The field of clinical ethics consultation has matured into a multidisciplinary profession, with clinical ethics consultants (CECs) being trained in bioethics, philosophy, theology, law, medicine, n...

La autoetnografía es un enfoque de investigación y escritura que busca describir y analizar sistemáticamente la experiencia personal con el fin de comprender la experiencia cultural. Esta aproximación desafía las formas canónicas de hacer investigación y de representar a los otros, a la vez que considera a la investigación como un acto político, socialmente justo y socialmente consciente. Para hacer y escribir autoetnografía, el investigador aplica los principios de la autobiografía y de la etnografía. Así, como método, la autoetnografía es, (...) a la vez, proceso y producto. (shrink)

This research examines the relationships among the types of self-serving political messages sent in organizations, the channels through which they are sent, and the targets to whom they are sent. Two theoretical streams converge in this study: Communication as Political Behavior and Media Usage Theory. A review and synthesis of these two bodies of literature yielded three hypotheses, each of which received strong statistical support. The data suggest that the process of encoding and transmitting self-serving messages is strongly related to (...) the specific target to whom they are sent (boss, subordinate, or peer) and the channel through which they are sent (face-to-face, telephone, memo, or e-mail). (shrink)

Research involving recently deceased humans that are physiologically maintained following declaration of death by neurologic criteria—or ‘research involving the recently deceased’—can fill a translational research gap while reducing harm to animals and living human subjects. It also creates new challenges for honouring the donor’s legacy, respecting the rights of donor loved ones, resource allocation and public health. As this research model gains traction, new empirical ethics questions must be answered to preserve public trust in all forms of tissue donation and (...) in the practice of medicine while respecting the legacy of the deceased and the rights of donor loved ones. This article suggests several topics for immediate investigation to understand the attitudes and experiences of researchers, clinical collaborators, donor loved ones and the public to ensure research involving the recently deceased advances ethically. (shrink)

Unconditionals are syntactic conditionals whose affirmation affirms their consequent, unconditionally. Prominent instances were addressed by J.L. Austin ('There are biscuits if you want some') and Nelson Goodman (even-if 'semifactuals'). Their detailed features are explained in a Decision-Theoretic Semantics (DTS) which extends, by certainty and relevance conditions, the "CCCP" conditional probability construal of conditionals due to Ernest Adams and others. The construal of assertions of conditionals as conditional acts, defended by Keith DeRose and Richard Grandy in 1999 against objections arising (...) from Austin's unconditionals, is shown to be incompatible with any known version of CCCP. However, an ad-hoc decision-theoretic construal of their proposal is seen to work for Austin's unconditionals, albeit for these only. The DTS account of unconditionals hinges on stochastic independence or irrelevance conditions. For Austin's variant, it also involves changes in the expectations of non-indicator random variables, i.e. properly valuational relevance relations. The widely assumed speaker's knowledge presumption for assertion in general is reconstrued non-transcendently as a proposal to update to ostensible common certainty. This imperative replaces the factive 'T-axiom', KA-> A, of modal logical explications of knowledge to yield an doxastically imperatival, but evidence-sensitive theory of assertoric truth claims. On such a basis, Max Black's and G.E. Moore's ostensibilist account of assertors representing themselves as knowing is defended against Tim Williamson's 1996 and Igor Douven's 2006 respective deontic proposals for a knowledge or rational credibility requirement. Moreover, ostensibly unconditional, unhedged assertion is reconciled with a reality of dimly perceived potential defeaters on recognizing it to be a tacit semifactual, if need be. (shrink)

Recently the paleoanthropologist Pat Shipman has proposed what she calls the animal connection as the human trait that connects all other traits. Theologians and biblical scholars have proposed many relational, functional, and ontological interpretations of the image of God in humans and human nature, but have generally not included a connection with animals. Genesis 1–3, however, weaves human and animal creation in a variety of ways, and Adam's naming of other species implies they are understood as family or kin. Thus (...) Genesis 1–3 understands a relationship with other animals as integral to human becoming and uses family or kinship as a root metaphor for human–animal relations. (shrink)

Recently the paleoanthropologist Pat Shipman has proposed what she calls the animal connection as the human trait that connects all other traits. Theologians and biblical scholars have proposed many relational, functional, and ontological interpretations of the image of God in humans and human nature, but have generally not included a connection with animals. Genesis 1–3, however, weaves human and animal creation in a variety of ways, and Adam's naming of other species implies they are understood as family or kin. Thus (...) Genesis 1–3 understands a relationship with other animals as integral to human becoming and uses family or kinship as a root metaphor for human–animal relations. (shrink)

In Reason and Rhetoric in the Philosophy of Hobbes, Quentin Skinner argued, first, that Thomas Hobbes’s philosophy is best understood when placed within the context of the study of rhetoric in Early Modern England and, second, that Hobbes’s attitude toward rhetoric changed in the course of his career: that he passed from a period in which he embraced civic humanism, with its emphasis on rhetoric to one of adamantly rejecting rhetoric in the late 1630s and 1640s, only to reembrace rhetoric (...) in his Leviathan. In his Philosophy, Rhetoric, and Thomas Hobbes, Timothy Raylor challenges Skinner’s influential thesis, arguing for more continuity in Hobbes’s attitude toward... (shrink)

When one encounters disagreement about the truth of a factual claim from a trusted advisor who has access to all of one's evidence, should that move one in the direction of the advisor's view? Conciliatory views on disagreement say "yes, at least a little." Such views are extremely natural, but they can give incoherent advice when the issue under dispute is disagreement itself. So conciliatory views stand refuted. But despite first appearances, this makes no trouble for *partly* conciliatory views: views (...) that recommend giving ground in the face of disagreement about many matters, but not about disagreement itself. (shrink)

The claim of this paper is that the everyday functions of knowledge make most sense if we see knowledge as contrastive. That is, we can best understand how the concept does what it does by thinking in terms of a relation “a knows that p rather than q.” There is always a contrast with an alternative. Contrastive interpretations of knowledge, and objections to them, have become fairly common in recent philosophy. The version defended here is fairly mild in that there (...) is no suggestion that we cannot think in terms of a simpler not explicitly contrastive relation “a knows that p.” Some, for instance Schaffer (2005) and Karjalainen and Morton (2003), have hinted that this stronger possibility may be right. But all that I am arguing now is that facts that are easily expressed in contrastive terms are vital to understanding why we need the concept of knowledge. In a piece that is in some ways a companion to this one ("Contrastivism" in Duncan Pritchard and Sven Bernecker, eds. The Routledge Companion to Epistemology. Routledge 2010, 513-522), I give a general survey of theories of contrastive knowledge and the differences between them. (shrink)

Many favor representationalism about color experience. To a first approximation, this view holds that experiencing is like believing. In particular, like believing, experiencing is a matter of representing the world to be a certain way. Once you view color experience along these lines, you face a big question: do our color experiences represent the world as it really is? For instance, suppose you see a tomato. Representationalists claim that having an experience with this sensory character is necessarily connected with representing (...) a distinctive quality as pervading a round area out there in external space. Let us call it “sensible redness” to highlight the fact that the representation of this property is necessarily connected with the sensory character of the experience. Is this property, sensible redness, really co-instantiated with roundness out there in the space before you? (shrink)

Reviewing his life's work in several areas, Koestler shows that the development of human intelligence mirrors the hierarchical order of the universe, examines links between creativity and humor, science, and art, and criticizes the behaviorist theory of cultural evolution.

An extraordinary history of humanity's changing vision of the universe. In this masterly synthesis, Arthur Koestler cuts through the sterile distinction between 'sciences' and 'humanities' to bring to life the whole history of cosmology from the Babylonians to Newton. He shows how the tragic split between science and religion arose and how, in particular, the modern world-view replaced the medieval world-view in the scientific revolution of the seventeenth century. He also provides vivid and judicious pen-portraits of a string of (...) great scientists and makes clear the role that political bias and unconscious prejudice played in their creativity. (shrink)

In order to predict and explain behavior, one cannot specify the mental state of an agent merely by saying what information she possesses. Instead one must specify what information is available to an agent relative to various purposes. Specifying mental states in this way allows us to accommodate cases of imperfect recall, cognitive accomplishments involved in logical deduction, the mental states of confused or fragmented subjects, and the difference between propositional knowledge and know-how .

Some philosophical theories of the nature of color aim to respect a "common sense" conception of color: aligning with the common sense conception is supposed to speak in favor of a theory and conflicting with it is supposed to speak against a theory. In this paper, we argue that the idea of a "common sense" conception of color that philosophers of color have relied upon is overly simplistic. By drawing on experimental and historical evidence, we show how conceptions of color (...) vary along several dimensions and how even supposedly "core" components of the contemporary "common sense" conception of color are less stable than they have been thought to be. (shrink)

In this paper, I do a few things. I develop a (largely) empirical argument against naïve realism (Campbell, Martin, others) and for representationalism. I answer Papineau’s recent paper “Against Representationalism (about Experience)”. And I develop a new puzzle for representationalists.

Quantum mechanics is humanity's finest scientific achievement. It explains why the sun shines and how your eyes can see. It's the theory behind the LEDs in your phone and the nuclear hearts of space probes. Every physicist agrees quantum physics is spectacularly successful. But ask them what quantum physics means, and the result will be a brawl. At stake is the nature of the Universe itself. What does it mean for something to be real? What is the role of consciousness (...) in the Universe? And do quantum rules apply to very small objects like electrons and protons, but not us? In What is Real?, Adam Becker brings to vivid life the brave researchers whose quest for the truth led them to challenge Bohr: David Bohm, who picked up Einstein's mantle and sought to make quantum mechanics deterministic, all while being hounded by the forces of McCarthyism; Hugh Everett, who argued that everything, big and small, must be governed by the same rules; and John Bell, who went to great lengths to eradicate the power of the god-like observer from the core of quantum physics. And they paid dearly, their reputations, careers, and sometimes lives ruined completely. But history has been kinder to them than their contemporaries were. As Becker shows, the brave intellectual giants have inspired a growing army of physicists and philosophers intent both on making a philosophically more satisfying theory of the universe and a more useful one as well. A gripping story of some of humanity's greatest ideas and the high cost with which many have pursued them, What is Real? is intellectual history at its passionate best. (shrink)

The Carol J. Adams Reader gathers together Adams's foundational and recent articles in the fields of critical studies, animal studies, media studies, vegan studies, ecofeminism and feminism, as well as relevant interviews and conversations in which Adams identifies key concepts and new developments in her decades-long work. This volume, a companion to The Sexual Politics of Meat (Bloomsbury Revelations), offers insight into a variety of urgent issues for our contemporary world: Why do batterers harm animals? What is (...) the relationship between genocide and attitudes toward other animals? How do activism and theory feed each other? How do race, gender, and species categories interact in strengthening oppressive attitudes? In clear language, Adams identifies the often hidden aspects of cultural presumptions. The essays and conversations found here capture the decades-long energy and vision that continue to shape new ways of thinking about and responding to oppression. (shrink)

On the Suffering of the World is a collection of the later aphoristic writings of Arthur Schopenhauer, known for their incisive, aphoristic style and dark, pessimistic view of human existence. Edited and with an introduction by Eugene Thacker, On the Suffering of the World comprises a core selection of Schopenhauer's later writings, gathered together for the first time in print. These texts, produced during the last decades of Schopenhauer's long life, reveal a unique kind of philosophy, expressed in a (...) singular style. Eschewing the tradition of dry, totalizing, academic philosophy prevalent during the time, Schopenhauer's later writings mark a shift towards a philosophy of aphorisms, fragments, anecdotes and observations, written in a literary style that is by turns antagonistic, resigned, confessional, and filled with all the fragile contours of an intellectual memoir. Here Schopenhauer allows himself to pose challenging questions regarding the fate of the human species, the role of suffering in the world, and the rift between self and world that increasingly has come to define human existence, to this day. It is these writings of Schopenhauer that later generations of artists, poets, musicians, and philosophers would identify as exemplifying the pessimism of their era, and perhaps of our own as well. On the Suffering of the World is presented with an introduction that places Schopenhauer's thought in its intellectual context, while also connecting it to contemporary concerns over climate change, the anthropocene, and the spectre of human extinction. The book also includes a bibliography and chronology of Schopenhauer's life. (shrink)

How best to think about quantum systems under permutation invariance is a question that has received a great deal of attention in the literature. But very little attention has been paid to taking seriously the proposal that permutation invariance reflects a representational redundancy in the formalism. Under such a proposal, it is far from obvious how a constituent quantum system is represented. Consequently, it is also far from obvious how quantum systems compose to form assemblies, i.e. what is the formal (...) structure of their relations of parthood, overlap and fusion. In this paper, I explore one proposal for the case of fermions and their assemblies. According to this proposal, fermionic assemblies which are not entangled—in some heterodox, but natural sense of ‘entangled’—provide a prima facie counterexample to classical mereology. This result is puzzling; but, I argue, no more intolerable than any other available interpretative option. (shrink)

The problem of trust in social relationships was central to the emergence of the modern form of civil society and much discussed by social and political philosophers of the early modern period. Over the past few years, in response to the profound changes associated with postmodernity, trust has returned to the attention of political scientists, sociologists, economists, and public policy analysts. In this sequel to his widely admired book, The Idea of Civil Society, Adam Seligman analyzes trust as a fundamental (...) issue of our present social relationships. Setting his discussion in historical and intellectual context, Seligman asks whether trust--which many contemporary critics, from Robert Putnam through Francis Fukuyama, identify as essential in creating a cohesive society--can continue to serve this vital role. Seligman traverses a wide range of examples, from the minutiae of everyday manners to central problems of political and economic life, showing throughout how civility and trust are being displaced in contemporary life by new "external' system constraints inimical to the development of trust. Disturbingly, Seligman shows that trust is losing its unifying power precisely because the individual, long assumed to be the ultimate repository of rights and values, is being reduced to a sum of group identities and an abstract matrix of rules. The irony for Seligman is that, in becoming postmodern, we seem to be moving backward to a premodern condition in which group sanctions rather than trust are the basis of group life. (shrink)

Discusses recent work on representationalism, including: the case for a representationalist theory of consciousness, which explains consciousness in terms of content; rivals such as neurobiological type-type identity theory (Papineau, McLaughlin) and naive realism (Allen, Campbell, Brewer); John Campbell and David Papineau's recent objections to representationalism; the problem of the "laws of appearance"; externalist vs internalist versions of representationalism; the relation between representationalism and the mind-body problem.

Arthur Green is currently Rector of the post-denominational Hebrew College Rabbinical School in Newton, Massachusetts, and has held several distinguished academic and rabbinic positions. A historian and interpreter of the Jewish mystical tradition, he has promoted neo-Hasidism as a contemporary Jewish spirituality.

Paper mosaics, silk screen prints, fold-outs, silhouettes, and other types of cards to make yourself.

The foundation for a system of morals, this 1749 work is a landmark of moral and political thought. Its highly original theories of conscience, moral judgment, and virtue offer a reconstruction of the Enlightenment concept of social science, embracing both political economy and theories of law and government.

The winning entry in a competition held by the Royal Norwegian Society of Sciences, Schopenhauer's 1839 essay brought its author international recognition. Its brilliant and elegant treatments of free will and determinism elevated it to a classic of Western philosophy, and its penetrating reflections still remain relevant. Schopenhauer makes a distinction between freedom of acting (which he endorses) and the freedom of willing (which he refutes) in a clear and rigorous treatment that reveals many basic features of his philosophy. A (...) useful introduction to Schopenhauer for students of philosophy and religion. (shrink)

The present narrative review seeks to unravel where we are now, and where we need to go to delineate the active ingredients in psychotherapy delivered by conversational agents (e.g., chatbots). While psychotherapy delivered by conversational agents has shown promising effectiveness for depression, anxiety, and psychological distress across several randomized controlled trials, little emphasis has been placed on the therapeutic processes in these interventions. The theoretical framework of this narrative review is grounded in prominent perspectives on the active ingredients in psychotherapy. (...) Based on search terms derived from various theoretical perspectives, we conducted a systematic literature search of four scientific databases and identified 17 studies. Across the selected studies, three themes emerged: relationship variables, emotional venting, and cognitive factors. While methodological issues compromise the epistemic value of this evidence base, core questions also remain to be answered. Such questions include, but are not limited to, whether humans can form affectionate bonds to inanimate beings and whether these kind of mental health treatments should be understood as psychotherapy or something else. Researchers should therefore be cautious when applying theories of psychotherapy in the realm of conversational agents. We conclude the paper by introducing recommendations for future research, which we hope will help instigate methodologically sound studies in this field. (shrink)

Crito is a dialogue by the ancient Greek philosopher Plato. It depicts a conversation between Socrates and his wealthy friend Crito regarding justice, injustice, and the appropriate response to injustice. Socrates thinks that injustice may not be answered with injustice, and refuses Crito's offer to finance his escape from prison. The dialogue contains an ancient statement of the social contract theory of government.