A large proportion of hospital inpatients are affected by cognitive impairment, posing challenges in the provision of their care in busy, fast-paced acute wards. Signs and symbols, known as visual identifiers, are employed in many U.K. hospitals with the intention of helping healthcare professionals identify and respond to the needs of these patients. Although widely considered useful, these tools are used inconsistently, have not been subject to full evaluation, and attract criticism for acting as a shorthand for a routinized response. (...) In order for visual identifiers to be used effectively in acute care settings, thorough consideration must be given to the ethical and legal issues that are engaged in this context, and their potential benefits and harms must be weighed and balanced. This paper proposes a set of legal and ethical principles that can be used to guide the implementation of visual identifiers. Together, these principles provide a framework applicable in the design and implementation phases to systematically identify relevant considerations arising from the use of these tools. We outline some tensions that arise between principles and conclude that selecting a preferred moral framework could help to guide decision-making, as does clarity around the purpose and objectives of the identifier. (shrink)

We propose a research program grounded in cultural theory and believe that this theory enables researchers to gain traction in Business and Society research. Grid-group cultural theory is a useful tool for examining organizational behavior. Organizational culture governs organizational social expression. Corporate Social Responsibility is a specific domain which benefits from exploration using cultural theory. Finally, objectives and aspirations of this research program are outlined.

In the second edition of this groundbreaking text in non-Western philosophy, sixteen experts introduce some of the great philosophical traditions in the world. The essays unveil exciting, sophisticated philosophical traditions that are too often neglected in the western world. The contributors include the leading scholars in their fields, but they write for students coming to these concepts for the first time. Building on revisions and updates to the original, this new edition also considers three philosophical traditions for the first time—Jewish, (...) Buddhist, and South Pacific philosophy. (shrink)

Composed more than 2,000 years ago during a turbulent period of Chinese history, the Dao de jing set forth an alternative vision of reality in a world torn apart by violence and betrayal. Daoism, as this subtle but enduring philosophy came to be known, offers a comprehensive view of experience grounded in a full understanding of the wonders hidden in the ordinary. Now in this luminous new translation, based on the recently discovered ancient bamboo scrolls, China scholars Roger T. Ames (...) and David L. Hall bring the timeless wisdom of the Dao de jing into our contemporary world. Though attributed to Laozi, “the Old Master,” the Dao de jing is, in fact, of unknown authorship and may well have originated in an oral tradition four hundred years before the time of Christ. Eschewing philosophical dogma, the Dao de jing set forth a series of maxims that outlined a new perspective on reality and invited readers to embark on a regimen of self-cultivation. In the Daoist world view, each particular element in our experience sends out an endless series of ripples throughout the cosmos. The unstated goal of the Dao de jing is self-transformation–the attainment of personal excellence that flows from the world and back into it. Responding to the teachings of Confucius, the Dao de jing revitalizes moral behavior by recommending a spontaneity made possible by the cultivated “habits” of the individual. In this elegant volume, Ames and Hall feature the original Chinese texts of the Dao de jing and translate them into crisp, chiseled English that reads like poetry. Each of the eighty-one brief chapters is followed by clear, thought-provoking commentary exploring the layers of meaning in the text. The book’s extensive introduction is a model of accessible scholarship in which Ames and Hall consider the origin of the text, place the emergence of Daoist philosophy in its historical and political context, and outline its central tenets. The Dao de jing is a work of timeless wisdom and beauty, as vital today as it was in ancient China. This new version will stand as both a compelling introduction to the complexities of Daoist thought and as the classic modern English translation. (shrink)

Although Frederick Denison Maurice is best known today for his contributions to the theological debates of the nineteenth century, his life’s work was very much that of a professional philosopher. His appointment to the Knightbridge Professorship at Cambridge in 1866 was noteworthy because of his involvement in the controversial Christian Socialist movement and because of his previous dismissal from King’s College, London, for his unorthodox theological opinions. But there was never any question—even among the opponents of his nomination—about his competence (...) as a philosopher. He was considered a capable successor to William Whewell; and was himself soon followed by Henry Sidgwick in this important post. Maurice’s two volume history, Moral and Metaphysical Philosophy, which was considered his major work by many of his contemporaries, was the product of over thirty years of continuous teaching and research. His philosophical thought, therefore, deserves consideration on its own merits. (shrink)

The stringent demands of discipleship were not, therefore, presented by Jesus as a universally applicable ethic of heroic proportions—and still less as an esoteric avenue to salvation—but only as the preconditions for the work of the Kingdom to be done.

We synthesize literature from organization theory and political sociology to develop a conceptual lens from which organizing can be examined as a process whereby institutional structures are changed in ways similar to how social movements change entire societies. Implied is that hegemonic power structures maintain existing institutional structures by either resisting insurgencies or by making them seem senseless in the first place.

Although Frederick Denison Maurice is best known today for his contributions to the theological debates of the nineteenth century, his life’s work was very much that of a professional philosopher. His appointment to the Knightbridge Professorship at Cambridge in 1866 was noteworthy because of his involvement in the controversial Christian Socialist movement and because of his previous dismissal from King’s College, London, for his unorthodox theological opinions. But there was never any question—even among the opponents of his nomination—about his competence (...) as a philosopher. He was considered a capable successor to William Whewell; and was himself soon followed by Henry Sidgwick in this important post. Maurice’s two volume history, Moral and Metaphysical Philosophy, which was considered his major work by many of his contemporaries, was the product of over thirty years of continuous teaching and research. His philosophical thought, therefore, deserves consideration on its own merits. (shrink)

This paper argues that professionals who make boundary-related decisions should be guided by relationship-based practice. In our roles as service users and professionals, drawing from our lived experiences of professional relationships, we argue we need to move away from distance-based practice. This includes understanding the boundary stories and narratives that exist for all of us – including the people we support, other professionals, as well as the organisations and systems within which we work. When we are dealing with professional boundary (...) issues, we should centre relationship-building skills that are central to many other aspects of our work. Skills that foster relationships at all levels – between professionals, service users, and services – need to be revalued. Our final recommendation is to create, develop, and foster safer spaces within and outside of organisations, as well as inter-professionally, for the discussion and exploration of boundary-related issues and practice. We are interested in hearing from those with experiences of being marginalised by boundaries so that they can inform a reshaping of our collective ideas around boundary related practices. To foster relationship-based practices in organisations, we have outlined several recommendations here; however, we recognize that these do not go far enough, and that collective action is needed to inform systemic change. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:William James, A Pluralistic Universe. A New Philosophical ReadingRichard A. S. Hall William James, A Pluralistic Universe. A New Philosophical Reading. Ed. H. G. Callaway. Newcastle, U.K.: Cambridge Scholars Publishing, 2008.In 1907 William James was invited to give the Hibbert Lectures at Manchester College, Oxford. Initially he was reluctant to do so since he feared undertaking them would divert him from developing rigorously and systematically some metaphysical (...) ideas of his own that had preoccupied him for some time. [End Page 130]In the end, however, he relented and in the spring of 1908 gave the lectures which were subsequently published as A Pluralistic Universe.As it happened, though, in the course of these lectures James presented some of those metaphysical ideas, though in a popular and informal style appropriate to lecturing. Later on he did get down to working out a systematic metaphysics in proper academic style, but the project was cut short by his untimely death in 1910. The incomplete Some Problems of Philosophy,posthumously published in 1911, recapitulates some major themes of A Pluralistic Universe.When James addressed his Oxford audience, the time was ripe for the advancement of his own brand of metaphysical pluralism and radical empiricism in opposition to the still-regnant forms of monistic idealism as represented by Bradley, Green, and Royce. The hegemony in the philosophical world long enjoyed by idealism was beginning to break up—something noted by James in his first lecture—due in no small part to the very ideas aired in his lectures and the then newly emerging schools of pragmatism and realism. The period between 1914 and 1918 not only rings the death knell of European imperialism but also, significantly, marks the watershed between nineteenth-and twentieth-century philosophy.The argument of A Pluralistic Universerevolves around the Parmenidean conundrum of the one-and-the-many. It is the solution to this problem that was the main bone of contention between James and absolute idealists like F. H. Bradley, T. H. Green, and Josiah Royce. For them, the world in reality is but one thing, though appearing illusorily as many, with a pervasive unity throughout—it is a "block-universe," to use James's expression for it; for James, by contrast, the world is irreducibly many things whose unities are partial and shifting. The gravamen of James's objections to absolute idealism was its monism, though he objected no less strenuously to other ideas associated with it: its doctrine of internal relations; its determinism; and, in particular, its deprecation of experience in favor of concepts (what James condemns as "vicious intellectualism"). James proposed, against this monolithic idealism, the alternative hypothesis of metaphysical pluralism. Here he affirmed the reality of external relations (particularly conjunctions) among things and the continuities within experience, thereby making his empiricism "radical." He approached experience phenomenologically, finding it, not concepts, to be constitutive of reality, the value of concepts being more practical than theoretical. He conceived of the universe as being open-ended, where human agency can make a difference for the better.A subtext of A Pluralistic Universeis James's advocacy of something like [End Page 131]traditional theism in contradistinction to the pantheism of absolute idealism. He rightly notes that the Absolute is not the God of Christianity. He believes that his pluralistic ontology allows for, and the religious experiences of people abundantly attest to, the existence of a personal God, albeit a finite one, with whom communion and commerce is possible. At a deeper, psychological level, though, A Pluralistic Universeis an expression of James's own desire to feel "at home" in the universe, a desire, I should add, that he shares with many protagonists of classic American fiction, and which is perhaps intensified by the experience of inhabiting and accommodating one's self to the relatively unfamiliar New World. He complains about the "foreignness" of the Absolute in objective idealism and of that sovereign God, in traditional theisms, subsisting beyond all human influence or effects.Howard Callaway's recent edition of James's Hibbert Lectures joins the Harvard edition of them, with a foreword by Richard J. Bernstein, as an indispensable volume of James's... (shrink)

Background Informed consent procedures for large population-based cohort studies should be comprehensive and easy-to-use. This is particularly challenging when participants from different socio-economic groups and multicultural ethnic backgrounds are involved. Recently, more and more studies have tried to use multimedia in informed consent procedures. We describe the development and testing of a digital informed consent app and elaborate on whether this may contribute to a comprehensive and practical procedure to obtain informed consent for public health research. Methods In a sample (...) of parents with young children, we used a mixed method approach to study the user experience of an informed consent app and evaluate whether it can be used to adequately inform people and register their consent. Through semi-structured interviews we investigated participants’ experiences with and opinions about the app, with a special focus on comprehensibility of the content and the usability of the app. Information retention questions were asked to evaluate to what extent participants could recall key aspects of the provided study information. Results The 30 participants in this study used the app between 4 and 15 min to give their consent. Overall, they found the app well-designed, informative and easy to use. To learn more about the study for which informed consent is asked, most of the participants chose to watch the animated film, which was generally found to convey information in a clear manner. The identification process was met with mixed reactions, with some feeling it as a secure way to give consent, while for others it contradicted their view of using data anonymously. Information retention questions showed that while all participants remembered various aspects of the study, fewer than half answered all four questions satisfactorily. Conclusion Our study shows that a well-designed informed consent app can be an effective tool to inform eligible participants and to record consents. Still, some issues remain, including trust barriers towards the identification procedure and lack of information retention in some participants. When implementing consent procedures that incorporate digital formats, it may be beneficial to also invest in a complementary face-to-face recruitment approach. (shrink)

"The Foundations is for the general reader who possesses 'common rational knowledge of morality' but lacks a philosophical theory of it."--Translator's introduction.

Previous studies of corporate environmental and social action identify exactly three similar patterns of activity. They provide divergent structural explanations for these patterns, as networks of institutional constraint, and networks of local inter-dependence, respectively. A theory of sociocultural viability, known in anthropology and policy science as Cultural Theory, explains that social systems consist of four patterns of social interaction, shaped by two distinct structural factors. Our own analysis of 45 items of environmental, social, and governance factors reconcile extant studies’ findings (...) with Cultural Theory’s expectations. Although earlier studies of corporate social action observed only three patterns of activity, our analysis uncovered the fourth, and that diverging structural explanations of earlier studies are partial and complementary, clarified by Cultural Theory. Our call for further study leverages the normative dimension of Cultural Theory, which specifies policy processes that privilege human decency over parochial preference functions. (shrink)

However much the Catholic Church may wish to free the peoples of the world from the excessive atheistic rationalism of the Englihtenment that has pitted science against religion, it is still in most other ways solidly on the side of modernity.Centesimus Annus endorses aform of democracy, akind of capitalism, asort of technological development, all of which are strongly undergirded by a resolute belief in human beings as rights-bearing individuals possessed of individual autonomy and a legitimate appetite for private property. The (...) themes of liberal democracy, capitalist free enterprise, and the proliferation of rational technologies form the common focus of both the Enlightenment and Anti-Enlightenment sensibilities.From a Chinese perspective, these culturally alien themes are viewed with suspicion. The Chinese are increasingly troubled by the corrosive effects upon their culture and social fabric associated with and embedded in the modernizing impulse. But, for a variety of reasons, it certainly seems that China will have little choice but to accommodate modernity in some sense, whatever the risks. The serious question is: Will China remainChinese under the conditions of modernization? (shrink)

The overriding goal of health reform is to provide every American affordable access to adequate health care. Yet in every national effort to date, the focal means to this end has always been health insurance. Massachusetts is congratulated for having achieved nearly universal insurance coverage, and congressional Democrats are aiming for the same. But what if they don't succeed? Even in Massachusetts, 167,000 residents remain uninsured. Is it still possible to provide adequate access to medical care for those without insurance? (...) If so, shouldn't we reframe social goals to achieve universal access through any means possible, whether or not insurance is involved? (shrink)

Aristotle was an extraordinary thinker, perhaps the greatest in history. Yet he was preoccupied by an ordinary question: how to be happy. His deepest belief was that we can all be happy in a meaningful, sustained way - and he led by example. In this handbook to his timeless teachings, Professor Edith Hall shows how ancient thinking is precisely what we need today, even if you don't know your Odyssey from your Iliad. In ten practical lessons we come to (...) understand more about our own characters and how to make good decisions. We learn how to do well in an interview, how to choose a partner and lifelong friends, and how to face death or bereavement"--Inside front cover. (shrink)

In this essay, after a brief decolonial analysis of the concept of “poetry” in Indigenous communities, I will investigate the poetic-philosophical implications of Cherokee culture, more specifically the poetic essence of the Cherokee language, the poetic aspects of Cherokee myth (pre-history) and post-myth (history), and the poetic-philosophical powers of Cherokee ritual. My first section analyzes the poetic essence, structure, special features, and historical context of the Cherokee language, drawing on Ruth Holmes and Betty Sharp Smith’s language textbook, Beginning Cherokee. My (...) second section considers poetic aspects of the pre-history and history of the Cherokee Nation considered as a text, using Robert J. Conley’s The Cherokee Nation: A History. And my third section investigates the poetic nature of the Cherokee rituals’ myth-ontological background and its existential psychological implications, via J. T. Garrett & Michael Tlanusta Garrett’s The Cherokee Full Circle: A Practical Guide to Ceremonies and Traditions. Collectively, these analyses will suggest that, just as the Cherokee and other tribes are the slandered, disenfranchised, suppressed and covered-over Indigenous peoples of the North American continent, so poetry writ large (including Indigenous philosophy) is the slandered, disenfranchised, suppressed and covered-over arche of western philosophy (as I have previously explored via a new interpretation of Nietzsche). In short, I will argue that both poetry and Cherokee culture can be understood as indigenous “absences” which are in truth vital and enduring presences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:IMMEDIACY AND MEDIATION IN AQUINAS: Introduction "IN I SENT.," Q. 1, A. 5 DOUGLAS c. HALI, Louvain Universtiy Belgium ] ] HE PURPOSE of the present essay is to provide an nalysis of the dialectically related notions of " immediacy " and "med:ia1tion" in Question I, Art~cle 5 of Aquinas' Commentary on the Sentences. "Immediacy" here refers to the non-mediated " light of inspiration " which Aquinas proposes as (...) a principle for theology; while " mediation " refers to the problem of interpretation via,sensible signs in an historical community. It is proposed that there are dialectical tensions unresolved by Aquinas, and usually overlooked by commentators and interpreters.1 1 The most extensive analysis published to date of the theological methodology of Aquinas in this Commentary is by M. Corbin, Le chemin de la theologie chez Thomas d'Aquin (Paris: Beauchesne, 1974). For his analysis of the text in question see pp. 273-290. The present essay seeks precisely to be even more "hegelian" and more "barthian" than Corbin, and to provide some documentation for the validity of,such an interpretation of Aquinas. For a further methodological discussion, see my "Participated Trinitarian Relations : Dialectics of Method, Understanding, and Mystery in the Theology of Thomas Aquinas" (Leuven: S.T.D. dissertation, the Faculty of Theology, 1987). For basic points in the literature see P. Mandonnet, "Chronologie sommaire de la vie et des ecrits de saint Thomas," Revue des sciences philosophiques et theologiques 9 (1920), 142·152; G. Rossi, "L'autografo di S. Tommaso del Commento al III libro delle Sentenze," Divus Thomas Oommentarium de philosophia et theologia 35 (1932), 532-585; A. Hayen, "S. Thomas a-t-il edite deux fois son Commentaire sure le livre des Sentences," Recherches de theologie ancienne et medievale 9 (1937), 219-236. See also the review of this by A. Donclaine, in Bulletin thomiste 6 (1940), 100-108. P. Vanier, "Theologie trinitaire chez S. Thomas d'Aquin. Evolution du concept d'action notionelle," Publications de l'Institut d'etudes medievales 13 (1953), p. 124. 31 DOUGLAS C. BALL The "Prologue" to the Commentary The " Prologue " of Aquinas' Commentary consists of two parts, as did that of Albert the Great, and as was the custom of the time. The first part takes its point of departure from a biblical text, which is then interpreted in accord with the na- >bure of theology and the project of commentary on the four hooks of the Sentences. The theme of Aquinas' biblical meditation is not scientia hut sapientia. The second part of Aquinas' "Pmlogue " consists, as did Albert's, of a question on the status and method of theology. This Question 1 is of particular importance in that it clearly states that sacred doctrine is not principally to he considered soientia. After the biblical reflection-mediation, Aquinas presents an introductory question on the status and method of sacra doctrina in a more "scholastic" manner, specifying five articles that will be addressed: 1) its necessity; 9l) supposing that it exists, whether it is one or many; 3) if it is one, whether it is practical or speculative, and if it is speculative, whether it is wisdom, science, or understanding; 4) its subject; 5) its mode.2 For a critique of this position see the review of Vanier by J. Hamer in Bulletin thomiste 9 (1954-1956), 596-601. See also E. Gilson, The Christian Philosophy of St. Thomas.Aquinas (New York, 1956); M. D. Chenu, Toward Understanding St. Thomas (Chicago: Henry Regnery Company, 1964); J. Weisheipl, "The Meaning of 'Sacra Doctrina'," The Thomist 38 (1974), 64-67; B. Mondin, St. Thomas.Aquinas' Philosophy in the Oommentary to the Sentences (The Hague: Martinus Nijhoff, 1975). Good arguments on the dating and circumstances of the work are to be found in J. Weishepil, Friar Thomas d'.A.quino: His Life, Thought, and Work (Garden City: Doubleday, 1974). 2Aquinas, Soriptum Super Libros Sententiarum, vol. 1, ed. Mandonnet (Paris: Lethielleux, 1929), q. 1 (p. 6). [It should be noted that there is as yet no critical edition of this work. All references here will be to this edition, which at least provides a basic text, which is fundamentally a reprint of the Vives edition, and thus differs at times... (shrink)

In this brief essay, we clarify Cohen’s ‘Facts and Principles’ argument, and then argue that the objections posed by two recent critiques of Cohen—Robert Jubb (Res Publica 15:337–353, 2009) and Edward Hall (Res Publica 19:173–181, 2013)—look especially vulnerable to the charge of being self-defeating. It may still be that Cohen’s view concerning facts and principles is false. Our aim here is merely to show that two recent attempts to demonstrate its falsity are unlikely to succeed.

While positive information in the context of clinical care can lead to placebo effects, negatively framed information can have negative or nocebo effects. Extant literature documents how doctor–patient encounters are fertile ground for suboptimal interactions leading to negative experiences for ethnoracial minority patients. In their _JME_ paper, Blease presents a critical perspective on the potential for patients’ access to their doctors’ clinical notes, ‘open notes’, to engender nocebo effects. 1 In this commentary, we affirm the central claim that nocebo effects (...) could emerge ‘via negative wording or framing of health information expressed by clinicians in documentation’. The advent of electronic health records (EHR) allowed patients the unprecedented opportunity to access personal clinical documentation, giving them a window into decision making around their health. This shift is undoubtedly complex, and thus warrants a more fulsome rendering of the unique challenges faced by ethnoracial minority patients. Herein, we highlight three... (shrink)

[First paragraphs: This essay takes its practical orientation from my experiences as a member of a philosophy reading group on death row at Riverbend Maximum Security Penitentiary in Nashville, Tennessee. Its theoretical orientation comes from W. E. B. Du Bois’ lecture-turned-essay, “Criteria of Negro Art,” which argues that the realm of aesthetics is vitally important in the war against racial discrimination in the United States. And since, according to Michele Alexander’s critically-acclaimed The New Jim Crow: Mass Incarceration in the Age (...) of Colorblindness, the prison system should be the primary front today in this war, my essay’s ultimate aim is t/o articulate a new criterion of the present-day “Negro” art being created by a prison population that is still overwhelmingly constituted by persons of color. In my first section, I will show how Du Bois’ insights in “Criteria of Negro Art” remain relevant today, especially in the prison context, and argue that it is thus appropriate for my new criterion to be shaped by his distinctive conception of “propaganda.” In my second section, through a close reading of two texts by Michel Foucault (the pivotal thinker of modern imprisonment), I will flesh out this new criterion, “self-torsion,” defined as the effect of prisoners’ attempts at self-care within a prison system that distorts those attempts into further exploitation of both prisoners and the outside world that imprisons them. And my final section, in an attempt to illustrate this new criterion’s efficacy as a form of propagandistic resistance to contemporary racism, will deploy self-torsion as a critique of two artworks created by imprisoned members of my reading group at Riverbend penitentiary. (shrink)

[First paragraph]: Believe it or not, it’s no exaggeration to say that Ender’s Game has been the most transformative book of my life. In fact, when I first read it, at the age of fifteen, it almost single-handedly initiated a crisis of faith in me that ended up lasting for eight long years. The reason that it was able to do so is that it is positively full of important philosophical ideas (a fact attested to by the very existence of (...) this volume and its many essays). It should come as no surprise to fellow science fiction fans—and especially fans of Ender’s Game in particular—that science fiction is full to bursting with philosophical ideas. But the skeptical reader need not fear; in this case, at least, you don’t have to take my word for it. Orson Scott Card’s 1991 edition of Ender’s Game mentions his master’s degree in literature, and that all “the layers of meaning are there to be decoded, if you like to play the game of literary criticism.” So if you think you might have found a hidden layer of meaning in Ender’s Game, it’s a lot less likely that he or she is just crazy, and a lot more likely that there really is some hidden meaning there—and maybe even one that Card himself consciously put there to be found! (shrink)

Famously, James Watson credited the discovery of the double-helical structure of DNA in 1953 to an X-ray diffraction photograph taken by Rosalind Franklin. Historians of molecular biology have long puzzled over a remarkably similar photograph taken two years earlier by the physicist and pioneer of protein structure William T. Astbury. They have suggested that Astbury’s failure to capitalize on the photograph to solve DNA’s structure was due either to his being too much of a physicist, with too little interest in (...) or knowledge of biology, or to his being misled by an erroneous theoretical model of the gene. Drawing on previously unpublished archival sources, this paper offers a new analysis of Astbury’s relationship to the problem of DNA’s structure, emphasizing a previously overlooked element in Astbury’s thinking: his concept of biological specificity. (shrink)

Explaining the connection, if any, between simplicity and truth is among the deepest problems facing the philosophy of science, statistics, and machine learning. Say that an efficient truth finding method minimizes worst case costs en route to converging to the true answer to a theory choice problem. Let the costs considered include the number of times a false answer is selected, the number of times opinion is reversed, and the times at which the reversals occur. It is demonstrated that (1) (...) always choosing the simplest theory compatible with experience, and (2) hanging onto it while it remains simplest, is both necessary and sufficient for efficiency. †To contact the author, please write to: Department of Philosophy, Carnegie Mellon University, Baker Hall 135, Pittsburgh, PA 15213-3890; e-mail: [email protected]. (shrink)

According to the standard positivist picture of law, each legal system contains a master rule that specifies criteria of legality for primary rules.1 A central debate in legal philosophy during the past twenty-five years has concerned the content of the master rule. Exclusive positivists insist that the master rule can only make reference to social facts or sources: “pedigree” criteria.2 As Ronald Dworkin emphasizes, however, some rulings can’t be justified exclusively by reference to pedigreed legal norms.3 Judges sometimes exercise.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Virgil and the ModernsMichael L. HallVirgil and the Moderns, by Theodore Ziolkowski; xv & 274 pp. Princeton: Princeton University Press, 1993, $35.00.Theodore Ziolkowski’s Virgil and the Moderns is a wonderful book. Everyone interested in modern literature and the western cultural heritage should read it. Ziolkowski does much more than tell us about Virgil and his influence on modern authors and readers; he traces the Latin poet’s appeal from (...) the nineteenth century forward, focusing on different national trends and responses to the Roman past. His book is a veritable education in modern literature and cultural history.In the introductory chapter Ziolkowski situates Virgil in the twentieth century, with references to the Virgilian epigraph on the title page of Freud’s The Interpretation of Dreams (1900) and the Virgilian motto to the first volume of Toynbee’s A Study of History (1934). Ziolkowski concentrates attention, in fact, on the appeal to Roman history in many early twentieth-century historians, and he explores the various European and American reactions to the bimillennial celebrations in 1930 of Virgil’s birth. Like the Bible, the Roman past seems to speak directly to a great variety of points of view: “Roman history, properly comprehended in its broad outlines, is and remains the best teacher not only for today, but indeed for all times”; thus opined the author of Mein Kampf.Ziolkowski’s second chapter, “The Ideological Lives,” begins by observing that “every biography is ideological” and quoting Duane Reed Stuart’s comment that “Every age has tended to fashion a Virgil after its own image.” Ziolkowski tests this proposition against the many “modern” biographies of Virgil that appeared in the nineteenth and twentieth centuries, especially during the bimillennial celebrations. In Italy he finds Virgil described as “a Latin nationalist with conservative messages for the present on government and agriculture”; in France he discovers “a protofascist emerging from the bohemian life of the rive gauche of ancient Rome”; in Germany he encounters “an agrarian anima naturaliter christiana destined to become Father of the West in opposition to the rise of Nazism”; and in Latin America he sees that Virgil has become “an apostle of peace among the pagans with the providential mission to serve the generations as a pedagogue for Christ.”In the five chapters that follow, Ziolkowski shows that these various versions of Virgil’s life and influence resulted in a similar diversity of literary manifestations. In Europe, each country found a Virgil suited to its own preoccupations and prejudices. A rich and indeed overwhelming curriculum in modern literature could be constructed from the authors and texts Ziolkowski discusses in these brief surveys of works influenced by Virgil’s poetry. But although he is a deft literary critic, Ziolkowski goes further, to trace biographical and cultural influences. We discover, for example, that Gide was obsessed with the Eclogues, that it was the Georgics that Mr. Carmichael “liked to lie awake a little reading” in Woolf’s To the Lighthouse, and that Joe Paterno’s first and most enduring hero [End Page 175] was Virgil’s Aeneas, “to whom he was introduced by his high school Latin teacher at Brooklyn Prep.”I confess that my favorite parts of the book were the chapters on Virgil in Britain and the “New World.” I thought I was a pretty good student of the classics and of British and American literature, but I am ashamed to admit how much I learned from Ziolkowski’s discussions of Virgil’s influence on Virginia Woolf, T. S. Eliot, and Cyril Connolly, on Willa Cather and Robert Frost, on Archibald MacLeish, Allen Tate, and Robert Lowell. Ziolkowski is a treasure, and he has given us a rare treat in this very thoughtful study of the way our cultural inheritance is passed on and reaffirmed. As he himself remarks in the book’s final sentences on the ties that bind us to Virgil and our common past: “This reaffirmation, attained at the cost of great spiritual engagement by our intellectual predecessors, we neglect today at our peril.”Michael L. HallAlexandria, VirginiaCopyright © 1995 The Johns Hopkins University Press... (shrink)

Consider the difference between reaching over to the desk to grab your copy of Kant’s first Critique and reaching over to grab some book or other. This is the difference between an action directed on a specific thing and an action directed on something, but no one thing in particular. In the first case, you will be successful only if you grab your copy of Kant—only one book will do; in the second, you will be successful if you grab a (...) book, and here any book will do. This is a difference that is frequently displayed: many intentional actions are directed on things, and of these, a good many are directed on specific things. In speech, we mark this difference by saying that you have a particular thing in mind in the first case but not in the second. This establishes that we can get at the notion of having a particular thing in mind (IM) with the help of intentional action, but a full-blown analysis of IM should be grounded in an assessment of its role in all contexts where it applies. That there should be additional contexts beyond intentional action seems apparent from the language we use in applying IM and the range of cases in which we apply it. Attention to language reveals that we often talk about having things “in mind” without mentioning actions, such as when we say that we had a friend in mind just last week; we might even say that we had something in mind while denying that we acted, such as when we say that we had the friend’s birthday in mind but didn’t buy a card. Turning to the range of cases, note that we are willing to describe people as having some particular thing in mind when they are not acting, such as when we say that a student had a party in mind when they should have been concentrating on a lecture. These examples suggest that IM is applicable beyond the context of intentional action. In this essay, I supply an account of what it is to have a particular thing in mind. I begin by arguing that, despite appearances, IM applies only within the context of intentional action. Any evidence that suggests otherwise depends on an incomplete appreciation of the role played by intentional action in examples such as those considered above.. (shrink)

This collection contains 34 essays, 23 of them previously published, written between 1939 and 1960. They are of varying lengths, generality, and polish; and they cover the wide range of Hall's philosophical interests from metaphilosophy and value theory—the subjects of his best known books—to the theory of perception and the inadequacies of the Oxford philosophy of a decade ago. For Hall the study of language was not a way of repudiating or avoiding the traditional translingual issues, but rather (...) a method for attacking them. One might say that like Leibniz, Kant, and the early Wittgenstein, in their different ways, Hall took "the general form of propositions" as a philosopher's key to the basic categories of reality. Because his idiom was unfashionable among metaphysicians and because his doctrines were alien to the so-called "analysts," his work has not been widely influential. But the many insights and suggestions in this book may yet be taken up. These essays illuminate Hall's books, What Is Value?, Our Knowledge of Fact and Value, and Philosophical Systems; and they also make up an important work on their own account.—C. T. W. (shrink)

In the State of Bernstein, operating a motor vehicle on a suspended license is a misdemeanor, punishable by permanent loss of one’s license. Officer Krupke arrests everyone who does this, as Tony has. But Tony says, “Gee, Officer Krupke, can’t you bend the rules? I went to your high school, you know.” Tony’s using a euphemism. He’s really asking Krupke to break the rules. Is there, however, a non-euphemistic way to bend a rule of law, without breaking it? More precisely, (...) can we ever bend a rule while still applying it, in some sense, or is this just doubletalk? Consider the case of Maria, whose driver’s license has also been suspended. Maria lives with her mother in a remote area, twenty miles from the nearest doctor. Maria’s mother comes down with a fever of one hundred two. It’s not life-threatening, but Maria wants to spare her mother suffering and hasten recovery, so she drives to the hospital herself, rather than waiting for an ambulance to make the trip out and back. Unfortunately for Maria, the statute contains no applicable exception. I stipulate that this statute is not unjust or otherwise defective, as written. Suppose there are conclusive reasons for legislators not to complicate the statute with exceptions broad enough to cover cases such as Maria’s. Writing such exceptions would encourage sub-optimal misapplication of the exception by judges and sub-optimal misconduct by legal subjects who would anticipate judicial misapplication of the statutory exception. Nevertheless, most will agree that Maria has strong reasons to act as she does. Rare is the writer who insists that rules of law trump all other reasons that bear on legal subjects. Some will insist that we give Maria’s mother a condition more life-threatening before they’ll assent. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:192. THE HUME LITERATURE FOR 1983 The Hume literature from 1925 to 1976 has been thoroughly covered in my book Fifty Years of Hume Scholarship: A Bibliographical Guide (Edinburgh University Press, 1978; £9.50), which also lists the main earlier writings on Hume. Publications of the years 1977 to 1982 were listed in Hume Studies in previous Novembers. What follows here will bring the record up to the end of (...) 1983. Readers are invited to inform me of any omissions, and to send me offprints of their own articles and reviews. The intention is to maintain a complete bibliographical record of critical work on Hume, by the regular publication in Hume Studies of an annual bibliography, with addenda consisting of items omitted through ignorance in previous years. References to recently-appearing reviews (of books from earlier lists) are given at the end. The following abbreviations of journal titles are used here: APQ American Philosohical Quarterly JHI Journal of the History of Ideas JHP Journal of the History of Philosophy JP Journal of Philosophy PAS Proceedings of the Arisotelian Society PB Philosophical Books PQ Philosophical Quarterly PR Philosophical Review RIP Revue Internationale de Philosophie RM Review of Metaphysics TLS Times Literary Supplement Other abbreviations should be obvious enough, and mainly follow the British standard (no. 4148). 193, ARNOLD, N. S. 'Hume's Skepticism about Inductive Inference', JHP 21, 31-55. BARKER, S. 'Hume on the Logic of Design', Hume Studies 9, 1-18. [19-24] BERMAN, D. 'David Hume and the Suppression of Atheism', JHP 21, 375-87. BOX, M.? Gloss on Goldsmith's Remark on Hume', Notes & Queries 30, 59-60. BRETT, N. 'Hume's Debt to Kant', Hume Studies 9, 5973. BROUGHTON, J. 'Hume's Skepticism about Causal Inference', Pacific phil. Q. 64, 3-18. CALVERT, B. 'Another Problem about Part IX of Hume's Dialogues', Int. J. Phil. Relig. 14, 65-70. COLWELL, G.G. 'Miracles and History', Sophia 22, 9-14. DARWALL, S. L. Impartial Reason, ch. 5 ('Hume's Internalism1 ). Ithaca, N. Y. DEL VECCHIO, M. 'Un Impotesi di Lettura Esegetlica del "Dubbio Scettico" Humeano', Riv. crit. Stor. FiI. 38, 457-64. FOGELIN, R. J. 'The Tendency of Hume's Skepticism', in M. Burnyeat, The Skeptical Tradition, 397-412. Berkeley, CaI. GASKIN, J. CA. 'Hume's Attenuated Deism', Arch. Gesch. Phil. 65, 160-73. GEMES, K.? Refutation of Inductive Scepticism', Australas. J. Phil. 61, 434-8. GUTTENPLAN, S. 'Hume and Contemporary Ethical Naturalism', Midwest Stud. Phil. 8, 309-20. HARRIS, H. S. 'Hume and Barker on the Logic of Design', Hume Studies 9, 19-24. HARTSHORNE, C 'Hume's Metaphysics and its Influence', in C Hartshorne, Insights and Oversights of Great Thinkers, 136-50. HIRSCH, E. 'Hume's Distinction between Genuine and Fictitious Identity', Midwest Stud. Phil. 8, 321-38. 194, IMMERWAHR, J. 'David Hume, Sexism, and Sociobiology ', Sth. J. Phil. 21, 359-70. KIVY, P. 'Hume's Neighbour's Wife: An Essay on the Evolution of Hume's Aesthetics', Br. J. Aesth. 23, 195-208. KUEHN, M. 'Kant's Conception of "Hume's Problem"', JHP 21, 175-93. KUEHN, M. 'Hume's Antinomies', Hume Studies 9, 25-45. McCRACKEN, CJ. Malebranche and British Philosophy, ch. 7. Oxford. McLYNN, F.J. 'Jacobitism and David Hume: The Ideological Backlash Foiled', Hume Studies 9, 171-99. MALHERBE, M. 'La notion de circonstance dans la philosophie de Hume', Hume Studies 9, 130-49. NATHAN, G. J.? Humean Pattern of Justification', Hume Studies 9, 150-70. NIELSEN, K. 'Hobbesist and Humean Alternatives to a Religious Morality', Int. J. Phil. Relig. 14, 33-47. PENELHUM, T. 'Natural Belief and Religious Belief in Hume's Philosophy', P£ 33, 166-81. [182-6] PONKO, T. A. 'Artificial Virtue, Self-interest, and Acquired Social Concern', Hume Studies 9, 4658. ROD, W. 'The Rationalist Theory of Double Causality as an Object of Hume's Criticism', Erkenntnis 19, 315-29. ROHATYN, D. 'Hume's Dialectical Conceits: The Case of Dialogue XII', Phil. & phenomenol. Res. 43, 519-32. RUSSELL, P. 'On the Naturalism of Hume's "Reconciling Project"', Mind 92, 593-600. SCARRE, G. 'What was Hume's worry about Personal Identity?', Analysis 43, 217-21. SCARRE, G. 'Was Mill Really Concerned with Hume's Problem of... (shrink)