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Education is, in theory, a human right owed to all individuals, including those who are disabled. In practice, however, that right is often not satisfied. While disabled students now have a federal right to a public education in the United States, the Individuals with Disabilities Education Act is often not followed. And even when it is, ensuring that it is often places undue demands on disabled students and their families. The system that is supposed to support disabled students all too often is itself a source of struggle.

In an earlier paper, I argued for an account of the metaphysics of grace which was libertarian in nature but also non-Pelagian. My goal in the present paper is to broaden my focus on how the human and divine wills relate in graced activities. While there is widespread agreement in Christian theology that the two do interact in an important way, what's less clear is how the wills of two agents can be united in one of them performing a particular action via a kind of joint or unitive willing. Insofar as the goal in these unitive willings is to have the human will and the divine will operating together in the human bringing about a particular action, I refer to this kind of volition as 'cooperative agency'. I explore two different models – an identificationist model and an incarnation model – regarding how the human agent is aligned with God in cooperative agency. I then argue that there are significant reasons for preferring the incarnational model over the identificationist model.

The nature of the virtues has a long tradition of thought, from Aristotle to Thomas Aquinas. This book considers the virtues in various cultural, religious, and philosophical contexts. Examining the key virtues, and some of the vices, it explores the cultivation of the virtues as an alternative way of moral thinking.

A comprehensive philosophical treatment of the virtues and their competing vices. The first four sections focus on historical classes of virtue: the cardinal virtues, the capital vices and the corrective virtues, intellectual virtues, and the theological virtues. A final section discusses the role of virtue theory in a number of disciplines.

This is a comprehensive philosophical treatment of the virtues and their competing vices. The first four sections focus on historical classes of virtue: the cardinal virtues, the capital vices and the corrective virtues, intellectual virtues, and the theological virtues. A final section discusses the role of virtue theory in a number of disciplines

Questions concerning free will are intertwined with issues in almost every area of philosophy, from metaphysics to philosophy of mind to moral philosophy, and are also informed by work in different areas of science (principally physics, neuroscience and social psychology). Free will is also a perennial concern of serious thinkers in theology and in non-western traditions. Because free will can be approached from so many different perspectives and has implications for so many debates, a comprehensive survey needs to encompass an enormous range of approaches. This book is the first to draw together leading experts on every aspect of free will, from those who are central to the current philosophical debates, to non-western perspectives, to scientific contributions and to those who know the rich history of the subject. Its 61 chapters, commissioned especially for this volume from the world's leading researchers, are framed by a General Introduction and briefer introductions for each of the six sections. A list of References, an annotated Suggested Reading list, and a short list of Related Topics are included at the end of each chapter.

In this chapter, I review recent work on neuroscientifi c threats to free will. What is it for something to threaten free will? Consider, fi rst, an apparent threat. You are walking
in the dark, and a shadow looms in the distance. It certainly appears threatening, but
you are not sure. What do you do? You consider the source of the threat (the thing
casting the shadow, and you attempt to discover whether the threat is actual (an
attacker) or merely apparent (a tree). And if the threat is actual, you attempt to discern
what epistemic and behavioral changes are required of you.