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A geographically stratified cross-sectional survey was conducted in 2002 to investigate household-level factors associated with use of mosquito control measures and self-reported malaria in Malindi, Kenya. A total of 629 households were surveyed. Logistic regressions were used to analyse the data. Half of all households (51%) reported all occupants using an insecticide-treated bed net and at least one additional mosquito control measure such as insecticides or removal of standing water. Forty-nine per cent reported a history of malaria in the household. (...) Of the thirteen household factors analysed, low (OR=0·23, CI 0·11, 0·48) and medium (OR=0·50, CI 0·29, 0·86) education, mudcoral (OR=0·0·39, CI 0·24, 0·66) and mud block–plaster (OR=0·47, CI 0·25, 0·87) wall types, farming (OR=1·38, CI 1·01, 1·90) and travel to rural areas (OR=0·48, CI 0·26, 0·91) were significantly associated with the use of mosquito control, while controlling for other covariates in the model. History of reported malaria was not associated with the use of mosquito control (OR=1·22, CI 0·79, 1·88). Of the thirteen covariates analysed in the second model, only two household factors were associated with history of malaria: being located in the well-drained stratum (OR=0·49, CI 0·26, 0·96) and being bitten while in the house (OR=1·22, CI 0·19, 0·49). These results suggest that high socioeconomic status is associated with increased household-level mosquito control use, although household-level control may not be enough, as many people are exposed to biting mosquitoes while away from the house and in areas that are more likely to harbour mosquitoes. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Catholic Postliberalism in the Ruins of "the Catholic Moment"James F. KeatingA historically conversant reader interested in the current state of discourse regarding Catholicism and American politics will find a good amount of familiar discord. He will discover, for example, that the life issues continue to bedevil. Can a Catholic vote in good conscience for an abortion-rights candidate over a pro-life competitor if that candidate is more supportive of other (...) policies in line with Catholic Social Teaching? This issue has, of course, been with the American Church for some time now, even if it has taken on renewed urgency given the coincidence of the overturning of Roe v. Wade with the presidency ofJoseph Biden, the second Roman Catholic to hold that office and a recent convert to pro-choice stridency. The action of the Supreme Court and the battles within the various states will ensure that abortion remains at the political heart of American Catholicism for years to come. One can say something similar about other issues, such as immigration, gun control, and economic justice. None of this will be found to be particularly surprising. The same cannot be said, however, of the return of a more fundamental question, one thought to have been settled since the mid-1960s. That question is whether Roman Catholicism and American liberal democracy are incompatible to the extent that Catholics ought to seek, if possible, another constitutional arrangement, one more friendly to the Catholic cause.Our reader would be familiar with the standard narrative that, while the existence of a medieval Church in a modern polity that upholds religious freedom had been a matter of concern since the dawn of the Republic, it [End Page 991] became serious only in the first half of the twentieth century as the number of Catholics and their influence grew. Until that time, American bishops, such as Archbishop John Ireland (1815–1918), made a special point of speaking publicly on the benefits of American freedom for the Church, just as they made clear that Catholics could be as patriotic as any other citizen. If there were tensions, they came primarily from anti-Catholic bigotry and governmental overreach. Things changed, however, when the point at issue was no longer primarily a religious one of Catholic believers infecting their Protestant neighbors with erroneous doctrine, but rather the threat so many Catholics posed to the fate of American freedom itself. In a postwar America concerned with the spread of Soviet communism, Paul Blanshard found a ready audience for his scholarly anti-Catholic diatribes, American Freedom and Catholic Power (1949) and Communism, Democracy, and Catholic Power (1951).1 Without much difficultly, he pointed to various statements of Gregory XVI and Pius IX condemning the separation of Church and state, the freedom of religious conscience, and democracy as the best governmental form. To top things off, he had Leo XIII's Testem Benevolentiae, an 1899 letter to the Cardinal Archbishop James Gibbons of Baltimore, warning him and his fellow bishops not to speak of the constitutional arrangement of the United States as a political ideal. While Leo had positive things to say about the American system, his admonition followed the traditional line: while constitutional protections of religious freedom are necessary when Catholics are in the minority, the ideal situation is a state that officially confesses and supports the Catholic religion. Of more recent vintage, Blanshard could quote the response of America's best-known Catholic theologian, Monsignor John A. Ryan, to the question of whether non-Catholics would be permitted to practice their religion in this ideal state:If these are carried on within the family, or in such inconspicuous manner as to be an occasion neither of scandal nor of perversion to the faithful, they may be properly tolerated by the State,... Quite distinct from the performance of false religious worship and preaching to the members of the erring sects, is the propagation of the false doctrine among Catholics. This could become a source of injury, a positive menace, to the religious welfare of true believers. Against such an evil they have a right of protection by the Catholic State... If there is only one true religion, and... (shrink)

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What does it mean to assert or deny the existence of a legal system? How can one determine whether a given law belongs to a certain legal system? What kind of structure do these systems have, that is--what necessary relations obtain between their laws? The examination of these problems in this volume leads to a new approach to traditional jurisprudential question, though the conclusions are based on a critical appraisal, particularly those of Bentham, Austin, Kelsen, and Hart.

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Imagine slicing your hand with a steak knife. Inevitably, this leads to a characteristic unpleasant sensation, and just as reliably, to a withdrawal of the wounded limb. But can this rather mundane fact--and other similar facts--shed any light on the mind-body problem or the issue of the role of experience in causing behavior? In my dissertation, I explore this issue head on, and in the process clarify and criticize the arguments of philosophers who have given an affirmative answer to this (...) question--philosophers such as William James and Herbert Spencer. These arguments have coupled evidence like the above with the fact that human beings have evolved, in order to make the case that epiphenomenalism with respect to qualia is false. My first task will be to formulate a rigorous version of a James-Spencer style argument, which will occupy us in Chapter 1. Chapter 2 is dedicated to answering a number of objections to the argument, in an effort to show that if there is a problem with it, this problem lies elsewhere. Chapter 3 explores alternative arguments in the spirit of the original one formulated in Chapter 1, and discusses any resulting effects on the plausibility of the conclusion. Chapter 4 is the capstone chapter of the dissertation. In it, I discuss a crucial objection to all arguments in the spirit of that given in the first chapter--namely, that physicalism has analogous flaws to epiphenomenalism where accommodating the relevant evidence is concerned. My conclusions in this final chapter are twofold. First, that even if there is no fatal flaw in the general strategy the evolutionary argument employs, it works against all forms of dualism, not just epiphenomenalism. And second, the accusations made in the objection are correct; physicalism suffers from problems analogous to those faced by epiphenomenalism. Although the primary findings of the dissertation are negative, there are many lessons we can take from them along the way. Most prominent among them is an improved perspective on the appropriate roles of empirical findings and armchair philosophical theorizing in debate over the mind-body problem. (shrink)

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The interpretation given by Craik and Lockhart of the findings by Hyde and Jenkins involving supposed depth of incidental-task processing on subsequent word recall is brought into question by the tenets of logical learning theory. It is shown that Craik and Lockhart overlooked the possible role of oppositionality in this research. An alternative explanation relying on an oppositional context and predication is offered. Two experiments present evidence supporting the hypothesis that oppositionality in an incidental task facilitates subsequent word recall . (...) In both experiments, the importance of taking a subject's meaningful understanding of the task instruction into consideration is highlighted. The discussion contrasts Boolean "binary" disjunction with the logic of oppositionality. It is shown how oppositionality allows us to conceptualize a testable theory of human agency. (shrink)

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The logic of questions is still very limited; there is a need for a specification of what is a problem, and what is a problem-situation — or what is an adequate solution to a problem in a given situation. A problem may seek its wording, and so may do the adequacy conditions or desiderata for its solution. For the inarticulate, there is no distinction between theoretical and practical problems. Their problem is a goal, the situation is the available routes to (...) it, and no adequac y conditions. (shrink)

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Self- Deception in General "A Liberal Decalogue" suggests (Russell, 1967, pp. 60-61) not to envy people who live in a fool's paradise: It is a place only for fools. This saying invites detailed commentary. A fool's paradise is not a place, but a state o f mind; it is a system of opinions, of assessments of situations, that calms one down, that reassures one into the opinion that all is well, even when all is far from well. Fools may be (...) ignorant of the severity of their situations, perhaps because being well informed tends to get them into a panic. This happens regularly, and there is little that can be done about it, except that the wise would still prefer to be well informed so as to try to cope with the panic more constructively. They would not easily fa ll for the reassuring hypothesis, preferring to examine any reasonable alternative hypothesis about any risk that might invite action - - so that if the hypothesis is corroborated they can try to mobilize some appropriate action. (shrink)

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This book addresses the problems of everyday life faced by twenty-first-century individuals and explores practical questions central to philosophy of life: What is a good life? What makes a life good or satisfactory? What is the proper aim of life?

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In lieu of an abstract, here is a brief excerpt of the content:27 Franciscan Studies 63 (2005) FRANCISCAN INSTITUTE MEDAL HONOREES The Franciscan Institute Medal for 2005 was awarded to two scholars of international renown in the world of Franciscan studies: David Flood, OFM and David Burr. Both honorees are known throughout the world particularly for their scholarly work on Peter John Olivi – a friar of the late 13th century whose critical importance for Franciscan history has now come to (...) be appreciated largely thanks to the work of these two scholars. The Medals were conferred at an Academic Convocation in connection with the Feast of St. Bonaventure in July 2005. David Flood, OFM is the 17th recipient of the Franciscan Institute Medal. David Burr is the 18th recipient of the Franciscan Institute Medal. MICHAEL BLASTIC 28 DAVID E. FLOOD, OFM 17th Recipient of the Franciscan Institute Medal Official Citation It is both an honor and a joy for me to celebrate and recount some of the significant contributions of Brother David Flood, OFM, to Franciscan studies and life. Brother David has been a member of the St.Joseph Province of the Friars Minor in Montreal, Canada, since 1950. He received a B.A. in philosophy from Laval University, Quebec City, studied theology at the Friars Convent in Montreal, and was ordained in May, 1958. He also received a M.A. in English and Literature from the University of Montreal in 1959. From 1958 until 1961 he taught English Literature at St. Francis College in Biddeford, Maine, and while teaching he published studies on English topics including Keats and Beckett. Between 1961 and 1965 while residing in Cologne, Germany, he studied with Kajetan Esser, OFM, at Mönchengladbach, while reading philosophy and history at the University of Cologne. He received his doctorate from that university in 1965 with the dissertation Die Regula non Bullata der Minderbrüder (published in 1967 by Dietrich Coelde Verlag). Returning to Canada, he taught church history in Montreal from 1965-1966. In 1967-1968 he held a fellowship at the Institute for European History in Mainz, working on a critical edition of Peter Olivi’s Rule Commentary (published by Franz Steiner Verlag, 1972). During the 1970’s and 1980’s, David worked with various Franciscan groups, especially the Franciscan Federation, in North America while residing in Chicago, Illinois. From time to time during that period he returned to Mönchengladbach for Franciscan research and writing. After returning to Montreal in 1991, he began working with Gedeon Gál, OFM, in 1994, and visited the Franciscan Institute regularly as they worked together on the Chronicle of Nicholas Minorita (The Franciscan Institute, 1996). He also worked on the exegetical works of Peter Olivi with Gedeon, publish- FRANCISCAN MEDAL 29 ing a critical edition of Olivi’s Principles of Sacred Scripture, and Postilla ’s on Isaiah and 1 Corinthians (The Franciscan Institute, 1997). He became a permanent member of the Franciscan Institute in January, 1998, and continued working on editions of Olivi’s exegetical works, completing the Commentary on the Acts of the Apostles (The Franciscan Institute, 2001). David is presently completing work on the edition of Olivi’s Commentary on the Book of Genesis which he hopes to complete within a year. In addition to his work on textual editions and scholarly papers, David has lectured widely in North America and Europe, as well as in Africa. He just recently returned from a semester in Rome where he taught a course on the Regula non Bullata at the Scuola Superiore di Studi Medievali at the Antonianum. The bibliography of David’s publications number more than fifty entries and includes a significant number of critical text editions, each of which is recognized as a quality example of medieval text editing. In addition to his edition of the Early Rule and Olivi’s Rule Commentary, David also has published editions of the Rule commentaries of Hugh of Digne (1980), David of Augsburg (1993), and John of Wales (2002). In addition to the exegetical texts and the Rule Commentary of Olivi, David edited Olivi’s Quaestio de Mendicitate, and together with David Burr, his fellow honoree this evening, he published an edition of Olivi’s Sixteenth Question on Evangelical Perfection dealing with poverty... (shrink)

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A structuralist “reconstruction sketch” of an idealized theory is provided. This theory, QM, has some essential features of quantum mechanics. QM is a theory about abstract “result-observation events”, formal characterizations of interactions among physical systems and their results. QM is a stochastic theory and in the stochastic apparatus some features of “real life” quantum mechanics are recognizable. The result-observation events themselves exhibit neither essentially quantum mechanical features nor essentially physical features. At the level of the basic theory element QM is (...) more like a specialization of probability theory than a physical theory. It is only at the level of specialization of the basic theory element that essentially physical and quantum mechanical features may be introduced. The account provides a “reconstruction sketch” rather than a reconstruction largely in that no account is given of physically interesting specializations. It also falls short of a full reconstruction in that the mathematical apparatus is restricted to finite structures. (shrink)

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