In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 36.2 (2003) 119-134 [Access article in PDF] The Constitution of Rhetoric's Tradition Maurice Charland Rhetoric is not a discipline. That is to say, as a domain of theoretical and practical knowledge, rhetoric is weakly institutionalized, lacking a centralized arbiter and standardized set of procedures for establishing truth claims. It also lacks the basic characteristics that Michel Foucault defines as disciplinary, for while we can (...) identify "groups of objects, methods, their corpus of properties considered to be true, the interplay of rules and definitions, of techniques and tools," these are neither universally admitted, nor do they "constitute a sort of anonymous system, freely available to whoever wishes, or whoever is able to make use of them, without their being any question of their meaning" (1972, 222). On the contrary, despite the fact that rhetoric is usually figured as offering practical and, indeed, positive knowledge, the meaning of its terms is always being questioned and at stake. While we might, by considering terms loosely, seek to identify rhetoric in terms of objects such as "persuasion," or "discourse," these are not exclusively its province. Furthermore, the ends of rhetoric are themselves unclear. Is rhetoric really the art of discovering the available means of persuasion? Or is it an art of citizenship? Or a method of enquiry? It has at times been defined as each. Consequently, none of these methods can fix its identity. At most, we can say that "rhetoric," as a domain of knowledge, signals a commitment to the idea of agency in discourse.Rhetoric, while not disciplinary, nevertheless "hangs together" as a domain of knowledge even though it does not cohere conceptually. It is, or comes close to being, a "discursive formation." That is to say, we can identify a field that produces statements concerning discourse and its operations, which is characterized by certain regularities that articulate with the term rhetoric itself. The first such regularity is the gesture of negation. Rhetoric refuses philosophy (or acts out having been refused by philosophy). [End Page 119] Rhetoric further is defined against other intellectual genres: rhetoric is not poetics, is not political science, is not ethics, though it may "speak" to them. Ultimately, though, this tells us very little about the nature of rhetoric's difference, for while refusal is effective in positing the existence of a boundary between rhetoric and other domains, the location of that boundary and what it contains remains unspecified. Rhetoric must also be attributed an at least provisional sense. This is accomplished by rhetoric's second gesture, which initially appears more substantial. Rhetoric is framed in terms of the positivity of a foundational "tradition." Indeed, the gesture toward tradition is ubiquitous. Consider, for example, both the title and principles of organization of Patricia Bizzell and Bruce Herzberg's (1990) anthology, George Kennedy's (1998) recursion to the idea of "tradition" even as he attempts to present rhetoric as a natural and cross-cultural phenomenon, recent feminist works that explicitly address "the tradition," 1 the routine citation of Classical authorities and examples, the recurrence of "new" rhetorics, including Burke's dramatism, Perelman's theory of argumentation, as well as Barthes' semiotics, which are offered as supplements to tradition's lacks, and, finally, the energy devoted to the study of the history of rhetoric. The rhetorical tradition, as something bequeathed or put in play by ancient teachers, appears to offer rhetoric a substance, a literature, and a set of problems, particularly through variants of two other principles of discursive formation identified by Foucault, commentary and the author-function. Even so, the gesture toward tradition does not imply the existence of a historically rooted and fixed corpus or model: "Tradition" is a vague term, there is no unproblematic canon of texts to be commented upon, and tradition itself, rather than Aristotle, Plato, or Cicero, stands as "author." What we debate is the meaning of the "tradition," the uneasy relationship between Socrates and Sophists, Plato and Aristotle, but as positions rather than personae. Furthermore, in the name of rhetoric, ancient and modern texts are often read against the grain, and what is... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 36.3 (2003) 248-263 [Access article in PDF] The Incommensurability Thesis and the Status of Knowledge Maurice Charland The view that inquiry can be understood in terms of rhetorical theory can be traced to Thomas Kuhn's influential work, The Structure of Scientific Revolutions (1962). Kuhn is often cited by scholars concerned with the discursive strategies by which the natural and social or human sciences justify (...) themselves and their specific claims. Kuhn's legacy is well captured by Nelson, Megill, and McCloskey in the opening essay of The Rhetoric of the Human Sciences (1987) where they link him to Stephen Toulmin and Chaïm Perelman as instigators of the study of the Rhetoric of Inquiry. In their words, Kuhn's landmark classic "challenges philosophy to account for the actual operation of scientific communities—their professional devices of communication and socialization, their political structures, their reliance on aesthetics, and their rhetorical dependence on persuasion" (Nelson, Megill, and McCloskey 1987, 12). Despite this reaction, however, Kuhn's project was in many ways modest. He was not seeking to develop a sociology of science or a rhetoric of inquiry. He sought only to account for the form of modern science's history, which is not marked by linear progress, but by a succession of dominant frameworks, or what he termed paradigms.As I will argue in this essay, Kuhn's conception of paradigms is incompatible with rhetoric, except during scientific revolutions or under conditions of incommensurability. Incommensurability is a problematic category, however, for the opening it affords rhetoric ultimately undermines the very idea of paradigms. Consequently, locating rhetoric within normal science either undermines the very category distinctions that provide science with its specificity, or reduces rhetoric from a particular genre of discourse directed toward human agency to "rhetoricality," an aspect of all discourse. As we shall see, such blurring of genre distinctions is itself fundamentally [End Page 248] problematic, for science and rhetoric as discursive genres and practices are themselves incommensurable, even if not in Kuhn's terms. Rhetoric and revolution Kuhn observed that modern science is characterized by the bracketing of major disagreements regarding basic assumptions except during periods of "crisis." While pre-modern inquiry saw the contemporaneous co-existence of fundamentally incompatible frameworks, each competing for adherents, modern science normally excludes such divisions. Instead, modern science is characterized by a succession of frameworks. Only at periods of transition that are temporally bounded, for which Kuhn coined the term "scientific revolutions," does more than one framework have currency within a given sub-specialty (1962, 10-22).Kuhn accounts for this curious historical phenomenon by arguing that modern science is precisely constituted through an enforced bracketing of debates over first principles. The first principles, or paradigm, of any field are more than a set of epistemological or ontological assumptions. They are the set of rules constitutive of science as an activity. They orient scientists in their work, providing background assumptions, methodological principles, criteria of validity, a research agenda, and so on. The hegemony of a paradigm frees scientists from having to justify their work philosophically, socially, or politically. As Kuhn observes, normally science has the form of puzzle solving (35-42). He even likens it to a game, and like any game the participants need not concern themselves with the extrinsic validity of its rules or of the game itself. As Kuhn notes: Though many scientists talk easily and well about particular individual hypotheses that underlie a concrete piece of current research, they are little better than laymen at characterizing the established bases of their field, its legitimate problems and methods. If they have learned such abstractions at all, they show it mainly through their ability to do research. That ability can, however, be understood without recourse to hypothetical rules of the game. (47) Paradigms render modern science possible by producing practitioners and practices rather than by providing explicit knowledge of the principles such practices instantiate. In Foucault's language, we could say that practices are discursive formations (see Foucault 1972, 31-39). They are productive: [End Page 249] they give to knowledge... (shrink)

Civic Jazz asks us to expand our understanding of what it means to say that jazz is an American art form. While Clark is clearly a fan, with an intimate knowledge of jazz, its culture, and community, this book offers more than anecdote and description, which is so common in jazz studies. Rather, this well-crafted book extends and offers a theoretical basis to the idea, put forward by Wynton Marsalis, Albert Murray, Ralph Ellison, and most recently Barak Obama when speaking (...) at the 2016 International Jazz Day Concert, that jazz expresses the American spirit. Clark finds his theoretical armature in Kenneth Burke’s blurring of the boundary between rhetoric and poetic. As Clark argues, Burke’s works articulate a... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Farrell’s MoodsMaurice CharlandIt is difficult to write of the dead and their work, especially when one counts them as friends but does not wish to engage in simple epideictic. Scholarship might well be an unending conversation, but death limits speaking privileges. This undermines the conversational ideal. It certainly has robbed Thomas Farrell of his right to reply to anything that I will now say. For he and his legacy (...) to be treated well, the burden of speaking justly falls to others, who cannot count upon him to offer gentle correctives or collegial objections.In reflecting upon Thomas Farrell’s work, I am struck by the fact that he was simultaneously one of the field’s most respected and yet underappreciated theorists. The esteem in which he was held requires little by way of demonstration. Those who knew him will attest to his erudition and ease with theory. He is oft cited and was regularly called upon to discuss movements or developments in philosophy and rhetoric. Indeed, the very fact that this issue is dedicated to his thought testifies to the regard in which he was held. And so, why do I consider him underappreciated? Quite simply, because few of his colleagues have sought to take up fully his work on its own terms.There are several reasons for this, which I will elaborate briefly below, but they ultimately follow from the fact that Farrell was engaged in a [End Page 337] philosophical project in a field not well disposed to philosophical treatise. I am certain that this sounds odd. More than most fields in communication studies, rhetorical studies has a philosophical patina, and rhetorical scholarship is philosophically informed. Furthermore, philosophy and rhetoric meet regularly on the pages of this journal. Nevertheless, I contend that in the “field,” by which I mean the community of scholars of which Farrell was a part, mostly identified with “speech communication” or the National Communication Association, the development of full-blown philosophies of rhetoric is a marginal pastime. This should not be surprising: philosophers are concerned with very general questions, whereas rhetoricians focus on particulars. Philosophers seek to develop comprehensive representations of grand systems, whereas rhetoricians are pragmatists who focus on practical debates, and given that contingent practical questions are always more pressing that speculative ones, philosophies of rhetoric are for the most part of little immediate interest in rhetoric unless they offer a lever for doing criticism.And so, philosophy typically only has two modes of appearance in rhetorical studies: (1) as a bad object in the neurotic repetition of rhetoric’s foundational gesture, when Plato’s condemnation is reanimated to again be refuted; and (2) as an authoritative excerpt or fragment appropriated to bolster arguments regarding rhetoric’s ontic and epistemic status. Rarely is rhetoric’s nature systematically scrutinized in order to rewrite rhetorical practice. Rhetorical theorists, even when informed by philosophy or by “Theory” (aka French and German thought in ethics, hermeneutics, poststructralism, and philosophy) usually do little more than develop and elaborate a small number of concepts that can then be deployed in the analysis of texts. While each of these is subtended by philosophical commitments, be it to the role of reason or to the relationship of texts to the real, these are usually only alluded to or treated summarily in short “forum” articles that counterpoise grand categories, such as empiricism, postmodernism, and so forth. Hence, rhetorical theory in large measure appears taxonomic to the novice. Directed toward oratorical or critical practice, rhetorical theory presents itself initially as a catalog of situational and textual concepts, such as audience, exigence, enthymeme, style, trope, ideograph, and so on. Though rhetorical theorists and critics are quite adept in deploying these concepts, to either identify the salient elements of a speech or make a claim regarding some aspect of rhetoric’s effectivity, greater questions are usually bracketed or deferred.Baldly put, rhetoric is case bound: theory construction depends on the analysis of rhetorical episodes. Rhetorical analysis is typically directed toward understanding or theorizing a case rather than constructing a theoretical [End Page 338] edifice. This norm in rhetorical studies colors habits of reading and works against a full appreciation of Farrell... (shrink)

ABSTRACT Gerald Early's remark that black people are seminally important to the modern world because they created the blues is examined as a contribution to the politics of recognition that deviates from the liberal model that dominates in political theory. Central to this deviation is the politics of honor and Paul Corcoran's distinction between formal and aesthetic recognition. The politics of aesthetic recognition is examined here through Hans-Georg Gadamer's discussion of hermeneutics in Truth and Method as well as through Martin (...) Heidegger's phenomenology and philosophy of Dasein, inspired by Aristotle's Rhetoric, and his writings on art. The significance of art and specifically of the blues to the politics of recognition goes beyond the representation or the relaying of others' voices, in that it calls forth modes of being-there over against difference. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Anorexia and the MacCAT-T Test for Mental Competence:Validity, Value, and EmotionLouis C. Charland (bio)Keywordsmental competence, decisional capacity, anorexia, value, emotionValidity of the MacCAT-THow does one scientifically verify a psychometric instrument designed to assess the mental competence of medical patients who are asked to consent to medical treatment? Aside from satisfying technical requirements like statistical reliability, results yielded by such a test must conform to at least some accepted (...) pretheoretical desiderata; for example, determinations of competence, as measured by the test, must capture a minimal core of accepted basic intuitions about what competence means and what a theory of competence is supposed to do. The concepts of "face validity" and "content validity" are both important here. Face validity "indicates that an instrument appears to test what it is supposed to and that it is a plausible method for doing so" (Portney and Watkins 2000, 82). Content validity "means that the test contains all the elements that reflect the variable being studied" (Portney and Watkins 2000, 83). An adequate instrument for measuring mental competence must at minimum satisfy both of these requirements.What Tan and her colleagues (2006) have shown is that the MacArthur Competence Assessment Tool—Treatment (MacCAT-T) test for mental competence may not be an empirically valid measure of mental competence for some cases of anorexia. The data they report show that "competence," as measured by the MacCAT-T, does not conform sufficiently well with what is wanted of a clinical medical theory of competence. More specifically, the MacCAT-T is deficient in both face and content validity. This result is extremely significant; previous challenges to the validity of the MacCAT-T have often been largely theoretical in nature. My own objection that the MacCAT is inadequate because it omits the influence of emotion is based on a combination of empirical theory (Charland 1998a) and philosophical argument (Charland 1998b). However, it is entirely theoretical in nature. So is my argument that in ignoring emotion the MacCAT misses a crucial contributing ingredient in competence, namely, value (Charland 2001, see especially 136 note 2). Tan's study provides valuable empirical evidence for the second of these challenges, which deals more specifically with value. On the one hand, the study clearly demonstrates that patients sometimes do [End Page 283] base their treatment decisions on reasons derived from values. And on the other hand, it also nicely illustrates the centrality of values—"utilities" or "preferences"—in the decision-making process generally; a basic assumption of standard decision theory for which, paradoxically, there appears to be no satisfactory counterpart in the MacCAT-T model of reasoning and decision making.Thus, values figure among the reasons that patients actually use in reasoning when they weigh the risks and benefits of proposed treatment options. The MacCAT-T must be amended to incorporate this fact if it is to be a satisfactory clinical medical tool. Without such a correction, the concept of mental competence it measures is empirically invalid. At the root of the problem is a clash of intuitions. Tan's data provide convincing evidence that some of the patients who are deemed to be mentally competent by MacCAT-T standards should not in fact be considered competent. Note that the language in which this clash is expressed—"should not in fact"—involves a combination of descriptive and prescriptive elements, reminding us that the concept of competence is dual in nature: it is both prescriptive and descriptive (Freedman 1981). These problems underscore the need for greater clarity about what pretheoretically we want a clinical theory and test of competence to capture. It is of course reasonable to say that such a test must be consistent with major tenets of the relevant case law (Appelbaum 1998). But a legally valid concept of competence of this sort is too thin and arbitrary a foundation on which to build a clinical medical theory of competence. An empirically valid theory and test of the latter sort must incorporate the role of values if it is be truly helpful in medical practice.Value and the MacCAT-TI agree with Tan and her colleagues that some notion of "pathological value" needs to be... (shrink)

Psychiatric labeling has been the subject of considerable ethical debate. Much of it has centered on issues associated with the application of psychiatric labels. In comparison, far less attention has been paid to issues associated with the removal of psychiatric labels. Ethical problems of this last sort tend to revolve around identity. Many sufferers are reticent to relinquish their iatrogenic identity in the face of official label change; some actively resist it. New forms of this resistance are taking place in (...) the private chat rooms and virtual communities of the Internet, a domain where consumer autonomy reigns supreme. Medical sociology, psychiatry, and bioethics have paid little attention to these developments. Yet these new consumer-driven initiatives actually pose considerable risks to consumers. They also present complex ethical challenges for researchers. Clinically, there is even sufficient evidence to wonder whether the Internet may be the nesting ground for a new kind of identity disturbance. The purpose of the present discussion is to survey these developments and identify potential issues and problems for future research. Taken as a whole, the entire episode suggests that we may have reached a turning point in the history of psychiatry where consumer autonomy and the Internet are now powerful new forces in the manufacture of madness. (shrink)

Alexander Crichton (1763—1856) made significant contributions to the medical theory of the passions, yet there exists no systematic exegesis of this particular aspect of his work. The present article explores four themes in Crichton's work on the passions: (1) the role of irritability in the physiology of the passions; (2) the manner in which irritability and sensibility contribute to the valence, or polarity, of the passions; (3) the elaboration of a psychopathology of the passions that emphasizes their physiological form rather (...) than meaningful content or connections; and (4) the insistence that medical science ought to ignore ethical and other `moral' psychological and social aspects of the passions. (shrink)

Interdisciplinary work of the sort attempted in my paper is fraught with risks and obstacles. One especially pernicious obstacle is the short-sighted prejudice that insists we should always divide a problem into its various components, allocate different parts to their respective disciplines, publish each separately, and, above all, keep the ethics separate from the rest. Although this may sometimes constitute good tactical advice in the mature stages of inquiry on a complex topic, it begs the question in the early initial (...) stages of discussion on a subject like the present one, which is tangled and complex and not suited to the traditional disciplinary boundaries of professional journals... (shrink)

The question of decision-making capacity for informed consent to experimental brain surgery for severely ill anorectic patients is about as dramatic an ethical issue one can imagine. Sabine Müller and her co-authors (2015) should be commended for this extremely timely and original clinical and ethical discussion of decision-making capacity in relation to the issues raised by informed consent to such therapies. It is not only the therapies themselves that are innovative in this discussion, but also the overall theoretical approach taken (...) to decision-making capacity and informed consent. Even the understanding of anorexia nervosa is novel. The ethical stakes are certainly very high, since by some measures this is the deadliest off all mental disorders... (shrink)

First published in 1945, Maurice Merleau-Ponty’s monumental _Phénoménologie de la perception _signalled the arrival of a major new philosophical and intellectual voice in post-war Europe. Breaking with the prevailing picture of existentialism and phenomenology at the time, it has become one of the landmark works of twentieth-century thought. This new translation, the first for over fifty years, makes this classic work of philosophy available to a new generation of readers. _Phenomenology of Perception _stands in the great phenomenological tradition of (...) Husserl, Heidegger, and Sartre. Yet Merleau-Ponty’s contribution is decisive, as he brings this tradition and other philosophical predecessors, particularly Descartes and Kant, to confront a neglected dimension of our experience: the lived body and the phenomenal world. Charting a bold course between the reductionism of science on the one hand and "intellectualism" on the other, Merleau-Ponty argues that we should regard the body not as a mere biological or physical unit, but as the body which structures one’s situation and experience within the world. Merleau-Ponty enriches his classic work with engaging studies of famous cases in the history of psychology and neurology as well as phenomena that continue to draw our attention, such as phantom limb syndrome, synaesthesia, and hallucination. This new translation includes many helpful features such as the reintroduction of Merleau-Ponty’s discursive Table of Contents as subtitles into the body of the text, a comprehensive Translator’s Introduction to its main themes, essential notes explaining key terms of translation, an extensive Index, and an important updating of Merleau-Ponty’s references to now available English translations. Also included is a new foreword by Taylor Carman and an introduction to Merleau-Ponty_ _by Claude Lefort. Translated by Donald A. Landes. (shrink)

Heroin prescription involves the medical provision of heroin in the treatment of heroin addiction. Rudimentary clinical trials on that treatment modality have been carried out and others are currently underway or in development. However, it is questionable whether subjects considered for such trials are mentally competent to consent to them. The problem has not been sufficiently appreciated in ethical and clinical discussions of the topic. The challenges involved throw new light on the role of value and accountability in contemporary discussions (...) of mental competence. (shrink)

It has been argued recently that some basic emotions should be considered natural kinds. This is different from the question whether as a class emotions form a natural kind; that is, whether emotion is a natural kind. The consensus on that issue appears to be negative. I argue that this pessimism is unwarranted and that there are in fact good reasons for entertaining the hypothesis that emotion is a natural kind. I interpret this to mean that there exists a distinct (...) natural class of organisms whose behavior and development are governed by emotion. These are emoters. Two arguments for the natural kind status of emotion are considered. Both converge on the existence of emotion as a distinct natural domain governed by its own laws and regularities. There are then some reasons for being optimistic about the prospects for consilience in emotion theory. 1 The mantra 2 Griffiths on emotions as natural kinds 3 Panksepp on emotions as natural kinds 4 Emotion as a neurobiological kind 5 Emotion as a psychological kind 6 Response to the mantra 7 Unification or fragmentation? 8 Concluding remarks. (shrink)

The distinction between cognitive and perceptual theories of emotion is entrenched in the literature on emotion and is openly used by individual emotion theorists when classifying their own theories and those of others. In this paper, I argue that the distinction between cognitive and perceptual theories of emotion is more pernicious than it is helpful, while at the same time insisting that there are nonetheless important perceptual and cognitive factors in emotion that need to be distinguished. A general representational metatheoretical (...) framework for reconciling cognitive and perceptual theories is proposed. This is the Representational Theory of Emotion (RTE). A detailed case study of Antonio Damasio's important new contribution to emotion theory is presented in defense of the RTE. The paper is intended for readers interested in the foundations of emotion theory and cognitive science. (shrink)

When emotions are mentioned in the literature on mental competence, it is generally because they are thought to influence competence negatively; that is, they are thought to impede or compromise the cognitive capacities that are taken to underlie competence. The purpose of the present discussion is to explore the possibility that emotions might play a more positive role in the determination of competence. Using the MacArthur Treatment Competence Study as an example, it is argued that appreciation, a central theoretical concept (...) in many contemporary approaches to competence, has important emotive components that are seldom sufficiently recognized or acknowledged. If true, this means that some leading contemporary accounts of competence need to be revised in order to make more adequate provision for the positive contribution of emotion. (shrink)

In this paper I review some leading developments in the empirical theory of affect. I argue that (1) affect is a distinct perceptual representation governed system, and (2) that there are significant modular factors in affect. The paper concludes with the observation thatfeeler (affective perceptual system) may be a natural kind within cognitive science. The main purpose of the paper is to explore some hitherto unappreciated connections between the theory of affect and the computational theory of mind.

Contemporary diagnostic criteria for anorexia nervosa explicitly refer to affective states of fear and anxiety regarding weight gain, as well as a fixed and very strong attachment to the pursuit of thinness as an overarching personal goal. Yet current treatments for that condition often have a decidedly cognitive orientation and the exact nature of the contribution of affective states and processes to anorexia nervosa remains largely uncharted theoretically. Taking our inspiration from the history of psychiatry, we argue that conceptualizing anorexia (...) nervosa as a passion is a promising way forward in both our understanding and treatment of that condition. Building on the theory of the passions elaborated by Théodule Ribot, the founder of scientific psychology in France, we argue that there is convincing empirical evidence in defense of the empirical hypothesis that anorexia nervosa is a passion in Ribot’s specific, technical sense. We then explore the implications of this finding for current approaches to treatment, including cognitive–behavioral therapy, and clinical and ethical issues associated with treatment refusals. (shrink)

In this paper I link two hitherto disconnected sets of results in the philosophy of emotions and explore their implications for the computational theory of mind. The argument of the paper is that, for just the same reasons that some computationalists have thought that cognition may be a natural kind, so the same can plausibly be argued of emotion. The core of the argument is that emotions are a representation-governed phenomenon and that the explanation of how they figure in behaviour (...) must as such be undertaken in those terms. I conclude with some interdisciplinary reflections in defence of the hypothesis that emotions might be more fundamental in the organization of behaviour than cognition; that, in effect, we may be emoters before we are cognizers . The aim of the paper is: (1) to introduce a number of promising results in philosophical and empirical emotion theory to a wider audience; and (2) to begin the task of organizing those results into a computational theoretical framework. (shrink)

Embodied Care is the first work to argue for the body's centrality to care ethics, doing so by analyzing our corporeality at the phenomenological level.

The passions have vanished. After centuries of dominance in the ethical and scientific discourse of the West, they have been eclipsed by the emotions. To speak of the passions now is to refer to a relic of the past, the crumbling foundation of a once mighty conceptual empire that permeated all aspects of Western cultural life. Philosophical and scientific wars continue to be fought in these ruins; new encampments are built, rebels plot in the catacombs, and bold victors plant their (...) flags on the highest peaks. But it is hard to escape the conclusion that now it is the emotions which reign supreme in affective science. It is in their terms that conflicts are fought and settled. (shrink)

The target of Hanna Pickard's very erudite and thought-provoking article is compulsion. She argues that “addiction is not a form of compulsion” and that “addictive desires are not irresistible” (Pickard 2012, 40). However, I fear that compulsion as she presents it is ultimately a metaphysical straw figure, trapped in a false metaphysical dichotomy. What is lacking is a proper attention to specific individual clinical cases, examined over time. At the same time, Pickard's discussion is extremely important because of the manner (...) in which it highlights both the merits and the perils of philosophical inquiry into the nature of addiction... (shrink)

In many Western jurisdictions, the law presumes that adult persons, and sometimes children that meet certain criteria, are capable of making their own health care decisions; for example, consenting to a particular medical treatment, or consenting to participate in a research trial. But what exactly does it mean to say that a subject has or lacks the requisite capacity to decide? This last question has to do with what is commonly called “decisional capacity,” a central concept in health care law (...) and ethics, and increasingly an independent topic of philosophical inquiry. (shrink)

There are reasons to believe that decision‐making capacity (mental competence) of women in labor may be compromised in relation to giving informed consent to epidural analgesia. Not only severe labor pain, but also stress, anxiety, and premedication of analgesics such as opioids, may influence women’s decisional capacity. Decision‐making capacity is a complex construct involving cognitive and emotional components which cannot be reduced to ‘understanding’ alone. A systematic literature search identified a total of 20 empirical studies focused on women’s decision‐making about (...) epidural analgesia for labor pain. Our review of these studies suggests that empirical evidence to date is insufficient to determine whether women undergoing labor are capable of consenting to epidural analgesia. Given such uncertainties, sufficient information about pain management should be provided as part of prenatal education and the consent process must be carefully conducted to enhance women’s autonomy. To fill in the significant gap in clinical knowledge about laboring women’s decision‐making capacity, well‐designed prospective and retrospective studies may be required. (shrink)

Medicalization in contemporary psychopharmacology is increasingly dominated by commercial interests that threaten the scientific and ethical integrity of psychiatry. At the same time, the proliferation of new social media has altered the manner in which the social groups and institutions that have stakes in medicalization interact. Consumers are at once more powerful than ever before, but also more vulnerable. The upshot of all these developments is that medicalization is no longer simply the professed enemy of anti-psychiatry and its supporters. It (...) is now also an enemy of psychiatry. Once a welcome ally of psychiatry, medicalization appears to have turned into a fearsome enemy. (shrink)

The history and philosophy of affective terms and concepts contains important challenges for contemporary scientific accounts of emotion regulation. First, there is the problem of moral undertow. This arises because stipulating the ends of emotion regulation requires normative assumptions that ultimately derive from values and morals. Some historical precedents are considered to help explain and address this problem. Second, there is the problem of organization. This arises because multiple emotions are often organized and oriented in very particular ways over the (...) life of the individual in a manner that cannot be adequately explained using the concept of “emotion.” A modern variant of the traditional concept of passion is invoked to help address this problem. (shrink)

The author comments on the article “The neurobiology of addiction: Implications for voluntary control of behavior,‘ by S. E. Hyman. Hyman suggests that addicted individuals have substantial impairments in cognitive control of behavior. The author states that brain and neurochemical systems are involved in addiction. He also suggests that neuroscience can link the diseased brain processes in addiction to the moral struggles of the addicts.

I very much enjoyed reading the interesting and original article by Steel and colleagues (2017). But I found myself strongly disagreeing with its conclusion once the real point of the argument became clear to me. At the same time, I believe that the authors are correct to draw attention to the importance of context and inequities in framing discussions of the ethics of voluntary consent in heroin prescription research. I begin with a brief summary of the authors’ conclusion, quoting directly (...) and adding my own emphases, since there are major philosophical points I wish to make that hinge on nuances in wording... (shrink)

Philosophical discussions regarding the status of emotion as a scientific domain usually get framed in terms of the question whether emotion is a natural kind. That approach to the issues is wrongheaded for two reasons. First, it has led to an intractable philosophical impasse that ultimately misconstrues the character of the relevant debate in emotion science. Second, and most important, it entirely ignores valence, a central feature of emotion experience, and probably the most promising criterion for demarcating emotion from cognition (...) and other related domains. An alternate philosophical hypothesis for addressing the issues is pro- posed. It is that emotion is a naturally occurring valenced phenomenon that is.. (shrink)

How do we use our mental images of the present to reconstruct our past? Maurice Halbwachs addressed this question for the first time in his work on collective memory, which established him as a major figure in the history of sociology. This volume, the first comprehensive English-language translation of Halbwach's writings on the social construction of memory, fills a major gap in the literature on the sociology of knowledge. Halbwachs' primary thesis is that human memory can only function within (...) a collective context. Collective memory, Halbwachs asserts, is always selective; various groups of people have different collective memories, which in turn give rise to different modes of behavior. Halbwachs shows, for example, how pilgrims to the Holy Land over the centuries evoked very different images of the events of Jesus' life; how wealthy old families in France have a memory of the past that diverges sharply from that of the nouveaux riches; and how working class construction of reality differ from those of their middle-class counterparts. With a detailed introduction by Lewis A. Coser, this translation will be an indispensable source for new research in historical sociology and cultural memory. Lewis A. Coser is Distinguished Professor of Sociology Emeritus at the State University of New York and Adjunct Professor of Sociology at Boston College. (shrink)

I am delighted that Zachar and Potter have chosen to refer to my work on the DSM-IV cluster B personality disorders in their very interesting and ambitious target article. Their suggestion that we turn to virtue ethics rather than traditional moral theory to understand the relation between moral and nonmoral factors in personality disorders is certainly original and worth pursuing. Yet, in the final instance, I am not entirely sure about the exact scope of their proposed analysis. I also worry (...) whether they may have inadvertently presented a slightly inaccurate account of my views on the cluster B personality disorders, as they seek to formulate and defend their own views, which seem to be far wider in scope. I .. (shrink)

Dans Folioplus philosophie, le texte philosophique, associé une oeuvre d'art qui l'éclaire et le questionne, est suivi d'un dossier organisé en six points :Les mots du texte : Corps, entrelacs (chiasme), chair ; L'œuvre dans l'histoire des idées ; La figure du philosophe ; Trois questions posées au texte : Y a-t-il une chair de l'image? L'accès à l'être implique-t-il la neutralisation du sensible? Y a-t-il une chair de l'histoire? ; Groupement de textes : L'écriture et l'image: l'existence, la mort (...) ; Prolongements. (shrink)

Mental competence, or decision‐making capacity, is an important concept in law, psychiatry, and bioethics. A major problem faced in the development and implementation of standards for assessing mental competence is the issue of objectivity. The problem is that objective standards are hard to formulate and apply. The aim here is to review the limited philosophical literature on the place of value in competence in an attempt to introduce the issues to a wider audience. The thesis that the assessment of competence (...) must incorporate elements of value and rationality is defended, and some tentative suggestions offered about how this might be achieved in a clinical setting. (shrink)

[1] The early years, 1878-1923 -- [2] The middle years, 1923-1945 -- [3] The later years, 1945-1965.

A Treasury of the Buddha's Words: Discourses from the Middle Collection. Translated by Nanamoli Thera, edited and arranged by Phra Khantipalo. 3 vols, Mahamakut, Bangkok, but available only from Wat Buddha-Dhamma, Ten Mile Hollow, Wisemans Ferry, NSW 2255, Australia.

Buddhismus: Stifter, Schulen und Systeme. Hans Wolfgang Schumann. Diederichs Gelbe Reiher 99, 2nd expanded edition. Munich 1993. 259 pp.

Calm and Insight. A Buddhist Manual for Meditators. Bhikkhu Khantipalo. Curzon Press, London 1981. viii + 152 pp. £3.00.

Das Sutra von den vier Ständen. Das Aggañña Sutta im Licht seiner chinesischen Parallelen. Konrad Meisig., Otto Harrassowitz, Wiesbaden 1988. ix, 249 pp. DM 44.

Deutsch-Pali Wörterbuch. Helmut Klar. Octopus Verlag, Vienna 1982. 364pp.

Hyman (2007) should be commended for bringing up the vexing question of how “loss of control” in addiction relates to issues of moral responsibility. However, his account suffers from a cognitive bias that overlooks the affective and emotional dimensions of addiction. To fully understand these issues, we need to look beyond the confines of cognition and cognitive neuroscience. It is not the case that addiction must be either a brain disease or a moral condition, which is Hyman’s starting point (2007, (...) 8). This dilemma is false. Addiction is both a brain disease and a moral condition and only by admitting the perspective of affective neuroscience can we explain why... (shrink)