"What was piety like before the commandments were revealed? How did Abraham live in a way that fulfilled the ideals of piety without the Torah? This question, raised in the ancient Jewish theology of Philo and central to the struggle of Paul with his own Judaism and his emerging Christian faith, was raised once again by the Hasidic masters of Eastern Europe in the eighteenth century. In a series of powerful and spiritually searching sermons, the Hasidic masters reinterpret spiritually the ancient rabbis' insistence that the patriarchs lived within the Law. In centering their spiritualization of Judaism around the figure of Abraham, these latter-day Jewish thinkers express a position that stands midway between the claims of the Talmud and those of the Christian apostle. Arthur Green uses this Hasidic debate on the patriarchs and the commandments as a point of departure for a wide-ranging consideration of the relationship between piety and commandment in Hasidic Judaism. The result of this effort is a series of rather remarkable mystical defenses of the commandments and an original contribution of Hasidic thought to the ongoing history of Judaism"--

"The Rhetoric of Morality and Philosophy, one of the most groundbreaking works of twentieth-century Platonic studies, is now back in print for a new generation of students and scholars to discover. In this volume, distinguished classicist Seth Benardete interprets and pairs two important Platonic dialogues, the Gorgias and the Phaedrus, illuminating Socrates' notion of rhetoric and Plato's conception of morality and eros in the human soul.

Humans are biological creatures first. Culture is an expression of our brain and neurological function. Intelligence is the key to the flourishing of the human super-species. Humanity has reached the point where two sub-species are now competing within the earthly ecology. These are not defined by any of the existing racial categories, rather, intellectual and cultural behavior. They can be symbolized as Homo sapiens and Homo sapiens sapiens. In evolutionary history, no two sub-species have ever been able to cohabit a limited ecology. The outcome of this inherent selective conflict is written in the history of the human genus Homo, that is, the successive increases in brain size and intelligence and the disappearance of earlier, less corticalized forms of Homo. Civilization will eventually be shaped by the domination of Homo sapiens sapiens.

Neonatal intensive care has been one of the most morally controversial areas of medicine during the past thirty years. This study examines the interconnected development of four key aspects of neonatal intensive care: medical advances, ethical analysis, legal scrutiny, and econometric evaluation. The authors assert that a dramatic shift in societal attitudes toward newborns and their medical care was a stimulus for and then a result of developments in the medical care of newborns. They divide their analysis into three eras of neonatal intensive care. The first, characterized by the rapid advance of medical technology from the late 1960s to the Baby Doe case of 1982, established neonatal care as a legitimate specialty of medical care, separate from the rest of pediatrics and medicine. During this era, legal scholars and moral philosophers debated the relative importance of parental autonomy, clinical prognosis, and children's rights. The second era, beginning with the Baby Doe case (a legal battle that spurred legislation mandating that infants with debilitating birth defects be treated unless the attending physician deems efforts to prolong life "futile"), stimulated efforts to establish a consistent federal standard on neonatal care decisions and raised important moral questions concerning the meaning of "futility" and of "inhumane" treatment. In the third era, a consistent set of decision-making criteria and policies was established. These policies were the result of the synergy and harmonization of newly agreed upon ethical principles and newly discovered epidemiological characteristics of neonatal care. Tracing the field's recent history, notable advances, and considerable challenges yet to be faced, the authors present neonatal bioethics as a paradigm of complex conversation among physicians, philosophers, policy makers, judges, and legislators which has led to responsible societal oversight of a controversial medical innovation.

My 'discovery' of the Polish School of philosophy of medicine stemmed from my studies in the genesis of Ludwik Fleck's epistemology. These studies, and my interest in the scientific roots of Fleck's epistemology were a nearly 'natural' result of my own biography: like Fleck I had been trained, an had worked as an immunologist, and had later switched to studies in the social history of medicine and biology. Moreover, it so happened that Fleck's book, Genesis and Development of a Scientific Fact -the description of a science as it is, not as it should be -was the first epistemological study in which I found echos of my experience in the laboratory. My interest in Fleck was also highlightened by the fact that in his works, and, as I discovered later, in the works of his predecessors of the Polish School of philosophy of medicine, was formulated the problem that had stimulated my interest in the history of medicine and biology, and is still central to my present investigations: the relationships between biological knowledge and clinical practice. The writing of the book was made possible through to the help of many colleagues and friends. The unfailing support for my research, whatever its subject might be, from my colleagues from Unit 158 of INSERM and in particular from its head Patrice Pinell, has made my study of the Polish School possible.