Background The twenty-first century has witnessed an exponential increase in healthcare quality research. As such activities become more prevalent, physicians are increasingly needed to participate as subjects in research and quality improvement (QI) projects. This raises an important ethical question: how should physicians be remunerated for participating as research and/or QI subjects? Financial versus non-monetary incentives for participation Research suggests participation in research and QI is often driven by conditional altruism, the idea that although initial interest in enrolling in research (...) is altruistic or prosocial, decisions to actually perform study tasks are cost–benefit driven. Thus, the three models commonly employed to appropriately compensate participants (in-kind compensation such as travel reimbursement, paying market rates for the subject’s time, and paying market rates for the activity asked of the participant) are a poor fit when the participant is a clinician, largely due to the asymmetry between cost and benefit or value to the participant. Non-monetary alternatives such as protected time for participation, continuing education or maintenance of certification credit, or professional development materials, can provide viable avenues for reducing this asymmetry. Conclusion Research and QI are integral to the betterment of medicine and healthcare. To increase physician participation in these activities as the subject of study, new models are needed that clarify the physician’s role in research and QI as a subject. Non-monetary approaches are recommended to successfully and ethically encourage research and QI participation, and thus incorporate these activities as a normal part of the ethical clinician’s and successful learning healthcare system’s world view. (shrink)

In developing the concept of assemblages, Gilles Deleuze draws at least some inspiration from Gilbert Simondon’s concept of information. While his acknowledgement of Simondon’s influence is almost entirely positive, Deleuze explicitly distances himself from the concept of information in order to avoid its link to the field of cybernetics. However, a Deleuzian informational ontology could instead be leveraged as an alternative to cybernetics. Drawing on the Spinozan link between the work of Deleuze and Simondon, it is possible to develop a (...) hybrid informational ontology. This system can not only offer a different approach to information, data and technology than the essentialist concept of information embraced by cybernetics, but also aligns well with recent research in the biological sciences that has disrupted a long-held concept of individuals as entirely separate and autonomous. Shifting away from the Platonic Form to a Deleuzian/simondonian in-formation furthers the post-human project aimed at understanding processes of subjectivation at multiple scales, including the micro and macro. (shrink)

Emotion Review, Volume 14, Issue 2, Page 132-160, April 2022. Autonomic nervous system activity is a fundamental component of emotional responding. It is not clear, however, whether positive emotional states are associated with differential ANS reactivity. To address this issue, we conducted a meta-analytic review of 120 articles, measuring ANS activity during 11 elicited positive emotions, namely amusement, attachment love, awe, contentment, craving, excitement, gratitude, joy, nurturant love, pride, and sexual desire. We identified a widely dispersed collection of studies. Univariate (...) results indicated that positive emotions produce no or weak and highly variable increases in ANS reactivity. However, the limitations of work to date – which we discuss – mean that our conclusions should be treated as empirically grounded hypotheses that future research should validate. (shrink)

A number of concerns have been raised about the possible future use of pharmaceuticals designed to enhance cognitive, affective, and motivational processes, particularly where the aim is to produce morally better decisions or behavior. In this article, we draw attention to what is arguably a more worrying possibility: that pharmaceuticals currently in widespread therapeutic use are already having unintended effects on these processes, and thus on moral decision making and morally significant behavior. We review current evidence on the moral effects (...) of three widely used drugs or drug types: propranolol, selective serotonin reuptake inhibitors, and drugs that effect oxytocin physiology. This evidence suggests that the alterations to moral decision making and behavior caused by these agents may have important and difficult-to-evaluate consequences, at least at the population level. We argue that the moral effects of these and other widely used pharmaceuticals warrant further empirical research and ethical analysis. (shrink)

We relate so-called spin factors and generalized Hermitian (GH-) algebras, both of which are partially ordered special Jordan algebras. Our main theorem states that positive-definite spin factors of dimension greater than one are mathematically equivalent to generalized Hermitian algebras of rank two.

A synaptic algebra is a generalization of the self-adjoint part of a von Neumann algebra. In this article we extend to synaptic algebras the type-I/II/III decomposition of von Neumann algebras, AW∗-algebras, and JW-algebras.

Effect algebras (EAs), play a significant role in quantum logic, are featured in the theory of partially ordered Abelian groups, and generalize orthoalgebras, MV-algebras, orthomodular posets, orthomodular lattices, modular ortholattices, and boolean algebras.We study centrally orthocomplete effect algebras (COEAs), i.e., EAs satisfying the condition that every family of elements that is dominated by an orthogonal family of central elements has a supremum. For COEAs, we introduce a general notion of decomposition into types; prove that a COEA factors uniquely as a (...) direct sum of types I, II, and III; and obtain a generalization for COEAs of Ramsay’s fourfold decomposition of a complete orthomodular lattice. (shrink)

Response to commentary. We are grateful to Crockett and Craigie for their interesting remarks on our paper. We accept Crockett’s claim that there is a need for caution in drawing inferences about patient groups from work on healthy volunteers in the laboratory. However, we believe that the evidence we cited established a strong presumption that many of the patients who are routinely taking a medication, including many people properly prescribed the medication for a medical condition, have morally significant aspects of (...) their cognition and behavior modified in a way that is unintended and may sometimes be unwelcome. Crockett notes that in some cases the effects of long-term drug use may differ, sometimes markedly, from the effects of short-term use. However, if acute use of a drug affects a neural system involved in mediating moral cognition or behavior, this nevertheless provides some evidence that chronic use of the drug may affect that same system and thus have morally significant effects. It is also plausible, in some cases, that an acute moral effect would give rise to a chronic moral effect via cognitive mechanisms. ... (shrink)

BackgroundPreprint usage is growing rapidly in the life sciences; however, questions remain on the relative quality of preprints when compared to published articles. An objective dimension of quality that is readily measurable is completeness of reporting, as transparency can improve the reader’s ability to independently interpret data and reproduce findings.MethodsIn this observational study, we initially compared independent samples of articles published in bioRxiv and in PubMed-indexed journals in 2016 using a quality of reporting questionnaire. After that, we performed paired comparisons (...) between preprints from bioRxiv to their own peer-reviewed versions in journals.ResultsPeer-reviewed articles had, on average, higher quality of reporting than preprints, although the difference was small, with absolute differences of 5.0% [95% CI 1.4, 8.6] and 4.7% [95% CI 2.4, 7.0] of reported items in the independent samples and paired sample comparison, respectively. There were larger differences favoring peer-reviewed articles in subjective ratings of how clearly titles and abstracts presented the main findings and how easy it was to locate relevant reporting information. Changes in reporting from preprints to peer-reviewed versions did not correlate with the impact factor of the publication venue or with the time lag from bioRxiv to journal publication.ConclusionsOur results suggest that, on average, publication in a peer-reviewed journal is associated with improvement in quality of reporting. They also show that quality of reporting in preprints in the life sciences is within a similar range as that of peer-reviewed articles, albeit slightly lower on average, supporting the idea that preprints should be considered valid scientific contributions. (shrink)

To what extent does perceptual language reflect universals of experience and cognition, and to what extent is it shaped by particular cultural preoccupations? This paper investigates the universality~relativity of perceptual language by examining the use of basic perception terms in spontaneous conversation across 13 diverse languages and cultures. We analyze the frequency of perception words to test two universalist hypotheses: that sight is always a dominant sense, and that the relative ranking of the senses will be the same across different (...) cultures. We find that references to sight outstrip references to the other senses, suggesting a pan-human preoccupation with visual phenomena. However, the relative frequency of the other senses was found to vary cross-linguistically. Cultural relativity was conspicuous as exemplified by the high ranking of smell in Semai, an Aslian language. Together these results suggest a place for both universal constraints and cultural shaping of the language of perception. (shrink)

Background: Personal genomic testing (PGT) offers individuals genetic information about relationships, wellness, sporting ability, and health. PGT is increasingly accessible online, including in emerging markets such as Australia. Little is known about what consumers expect from these tests and whether their reflections on testing resonate with bioethics concepts such as autonomy. Methods: We report findings from focus groups and semi-structured interviews that explored attitudes to and experiences of PGT. Focus group participants had little experience with PGT, while interview participants had (...) undergone testing. Recordings were transcribed and analyzed using thematic analysis. Findings were critically interpreted with reference to bioethics scholarship on autonomy. Results: Fifty-six members of the public participated in seven focus groups, and 40 individuals were interviewed separately. Both groups valued the choice of PGT, and believed that it could motivate relevant actions. Focus group themes centered on the perceived value of choices, knowledge enabling action and knowledge about the self. Interview themes suggest that participants reflexively engage with their PGT information to make meaning, and that some appreciate its shortcomings. Critical interpretation of findings shows that while consumers of PGT are able to exercise a degree of autonomy in choosing, they may not be able to achieve a substantive conceptualization of autonomy, one that promotes alignment with higher-order desires. Conclusions: PGT consumers can critically reason about testing. However, they may uncritically accept test results, may not appreciate drawbacks of increased choice, or may overestimate the potential for information to motivate behavioral change. While consumers appear to be capable of substantive autonomy, they do so without ongoing support from companies. PGT companies promote a problematic (“default”) account of autonomy, reliant on empowerment rhetoric. This leaves consumers vulnerable to making decisions inconsistent with their higher-order desires. As PGT expands, claims about its power and value need to be carefully drawn. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:April 3, 2010 (11:17 am) C:\Users\Milt\Desktop\backup copy of Ken's G\WPData\TYPE2902\russell 29,2 050 red.wpd 188 Reviews 1 A.yW. Brown, The Metaphysical Society (New York: Octagon, 1973), pp. 180–1. THE ETHICS OF BELIEF Sylvia Nickerson History & Philosophy of Science & Technology / U. of Toronto Toronto, on, Canada m5s 1k1 [email protected] Timothy J. Madigan. W.yK. CliVord and “The Ethics of Beliefz”. Newcastle, uk: CambridgeScholars Publishing, 2009. Pp. [x], 202. (...) isbn 1-84718-503-7. £29.99; us$44.99 (hb). The mathematician William Kingdon CliTord (1845–1879) is generally remembered as a potentially great man whose life was cut short before his genius was fully realized. During his lifetime CliTord was well known in London as a public intellectual and noted authority on science. He was also an iconoclast, a leader in the application of Darwinian principles to areas beyond biology, and a proponent of non-Euclidean geometry. Unlike other agnostics, CliTord did not mourn the loss of his religious belief, nor did he worry that a secularized society would bring about general social decay. While other scientiWc naturalists worried that a collapse of religion would destroy morality and lead to social disintegration, CliTord willingly ceded the universal truths religion oTered, embracing the uncertainty that scientiWc knowledge actually entailed. He even dared to call himself an atheist. However, CliTord’s death at age 34 curtailed the trace of his thought. What remains is consigned to his scant private notebooks and collected works. Perhaps it was the brevity of his life that has led to his neglect within the history of science; no comprehensive appraisal of his mathematical work has been written. CliTord’sbest-knownnon-mathematical statementisthat“itiswrongalways, everywhere, and for anyone, to believe anything upon insuUcient evidence.” This was the statement he defended in his lecture “The Ethics of Beliefz”, which he delivered to London’s Metaphysical Society in 1876. The Metaphysical Society, founded in 1869 to promote discussion between religious believers and scientiWc rationalists, ceased operation in 1880 after members could not Wnd enough common ground to begin debate. The rationalist position CliTord argues in “The Ethics of Beliefz” stands on the far side of the spectrum within this discourse. CliTord’s immoderate stance, along with his use of biblical rhetoric to argue a secularist position, was calculated to provoke conservative intellectuals and institutions.1 When his essay appeared in the January 1877 issue April 3, 2010 (11:17 am) C:\Users\Milt\Desktop\backup copy of Ken's G\WPData\TYPE2902\russell 29,2 050 red.wpd Reviews 189 of Contemporary Review, it proved antagonistic enough that it led in part to the dismissal of James Knowles as editor. Timothy Madigan’s book W.yK. CliVord and “The Ethics of Beliefz”z provides an introduction to and analysis of CliTord’s ethical philosophy. His goal is to outline the historical context from which CliTord’s most famous essay arose, and to analyze the merits and demerits of its argument through the viewpoints of critics and freethinkers from the nineteenth century to the present. Madigan gives a brief history of the Victorian crisis of faith, CliTord’s mathematical work, and the biographical details of his life. He presents the argument CliTord makes within “The Ethics of Beliefz”, and outlines the critical response from his contemporaries, including founding members of the Metaphysical Society William George Ward and Richard H. Hutton, poet Matthew Arnold, physiologist George John Romanes, and American psychologist and philosopher William James. Madigan also discusses the positions argued by other rationalists in the 1870s,1880sandlater(Leslie Stephen, Karl Pearson, FriedrichNietzsche, Charles Peirce and Bertrand Russell) and by modern philosophers who have contributed to the rationalist/religionist debate (C.yS. Lewis, J.yL. Mackie, Michael Martin, Peter van Inwagen, Susan Haack, Anthony Quinton, and Lorraine Code). In Chapter 6 Madigan presents his own defence of CliTord’s ethics of belief. While early sections of the book provide a helpful summary of previously published work, I found Madigan’s discussion of CliTord’s writings on psychology and theory of mind particularly valuable (pp. 58–65). Madigan notes positively that CliTord’s contribution helped steer the early development... (shrink)

Emergence of the novel pathogenic coronavirus SARS‐CoV‐2 and its rapid pandemic spread presents challenges that demand immediate attention. Here, we describe the development of a semi‐quantitative high‐content microscopy‐based assay for detection of three major classes (IgG, IgA, and IgM) of SARS‐CoV‐2 specific antibodies in human samples. The possibility to detect antibodies against the entire viral proteome together with a robust semi‐automated image analysis workflow resulted in specific, sensitive and unbiased assay that complements the portfolio of SARS‐CoV‐2 serological assays. Sensitive, specific (...) and quantitative serological assays are urgently needed for a better understanding of humoral immune response against the virus as a basis for developing public health strategies to control viral spread. The procedure described here has been used for clinical studies and provides a general framework for the application of quantitative high‐throughput microscopy to rapidly develop serological assays for emerging virus infections. (shrink)

'Sound Effects' collects original articles on English and American prose fiction which analyse vocal phenomena by using the psychoanalytic concept of the object voice - introduced by J. Lacan and theorised by M. Dolar - as their interpretative tool.

This article argues that, despite their distance across the colonial divide, a creolizing reading of Frantz Fanon and Paul Ricœur can yield valuable insights into decoloniality. Tracing their shared philosophical concerns with embodied phenomenology, social ontology and recognition, I argue that their respective accounts of sociogeny and hermeneutics can be productively read together as describing a shared end of mutual recognition untainted by racism or coloniality – a ‘new skin’ for humanity, as Fanon describes it. More specifically, Fanon contributes to (...) Ricœur an understanding of how divergences in social location can be overcome through liberatory action that posits a new logic of sociality; likewise, Ricœur provides Fanon with an account of how liberatory horizons are produced through this praxis, based on the imaginative connection between ideology and utopia. This article concludes by arguing that these congruent methodological and normative concerns can be read together to concretize – and potentially actualize – the utopic end of liberatory struggle in mutual recognition through fashioning this new skin. (shrink)

This article argues that, despite their distance across the colonial divide, a creolizing reading of Frantz Fanon and Paul Ricœur can yield valuable insights into decoloniality. Tracing their shared philosophical concerns with embodied phenomenology, social ontology and recognition, I argue that their respective accounts of sociogeny and hermeneutics can be productively read together as describing a shared end of mutual recognition untainted by racism or coloniality – a ‘new skin’ for humanity, as Fanon describes it. More specifically, Fanon contributes to (...) Ricœur an understanding of how divergences in social location can be overcome through liberatory action that posits a new logic of sociality; likewise, Ricœur provides Fanon with an account of how liberatory horizons are produced through this praxis, based on the imaginative connection between ideology and utopia. This article concludes by arguing that these congruent methodological and normative concerns can be read together to concretize – and potentially actualize – the utopic end of liberatory struggle in mutual recognition through fashioning this new skin. (shrink)

This article argues that, despite their distance across the colonial divide, a creolizing reading of Frantz Fanon and Paul Ricœur can yield valuable insights into decoloniality. Tracing their shared philosophical concerns with embodied phenomenology, social ontology and recognition, I argue that their respective accounts of sociogeny and hermeneutics can be productively read together as describing a shared end of mutual recognition untainted by racism or coloniality – a ‘new skin’ for humanity, as Fanon describes it. More specifically, Fanon contributes to (...) Ricœur an understanding of how divergences in social location can be overcome through liberatory action that posits a new logic of sociality; likewise, Ricœur provides Fanon with an account of how liberatory horizons are produced through this praxis, based on the imaginative connection between ideology and utopia. This article concludes by arguing that these congruent methodological and normative concerns can be read together to concretize – and potentially actualize – the utopic end of liberatory struggle in mutual recognition through fashioning this new skin. (shrink)

Collected critical essays analyzing Kierkegaard’s work in regards to theology and social-moral thought. Kierkegaard’s God and the Good Life focuses on faith and love, two central topics in Kierkegaard’s writings, to grapple with complex questions at the intersection of religion and ethics. Here, leading scholars reflect on Kierkegaard’s understanding of God, the religious life, and what it means to exist ethically. The contributors then shift to psychology, hope, knowledge, and the emotions as they offer critical and constructive readings for contemporary (...) philosophical debates in the philosophy of religion, moral philosophy, and epistemology. Together, they show how Kierkegaard continues to be an important resource for understandings of religious existence, public discourse, social life, and how to live virtuously. “All in all, the editors of this volume have put together a thoughtful and sometimes provocative collection of essays by a number of Kierkegaard scholars and philosophers for the reader’s consideration.... The volume undoubtedly makes a contribution to contemporary philosophical debates in the philosophy of religion, moral philosophy, and epistemology, especially with regard to the importance of faith and love for leading a good and meaningful human life.” —International Journal for Philosophy of Religion “Invites the reader to think anew about what Kierkegaard was saying and what we can learn from him in the context of our time, particularly what it means to become a Christian in terms of the moral task of love and living a life worthy of a human being.” —Sylvia Walsh, translator of Kierkegaard’s Discourses at the Communion on Fridays. (shrink)

This article reads Maurice Merleau-Ponty's ontology of the “flesh of the world” alongside the ontology that seems to undergird Frantz Fanon's sociodiagnostics as well as his theory of sociogeny. It argues that reading Fanonian sociogeny in terms of the ambiguity and intercorporeality of the flesh of the world renders the ethical and political imperatives of Fanon's decolonial project all the more pressing, since the “new human” is prefigured—if not totally determined—in the national consciousness obtained by “les damnés” through the decolonization (...) process. It then examines how Sylvia Wynter's Fanonian call to (re)fashion the future of humanness through (re)conceptualizing “being human as praxis,” also seems to rely on this ontology of the flesh of the world. Bringing these arguments together, the article suggests that the conceptual content of the new human can be found in the liberation struggles of les damnés across what Wynter calls the “poverty archipelagos” wrought by colonial humanism. Hence, the “new skin” for which Fanon calls is fashioned through forming international solidarity with les damnés, with the conceptual content of the new humanism emerging sociogenically—and autopoetically—from those struggles themselves. (shrink)

This article traces the centrality of capitalism in the work of three decolonial feminists: María Lugones, Sylvia Wynter, and Sayek Valencia. Elaborating on the role of capitalism in each of their work separately, I argue that each of these thinkers conceptualizes capitalism in a novel and urgent way, charting new directions for both theory and social movement practice. I thus argue that the decolonial feminist tradition holds crucial philosophical and historical resources for understanding the emergence of capitalism and its (...) endurance. (shrink)

Literatures of Madness: Disability Studies and Mental Health brings together scholars working in disability studies, mad studies, feminist theory, Indigenous studies, postcolonial theory, Jewish literature, queer studies, American studies, trauma studies, and comics to create an intersectional community of scholarship in literary disability studies of mental health. The collection contains essays on canonical authors and lesser known and sometimes forgotten writers, including Sylvia Plath, Louisa May Alcott, Hannah Weiner, Mary Jane Ward, Michelle Cliff, Lee Maracle, Joanne Greenberg, Ann Bannon, (...) Jerry Pinto, Persimmon Blackridge, and others. The volume addresses the under-representation of madness and psychiatric disability in the field of disability studies, which traditionally focuses on physical disability, and explores the controversies and the common ground among disability studies, anti-psychiatric discourses, mad studies, graphic medicine, and health/medical humanities. (shrink)

Articulating a creolizing theory of freedom and liberation, this book emphasizes a dynamic account of existence by appealing to a sonic metaphor of resonance and dissonance. It draws together a diverse set of figures and traditions including G. W. F. Hegel, Steve Biko, Gloria Anzaldúa, Sylvia Wynter, and Lewis Gordon.

This paper examines conceptions of truth and “the human” in an effort to engage contemporary discussions of neointerventionism. A central question in the paper is whether one facet of the self‐justifying structure of neointerventionism is an operative framing of theories of truth underlying the explanans sought by foreign policy officials and state actors. To address this question, I turn to an unlikely source within philosophy of language, neopragmatist theorist Richard Rorty, to offer an example of an antirepresentationalist and nonobjectivist description (...) of truth that may help explain the terms and stakes of neointerventionist policies. My claim, however, will be, following the critical insights of Cornel West, Chantal Mouffe, and Sylvia Wynter, that neopragmatist efforts of the sort outlined by Rorty, while sophisticated in their analyses of the nature of truth and forms of justification, fail to thoroughly engage the political conception of “the human” that orders and frames debates regarding objectivity and solidarity. I conclude by returning to the problematic of neointerventionism from Wynter’s framings of what she calls the “coloniality of truth” and “embattled humanisms.”. (shrink)

This paper morally evaluates the phenomenon Sylvia Chant calls "the feminization of responsibility," wherein women's unrecognized labor subsidizes international development while men retain or increase their power over women. I argue that development policies that feminize responsibility are incompatible with justice in two ways. First, such policies involve Northerners extracting unpaid labor from women in the global South. Northerners are obligated to provide development assistance, but they are transferring the labor of providing it onto women in the global South (...) and expecting them to do it for free. Second, development policies that feminize responsibility increase women's exposure to sexist domination. These two problems are present irrespective of whether policies that feminize responsibility improve women's basic well-being. (shrink)

Noradrenergic pathways are involved in mediating the central and peripheral effects of physiological arousal. The aim of the present study was to investigate the role of noradrenergic transmission in moral decision-making. We studied the effects in healthy volunteers of propranolol (a noradrenergic beta-adrenoceptor antagonist) on moral judgement in a set of moral dilemmas pitting utilitarian outcomes (e.g., saving five lives) against highly aversive harmful actions (e.g., killing an innocent person) in a double-blind, placebo-controlled, parallel group design. Propranolol (40 mg orally) (...) significantly reduced heart rate, but had no effect on self-reported mood. Importantly, propranolol made participants more likely to judge harmful actions as morally unacceptable, but only in dilemmas where harms were ‘up close and personal’. In addition, longer response times for such personal dilemmas were only found for the placebo group. Finally, judgments in personal dilemmas by the propranolol group were more decisive. These findings indicate that noradrenergic pathways play a role in responses to moral dilemmas, in line with recent work implicating emotion in moral decision-making. However, contrary to current theorising, these findings also suggest that aversion to harming is not driven by emotional arousal. Our findings are also of significant practical interest given that propranolol is a widely used drug in different settings, and is currently being considered as a potential treatment for post-traumatic stress disorder in military and rescue service personnel. (shrink)

Rasmussen (1993) argues that, because electron microscopists did not use robustness and would not have been warranted in using it as a criterion for the reality or the artifactuality of mesosomes, the bacterial mesosome serves as a test case for robustness that it fails. I respond by arguing that a more complete reading of the research literature on the mesosome shows that ultimately the more robust body of data did not support the mesosome and that electron microscopists used and were (...) warranted in using robustness as a criterion for the artifactuality of mesosomes. (shrink)

How much power does emotional dismissal have over the oppressed's ability to trust outlaw emotions, or to stand for such emotions before others? I discuss Sue Campbell's view of the interpretation of emotion in light of the political significance of emotional dismissal, in response, 1 suggest that feminist contentions of interpretation developed within dialogical communities are best suited to providing resources for expressing, interpreting, defining, and reflecting on our emotions.

: How much power does emotional dismissal have over the oppressed's ability to trust outlaw emotions, or to stand for such emotions before others? I discuss Sue Campbell 's view of the interpretation of emotion in light of the political significance of emotional dismissal. In response, I suggest that feminist conventions of interpretation developed within dialogical communities are best suited to providing resources for expressing, interpreting, defining, and reflecting on our emotions.

This article discusses how the concept of a fair finite lottery can best be extended to denumerably infinite lotteries. Techniques and ideas from non-standard analysis are brought to bear on the problem.

How much power does emotional dismissal have over the oppressed's ability to trust outlaw emotions, or to stand for such emotions before others? I discuss Sue Campbell's view of the interpretation of emotion in light of the political significance of emotional dismissal, in response, 1 suggest that feminist contentions of interpretation developed within dialogical communities are best suited to providing resources for expressing, interpreting, defining, and reflecting on our emotions.

Non-Archimedean probability functions allow us to combine regularity with perfect additivity. We discuss the philosophical motivation for a particular choice of axioms for a non-Archimedean probability theory and answer some philosophical objections that have been raised against infinitesimal probabilities in general.