President Clinton needs no instructions on how to proceed. In May 1998, Secretary of State Madeleine Albright called upon Indonesian President Suharto to resign and provide for "a democratic transition." A few hours later, Suharto transferred authority to his handpicked vice president. Though not simple cause and effect, the events illustrate the relations that prevail. Ending the torture in East Timor would have been no more difficult than dismissing Indonesia's dictator in May 1998.

Half of the 33.2 million people living with HIV today are women. Yet, responses to the epidemic are not adequately meeting the needs of women. This article critically evaluates how prevention of mother-to-child transmission (PMTCT) programs, the principal framework under which women's health is currently addressed in the global response to AIDS, have tended to focus on the prevention of HIV transmission from HIV-positive women to their infants. This paper concludes that more than ten years after their inception, PMTCT (...) programs still do not successfully ensure the adequate treatment, care and support of HIV-infected women. Of particular concern is the continued widespread use of single-dose nevirapine despite World Health Organization recommendations to employ more effective combination therapies that do not potentially jeopardize women's future treatment outcomes. In response, the article calls for a more comprehensive approach that places women's health needs at the centre of AIDS responses. This is critical in settings where the pandemic is generalized and there is a push to greatly expand PMTCT programs, as a more effective and equitable way of meeting the needs of women in the context of HIV. Without such a comprehensive approach, women will continue to be impacted disproportionately by the pandemic, and current strategies for prevention, including PMTCT, and treatment will not be as effective and responsive as they need to be. (shrink)

An individual can be affected by both fate and fortune. In Disney's Brave, Merida is clearly a child of good fortune. She is born a princess, free to run and play without economic worry. She is healthy and talented. She bears the hallmarks of one especially favored by fortune – obviously, with that big red hair! But Merida also has a fate. Merida's bow, given to her by her father, is symbolic of a recurring argument between Merida and the Queen. (...) The final battle with Mor'du raises questions about the relationship of fate, fortune, and character. It seems clear that Merida is fated to confront Mor'du. The Wisps, who act as her guides, appear on occasions when she is helpless, when she is selfish, when she is confused, and finally when she is determined to save her mother, who has been driven from the castle and attacked by her own husband. (shrink)

Background: There is little research into medical students’ or doctors’ attitudes to abortion, yet knowing this is important, as policy makers should be aware of the views held by professionals directly involved in abortion provision and changing views may have practical implications for the provision of abortion in the future. Methods: We surveyed 300 medical students about their views on abortion, their beliefs about the status of the fetus and the rights of the mother, their attitude towards UK law (...) and their willingness to be involved in abortion provision as qualified doctors. Results: 62% of medical students were pro-choice, 33% pro-life and 7% undecided. Students’ views correlated with gender, year of study and holding a religious belief. Their beliefs about abortion, the status of the fetus and the rights of women significantly correlated with their attitudes towards the UK law and their willingness to be involved in abortion provision. Students’ willingness to be involved in abortion provision was related to their views on abortion, the extent of participation required, the circumstances of the pregnancy and the stage of pregnancy. Conclusions: The percentage of pro-choice students was lower than that found in research on general practitioners’ attitudes to abortion. It is unclear whether this is because students become more pro-choice as they progress through their medical career or because there is genuinely a change in attitudes to abortion. (shrink)

Prompted by the ever-increasing cesarean rate, this paper considers the interpretive disjunct between two significant strands of feminist analysis that have arisen in the last four decades as a consequence of the phenomenon of medicalized birth. In contrast to the dominant paradigm of bioethical “Principalism,” both modes of analysis, understood as “the critique of industrialized labor” and “the critique of idealized labor,” are attentive to the way in which social discourses inform bioethical deliberation and practice, but significantly diverge in the (...) nature of their accounts. The “industrialization critique” understands the culture of medical intervention to be impelled by an “obstetric desire” to appropriate women's reproductive potency, whereas the “idealization critique” relates new mothers’ “low childbirth satisfaction” to a pernicious normative ideal propagated by the natural childbirth movement. This paper will explore the anatomy of both critiques and interrogate their fidelity to the phenomenological insight of the body as chiasm between material and ideal. I will argue that while the insights of the idealization critique are well grounded, we must exercise caution about the critique's tendency to reductively understand the embodied experience of labor as entirely discursively produced, a gesture that risks re-performing the dematerialization of women often effected through obstetric intervention itself. (shrink)

Survivors of childhood brain tumors face many obstacles to living independently as adults. Causes for lack of independence are multifactorial and generally are investigated in terms of physical, cognitive, and psychosocial treatment–related sequelae. Little is known, however, about the role of expectation for survivors’ function. From a mixed–methods study including qualitative interviews and quantitative measures from 40 caregiver–survivor dyads, we compared the data within and across dyads, identifying four distinct narrative profiles: (A) convergent expectations about an optimistic future, (B) convergent (...) expectations about a less optimistic future, (C) non–convergent expectations about a less optimistic future, and (D) non–convergent expectations about an unclear future. Dyads both do well and/or struggle in systematically different manners in each profile. These profiles may inform the design of interventions to be tested in future research and help clinicians to assist families in defining, (re–)negotiating, and reaching their expectations of function and independence. (shrink)

As reproductive freedoms in the U.S. undergo significant rollbacks, vital reproductive health services — and the care teams delivering them — face escalating legal threats and complexity. This qualitative case-control community-based participatory research study describes how legal problem-solving supports for reproductive care teams serving mothers with opioid use disorder are protective for both patients and care team members. We describe how medical legal partnerships (MLPs) can promote Reproductive Justice and argue for wider adoption of care-team facing legal supports.

The British Parliament has recently approved regulations to allow techniques ‘to prevent the transmission of serious mitochondrial disease from a mother to her child’. The regulations term these techniques ‘mitochondrial donation’, but in the popular media, the issue has been discussed under the heading of ‘three parent’ babies or ‘three parent’ embryos. This paper examines the language of the debate, with particular reference to one of the techniques approved. It concludes that the terminology of ‘mitochondrial donation’ is scientifically inaccurate (...) and ethically misleading, while the popular media description of ‘three parent’ embryos is broadly accurate, at least for one technique. This latter phrase also has the great merit, from an ethical perspective, of drawing attention to the ‘other woman’, the egg donor. She takes risks with her health in order to provide the egg which supplies the body of the embryo. Without her, this embryo simply would not exist. (shrink)

The authors reject arguments by Professor Joseph Fletcher (author of Situation Ethics) that in some circumstances parents may be held responsible for producing genetically defective offspring, but offer arguments of their own for the same conclusion. Their arguments could, they suggest, justify `wrongful life' claims by the genetically defective infant against the mother. While researching this paper both authors were postdoctoral fellows in medical ethics in the Program on Human Values and Ethics at the University of Tennessee Center for (...) the Health Sciences. (shrink)

The plays written about AIDS in the past dozen years form a radical canon establishing gay men as the locus for public attention. These plays have been all but silent in their representation of women with AIDS. This article examines the marginalized women in early plays such as The Normal Heart and As Is, and the women more central to later plays such as The Baltimore Waltz, Before It Hits Home, and Patient A. It foregrounds some of the most problematic (...) issues surrounding the AIDS virus: the perception of women as vectors of disease for men and unborn children, the insistent representation of women as mothers and caregivers, and the denial of patterns of abuse, sexual exploitation, and poverty which contribute to the marginalization of woman and people of color. (shrink)

Rev. Kevin Flannery, SJ, has helpfully drawn attention to some key sources for magisterial teaching on “vital conflicts,” where interventions to save a mother’s life would involve or lead to the death of her unborn child. However, former responsa by the Holy Office on this topic from 1884 to 1902 need to be interpreted carefully and understood in relation to the context of the time. Recent teaching has indeed clarified that the condemnation of direct abortion is de fide. Nevertheless, (...) in the last forty years, the magisterium has, de facto, tolerated debate among faithful Catholic scholars over the ethics of craniotomy. Appeal to former magisterial teaching is not sufficient to settle this contemporary debate over what constitutes direct abortion. National Catholic Bioethics Quarterly 14.1 : 81–104. (shrink)

Caroline of Ansbach, wife of George II, occupied a crucial position in the public life of early 18th-century Britain. She was seen to exert considerable influence on the politics of the court and, as mother to the Hanoverian dynasty's next generation, she became an important emblem for the nation's political well-being. This paper examines how such emblematic significance was challenged and qualified when Caroline's body could no longer be portrayed as healthy and life giving. Using private memoirs and correspondence (...) from the time of her death in 1737, the paper explores the metaphorical potential of the queen's strangulated hernia, as well as the particular problems it posed for the public image of her dynasty. Through these investigations, the paper will comment upon the haphazard nature of public discussion in the early 18th century, and reveal the complex relationship between political speculation and medical diagnosis. (shrink)

Russell’s use of incomplete symbols constituted progress in philosophy. They allowed Russell to make true negative existential claims, like ‘the present King of France does not exist’, and to analyse away logical constructs like tables. Russell’s view rested on the availability of complete symbols, logically proper names, which single out objects which we know by acquaintance, which we are committed to, and to whose existence discourse about apparent complexes can be reduced. Susan Stebbing enthusiastically embraced incomplete symbols for use in (...) negative existentials and in her innovative theory of metaphysical analysis. Yet she also raised trenchant objections to Russell’s assumption that complete symbols are purely referring expressions, equivalent to mere demonstration or pointing. Stebbing thought it could not be assumed that analysis terminates in objects of acquaintance. In this chapter I lay out Stebbing’s arguments and argue that they bear a striking similarity to those made by Stebbing’s former college’s Mistress, Constance Jones, whose influence on Russell is now largely forgotten but worth recovering. Jones defended a sense-reference (signification-denotation) distinction before Frege. Russell’s objections to that distinction in ‘On Denoting’ appear to borrow from Jones’s presentation of it. In Russell and Jones’s 1911 exchange at the Aristotelian Society, Jones’s arguments that names have signification and are more than mere noises or shapes, and that unless both signification and denotation are taken into account, all identity statements reduce to the trivial ‘a=a’ form, foreshadow Stebbing’s later arguments against complete symbols. (shrink)

As much a portrait of his time as a biography of the man, Karl Marx: Greatness and Illusion returns the author of Das Kapital to his nineteenth-century world, before twentieth-century inventions transformed him into Communism’s patriarch and fierce lawgiver. Gareth Stedman Jones depicts an era dominated by extraordinary challenges and new notions about God, human capacities, empires, and political systems—and, above all, the shape of the future. In the aftermath of the Battle of Waterloo, a Europe-wide argument began about (...) the industrial transformation of England, the Revolution in France, and the hopes and fears generated by these occurrences. Would the coming age belong to those enthralled by the revolutionary events and ideas that had brought this world into being, or would its inheritors be those who feared and loathed it? Stedman Jones gives weight not only to Marx’s views but to the views of those with whom he contended. He shows that Marx was as buffeted as anyone else living through a period that both confirmed and confounded his interpretations—and that ultimately left him with terrible intimations of failure. Karl Marx allows the reader to understand Marx’s milieu and development, and makes sense of the devastating impact of new ways of seeing the world conjured up by Kant, Hegel, Feuerbach, Ricardo, Saint-Simon, and others. We come to understand how Marx transformed and adapted their philosophies into ideas that would have—through twists and turns inconceivable to him—an overwhelming impact across the globe in the twentieth century. (shrink)

Scientists have used models for hundreds of years as a means of describing phenomena and as a basis for further analogy. In Scientific Models in Philosophy of Science, Daniela Bailer-Jones assembles an original and comprehensive philosophical analysis of how models have been used and interpreted in both historical and contemporary contexts. Bailer-Jones delineates the many forms models can take (ranging from equations to animals; from physical objects to theoretical constructs), and how they are put to use. She examines (...) early mechanical models employed by nineteenth-century physicists such as Kelvin and Maxwell, describes their roots in the mathematical principles of Newton and others, and compares them to contemporary mechanistic approaches. Bailer-Jones then views the use of analogy in the late nineteenth century as a means of understanding models and to link different branches of science. She reveals how analogies can also be models themselves, or can help to create them. The first half of the twentieth century saw little mention of models in the literature of logical empiricism. Focusing primarily on theory, logical empiricists believed that models were of temporary importance, flawed, and awaiting correction. The later contesting of logical empiricism, particularly the hypothetico-deductive account of theories, by philosophers such as Mary Hesse, sparked a renewed interest in the importance of models during the 1950s that continues to this day. Bailer-Jones analyzes subsequent propositions of: models as metaphors; Kuhn's concept of a paradigm; the Semantic View of theories; and the case study approaches of Cartwright and Morrison, among others. She then engages current debates on topics such as phenomena versus data, the distinctions between models and theories, the concepts of representation and realism, and the discerning of falsities in models. (shrink)

2022 CHOICE Outstanding Academic Title The purpose of this book is to fill a gap in contemporary mystical studies: an overview of the basic ways to approach mystical experiences and mysticism. It discusses the problem of definitions of “mystical experiences” and “mysticism” and advances characterizations of “mystical experiences” in terms of certain altered states of consciousness and “mysticism” in terms of encompassing ways of life centered on such experiences and states. Types of mystical experiences, enlightened states, paths, and doctrines are (...) discussed, as is the relation of mystical experiences and mysticism to religions and cultures. The approaches of constructivism, contextualism, essentialism, and perennialism are presented. Themes in the history of the world’s major mystical traditions are set forth. Approaches to mystical phenomena in sociology, psychology, gender studies, and neuroscience are introduced. Basic philosophical issues related to whether mystical experiences are veridical and mystical claims valid, mystics’ problems of language, art, and morality are laid out. Older and newer comparative approaches in religious studies and in Christian theology are discussed, along with postmodernist objections. The intended audience is undergraduates and the general public interested in the general issues related to mysticism. (shrink)

A comprehensive exploration of the philosophical issues raised by mysticism. This work is a comprehensive study of the philosophical issues raised by mysticism. Mystics claim to experience reality in a way not available in normal life, a claim which makes this phenomenon interesting from a philosophical perspective. Richard H. Jones’s inquiry focuses on the skeleton of beliefs and values of mysticism: knowledge claims made about the nature of reality and of human beings; value claims about what is significant and (...) what is ethical; and mystical goals and ways of life. Jones engages language, epistemology, metaphysics, science, and the philosophy of mind. Methodological issues in the study of mysticism are also addressed. Examples of mystical experience are drawn chiefly from Buddhism and Advaita Vedanta, but also from Christianity, Judaism, Islam, and Daoism. “This is a significant extension of the seminal work by Walter Stace, Mysticism and Philosophy. That work has stimulated much literature, all of which Jones manages to review here. He critically extends Stace’s universal core and embeds it in a sophisticated discussion of the extent, range, and metaphysical implications of mysticism.” — Ralph W. Hood, Jr., coauthor of The Psychology of Religion: An Empirical Approach. (shrink)

The article reflects on the therapeutic and ethical potential of literature, the theme which is often marginalized and overlooked by literary critics, in the novel Mister Pip by Lloyd Jones. Matilda, the main character of the analyzed novel, finds salvation in the times of war and oppression thanks to Charles Dickens’s masterpiece, Great Expectations, and the only white man on the island−her teacher, Mr. Watts. Matilda’s strong identification with Dickensian Pip and imagination make her escape to another world, become (...) a self-conscious person and reunite with her father. The paper also discusses relationships between Matilda, Mr. Watts and her mother, Dolores. I attempt to show the emotional development of the characters, their interactions, changes, sense of identity, and, having analyzed their actions, I compare them to protagonists created by Charles Dickens. Needless to say, drawing the reader’s attention to British culture and traditions, Lloyd Jones avoids focusing on the negative aspects of the postcolonial views, pointing out that “the white man” can be an example of a Dickensian gentleman. (shrink)

One prominent argument in international law and religious thought for abolishing capital punishment is that it violates individuals’ right to life. Notably, this _right-to-life argument_ emerged from normative and legal frameworks that recognize deadly force against aggressors as justified when necessary to stop their unjust threat of grave harm. Can capital punishment be necessary in this sense—and thus justified defensive killing? If so, the right-to-life argument would have to admit certain exceptions where executions are justified. Drawing on work by Hugo (...) Bedau, I identify a thought experiment where executions are justified defensive killing but explain why they cannot be in our world. A state’s obligations to its prisoners include the _obligation to use nonlethal incapacitation_ (ONI), which applies as long as prisoners pose no imminent threat. ONI precludes executions for reasons of future dangerousness. By subjecting the right-to-life argument to closer scrutiny, this article ultimately places it on firmer ground. (shrink)

We discuss some research that has examined approach motivational urges and how this research clarifies the definition of approach motivation. Our research and that of others have raised doubts about the commonly accepted definition of approach motivation, which views it as a positive affective state triggered by positive stimuli. We review evidence that suggests: (a) that approach motivation is occasionally evoked by negative stimuli; (b) that approach motivation may be experienced as a negative state; and (c) that stimuli are unnecessary (...) to evoke approach motivation. (shrink)

How do brains create all our different colors, pains, and other conscious qualities? These various qualia are the most essential aspects of consciousness. Yet standard neuroscience (primarily based on synaptic information processing) has not found the synaptic-firing codes, sometimes described as the “spike code,” to account for how these qualia arise and how they unite to form complex perceptions, emotions, et cetera. Nor is it clear how to get from these abstract codes to the qualia we experience. But electromagnetic field (...) (versus synaptic) approaches to how qualia arise have been offered in recent years by Pockett, McFadden, Jones, Bond, Ward and Guevera, Keppler and Shani, Hunt and Schooler, et cetera. These EM-field approaches show promise in offering more viable accounts of qualia. Yet, until now, they have not been evaluated together. We review various EM field theories of qualia, highlight their strengths and weaknesses, and contrast these theories with standard neuroscience approaches. -/- . (shrink)

In Libanius' speechFor the Temples(Or. 30), sometimes regarded as the crowning work of his career, he refers to an unnamed city in which a great pagan temple had recently been destroyed; the date of the speech is disputed, but must be in the 380 s or early 390 s, near the end of the speaker's life. After deploring the actions of a governor appointed by Theodosius, often identified with the praetorian prefect Maternus Cynegius, Libanius continues (30.44–5):Let no-one think that all (...) this is an accusation against you, Your Majesty. For on the frontier with Persia (πρὸς τοῖς ὁρίοις Περσῶν) there lies in ruins a temple which had no equal, as one may hear from all who saw it, so very large was it and so very large the blocks with which it was built, and it occupied as much space as the city itself. Why, amid the terrors of war, to the benefit of the city's inhabitants, those who took the city gained nothing because of their inability to take the temple as well (τοῖς ἑλοῦσι τὴν πόλιν οὐκ ἔχουσι κἀκεῖνον προσεξελεῖν), since the strength of the walls defied every siege-engine. Besides that, one could mount up to the roof and see a very great part of enemy territory, which gives no small advantage in time of war. I have heard some people disputing which of the two sanctuaries was the greater marvel, this one that has gone, or one that one hopes may never suffer in the same way, and contains Sarapis. But this sanctuary, of such a kind and size, not to mention the secret devices of the ceiling and all the sacred statues made of iron that were hidden in darkness, escaping the sun – it has vanished and is destroyed.Jacques Godefroy (Gothofredus), best known for his edition of the Theodosian Code, also produced theeditio princepsof the speechFor the Temples, supplying a Latin translation and extensive notes. He hesitated whether to identify the city in question with Apamea in Syria or with Carrhae, ‘urbs superstitione Gentilicia tum referta’, but opted for a third choice: Edessa, the capital of Osrhoene. In doing so he took for granted that a law of the Theodosian Code (16.10.8), in which the emperors order that a pagan temple in Osrhoene remain open, referred to the same temple; I shall argue below that this is incorrect. Opinion continues to be divided, though with a majority favouring Edessa. But this lay some ten or fifteen miles from the border with Persia, whereas Carrhae was directly on it, and is much more likely than Edessa to have had a temple from which one ‘could observe a vast area of enemy country’. The principal deity of Carrhae (Harran) was Sîn, the Moon God, said by some sources to be male, by others to be female. Describing how Caracalla was assassinated while on a pilgrimage to the god, Cassius Dio says that he had ‘set out from Edessa for Carrhae’, and was murdered on the way: according to Herodian, he was staying in Carrhae when he decided to go in advance of his army ‘and to reach the temple of the Moon, whom the local people greatly revere: the temple is a long way from the city [presumably Carrhae], so as to require a (special) journey’. Another emperor to visit the sanctuary was Julian on his march into Babylonia. Theodoret of Cyrrhus alleges that ‘he entered the sanctuary honoured by the impious’ and cut open a human victim, a woman suspended by the hair, in order to obtain an omen of his future victory. (shrink)

The first full-length study in English of Gassendi's life and work. I. The Man and his Work - II. Gassendi the Critic (separate chapters devoted to the Aristoteleans, Herbert of Cherbury and Descartes) - III. Gassendi the Philosopher. (Bibliotheca Humanistica & Reformatorica, Vol. XXXIV).

The publication in 2015 (ed. Li) of Chap. 6 of the rediscovered Sanskrit text of Candrakīrti’s Madhyamakāvatāra (MA) allows us to witness more directly Candrakīrti’s careful and deliberate critique of the ‘chariot argument’ for the merely conventional existence of the self in Indian Abhidharmic thought. I argue that in MA 6.140–141, Candrakīrti alludes to the use of the chariot argument in the Milindapañha as negating only the view of a permanent self (compared to an elephant), rather than negating ego-identification (compared (...) to a snake in its hole). In contrast to this misuse of the chariot argument, in MA 6.150–165 Candrakīrti uses the chariot argument as an allegory to enable the meditator to refute the basis of ego-identification in seven ways. Candrakīrti’s use of the chariot argument does not establish any theory about the self or not-self, but acts as a guide to meditation as part of philosophy as a spiritual practice with the goal of liberation. (shrink)

Problem gambling is a growing public health issue in the UK. In this paper, we argue that football plays a problematic role in the promotion and normalisation of gambling. Given that sport broadcas...

I reply to each of the contributions in this issue. I agree with much that Hillel Steiner argues, especially his insistence that the associated ideas of impartiality and discontinuity are crucial to dealing satisfactorily with a diversity of competing claims. I am, however, less willing to conceive provision for that diversity as the role, rather than a role, that we should ascribe to rights. I question the success of David Miller’s endeavour to provide a unified justification of human rights grounded (...) in the concept of need. It is the notion of a minimally decent human life, rather than need itself, that does most of the justificatory work in Miller’s argument and, arguably, that notion does not deliver a genuinely unitary account of human rights. I concede the case for state funding of opera and the arts more generally to John Horton’s argument, but defend neutralism, and its associated distinction between the right and the good, as a strategy for dealing with diversity, including cultural diversity. I resist Richard Bellamy’s attempt to ground all basic rights in democracy and suggest that his argument relies upon idealized assumptions about the functioning of democracy. I share much of his objection to substituting judicial for political decision-making but argue that a strong moral commitment to rights need not imply a shift in power from democratic processes to courts. I endorse Albert Weale’s argument for favouring a beneficial design approach over a rights approach to healthcare and to many other social goods. Rights should not monopolize our moral and political thinking. (shrink)

Scientific models represent aspects of the empirical world. I explore to what extent this representational relationship, given the specific properties of models, can be analysed in terms of propositions to which truth or falsity can be attributed. For example, models frequently entail false propositions despite the fact that they are intended to say something "truthful" about phenomena. I argue that the representational relationship is constituted by model users "agreeing" on the function of a model, on the fit with data and (...) on the aspects of a phenomenon that are modelled. Model users weigh the propositions entailed by a model and from this decide which of these propositions are crucial to the acceptance and continued use of the model. Thus, models represent phenomena when certain propositions they entail are true, but this alone does not exhaust the representational relationship. Therefore, the constraints that produce the choice of the relevant propositions in a model must also be examined and their analysis contributes to understanding the relationship between models and phenomena. (shrink)

Neuroelectrical panpsychism (NP) offers a clear, simple, testable mind–body solution. It says that everything is at least minimally conscious, and electrical activity across separate neurons creates a unified, intelligent mind. NP draws on recent experimental evidence to address the easy problem of specifying the mind's neural correlates. These correlates are neuroelectrical activities that, for example, generate our different qualia, unite them to form perceptions and emotions, and help guide brain operations. NP also addresses the hard problem of why minds accompany (...) these neural correlates. Here, the real nature of matter-energy (beyond how it appears to sense organs) is consciousness that occupies space, exerts forces, and unites neuroelectrically to form minds. This doesn't reduce consciousness to observable neural activities, nor posit any radically different entities. NP also deals with panpsychism's combination problem by explaining how the mind's subject and experiences arise by electrically combining simple experiences in brains. (shrink)

Beliefs and desires are linked with one another by an obvious kind of duality. Everyone assumes that a person's beliefs may be, to some extent, ascertained by seeing how he acts: for we suppose that he will do the things which he believes will fulfil his wishes, and avoid doing what he thinks will frustrate them. Similarly, his desires may, to some extent, be ascertained by seeing how he acts; for if we know what he thinks about the results of (...) his actions, we suppose that the expected results are desired or not disliked and those believed unlikely are disliked or undesired. We have three variables, conduct, desire, and belief; and we suppose that there is some equation by which the first in conjunction with one of the others implies a determinate value of the third. In principle, it should be equally possible to deduce conduct from belief and desire. But that seems of less metaphysical interest, because we think of actions as open to observation in a straightforward way, whereas we are more dubious about beliefs and desires. (shrink)

In “Intrinsic value: some comments on the work of G. E. Moore” , I argued that Moore implies that intrinsic value is measurable, but has never suggested any method of measuring it. In this note I shall outline a method which is derived, but not exactly copied, from some of the analyses which economic theorists have given of “cardinal utility”. A survey of some of the economic discussions is given by S. A. Ozga in “Measurable utility and probability”.

Nowadays the word “ conscience ” has an old-fashioned, obsolete air. I shall try to guess at the reasons, and then I shall consider whether they are good reasons.

In the early twentieth century, the life philosophy of Henri Bergson summoned the _élan vital_, or vital force, as the source of creative evolution. Bergson also appealed to intuition, which focused on experience rather than discursive thought and scientific cognition. Particularly influential for the literary and political Négritude movement of the 1930s, which opposed French colonialism, Bergson's life philosophy formed an appealing alternative to Western modernity, decried as "mechanical," and set the stage for later developments in postcolonial theory and vitalist (...) discourse. Revisiting narratives on life that were produced in this age of machinery and war, Donna V. Jones shows how Bergson, Nietzsche, and the poets Leopold Senghor and Aimé Césaire fashioned the concept of life into a central aesthetic and metaphysical category while also implicating it in discourses on race and nation. Jones argues that twentieth-century vitalism cannot be understood separately from these racial and anti-Semitic discussions. She also shows that some dominant models of emancipation within black thought become intelligible only when in dialogue with the vitalist tradition. Jones's study strikes at the core of contemporary critical theory, which integrates these older discourses into larger critical frameworks, and she traces the ways in which vitalism continues to draw from and contribute to its making. (shrink)

Kausales Denken spielt sowohl im Alltag wie auch im wissenschaftlichen Forschungsprozess eine zentrale Rolle. Es erlaubt uns, Phänomene vorherzusagen, zu kontrollieren und zu verstehen. Kausales Denken geht über die Angabe der Ursachen eines Phänomens hinaus: Wollen wir verstehen, warum ein Fahrrad fährt, so versuchen wir, Schritt für Schritt nachzuvollziehen, wie die einzelnen Bestandteile des Fahrrads zusammenwirken, um miteinander die Bewegung zu produzieren. Wir sind an dem Mechanismus interessiert, durch den das Phänomen zustande kommt. Dieses Vorgehen wird in der Wissenschaftsphilosophie wie (...) auch in der Kognitionspsychologie mit Hilfe mechanistischer Theorien kausalen Denkens beschrieben. Der Sammelband bringt erstmals Vertreter beider Disziplinen in sechs aufeinander abgestimmten Beiträgen zusammen. Neben einer Diskussion der Kernmerkmale mechanistischen Denkens stehen insbesondere Fragen nach dem Erwerb mechanistischer Denkstrukturen und nach der Rolle von Handlungen und Handlungserfahrungen im Fokus. (shrink)