Culture is shaped by a handful of people who are guardians of the vision and the shapers of the corporate conscience. It is especially the role of the chief executive to define the character of the business and to establish the corporate culture.A corporation can instill within its basic policy structure and patterns of behavior a corporate culture, a corporate conscience that can prevail.

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

Celebrations of the second centenary of Hegel's birth have already begun, and more are planned. The Sixteenth Annual Wheaton College Philosophy Conference, "The Philosophy of Hegel on the 200th Anniversary of His Birth", was held November 6th and 7th at Wheaton, Illinois. Errol Harris of Northwestern delivered the Keynote lecture titled "The Importance of Hegel Today". Other papers read included "Hegel's Dialectic" by William Young of the University of Rhode Island; "Hegel and Contemporary Theology" by Merold Westphal of Yale; (...) "Hegel and the Existentialists on the Nature of the Self" by John C. Pageler of Wheaton College, and "Hegel, Marcuse, and the New Left" by Bernard Zylstra, Institute of Christian Studies, Toronto. * * * The Toronto Chapter of the Conference on Political Thought will sponsor a Symposium on "Hegel's Social and Political Thought" early next May. Interested persons are advised to contact Professor H.S. Harris, Department of Philosophy, Glendon College, York University, Toronto 12, Ontario, Canada. * * *Marquette University will conduct a major international symposium early in June, 1970, devoted to the intellectual legacy of Hegel. Preliminary plans call for a four day conference covering Hegel's influence in social and political philosophy and theory, his influence in philosophy of religion end theology, his influence in philosophy and theory of history, and current and projected efforts in editing and translating his writings. Principal participants include Shlomo Avineri of the Hebrew University, Jerusalem; Jean-Yves Calvez of L'Institut d'Etudes politiques de Paris; Emile Fackenheim of the University of Toronto; J.N. Findlay and Kenley Dove of Yale; Eric Well of L'Universite de Lille; Otto Pöggeler, Director of the Hegel-Archiv; James Doull of Dalhousie University ; Kenneth Schmitz of the Catholic University, and others. The unique format for the program is designed to permit maximum participation and discussion, and the Proceedings will be published. The Owl will give full details in the Winter or Spring issue. Interested persons should contact either Professor Joseph O'Malley or Professor Lee C. Rice, Co-Directors, Department of Philosophy. Marquette University, 62/north 13th Street, Milwaukee, Wisconsin 53233, * * * A World Hegel Congress is to be held in Berlin in August, 1970, under the auspices of the Internationale Hegel Gesellschaft. More on this will also be provided in forthcoming issues of The 0wl of Minerva. (shrink)

The book falls into four segments. In the first (Chapter 1), the particular conception of deity that has been predominant in western civilization—the theistic idea of God—is explicated and distinguished from several other notions of the divine. The second segment considers the major reasons that have been advanced in support of the belief that the theistic God exists. In chapters 2 through 4 the three major arguments for the existence of God are discussed, arguments which appeal to facts supposedly available (...) to any rational person, whether religious or not. Chapter 5 considers religious and mystical experience as a source and justification for theistic belief. And in Chapter 6 we examine the role that faith may play in the formation and justification of religious belief. We also consider the important issue of whether belief in God may be entirely rational quite apart from any evidence in its behalf. The third segment undertakes an examination of the problem of evil, which some have thought to provide rational grounds for atheism, the belief that the theistic God does not exist. A number of topics quite central to theistic religion are considered in the fourth segment of the book, chapters 8 through 11. These topics include miracles, the question of life after death, problems in relating the idea of divine foreknowledge to the belief in human freedom, and problems arising from the existence of diverse religions. (shrink)

According to a rights forfeiture theory of punishment, liability to punishment hinges upon the notion that criminals forfeit their rights against hard treatment. In this paper, I assume the success of rights forfeiture theory in establishing the permissibility of punishment but aim to develop the view by considering how forfeited rights might be reclaimed. Built into the very notion of proportionate punishment is the idea that forfeited rights can be recovered. The interesting question is whether punishment is the sole means (...) for reclaiming forfeited rights. I argue for a pluralistic theory of rights reclamation, according to which, there are multiple ways by which a wrongdoer can recapture her forfeited rights. In particular, I argue that offering remorseful compensation is a valid means by which a wrongdoer might partially, or fully, reclaim her right against punishment. (shrink)

First published in 1980, and now substantially revised and enlarged, this panoramic survey of philosophic and religious thought, both ancient and modern, provides access to a wide array of ideas. More than just a dictionary, this well-designed reference work contains analytical commentary and historical accounts on a vast range of topics, select bibliographies attached to many of the entries, and considerable cross-referencing. The cross-references run from philosophic movements, to technical terms, to the positions of individual philosophers, thus encouraging a personal (...) exploration of the themes, movements, and thinkers of any particular school of thought. The end result is a reasonably compact single volume with many of the features of a multivolume encyclopedia. Reese covers both analytic and Continental philosophy, and includes a good deal of the history of philosophy. There are biographical entries for more than 900 ancient, medieval, and modern philosophers, for a total number of entries of over 4000. This new edition expands on the original treatment of religion and Asian philosophy and includes enlarged perspectives on Continental philosophy. Named "Outstanding Reference Work" by the American Library Association, the first edition was a Book-of-the-Month science pick and a selection of the Quality Paperback Book Club. Authoritative, comprehensive, clear, and interesting, The Dictionary of Philosophy and Religion will benefit the nonspecialist and specialist alike. (shrink)

Substantial discussion in the neuroethical literature has addressed the possibility that deep brain stimulation (DBS) and adaptive DBS (aDBS) could result in changes in personality, agency, and ide...

As science and religion researchers begin to engage questions of mental health, mindfulness may prove to be a fruitful area of investigation. However, quantifying the physical effects of mindfulness on the brain is difficult because mindfulness deals with the problem of mental and physical interaction or, the mind/body problem. One system of understanding which may aid science and religion scholars in the pursuit of mindfulness is traditional Chinese medicine (TCM). Within TCM, heart Qi manages the body's present connection to time (...) and space. If the “being in the moment” is disrupted, then the heart Qi is blocked and mental illness or various neurological disorders occur. Succinctly, within TCM, mindfulness is understood as a nonphysical phenomenon (Qi) which directly affects physical systems, resulting in empirical data. This is tracked and treated through the TCM understanding of Qi. The TCM view of Qi in mental health may therefore provide a helpful new paradigm to investigations concerning mindfulness and the human brain. (shrink)

Science can reinforce the healthy aspects of the politics of the policy process, to identify and further the public interest by discrediting policy options serving only special interests and helping to select among “science-confident” and “hedging” options. To do so, scientists must learn how to manage and communicate the degree of uncertainty in scientific understanding and prediction, lest uncertainty be manipulated to discredit science or to justify inaction. For natural resource and environmental policy, the institutional interests of government agencies, as (...) well as private interests, pose challenges of suppression, over-simplification, or distortion of scientific information. Scientists can combat these maneuvers, but must also look inward to ensure that their own special interests do not undermine the usefulness of science. (shrink)

Isaac Newton's Scientific Method examines Newton's argument for universal gravity and his application of it to resolve the problem of deciding between geocentric and heliocentric world systems by measuring masses of the sun and planets. William L. Harper suggests that Newton's inferences from phenomena realize an ideal of empirical success that is richer than prediction. Any theory that can achieve this rich sort of empirical success must not only be able to predict the phenomena it purports to explain, but (...) also have those phenomena accurately measure the parameters which explain them. Harper explores the ways in which Newton's method aims to turn theoretical questions into ones which can be answered empirically by measurement from phenomena, and to establish that propositions inferred from phenomena are provisionally accepted as guides to further research. This methodology, guided by its rich ideal of empirical success, supports a conception of scientific progress that does not require construing it as progress toward Laplace's ideal limit of a final theory of everything, and is not threatened by the classic argument against convergent realism. Newton's method endorses the radical theoretical transformation from his theory to Einstein's. Harper argues that it is strikingly realized in the development and application of testing frameworks for relativistic theories of gravity, and very much at work in cosmology today. (shrink)

Introduction: the Study of Argumentation Although our overall organization of the readings suggests one way of dividing our selected literature, ...

Background: Locke's Conception of Freedom For how can we think any one freer than to have the power to do what we will. — John Locke n his chapter on power ...

This paper deals with what a government funded development agency should do when a developing country imposes restrictions on the development process which discriminate on the basis of gender against some members of the development agency’s staff. The conclusion is that there are circumstances in which development agencies should continue their work in the face of gender discrimination but they should not instigate development projects if doing so would involve them in gender discrimination. A set of procedures for a development (...) agency to follow in these difficult circumstances is outlined. It is argued that an agency is entitled to violate a moral principle when so doing will reduce violations of that same principle. (shrink)

Can God Be Free? is a penetrating study of a central problem in philosophy of religion: can it be right to regard God as free, and as praiseworthy for being perfectly good? Allowing that he has perfect knowledge and perfect goodness, if there is a best world for God to create he would have no choice other than to create it. But if God could not do otherwise than create the best world, he created the world of necessity, not freely, (...) and we have no reason to be thankful to God for creating us, since he couldn't do otherwise. William Rowe proposes the need for some substantial revision in contemporary thinking about the nature of God. (shrink)

Can God Be Free? is a penetrating study of a central problem in philosophy of religion: can it be right to regard God as free, and as praiseworthy for being perfectly good? Allowing that he has perfect knowledge and perfect goodness, if there is a best world for God to create he would have no choice other than to create it. But if God could not do otherwise than create the best world, he created the world of necessity, not freely, (...) and we have no reason to be thankful to God for creating us, since he couldn't do otherwise. William Rowe proposes the need for some substantial revision in contemporary thinking about the nature of God. (shrink)

The conceptual framework of religion is more like the frame of a picture than the frame of a house; and what goes on within the frame is other than conceptual. This is the hypothesis motivating the analysis which follows. Given the hypothesis, the problem is to conceive what religion is - this other-than-conceptual enterprise which tends to attract conceptual frames. A possible answer is available in Wittgensteinian ‘seeing-as’. A number of philosophers of religion have recently exercised this option. The present (...) paper adds to their work by comparing a number of types of religious seeing-as with the instances of visual ambiguity drawn on by Wittgenstein. (shrink)

A number of theologians and philosophers have found theodical value in the theme of divine solidarity with human suffering. To further develop this theme, I examine what it would mean to assert that Christ on the cross participated in a representative sample of human suffering. Particular attention is paid to Christ’s cry of dereliction. I argue that if God through Christ identified with the very worst kinds of human suffering on the cross, then the cry of dereliction should be interpreted (...) as indicating an epistemic break between God and Christ, and not merely an attentional disruption. According to this account, Christ’s death cry expressed his temporary inability to grasp the significance of his passion and death. In this way, Christ on the cross suffered the full effects of divine hiddenness, thus sharing with horror-sufferers the experience of meaning-negating suffering. (shrink)

This paper deals with what a government funded development agency should do when a developing country imposes restrictions on the development process which discriminate on the basis of gender against some members of the development agency’s staff. The conclusion is that there are circumstances in which development agencies should continue their work in the face of gender discrimination but they should not instigate development projects if doing so would involve them in gender discrimination. A set of procedures for a development (...) agency to follow in these difficult circumstances is outlined. It is argued that an agency is entitled to violate a moral principle when so doing will reduce violations of that same principle. (shrink)