Health, Disease, and Illness brings together a sterling list of classic and contemporary thinkers to examine the history, state, and future of ever-changing "concepts" in medicine.

Gathers medical and legal documents, opinions from various perspectives, and a timeline of events in the Terri Shiavo case to provide a resource for examining the moral and ethical issues surrounding end-of-life decisions.

The concepts of health and disease play pivotal roles in medicine and the health professions This volume brings together the requisite literature for understanding current discussions and debates these concepts. The selections in the volume attempt to present a wide range of views concerning the nature of the concepts of health and issues using both historical and contemporary sources -- Back cover.

Augustinian Just War Theory and the Wars in Afghanistan and Iraq: Confessions, Contentions and the Lust for Power,edited by Craig J. N. de Paulo, Senior Editor, et al. New York: Peter Lang Publishing, 2011. Details: A work concerning Augustine’s influence on Christian just war theory and the rhetoric of just war theorists from two symposia in addition to an Augustinian critique of the wars. Preface by Most Rev. Sean Cardinal O’ Malley, O.F.M. Cap., Archbishop of Boston. Foreword by Roland J. (...) Teske, S.J. Chapter One is a brief history of Augustine’s influence on the theory. Chapter Two includes a transcript of a symposium on the topic that includes the following distinguished contributors: Avery Cardinal Dulles, S.J., John D. Caputo, Most Rev. Edwin Cardinal O’Brien, Ambassador Thomas Melady, Col. Jack Jacobs, Dr. Joseph Hagan. Chapter Three includes a transcript of a colloquium on the topic that includes the following distinguished scholars and contributors: Joseph Margolis, Frederick Van Fleteren, Brian Kane, et al. (Advance Praise by James J. O’Donnell and Arthur Waldron.). (shrink)

Emily Butler, a psychologist and Professor of Family Studies and Human Development (FSHD) at the University of Arizona, passed away on January 31, 2023. Dr. Butler was born on October 3, 1963 in Wi...

This book brings together scholars from a variety of epistemological perspectives to explore the multiple ways in which sexuality does indeed matter in the arena of public education.

Introduction by the Rev. R. J. Fletcher -- The memory of Francis Bacon. A speech delivered in Gray's Inn hall at the tercentenary celebration by Mr. H. E. Duke -- List of benchers and guests present at the tercentenary celebration, 1908 -- Francis Bacon. A speech delivered by the Right Hon. A. J. Balfour, M. P., on the occasion of the unveiling of the Bacon statue at Gray's Inn [27th June 1912] -- Francis Bacon's essays: Of gardens and Of masques (...) and triumphs, reprinted from the earliest editions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Minding Brain Injury, Consciousness, and Ethics: Discourse and DeliberationsJoseph J. Fins (bio) and James Giordano (bio)The annual John Collins Harvey Lecture at the Georgetown University’s Pellegrino Center for Clinical Bioethics is a forum for addressing contemporary topics at the intersection of medicine and bioethics. This year, in marking the decadal anniversary of the launch of the Brain Research through Advancing Innovative Neurotechnology (BRAIN) Initiative, the Harvey Lecture provided (...) an interactive discussion with renowned clinician, researcher, scholar, and author, Joseph J. Fins, MD—who is the E. William Davis, Jr., MD Professor of Medical Ethics, Chief of the Division of Medical Ethics, and a Professor of Medicine at Weill Cornell Medical College—conducted by James Giordano, PhD, MPhil—who is a Professor of Neurology and Biochemistry, and Chief of the Pellegrino Center’s Neuroethics Studies Program at the Georgetown University Medical Center. The discourse focused upon the topic of covert consciousness, and the ways in which current and developing brain science technologies, together with revised practices of medicine, in general, may afford new opportunities in patient care, but may also give rise to issues, questions, challenges, and opportunities for neuroethics.Prof. James GIORDANO:Prof. Fins, your most recent book, Rights Come to Mind: Brain Injury, Ethics, and the Struggle for Consciousness (Fins 2015), addresses your ongoing work to employ current and emerging neurological approaches to reveal conscious functions in patients with profound brain injury and disease. To be sure, the destination—if you will—is to talk about covert consciousness. But in commencing this discussion, I’d like to propose a route, which traces your professional journey to this point in your career, and how it led you on your search to reveal consciousness in those patients who lack expressive capability. You went into palliative care first, and that brought you to where you are today. [End Page 227]Prof. Joseph J. FINS:First, let me thank you and the Pellegrino Center for the honor of giving the John Harvey Collins Lecture in such an interactive manner. The forefront of neurological care—and the neuroethical issues and methods focal to such practice—wasn’t what I initially intended to do professionally, but I think that therein is a good lesson for young people’s career aspirations. Simply put, one doesn’t always know where they’ll end up at the beginning of the journey, and as Kierkegaard said, life is lived forward, but is understood backwards (Kierkegaard 1843).In the nineties and the early 2000s, I was trying to help improve the quality of care of people at the end of life, and I wrote a book, entitled The Palliative Ethic of Care: Clinical Wisdom at Life’s End (Fins 2006), in which I addressed notions of phronesis—practical wisdom—in integrating theory and practice toward improving how people die. I became interested in the Quinlan case (Quinlan 1976), and the right to die, and around the same time, I ran into a colleague of mine at Cornell: Dr. Nicholas D. Schiff. Dr. Schiff is a neurologist, who was a protégé of Fred Plum, who was the originator of the concept of the vegetative state with Bryan Jennett, back in 1972. Fred was both of our teachers here at Cornell. Niko (Dr. Schiff) was interested in patients with disorders of consciousness, and was beginning to envision doing work—that ultimately, we did—using deep brain stimulation (DBS) to try to treat patients in the minimally conscious state, a category that was subsequently codified in 2002.I realized that a whole population of people—with these disorders of consciousness—had been somewhat marginalized, and their neglect essentially devolves back to the considerations of the right to die. The right to die was established in the Quinlan case because Judge Hughes—the presiding chief judge of the New Jersey Supreme Court—talked about Ms. Quinlan’s loss of a cognitive, sapient state as being the moral warrant for her right to die, given the fact that it was viewed as a futile situation. I recognized, over the ensuing years—from my background in palliative and end-of-life care—[1] that we had over-generalized notions of futility... (shrink)

An account of the life of Dr P.J. Ryan, Australian Catholic scholastic philosopher and anti-Communist organiser.

Experiential evidence shows that pain is associated with common meanings. These include a meaning of threat or danger, which is experienced as immediately distressing or unpleasant; cognitive meanings, which are focused on the long-term consequences of having chronic pain; and existential meanings such as hopelessness, which are more about the person with chronic pain than the pain itself. This interdisciplinary book - the second in the three-volume Meanings of Pain series edited by Dr Simon van Rysewyk - aims to better (...) understand pain by describing experiences of pain and the meanings these experiences hold for the people living through them. The lived experiences of pain described here involve various types of chronic pain, including spinal pain, labour pain, rheumatic pain, diabetic peripheral neuropathic pain, fibromyalgia, complex regional pain syndrome, endometriosis-associated pain, and cancer-related pain. Two chapters provide narrative descriptions of pain, recounted and interpreted by people with pain. Language is important to understanding the meaning of pain since it is the primary tool human beings use to manipulate meaning. As discussed in the book, linguistic meaning may hold clues to understanding some pain-related experiences, including the stigmatisation of people with pain, the dynamics of patient-clinician communication, and other issues, such as relationships between pain, public policy and the law, and attempts to develop a taxonomy of pain that is meaningful for patients. Clinical implications are described in each chapter. This book is intended for people with pain, their family members or caregivers, clinicians, researchers, advocates, and policy makers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:INTELLIGO UT CREDAM: ST. AUGUSTINE'S CONFESSIONS* BAPTISM INTO the Catholic Church ended Augustine's Odyssey through the intellectual and spiritual seas of late antiquity. His Confessi.ons tells us how he joined the Manicheans, became attached to astrology, imbibed Aristotle, was attracted to the Academy, learned Epicureanism, discovered the Platonists, and finally came home to Christianity.1 From the first moment he read Cicero, then, Augustine became a seeker of wisdom; few (...) of humanity's questions and concerns failed to move him. His initial conversion to Manicheanism, indeed, was prompted by its alleged ability to give a satisfactory response to the questions raised by human experience. In the same way, his initial aversion to Christianity in part arose from its alleged inability to provide such an account. Still, the nature of Augustine's ultimate conversion to Christianity is not entirely clear. He certainly indicates that a properly tutored biblical faith is the only solution to those questions and concerns which so vexed him: " credo ut intelligam," as Anselm formulated Augustine's understanding. But what is the role of philosophical reflection in this? Does reason work only within the context of faith? Is it merely the scullery maid for explicating the understanding of divine revelation? Or does Augustine say or at least show that unaided human reason has another sphere of operation? Can human reason understand *Earlier versions of this paper were read at the Twentieth International Medieval Congress, Western Michigan University, Kalamazoo, Michigan, May 11, 1985, and at the University of Dallas Augustine Colloquium, November 22, 1985. I am grateful to Dr. Michael Platt for his helpful comments and suggestions. 1 All references to the Confessions are from J. Gibb and W. Montgomery, The Confessions of Augustine (Cambridge, 1927)..JAMES LEHRBERGER, O. CIST. anything about God, human beings, and the universe before the advent of faith? While Augustinian scholarship has tended to stress the way in which philosophical thought. especially Neo-Platonism, operates within Christian faith, I hope to show that Augustine conceives the " faith and reason " relation in broader terms.2 More specifically, in this paper I hope to show that the Confessions presents reason itself, without revelation, as capable of assaying the possibility of any religious claim to 2 The problem of "faith and reason," or " authority and philosophy," in Augustine's thought has a history of critical analysis reaching back to the last century. The early discussions of this question have been traced by Sister Mary Patricia Garvey, in Saint Augustine: Christian or N ea-Platonist (Milwaukee, 1939), pp. 3-40, and more briefly by J. O'Meara, in St. A.ugustine, A.gainst the Academics, "Ancient Christian Writers," XU (Baltimore, 1950), pp. 19-22. The more recent discussions have failed to produce any consensus. H. A. Wolfson, in The Philosophy of the Church Fathers, I (Cambridge, 1956), pp. 127-140, sees Augustine as illustrating the patristic "double faith" against Manichean credulity. R. Cushman, in "Faith and Reason in the Thought of St. Augustine," Church History, 19, 1950), 271-294, awards the primacy to faith on the basis of the perversity of the will. P. Courcelle, in Recherches sur les Confessions de Saint Augustin (Paris, 1950), pp. 251-255, understands Augustine to progress from Neo-Platonism to Christianity without abandoning the former. R. Holte, in Beatitude et Sagesse: Saint Augustin et le probleme de la fin de l'homme dans la philosophie ancienne (Paris, 1962), pp. 373-386, considers the cooperation of reason and authority in Augustine's use of Christianity to confront the philosophic problems of his age. J. O'Meara, in The Young Augustine (New York, 1965), pp. 196197, admits a clarification in Augustine's thought but no basic change in his understanding of the primacy of faith over reason. R. O'Connell, in Saint Augusti.ne's Confessions: the Odyssey of a Soul (Cambridge, 1969), insists on a strong Neo-Platonic influence on Augustine's understanding of the human being as the " fallen soul." A. H. Armstrong, in " St. Augustine and Christian Platonism," Plotinian and Christian Studies (London, 1979), Ch. XI, 1-66, argues that the designation "Christian Platonist" is insufficient to characterize Augustine; the way in which Augustine takes up and transforms... (shrink)

Moral conflicts occur in theories that involve more than one principle. I examine basic ways of dealing with moral dilemmas in medical ethics and in ethics generally, and propose a different approach based on a principle I call the "mutuality principle". It is offered as an addition to Tom Beauchamp and James Childress' principlism. The principle calls for the mutual enhancement of basic moral values. After explaining the principle and its strengths, I test it by way of an examination (...) of three responses—in the recent Festschrift for Dr Raanon Gillon—to a case involving parental refusal of a blood transfusion. The strongest response is the one that comes closest to the requirements of the mutuality principle but yet falls short. I argue that the mutuality principle provides an explicit future orientation in principlism and gives it greater moral coherence. (shrink)

This book contains a collection of papers from the 1985, 1987 and 1989 Australian Lonergan Workshops. Contents: A Summary of Lonergan's Economic Diagram, S.P. Burley; How Lonergan Illuminates Aristotle, T.V. Daly, S.J.; Lonergan and the Philosophy of Science, Dr. W.J. Danaher; "Transubstantiation Over Transsignification": Giovanni Sala and Edward Schillebeeckx on the Eucharistic Presence, P. Beer, S.J.; Schillebeeckx's Philosophic Prologomenon: A Dialectic Analysis, Dr. N. Ormerod; Mutual Self-Mediation with Christ, F. Fletcher, M.S.C.; The Integration of Trinitarian Theology and Spirituality, Bishop J. (...) Bathersby; A Von Neumann Representation of Lonergan's Production Model, S.P. Burley; Chemistry and Insight, Dr. W.J. Danaher; Rediscovering Philosophies through Cognitional Models, T. Daly, S.J.; The Holy Spirit and Lonergan's Psychological Analogy, P. Beer, S.J.; Lonergan and Finnis on the Human Good, Dr. N. Ormerod; A Response to Lonergan and Finnis, Rev. G. Moses; Insight in Science, Dr. W.J. Danaher; Learning-Levels, T.V. Daly, S.J.; Lonergan as a Neo-Schumpeterian, S.P. Burley; Bernard Lonergan, Mechanism and Evolution, L. Drake, S.J.; Can I Be Certain That I Am Justified?, P. Beer, S.J.; The A Priori in Human Knowledge: A Critique of Kant from the Point of View of Lonergan's Insight, M. Brennan, R.C.S.J.; The Foundational Theologian as Prophet, F. Fletcher, M.S.C. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Martin Luther King, Jr., and the Legacy of Boston PersonalismJ. Edward Hackett1. IntroductionWhen the question of the Rev. Dr. Martin Luther King, Jr.’s philosophical legacy arises in the academy, so far, the question remains open-ended (though, as I will shortly argue, the question has already been answered by King himself). Beyond his presence in public American consciousness, King left behind speeches, sermons, correspondence, and writings that inspire both philosophical (...) and theological reflection. However, King is also interpreted on the merits of the biases and philosophical traditions that we scholars navigate. Such biases and philosophical traditions mediate our experience of encountering King, and this mediation can impact our understanding of what exactly King’s philosophical legacy is.1Accordingly, we should seek to reconstruct King’s thoughts in the philosophical vocabulary King employed rather than displacing King from his own agency and the contexts that shaped him.2 In doing so, we prevent mistakes and misunderstandings that plague the public knowledge of King’s legacy. And yet, serious misunderstanding occurs every January with light fluff pieces in major newspapers and websites from authors who do not read King’s corpus. What’s more, some scholars are guilty of this lack of reading King widely. Consider Martha Nussbaum and her glaring error and omission in her recent contribution to a recent book that purports to look at King as a philosopher: “Although a religious man, [King] did not advance in his political writings a comprehensive and religious doctrine, as Gandhi did” (Nussbaum 123). In an otherwise interesting article about political emotions, Nussbaum completely neglects any historical consideration or development where King describes himself as a personalist.3 Like others, Nussbaum disregards King’s own self-description. This disregard is tantamount to a silent [End Page 45] and implicit racism that results in scholarly efforts that deprive King of his own intellectual agency when interpreting his work. This tendency prevails in both philosophy and theology departments, and this neglect has also been the larger challenge of African American philosophy gaining more acceptance as a field of philosophical inquiry (McClendon and Ferguson 38). My efforts in this article are to put an end to continual misreadings of King. First and foremost, King is a personalist.While this essay defends the personalist interpretation of King, let me lay out briefly those pieces of evidence. The interpretation of King as a personalist rests on four evidential sources: (1) King’s own words, (2) family background, (3) influence of personalist ideas on his writings, and (4) the tradition of King’s reception by other Boston personalists. First, King describes himself in his own words as a personalist. This is perhaps the biggest piece of evidence for why we should read King as a personalist. Second, King was influenced by personalism before studying Brightman’s philosophy with Gregory Davis at Crozers Theological Seminary.4 Before Morehouse College and Crozers Theological Seminary, according to Rufus Burrow, homespun personalism emerges out of King’s upbringing within the Black Church. For this reason, scholars should not doubt that King synthesizes personalist influences with how he was raised (Burrow, God and Human Dignity 17–31). Moreover, given that King chose to go to Boston University to study with Brightman and to be where Boston personalism was known to be strong, all of these facts indicate that King was a personalist (Burrow, God and Human Dignity 24).Homespun personalism gave King a vocabulary to bring together and synthesize many intellectual forces in his life, and this synthesis is recognized by other personalists. Walter Muelder is one such personalist. Muelder was Dean of Boston University’s School of Theology from 1945–1972 when King attended. Muelder and King exchanged correspondence, and Muelder delivered many lectures, some published and others unpublished, on the personalism of King. The most famous of these lectures is one Muelder gave to Morehouse College in 1983, in which Brightman’s moral law system is read into King’s own words. Taking this historical background and also that, to this day, some teachers at Morehouse College, like Lawrence Carter, make their students learn the personalist moral law system from Muelder and Bright-man, the personalist interpretation... (shrink)

This packed record of proceedings of the 1959 meeting of the American Catholic Philosophical Association is dedicated to the memory of its first and recently deceased Secretary, Monsignor C. A. Hart. It opens with the convivial address by its President, Professor L. E. Lynch, the citation by M. Maritain for the award of the Spellman–Aquinas Medal of Rev. Dr. G. B. Phelan and the latter’s personal address on philosophical wisdom. Two other lectures range from the statement by Professor F. H. (...) Anderson of ‘Platonic Elements in Epistemology’ to Professor H. Spiegelberg’s outline evaluation of the subjectivity allegedly present in the contemporary method of phenomenology. (shrink)

Important lessons must be learned from the Bristol inquiryI was disturbed when I first read the following in an October 1998 issue of the Medical Journal of Australia."In June 1998, the Professional Conduct Committee of the General Medical Council of the United Kingdom concluded the longest running case it has considered [this] century. Three medical practitioners were accused of serious professional misconduct relating to 29 deaths in 53 paediatric cardiac operations undertaken at the Bristol Royal Infirmary between 1988 and 1995. (...) All three denied the charges but, after 65 days of evidence over eight months , all three were found guilty." "The doctors concerned are Mr James Wisheart, a paediatric and adult cardiac surgeon and the former Medical Director of the United Bristol Healthcare Trust; Mr Janardan Dhasmana, paediatric and adult cardiac surgeon; and Dr John Roylance, a former radiologist, and Chief Executive of the Trust." "The central allegations were that the Chief Executive and the Medical Director allowed to be carried out, and the two paediatric cardiac surgeons carried out, operations on children knowing that the mortality rates for these operations, in the hands of these surgeons, were high. Furthermore, the surgeons were accused of not communicating to the parents the correct risk of death for these operations in their hands.1"Mr Wisheart and Dr Roylance were subsequently struck off the medical register. Mr Dhasmana was disqualified from practising paediatric cardiac surgery for three years. The doctors required police protection as they left the General Medical Council hearing as furious parents shouted “murderer” and “bastard”.2Why did this occur?Dr Stephen Bolsin has presented a …. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Report on the Ninth European Network of Buddhist-Christian Studies Conference:"Hope: A Form of Delusion? Buddhist and Christian Perspectives"Elizabeth J. Harris, President of the NetworkCan we hope in a world that is shot through with suffering? Should hope be shunned as a form of attachment? Should we affirm our hope or let go of it? And, if we embrace hope, what should we hope for and what can inspire us? (...) Between sixty and seventy people, from sixteen countries, came together to address questions such as these at the ninth conference of the European Network of Buddhist-Christian Studies, held in glorious weather at Liverpool Hope University in England, between 30 June and 4 July 2011.At the heart of the conference were ten keynote presentations on five crucial aspects of the theme of hope: "Hope and the Critique of Hope," "Hope in Pastoral Situations," "Embodiments of Hope," "Hope in Situations of Hopelessness: Engaged Buddhism and Liberation Theology," and "Eschatologies of Hope." Dr. Sybille Fritsch-Oppermann (Church of Southern Hesse) gave the introductory lecture, which suggested that hope can be seen both as a utopian ideal within and beyond living religions, and a working hypothesis, through which humans can strive toward truth and transcendence.Each theme was addressed from a Buddhist and a Christian perspective, followed by a plenary to enable dialogue between the speakers, and between speakers and participants. Addressing the first theme, "Hope and the Critique of Hope," from a Buddhist perspective, Richard Gombrich (Balliol College, Oxford) robustly argued that hope was not a category relevant to Theravada Buddhism, distinguishing between hope and confidence, and hope and expectation. Werner Jeanrond (Glasgow University), taking the Christian perspective, suggested that a critical theology of hope—an inter-hope dialogue—is necessary, within a critique of other key concepts such as salvation, faith, and love. [End Page 135]Within the session titled "Hope in Pastoral Situations," Dr. Hiroshi Munehiro Niwano (Rissho Kosei-kai, Japan) focused on Rissho Kosei-kai's pastoral work, most movingly its response to the recent earthquake and tsunami in Japan. Notto Thelle (Oslo University), speaking from a Christian viewpoint, sensitively explored pastoral situations caused by life experiences that seem to question and make a mockery of hope, drawing on decades of Buddhist-Christian encounter. Peggy Morgan (Mansfield College, Oxford), addressing the third theme, "Embodiments of Hope," concretized her brief by focusing on a contemporary embodiment of hope capable of emboldening Christians: Rosemary Radford Ruether and her listening dialogue with Buddhism. Mitsuya Dake (Ryukoku University, Japan), on the other hand, chose Amida Buddha as his empowering embodiment of the wisdom, compassion, and non-dualism that lies at the heart of Buddhism, focusing on Shinran's understanding.The theme "Hope in Situations of Hopelessness" was opened to the public in an evening session. Sallie King (James Madison University, USA), using examples such as the Sarvodaya Movement in Sri Lanka and the Dalai Lama's peace work, argued that Buddhism is "loaded" with hope, from an Engaged Buddhist perspective. Buddhist hope, at one level, is an amalgam of acceptance, lawful change, and effort. At another level, it is the conviction that everyone has the potential to change and that truth has power. Sathianathan Clarke (Wesley Theological College, Washington, D.C.) movingly examined Dalit liberation theology, suggesting that hope within this context could be seen as a proxy topos that extends faith into life, an alter-wisdom where love can enrich life, and an energy, a verb, leading to transformative action.Addressing the last theme, "Eschatologies of Hope," Anthony Kelly (Australian Catholic University) recognized a contemporary crisis of hope and, distinguishing between hope as an emotion and hope as a virtue, explored a paradox: that Christian hope is rooted in the resurrection of the crucified Jesus but that this event is described in a varied rhetoric of negations. Justin Ritzinger (Oberlin College, USA), noting that endings are hard to find in Buddhist literature, examined the coming of Maitreya, the future Buddha, as a possible candidate for a Buddhist eschaton. He concluded that the similarities to Christian eschatology are superficial, with the exception of a contemporary reinvention of the Maitreyan tradition in China.In addition to invited keynote speakers, a... (shrink)

This is a book about how we see: the environment around us (its surfaces, their layout, and their colors and textures); where we are in the environment; whether or not we are moving and, if we are, where we are going; what things are good for; how to do things (to thread a needle or drive an automobile); or why things look as they do.The basic assumption is that vision depends on the eye which is connected to the brain. The (...) author suggests that natural vision depends on the eyes in the head on a body supported by the ground, the brain being only the central organ of a complete visual system. When no constraints are put on the visual system, people look around, walk up to something interesting and move around it so as to see it from all sides, and go from one vista to another. That is natural vision—and what this book is about. (shrink)

This is an interview with author Lester Grinspoon, M.D., whose work on psychoactive substances over the last thirty‐five years has been highly influential. His book, Marihuana: The Forbidden Medicine (written with James B. Bakalar), is a classic source on the medical marijuana controversy. His books Psychedelic Drugs Reconsidered and Cocaine: A Drug and Its Social Evolution are standards in the field. Dr. Grinspoon received his M.D. from Harvard Medical School and currently is associate professor emeritus at Harvard Medical School. (...) His academic work has also reached a general audience through publications ranging from the New York Times Book Review to Playboy. Describing him as the "complete medical scholar," his citation for the Lindesmith Award for Achievement in the Field of Scholarship also notes, "Lester Grinspoon represents all those scholars who report the results of their research truthfully, despite the political consequences of this unwelcomed honesty.". (shrink)

This authoritative volume provides a comprehensive road map of the important and rapidly growing field of emotion regulation.