Although the topic of basic act is controversial, theorists of agency normally agree that complex performances are based on comparatively simple ones. To the extent that we can attribute powers to agents over various tasks, it is also plausible to suppose that our powers over complex tasks are based on powers over the simple. Chisholm once formulated this idea in terms of the principle of the diffusiveness of power. In the present paper, however, we shall argue that the (...) principle which articulates this intuitive idea is incompatible with the assumption that we can sometimes do otherwise. (shrink)

What does it mean to be “strengths-based” or to be a “strengths-based practitioner?” These are diffuse areas that are generic and ill-defined. Part of the confusion arises from the customary default of practitioners and leaders across many cultures to label anything positive or complimentary as “strengths-based,” whether that be an approach, a theoretical orientation, an intervention, or a company. Additional muddle is created by many researchers and practitioners not making distinctions between very different categories of “strength” in human beings – (...) strengths of character, of talent/ability, of interest/passion, of skill/competency, to name a few. To add clarity and unification across professions, we offer seven characteristics and a comprehensive definition for a character strengths-based practitioner. We center on the type of strength referred to as character strengths and explore six guiding principles for understanding character strengths (e.g., character is plural; character is being and doing) and their practical corollaries. Reflecting this foundation and based on character strengths research, our longstanding work with strengths, discussions with practitioners across the globe, and a practitioner survey asking about strength practices (N= 113), we point out several character strengths practices or approaches we describe as soaring (e.g., explore and encourage signature strengths; practice strengths-spotting), emerging (e.g., the integration of mindfulness and character strengths), or ripe with potential (e.g., phasic strengths; the tempering effect; the towing effect). We use the same framework for describing general research domains. Some areas of research in character strengths are soaring with more than 25 studies (e.g., workplace/organizations), some are emerging with a handful of studies (e.g., health/medicine), and others are ripe with potential that have none or few studies yet opportunity looms large for integrating character science (e.g., peace/conflict studies). Using this framework, we seek to advance the exchange and collaboration between researcher and practitioner, as well as to advance the science and practice of character strengths. (shrink)

Most donated organs in the United States come from brain dead donors, while a small percentage come from patients who die in “controlled,” or expected, circumstances, typically after the family or surrogate makes a decision to withdraw life support. The number of organs available for transplant could be substantially if donations were permitted in “uncontrolled” circumstances–that is, from people who die unexpectedly, often outside the hospital. According to projections from the Institute of Medicine, establishing programs permitting “uncontrolled donation after circulatory (...) determination of death,” or uDCDD, throughout the United States has the potential to provide 22,000 more donation opportunities annually. In contrast, U.S. controlled donation after circulatory determination of death, or cDCDD, cases have increased progressively over the past decade from 87 to 848 donors, but currently account for only 10.6 percent of all deceased donors. Following the IOM recommendations, several projects exploring the feasibility of uDCDD were funded by the federal government, including a grant from the Health Resources and Services Administration that supported a pilot project in New York City in which the authors of this article participated.A key feature of our protocol, and indeed of many uDCDD protocols, is the initiation of preservation methods such as chest compressions and extracorporeal membrane oxygenation shortly after death in order to perfuse and preserve the donor's organs. Critics of uDCDD argue that the means of determining death deviates from generally ascribed principles. They assert that reinstituting circulation in order to preserve organs has the effect of “undoing” the prior determination of death. The result is that cDCDD is widely accepted and practiced routinely even though it only marginally increases the number of organs available for transplantation, and uDCDD is widely considered unacceptable despite being ethically embraced and proven to significantly increase organ donation opportunities in other countries. This article explores the evolution of this counterintuitive state of affairs and calls for a policy that, in line with the IOM report, allows for both cDCDD and uDCDD protocols. (shrink)

Objective Apeiron was founded in 1966 and has developed into one of the oldest and most distinguished journals dedicated to the study of ancient philosophy, ancient science, and, in particular, of problems that concern both fields. Apeiron is committed to publishing high-quality research papers in these areas of ancient Greco-Roman intellectual history; it also welcomes submission of articles dealing with the reception of ancient philosophical and scientific ideas in the later western tradition. The journal appears quarterly. Articles are peer-reviewed on (...) a double-blind basis. Topics ancient philosophy ancient science reception of ancient philosophical and scientific ideas in the later western tradition Article formats Original Articles. (shrink)

The Madelung equations map the non-relativistic time-dependent Schrödinger equation into hydrodynamic equations of a virtual fluid. While the von Neumann entropy remains constant, we demonstrate that an increase of the Shannon entropy, associated with this Madelung fluid, is proportional to the expectation value of its velocity divergence. Hence, the Shannon entropy may grow due to an expansion of the Madelung fluid. These effects result from the interference between solutions of the Schrödinger equation. Growth of the Shannon entropy due to expansion (...) is common in diffusive processes. However, in the latter the process is irreversible while the processes in the Madelung fluid are always reversible. The relations between interference, compressibility and variation of the Shannon entropy are then examined in several simple examples. Furthermore, we demonstrate that for classical diffusive processes, the “force” accelerating diffusion has the form of the positive gradient of the quantum Bohm potential. Expressing then the diffusion coefficient in terms of the Planck constant reveals the lower bound given by the Heisenberg uncertainty principle in terms of the product between the gas mean free path and the Brownian momentum. (shrink)

We give an explicit axiomatic formulation of the quantum measurement theory which is free of the projection postulate. It is based on the generalized nondemolition principle applicable also to the unsharp, continuous-spectrum and continuous-in-time observations. The “collapsed state-vector” after the “objectification” is simply treated as a random vector of the a posterioristate given by the quantum filtering, i.e., the conditioning of the a prioriinduced state on the corresponding reduced algebra. The nonlinear phenomenological equation of “continuous spontaneous localization” has been (...) derived from the Schrödinger equation as a case of the quantum filtering equation for the diffusive nondemolition measurement. The quantum theory of measurement and filtering suggests also another type of the stochastic equation for the dynamical theory of continuous reduction, corresponding to the counting nondemolition measurement, which is more relevant for the quantum experiments. (shrink)

The Principle of Sufficient Reason is very seldom, if ever, referred to in the works of whom we might think of as the eminent Asian metaphysicians. In spite of this, the big picture metaphysical views available in the thought of philosophers such as Nāgārjuna, Fazang and Nishida appear to share certain structural features with views more familiar to us from our own tradition; views that explicitly accept or reject the Principle of Sufficient Reason. Nāgārjuna looks to develop a (...) kind of metaphysical infinitism, Fazang an extreme form of coherentism, and Nishida a species of foundationalism. These three positions - infinitism, coherentism and foundationalism - are typically thought to exhaust the spread of possibilities by those working within the Western tradition. -/- In spite of their similarities to positions advanced within our own tradition, the cosmologies of many of the giants of Asian philosophy are characterised by their rather striking conclusions. Amongst such conclusions for Nāgārjuna is that everything is empty; for Fazang that everything is identical to everything else; and for Nishida that everything depends on absolute nothingness. If the Principle of Sufficient Reason is playing a role in the derivation of such striking conclusions, then it looks that there are more options regarding the metaphysical structure of the world available to us than our own tradition typically courts. If, on the other hand, these striking cosmological conclusions are arrived at without any consideration of sufficient reason, then there may well be ways of reasoning about the overarching structure of reality that are powerful but unfamiliar to Western thinking. In this contribution, I explore what, if any, role the PSR might be playing in the thought of Nāgārjuna , Fazang and Nishida, and what we might be able to learn from it. (shrink)

I argue that the Stoic logic is explosive. The claim applies to the Stoics' syllogistic in the strictest sense, because there is a provable syllogism which qualifies as a principle of explosion. It applies also to the general consequence operation, in the sense that every sentence is derivable from any pair containing both a sentence and the negation of the sentence. Finally, it applies to the connective of implication (conditional), in the sense that any conditional is derivable, providing its (...) antecedent is a conjunction of a sentence and the negation of the sentence. All three claims allow weakening, i.e., additions of extra premises to an inference or extra conjuncts to the antecedent of an implication, respectively. Consequently, no concept of relevance, let alone paraconsistency or connexivity is applicable to the Stoic logic; in particular, the Stoics' connective of implication is either material (Boolean) or formal (strict). (shrink)

This volume presents a collection of refereed papers reflecting the state of the art in the area of over-constrained systems. Besides 11 revised full papers, selected from the 24 submissions to the OCS workshop held in conjunction with the First International Conference on Principles and Practice of Constraint Programming, CP '95, held in Marseilles in September 1995, the book includes three comprehensive background papers of central importance for the workshop papers and the whole field. Also included is an introduction by (...) one of the volume editors together with a bibliography listing 243 entries. All in all this is a very useful reference book relevant for all researchers and practitioners interested in hierarchical, partial, and over-constrained systems. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Alfred North Whitehead (1861-1947) was a prominent English mathematician and philosopher who co-authored the highly influential Principia Mathematica with Bertrand Russell. Originally published in 1922, this book forms the follow-up volume to "The Principles of Natural Knowledge" (1919) and "The Concept of Nature" (1920). In it, Whitehead puts forward an alternative theory of relativity, one which goes against the heterogeneity of Einstein's later theories in deducing that 'our experience requires and exhibits a basis in uniformity'. The text is divided into (...) three parts - 'General Principles', 'Physical Applications', and 'Elementary Theory of Tensors' - and exhibits a characteristically ambitious approach in mixing various academic disciplines. This is a fascinating book that will be of value to anyone with an interest in natural science, physics, and philosophy, together with the history of science. (shrink)

Background Best interests is a ubiquitous principle in medical policy and practice, informing the treatment of both children and adults. Yet theory underlying the concept of best interests is unclear and rarely articulated. This paper examines bioethical literature for theoretical accounts of best interests to gain a better sense of the meanings and underlying philosophy that structure understandings. Methods A scoping review of was undertaken. Following a literature search, 57 sources were selected and analysed using the thematic method. Results (...) Three themes emerged. The first placed best interests within the structure of wider theory, noting relationships with consequentialism, deontology, prudential value theory, rights and political philosophy. The second mapped a typology of processes of decision-making, among which best interests was ambiguously positioned. It further indicated factors that informed best interests decision-making, primarily preferences, dignity and quality of life. The final theme considered best interests from a relational perspective. Conclusions Characterisation of best interests as strictly paternalist and consequentialist is questionable: while accounts often suggested a consequentialist basis for best interests, arguments appeared philosophically weak. Deontological accounts, found in law and Kantianism, and theories of political liberalism influenced accounts of best interests, with accounts often associating best interests with negative patient preferences (i.e. individual refusals). There was much more emphasis on negative interests than positive interests. Besides preference, factors like dignity and quality of life were held to inform best interests decisions, but generally were weakly defined. To the extent that preferences were unable to inform decision making, decisions were either made by proxy authority or by an intersubjective process of diffuse authority. Differing approaches reflect bifurcations in liberal philosophy between new liberalism and neo-liberalism. Although neither account of authority appears dominant, bias to negative interests suggests that bioethical debate tends to reflect the widespread ascendancy of neo-liberalism. This attitude was underscored by the way relational accounts converged on private familial authority. The visible connections to theory suggest that best interests is underpinned by socio-political trends that may set up frictions with practice. How practice negotiates these frictions remains a key question. (shrink)

The Clarke/Rowe version of the Cosmological Argument is sound only if the Principle of Sufficient Reason is true, but many philosophers, including Rowe, think that there is not adequate evidence for the principle of sufficient reason. I argue that there may be indirect evidence for PSR on the grounds that if we do not accept it, we lose our best justification for an important principle of metaethics, namely, the Principle of Universalizability. To show this, I argue (...) that all the other justifications of the Principle of Universalizability on offer, including Richard Hare's, are inadequate. (shrink)

Once described as hermaphrodites and later as intersex people, individuals born with intersex variations are routinely subject to so-called “normalizing” medical interventions, often in childhood. Opposition to such practices has been met by attempts to discredit critics and reasserted clinical authority over the bodies of women and men with “disorders of sex development.” However, claims of clinical consensus have been selectively constructed and applied and lack evidence. Limited transparency and lack of access to justice have helped to perpetuate forced interventions. (...) At the same time, associated with the diffusion of distinct concepts of sex and gender, intersex has been constructed as a third legal sex classification, accompanied by pious hopes and unwarranted expectations of consequences. The existence of intersex has also been instrumentalized for the benefit of other, intersecting, populations. The creation of gender categories associated with intersex bodies has created profound risks: a paradoxically narrowed and normative gender binary, maintenance of medical authority over the bodies of “disordered” females and males, and claims that transgressions of social roles ascribed to a third gender are deceptive. Claims that medicalization saves intersex people from “othering,” or that legal othering saves intersex people from medicalization, are contradictory and empty rhetoric. In practice, intersex bodies remain “normalized” or eliminated by medicine, while society and the law “others” intersex identities. That is, medicine constructs intersex bodies as either female or male, while law and society construct intersex identities as neither female nor male. Australian attempts at reforms to recognize the rights of intersex people have either failed to adequately comprehend the population affected or lacked implementation. An emerging human rights consensus demands an end to social prejudice, stigma, and forced medical interventions, focusing on the right to bodily integrity and principles of self-determination. (shrink)

The Principle of Unrest explores the contemporary implications of an activist philosophy, pivoting on the issue of movement. Movement is understood not simply in spatial terms but as qualitative transformation: becoming, emergence, event. Neoliberal capitalism's special relation to movement is of central concern.

Lycan (1985, 1988) defended a “Principle of Credulity”: “Accept at the outset each of those things that seem to be true” (1988, p. 165). Though that takes the form of a rule rather than a thesis, it does not seem very different from Huemer’s (2001, 2006, 2007) doctrine of phenomenal conservatism (PC): “If it seems to S that p , then, in the absence of defeaters, S thereby has at least some degree of justification for believing that p ” (...) (2007, p. 30). My Principle was differently motivated and put to uses different from Huemer’s. In this paper I shall explore some of the differences. (shrink)

Excerpt from The Principle of Synthetic Unity in Berkeley and Kant This little volume was prepared as a thesis for the degree of Doctor of Philosophy in the University of Michigan. By the advice of Dr. John Dewey I have undertaken to interpret the Metaphysical Notes of Berkeley's Commonplace Book, and as far as possible discover the Principle of Unity which occasionally manifests itself in Berkeley's works and which formed a basis for a Treatise on the Will which (...) Berkeley contemplated but never produced. I wish to express my indebtedness to Dr. Dewey for his assistance in the selection of collateral reading and for his suggestions in the development of the thesis. No literature could be secured bearing upon the interpretation of the Notes, hence the Notes have been classified and such as bear upon the theme under discussion have been used. Often the phraseology has been preserved but where that could not be done the thought has been expressed in phraseology as nearly Berkeleian as the author could select so as to preserve the unity that runs through the Notes. This principle of unity found in Berkely has been compared and contrasted with the Unity of Kant. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

From Descartes to Spinoza, Western philosophers have attempted to propose an axiomatic systemization of ethics. However, without consensus on the contents and objects of ethics, the system remains incomplete. This four-volume set presents a model that highlights a Chinese philosopher's insights on ethics after a 22 year study. Three essential components of ethics are examined: metaethics, normative ethics, and virtue ethics. This volume is the second part of the discussion on normative ethics. The author analyzes humanity, liberty, justice, happiness, and (...) systems of moral rules. He puts forward 26 value standards that construct a system of measuring state instruction; reveals the relationship between humanity, liberty and justice; puts forward three objective laws of happiness; and discusses the goodness of important moral rules, such as honesty, self-respect and courage. This set is an essential read for students and scholars of ethics and philosophy in general. (shrink)

Objections to the principle of double effect usually concern its first and second conditions (that the act not be evil in itself, and that the evil effect may not be intended). The difficulties often arise from a rejection of the idea that acts have a moral nature independent of context, and a tendency to interpret intention as purely psychological. This article argues that the “act itself” should be understood as the act-type and suggests that examples of evil act-types are (...) not hard to find. It argues that the notion of intention is involved in both conditions, but in different ways. It proposes that these different ways can be interestingly illuminated by Anscombe’s distinction between acting intentionally and acting with an intention. (shrink)

Volume 47, Issue 3, November 2018, Page 461-466.

This volume presents a significantly different interpretation of nature and society compared with existing theories of logic, relativity, quanta, evolution, medicine and international relations. For the first time in a number of years, it offers a new paradigm dealing with the entirety of reality. The Principle of Relations is formulated based on five postulates, before being applied to all fields of reality, namely the universe, elementary particles, changes of species, the human and international relations. It represents a platform on (...) which applications for all fields of reality can be understood, including gravity, energy, cancer, poverty, and prosperity and welfare. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Introduction, the central experiences. - The concrete universal. - Uniformity and general law not antagonistic to individuality. - The teleology of finite consciousness, a sub-form of individuality. - Bodily basis of mind as a whole of content. - Self-consciousness as the clue to the typical structure of reality. - Ourselves and the absolute. - Individuality as the logical criterion of value. - Freedom and initiative. - Nature, the self, and the absolute.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The book applies the principle of proportionality to a number of conventional wisdoms in the social sciences, such as in dubio pro reo and the assumption that a crime is always a crime; that you must go to war if instructed to do so. Individuals and states are not obliged to come to the aid of stricken individuals and states. The book is organised in seven chapters, each dealing with a self-standing theme related to proportionality.

How do we fashion a new political imaginary from fragmentary, diffuse and often antagonistic subjects, who may be united in principle against the exigencies of capitalism but diverge in practice, in terms of the sites, strategies and specific natures of their own oppression? To address this question I trace the dissonance between the approaches of Antonio Negri and Gilles Deleuze back to their divergent mobilizations of Spinoza’s affect and the role it plays in the ungrounding and reconstitution of the (...) social body. This dissonance reveals a divergence in their projects, the way these political projects emerge as counter-actualizations, the means by which they are expressed, and the necessity of a particular kind of historical subject to their realization. Most significantly, it speaks to how we might engage difference and alterity within our own political projects, our collective creations. I conclude with a focus on the productive possibilities provided by Deleuze’s writings on the scream, as a vehicle to uncover new terrains of struggle and new possibilities for collectivity. (shrink)

The book considers foundational thinking in quantum theory, focusing on the role the fundamental principles and principle thinking there, including thinking that leads to the invention of new principles, which is, the book contends, one of the ultimate achievements of theoretical thinking in physics and beyond. The focus on principles, prominent during the rise and in the immediate aftermath of quantum theory, has been uncommon in more recent discussions and debates concerning it. The book argues, however, that exploring the (...) fundamental principles and principle thinking is exceptionally helpful in addressing the key issues at stake in quantum foundations and the seemingly interminable debates concerning them. Principle thinking led to major breakthroughs throughout the history of quantum theory, beginning with the old quantum theory and quantum mechanics, the first definitive quantum theory, which it remains within its proper (nonrelativistic) scope. It has, the book also argues, been equally important in quantum field theory, which has been the frontier of quantum theory for quite a while now, and more recently, in quantum information theory, where principle thinking was given new prominence. The approach allows the book to develop a new understanding of both the history and philosophy of quantum theory, from Planck's quantum to the Higgs boson, and beyond, and of the thinking the key founding figures, such as Einstein, Bohr, Heisenberg, Schrödinger, and Dirac, as well as some among more recent theorists. The book also extensively considers the nature of quantum probability, and contains a new interpretation of quantum mechanics, "the statistical Copenhagen interpretation." Overall, the book's argument is guided by what Heisenberg called "the spirit of Copenhagen," which is defined by three great divorces from the preceding foundational thinking in physics-reality from realism, probability from causality, and locality from relativity-and defined the fundamental principles of quantum theory accordingly. (shrink)

Wolff's book defends the Kantian idea of a "general logic" whose principles underlie special systems of deductive logic. It thus undermines "logical pluralism," which tolerates the co-existence of divergent systems of modern logic without asking for consistent common principles. Part I of Wolff’s book identifies the formal language in which the most general principles of logic must be expressed. This language turns out to be a version of syllogistic language already used by Aristotle. The universal validity of logical principles, as (...) well as the translatability of other logical languages into this language, are shown to depend only on the meanings of its logical vocabulary. Part II of the book answers the metalogical question concerning the deductive relation between general logic and special logical systems, which also have their own (less general) principles. This part identifies the rules according to which logical rules can be derived from principles. The main result of the book is that the highest principles of logic and metalogics are provided by the syllogistic, when properly understood. (shrink)

This chapter contains section titled: Of the Principle of Utility Of Principles Adverse to that of Utility Of the Four Sanctions or Sources of Pain and Pleasure Value of a Lot of Pleasure or Pain, How to be Measured Pleasures and Pains, Their Kinds.

본고에서는 인간이 겪는 고통을 개인적 고통과 사회적 고통으로 대별하고 불교의 업설을 통해 그 원리와 해법을 살펴보았다. 업설에 따르면 인간의 모든 의지적 행위가 곧 업이며, 그 업에는 반드시 과보가 따른다. 그러므로 우리가 고통에서 벗어나기 위해 업을 제거하도록 해야 한다. 불교의 업설에서 주목해야 할 것으로 첫째, 모든 행위에 있어서 그 결과보다는 ‘의지(의도)’를 중시한다는 점이다. 그러므로 어떤 행위를 함에 있어서 그 선택의 자율성을 어떻게 확보할 것인지가 자기치유에 있어서 매우 중요하다. 둘째, 업설은 사회적(자연적) 관계 속에서 이해되어야 한다는 점이다. 즉 우리에게 주어진 조건(인간관계, 주변 환경)은 (...) 모두가 함께 지은 공업(共業)의 결과이다. 함께 짓고 받는 것이며, 경중의 차이는 있지만 그 책임이나 영향으로부터 누구도 자유로울 수 없다. 공업이 개개인의 의지적 행위가 모인 사회적(집단적) 의지(행위)에 의해 형성된 결과라면, 이 세상(에 주어진 고통스러운 환경들)도 함께 힘을 모아 얼마든지 새롭게 만들어갈 수 있다는 점이다. 셋째, 업에 있어서 법칙성과 자율성을 균형 있게 보아야 한다는 점이다. 업설은 기본적으로 인과보응의 법칙성에 따른다. 이 법칙성은 자율성(행위의 선택가능성)과 조화를 이루어 자신의 인격은 물론 다양한 차별현상을 형성하고 유지하고 변화시킬 수 있다. 이러한 업설은 각자의 행위에 대한 도덕적 · 윤리적 정당성을 제공할 뿐 아니라 각자를 둘러싼 인간관계의 개선 및 사회적 · 생태적 정의의 실현에 적극 참여해야 할 근거를 제시한다고 할 수 있다. 그러므로 업설에 따르면, 자기 치유는 행위선택의 자율성에 대한 확립을 통해 가능하며, 관계 치유는 인과보응의 법칙성에 대한 자각과 함께 이를 활용한 적극적인 참여 실천을 통해 가능하다고 할 수 있다. (shrink)

This volume offers an English translation of John of St. Thomas's Cursus theologicus I, question I, disputation 2. In this particular text, the Dominican master raises questions concerning the scientific status and nature of theology. At issue, here, are a number of factors: namely, Christianity's continual coming to terms with the "Third Entry" of Aristotelian thought into Western Christian intellectual culture - specifically the Aristotelian notion of 'science' and sacra doctrina's satisfaction of those requirements - the Thomistic-commentary tradition, and the (...) larger backdrop of the Iberian Peninsula's flourishing "Second Scholasticism." In this latter context, John of St. Thomas applies the theological principles of Thomas Aquinas to the Scholastic disputes preoccupying Thomist, Franciscan, and Jesuit theologians, such as Cajetan, Bañez, Luis de Molina, Vazquez, Suárez - to name only a few - in a tour de force of theological thinking throughout the entire period of Scholasticism. In the process - and not insignificantly - the status quaestionis of theology's scientific character is clearly framed and answered according to John's satisfaction. Key to John of St. Thomas's resolution of the question is his understanding of the continuity of the power of human reason with the super-intelligibility of divine revelation spelled out in terms of what he calls "virtual revelation." This text presented in this volume is a quintessential example of the deep and abiding harmony that flourished between faith and reason as well as grace and nature within the golden era of Baroque Scholasticism. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This study offers a theoretical framework for stakeholder management in an international and multicultural environment. Through the use of an extensive qualitative case study analysis, a methodological approach was developed for analyzing stakeholder dialogue data for cultural differences. Based on the empirical data it was possible to show specific ways in which cultural dimensions affect the international diffusion of stakeholder related policies. These findings contribute to the fields knowledge on internal stakeholder management implementation, by addressing the complexity of embedding stakeholder (...) management principles and practices within various international subsidiaries of the same multinational organization. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

THE PRINCIPLE OF SUPERPOSITION. The need for a quantum theory Classical mechanics has been developed continuously from the time of Newton and applied to an ...

This volume contains the first critical edition of the Scriptum super III-VIII libros Politicorum by Peter of Auvergne as well as a pragmatical edition of Books III-VIII of the medieval Latin translation of Aristotle's Politics. Intended as the continuation of Aquinas' unfinished commentary on the first three books of the Politics, the Scriptum became-together with Aquinas' commentary-the commentary on the Politics. From its appearance in the late thirteenth century to the end of the sixteenth century, the Scriptum represented the most (...) authoritative and influential interpretation of Books III-VIII of the Politics.The introduction to the volume provides both an overview of Peter's political thought and a case study of the production and dissemination of a university text. An examination of the manuscripts traces the preparation of the text from its first transcription and revision by a scribe close to the author-if not the author himself-to the preparation of the finished exemplar and its diffusion through the system of peciae. The introduction also explains how the text was adapted to fit the standards of humanistic Latin when it was first printed in the fifteenth century: its language was adjusted to humanistic standards, many formulations were reshaped, and passages were suppressed. These changes were subsequently preserved in all later editions of the text. Freed from this humanistic patina with which it has been transmitted since the early age of printing age, the Scriptum is now restored to its original version. (shrink)

Nostalgia is only the beginning of a recognizably ideological discourse. The way through to the ideological sense of Tennyson’s “failure,” beneath the phenomenal glow of Eliot’s nostalgia, lies in the entanglement of minority in this complex of meanings, the determination that Tennyson is properly placed when seen as a “minor Virgil.” The diffusion of a major talent in minor works suggests that what Tennyson or Eliot might have been was another Virgil, and for Eliot that means simply a “classic.” In (...) “What Is a Classic?,” we are told that English literature has no classic poet who would exalt, as Virgil or Dante did, the truths of his age.14 The absence of a modern classic reflects not an individual failure but rather the absence of a universal truth, which has been hidden in the minor works. Here is the reason both for the ambivalence Eliot expresses about the fact of minority and for the peculiar, and certainly not necessary, association of poetic minority with a marginal elite.15It is the latter point to which I now want to turn. If it has been shown that the canon Eliot legislated in his early career was not merely an arbitrary set of aesthetic preferences, we have not yet fully evinced the ideological sense of Eliot’s canonical principle. We have only determined that one way to reconstruct Eliot’s canon would be to list those “minor” poets. But the essential quality of their minority, what drives them away from the “mainstream” of English literature, is what Eliot approved as their fidelity to “tradition.” Such a concept of tradition must be exclusive as well as revisionary, because it implies that the major poets of English literary history cannot also be “traditional.” Eliot finally understood that his canonical principle was the literary reflection of a more fundamental evaluative norm, extrinsic to literature, which he identified as “orthodoxy.” So he tells us in After Strange Gods that he is rewriting “Tradition and the Individual Talent” by substituting “orthodoxy” for “tradition,” and this is unquestionably an ideological correction.16 In the same way, the canon of minor writers is established retrospectively as determined by the rule of orthodoxy. Neither they nor the young Eliot need be orthodox Christians for this rule to have enabled their productions. It is precisely Eliot’s meaning that these elite, like the “elect” before them, may come at some point to a conviction of their election, yet they were always the elect. In this sense, Eliot’s conversion to Christianity was the recognition that he already belonged to a marginal elite, whose membership had been polemically foreshadowed by the construction of an alternative canon. 14. The whole argument of “What Is a Classic?” is interesting in this respect. Eliot’s standard of classical value is “universality,” which is opposed to the “provincial.” The closest English literature comes to a classical age is in the eighteenth century, and this too fails because its “restriction of religious sensibility itself produces a kind of provinciality: the provinciality which indicates the disintegration of Christendom, the decay of a common belief and a common culture”.15. But at least a hint about how to make this connection is given in Eliot’s “The Classics and the Man of Letters,” To Criticize the Critic : “The continuity of literature is essential to its greatness; it is very largely the function of secondary writers to preserve this continuity, and to provide a body of writings which is not necessarily read by posterity, which plays a great part in forming the link between those writers who continue to be read”.16. Eliot, After Strange Gods: A Primer of Modern Heresy, p. 22. John Guillory, assistant professor of English at Yale University, is the author of Poetic Authority: Spenser, Milton, and Literary History. He is currently working on a study of canon-formation. (shrink)