Head and body hemispace to left and right III: Vibrotactile stimulation and sensory and motor components

Response latencies were measured to vibrotactile stimulation delivered to the forefingers of the left or right hands which were positioned ipsilaterally or contralaterally (across the midline) in left or right hemispace. While the two hands did not differ in speed of response, either hand performed better when located in right hemispace (experiment 1). This effect was greatly reduced, though not eliminated, with 90 degrees lateral head turn, when performance was better with stimulation and responding in right-of-head hemispace, but not right-of-body hemispace (experiment 2). When different hands received stimulation and initiated responses, and were located in either the same or opposite hemispace, right-hemispace superiority was found to be motor rather than sensory (experiment 3). These findings are discussed in the context of the true and the phenomenological midline and the clinical syndrome of hemineglect.     

Bioethics and Pastoral Concern: Some Possible New Directions in Pastoral Theology

This special issue of the journal is comprised of papers given at a conference in May 2011 at the University of Texas Health Science Center at Houston on the theme of “Social Justice and the Health Professions.” This article offers the following rationale for this special issue in particular and for pastoral theologians to contribute to bioethics in general: (1) two contemporary theological thinkers in bioethics, Karen Lebacqz and Lisa Cahill, argue that theological discussions of justice broaden and deepen discussions of justice in mainstream bioethics—thus the focus on social justice provides an area for interdisciplinary and intersectional work; (2) pastoral theologians have not, to a great extent, contributed to discussions of religion and bioethics—this has been the territory of theological ethicists, especially during the 1970s; (3) one influential pastoral theologian, Bonnie Miller-McLemore, has called for (a) a broader concern for health in pastoral theology beyond psychological health and (b) more disciplinary approaches within pastoral theology beyond psychology so as to attend to “the living human web”; and (4) one way to advance the theological contributions in bioethics is by inviting pastoral theologians to focus on matters of social justice (an established area of intersection) as identified by health professionals, thus providing (a) new areas for inquiry and (b) new theological perspectives in bioethics. This article also suggests that pastoral theologians can contribute to bioethics by focusing on both “macro” issues (issues relating to structures and groups) and “micro” issues (issues relating to persons and experiences) as a way of pursuing the topic of justice in bioethics. The bulk of this article focuses on “macro” issues, but, in closing, the author articulates how he has been addressing “micro” issues in his own work. The author argues that both of these approaches—“macro” and “micro”—are legitimate ways for pastoral theologians to express pastoral concerns in bioethics.     

Human Chances for Happiness: A Review of Freud’s Civilization and Its Discontents

Sigmund Freud referred to his Civilization and Its Discontents (Freud 1930/1961) as an “inquiry concerning happiness.” In this article we discuss what he has to say about happiness. We focus on the reasons he gives for why lasting happiness is impossible to realize; his view that human beings tend to give precedence to the reduction of suffering over the desire for happiness; his suggestion that the best path to follow for what degrees of happiness are realizable depends on the individual; his view that pleasurable experiences are the basis for happiness and that no pleasures are comparable to that which occurs when one’s love is reciprocated by the other; the importance he places on the conflict between genital love and aim-inhibited forms of libidinal connection; his view that civilization plays a doubtful role as far as the realization of personal happiness is concerned; and his view of the role that human aggression and the sense of guilt play in promoting the unhappiness of civilized people. We conclude by offering seven comments on Freud’s views on the chance for human happiness.     

McTaggart’s Paradox and Crisp’s Presentism

In his review of The Ontology of Time, Thomas Crisp (Notre Dame Philosophical Reviews, 2005a) argues that Oaklander's version of McTaggart's paradox does not make any trouble for his version of presentism. The aim of this paper is to refute that claim by demonstrating that Crisp's version of presentism does indeed succumb to a version of McTaggart's argument. I shall proceed as follows. In Part I I shall explain Crisp's view and then argue in Part II that his analysis of temporal becoming, temporal properties and temporal relations is inadequate. Finally, in Part III, I shall demonstrate that his presentist ontology of time is susceptible to the paradox he so assiduously sought to avoid.