We have investigated the emotional profile of dreams and the relationship between dream emotion and cognition using a form that specifically asked subjects to identify emotions within their dreams. Two hundred dream reports were collected from 20 subjects, each of whom produced 10 reports. Compared to previous studies, our method yielded a 10-fold increase in the amount of emotion reported. Anxiety/fear was reported most frequently, followed, in order, by joy/elation, anger, sadness, shame/guilt, and, least frequently, affection/eroticism. Unexpectedly, there was no (...) significant difference in the profiles of emotion reported by men and women. When the reports were scored for bizarreness, a significant correlation was found between the occurrence of bizarreness and major shifts in emotion. These results support the conclusion that dreaming is a mental state whose general emotional features are widely shared across individuals and strongly linked to cognitive features within individual dreams. (shrink)

This paper presents reports on discussions among an international group of science and technology studies scholars who convened at the US National Science Foundation to think about data sharing and open STS. The first report, which reflects discussions among members of the Society for Social Studies of Science, relates the potential benefits of data sharing and open science for STS. The second report, which reflects discussions among scholars from many professional STS societies, focuses on practical and conceptual issues related to (...) managing, storing, and curating STS data. As is the case for all reports of such open discussions, a scholar’s presence at the meeting does not necessarily mean that they agree with all aspects of the text to follow. (shrink)

It's easy to teach yourself Brazilian Portuguese! Complete Brazilian Portuguese: A Teach Yourself Guide provides you with a clear and comprehensive approach to Brazilian Portuguese, so you can progress quickly from the basics to understanding, speaking, and writing Brazilian Portuguese with confidence. Within each of the 24 thematic chapters, important language structures are introduced through life-like dialogues. You'll learn grammar in a gradual manner so you won't be overwhelmed by this tricky subject. Exercises accompany the texts and reinforce learning in (...) listening, speaking, reading, and writing. This program also features current cultural information boxes that reflect recent changes in society. Features: One and five-minute introductions to key principles to get you started Lots of instant help with common problems and quick tips for success, based on the author’s many years of experience Tests in the book and online to keep track of your progress Extra online articles at www.teachyourself.com to give you a richer understanding of the basics of the language. (shrink)

To test the notion that shifts in visual imagery and attention are correlated with experiences of emotion, we studied 10 dream reports using an affirmative probe of emotion and a quantitative measure of plot discontinuity. We found that emotion, especially changes in emotion, are correlated with discontinuities in visual imagery. These correlations are quantified using a new graph theoretical method for analyzing narrative reports.

This topically organized, interdisciplinary anthology provides competing perspective on the claim that western culture faces a moral crisis. Using clearly written, accessible essays by well-known authors in philosophy, the social sciences, and the humanities, the book introduces students to a variety of perspectives on the current cultural debate about values that percolates beneath the surface of most of our social and political controversies.

This is a unique, groundbreaking study in the history of philosophy, combining leading men and women philosophers across 2600 years of Western philosophy, covering key foundational topics, including epistemology, metaphysics, and ethics. Introductory essays, primary source readings, and commentaries comprise each chapter to offer a rich and accessible introduction to and evaluation of these vital philosophical contributions. A helpful appendix canvasses an extraordinary number of women philosophers throughout history for further discovery and study.

Previous work by Diffo Lambo and Moulen [Theory and Decision 53, 313–325 (2002)] and Felsenthal and Machover [The Measurement of Voting Power, Edward Elgar Publishing Limited (1998)], shows that all swap preserving measures of voting power are ordinally equivalent on any swap robust simple voting game. Swap preserving measures include the Banzhaf, the Shapley–Shubik and other commonly used measures of a priori voting power. In this paper, we completely characterize the achievable hierarchies for any such measure on a swap (...) robust simple voting game. Each possible hierarchy can be induced by a weighted voting game and we provide a constructive proof of this result. In particular, the strict hierarchy is always achievable as long as there are at least five players. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:diacritics 30.1 (2000) 25-48 [Access article in PDF] Postcolonialism's Archive Fever Sandhya Shetty and Elizabeth Jane Bellamy Jacques Derrida. Archive Fever. Trans. Eric Prenowitz. Chicago: U of Chicago P, 1996. ________. Of Grammatology. Trans. Gayatri Chakravorty Spivak. Baltimore: John Hopkins UP, 1976. Gayatri Chakravorty Spivak. "Can the Subaltern Speak?" Marxism and the Interpretation of Culture. Ed. Cary Nelson and Lawrence Grossberg. Urbana: U of Illinois P, 1988. 271-313. (...) 1. Reading the Subaltern Archivally--or, Back to Antiquity Many readers of "Can the Subaltern Speak?" have been disturbed by Spivak's controversial answer to her own question, which is that "no scene of speaking" can arise for the subaltern woman; no discursive space can emerge from which she could formulate an "utterance." 1 One way of rephrasing Gayatri Spivak's highly resonant question might be, Can there be such a thing as a "postcolonial archive"? The purpose of our essay is to demonstrate just how crucial the concept of an "archive"--perhaps even a "postcolonial archive"--is for a more sympathetic understanding of Spivak's now notorious "silencing" of the subaltern woman. The underread and scarcely commented-on third and fourth sections of Spivak's essay raise the question, Can we approach the gendered subaltern more productively if our project is to recover not "lost voices" but rather lost texts? In the process of unpacking the textual complexities underlying Britain's 1829 abolition of sati (the widow's self-immolation on her husband's funeral pyre), Spivak pushes us further back in time when she observes intriguingly that "the archival... work involved here is indeed a task of 'measuring silences'" [286, our emphasis]. 2 We contend that her [End Page 25] choice of the term "archival" is highly motivated and can serve as the long-overdue occasion for a return to the largely unread sections of "Can the Subaltern Speak?"We can think of at least two risks involved in our undertaking. For one thing, revisitations to well-known essays can often seem more regressive than innovative. We are well aware that we may have to overcome a certain indifference on the part of readers who, feeling confident that they know it well, judge that "Can the Subaltern Speak?" (now over ten years old) has had its theoretical "moment" and should now give way to more current efforts to locate nonelite, subaltern subjectivity within a politics of resistance. A second concern is that because our project of reading the subaltern woman "archivally" must necessarily reexamine and justify Spivak's career-long engagement with Derrida and with deconstruction, we must be aware of the extent to which her deconstructive feminism has been prematurely and unfairly associated with the supposed political shortcomings of Derridean deconstruction, the regrettable result being an almost reflex aversion to her deconstructive theory within both feminism and postcolonialism. Despite these risks, however, we hope that our use of the archive as the governing principle for our return to Spivak's essay can pave the way for a more sympathetic reading of Spivak's "silent" subaltern. Our essay will argue that "Can the Subaltern Speak?" deserves a foundational or canonical status within postcolonial theory and should experience a "staying power" on the current critical scene as far-reaching and significant as Edward Said's Orientalism.Spivak's essay at one point refers quite literally to the concept of an archive, that is, the colonial "archive" of the East India Company, consisting of the "correspondence among the police stations, the lower and higher courts, the courts of directors, the prince regent's court," and so on [298]--all the documents instrumental in British law's recodification of sati from "ritual" to "crime" (also, we might add, the archive of subaltern historiography). 3 However, as Foucault's concept of the archive reminds us, the [End Page 26] archive is not just "that whole mass of texts that belong to a single discursive [in this case, legal] formation," but can also be conceptualized more abstractly as the "law of what can be said, the system that governs the appearance of statements as unique events... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Pantheology of Pandemic: Sex, Race, Nature, and The VirusMary-Jane Rubenstein (bio)I. PunitheologyThe explanations started pouring in even before the virus attained “pandemic” status in March of 2020: we were being punished. According to a vocal subset of Evangelical pastors and ultra-Orthodox rabbis, the death-dealing virus was divine retribution for the sins of (who else?) LGBT-identified people and their allies, who aggressively violated what the pastors and rabbis (...) called “the order of nature.”1 Meanwhile, their left-leaning counterparts argued that the sin in question wasn’t so much sexual as ecological: in the words of one Roman Catholic commentator, the coronavirus was God’s punishment for “our unfettered domination attitude toward nature.”2At the same time, an equally vocal throng of secular environmentalists called the virus nature’s own punishment for our manifold violations against her—in particular, the extractivism, pollution, alleged overpopulation, deforestation, carbon emissions, and industrial slaughterhouses that allowed the zoonotic strain to break out among humans in the first place.3 Depending on whom [End Page 5] you ask, then, the disaster we’ve come to encapsulate as COVID-19 is either godly or natural retribution for our manifold sins against “nature.”Although these sacred and secular punitheologies are not equivalent, they bear striking similarities to one another thanks to the monotheistic heritage of the concept of “nature” itself. As we will see, whether it is invoked by pastors, politicians, activists, or scientists, “nature” in the Western-descended world is presented as singular, nonwhite, and feminine; morally normative; and prone to abuse. Nature is often capitalized, often maternalized, and reliably distinguished either from a disembodied male God, a universalized “humanity,” or both. Nature, in short, carries immense ideological freight. Specifically, it installs and polices the work of what Kelly Brown Douglas calls “theo-ideology”: a “sacred legitimation” for a social order that seeks to present itself as unquestionable.4 And “nature” does this unparalleled ideological work thanks to the freedom it keeps promising from ideology: “your” way of being might be constructed, distorted, historical, subjective, contingent, artificial, cultural, or indeed sinful, but “ours” is natural—which is to say universally, even transcendently, true.Whether it comes from the mouths of angry clerics or righteous ecologists, then, the call to get right with nature is a call to adhere to one or another self-concealing social arrangement—to a set of interests and values whose power derives from its seeming so “natural.” For this reason, many contemporary thinkers recommend abandoning the term altogether. Donna Haraway suggests we try the non-binary and carefully pluralized “naturecultures”; Bruno Latour proposes “critical zones,” and Timothy Morton pivots to ecological practice which, he insists, can only function if we let go of the romantic delusion of “nature.”5Regardless of nature’s conceptual integrity, it is important to attend to the term in order to account for its rhetorical force and ubiquity—for the polyphibious presence of “nature” within the left and right-wings of science, religion, and politics alike. In this article, I will decode some of the recent, theologically [End Page 6] retributive appeals to nature within early, informal, literary responses to the COVID-19 outbreak in the US. In the process, I hope to unearth some of the mythic norms of race and gender that this concept both entrenches and conceals in the American imagination. Finally, I will ask what happens when we start messing with these categories, beginning with the mirroring chasms between humans and nature, and nature and God. How might we start to think pantheologically about this unrelenting pandemic, and why would anybody want to?II. Sins against NatureAs Catherine Keller noticed as early as April 2020, American pundits across the political spectrum immediately attributed COVID-19 to the relentless justice of an angry God.6 It is perhaps America’s favorite theological maneuver: explaining natural and social disasters as the product of divine vengeance. From Jonathan Edwards’s spider to Fred Phelps’s funeral protests, American preachers and political commentators have got a long-standing knack for putting the fear of God into a suffering nation. (Even my home insurance policy washes its hands of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Religious Perspectives on Bioethics, Part ILaura Jane Bishop (bio) and Mary Carrington Coutts (bio)This is Part One of a two part Scope Note on Religious Perspectives on Bioethics. Part Two will be published in the December 1994 issue of this Journal. This Scope Note has been organized in alphabetical order by the name of the religious tradition.Contents for Parts 1 and 2Part 1Part 2I.GeneralI.Native AmericanII.African Religious TraditionsReligious TraditionsIII.Bahá'í (...) FaithII.Protestantism—willIV.Buddhism and Confucianisminclude a general sectionV.Eastern Orthodoxyand sections focused onVI.Hinduismspecific denominations.VII.IslamIII.Roman CatholicismVIII.JainismIX.JudaismIntroductionThe many religions of the world bring diverse, and occasionally divergent, attitudes to bioethical issues. These beliefs may guide patients and health care professionals as they seek or provide health care. In an attempt to facilitate understanding of and access to information about these beliefs in our pluralistic and global society, this Scope Note identifies literature by the world's major religious groups on topics relating to bioethics.Topics covered by this Scope Note include general attitudes to health and [End Page 155] health care, the physician-patient relationship, treatment refusal, abortion, contraception, sterilization, reproductive technologies, genetics, mental health, human experimentation, organ transplantation and donation, death, euthanasia, suicide, and prolongation of life. Material was not available on all of these topics for each religion.The literature gathered here represents only a small portion of the available writing on religion and medicine, and is limited to that which comments explicitly on bioethical issues. Some faiths have a rich tradition of writing in bioethics; for others the literature is more limited. Variation in coverage is not intended to indicate the relative importance of a faith, but reflects accessibility and space constraints. Individuals interested in obtaining additional information are encouraged to contact the National Reference Center for Bioethics Literature.Specific citations about a region or country were chosen because of the predominance of a religious tradition within the population. In all cases, variation in spelling represents author usage. This Scope Note treats only the literature published in English, and every attempt has been made to identify English language sources for these faiths.It is important to remember that doctrinal and theological differences exist even within the same denomination and that views of individual patients, family members, and health care providers should be sought.Dictionaries and EncyclopediasMelton, J. Gordon, ed. Encyclopedia of American Religions. Fourth edition. Detroit: Gale Research, 1993. 1217 p. Basic information about the history, sacred texts, membership, educational facilities, publications, and North American addresses are provided for 1,730 churches, denominations, sects, and cults. Bibliographies for many faiths supplement this extensive resource.Reich, Warren T., ed. Encyclopedia of Bioethics. New York: Free Press, Macmillan, 1978. 4 volumes. Articles on all the major religions as they relate to bioethics are included in this highly-regarded encyclopedia. In addition, many of the topical essays feature a section on the views of various faiths on the topic under discussion. For the best use of the Encyclopedia, see the subject index in volume 4. (Note: a revised, second edition is due to be published by Macmillan in late 1994.)GeneralAmerican Psychiatric Association. Committee on Religion and Psychiatry. Guidelines Regarding Possible Conflict Between Psychiatrists' Religious Commitment and Psychiatric Practice. American Journal of Psychiatry 147 (4): 542, April 1990. The American Psychiatric Association recommends that psychiatrists respect their patients' religious beliefs and that they not impose their own [End Page 156] beliefs on their patients.Bankowski, Z., and Bryant, J. H. Health Policy, Ethics and Human Values: Proceedings of the XVIIth CIOMS Round Table Conference, Athens Greece. Geneva: Council for International Organizations of Medical Sciences, 1985. 336 p. Many sections of this volume address issues where religion impacts health policymaking. Africa, the Middle East, Europe, Latin America, and Asia are highlighted for the varied ways in which their religions and cultures are integrated into the provision of health care.Batchelor, Edward, ed. Abortion: The Moral Issues. New York: Pilgrim Press, 1982. 246 p. Batchelor compiles a collection of essays by experts on religious ethics as they relate to abortion. Includes... (shrink)

This article examines some of the links between the nineteenth century Tractarian leader Edward Pusey and the Romantic poets, particularly Samuel Taylor Coleridge, in relation to eucharistic theology, especially Pusey's 1836 ‘Lectures on Types and Prophecies of the Old Testament’. Pusey's sacramental theology was affected by the Romantic poets in the expression of moderate realism which also played an important part in the Oxford Movement. Like the Romantic poets, Pusey saw nature as pointing to and conveying the presence of (...) God and this had clear connections for Pusey to a moderate realist sacramental theology where the presence of the divine was known through the material: things like bread and wine and water. (shrink)

This article examines some of the links between the nineteenth century Tractarian leader Edward Pusey and the Romantic poets, particularly Samuel Taylor Coleridge, in relation to eucharistic theology, especially Pusey's 1836 ‘Lectures on Types and Prophecies of the Old Testament’. Pusey's sacramental theology was affected by the Romantic poets in the expression of moderate realism which also played an important part in the Oxford Movement. Like the Romantic poets, Pusey saw nature as pointing to and conveying the presence of (...) God and this had clear connections for Pusey to a moderate realist sacramental theology where the presence of the divine was known through the material: things like bread and wine and water. (shrink)

This paper responds to Jane Tompkins’ statement “Not long ago… I urged a large roomful of women to ‘get theory’ because I thought that doing theory would admit us to the big leagues.” I propose that what is called “continental theory” provides some schemas which are helpful. One can perceive through them and try to fill out the details, such as a deconstructive schema.

Ted Shotter's founding of the London Medical Group 50 years ago in 1963 had several far reaching implications for medical ethics, as other papers in this issue indicate. Most significant for the joint authors of this short paper was his founding of the quarterly Journal of Medical Ethics in 1975, with Alastair Campbell as its first editor-in-chief. In 1980 Raanan Gillon began his 20-year editorship . Gillon was succeeded in 2001 by Julian Savulescu, followed by John Harris and Soren Holm (...) in 2004, with Julian Savulescu starting his second and current term in 2011. In 2000 an additional special edition of the JME, Medical Humanities , was published, under the founding joint editorship of Martyn Evans and David Greaves. In 2003 Jane Macnaughton succeeded David Greaves as joint editor. Deborah Kirklin, under whose auspices MH became an independent journal, took over in 2008, and she was succeeded in 2013 by Sue Eckstein. This short paper offers reminiscences and reflections from the two journals’ various editors.From the start the JME was committed to clearly expressed reasoned discussion of ethical issues arising from or related to medical practice and research. In particular, both Edward Shotter and Alastair Campbell, each a cleric , were at pains to make clear that the JME was not a religious journal and that it had no sort of partisan axe to grind.Campbell's appointment as founding editor was something of a surprise, as the original intention had been to appoint a medical doctor, who could be expected to know medical practice from the inside. However, in 1972 Campbell, a Joint Secretary of the Edinburgh Medical Group, had published Moral dilemmas in medicine. …. (shrink)

This article draws attention to the importance of enchantment in business ethics research. Starting from a Weberian understanding of disenchantment, as a force that arises through modernity and scientific rationality, we show how rationalist business ethics research has become disenchanted as a consequence of the normalization of positivist, quantitative methods of inquiry. Such methods absent the relational and lively nature of business ethics research and detract from the ethical meaning that can be generated through research encounters. To address this issue, (...) we draw on the work of political theorist and philosopher, Jane Bennett, using this to show how interpretive qualitative research creates possibilities for enchantment. We identify three opportunities for reenchanting business ethics research related to: moments of novelty or disruption; deep, meaningful attachments to things studied; and possibilities for embodied, affective encounters. In conclusion, we suggest that business ethics research needs to recognize and reorient scholarship towards an appreciation of the ethical value of interpretive, qualitative research as a source of potential enchantment. (shrink)

The Nature of God explores a perennial problem in the philosophy of religion.

The Stanford Encyclopedia of Philosophy is an open access, dynamic reference work designed to organize professional philosophers so that they can write, edit, and maintain a reference work in philosophy that is responsive to new research. From its inception, the SEP was designed so that each entry is maintained and kept up to date by an expert or group of experts in the field. All entries and substantive updates are refereed by the members of a distinguished Editorial Board before they (...) are made public. (shrink)

First published in 1903, this volume revolutionized philosophy and forever altered the direction of ethical studies. A philosopher’s philosopher, G. E. Moore was the idol of the Bloomsbury group, and Lytton Strachey declared that Principia Ethica marked the rebirth of the Age of Reason. This work clarifies some of moral philosophy’s most common confusions and redefines the science’s terminology. Six chapters explore: the subject matter of ethics, naturalistic ethics, hedonism, metaphysical ethics, ethics in relation to conduct, and the ideal. Moore's (...) simplicity of style and precise use of everyday language exercised an enormous influence on the development of analytic philosophy, and they contribute to the continuing resonance of his compelling arguments. (shrink)

This chapter sets out the traditional natural law defense of the claim that the death penalty can in principle be a just punishment for certain offenses. It begins by explaining the relevant principles of traditional natural law theory and how they are grounded in a broadly Aristotelian-Thomistic metaphysics. It then shows how the goodness of retribution follows from these principles, and thus is intelligible given that metaphysical picture. This is followed by an application of these results to the justification of (...) capital punishment specifically, as an instance of retributive justice. Finally, Feser responds to some objections. (shrink)

The Emergence of Word-Meaning in Early China makes an innovative contribution to studies of language by historicizing the Chinese notion that words have "meaning" (content independent of instances of use). Rather than presuming that the concept of word-meaning had always existed, Jane Geaney explains how and why it arose in China. To account for why a normative term (yi, "duty, morality, appropriateness") came to be used for "meanings" found in dictionaries, Geaney examines interrelated patterns of word usage threading through (...) and across a wide range of genres. These patterns show that by the first millennium, as textual production exploded—and as radically different writing forms (in Buddhist sutras) were encountered—yi already functioned as an externally accessible "model" for semantic interpretation of texts and sayings. The book has far-reaching implications. Because the idea of word-meaning is fundamental to theorizing, the book illuminates not only semantic ideas and the normativity of language in Early China, but also aspects of early Chinese philosophy and intellectual history. As the internet supplants one form of media (print), thereby reducing knowledge to vast digital databases, so too, this book explains, two thousand years ago a culture that prized oral and visual balance became an "empire of the text.". (shrink)

Firms and industries increasingly subscribe to voluntary codes of conduct. These self-regulatory governance systems can be effective in establishing a more sustainable and inclusive global economy. However, these codes can also be largely symbolic, reactive measures to quell public criticism. Cross-sector alliances (between for-profit and nonprofit actors) present a learning platform for infusing participants with greater incentives to be socially responsible. They can provide multinationals new capabilities that allow them to more closely ally social responsibility with economic performance. This paper (...) examines learning facilitators in cross-sector alliances that enrich corporate understanding of stakeholder concerns. It suggests that these organizational learning experiments can translate into globally responsible practices and processes that improve the content and effectiveness of voluntary corporate codes. (shrink)

According to the offense principle, the fact that wrongs are offensive makes them eligible for criminalization. Section “Introduction” unpacks this principle. Section “Offense and Offensiveness” discusses what it is for X to be offensive. Section “Offensiveness and Criminalization” argues that, whether we interpret offensiveness subjectively or objectively, the offense principle is not a sound principle. The fact that a wrong is objectively offensive does not bear on whether it should be criminalized. The fact that a wrong is subjectively offensive is (...) no reason to tackle it using the criminal law. Section “The Value of Offense” considers the conditions under which offense has value. It argues that, under some conditions, the fact that X is subjectively offensive counts against criminalizing X, while the fact that X is not subjectively offensive counts in favor of criminalization. Feinberg’s version of the offense principle—which holds that subjective offensiveness gives us reason to criminalize—is something close to the opposite of the truth. (shrink)

Twenty two treatises on Islamic ethics by eminent personalities in early Islam.

The Aesthetics of Design offers the first full treatment of design in the field of philosophical aesthetics, challenging the discipline to broaden its scope to include the quotidian objects and experiences of our everyday lives and concerns ...

This volume offers an accessible and wide-ranging introduction to the history of international political thought.

Eighteenth-century theologian_Jonathan Edwards remains a significant influence on modern religion, and this book constitutes his most important contribution to Christian thought. Edwards_raises timeless questions about desire, choice, good, and evil, contrasting the opposing Calvinist and Arminian views of free will and addressing issues related to God's foreknowledge, determinism, and moral agency.