles' sight and where he actually is right now, if anywhere. These are not new questions, of course, and the tradition of the Church offers a great deal of reflection to guide us, reflection which seems quite apt at answering the "why" questions, but which can appear inadequate to answer the "where" question.1Every Sunday, Catholics profess: "He ascended into heaven and is seated at the right hand of the Father." The Church has always been clear that the "right hand of the Father" should not be understood physically, for the [End Page 93] Father has no body, no physical hands; but does that mean we should understand everything about the Ascension in some non-physical sense, too?2 If Christ is "in heaven" only in a sort of spiritual sense, not a physical one, is he somehow non-physical too? If so, is he still human? If not, where is this body of his? It is hard—arguably impossible—to conceive of any physical body that is not in some place, let alone a living human body that is not in a place. What would it mean for a body to exist completely disconnected from any relation to other physical things? These would seem to be pressing questions for the mystery of the Ascension, but they are questions that, like the Ascension itself, are little talked about by theologians. A recent scholar has summed it up curtly by saying of the Ascension: "Once it was seen as the climax of the mystery of Christ.... Today it is something of an embarrassment."3Doubt and embarrassment about where Christ's glorified human body is breeds doubt and embarrassment about the present existence of Christ's human body, and there are a whole host of theological problems which arise if we deny the present existence of that body. In this paper I will first look at the theological importance of Christ's glorified body, from Scripture, the theological tradition, and particularly from the mystery of the Eucharist. Then, I will consider where ancient and medieval theologians thought Christ's glorified body was and point out the contemporary difficulties of their positions. Finally, I will argue that contemporary physics presents new avenues for a reasonable imagining of where the glorified body of Christ could be.The Importance of the Glorified BodyThe Scriptures make it quite clear: even though there was something new about Christ's body after the resurrection, it really was a human body, and specifically the same human body he had before his death, identifiable most [End Page 94] especially by the very wounds of his crucifixion.4 "While the senses could be fooled in the resurrection appearances, the sense of touch in particular was used to confirm both the reality of his body and its identity, most memorably when he told Thomas to probe his wounds.5 Aquinas argues in the Summa theologiae [ST] that, for a "true resurrection of Christ, it was necessary for the same body of Christ to once more be united to the same soul."6 If these resurrection appearances are not a manifestation of the continuity between the body that was crucified and the one in this new glorified state, then they seem to be mere parlor tricks used to assuage the disciple's fears or, worse, mislead them.While Christ took pains to manifest that he had the same human body, it clearly operated under different rules from the corruptible physical world we are so familiar with, disappearing from sight, entering locked rooms, even ascending into the... (shrink)

We write as Australian youth work educators. We consider some of the ethical challenges involved in teaching youth work ‘in a warm climate’, situated in the diaspora of English youth work but where youth work also has a uniquely Australian character, placing us in an ethically liminal space in our teaching between an understanding of youth work that is robustly defended as being both ‘good’ and ‘true’, and what we do, which is different from this, and has its own character (...) and strengths. We situate this in the policy history of youth work in Australia, particularly in the ‘neoliberal turn’ that this has taken in the last four decades which has created ethical challenges for us, just as it has for those elsewhere. Two guiding questions shape this paper. The first is, given our differences, what challenges do we face in maintaining connections with ‘good’ youth work and its value base as traditionally defined and defended in England, and relatedly, given that policy and funding regimes in the UK seem to be aligning more with an Australian model, is there anything that the youth work community in the UK can learn from the Australian experience? (shrink)

When it comes to fulfilling our basic duties to distant others, we in the affluent world face a motivation gap; we consistently fall short of bearing even moderate costs for the sake of helping others secure basic minimums to which they are entitled. One response to the motivation gap is to cultivate in affluent populations a greater concern for distant others; cultivating such concern is the goal of ‘sentimental cosmopolitanism’. Two approaches to sentimental cosmopolitanism currently dominate the literature, a compassion-based (...) and a complicity-based approach, respectively. In this paper, I argue for the promise of reciprocity as an alternative motivator of cosmopolitan concern. I further argue that a sense of obligation to distant others, grounded in our participation in an ongoing system of reciprocal exchange, can be cultivated within a thus-far overlooked sphere of cosmopolitan sensitization, namely the market. I make the case for the market as an appropriate site for cosmopolitan sensitization, and further argue that multinational corporations are, for several reasons, well-positioned to bear the political responsibility of sensitizing affluent populations to the significance of their participation in a cooperative economic scheme shared with distant others. This paper, then, makes a novel contribution to debates on cosmopolitan sentiment, as well as to the emerging literature on corporations’ political responsibilities. Keywords: multinational corporations; political responsibility; reciprocity; sentimental cosmopolitanism; trade. (shrink)

This is a translation from Bulgarian into English of Nikolai Lossky’s “Razlichniiat smisul na dumata intuitsiia” (“The Different Senses of the Word Intuition”), published in the Sofianite journal Filosofski pregled (Philosophical Review), 1931, year III, book 1, pp. 1–9. In this article, solicited by the journal’s editor-in-chief, the Bulgarian philosopher Dimitar Mihalchev, Lossky surveys the different ways in which the word “intuition” (intuitsiia) has been used throughout the history of philosophy: Kant, Fichte, Schelling, Hegel, Friedrich Jacobi, Ivan Kireevski, Alexei Khomyakov, (...) Vladimir Solovyov, Bergson, Husserl, and Hans Driesch. Lossky then situates his own use of the word within this philosophical tradition and compares his intuitivism with gnoseologies similar to his own, namely, those of Semyon Frank, Johannes Rehmke, Max Scheler, Paul Linke, Dimitar Mihalchev, the English realists (Samuel Alexander and John Laird), the American realists (Edwin Holt, Walter Marvin, William Montague, Ralph Perry, Walter Pitkin, and Edward Spaulding), and the Neo-Scholastic Josef Gredt. As such, the article makes a valuable addendum to his Obosnovanie intuitivizma (The Foundation of Intuitivism) (1906) and provides a helpful synopsis of his theory of knowledge, which, in accordance with the Russian terminological tradition, he calls “gnoseology”. (shrink)

Background Investigative genetic genealogy (IGG) is a technique that involves uploading genotypes developed from perpetrator DNA left at a crime scene, or DNA from unidentified remains, to public genetic genealogy databases to identify genetic relatives and, through the creation of a family tree, the individual who was the source of the DNA. As policymakers demonstrate interest in regulating IGG, it is important to understand public perspectives on IGG to determine whether proposed policies are aligned with public attitudes.Methods We conducted eight (...) focus groups with members of the public (N = 72), sampled from four geographically diverse US regions, to explore general attitudes and perspectives regarding aspects of IGG practices, applications, and policies. Five major topics were explored in each focus group: when IGG should be used; who should perform IGG; how to approach consent for genetic database users; what systems of oversight should govern IGG practitioners; and whether to notify database users if their data are involved in law enforcement (LE) matching.Results Participants were supportive of IGG in most scenarios, especially for cold and violent cases. The favorable attitudes toward IGG were, however, tempered by distrust of law enforcement among some participants. All participants agreed that databases must inform users if IGG is allowed, but they did not agree on how individual database users should be allowed to opt out or whether to notify them if their data are involved in specific investigations. All participants agreed that IGG should be subject to some prescriptive guidelines, regulations, or accountability mechanisms.Conclusions These findings suggest broad public support for IGG, and interest in developing systems of accountability for its practice. Our study provides useful insight for policy makers, genomic database stewards, law enforcement, and other stakeholders in IGG’s practice, and suggests multiple directions for future research. (shrink)

Nocebo effects occur when an individual experiences undesirable physiological reactions caused by doxastic states that are not a treatment’s core or characteristic features.1 As Scott Gelfand2 points out, there are numerous studies that have shown that the disclosure of a treatment’s side effects to a patient increases the risk of the side effects. From an ethical point of view, nocebo effects caused by the disclosures of side effects present a challenging problem. On the one hand, clinicians’ duty to inform patients (...) of the consequences (including possible side effects) of their treatments is critical in ensuring that patients’ autonomy is respected. Patients cannot act autonomously if relevant information is withheld from them (without their consent, perhaps). On the other hand, clinicians also ought to minimize harm to patients. (shrink)

Informed consent is ethically incomplete and should be redefined as empowered consent. This essay challenges theoretical assumptions of the value of informed consent in light of substantial evidence of its failure in clinical practice and questions the continued emphasis on autonomy as the primary ethical justification for the practice of consent in health care. Human dignity—rather than autonomy—is advanced from a nursing ethics perspective as a preferred justification for consent practices in health care. The adequacy of an ethic of obligation (...) (namely, principlism) as the dominant theoretical lens for recognising and responding to persistent problems in consent practices is also reconsidered. A feminist empowerment framework is adopted as an alternative ethical theory to principlism and is advanced as a more practical and complete lens for examining the concept and context of consent in health care. To accomplish this, the three leading conceptions of informed consent are overviewed, followed by a feminist critique to reveal practical problems with each of them. The need for a language change from informed to empowered consent is strongly considered. Implications for consent activities in clinical practice are reviewed with focused discussion on the need for greater role clarity for all involved in consent—beyond and inclusive of the patient‐physician dyad, as the practice and improvement of consent is necessarily a transdisciplinary endeavour. Specific concrete and practical recommendations for leveraging nursing expertise in this space are presented. Perhaps what is most needed in the discourse and practice of consent in health care is nursing. (shrink)

Many contemporary race scholars reject the biological reality of race.Elsewhere I have argued that they have been too quick to do so. Part ofthe reason is that they have overlooked the possibility that races canbe defined cladistically. Since the publication of the cladistic raceconcept, a number of questions and objections have been raised. My aimin this paper is to address these objections.

_Rabghūzī’s_ _Stories of the Prophets_, written in Khwarezmian Turkish (14th century) contains an account of the life of the biblical prophets and of the Prophet Muḥammed.