Widowhood is common in old age, can be accompanied by serious health consequences and is often linked to substantial changes in social network. Little is known about the impact of social isolation on the development of depressive symptoms over time taking widowhood into account. We provide results from the follow-up 5 to follow-up 9 from the longitudinal study AgeCoDe and its follow-up study AgeQualiDe. Depression was measured with GDS-15 and social isolation was assessed using the Lubben Social Network Scale (LSNS-6). (...) The group was aligned of married and widowed people in old age and education through entropy balancing. Linear mixed models were used to examine the frequency of occurrence of depressive symptoms for widowed and married elderly people depending on the risk of social isolation. Our study shows that widowhood alone does not lead to an increased occurrence of depressive symptoms. However, "widowed oldest old", who are also at risk of social isolation, have significantly more depressive symptoms than those without risk. In the group of "married oldest old", women have significantly more depressive symptoms than men, but isolated and non-isolated do not differ. Especially for people who have lost a spouse, the social network changes significantly and increases the risk for social isolation. This represents a risk factor for the occurrence of depressive symptoms. (shrink)

Recent reports in Australia have suggested that some medical practitioners are refusing to treat children who have not been vaccinated, a practice that has been observed in the USA and parts of Europe for some years. This behaviour, if it is indeed occurring in Australia, has not been supported by the Australian Medical Association, although there is broad support for medical practitioners in general having the right to conscientious objection. This paper examines the ethical underpinnings of conscientious objection and whether (...) the right to conscientious objection can be applied to the refusal to treat unvaccinated children. The implications of such a decision will also be discussed, to assess whether refusal to treat unvaccinated children is ethically justifiable. The best interests of both existing and new patients are crucially important in a doctor’s practice, and the tension between these two groups of patients are contemplated in the arguments below. It is argued that on balance, the refusal to treat unvaccinated children constitutes unjustified discrimination. (shrink)

This book should cause a re-evaluation of Hegel, and German Idealism generally, and contribute to a re-evaluation of the skeptical tradition in philosophy.

Considering the value of archives for dealing with the past processes, especially for the establishment of collective memory and identity, this paper discusses the role of archives in situations of conflicting memories such as in the case of the official Turkish denial of the Armenian genocide. A crucial problem of Turkish-Armenian reconciliation are the divergent perceptions of what to consider as proper ‘evidence’, i.e. as objective, reliable, impartial or trustworthy sources of knowledge in order to prove the Armenian genocide. The (...) aim of this paper is to show how in a general atmosphere of distrust or prejudiced credibility judgments, even technically reliable archival records will be perceived as unreliable and biased, lacking any evidentiary status to factually prove a genocide which is categorically denied. Therefore, this working paper discusses how claims to reliability, objectivity and other similar scientifically and epistemically relevant attributes are understood in archival science as well as memory studies, and emphasizes the problems related to their instrumentalization by political actors within the context of genocide denialism. The Turkish-Armenian context promises many important empirical as well as theoretical insights on the uses and misuses of these attributes, suggesting that measures ought to be taken beforehand to decrease intergroup prejudice and distrust toward the ‘other’, so that archives can be effective in the truth-finding process. (shrink)

This book sets out to generate new ways of reflecting ethically about the purposes and values of contemporary higher education in relation to agency, learning, public values and democratic life, and the pedagogies which support these.

When we dream, we feel emotions in response to objects and events that exist only in the dream. What should we say about these emotions? One key question is whether these emotions can be said to be ‘fitting’, that is, appropriate to the evoking scenario. However, how we evaluate these emotions for fittingness may depend on the nature of dreams. According to the imagination model, dreamers do not believe that dream objects are real or that dream events are really happening. (...) In contrast, the hallucination model suggests that we falsely believe dream events are real and many of these beliefs are irrational. Under these conditions, an interesting possibility arises: dream emotions may be “essentially unfitting”, or in other words, feeling emotions in response to dream events is always unfitting. If fittingness requires a match between emotion and evaluative properties of objects or events, it is prima facie plausible that dream emotions could fail to fit under the imagination model because it is unfitting to have an emotion towards an object we do not believe to be real. Further, under the hallucination model, dream emotions could be unfitting because their objects do not exist even if we believe them to be real, or alternatively, because of the irrational nature of dream beliefs. More nuance, however, is required. By comparing dream emotions to the emotions we experience while imagining, engaging with fiction, and hallucinating, we evaluate the possibility of essential unfittingness of dream emotions. We conclude that although there are compelling arguments in support of the claim that dream emotions are essentially unfitting, these arguments are not entirely convincing, and it is more plausible that particular dream emotions can be assessed for fittingness under either model of dreaming. (shrink)

This book not only sets the historical record straight but also champions the Herderian tradition for its philosophical depth and breadth.

A single mother is a person who is accountable for raising their children alone because they do not have a husband or live-in partner. Single mothers claim to have no co-parenting relationships at all, comparing single parents to those who are married, cohabiting, or without children, single parents experience the worst work-life balance. A single parent may feel overwhelmed by the demands of juggling child care, a career, paying bills, and maintaining household responsibilities. Single-parent households frequently deal with several extra (...) obligations and possible complications that other families would not. The study also emphasizes the difficulties and coping mechanisms faced by contractual single parents as well as their lived experiences. The study's findings, which were based on an Interpretative Phenomenological Analysis, were as follows: (1) Work-life balance can be difficult for single parents. They struggle to keep their jobs while taking care of their family because they are the only ones in charge of the children. (2) Single contractual mothers face particular difficulties due to a lack of resources for basic expenses. (3) Contractual single women lean on their kids, the good people in their lives, and their faith in God to get through problems. (shrink)

This article offers an argument of genocide denial as an injustice perpetrated not only against direct victims and survivors of genocide, but also against future members of the victim group. In particular, I argue that in cases of persistent and systematic denial, i.e. denialism, it perpetrates an epistemic injustice against them: testimonial oppression. First, I offer an account of testimonial oppression and introduce Kristie Dotson’s notion of testimonial smothering as one form of testimonial oppression, a mechanism of coerced silencing particularly (...) pertinent to genocide denialism. Secondly, I turn to the epistemology of genocide denialism and, using the example of Turkey’s denialism of the Armenian genocide, show how it presents what Linda Martín Alcoff calls a substantive practice of ignorance. Thirdly, I apply these considerations to individual practices of genocide denial and analyse the particular characteristics of testimony on genocide, the speaker vulnerabilities involved and the conditions under which hearers will reliably fail to meet the dependencies of a speaker testifying to genocide. Finally, I explore the harms that testimonial oppression perpetrates on members of the victim group, insofar as it systematically deprives them of epistemic recognition. (shrink)

Scientific discovery is often regarded as romantic and creative - and hence unanalyzable - whereas the everyday process of verifying discoveries is sober and more suited to analysis. Yet this fascinating exploration of how scientific work proceeds argues that however sudden the moment of discovery may seem, the discovery process can be described and modeled. Using the methods and concepts of contemporary information-processing psychology (or cognitive science) the authors develop a series of artificial-intelligence programs that can simulate the human thought (...) processes used to discover scientific laws. The programs - BACON, DALTON, GLAUBER, and STAHL - are all largely data-driven, that is, when presented with series of chemical or physical measurements they search for uniformities and linking elements, generating and checking hypotheses and creating new concepts as they go along. "Scientific Discovery examines the nature of scientific research and reviews the arguments for and against a normative theory of discovery; describes the evolution of the BACON programs, which discover quantitative empirical laws and invent new concepts; presents programs that discover laws in qualitative and quantitative data; and ties the results together, suggesting how a combined and extended program might find research problems, invent new instruments, and invent appropriate problem representations. Numerous prominent historical examples of discoveries from physics and chemistry are used as tests for the programs and anchor the discussion concretely in the history of science. Pat Langley is an Associate Professor in the Department of Information and Computer Science at the University of California, Irvine.Herbert Simon is a Professor in the Departments of Psychology, Computer Science, and Philosophy at Carnegie-Mellon University. Gary L. Bradshaw is an Assistant Professor in the Department of Psychology and Institute of Cognitive Science at the University of Colorado, Boulder. Jan M. Zytkow is an Associate Professor in the Computer Science Department at Wichita State University. (shrink)

There can be little doubt that without Spinoza, German Idealism would have been just as impossible as it would have been without Kant. Yet the precise nature of Spinoza's influence on the German Idealists has hardly been studied in detail. This volume of essays by leading scholars sheds light on how the appropriation of Spinoza by Fichte, Schelling and Hegel grew out of the reception of his philosophy by, among others, Lessing, Mendelssohn, Jacobi, Herder, Goethe, Schleiermacher, Maimon and, of course, (...) Kant. The volume thus not only illuminates the history of Spinoza's thought, but also initiates a genuine philosophical dialogue between the ideas of Spinoza and those of the German Idealists. The issues at stake - the value of humanity; the possibility and importance of self-negation; the nature and value of reason and imagination; human freedom; teleology; intuitive knowledge; the nature of God - remain of the highest philosophical importance today. (shrink)

Genocide remembrance is a complex epistemological/ethical achievement, whereby survivors and descendants give meaning to the past in the quest for both personal-historical and social-historical truth. This paper offers an argument of epistemic injustice specifically as it occurs in relation to practices of (individual and collective) genocide remembrance. In particular, I argue that under conditions of genocide denialism, understood as collective genocide misremembrance and memory distortion, genocide survivors and descendants are confronted with hermeneutical oppression. Drawing on Sue Campbell’s relational, reconstructive account (...) of remembering, I argue that genocide denialism involves disrespectful challenges to memory, which systematically misrecognize rememberers. Adopting the case of Turkey’s denialism of the Armenian genocide, I discuss two interrelated mechanisms through which this can happen: i) through the systematic portrayal of survivors and descendants as vicious rememberers, and ii) through distortions of the very concept of ‘genocide’. Based on this, I show how hermeneutical and testimonial injustice are crucially interrelated when it comes to “contested” memories of historical injustice and the biographical testimony it gives rise to. (shrink)

What enables individually simple insects like ants to act with such precision and purpose as a group? How do trillions of individual neurons produce something as extraordinarily complex as consciousness? What is it that guides self-organizing structures like the immune system, the World Wide Web, the global economy, and the human genome? These are just a few of the fascinating and elusive questions that the science of complexity seeks to answer. In this remarkably accessible and companionable book, leading complex systems (...) scientist Melanie Mitchell provides an intimate, detailed tour of the sciences of complexity, a broad set of efforts that seek to explain how large-scale complex, organized, and adaptive behavior can emerge from simple interactions among myriad individuals. Comprehending such systems requires a wholly new approach, one that goes beyond traditional scientific reductionism and that re-maps long-standing disciplinary boundaries. Based on her work at the Santa Fe Institute and drawing on its interdisciplinary strategies, Mitchell brings clarity to the workings of complexity across a broad range of biological, technological, and social phenomena, seeking out the general principles or laws that apply to all of them. She explores as well the relationship between complexity and evolution, artificial intelligence, computation, genetics, information processing, and many other fields. Richly illustrated and vividly written, Complexity : A Guided Tour offers a comprehensive and eminently comprehensible overview of the ideas underlying complex systems science, the current research at the forefront of this field, and the prospects for the field's contribution to solving some of the most important scientific questions of our time. (shrink)

Developmental perspectives on prejudice provide a fundamental and important key to the puzzle for determining how to address prejudice. Research with historically disadvantaged and advantaged groups in childhood and adolescence reveals the complexity of social cognitive and moral judgments about prejudice, discrimination, bias, and exclusion. Children are aware of status and hierarchies, and often reject the status quo. Intervention, to be effective, must happen early in development, before prejudice and stereotypes are deeply entrenched.

La pandemia del coronavirus llegó intempestivamente y el afán de compartir esta experiencia, unió a escritores a través de diversas plataformas. Ya existía interés en conformar un grupo de minificcionistas antes de la pandemia y este pareció el momento propicio. Cada integrante trajo a otros, hasta conformar un grupo de 19 escritores de Argentina, Bolivia, Colombia, Chile, Ecuador, España, Guatemala, Honduras, Marruecos, México, Nicaragua, Panamá, Perú y Venezuela.

As we become more aware of the potential causes and consequences of climate change we are left wondering: who is responsible? Climate change has the potential to harm large portions of the global population and, arguably, is already doing so. Further, climate change is argued to be human-caused. If this is true, then it seems to be the case that we can analyze climate change in terms of responsibility. I argue that we can approach environmental harms, such as climate change, (...) through a theory of collective responsibility. I propose an account of reductive collective responsibility that can apply to the unstructured collective causing climate change and determine what we are each individually morally responsible for. To avoid the critiques of reductive collective responsibility for large unstructured harms, I propose we separate the determination of membership and eligibility for responsibility from the attribution of responsibility. Through this method, I can speak to the individual responsibility of each member who contributes to climate change without holding them responsible for that which is outside their control. (shrink)

In _Jain Approaches to Plurality_ Melanie Barbato offers a new perspective on the Jain teaching of plurality and how it allowed Jains to engage with other discourses from Indian inter-school philosophy to global interreligious dialogue.

This paper examines six cross-sector partnerships in South Africa and Zambia. These partnerships were part of a research study undertaken between 2003 and 2005 and were selected because of their potential to contribute to poverty reduction in their respective countries. This paper examines the context in which the partnerships were established, their governance and accountability mechanisms and the engagement and participation of the partners and the intended beneficiaries in the partnerships. We argue that a partnership approach which has proven successful (...) in one context can be used as a valuable learning resource. However, a partnership's work, which includes all aspects of the partnership and its activities, cannot necessarily be transferred directly to another partnership without a thorough and locally informed analysis of the context in which it is implemented. In addition, we suggest that it is difficult to assess whether the good intentions behind partnerships were translated into real benefits for target groups as effective monitoring and evaluation procedures were not in place in the partnerships studied. Similarly, the absence of regularised governance and accountability systems in partnerships made it difficult to support partner and beneficiary participation and engagement. We conclude that there is a need to move beyond a 'one-size-fits-all' approach to partnerships and that partnership replication should focus more strongly on the transfer of learning about partnership processes instead of simply copying partnership activities. Moreover, the development of stronger mechanisms for assessing and ensuring accountability towards both partners and intended beneficiaries is required if partnerships are to meet their intended objectives. (shrink)

The Psycho-Analysis of Children, first published in 1932, is a classic in its subject, and revolutionised child analysis. Melanie Klein had already proved, by the special technique she devised, that she was a pioneer in that branch of analysis. She made possible the extension of psycho-analysis to the field of early childhood, and in this way not only made the treatment of young children possible but also threw new light on psychological development in childhood and on the roots of (...) adult neuroses and psychoses. (shrink)

This article was developed as part of the forthcoming special issue on "Reparations" for the Journal of Social Philosophy and was accepted (with minor revisions) by the guest editors Christina Nick and Susan Stark in November 2021. The special issue article is available online open access for early view. -/- Abstract: The United Nations Commission on Human Rights acknowledges the Right to Know as part of state obligations to combat impunity and thereby protect and promote human rights in the aftermath (...) of “serious crimes under international law”. In light of such an institutionally acknowledged epistemic right of victims, this paper explores the normative foundations of the idea of epistemic reparation in the aftermath of genocide. I argue that such epistemic reparation requires not only fulfilment of the informational needs of victims, survivors and descendants, including access to knowledge about the violations. By taking into account epistemic injuries, which are part and parcel of genocide, it ought to also re-establish victims’ epistemic standing. This is because genocide is enabled, justified and even prescribed through a genocidal epistemology involving the propagation of falsehoods and misinformation about social reality as well as abuses of epistemic authority and epistemic authoritarianism. Hence, epistemic reparation ought to correct the dysfunctional epistemic practices that underlie and sustain a genocidal epistemology. It thereby provides victims, survivors and descendants with epistemic recognition that has been systematically withdrawn from them, making epistemic reparation a crucial element of restorative justice. (shrink)

Understanding transitional justice and dealing with the past as elements of intergenerational justice puts our focus on the establishment of sustainable, peaceful, social relationships among groups or members thereof within an intergenerational polity or society after violent conflicts, such as genocide or other crimes against humanity. However, what if this process is undermined by institutionally supported denialism? This paper addresses the question of the normative importance of genocide recognition negatively, by examining the way in which subsequent genocide denialism might be (...) considered as a perpetuation of injustice against genocide survivors and their descendants. I will argue that genocide denialism can be considered as a continuation of genocidal violence in epistemic form, that is, an epistemic injustice, whereby members of the victim group are negatively discriminated against with regard to their credibility and intelligibility. Institutional genocide denialism, then, does not just prevent societies from dealing with their genocidal past, but in the first instance constitutes renewed humiliation and violation of the epistemic authority of genocide survivors and their descendants, thus becoming an instance of intergenerational injustice. (shrink)

In this introduction to the special issue ‘Epistemic Injustice and Collective Wrongdoing,’ we show how the eight contributions examine the collective dimensions of epistemic injustice. First, we contextualize the articles within theories of epistemic injustice. Second, we provide an overview of the eight articles by highlighting three central topics addressed by them: i) the effects of epistemic injustice and collective wrongdoing, ii) the underlying epistemic structures in collective wrongdoing, unjust relations and unjust societies, and iii) the remedies and strategies of (...) resistance to epistemic injustice. We close by pointing to connections and issues that may motivate further research. (shrink)

In this article I am concerned with how relatively privileged people who wish to act in anti-oppressive ways respond to their own ignorance in ways that fall short of what is necessary for building coalitions against oppression. I consider María Lugones's sense of “world”-travel and José Medina's notion of epistemic friction-seeking as strategies for combating privileged ignorance, and assess how well they fare when put into practice by those suffering from privileged ignorance. Drawing on the resources of tourism studies, I (...) critique the political and material context that can turn these attempts to “world”-travel or seek epistemic friction into a morally and epistemically problematic epistemic tourism. Centrally, I argue that trying to learn what it's like to experience oppression is not an effective method of counteracting privileged ignorance, since the epistemic vices and cognitive distortions that created the ignorance in the first place continue to influence knowledge-creation even after they are acknowledged. Rather than attempting to understand “what it's like” to experience oppression, privileged progressives should undertake to learn about the provenance and purpose of their ignorance and the structures of oppression that facilitate and are facilitated by that ignorance. (shrink)

This is the introduction to the special issue "Themes from Testimonial Injustice and Trust" for the International Journal of Philosophical Studies.

The Dreaming Mind provides an insightful, interdisciplinary approach to the study of dreaming, exploring its nature and examining some of the implications of dream states for theories of consciousness, cognition and the self. Offering an integrative approach into our understanding of dreams and the mind, it is essential reading for students and researchers of consciousness, dreams, philosophy and cognitive sciences, as well as anyone who is curious about dreaming.

We shed light on an old problem by showing that the logic LP cannot define a binary connective $\odot$ obeying detachment in the sense that every valuation satisfying $\varphi$ and $(\varphi\odot\psi)$ also satisfies $\psi$ , except trivially. We derive this as a corollary of a more general result concerning variable sharing.

Diese Studie analysiert die Konzepte «Wissenskulturen» und «Experimentalkulturen», um sich dem Problem der Repräsentation mittels einer Mehrfaktoren-Analyse zu nähern.

Seit ihrer Begründung im 18. Jahrhundert war die Ästhetik auch ein Korrektiv der Logik, indem sie die Sinnlichkeit des Menschen - Wahrnehmungen, Gefühle, Erinnerungen sowie deren Ausdruck in Kunst, Literatur und Wissenschaft - in den Blick genommen hat. In diesem Band wird die Vielfalt ästhetischer Perspektiven dokumentiert: Als Gesellschaftskritik und Erkenntnistheorie, als Lehre vom Schönen und Theorie der Kunst ist die Ästhetik nicht wegzudenken, wenn man den Menschen in seiner kulturellen Existenz begreifen möchte.