Coordination among thigh muscles including the vastus intermedius and adductor magnus at different cycling intensities

Although many studies have been focused on muscle synergies in the lower limbs, synergies of the thigh muscles during cycling have not been investigated in detail. We examined synergies of the thigh muscles including the vastus intermedius (VI) and adductor magnus (AM) while cycling. Eight healthy men pedaled at 20%, 40%, 60%, 80% and 100% of maximal aerobic power output at a constant cadence of 60 rpm. Surface electromyography (EMG) recorded signals from the deep VI and the three superficial quadriceps femoris (QF) muscles, the two hamstrings and the AM. The root mean square of the EMG signal was averaged every 2° of crank rotation and normalized by the peak value for each muscle. We used factor analysis to assess normalized EMG recordings while cycling and to identify thigh muscle synergies. The VI, the superficial QF muscles and the AM dominated the first muscle synergy at all power output levels. The AM also formed a second synergy with the two hamstrings at all power output levels. These results suggest that the VI coordinates with the other QF and AM muscles, and that the AM coordinates with the QF and hamstring muscles while cycling.     

Butler Interprets Aquinas

This essay examines whether the Catholic magisterium's use of Aquinas to condemn homosexual acts is actually Thomistic. Rather than being aligned with the magisterium, Aquinas advances a moral epistemology better illuminated by the work of philosopher Judith Butler. Deploying Butler as a means of immanent critique, I show how magisterial attempts to argue against lesbian and gay sex fail on their own terms. Reading Aquinas alongside Butler shows us why we need not choose between fidelity to Thomistic natural law and affirmation of lesbians and gays.     

Aquinas on Natural Law and the Virtues in Biblical Context Homosexuality as a Test Case

Marriagelike homosexual relationships expose a division among ethicists following Aquinas. Those emphasizing natural law may call such relationships unnatural; those emphasizing the virtues may approve of relationships fostering love and justice. Natural law, the virtues, and homosexuality all show up in Aquinas's Commentary on Romans —untranslated and hardly cited. Romans 1:18 opens a discussion of justice. Verse 20 provides Aquinas's chief warrant for natural law. Verse 26 applies virtue and law to "the vice against nature." But Aquinas's account also depends on Paul as an exemplar of virtue and on Aquinas's high regard for the Bible. Aquinas deploys natural law as a mode of biblical exegesis, not an alternative to it. In the De potentia , Aquinas considers how to proceed when nature and Scripture seem to conflict. The account does not settle, but rather makes more room for, dispute.     

礼仪和当代社会理论：权力、公民社会和自我认同

德裔社会学家诺贝特．爱理雅斯的《文明化进程》是礼仪研究领域的名著。本文介绍了它的基本观点，指出了它的不足之处，并在三种新的社会理论的视角下，重新审视了该理论和礼仪研究。爱理雅斯认为，西欧社会在中世纪末以后经历了一个”文明化”的过程，即人们更能够克制自我，言行举止更为谦恭有礼，其原因有二，一是国家对暴力的垄断，二是社会相互依赖性的增强。这一理论在文明化进程的一般性、历史起源及真实性等三个方面都存在着缺陷。礼仪研究和三种新社会理论可以在如下的条件下相互增益：福柯式的权力重新获得主体，公民社会有必要关注非政治动机，而自我认同则可以突现其历史性和日常性的一面。     

GRATIAN AND MENGZI

In this essay, I compare two pioneer thinkers of the “just war” tradition across cultures: Gratian in the Christian tradition, and Mengzi (Mencius) in the Confucian tradition. I examine their historical-cultural contexts and the need for both to discuss just war, introduce the nature of their treatises and the rudimentary theories of just war therein, and trace the influence both thinkers’ theories have had on subsequent just war ethics. Both deemed just cause, proper authority, and right intention to be necessary conditions for initiating a just war. However, Gratian’s theory has a presumption against injustice whereas Mengzi’s theory has a presumption against war. As a jurist of the Church, Gratian sought to discriminate just from unjust wars, while Mengzi, a moral-political advisor to rulers, was more concerned with avoiding bloodshed and building lasting peace. In addition to examining these thinkers’ respective historical influences, I submit that Gratian’s Decretum and the Mengzi are pioneering in two more senses. First, they offer important clues to understanding how just war ideas were developed very differently in medieval Europe and in premodern China. Second, both embodied features that helped shape their subsequent intellectual tradition, which in turn molded the different legacies of these two works.     

Is Natural Law a Border Concept Between Judaism and Christianity?

With the passing of disputations between Jewish and Christian thinkers as to whose tradition has a more universal ethics, the task of Jewish and Christian ethicists is to constitute a universal horizon for their respective bodies of ethics, both of which are essentially particularistic being rooted in special revelation. This parallel project must avoid relativism that is essentially anti‐ethical, and triumphalism that proposes an imperialist ethos. A retrieval of the idea of natural law in each respective tradition enables the constitution of some intelligent common ground for ethical cooperation in both theory and practice between the traditions. This essay also suggests how the constitution of this common ground could include Muslims as well. The constitution of this common ground enables religious ethicists to present more cogent ethical arguments in secular space, but only of course, when those who now control secular space are open to arguments from members of any religious tradition.     

RECONSIDERING THE RELATIONSHIP BETWEEN VITORIA AND GROTIUS’S CONTRIBUTIONS TO THE INTERNATIONAL LAW AND NATURAL LAW TRADITIONS

In light of recent reevaluations of the work of Hugo Grotius, this essay analyzes the respective roles of Francisco de Vitoria and Grotius in the construction of the “Grotian tradition” of international law and human rights. In contrast to conventional accounts which understand the two within a progression, this essay argues that Vitoria and Grotius can alternatively be understood as representing two distinct strains of international law and ethics, forms of which persist to this day. The first is that strain which privileges local governance based on the natural law and which insists that international law must have a moral or equitable valence (represented today by liberal internationalism). The second, competing strain which, with its focus on “neutral” rules of commerce and international order, presumes that it need not have such a valence (essentially, neoliberalism). In the process, this essay examines the role of the natural law in Vitoria’s thought, which for him was most often a reason against interference or intervention, not for. The essay also highlights the role of the Eighty Years’ War between the Dutch United Provinces and Spain in the development of Grotius’s understanding of sovereignty, in contrast to the Thirty Years’ War which is given more prominence in conventional accounts.     

CALVINIST RESOURCES FOR CONTEMPORARY AMERICAN POLITICAL LIFE: A Critique of Michael Walzer's Revolution of the Saints

Inheriting the religious prejudices of the Enlightenment, many supporters of liberal democracy consider John Calvin's theology contrary to the norms and virtues necessary for productive public discourse in a religiously and culturally diverse society. In Revolution of the Saints: A Study in the Origins of Radical Politics , Michael Walzer makes a similar assumption, arguing that, despite its contribution to political modernization, the inherent fideism, absolutism, and intolerance of Calvinism constitutes a threat to public discourse in liberal society. In this paper, I contend that the prevailing understanding of Calvin's theology is incorrect. In actuality he is a nuanced natural law thinker, whose complex understanding of human nature and the state encourages the subtle balance of virtues that contemporary political life requires.