‘CREATIONISM’ AND THE CONTINGENT A PRIORI

Williamson (1986) presents a troublesome example of the contingent a priori; troublesome, because it does not involve indexicals, and hence cannot be defused via the usual two‐dimensional strategies. Here I explore how the example works, via an examination of crucial belief‐forming method M, partly in response to Hawthorne (2002) and the questions there raised for ‘hyperreliable’ belief‐forming methods. I suggest that, when used to form a belief, M does its special work through creating a verifying state of affairs which guarantees the truth of the belief thus formed. This creative link can be said to account for the knowledge‐conferring status of M. But it also provides us with a way to defuse the purported example of the contingent a priori. The knowledge at issue is only a priori in virtue of this creative link, an importantly different epistemic achievement from standard cases of a priori knowledge. One important moral to be drawn is that the a priori/a posteriori distinction does not appear to be slicing the epistemological beast at its joints.     

NEW NATURAL LAW THEORY AND FOUNDATIONAL SEXUAL ETHICAL PRINCIPLES: A CRITIQUE AND A PROPOSAL

The New Natural Law Theory (NNLT) argues against the morality (and legality) of same sex‐unions on the basis that homosexual (and non‐reproductive heterosexual) acts are unnatural, unreasonable, and therefore immoral. In this paper, we explore and critique the foundational principles – biological and personal complementarity, their subcategories, and the interrelationship between them – that the NNLT uses to justify its claim. We propose alternative principles – orientation, personal, and genital‐biological complementarity, with a distinct interrelationship – to argue that homosexual couples can engage in sexual acts that are natural, reasonable, and therefore moral. Our study clearly demonstrates that for the NNLT genital complementarity, a subcategory of biological complementarity, is the sine qua non for personal complementarity. In other words, personal complementarity within a sexual act is only possible if there is genital complementarity between male and female. We believe that the NNLT's foundational principles reflect too narrow an understanding of the human person and human sexuality. Instead, we propose “holistic complementarity” as the fully human integration of orientation, personal, and genital‐biological complementarity. What defines a natural, reasonable, and moral sexual act is not genital complementarity as the foundational principle, but a dialectic between these three principles of complementarity.     

A Lesson in ‘Psycholese,’ or How to ‘Get a Feel For’ Where Your ‘Helper’ Is ‘Coming From’

Oftentimes/frequently the consumers/clients/patients of community/private mental health agencies/facilities experience/encounter difficulty communicating with the mental health professionals/paraprofessionals. Presented is a glossary that should aid novice clients to better communicate with their helpers/therapists/counselors/ caregivers. On the other hand (at the same time), it might just confuse the clients further. This is clearly a risk with counseling.     

Neither ‘Good’ in Terms of ‘Better’ nor ‘Better’ in Terms of ‘Good’

In this paper, I argue against defining either of ‘good’ and ‘better’ in terms of the other. According to definitions of ‘good’ in terms of ‘better’, something is good if and only if it is better than some indifference point. Against this approach, I argue that the indifference point cannot be defined in terms of ‘better’ without ruling out some reasonable axiologies. Against defining ‘better’ in terms of ‘good’, I argue that this approach either cannot allow for the incorruptibility of intrinsic goodness or it breaks down in cases where both of the relata of ‘better’ are bad.     

GILSON AND GOUHIER: FRAMING ‘CHRISTIAN PHILOSOPHY’

Focusing on their approaches to Nicolas Malebranche, this article compares the contributions of Étienne Gilson and his student and colleague, Henri Gouhier, to the debate around the notion of Christian philosophy during the mid‐1920s into the 1930s. Gilson agreed with Brunschvicg's characterization of Nicolas Malebranche as an important representative of Christian philosophy, and both Gilson and Gouhier had a profound understanding of Malebranche's thought. Following St. Thomas that philosophy should strive to be a ‘perfect use of reason’, Gilson posited Christianity's influence as remaining exterior to philosophy itself. More sympathetic to Malebranche's Augustinian approach, Gouhier allowed for religious experience to operate at the interior of philosophy. These different approaches stemmed from fundamental differences as to how the historical method should be employed in philosophy and what it reveals.     

THE RELATIONSHIP OF ‘EXCHANGE-ORIENTATION’ AND ‘COMMITMENT’ SCALES TO MARRIAGE ADJUSTMENT*

Believing that “exchange” and “commitment” are basic dimensions associated with marriage adjustment (MA), scales measuring these three dimensions were administered to 40 married couples. Exchange was predicted to be negatively correlated with MA, commitment positively associated with it, and an individual's exchange and commitment qualities were predicted to affect his partner's MA. The hypotheses were all supported. Further analyses, however, revealed that husbands' MA was more strongly associated with their own exchange and commitment scores than those of their wives. However, wives' MA was equally associated with their own and their husbands' exchange and commitment scores. The implications of this finding for women's position in marriage are discussed.