This paper depicts a case study of an organizational strategy for the promotion of ethical practice when introducing a new, high-risk, ethically-charged medical practice like Medical Assistance in Dying (MAiD). We describe the development of an interprofessional program that enables the delivery of high-quality, whole-person MAiD care that is values-based and sustainable. A “care ecology” strategy recognizes the interconnected web of relationships and structures necessary to support a quality experience of MAiD for patients, families, and clinicians. This program exemplifies a (...) care ecology approach that addresses common barriers to entry to MAiD practice, and also meets the needs of a variety of stakeholders through the creation of patient and family resources, team supports, standards of practice, professional development opportunities, organizational infrastructure, and community partnerships. We also describe how a thriving care ecology evolves to remain resilient, and to enable integration as the needs of the organization, team and program change over time. The design and development of this program may be adapted to other jurisdictions and organizations where MAiD is introduced, or where new patient populations become eligible for MAiD. This care ecology model may also be applicable to the creation of sustainable programs that provide other morally controversial or novel clinical services. (shrink)

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

A student's future as a knowledge worker (one who "thinks for a living" with the task of problem solving) is the starting point of this book. With this in mind, the book combines a review of philosophical positions and problems with practical examples and perspectives gained from everyday challenges faced by knowledge workers in their businesses and organizations. Through the use of summative chapters, highlighted key concepts, questions for reflection, and illustrative examples on how to work with the theories presented, (...) the book provides a clear and accessible introduction to this challenging subject. Philosophy of Science primarily addresses students studying language, communication, marketing, economics, and management. However, the survey of the theoretical schools of thought - as well as the discussions on research ethics and the role of research in society - will be equally relevant for other students in the humanities and the natural and social sciences. (shrink)

Wittgenstein’s and Heidegger’s objections against the possibility of a science of aesthetics were influential on different sides of the analytic/continental divide. Heidegger’s anti-scientism leads him to an alētheic view of artworks which precedes and exceeds any possible aesthetic reduction. Wittgenstein also rejects the relevance of causal explanations, psychological or physiological, to aesthetic questions. The main aim of this paper is to compare Heidegger with Wittgenstein, showing that: there are significant parallels to be drawn between Wittgenstein’s and Heidegger’s anti-scientism about aesthetics, (...) and that their anti-scientism leads both towards partly divergent criticisms of what I will call ‘aestheticism’. The divergence is mainly due to a broader metaphilosophical disagreement concerning appeals to ordinary language. Thus situating the two philosophers’ positions facilitates a possible critical dialogue between analytic and continental approaches in aesthetics. (shrink)

A growing body of literature critical of ethics review boards has drawn attention to the processes used to determine the ethical merit of research. Citing criticism on the bureaucratic nature of ethics review processes, this literature provides a useful provocation for (re)considering how the ethics review might be enacted. Much of this criticism focuses on how ethics review boards _deliberate,_ with particular attention given to the lack of transparency and opportunities for researcher recourse that characterise ethics review processes. Centered specifically (...) on the conduct of ethics review boards convened within university settings, this paper draws on these inherent criticisms to consider the ways that ethics review boards might enact more communicative and deliberative practices. Outlining a set of principles against which ethics review boards might establish strategies for engaging with researchers and research communities, this paper draws attention to how _Deliberative communication_, _Engagement with researchers_ and the _Distribution of responsibility_ for the ethics review might be enacted in the day-to-day practice of the university human ethics review board. This paper develops these themes via a conceptual lens derived from Habermas’ (The theory of communicative action. Volume 1: Reason and the rationalization of society, 1984 ) articulation of ‘communicative action’ and Fraser’s (Social Text, 25(26), 56–80, 1990 ) consideration of ‘strong publics’ to cast consideration of the role that human ethics review boards might play in supporting university research cultures. _Deliberative communication_, _Engagement with researchers_ and the _Distribution of responsibility_ provide useful conceptual prompts for considering how ethics review boards might undertake their work. (shrink)

Im dreizehnten Aphorismus von Jenseits von Gut und Böse distanziert sich Nietzshe von Spinozas Begriff der Selbsterhaltung. Hierfür gibt Nietzsche zwei Gründe an: Zum einen hält er den Selbsterhaltungstrieb, als Prinzip genommen, für überflüssig und setzt ihm den Willen zur Macht als fundamentaleres, die Selbsterhaltung bereits in sich begriefendes Prinzip entgegen. Zum anderen sei besagter Trieb zudem noch eine "Inconsequenz", sofern Spinozas antiteleologisches System durch den teleologischen Gedanken der Selbsterhaltung unterminiert werde. Die Abhandlung macht Adolf Trendelenburgs Aufsatz Ueber Spinoza's Grundgedanken (...) und dessen Erfolg als mutmaßliche Quelle für Nietzsches Diktum "Inconsequenz Spinoza's" ausfinding und umreißt kurz Trendelenburgs diesbezügliche Argumentation. Im Anschluss daran wird die Frage diskutiert, ob Nietzsche's Kritik an Spinoza ihre berechtigung hat, oder ob sie selbst inkonsequent ist.In the thirteenth aphorism of Beyond Good and Evil Nietzsche refuses Spinoza's concept of self-preservation. Nietzsche gives two reasons: First, he considers self-preservation a superfluous principle while the will to power is a more fundamental one. Secondly, Nietzsche calls the self-preservation an "inconsistency" since it would ruin Spinoza's anti-teleological system by infiltrating it with a teleological concept. The article detects Adolf Trendelburg's treatise Ueber Spinoza's Grundgedanken und desen Erfolog as most likely to be the source of Nietzsche's words "Spinoza's inconsistency" and summarize Trendelenburg's argumentation against Spinoza. Afterwards it is discussed whether Nietzsche's criticism at Spinoza is accurate or inconsistent itself. (shrink)

The central contention of this article is that the classificatory scheme of contemporary affective science, with its traditional categories of emotion, anger, fear, and so on, is no longer suitable to the needs of affective science. Unlike psychological constructionists, who have urged the transition from a discrete to a dimensional approach in the study of affective phenomena, I argue that we can stick to a discrete approach as long as we accept that traditional emotion categories will have to be (...) transformed in order to do any scientific work. I conclude by articulating some general rules for turning traditional emotion categories into suitable scientific tools. (shrink)

Edmund Husserl is regarded as the founder of transcendental phenomenology, one of the major traditions to emerge in twentieth-century philosophy. In this book Andrea Staiti unearths and examines the deep theoretical links between Husserl's phenomenology and the philosophical debates of his time, showing how his thought developed in response to the conflicting demands of Neo-Kantianism and life-philosophy. Drawing on the work of thinkers including Heinrich Rickert, Wilhelm Dilthey and Georg Simmel, as well as Husserl's writings on the natural and human (...) sciences that are not available in English translation, Staiti illuminates a crucial chapter in the history of twentieth-century philosophy and enriches our understanding of Husserl's thought. His book will interest scholars and students of Husserl, phenomenology, and twentieth-century philosophy more generally. (shrink)

Responsibility as accountability is normally taken to have stricter control conditions than responsibility as attributability. A common way to argue for this claim is to point to differences in the harmfulness of blame involved in these different kinds of responsibility. This paper argues that this explanation does not work once we shift our focus from other-directed blame to self-blame. To blame oneself in the accountability sense is to feel guilt and feeling guilty is to suffer. To blame oneself in the (...) attributability sense, it will be argued, is to feel shame and feeling shame is also to suffer. The different control conditions cannot be explained by a difference in the harm of blame. Instead, this paper argues that accountability and attributability are governed by different kinds of appropriateness: an agent S is accountability blameworthy for X only if S deserves to feel guilty; an agent S is attributability blameworthy for X only if it is fitting that S feels shame for X. (shrink)

This English translation of the author's original work has been thoroughly revised, expanded and updated. The book covers logical systems known as type-free or self-referential . These traditionally arise from any discussion on logical and semantical paradoxes. This particular volume, however, is not concerned with paradoxes but with the investigation of type-free sytems to show that: (i) there are rich theories of self-application, involving both operations and truth which can serve as foundations for property theory and formal semantics; (ii) these (...) theories provide a new outlook on classical topics, such as inductive definitions and predicative mathematics; (iii) they are particularly promising with regard to applications. Research arising from paradoxes has moved progressively closer to the mainstream of mathematical logic and has become much more prominent in the last twenty years. A number of significant developments, techniques and results have been discovered. Academics, students and researchers will find that the book contains a thorough overview of all relevant research in this field. (shrink)

The aim of the present study was to provide support for the validation of the Teammate Burnout Questionnaire. Athletes from a variety of team sports completed the TBQ and the Athlete Burnout Questionnaire. Confirmatory factor analysis revealed acceptable fit indexes for the three-dimensional models of the TBQ and the ABQ. Multi-trait multi-method analysis revealed that the TBQ and ABQ showed acceptable convergent and discriminant validity. The preliminary validation of the TBQ indicates the utility of the scale to reflect athletes’ perceptions (...) of their teammates’ burnout and offers researchers the opportunity to quantitatively assess an important aspect of the social environment in the development of athlete burnout. (shrink)

This article explores how neutralisation can explain people's lack of commitment to buying Fair Trade products, even when they identify FT as an ethical concern. It examines the theoretical tenets of neutralisation theory and critically assesses its applicability to the purchase of FT products. Exploratory research provides illustrative examples of neutralisation techniques being used in the FT consumer context. A conceptual framework and research propositions delineate the role of neutralisation in explaining the attitude-behaviour discrepancies evident in relation to consumers' FT (...) purchase behaviour, providing direction for further research that will generate new knowledge of consumers' FT purchase behaviour and other aspects of ethical consumer behaviour. (shrink)

After having given in the "Essay" a definition of freedom which straightforwardly entails its compatibility with – among other things – God's foreknowledge, Locke surprisingly writes in a 1693 letter to Molyneux that he does not see how human liberty can coexist with divine prescience. I argue that the confession to Molyneux can be made consistent with the "Essay"'s definition by embracing the view that the problem Locke had in mind when he drafted it was not a problem concerning the (...) reality of human freedom but, rather, its value. (shrink)

Lovers typically entertain two sorts of thoughts about their beloveds. On the one hand, they think that some qualities of their beloveds provide reasons for loving them. Romeo would say that he loves Juliet in virtue of the way she is. On the other hand, they regard their beloveds as irreplaceable. Romeo would never be willing to exchange Juliet with another maiden. Yet it may be asked how these two sorts of thoughts can coherently coexist. If some qualities of Juliet (...) justify Romeo’s love for her, shouldn’t another maiden with the same qualities be equally lovable for him? This paper draws some distinctions that we take to be crucial to the understanding of reasons for love. Its aim is to show that, even though the claim that beloveds as irreplaceable is plausible to some extent, there is at least one interesting sense in which lovers are replaceable. (shrink)

This paper considers the argument according to which, because we should regard it as a priori very unlikely that we are among the most important people who will ever exist, we should increase our confidence that the human species will not persist beyond the current historical era, which seems to represent a crucial juncture in human history and perhaps even the history of life on earth. The argument is a descendant of the Carter-Leslie Doomsday Argument, but I show (...) that it does not inherit the crucial flaw in its immediate ancestor. Nonetheless, we are not forced to follow the argument where it leads if we instead significantly decrease our confidence that we can affect the long-run future of humanity. GPI Working Paper No. 1-2019. (shrink)

In recent years there has been renewed interest in the +Doctrine of Virtue½ or +Tugendlehre½, the ethical part of Kant's late systematic treatise on moral philosophy, the Metaphysics of Morals. The present volume responds to these demands. Following a series of research workshops, 18 scholars from Germany, Italy, Britain and the United States provide a seamless commentary on the +Doctrine of Virtue½, discussing topics such as suicide, truthfulness, moral perfection, beneficence, gratitude, sympathy, respect and friendship as well as Kant's moral (...) psychology, philosophy of action and theory of moral education. This book will be an invaluable resource for moral philosophers and Kant scholars alike. (shrink)

This paper explores an idea of Stoic descent that is largely neglected nowadays, the idea that an argument is valid when the conditional formed by the conjunction of its premises as antecedent and its conclusion as consequent is true. As it will be argued, once some basic features of our naıve understanding of validity are properly spelled out, and a suitable account of conditionals is adopted, the equivalence between valid arguments and true conditionals makes perfect sense. The account of (...) validity outlined here, which displays one coherent way to articulate the Stoic intuition, accords with standard formal treatments of deductive validity and encompasses an independently grounded characterization of inductive validity. (shrink)

According to the Strawsonian tradition, a person is responsible for an action just in case it is appropriate to hold them responsible for that action. One important way of holding people responsible for wrongdoing is by experiencing and expressing blaming emotions. This raises the questions of what blaming emotions are and in what sense they can be appropriate. In this chapter I will provide an overview of different answers to both these questions. A common thread in the chapter (...) class='Hi'>will be a challenge for the Strawsonian tradition. Given that this tradition understands moral responsibility in terms of the appropriateness of blaming emotions, it must provide a realistic picture of these emotions and the practices in which they take part. On the other hand, it also aims to develop a normatively plausible account of the conditions of responsibility. I will try to show that it is often difficult to strike a satisfactory balance between these two aspirations. (shrink)

In this paper, I will defend the thesis that fundamental natural laws are distinguished from accidental empirical generalizations neither by metaphysical necessity, 147–155, 2005, 2007) nor by contingent necessitation. The only sort of modal force that distinguishes natural laws, I will argue, arises from the peculiar physical property of mutual independence of elementary interactions exemplifying the laws. Mutual independence of elementary interactions means that their existence and their nature do not depend in any way on which other interactions (...) presently occur. It is exactly this general physical property of elementary interactions in the actual world that provides natural laws with their specific modal force and grounds the experience of nature’s ‘recalcitrance’. Thus, the modal force of natural laws is explained by contingent non-modal properties of nature. In the second part of the paper, I deal with some alleged counterexamples to my approach: constraint laws, compositional laws, symmetry principles and conservation laws. These sorts of laws turn out to be compatible with my approach: constraint laws and compositional laws do not represent the dynamics of interaction-types by themselves, but only as constitutive parts of a complete set of equations, whereas symmetry principles and conservation laws do not represent any specific dynamics, but only impose general constraints on possible interactions. (shrink)

It is common in the autonomy literature to claim that some more demanding theories of autonomy disrespect certain individuals by giving the result that those individuals lack autonomy. This claim is often made in the context of the debate between substantive and content-neutral theories of autonomy. Proponents of content-neutral theories often argue that, in deeming certain people non-autonomous—especially certain oppressed people who seem to have internalized their oppression in certain ways—the substantive theories disrespect those people. They take this as reason (...) to accept content-neutral views over substantive views. Despite its ubiquity, this concern about disrespect is hard to pin down precisely. In this paper, I articulate two questions that need to be answered before we can understand the disrespect objection. First: Who, exactly, is supposedly being disrespected by substantive views? Second: Why is it that excluding people with these features is disrespectful? I consider a number of possible answers to each of these questions, and I argue that none of them gives us a plausible explanation of why we should think substantive theories of autonomy are disrespectful to anyone. No matter how we fill in the details, I will argue, there is simply no reason to prefer content-neutral theories of autonomy over substantive ones on the grounds of respect. (shrink)

This paper argues that God's immanent causation and Spinoza's account of activity as adequate causation (of finite modes) do not always go together in Spinoza's thought. We show that there is good reason to doubt that this is the case in Spinoza's early Short Treatise on God, Man and His Well‐being. In the Short Treatise, Spinoza defends an account of God's immanent causation without fully endorsing the account of activity as adequate causation that he will later introduce in the (...) Ethics (E3def2). We turn to an examination of how God's immanent causation relates to the activity of finite things in the Ethics. We consider two ways to think about the link between God, seen as immanent cause, and the activity of finite things: namely, in terms of entailment and in terms of production. We argue that the productive model is most promising for understanding the way in which the activity of finite things and God's immanent causality are connected in Spinoza's (mature) philosophy. (shrink)

Some believe that the current era is uniquely important with respect to how well the rest of human history goes. Following Parfit, call this the Hinge of History Hypothesis. Recently, MacAskill has argued that our era is actually very unlikely to be especially influential in the way asserted by the Hinge of History Hypothesis. I respond to MacAskill, pointing to important unresolved ambiguities in his proposed definition of what it means for a time to be influential and criticizing the two (...) arguments used to cast doubt on the claim that the current era is a uniquely important moment in human history. GPI Working Paper No. 9 - 2022. (shrink)

Different people have different perceptions about artificial intelligence (AI). It is extremely important to bring together all the alternative frames of thinking—from the various communities of developers, researchers, business leaders, policymakers, and citizens—to properly start acknowledging AI. This article highlights the ‘fruitful collaboration’ that sociology and AI could develop in both social and technical terms. We discuss how biases and unfairness are among the major challenges to be addressed in such a sociotechnical perspective. First, as intelligent machines reveal their nature (...) of ‘magnifying glasses’ in the automation of existing inequalities, we show how the AI technical community is calling for transparency and explainability, accountability and contestability. Not to be considered as panaceas, they all contribute to ensuring human control in novel practices that include requirement, design and development methodologies for a fairer AI. Second, we elaborate on the mounting attention for technological narratives as technology is recognized as a social practice within a specific institutional context. Not only do narratives reflect organizing visions for society, but they also are a tangible sign of the traditional lines of social, economic, and political inequalities. We conclude with a call for a diverse approach within the AI community and a richer knowledge about narratives as they help in better addressing future technical developments, public debate, and policy. AI practice is interdisciplinary by nature and it will benefit from a socio-technical perspective. (shrink)

Due to the shortage of organs, it has been proposed that the ban on organ sales is lifted and a market-based procurement system introduced. This paper assesses four prominent proposals for how such a market could be arranged: unregulated current market, regulated current market, payment-for-consent futures market, and the family-reward futures market. These are assessed in terms of how applicable prominent concerns with organ sales are for each model. The concerns evaluated are that organ markets will crowd out altruistic (...) donation, that consent to sell organs is invalid, that sellers will be harmed, and that commodification of organs will affect human relationships in a negative way. The paper concludes that the family-reward futures market fares best in this comparison but also that it provides the weakest incentive to potential buyers. There is an inverse relationship between how applicable prominent critiques are to organ market models and the increase in available organs they can be expected to provide. (shrink)

Organoids are three-dimensional biological structures grown in vitro from different kinds of stem cells that self-organise mimicking real organs with organ-specific cell types. Recently, researchers have managed to produce human organoids which have structural and functional properties very similar to those of different organs, such as the retina, the intestines, the kidneys, the pancreas, the liver and the inner ear. Organoids are considered a great resource for biomedical research, as they allow for a detailed study of the development and pathologies (...) of human cells; they also make it possible to test new molecules on human tissue. Furthermore, organoids have helped research take a step forward in the field of personalised medicine and transplants. However, some ethical issues have arisen concerning the origin of the cells that are used to produce organoids and their properties. In particular, there are new, relevant and so-far overlooked ethical questions concerning cerebral organoids. Scientists have created so-called mini-brains as developed as a few-months-old fetus, albeit smaller and with many structural and functional differences. However, cerebral organoids exhibit neural connections and electrical activity, raising the question whether they are or will one day be somewhat sentient. In principle, this can be measured with some techniques that are already available, which are used for brain-injured non-communicating patients. If brain organoids were to show a glimpse of sensibility, an ethical discussion on their use in clinical research and practice would be necessary. (shrink)

Gilbert Simondon has recently attracted the interest of political philosophers and theorists, despite the fact that he is renowned as a philosopher of technics – author of Of the Mode of Existence of Technical Objects – who also elaborated a general theory of complex systems in Individuation in the Light of the Notions of Form and Information. A group of scholars has developed Gilles Deleuze’s early suggestion that Simondon’s social ontology might offer the basis for a re-theorisation of radical democracy. (...) Others, following Herbert Marcuse, have instead focused on Simondon’s analysis of the relationship between technology and society. However, only a joint study of Simondon’s two major works can reveal their implicit political stakes. As I will argue, Simondon’s anti-Aristotelianism and his anti-Heideggerian understanding of the Greek origins of philosophy, allow us to conceive philosophical thought as a ‘tradition of invention’, that is, a pedagogical technē endowed with the political task of maintaining the openness of the social system and allowing normative invention to emerge from within. (shrink)

In his interesting commentary, Joshua Shepherd raises two points—one related to epistemology, the other to ethics—about our article on human cerebral organoids.1 2 From the epistemological standpoint, he calls into question the need for a theory of consciousness. A theory of consciousness, for him, is not necessary because of the lack of consensus about the very nature of consciousness. Shepherd suggests that ‘given widespread disagreement, applying a theory of consciousness may not be helpful when attempting to diagnose the presence of (...) consciousness in cerebral organoids’. In Shepherd’s view, it would be better to transfer ‘concepts already under development in work on the presence and structure of consciousness in difficult marginal cases involving traumatic brain injury’.2 We could not agree more on this last point; detecting a minimal capacity for consciousness in the brain of comatose patients is a very similar challenge to inferring the presence of consciousness in cerebral organoids. Every day, as a by-product of saving many lives, intensive care medicine artificially produces thousands of brains that may remain isolated, split or fragmented; in the worst case, cortical islands, or an archipelago of islands, may survive while being disconnected from the outside world. Can these islands host some form of consciousness? That is, does it feel like anything to be a large piece of human cortex? Addressing this difficult question requires the development of general, objective brain-based indices of consciousness that are independent of sensory processing, executive functions and motor outputs.3 Consider, for example, a patient showing reflexive spontaneous behaviour, no response to command and no ability to communicate. In her brain, afferent pathways are damaged, thereby impairing the recruitment of cortical areas in response to sensory stimulation; basal ganglia, as well as other frontal structures supporting executive functions, are impaired. However, resting metabolism and significant electroencephalography …. (shrink)

In `Essence and Modality', Kit Fine proposes that for a proposition to be metaphysically necessary is for it to be true in virtue of the nature of all objects whatsoever. Call this view Fine's Thesis. This paper is a study of Fine's Thesis in the context of Fine's logic of essence (LE). Fine himself has offered his most elaborate defense of the thesis in the context of LE. His defense rests on the widely shared assumption that metaphysical necessity obeys the (...) laws of the modal logic S5. In order to get S5 for metaphysical necessity, he assumes a controversial principle about the nature of all objects. I will show that the addition of this principle to his original system E5 leads to inconsistency with an independently plausible principle about essence. In response, I develop a theory that avoids this inconsistency while allowing us to maintain S5 for meta- physical necessity. However, I conclude that our investigation of Fine's Thesis in the context of LE motivates the revisionary conclusion that metaphysical necessity obeys the principles of the modal logic S4, but not those of S5. I argue that this constitutes a distinctively essentialist challenge to the received view that the logic of metaphysical necessity is S5. (shrink)

There seems to be a minimal core that every theory wishing to accommodate the intuition that the future is open must contain: a denial of physical determinism (i.e. the thesis that what future states the universe will be in is implied by what states it has been in), and a denial of strong fatalism (i.e. the thesis that, at every time, what will subsequently be the case is metaphysically necessary).1 Those two requirements are often associated with the idea (...) of an objective temporal flow and the non-reality of the future. However, at least certain ways to frame the “openness” intuition do not rely on any of these. Branching Time Theory (BTT) is one such: it is compatible with the denial that time flow is objective and it is couched in a language with a (prima facie) commitment to an eternalist ontology. BTT, though, urges us to resist certain intuitions about the determinacy of future claims, which arguably do not lead either to physical determinism or to fatalism. Against BTT, supporters of the Thin Red Line Theory (TRL) argue that their position avoids determinism and fatalism, while also representing the fact that there is a future which is “special” because it is the one that will be the case. But starting with Belnap and Green 1994, some have objected to the tenability of TRL, mainly on metaphysical grounds. In particular, those argue that “positing a thin red line amounts to giving up objective indeterminism,”2 and that “has unacceptable consequences, ranging from a mistreatment of actuality to an inability to talk coherently about what would have happened had what is going to happen not taken place.”3 In this paper, we wish to reframe the.. (shrink)

According to relational egalitarianism, a society is just insofar as the relations in that society are equal. Exclusively, relational egalitarians have been concerned with why humans, in particular adults, must relate as equals. This is unfortunate since relational egalitarians claim to be in line with the concerns of real-life egalitarians; but real-life egalitarians, such as vegans and vegetarians, clearly care about injustices committed against non-human animals. In this paper, I thus explore the role of non-human animals in relational egalitarianism. I (...) distinguish four accounts of relational egalitarianism and argue that they differ in what they imply for relationships between humans and animals. Interestingly, it will also become clear that in relational egalitarianism, a relation may not only be unequal or equal; it may also be non-unequal. (shrink)

Human cerebral organoids (HCOs) are three-dimensional in vitro cell cultures that mimic the developmental process and organization of the developing human brain. In just a few years this technique has produced brain models that are already being used to study diseases of the nervous system and to test treatments and drugs. Currently, HCOs consist of tens of millions of cells and have a size of a few millimeters. The greatest limitation to further development is due to their lack of vascularization. (...) However, recent research has shown that human cerebral organoids can manifest the same electrical activity and connections between brain neurons and EEG patterns as those recorded in preterm babies. All this suggests that, in the future, HCOs may manifest an ability to experience basic sensations such as pain, therefore manifesting sentience, or even rudimentary forms of consciousness. This calls for consideration of whether cerebral organoids should be given a moral status and what limitations should be introduced to regulate research. In this article I focus particularly on the study of the emergence and mechanisms of human consciousness, i.e. one of the most complex scientific problems there are, by means of experiments on HCOs. This type of experiment raises relevant ethical issues and, as I will argue, should probably not be considered morally acceptable. (shrink)

This paper develops the idea that valid arguments are equivalent to true conditionals by combining Kripke’s theory of truth with the evidential account of conditionals offered by Crupi and Iacona. As will be shown, in a first-order language that contains a naïve truth predicate and a suitable conditional, one can define a validity predicate in accordance with the thesis that the inference from a conjunction of premises to a conclusion is valid when the corresponding conditional is true. The validity (...) predicate so defined significantly increases our expressive resources and provides a coherent formal treatment of paradoxical arguments. (shrink)

This volume addresses three major themes regarding recipes: their nature and identity; their relationship to territory, producers, consumers and places of production. The first part looks at taxonomies of recipes, the relationship between recipes and their source, and how recipes have changed over time, including case studies that look at unsourced recipes through to recipes for foods that are very highly processed. The second part identifies the constitutive relationships that characterize recipes, between territory, producers, consumers, places and spaces of production. (...) The third part studies the values and norms guiding the naming, production and consumption of recipes, scrutinising the cultural appropriation of recipes, how to stake authority in claiming a recipe, and the interplay between aesthetics and ethics in recipe making. With contributors ranging across disciplines including philosophy, law and history, and including established academics such as Carolyn Korsmeyer and food writers such as Rachel Laudan this volume will be of vital importance for those looking to understand how archival material forms our understanding of eating habits and culture throughout history. (shrink)

Earman and Roberts claim that there is neither a persuasive account of the truth-conditions of ceteris paribus laws, nor of how such laws can be confirmed or disconfirmed. I will give an account of the truth conditions of ceteris paribus laws in physics in terms of dispositions. It will meet the objections standardly raised against such an account. Furthermore I will elucidate how ceteris paribus laws can be tested in physics. The essential point is that physics provides (...) methodologies for dealing with disturbing factors. For this reason disturbing factors need not be listed explicitly in law-statements. In virtue of the methodologies it is possible to test how systems would behave if the disturbing factors were absent. I will argue that this suffices to establish the tenability of the dispositional account of ceteris paribus laws. (shrink)

Intuitive-automatic processes are crucial for making judgements and decisions. The fascinating complexity of these processes has attracted many decision researchers, prompting them to start investigating intuition empirically and to develop numerous models. Dual-process models assume a clear distinction between intuitive and deliberate processes but provide no further differentiation within both categories. We go beyond these models and argue that intuition is not a homogeneous concept, but a label used for different cognitive mechanisms. We suggest that these mechanisms have to be (...) distinguished to allow for fruitful investigations of intuition. Specifically, we argue that researchers should concentrate on investigating the processes underlying intuition before making strong claims about its performance. We summarise current models for intuition and propose a categorisation according to the underlying cognitive processes: (a) associative intuition based on simple learning-retrieval processes, (b) matching intuition based on comparisons with prototypes/exemplars, (c) accumulative intuition based on automatic evidence accumulation, and (d) constructive intuition based on construction of mental representations. We discuss how this differentiation might help to clarify the relationship between affect and intuition and we derive a very general hypothesis as to when intuition will lead to good decisions and when it will go astray. (shrink)

Review of C.P. Ragland's The Will to Reason Theodicy and Freedom in Descartes.

Free will is usually defined by three conditions: the ability to do otherwise; control of one’s own choices; responsiveness to reasons. The compatibility of free will with determinism lies at the heart of the philosophical debate at the metaphysical level. This debate, while being increasingly refined, has not yet reached a conclusion. Recently, neuroscience and empirical psychology have tried to settle the problem of free will with a series of experiments that go in the direction of so-called (...) illusionism: free will as the conscious control of our behavior cannot exist, being a mere illusion. But even in this case, the experimental results are challenged at various levels. Considering that in most moral and legal systems, the subject’s liability derives from their freedom, the usefulness of preserving the concept of freedom – which incidentally responds to a very strong commonsensical intuition – suggests the need for an operational solution. This could be done by resorting to the concepts of capacity and cognitive control, which are measured by a set of well-established neuropsychological tests. Our preliminary proposal is to create an index, the first step towards a specific quantification and measurement of free will, to be used especially in ethical and legal contexts. Theoretical premises, practical difficulties and objections to this approach are also discussed and addressed. (shrink)

An influential tradition holds that thoughts are public: different thinkers share many of their thoughts, and the same applies to a single subject at different times. This ‘publicity principle’ has recently come under attack. Arguments by Mark Crimmins, Richard Heck and Brian Loar seem to show that publicity is inconsistent with the widely accepted principle that someone who is ignorant or mistaken about certain identity facts will have distinct thoughts about the relevant object—for instance, the astronomer who does not (...) know that Hesperus is Phosphorus will have two distinct thoughts Hesperus is bright and Phosphorus is bright. In this paper, I argue that publicity can be defended if we adopt a relational account on which thoughts are individuated by their mutual relations. I then go on to develop a specific relational theory—the ‘linking account’—and contrast it with other relational views. (shrink)

Name any valued human trait—intelligence, wit, charm, grace, strength—and you will find an inexhaustible variety and complexity in its expression among individuals. Yet we insist that such diversity does not provide grounds for differential treatment at the most basic level. Whatever merit, blame, praise, love, or hate we receive as beings with a particular past and a particular constitution, we are always and everywhere due equal respect merely as persons. -/- But why? Most who attempt to answer this question (...) appeal to the idea that all human beings possess an intrinsic dignity and worth—grounded in our capacities, for example, to reason, reflect, or love—that raises us up in the order of nature. Andrea Sangiovanni rejects this predominant view and offers a radical alternative. -/- To understand our commitment to basic equality, Humanity without Dignity argues that we must begin with a consideration not of equality but of inequality. Rather than search for a chimerical value-bestowing capacity possessed to an equal extent by each one of us, we ought to ask: Why and when is it wrong to treat others as inferior? Sangiovanni comes to the conclusion that our commitment to moral equality is best explained by a rejection of cruelty rather than a celebration of rational capacity. He traces the impact of this fundamental shift for our understanding of human rights and the norms of anti-discrimination that underlie it. (shrink)

Rare diseases pose a particular priority setting problem. The UK gives rare diseases special priority in healthcare priority setting. Effectively, the National Health Service is willing to pay much more to gain a quality-adjusted life-year related to a very rare disease than one related to a more common condition. But should rare diseases receive priority in the allocation of scarce healthcare resources? This article develops and evaluates four arguments in favour of such a priority. These pertain to public values, luck (...) egalitarian distributive justice the epistemic difficulties of obtaining knowledge about rare diseases and the incentives created by a higher willingness to pay. The first is at odds with our knowledge regarding popular opinion. The three other arguments may provide a reason to fund rare diseases generously. However, they are either overinclusive because they would also justify funding for many non-rare diseases or underinclusive in the sense of justifying priority for only some rare diseases. The arguments thus fail to provide a justification that tracks rareness as such. There are no data in this work. (shrink)

What are the metaphysical commitments which best 'make sense' of our scientific practice? In this book, Andreas Hüttemann provides a minimal metaphysics for scientific practice, i.e. a metaphysics that refrains from postulating any structure that is explanatorily irrelevant. Hüttemann closely analyses paradigmatic aspects of scientific practice, such as prediction, explanation and manipulation, to consider the questions whether and what metaphysical presuppositions best account for these practices. He looks at the role which scientific generalisation play in predicting, testing, and explaining (...) the behaviour of systems. He also develops a theory of causation in terms of quasi-inertial processes and interfering factors, and he proposes an account of reductive practices that makes minimal metaphysical assumptions. His book will be valuable for scholars and advanced students working in both philosophy of science and metaphysics. (shrink)

This monograph provides a novel reliabilist approach to epistemic responsibility assessment. The author presents unique arguments for the epistemic significance of belief-influencing actions and omissions. She grounds her proposal in indirect doxastic control. The book consists of four chapters. The first two chapters look at the different ways in which an agent might control the revision, retention, or rejection of her beliefs. They provide a systematic overview of the different approaches to doxastic control and contain a thorough study of reasons-responsive (...) approaches to direct and indirect doxastic control. The third chapter provides a reliabilist approach to epistemic responsibility assessment which is based on indirect doxastic control. In the fourth chapter, the author examines epistemic peer disagreement and applies her reliabilist approach to epistemic responsibility assessment to this debate. She argues that the epistemic significance of peer disagreement does not only rely on the way in which an agent should revise her belief in the face of disagreement, it also relies on the way in which an agent should act. This book deals with questions of meliorative epistemology in general and with questions concerning doxastic responsibility and epistemic responsibility assessment in particular. It will appeal to graduate students and researchers with an interest in epistemology. (shrink)

This paper addresses the question whether future contingents are knowable, that is, whether one can know that things will go a certain way even though it is possible that things will not go that way. First I will consider a long-established view that implies a negative answer, and draw attention to some endemic problems that affect its credibility. Then I will sketch an alternative line of thought that prompts a positive answer: future contingents are knowable, although (...) our epistemic access of them is limited in some important respects. (shrink)