Logopenic variant primary progressive aphasia is a neurodegenerative language disorder primarily characterized by impaired phonological processing. Sentence repetition and comprehension deficits are observed in lvPPA and linked to impaired phonological working memory, but recent evidence also implicates impaired speech perception. Currently, neural encoding of the speech envelope, which forms the scaffolding for perception, is not clearly understood in lvPPA. We leveraged recent analytical advances in electrophysiology to examine speech envelope encoding in lvPPA. We assessed cortical tracking of the speech envelope (...) and in-task comprehension of two spoken narratives in individuals with lvPPA and age-matched controls. Despite markedly reduced narrative comprehension relative to controls, individuals with lvPPA had increased cortical tracking of the speech envelope in theta oscillations, which track low-level features, but not delta oscillations, which track speech units that unfold across a longer time scale. This neural signature was highly correlated across narratives. Results indicate an increased reliance on acoustic cues during speech encoding. This may reflect inefficient encoding of bottom-up speech cues, likely as a consequence of dysfunctional temporoparietal cortex. (shrink)

Pandemics first and foremost hit those who are most vulnerable, and the COVID-19 pandemic is not different. Although the infection rate in the nation’s poorest neighborhoods is twice as it is in th...

Legal, medical, and public health professionals have been complicit in creating and maintaining systems that drive health inequities. To ameliorate this, current and future leaders in law, medicine, and public health must learn about racism and its impact along the life course trajectory and how to engage in antiracist practice and health equity work.

Both practitioners and scholars are increasingly interested in the idea of the human-centered organization. This term first appeared in the late 1950s and has gained attention in the last ten years. Awareness of the need for human-centeredness grew during the COVID-19 pandemic, in which many organizational leaders were compelled to focus on employee health, safety, and well-being. In this paper, we review and synthesize the rather fragmented scholarly and practitioner literature on human-centered organization (HCO) to develop an integrated definition and (...) framework. The 26 sources reviewed in depth indicate that the HCO construct is primarily utilized in two ways. First, human-centered design scholars and practitioners conceive of HCOs as employing human-centered design practices. The second discourse involves the humanistic management and culture literature, which conceives of HCOs as embodying humanistic values and cultures. After reviewing these separate discourses, we synthesize them in an integrated definition as well as framework of HCO. The framework starts from humanistic values such as dignity, well-being, and justice, which are pivotal in creating organizational practices characterized by a common good purpose, positive human experiences on the job, team structures to coordinate work, and participatory tools and approaches. (shrink)

In our target article (Sabatello et al. 2021), we proposed the use of community engagement and the establishment of a Truth and Reconciliation Commission (TRC) as pathways for promoting social just...

Behaving consistently across situations is fundamental to a person’s authenticity in Western societies. This can pose a problem for biculturals who often frame switch, or adapt their behavior across cultural contexts, as a way of maintaining fit with each of their cultures. In particular, the behavioral inconsistency entailed in frame switching may undermine biculturals’ sense of authenticity, as well as Westerners’ impressions of biculturals’ authenticity. Study 1 had a diverse sample of biculturals (N = 127) living in the US and (...) Canada describe an episode of frame switching (vs. no switching control vs. neutral control) and report on their state authenticity during the episode. Results showed that biculturals recalled feeling less authentic during an instance of frame switching compared to no switching control and neutral control. Study 2 had mainstream Canadians (White and of American, Canadian, or Western European cultural heritage, N = 97) read a hypothetical vignette, from a third-person perspective, about a bicultural who frame switches (vs. no switching control vs. neutral control) and provide their impressions of the bicultural’s authenticity and multiple other desirable traits. Participants rated the bicultural as less authentic when he frame switched compared to no switching control and neutral control, and rated him as less likeable, trustworthy, and warm (but not competent) as downstream consequences of seeing him as less authentic. These results demonstrate that frame switching can come at a cost to authenticity, both in terms of how biculturals see themselves and are seen by others, at least in Western societies. These findings highlight that the way biculturals negotiate their cultures affects them psychologically and socially. In the context of cultural fit, the active process of establishing and maintaining fit with one’s cultures can have unforeseen consequences. (shrink)

The is the Editorial of the 2015 JPBMB Special Issue on Integral Biomathics: Life Sciences, Mathematics and Phenomenological Philosophy.

During the early months of the COVID-19 pandemic, domestic violence came to be understood as a national emergency. In this paper, we ask how and why domestic violence was constructed as a crisis specific to the pandemic. Drawing from newspaper data, we show that the domestic violence victim came to embody the violation of gendered boundaries between “public” and “private” spheres. Representations of domestic violence centered on violence spilling over the boundaries of the home, infecting the home, or the home (...) imploding. While theorists of crisis have focused on the central role of temporality in crisis construction, and especially the performative invocation of “new time,” we argue that crisis rhetoric often relies on anxiety about the transgression of spatial boundaries. Our spatial approach to crisis has two components. First, we argue that crisis framings often invoke the idea that seemingly distinct arenas of social life are becoming disorganized or blurred. And second, because thresholds between social spaces are coded as sacred during crisis, this spatial reordering is rendered dangerous, resulting in calls to resecure boundaries. (shrink)

Background Bioethical debates about privacy, big data, and public health surveillance have not sufficiently engaged the perspectives of those being surveilled. The data justice framework suggests that big data applications have the potential to create disproportionate harm for socially marginalized groups. Using examples from our research on HIV surveillance for individuals incarcerated in jails, we analyze ethical issues in deploying big data in public health surveillance. -/- Methods We conducted qualitative, semi-structured interviews with 24 people living with HIV who had (...) been previously incarcerated in county jails about their perspectives on and experiences with HIV surveillance, as part of a larger study to characterize ethical considerations in leveraging big data techniques to enhance continuity of care for incarcerated people living with HIV. -/- Results Most participants expressed support for the state health department tracking HIV testing results and viral load data. Several viewed HIV surveillance as a violation of privacy, and several had actively avoided contact from state public health outreach workers. Participants were most likely to express reservations about surveillance when they viewed the state’s motives as self-interested. Perspectives highlight the mistrust that structurally vulnerable people may have in the state’s capacity to act as an agent of welfare. Findings suggest that adopting a nuanced, context-sensitive view on surveillance is essential. -/- Conclusions Establishing trustworthiness through interpersonal interactions with public health personnel is important to reversing historical legacies of harm to racial minorities and structurally vulnerable groups. Empowering stakeholders to participate in the design and implementation of data infrastructure and governance is critical for advancing a data justice agenda, and can offset privacy concerns. The next steps in advancing the data justice framework in public health surveillance will be to innovate ways to represent the voices of structurally vulnerable groups in the design and governance of big data initiatives. (shrink)

Web scraping involves using computer programs for automated extraction and organization of data from the Web for the purpose of further data analysis and use. It is frequently used by commercial companies, but also has become a valuable tool in epidemiological research and public health planning. In this paper, we explore ethical issues in a project that “scrapes” public websites of U.S. county jails as part of an effort to develop a comprehensive database to enhance HIV surveillance and improve continuity (...) of care for incarcerated populations. We argue that the well-known framework of Emanuel et al. provides only partial ethical guidance for the activities we describe, which lie at a complex intersection of public health research and public health practice. We suggest some ethical considerations from the ethics of public health practice to help fill gaps in this relatively unexplored area. (shrink)

Cet ouvrage regroupe vingt et un articles de dix à vingt pages sur le thème du genre dans différents contextes coloniaux. Divisé en trois parties, l’ouvrage possède aussi une préface et une postface, qui analysent les apports de ces travaux pour le champ d’étude de la World History. Cette discipline, qui se consacre à l’étude de grands phénomènes transversaux comme l’esclavage, la colonisation ou la migration, cherche à mettre en avant les relations historiques qu’entretiennent différentes pa...

Marcel Beaufils fut un pedagogue exceptionnel qui exerca une influence decisive sur l'evolution de l'esthetique musicale en France, a partir des annees 50. Or, parmi ses ouvrages, Musique du son, musique du verbe est tres certainement celui qui porte le plus fortement la marque de son activite d'enseignant au Conservatoire National Superieur de Musique de Paris ; cette mission, il semblait l'entendre davantage comme celle d'un declencheur d'idees, catalyseur, plutot que du transmetteur d'un savoir fige une fois pour toutes. Bouleversant (...) toute tentative de classification academique, toute certitude acquise, ce livre laisse des pointilles ; un grand souffle traverse son ecriture. N'en deplaise aux musicographes, il s'agit la d'un ouvrage de creation, qui nous rappelle que Marce Beaufils etait egalement un ecrivain qui savait manier le verbe a la fois en tant que dramaturge et en tant que poete. (shrink)

The Shadow of God combines history and philosophy in a way that is, unlike Hegel, fundamentally pluralistic. It presents the period of German Idealism as a time when philosophers aimed to bring faith and reason together through the idea of autonomy. At the same time, the tensions endemic in that process led to a transfer of individual hope from an afterlife of reward or punishment to participation in a collective, historical process. This article responds to a series of critical questions: (...) Does the book assimilate consolation and reconciliation? Does it sufficiently distinguish knowledge and justification? Does it open the possibility for a reaffirmation of the individual? Does it underestimate the potential for a secularized Kantian philosophy to bring together equality, justification, and community? Does its interpretation of Kant give a place for his account of historical progress? Is awareness of the way in which theodicy came to be historicized helpful in understanding contemporary democracy and its discontents? (shrink)

It is a classical result of Mortimer that $L^2$ , first-order logic with two variables, is decidable for satisfiability. We show that going beyond $L^2$ by adding any one of the following leads to an undecidable logic:– very weak forms of recursion, viz.¶(i) transitive closure operations¶(ii) (restricted) monadic fixed-point operations¶– weak access to cardinalities, through the Härtig (or equicardinality) quantifier¶– a choice construct known as Hilbert's $\epsilon$ -operator.In fact all these extensions of $L^2$ prove to be undecidable both for satisfiability, (...) and for satisfiability in finite structures. Moreover most of them are hard for $\Sigma^1_1$ , the first level of the analytical hierachy, and thus have a much higher degree of undecidability than first-order logic. (shrink)

Dans les analyses de la Seconde Guerre mondiale, il n'est pas évident que les Résistances prennent la forme d'une guerre civile, ou que cette forme leur soit reconnue. En ce qui concerne l'Italie, Claudio Pavone lie indissolublement, et ce dès le titre même de son ouvrage, Résistance et guerre civile. Si l'accent porte ainsi sur la lutte interne, fratricide, plutôt que sur la guerre de libération, c'est qu'ennemi, l'étranger ne l'est devenu que tardivement, à l'issue du renversement du..

Dans les analyses de la Seconde Guerre mondiale, il n'est pas évident que les Résistances prennent la forme d'une guerre civile, ou que cette forme leur soit reconnue. En ce qui concerne l'Italie, Claudio Pavone lie indissolublement, et ce dès le titre même de son ouvrage, Résistance et guerre civile. Si l'accent porte ainsi sur la lutte interne, fratricide, plutôt que sur la guerre de libération, c'est qu'ennemi, l'étranger ne l'est devenu que tardivement, à l'issue du renversement du...

Cette étude renverse l'interprétation longtemps dominante de Heidegger à propos de l'histoire de la philosophie, qui peut mettre sur la voie de la métaphysique authentique.

This article considers Bentham's response to the criticism of utilitarianism that it allows for and may even require the sacrifice of some members of society in order to increase overall happiness. It begins with the contrast between the principle of utility and the contrasting principle of sympathy and antipathy to show that Bentham regarded the main achievement of his principle as overcoming the subjectivity he found in all other philosophical theories. This subjectivism, especially prevalent in theories of rights, might well (...) lead to the sacrifice of the individual. The principle of utility was presented as an ‘objective’ theory that avoided the difficulties of other moral and political theories. The article also considers the importance of universally applicable ends, such as security and equality, as part of the principle of utility, and especially Bentham's view of maximizing pleasure as being a distributive rather than an aggregative idea. The article concludes by criticizing H. L. A. Hart's interpretation of the role of equality and rights in Bentham and John Stuart Mill, and argues that Mill's doctrine of moral rights builds on foundations originally established by Bentham, foundations which would preclude the sacrifice of individuals. (shrink)

Euboulos' 'αγκελων is represented by only four fragments , all culled from Athenaeus, which tell us nothing about the plot of the play or about the identity of its titular character. R. L. Hunter, in his recent commentary on Euboulos, discusses at length the name 'αγκελων and concludes that it could belong to either a humble and poor man; ‘a character from folklore notorious for sexual relations with his mother’ ; or ’ a wily slave such as those foreshadowed in (...) Aristophanes and familiar from New Comedy'. In view of our ignorance of the play's plot, each of these possibilities has an equal claim to our consideration. I believe, however, that the context in which the fragments are embedded in Athenaeus allows us to refine our understanding of the name even further. (shrink)

Hvad der sker i vores sovende hjerner, kan være et mareridt at tyde for en drømmeforsker. Og vi er desværre elendige til at huske det, når vi vågner. Heldigvis kan teknologien hjælpe med at løfte sløret for, hvad der foregår, mens vi ligger og trækker torsk i land. Nogle drømme er dybt bizarre. Andre fører til Nobelpriser. Og så er der dem, som bare er pinlige. De sidste vil vi nødig sende i en hjernescanner. Ifølge Melanie Gillespie Rosen, lysvågen (...) filosof ved Aarhus Universitet, handler de fleste drømme om noget så søvndyssende som arbejde. (shrink)

Qu'est-ce qu'un véritable politique? Que doit-il savoir, non seulement pour gouverner la cité mais pour en produire et en garantir l'unité, toujours mise en péril par des valeurs, des intérêts et même des vertus contradictoires? Avec ces questions, Platon, dans le Politique, est le premier à concevoir la nécessité d'une science politique, capable de produire la cité comme un tissu entrecroisant courageux et modérés, donc de forcer " faucons " et " colombes " à partager des valeurs communes. Rien ne (...) saurait être plus actuel que ce diagnostic platonicien. Stanley Rosen nous offre un commentaire patient, profond, et néanmoins sensible à l'ironie. Il s'attache essentiellement à dégager le lien entre philosophie et politique. Car si, pour une fois, le dialogue s'achève sur une définition, nous ne devons pas nous en satisfaire puisque ce pénible exercice avait pour but premier de nous rendre meilleurs dialecticiens, donc philosophes, et telle est justement la condition pour être un véritable politique et non pas un sophiste. En prenant le dialogue par où il nous rebute, par son parcours plutôt que par son résultat, l'auteur en démêle les différentes étapes comme autant de fils, afin de les tisser ensemble et de faire apparaître la cohérence du texte. Seul un grand platonisant, et un authentique philosophe, pouvait apporter une interprétation qui allie l'explication la plus détaillée à une méditation critique. (shrink)

La philosophie, en tant que métaphysique, cherche à expliquer l’expérience humaine. A cette fin, illui faut construire des raisonnements qui fondent cette expérience et lui servent d’éclaircissement, c’est-à-dire transformer l’obscur en clair, le vague en évidence même. Le philosophe pense. Sa pensée, discursive, progresse de concepts en concepts, de jugements en jugements, de syllogismes en syllogismes, et constitue par là-même un ensemble explicateur qui se propose de dévoiler l’essence de la réalité. Dans son activité explicative, le philosophe produit ainsi des (...) chaînes de raisonnement qui se fondent les unes les autres, découlent les unes des autres. Aussi d’emblée se pose le problème suivant: dans cette production d’arguments successifs, comment commencer? (shrink)

Michael Rosen’s The Shadow of God illustrates a distinctive way of understanding the relationship between ideas and history, while posing several connected questions. Among these are how the human condition of alienation may be overcome in a way that is ethically and intellectually defensible; how the search for reconciliation may generate, paradoxically, further alienation, and inspire terrible inhumanity; and whether a meaningful and good human life can be lived without the assurance of future justice—or, indeed, future existence. Rosen (...) evokes the emotional pull of the quest for reconciliation, and reveals the argumentative richness it has generated; yet reflection on human evil and suffering should chasten our aspirations to attain historical reconciliation or rational understanding. We may have good reason to turn away from both the project of theodicy, and the tendency to identify human value in something detached from living individuals, in favor of a reaffirmation of the value of the personal. Rosen’s own work illustrates how a reaffirmation of the personal, and respect for the freedom of others, may be practiced in and through the history of ideas. (shrink)

Abstract:Subject As Freedom (1930) is correctly regarded as Krishnachandra Bhattacharyya's magnum opus. But this text relies on a set of ideas and develops from a set of concerns that KCB develops more explicitly in essays written both before and after that text, which might be regarded as its intellectual bookends. These ideas are important and fascinating in their own right. They also illuminate KCB's engagement with Kant and with the Vedānta tradition as well as his understanding of freedom itself, including (...) its soteriological dimension. These two essays are "Sankara's Doctrine of Māyā" (1930) and "The Advaita and Its Spiritual Significance" (1936). We explore KCB's conception of philosophy and its relation to spiritual practice through a close reading of these two essays. (shrink)

This paper examines potential differences in land use between Q'eqchí Maya and Ladino farmers in a remote agricultural frontier in northern Petén, Guatemala. The research site, the Sierra de Lacandón National Park, is a core conservation zone of Guatemala's Maya Biosphere Reserve. In recent years, much has been written about the dramatic process of colonization and deforestation in Petén, Guatemala's largest and northernmost department. Since the early 1980s a rapid rural transformation has occurred where once remote forested regions (...) have been colonized by small farmers, and lands have been converted to maize fields and cattle pastures. Consequently, less than half of the original forest cover in the department remains. Although approximately half of Petén's rural settlers have been Q'eqchí Maya, their land use, and its subsequent impact on Petenero forests, has been little studied. Results suggest that despite heterogeneous land use systems in migrant origin areas, given similar physical and socio-economic conditions following settlement in this remote frontier, Q'eqchí and Ladino farmer land use is remarkably similar. Only a modest land use difference appears to exist between the two groups: Q'eqchí Maya appear to have more extensive swidden maize rotations while Ladinos dedicate more land to pasture. (shrink)

This is a volume of four studies on Plato and Aristotle by one of the best of the young French specialists on ancient philosophy. The most important paper is perhaps the first, in which Brague attempts to refute the traditional interpretations of Timaeus 37d5ff., according to which time is a moving image of eternity. I can merely give his conclusion here, which is that the moving heavens are an image of the eternal, and that there is an image of the (...) moving heavens, but not of the eternal. Next in interest, for this reviewer, is the second study, "L'isolation du sage. Sur un aspect du mythe de Politique." The reference is to the Eleatic Stranger's myth of the reversed cosmos. M. Brague focuses his attention on the passage from 271d3-6 and, in a manner that defies summary, combines philological Spitzfindigkeit and philosophical phronesis to arrive at two main conclusions: whereas the purpose of politics is to safeguard the minimal conditions of philosophical contemplation, the tasks of government cannot be included in philosophy; the highest activity of this same god, when he does not govern, is contemplation. Hence god is characterized by a "duality" of activity, not simplifiable into a unity. Two further studies follow, one on the Aristotelian formula ὁ ποτὲ ὄν the other on the priority of οὐσία with respect to time in Metaphysics Z 1. In the first, Brague analyzes the "centrifugal" force by which time advances, as the "now of nows,": by ejecting at once past and future. In the second, Brague concludes that "that which is first with respect to the ousia is also first with respect to the logos. But the converse is not true. That which is first with respect to the logos is not necessarily first with respect to the ousia. This has important consequences, among them that we speak of the predicates of ousia via logos; hence the priority of ousia to its predicates is established by logos."--Stanley Rosen, Pennsylvania State University. (shrink)

This is the sequel to the previously reviewed first volume of a proposed three volume study of Proust as philosopher. Good as the first volume is, this is even better. It is extremely difficult, unusually subtle, and demands slow and ruminative reading. For the present reviewer, the book falls naturally into two parts, each with its own peak or crescendo. The key to understanding the book is to hear the two crescendos in unison, or better, in harmony. The first crescendo (...) begins at about page 97 and culminates on page 112. A crucial passage: "Le point de création: le point instable et indécis, où la vague se lève, où le dessin, la plume en feront un duvet.... Tout est allégorie et possibilité de métaphore ou de métamorphose: les choses ne sont pas, elles ne savent pas; elles sont quelquefois l'attente, l'impatience. Il faut venir à point et dans le bon moment." And another: "C'est parce que rien n'est marqué dans une complexion définitive, imprimée dans l'espace, que l'art peut approcher, regarder, rectifier. Non pas décrire et reproduire: réinventer". The second crescendo begins with a distinction between voluntary and involuntary memory, with a long culminating passage extending from page 238 to page 265. This may be summarized as follows: I do not produce but await my memories, which come as if from another and construct what I am. Now to combine the two crescendos: I make the world, and the world makes me. The second crescendo is already anticipated in the first, e.g., p. 97: art does not invent but articulates and structures nature. The first crescendo is resumed or echoed in the second : the work of art is the most perfect form of reality. To give another formulation to the harmony of the two crescendos: in order to perceive, one must remember; yet one cannot remember unless one has perceived. Hence perception and memory remake each other. In sum, I am that spectator of the world who makes, and is made by, the world. We cannot really perceive things except via an image of them which we produce and which provides us, not with an objective representation of the perceived things, but with an equilibrium between our desires and emotions on the one hand, and the perceptions on the other. This produced image is presumably the aforementioned perception of a memory. And thus we respond to the uniqueness of our perceptions, via our produced images, by uniting them into a world, each of which is again unique, and yet, which is in each case the same single world in which we all dwell. On this reading, Proust's theme is the equilibrium between seeing and producing, or between theory and practice at the level of the constitution of the world. To oversimplify drastically, Proust teaches the Platonic demiurge but not the Platonic Ideas. As a consequence, one is intermittently reminded of a quasi-Husserlian phenomenology rooted in the primacy of intentionality as enacted in perception. But the mathematicism of Husserl is absent; the intentionality is that of a poet.-Stanley Rosen, Pennsylvania State University. (shrink)