Advances in medical technology and the rapidly increasing population of older Americans are causing people to question the ethical limits of life-extending interventions. How do we weigh issues involving equity, efficiency, autonomy, natural life span, and responsibility for the financial burdens of health care for the elderly? In this collection o

As staff writer for Scientific American, John Horgan has a window on contemporary science unsurpassed in all the world. Who else routinely interviews the likes of Lynn Margulis, Roger Penrose, Francis Crick, Richard Dawkins, Freeman Dyson, Murray Gell-Mann, Stephen Jay Gould, Stephen Hawking, Thomas Kuhn, Chris Langton, Karl Popper, Stephen Weinberg, and E.O. Wilson, with the freedom to probe their innermost thoughts? In The End Of Science, Horgan displays his genius for getting these larger-than-life figures to be simply human, and scientists, he writes, "are rarely so human . . . so at there mercy of their fears and desires, as when they are confronting the limits of knowledge."This is the secret fear that Horgan pursues throughout this remarkable book: Have the big questions all been answered? Has all the knowledge worth pursuing become known? Will there be a final "theory of everything" that signals the end? Is the age of great discoverers behind us? Is science today reduced to mere puzzle solving and adding detains to existing theories? Horgan extracts surprisingly candid answers to there and other delicate questions as he discusses God, Star Trek, superstrings, quarks, plectics, consciousness, Neural Darwinism, Marx's view of progress, Kuhn's view of revolutions, cellular automata, robots, and the Omega Point, with Fred Hoyle, Noam Chomsky, John Wheeler, Clifford Geertz, and dozens of other eminent scholars. The resulting narrative will both infuriate and delight as it mindless Horgan's smart, contrarian argument for "endism" with a witty, thoughtful, even profound overview of the entire scientific enterprise. Scientists have always set themselves apart from other scholars in the belief that they do not construct the truth, they discover it. Their work is not interpretation but simple revelation of what exists in the empirical universe. But science itself keeps imposing limits on its own power. Special relativity prohibits the transmission of matter or information as speeds faster than that of light; quantum mechanics dictates uncertainty; and chaos theory confirms the impossibility of complete prediction. Meanwhile, the very idea of scientific rationality is under fire from Neo-Luddites, animal-rights activists, religious fundamentalists, and New Agers alike. As Horgan makes clear, perhaps the greatest threat to science may come from losing its special place in the hierarchy of disciplines, being reduced to something more akin to literaty criticism as more and more theoreticians engage in the theory twiddling he calls "ironic science." Still, while Horgan offers his critique, grounded in the thinking of the world's leading researchers, he offers homage too. If science is ending, he maintains, it is only because it has done its work so well.

Many legal experts no longer share an unbounded trust in the potential of law to govern society efficiently and responsibly. They often experience the 'limits of the law', as they are confronted with striking inadequacies in their legal toolbox, with inner inconsistencies of the law, with problems of enforcement and obedience, and with undesired side-effects, and so on. The contributors to this book engage in the challenging task of making sense of this experience. Against the background of broader cultural transformations (such as globalisation, new technologies, individualism and cultural diversity), they revisit a wide range of areas of the law and map different types of limits in relation to some basic functions and characteristics of the law. Additionally, they offer a set of strategies to manage justifiably law's limits, such as dedramatising law's limits, conceptual refinement ('constructivism'), striking the right balance between different functions of the law, seeking for complementarity between law and other social practices.

Facing Up to Scarcity offers a powerful critique of the nonconsequentialist approaches that have been dominant in Anglophone moral and political thought over the last fifty years. In these essays Barbara H. Fried examines the leading schools of contemporary nonconsequentialist thought, including Rawlsianism, Kantianism, libertarianism, and social contractarianism. In the realm of moral philosophy, she argues that nonconsequentialist theories grounded in the sanctity of "individual reasons" cannot solve the most important problems taken to be within their domain. Those problems, which arise from irreducible conflicts among legitimate (and often identical) individual interests, can be resolved only through large-scale interpersonal trade-offs of the sort that nonconsequentialism foundationally rejects. In addition to scrutinizing the internal logic of nonconsequentialist thought, Fried considers the disastrous social consequences when nonconsequentialist intuitions are allowed to drive public policy. In the realm of political philosophy, she looks at the treatment of distributive justice in leading nonconsequentialist theories. Here one can design distributive schemes roughly along the lines of the outcomes favoured—but those outcomes are not logically entailed by the normative premises from which they are ostensibly derived, and some are extraordinarily strained interpretations of those premises. Fried concludes, as a result, that contemporary nonconsequentialist political philosophy has to date relied on weak justifications for some very strong conclusions.

The San Francisco Bay Area boasts one of the richest and most continuous traditions of landscape art in the entire country. Looking back over the past one hundred years, the contributors to this in-depth survey consider the diverse range of artists who have been influenced by the region's compelling union of water and land, peaks and valleys, and fog and sunlight. Paintings, sculpture, graphic arts, photography, landscape architecture, earthworks, conceptual art, and designs in city planning and architecture are all represented. The diversity reflects not just the glories of nature but also an exploration of what constitutes "landscape" in its broadest, most complete sense. Among the more than two hundred works of art are those by well-known artists and designers such as Bernard Maybeck, Diego Rivera, Dorothea Lange, Ansel Adams, Richard Diebenkorn, Joan Brown, Lawrence Halprin, and Christo. Lesser-known artists are here as well, resulting in an exceptional array of approaches to the natural environment. The essays also explore key themes in the Bay Area's landscape art tradition, including the ethnic perspectives that have played an essential role in the region's art. The inexhaustible ability of the land to stimulate different personal meanings is made clear in this volume, and the effect yields a deeper understanding of how art can shape our lives in ways both spiritual and practical, how the landscape without constantly merges with the landscape within. Published in association with The Fine Arts Museums of San Francisco. The San Francisco Bay Area boasts one of the richest and most continuous traditions of landscape art in the entire country. Looking back over the past one hundred years, the contributors to this in-depth survey consider the diverse range of artists who have been influenced by the region's compelling union of water and land, peaks and valleys, and fog and sunlight. Paintings, sculpture, graphic arts, photography, landscape architecture, earthworks, conceptual art, and designs in city planning and architecture are all represented. The diversity reflects not just the glories of nature but also an exploration of what constitutes "landscape" in its broadest, most complete sense. Among the more than two hundred works of art are those by well-known artists and designers such as Bernard Maybeck, Diego Rivera, Dorothea Lange, Ansel Adams, Richard Diebenkorn, Joan Brown, Lawrence Halprin, and Christo. Lesser-known artists are here as well, resulting in an exceptional array of approaches to the natural environment. The essays also explore key themes in the Bay Area's landscape art tradition, including the ethnic perspectives that have played an essential role in the region's art. The inexhaustible ability of the land to stimulate different personal meanings is made clear in this volume, and the effect yields a deeper understanding of how art can shape our lives in ways both spiritual and practical, how the landscape without constantly merges with the landscape within. Published in association with The Fine Arts Museums of San Francisco.

What is the significance of the body? What might phenomenology contribute to a theological account of the body? And what is gained by prolonging the overlooked dialogue between St. John Paul II and Emmanuel Levinas? Nigel Zimmermann answers these questions through the agreements and the tensions between two of the most important thinkers of the twentieth century. John Paul II, the Polish pope, philosopher, and theologian, and Emmanuel Levinas, the French-Jewish philosopher of Lithuanian heritage, were provocative thinkers who courageously faced and challenged the assumptions of their age. Both held the human person in high regard and did their thinking with constant reference to God and to theological language. Zimmermann does not shirk from the challenges of each thinker and does not hide their differences. However, he shows how they bequeath a legacy regarding the body that we would overlook at significant ethical peril. We are called, Zimmermann argues, to face the other. In this moment God refuses a banal marginalisation and our call to responsibility for the other person is issued in their disarming vulnerability. In the body, philosophy, theology, and ethics converge to call us to glory, even in the paradox of lowly suffering.

This volume, edited by John Hicklin, David Robinson, and Anoop Singh, contains papers prepared for an ASEAN conference held in Jakarta in November 1996. The conference aimed to review the macroeconomic record of the member countries of ASEAN, examine the factors that have contributed to the region's economic success, and identify the policy agenda for sustaining this success into the 21st century.

Jungian analysts from all over the world gathered in Montreal from August 22 to 27, 2010. The 11 plenary presentations and the 100 break-out sessions attest to the complex dynamics and dilemmas facing the community in present-day culture. The Pre-Congress Workshop on Movement as Active Imagination papers are also recorded. There is a foreword by Tom Kelly with the opening address of Joe Cambray and the farewell address of Hester Solomon. From the Contents: Jacques Languirand: From Einstein’s God to the God of the Amerindians John Hill: One Home, Many Homes: Translating Heritages of Containment Denise Ramos: Cultural Complex and the Elaboration of Trauma from Slavery Christian Roesler: A Revision of Jung’s Theory of Archetypes in light of Contemporary Research: Neurosciences, Genetics and Cultural Theory - A Reformulation Margaret Wilkinson, Ruth Lanius: Working with Multiplicity. Jung, Trauma, Neurobiology and the Healing Process: a Clinical Perspective Beverley Zabriskie: Emotion: The Essential Force in Nature, Psyche and Culture Guy Corneau: Cancer: Facing Multiplicity within Oneself Marta Tibaldi: Clouds in the Sky Still Allow a Glimpse of the Moon: Cancer Resilience and Creativity Astrid Berg, Tristan Troudart, Tawiq Salman: What could be Jungian About Human Rights Work? Bou-Yong Rhi: Like Lao Zi’s Stream of Water: Implications for Therapeutic Attitudes Linda Carter, Jean Knox, Marcus West, Joseph McFadden: The Alchemy of Attachment: Trauma, Fragmentation and Transformation in the Analytic Relationship Sonu Shamdasani, Nancy Furlotti, Judith Harris & John Peck: Jung after The Red Book

James Warren examines and evaluates the argument that death is 'nothing to us'. He sets this against modern philosophical accounts of how death can be a harm and asks whether a life free from all fear of death is an attractive option and what the consequences would be of a full acceptance of the Epicureans' views.

A sophisticated new view of power as a network of social boundaries.