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This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

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According to current interpretations of Parmenides, he either embraces a token-monism of things, or a type-monism of the nature of each kind of thing, or a generous monism, accepting a token-monism of things of a specific type, necessary being. These interpretations share a common flaw: they fail to secure commensurability between Parmenides’ alētheia and doxa. We effect this by arguing that Parmenides champions a metaphysically refined form of material monism, a type-monism of things; that light and night are allomorphs of (...) what-is ; and that the key features of what-is are entailed by the theory of material monism. (shrink)

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Gerald Sykes -- Aldous Huxley -- Gerald Heard -- Christopher Isherwood --John van Druten -- Marianna Masin -- J. Crawford Lewis -- Dorothy F. Mercer -- Kurt Friedrichs -- Swami Atulananda -- Jane Molard -- The Countess of Sandwich --JohnYale -- Joan Rayne -- Durgacharan -- Pravrajika Saradaprana.

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In recent years, historians of science have increasingly turned their attention to the “print culture” of early modern science. These studies have revealed that printing, as both a technology and a social and economic system, structured the forms and meanings of natural knowledge. Yet in early modern Europe, naturalists, includingJohn Aubrey,John Evelyn, andJohn Ray, whose work is discussed in this paper, often shared and read scientific texts in manuscript either before or in lieu of (...) printing. Scribal exchange, exemplified in the circulation of writings like commonplace books, marginalia, manuscript treatises, and correspondence, was the primary means by which communities of naturalists constructed scientific knowledge. Print and manuscript were necessary partners. Manuscript fostered close collaboration, and could be circulated relatively cheaply; but, unlike print, it could not reliably secure priority or survival for posterity. Naturalists approached scribal and print communication strategically, choosing the medium that best suited their goals at any given moment. As a result, print and scribal modes of disseminating information, constructing natural knowledge, and organizing communities developed in tandem. Practices typically associated with print culture manifested themselves in scribal texts and exchanges, and vice versa. “Print culture” cannot be hived off from “scribal culture.” Rather, in their daily jottings and exchanges, naturalists inhabited, and produced, one common culture of communication. (shrink)

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This volume brings together sixty items from 1933 and 1934, including Dewey's Terry Lectures atYale University. With the publication of the lectures as A Common Faith, Dewey encouraged his readers to see religion as human experience in a naturalistic and humanistic setting. He proposed that institutional religions would do well to focus on ideal possibilities in the present time and place rather than relying on the supernatural and the hereafter. Book jacket.

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This book, first published byYale University Press, is a summary of Dewey's late philosophy of religion. The book is a standard work in the field for many scholars, and has been continuously in print since the time of its first publication. Dewey defends a naturalism, and this work is an interesting and important contrast to the later religious thought of William James.

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HERMENEUTICS AND THE SOCIOLOGY OF KNOWLEDGE by Susan J. Hekman Notre Dame: University of Notre Dame Press, 1986. 224 pp., $29.95 HERMENEUTICS AND PRAXIS edited by Robert Hollinger Notre Dame: University of Notre Dame Press, 1985. 296 pp., $29.95, $12.95 HERMENEUTICS AND MODERN PHILOSOPHY edited by Brice R. Wachterhauser Albany: State University of New York Press, 1986. 506 pp., $49.50. $16.95 RADICAL HERMENEUTICS: REPETITION, DECONSTRUCTION AND THE HERMENEUTIC PROJECT byJohn D. Caputo Bloomington: Indiana University Press, 1987. 319 pp., (...) $37?50, $17.50 HERMENEUTICS AS POLITICS by Stanley Rosen New York: Oxford University Press, 1987. 256 pp., $24.95. (shrink)

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BackgroundThe principal aim of this study was to investigate the function and effectiveness of an institutional policy that outlines a procedure to limit medically futile interventions. We were interested in the attitudes and opinions of careproviders and the members of theYale New Haven Hospital Ethics Committee that use this policy, the Conscientious Practice Policy (CPP), to address questions on appropriate interventions in the setting of medical futility.MethodsIn 2019, we conducted three focus groups of members of theYale (...) New Haven Hospital Ethics Committee and critical care physicians. We asked the participants questions concerning their use of theYale New Haven Hospital’s policy on limiting futile interventions. Focus group transcript results were coded into common themes using a conventional analysis approach.ResultsThe overarching finding was that the CPP had various levels of interpretation that prevented its effective and consistent use. This was supported by the four main themes from the focus groups: (1) Mixed perceptions regarding communication between careproviders and family members and surrogates before the CPP was invoked contributed to complexity in decision making. (2) It was ineffective to use an ethics consultation to decide whether or not to invoke the CPP. (3) It was necessary to address moral distress in the absence of a policy. (4) The use of the CPP was inconsistent for different patients, based on the degree to which family members and surrogates persisted in their resistance to limiting medically futile interventions, careproviders’ comfort with directly making decisions, and bias towards members of certain groups.ConclusionThe CPP, as it has been used at theYale New Haven Hospital, has been ineffective in rationally, fairly, and consistently resolving conflicts regarding the appropriateness of ending medically futile interventions. The CPP, as well as similar policies at other institutions, may benefit from restructuring the policy to more closely align with policies at other institutions where outcomes have been more successful. (shrink)

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John Taylor's brilliant new book examines the work of many of the major poets who have deeply marked modern and contemporary European literature. Venturing far and wide from the France in which he has lived since the late 1970s, the polyglot writer-critic not only delves into the more widely translated literatures of Italy, Greece, Germany, and Austria, but also discovers impressive and overlooked work in Slovenia, Bosnia, Hungary, Finland, Norway, and the Netherlands in this book that ranges over nearly (...) all of Europe, including Russia. While providing this stimulating and far-ranging critical panorama, Taylor brings to light key themes of European writing: the depth of everyday life, the quest of the "thing-in-itself," metaphysical aspiration and anxiety, the dialectics of negativity and affirmation, subjectivity and self-effacement, and uprootedness as a category that is as ontological as it is geographical, historical, political, or cultural. The book pays careful attention to the intersection of writing and history, as several poets featured here have faced the Second World War, the Holocaust, Communism, the fall of Communism, or the war in the former Yugoslavia. Taylor gives the work of renowned, upcoming, and still little-known poets a thorough look, all the while scrutinizing recent translations of their verse. He highlights several poets who are also masters of the prose poem. He includes a few novelists who have fashioned a particularly original kind of poetic prose, that stylistic category that has proved so difficult for critics to define. Into the Heart of European Poetry should be of immediate interest to any reader curious about the aesthetic and philosophical ideas underlying major trends of contemporary European writing. In a day and age when much too little is translated and thus known about foreign literature, and when Europeans themselves are pondering the common denominators of their own culture, this book is as indispensable as it is engaging.John Taylor has lived in France since 1977. A frequent contributor to the Times Literary Supplement, Context, theYale Review, the Antioch Review, the Michigan Quarterly Review, and Chelsea, he has introduced numerous European writers and poets to English readers, often for the first time. Some of his works include The Apocalypse Tapestries, a book of poetry and prose based on the famous tapestries in the Chateau of Angers, and Paths to Contemporary French Literature. (shrink)

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The smallest ambition of this essay is to demonstrate that Rider, the central character in William Faulkner’s short story “Pantaloon in Black,” cannot be understood. This may be of some interest to Faulkner specialists. But the fact that he cannot be understood has ramifications, because “Pantaloon in Black,” seems to be the anomaly of the book Go Down, Moses, which is either a collection of stories or a novel, depending on the success one has in integrating “Pantaloon in Black” into (...) it. If Rider cannot be understood, then Go Down, Moses has an enigma at the center of its mysteries, around which it cannot be made to cohere.More important to nonspecialists is the question of why Rider cannot be understood, and, consequently, why Go Down, Moses disintegrates. To answer this I want to perform the logical operation modus tollens on Stanley Fish’s idea that interpretations are produced by interpretive communities: if interpretations fail, then it must be because interpretive communities fail. Of course, Fish everywhere argues that interpretations must always, on the contrary, succeed; the lesson of Is There a Text in This Class? is that interpretive communities produce texts inexorably and inevitably in their own image. But Fish’s idea of an interpretive community is something like the Modern Language Association, or the set of all English professors, or theYale school—bigger or smaller machines perfectly programmed for producing texts out of theoretical presuppositions. What is, however, even English professors are members of communities that fit the definition of an interpretive community, by virtue of the fact that they speak through our readings, but which are not chiefly engaged in the manufacture of masterful criticism? Worse: what if these communities speak a different language from those to which we professionally belong? Worse yet: what is they are disintegrating even as the MLA, or theYale school, endures, or prevails?The point is not that Fish is wrong; it is that he has oversimplified his sense of a text by reducing it to the instrument of communication used by professor speaking to other professors. But in “Pantaloon in Black,” Faulkner has formed a text in the image of a Southern Negro and invited us to join an interpretive community on the model of Yoknapatawpha County. Insofar as we take up that invitation, we fail to understand his story; insofar as we reject it, we also fail to understand his story. The paradox is the result of our being forced to join a community which does not cohere; to the degree that that community fails to cohere, so does our reading. What Faulkner says to Fish is that the American belief in the power of interpretive communities is akin to an idealist’s dream of an integrated South.John Limon is assistant professor of English at Williams College. He is currently working on a book, Half-Sight of Science, on the history of the American novel in relation to the history of science and science philosophy. (shrink)

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"The world's leading expert on the unconscious mind reveals the hidden mental processes that secretly govern every aspect of our behavior. For more than three decades, Dr.John Bargh has been conducting revolutionary research into the unconscious mind--not Freud's dark, malevolent unconscious but the new unconscious, a helpful and powerful part of the mind that we can access and understand through experimental science. Now Dr. Bargh presents an engaging and enlightening tour of the influential psychological forces that are at (...) work as we go about our daily lives--checking a dating app, holding a cup of hot coffee, or getting a flu shot. Dr. Bargh takes you into his labs at New York University andYale where his ingenious experiments have shown how the unconscious guides our actions, goals and motivations in areas like race relations, parenting, business, consumer behavior, and addiction. He reveals the pervasive influence of the unconscious mind on who we choose to date or vote for, what we buy, where we live, how we perform on tests and in job interviews, and much more. Before You Know It is full of surprising and entertaining revelations as well as tricks to help you remember to-do items, shop smarter, and sleep better. Before You Know It will profoundly change the way you understand yourself by introducing you to a fascinating world only recently discovered, the world that exists below the surface of your awareness and yet is the key to unlocking new ways of thinking, feeling and behaving."--Jacket. (shrink)

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Louis I. Kahn is one of the most influential and poetic architects of the twentieth century, a figure whose appeal extends beyond the realm of specialists. In this book, noted Kahn expertJohn Lobell explores how Kahn's focus on structure, respect for materials, clarity of program, and reverence for details come together to manifest an overall philosophy. Kahn's work clearly conveys a kind of transcendent rootedness, a rootedness in the fundamentals of architecture that also asks soaring questions about our (...) experience of light and space, and even how we fit into the world. In Louis Kahn: The Philosophy of Architecture,John Lobell seeks to reveal how Kahn's buildings speak to grand humanistic concerns. Through examinations of five of Kahn's great buildings, the Richards Medical Research Building in Philadelphia; the Salk Institute for Biological Studies in La Jolla; the Phillips Exeter Academy Library in New Hampshire; the Kimbell Art Museum in Fort Worth; and theYale Center for British Art in New Haven, Lobell presents a clear but detailed look at how the way these buildings are put together presents Kahn's philosophy, including how Kahn wishes us to experience them. An architecture book that touches on topics that addresses the universal human interests of consciousness and creativity, Louis Kahn: The Philosophy of Architecture helps us understand our place and the nature of well-being in the built environment. (shrink)

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Nostalgia is only the beginning of a recognizably ideological discourse. The way through to the ideological sense of Tennyson’s “failure,” beneath the phenomenal glow of Eliot’s nostalgia, lies in the entanglement of minority in this complex of meanings, the determination that Tennyson is properly placed when seen as a “minor Virgil.” The diffusion of a major talent in minor works suggests that what Tennyson or Eliot might have been was another Virgil, and for Eliot that means simply a “classic.” In (...) “What Is a Classic?,” we are told that English literature has no classic poet who would exalt, as Virgil or Dante did, the truths of his age.14 The absence of a modern classic reflects not an individual failure but rather the absence of a universal truth, which has been hidden in the minor works. Here is the reason both for the ambivalence Eliot expresses about the fact of minority and for the peculiar, and certainly not necessary, association of poetic minority with a marginal elite.15It is the latter point to which I now want to turn. If it has been shown that the canon Eliot legislated in his early career was not merely an arbitrary set of aesthetic preferences, we have not yet fully evinced the ideological sense of Eliot’s canonical principle. We have only determined that one way to reconstruct Eliot’s canon would be to list those “minor” poets. But the essential quality of their minority, what drives them away from the “mainstream” of English literature, is what Eliot approved as their fidelity to “tradition.” Such a concept of tradition must be exclusive as well as revisionary, because it implies that the major poets of English literary history cannot also be “traditional.” Eliot finally understood that his canonical principle was the literary reflection of a more fundamental evaluative norm, extrinsic to literature, which he identified as “orthodoxy.” So he tells us in After Strange Gods that he is rewriting “Tradition and the Individual Talent” by substituting “orthodoxy” for “tradition,” and this is unquestionably an ideological correction.16 In the same way, the canon of minor writers is established retrospectively as determined by the rule of orthodoxy. Neither they nor the young Eliot need be orthodox Christians for this rule to have enabled their productions. It is precisely Eliot’s meaning that these elite, like the “elect” before them, may come at some point to a conviction of their election, yet they were always the elect. In this sense, Eliot’s conversion to Christianity was the recognition that he already belonged to a marginal elite, whose membership had been polemically foreshadowed by the construction of an alternative canon. 14. The whole argument of “What Is a Classic?” is interesting in this respect. Eliot’s standard of classical value is “universality,” which is opposed to the “provincial.” The closest English literature comes to a classical age is in the eighteenth century, and this too fails because its “restriction of religious sensibility itself produces a kind of provinciality: the provinciality which indicates the disintegration of Christendom, the decay of a common belief and a common culture”.15. But at least a hint about how to make this connection is given in Eliot’s “The Classics and the Man of Letters,” To Criticize the Critic : “The continuity of literature is essential to its greatness; it is very largely the function of secondary writers to preserve this continuity, and to provide a body of writings which is not necessarily read by posterity, which plays a great part in forming the link between those writers who continue to be read”.16. Eliot, After Strange Gods: A Primer of Modern Heresy, p. 22.John Guillory, assistant professor of English atYale University, is the author of Poetic Authority: Spenser, Milton, and Literary History. He is currently working on a study of canon-formation. (shrink)

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In a recent paper in theYale Law Journal, Malcolm Thorburn argued that to enjoy a justificatory defence in the criminal law is to have a normative power that is exercised in the circumstances which give rise to the justification. He also argued that where such powers are conferred on private citizens, those citizens should be understood as acting as public officials pro tempore when they exercise them. In this extended reply, I resist both propositions and reply to some (...) of the criticisms that Thorburn makes of my own rival views. I also take the opportunity to explore, philosophically, some of the criminal law relating to consent, self-defence and arrest, and to discuss the connections between the debate over the nature of criminal-law justifications and the debate over the nature of law. (shrink)

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Even as the philosopher can show us how to treat an object conceptually as a work of art, by regarding it in some context, so Cavell constantly implies that there are parables to be drawn about the way we treat the objects of our consciousness and the subjects of parts of it. But this special sort of treatment—like projective imagination itself—is not fancy or wit but more like a kind of epistemological fabling that is close to what Shelley called, in (...) A Defense of Poetry, "moral imagination." What is so powerful—and yet elusive of the nets of ordinary intellectual expectation—in The Claim of Reason is the way in which the activities of philosophizing become synecdochic, metonymic, and generally parabolic for the activities of the rest of life itself. It is the way in which the large , unphilosophical, "poetic," or "religious" questions are elicited from their precise and technical microcosms that makes so much of this book poetical, but not "literary," philosophy. When he writes of how tragedy "is the story and study of a failure of acknowledgment, of what goes before it and after it—i.e., that the form of tragedy is the public form of skepticism with respect to other minds"; or when, after brilliantly adducing The Winter's Tale in his consideration of Othello, he confronts the magic of Hermione's statue coming to life, he observes that "Leontes recognizes the fate of stone to be the consequence of his particular skepticism," the reader can perceive the kind of vast fiction in which minds, bodies, the privacy of insides, dolls, statues, and other representations figure as agents and elements. It will take longer to understand, I think, the imaginative significance of the earlier portions of the book. The philosophers who find its terrain familiar tend to have little patience with poetry; the reader whose sensibility is "literary" may be unable to distinguish between the arguments and examples, and the meta-arguments and examples, of the discussions of Wittgensteinian and Austinian method. Both kinds of readers should keep at it.John Hollander, a distinguished poet and critic, is professor of English atYale. The author of The Untuning of the Sky: Ideas of Music in English Poetry, 1500-1700, Vision and Resonance: Two Senses of Poetic Form, and The Figure of Echo, his books of poetry include Spectral Emanations and Blue Wine and Other Poems. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 533 Grammar of Assent. Yet whereas Reid had urged a fundamental agree· ment on first principles on the intuitive basis of common sense, Newman thought such principles were discovered inductively and that there might he much disagreement. It was the disagreement itself that led to the need for a better understanding of the reasoning process. In place of common sense, Newman appealed to the illative sense. In (...) l:his regard, Newman directly rejeots Locke's distinction between demon· stration and probability. Various kinds of probabilistic reasoning for Newman can lead to a certainty beyond reasonable doubt. Ferreira claims that in this regard Newman is following a strategy not unlike l:hat of Reid. Both Reid's common sense and Newman's illative sense are natural. However, the former can discover only self-evident 'truths while the latter is part of the process of reasoning itself. Ferreira pro· vides a very full discussion of the manner in which these outlooks led Newman into the tradition of a naturalistic response to scepticism. Both philosophers and intellectual historians will find Professor Ferreira's volume useful and informative. In a very sprightly man· ner she has explored a tradition of British intellectual life that often has remained ignored. She has displayed very considerable daring in attempting to cover two centuries of thought. The most valuable sec· tions are no doubt those on Reid and Newman where she has care· fully illuminated a major intelleotual path not.taken hy most late nine· teenth· and twentieth-century British philosophers hut which exerted very considerable influence during the first three-quarters of rthe nine· teenth century. The volume also prepares the way for intellectual his· torians to examine what were the social and struotural reasons within British intellectual life for these particular anti-sceptical strategies. FRANK M. TURNERYale University New Haven, Connecticut The Later Wittgenstein: The Emergence of a New Philosophical Meth· od. By S. STEPHEN HILMY. Oxford: Basil Blackwell, 1987. Pp. viii+ 340. This is a hook of extraordinary scholarly density. Its 226 pages of text are complemented hy 94 pages of notes, 6 pages of bibliography, and 14 pages of indices. A heavy texture of relentlessly documented argument, Hilmy's hook is neither for philosophical novices nor for!:hose whose interest in Wittgenstein is merely moderate. To profit from 534 BOOK REVIEWS this hook, the reader must share the intense concern that led the author to plough through Wittgenstein's vast Nachlass. But readers must also he willing to contend with a style of writing that is often forbiddingly and needlessly convoluted, and with a tone that is sometimes snide. More will he said about these problems below, after a discussion of the hook's purposes. Hilmy believes Wittgenstein scholarship to he in a sorry state. The problem stems, he thinks, from blunders committed hy the literary executors. He writes, " The unhappy state of Wittgenstein scholarship is in large part due to the fragmented and ahistorical character of the potpourri of published remarks wirth which scholars have been work· ing" (viii). Indeed, his confidence in the published materials is so low that he often refers to them as Wittgenstein's "works" (in quotation marks) to signal his disdain for the editors' selections and arrange· ments. The scope of this volume is intentionally limited; little or no assess· ment of Wittgenstein's conclusions is offered. But Hilmy does claim to he taking a necessary first step which, he says, "much of the volumin· ous literature... has dismally failed to take" (3); namely, an examination of.the historical development of Wittgenstein's later way of thinking (Denkweise) as chronicled in the Nachlass. His appeal to the manuscript material is based on his belief that rthe "conglomerated fragments" (9) in the published works are best understood in their original contexts and in light of later contexts into which Wittgenstein placed them in the process of revision. Much of the stylistic character of Hilmy's hook stems from.the necessarily laborious nature of trac· ing these origins and transpositions, and from his sense of getting Witt· genstein right for the first time. After sorting through some preliminary issues concerning Wittgenstein 's compositional style, Hilmy produces an... (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:846 BOOK REVIEWS Marx's Socwl Critique of Culture. By Loms DUPRE. New Haven:Yale University Press, 1983. Pp. ix + 299. $30.00 (cloth) and $9.95 (paper). Modernity has produced in equal measure material abundance and critical disdain. Its critics may he roughly divided into two groups. Negative critics deny all value to modernity and long for a glorious past or a perfect future; the romanticism of an Othmar (...) Spann or the utopian anarchism of a Mikhail Bakunin provide excellent examples of this type. Of more interest to political theory, however, are the dialectical critics who both affirm and deny the modern project; Rousseau and Marx are the greatest thinkers in this category. Louis Dupre is certainly a critic of modernity. The nature of his complaint remains to he determined. I should begin by saying that Dupre's hook neither condemns nor worships Marx. From the start he sets for himself the unfashionable task of understanding his author before passing judgment on his ideas. Hence, Dupre explicitly distinguishes interpretation from critique and devotes most of this hook to elucidating Marx's ideas. Some readers would perhaps agree with Hahermas that interpretation is always critique, hut I find that Dupre generally maintains this distinction in these pages. I turn first to his reading of Marx. This is not a hook about what might he called high culture, a civilization 's achievements in expressing the human spirit. Dupre relies little on Marx and Engel's scattered reflections on art and society, and he spends relatively few pages on the Frankfurt School and their critique of contemporary popular culture. Dupre is rather a philosopher using Marx to think about culture in a fundamental way. His subject is modernity itself and particularly Marx's criticism of the essentially modern separation of culture and activity. The first part of the hook focuses on Marx's conception of alienation. For almost half a century questions about the unity of Marx's early and late writings have accompanied explications of Entfremdung. Dupre sides with those who see a unity of purpose in the works of the young and the old Marx. Although the idea of alienation appears rarely in Das Kapital, Dupre argues that Marx continually attacked bourgeois society for separating subject and object. Culture thus becomes in capitalist societies an object of exchange value that stands in opposition to its producers, a commodity like all others. The second chapter pursues Marx's belief that alienation must he understood socially and historically. Here Dupre provides a subtle interpretation of Marx's conceptions of base and superstructure. He concludes that Marx rejected the logical extremes of determinism and voluntarism BOOK REVIEWS 847 in history. Instead, the rational will of the proletariat was viewed as the culmination of social development. Yet, as Dupre notes, Marx's belief in the general principle that history is progressive turns on his specific analysis of the spread of capitalism; the generalization about history depends in the end on unproven assumptions about the development of capitalism. Dupre devotes his third chapter to a broad and learned discussion of the role of the dialectic in Marx and Marxist political theory. Marx himself did not provide a complete and clear account of dialectical contradiction; any tension that might lead to the destruction of capitalism fell within Marx's understanding of contradiction. Dupre's conclusion that Marx ultimately founded his dialectical method on an undefended teleology will, I think, ring true to most students of the subject. His discussion of the realist interpretation of the dialectic will occasion controversy largely because Dupre believes Engel's methodological ideas in Anti-Dukring can he legitimately associated with Marx's views. This is an important and damning link, for, of course, the scientism enunciated in Anti-Dukring took Marxism a long way toward both the relatively benign orthodoxy of the German Social Democrats and the horrible monism of Stalin. For Marx, however, the dialectic was more than anything else a way of positing the loss of social and culture unity and of foreseeing their reintegration. His exposition of Marx's atempt to unify economic and social activity contains a thoughtful reconstruction of the concept of value in classical economics... (shrink)

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Oxford Studies in Epistemology is a major new biennial volume offering a regular snapshot of state-of-the-art work in this important field. Under the guidance of a distinguished editorial board composed of leading philosophers in North America, Europe and Australasia, it will publish exemplary papers in epistemology, broadly construed. Topics within its purview include: *traditional epistemological questions concerning the nature of belief, justification, and knowledge, the status of scepticism, the nature of the a priori, etc; *new developments in epistemology, including movements (...) such as naturalized epistemology, feminist epistemology, social epistemology, and virtue epistemology, and approaches such as contextualism; *foundational questions in decision-theory; *confirmation theory and other branches of philosophy of science that bear on traditional issues in epistemology; *topics in the philosophy of perception relevant to epistemology; *topics in cognitive science, computer science, developmental, cognitive, and social psychology that bear directly on traditional epistemological questions; and *work that examines connections between epistemology and other branches of philosophy, including work on testimony and the ethics of belief. Anyone wanting to understand the latest developments at the leading edge of the discipline can start here.Editorial BoardStewart Cohen, Arizona State UniversityKeith DeRose,Yale UniversityRichard Fumerton, University of IowaAlvin Goldman, Rutgers UniversityAlan Hajek, Australian National UniversityGilbert Harman, Princeton UniversityFrank Jackson, Australian National UniversityJames Joyce, University of MichiganScott Sturgeon, Birkbeck College LondonJonathan Vogel, Amherst CollegeTimothy Williamson, University of Oxford. (shrink)

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The coronavirus disease-2019 (COVID-19) has caused shortages of life-sustaining medical resources, and future waves of the virus may cause further scarcity. TheYale New Haven Health System developed a triage protocol to allocate scarce medical resources during the COVID-19 pandemic, with the primary goal of saving the most lives possible, and a secondary goal of making triage assessments and decisions consistent, transparent, and fair. We outline the process of developing the protocol, summarize the protocol, and discuss the major ethical (...) challenges encountered, along with our answers to the challenges. These challenges include (1) the role of age and chronic comorbidities; (2) evaluating children and pregnant patients; (3) racial, ethnic, and socioeconomic disparities in health; (4) prioritization of healthcare workers; and (5) balancing clinical judgment versus protocolized assessments.We conclude with a review of the limitations of our protocol and the lessons learned. We hope that a robust public discussion of such protocols and the ethical challenges they raise will result in the fairest possible processes, less need for triage, and more lives saved during future waves of the pandemic and similar public health emergencies. (shrink)

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