'Surrounded by so great a crowd of witnesses …'*

Osmund Lewry died, surrounded by his fellow-Dominicans, on Easter Thursday, 23 April. He was 57. Although he had continued to be a member of the Oxford Dominican house, and died there, since 1979 he had been on the staff of the Pontifical Institute of Mediaeval Studies in Toronto. He was becoming an internationally respected authority on mediaeval thought; as The Times obituary notice said, he died 'at the height of his powers and at the beginning of a richly-promising scholarly career'. His death is a severe loss, but the remarkably serene way in which he faced that death was an inspiration to many people. In place of a conventional obituary we are publishing here an article which he completed for us only ten days before he died. It traces how his fellow-Dominicans, in the span of almost a life-time, contributed to his spiritual development. We believe it has something to say not only to Dominicans.     

Cooperation,fairness and utility

Conclusions In the situations canvassed I have argued that (a) the dominant aim of the utilitarian will be the establishment of a fair procedure, (b) under radical uncertainty cooperation will constitute his best bet, and (c) when he knowsthat all others will cooperate it is still an open question whether he will slack, and if under some conditions he does so he does not then act unfairly. It is wise to bear in mind, however, that an enormous number of possible situations, mostly mixtures of the pure cases, simply have not been considered. It is not inconceivable that in one of them the utilitarian will clearly act unfairly; I am inclined to think not, but the possibility is not entirely ruled out.An earlier version of this paper was read on March 9, 1969 as part of a Colloquium in Political Philosophy held at the University of Toronto. I am much indebted to David Lyons for the helpful comments he delivered on that occasion; many of the subsequent revisions in the paper have been made in the light of those comments.     

DEVELOPING FLUENCY AND ENDURANCE IN A CHILD DIAGNOSED WITH ATTENTION DEFICIT HYPERACTIVITY DISORDER

We examined the effect of a teaching method on skill fluency and on‐task endurance of a 9‐year‐old boy who had been diagnosed with attention deficit hyperactivity disorder. An academic task that occurred at low fluency during 10‐min baseline sessions was taught to fluency. When responding was not yet fluent, brief reversals to baseline showed that the learner's rate of responding decreased and that he did not spend entire sessions on task. However, once a fluency goal had been reached, responding remained fluent and he remained on task in the third reversal condition.     

SUICIDE: A PATIENT’S WISH TO KILL OFF “BAD” INTROJECTS AND THUS ACHIEVE REBIRTH*

Benedict came for treatment because he experienced severe self-deprecating feelings that tortured him. He felt commanded—by what he characterized as internal demons—to kill himself. When he did not do so, he felt humiliated for having been a coward. Simultaneously, he reckoned that if he died his demons would be killed off, but that he would arise brand new. Because Benedict had already “killed off” several earlier therapists, he needed someone who could feel his pain, but would neither die from his emotional storms, nor give up on him. With considerable mutual work, he began to identify with my dogged determination to both survive his fierce attacks and to locate the source of the introjected demons that viciously attacked him (and others). When his emotionally-driven storms finally ebbed, he combined forces with me and began the ordeal of overcoming his fears and relinquishing his delusional system.     

未冠以存有论名称的存有论思想--牟宗三《心体与性体》存有论思想辨析

在写作《心体与性体》的时候,牟宗三的存有论思想已经基本成形。由于他此时仍不承认知性有其存有的意义,所以并没有将有关的思想直接冠以存有论的名称。深入研究这部著作中的有关思想,是全面理解牟宗三存有论思想的入门捷径。     

“Stony ground but not entirely”

Even though Alain Badiou depicts himself and his philosophy as “militant atheist” there is, as he himself has pointed out, nevertheless several theological notions present in his work. This presence of theological language is not restricted to his book on the Apostle Paul, but can be found throughout his work. This paper focuses on Badiou’s substantial use of the term “grace” as a metaphor for the exceptional occurrence that he defines in philosophical terms as an “event”. The aim of the paper is to identify the context in which Badiou comes to use, and the sources from which he draws the metaphor of “grace”, and thus to contribute to a more precise understanding of what he means by this metaphor. The paper will identify the key instances in which Badiou employs the term “grace” in an effort to clarify how he understands it and what ends he intends it to serve. And in contrast to the existing research concerning the issue of grace, in which there has been a tendency to centre the attention almost entirely on Badiou’s book on Paul, it will consider a number of different instances in which he uses this term.     

Defeating Dr. Evil with Self-Locating Belief

Dr. Evil learns that a duplicate of Dr. Evil has been created. Upon learning this, how seriously should he take the hypothesis that he himself is that duplicate? I answer: very seriously. I defend a principle of indifference for self‐locating belief which entails that after Dr. Evil learns that a duplicate has been created, he ought to have exactly the same degree of belief that he is Dr. Evil as that he is the duplicate. More generally, the principle shows that there is a sharp distinction between ordinary skeptical hypotheses, and self‐locating skeptical hypotheses.     

A classroom program teaching disadvantaged youths to write biographic information

Little attention has been given to how formal classroom instruction can be adapted to teach youths everyday skills such as the correct writing of biographic information frequently requested in transactions like applying for a job or a social security number and cashing a check. In this study, six youths in a special education classroom were taught to complete job application forms with the date, their name, signature, address, telephone number, date of birth, and a reference's name, address, and occupation. Each youth was trained on one item of biographic information at a time, after which he was tested on four application forms, including one on which he had not been trained. The tests show that after an item had been taught, it was correctly used in completing application forms on which the youths had been trained and forms on which they had never been trained. The study demonstrates the feasibility of teaching community-living, vocation-related skills to special-education youths in a classroom setting.     

Review Article: Thomas Cranmer and the English Reformation

Abstract

Martin Bucer's role in the Edwardian Reformation has been the subject of much study, most of which has been focused on his involvement in the Vestments Controversy, his role in the revision of the 1549 Prayer Book, and on his last major work, De regno Christi, which he wrote in 1550. What has received less attention is his sojourn in Cambridge, where he spent the majority of his time in England. Bucer's sometimes tense relations with members of Cranmer's circle, and even with Cranmer himself, provide a striking contrast to the ‘electric’ impact he had in Cambridge, which serves to underscore the importance of Cambridge to Bucer's English sojourn. The individuals whom he most influenced were members of the academic community at the University of Cambridge (where he served as Regius Professor of Divinity), especially the so-called ‘Athenian tribe’—although he did encounter the hostility of many members of his College, the largely conservative Trinity College. Cambridge proved to be the locus of Bucer's influence upon the English Church in these years, and his residence there deserves greater attention than it has received to date.     

Discussion of Helmut Hinz's case

The author comments on this case report from a relational and intersubjective perspective. He emphasizes the here-and-now, interactive attunement and the emergence and development of the patient's nascent healthy core, more than the interpretation of defense. A case report of clinical material selected and condensed by someone else necessarily lacks many of the subtle, non-verbal clues and shared treatment memory that the author would rely on for his perspective. Thus he approaches this report as a written narrative of manifest interaction and gives his impressions of how he might have understood the material and responded somewhat differently. He concludes that, although he and the treating analyst would have different conceptions of how the pivotal moment emerged, the outcome might not have been very different. Finally, he challenges the common usage of 'homosexual' to denote a certain dynamic position in a context that has nothing to do with sexual desire.     

Max Eitingon and a Question of Politics

Max Eitingon is thought not to have left behind original theoretical work, despite the fact that he wrote some 40 articles and a dozen psychoanalytic congress reports. He has been almost forgotten over the years, even though he occupied an important political place in the history of the psychoanalytic movement. In recent times, he has again become a subject of attention. In this article the author takes a look at Eitingon as an activist who was intensely involved in the social and political struggles of his time. He represents the political aspect of psychoanalysis on two counts: first, within the psychoanalytic movement, where he had a particular role in the institutionalizing of psychoanalysis, and, second, in relating it to wider social and political ends.     

Inferences from semifactual 'even if' conditionals

We report three experiments on semifactual conditionals such as 'even if he had worn his seatbelt he would have been injured'. Semifactuals contain a counterfactual antecedent (the presupposed fact is, he did not wear a seatbelt) and a true consequent (the fact is, he was injured). The experiments show that from the denial of the antecedent, 'he did not wear his seatbelt', reasoners do not infer the standard conclusion 'he was not injured' but instead they infer the asymmetric conclusion, 'he was injured'. From the affirmation of the consequent, 'he was injured', they do not infer the standard conclusion 'he wore his seatbelt' but instead they infer that there is no valid conclusion. The first experiment shows this pattern for 'even if' subjunctive conditionals compared to 'if' indicative conditionals, the second extends it to 'even if' subjunctive conditionals compared to 'even though' indicative concessives, and the third extends it to 'if...also/still' subjunctive conditionals. The results suggest that people think about two possibilities to understand a semifactual: the conjecture, he wore his seatbelt and he was injured, and the presupposed facts, he did not wear his seatbelt and he was injured.     

What do differences between own,admired, and attributed choices have to do with group induced shifts in choice

Two studies examined certain discrepancies which have been considered important evidence in support of interpersonal comparison (value-adherence) explanations of group induced shifts in choice. These are (a) the differences between a person's own choice and the choice he predicts others would make and (b) the difference between the former and the choice he admires. Findings from the first study indicate that own choices are more extreme than those a person predicts others would make because he is more certain and confident about the former than the latter, not because he wishes to appear to outdo others as interpersonal comparison theories of choice-shift effect would have it. The second study strongly suggests that extreme choices are admired not because they display maximal adherence to a social ideal but because they imply that the person's solution to a problem involving choice is well-founded, that he has persuasive reasons for the choice. On the whole the evidence bodes well for explanations of choice-shift effects based on persuasive argumentation and poorly for those relying on interpersonal comparison processes.     

Was William James a Patient at McLean Hospital for the Mentally Ill?

Rumors that William James was a patient at McLean Asylum near Boston have persisted for several decades. I focus on the reasons why the question has been so difficult to answer in any definitive way; assess the evidence presented in support of the rumors; note that two different periods in James’s life (late twenties and early sixties) have been judged the most likely; and explore the diagnostic question as well: If he was in fact a patient, for what was he being treated? I also discuss evidence that his younger brother Robertson was a patient at McLean and consider the bearing of this evidence on the question of whether William James was a patient at McLean and on the diagnostic issue.     

On the metaphysical presuppositions of Aristotle's Nicomachean Ethics

Conclusion In what precedes, I have argued that Aristotle does not, in his ethics, commit three metaphysical errors sometimes imputed to him: he does not define the good as a fact; he does not claim that human beings move by nature towards their telos; he does not claim, in the ergon argument, that human beings are fixed rather than versatile. Instead, I have shown, he does the opposite in each case: he argues that the good cannot be defined as a fact; he claims that human beings move towards their telos only if they have virtue and virtue is not by nature; he locates, in the human ergon, that which is responsible for human versatility. Finally, I have shown by example that the metaphysical commitments of Aristotle's account of human happiness are not as controversial as they seem.If all of this is true, then perhaps the disorder that has existed in ethics since the enlightenment has been misdiagnosed. Perhaps it is not due to an unhappy choice between end-neutral emotivism on the one hand and Aristotle's bad metaphysics on the other. Perhaps instead it is due, at least in part, to a too hasty rejection of Aristotle's ethics on the grounds of a rejection of his biology.     

TEACHING SELF‐CONTROL WITH QUALITATIVELY DIFFERENT REINFORCERS

This study examined the effectiveness of using qualitatively different reinforcers to teach self‐control to an adolescent boy who had been diagnosed with an intellectual disability. First, he was instructed to engage in an activity without programmed reinforcement. Next, he was instructed to engage in the activity under a two‐choice fixed‐duration schedule of reinforcement. Finally, he was exposed to self‐control training, during which the delay to a more preferred reinforcer was initially short and then increased incrementally relative to the delay to a less preferred reinforcer. Self‐control training effectively increased time on task to earn the delayed reinforcer.     

读帛书《缪和》札记

马王堆帛书《缪和》是马王堆汉墓帛书《易传》六篇之第五种,内容丰富,价值颇高。但对于其中部分语句的释读和解释,存在着不同的意见。我们在各家整理注释本的基础上,在释读、诠释和分章上提出了几点个人看法,其中有些认识可能直接关涉到对孔子思想的理解。     

Re-reconsidering Burt: Beyond a reasonable doubt

The Burt controversy has taken a number of strange twists and turns, leading many observers to conclude that has been exonerated of the accusation that he fabricated his data on monozygotic twins reared apart. A comparison of his twin sample with that from other well documented studies, however, leaves little doubt that he committed fraud. © 1997 John Wiley & Sons, Inc.