The purpose of this article is to investigate how cultural meanings associated with the left ventricular assist device inform acceptance and experience of this innovative technology when it is used as a destination therapy. We conducted open-ended, semistructured interviews with family caregivers and patients who had undergone LVAD-DT procedures at six U.S. hospitals. A grounded theory approach was used for the analysis. Thirty-nine patients and 42 caregivers participated. Participants described a sense of obligation to undergo the procedure because of its (...) promise for salvation. However, once the device was implanted, patients described being placed into a liminal state of being neither sick nor healthy, with no culturally scripted role. Consideration of end-of-life decisions was complicated by the uncertainties about how patients with LVADs die. Pre-implantation communications among patient, family, and clinicians should take into account the impact of the technology on meaning, identity, and patient experience. (shrink)

There is currently no consensus regarding what measures are most valid to demonstrate perceptual processing without awareness. Likewise, whether conscious perception and unconscious processing rely on independent mechanisms or lie on a continuum remains a matter of debate. Here, we addressed these issues by comparing the time courses of subjective reports, objective discrimination performance and response priming during meta-contrast masking, under similar attentional demands. We found these to be strikingly similar, suggesting that conscious perception and unconscious processing cannot be dissociated (...) by their time course. Our results also demonstrate that unconscious processing, indexed by response priming, occurs, and that objective discrimination performance indexes the same conscious processes as subjective visibility reports. Finally, our results underscore the role of attention by showing that how much attention the stimulus receives relative to the mask, rather than whether processing is measured by conscious discrimination or by priming, determines the time course of meta-contrast masking. (shrink)

Since its 1980s coining by Richard Falk, the ‘Grotian Moment’ concept has garnered popularity in international law discourse, denoting a rapid, paradigm-shifting development in international law. This concept builds upon a prevalent recollection of two past events as such paradigm-shifts. The first is, obviously, the ‘original’ Grotian Moment, anointing Grotius as the Father of International Law, mainly for publishing, in 1625, his ground-breaking treatise, De Jure Belli ac Pacis, which is said to had brought about a momentous paradigm-shift that gave (...) rise to modern (statist and secular), or even the first-ever-effective, international law. The second event is the post-ww2 Nuremberg international trial. Presumably, from its mid-seventeenth-century birth to Nuremberg, international law was starkly statist, and so individuals had generally not been its subjects. This, among other things, meant that international criminal law (icl) was not acceptable. Nuremberg is, therefore, celebrated as the first-ever international criminal tribunal, as icl’s birthplace and even more generally as the turning-point in international law’s attitude towards the individual. Simply put, Nuremberg is considered the prototype of a modern Grotian Moment. However, this paper shows that neither 1625 nor 1945 were truly Grotian Moments (their significance notwithstanding) and present’s likely causes for those myths. The paper further reveals that these myths, as well as the current embrace of the ‘Grotian Moment’ concept, are all manifestations of a larger, understudied phenomenon: that internationalists, evermore obsessed with perceiving themselves as cutting-edge, too often satisfy that fix by erasing the past. (shrink)

The paper defends the thesis that institutional virtue is properly modeled as a ‘‘consensual’’ property, along the lines of the Lehrer–Wagner model of consensus (LWC). In a first step, I argue that institutional virtue is not exhausted by duty-fulfilling, since institutions, contrary to natural individuals, are designed to fulfill duties. To avoid the charge of vacuity, virtue, if attributed to institutions, must be able to motivate supererogatory action. In a second step, I argue against dis- continuity of institutional virtue with (...) individual virtue. Two main arguments for discontinuity of collective properties display serious shortcomings when applied to virtues of institutions. Given that motivation for supererogatory action is neither inferred from statutory duties nor accommodates a right of reprobation, modeling institutional virtue on collective rationality or explaining it in terms of joint com-mitment both prove problematic. In a third step, I argue that LWC has the explanatory potential to account for institutional virtue. Due to its main features,iteration and evaluation, it provides a non-trivial analysis of continuity and thereby satisfies basic constraints on the notion of genuine institutional virtue. (shrink)

The recent emergence of machine-manipulated media raises an important societal question: How can we know whether a video that we watch is real or fake? In two online studies with 15,016 participants, we present authentic videos and deepfakes and ask participants to identify which is which. We compare the performance of ordinary human observers with the leading computer vision deepfake detection model and find them similarly accurate, while making different kinds of mistakes. Together, participants with access to the model’s prediction (...) are more accurate than either alone, but inaccurate model predictions often decrease participants’ accuracy. To probe the relative strengths and weaknesses of humans and machines as detectors of deepfakes, we examine human and machine performance across video-level features, and we evaluate the impact of preregistered randomized interventions on deepfake detection. We find that manipulations designed to disrupt visual processing of faces hinder human participants’ performance while mostly not affecting the model’s performance, suggesting a role for specialized cognitive capacities in explaining human deepfake detection performance. -/- . (shrink)

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ABSTRACTChristopher Achen and Larry Bartels’s Democracy for Realists makes a persuasive case that standard theories of democracy rest on shaky empirical ground, and that optimistically interpreted empirical findings about public competence do not save the day. However, I argue that the solution does not lie with theories of elite competition or accountability to other institutions. Instead, I turn to theories of symbolic politics. These theories capture the empirical reality of how voters engage with politics and make decisions. While they tend (...) to emphasize human irrationality, they also contain the potential for a symbolic kind of rationality that could provide a solid foundation for democratic politics. (shrink)

The binding group theorem for stable theories is partially extended to the simple context. Some results concerning internality are proved. We also introduce a ‘small’ normal subgroup G0+ of the automorphism group and show that if p is Q-internal then it has a finite exponent and G/G0+ is interpretable.

Using masking techniques combined with electrophysiological recordings is a promising way to study neural correlates of visual awareness, as shown in recent studies. Here I comment on the following puzzling aspects typical for this endeavour that have made obstacles for a potentially even more impressive progress. First, the continuing practice of confounds between objective stimulus variables and subjective dependent measures. Second, complexity of timing the emergence of subjective conscious percept which is partly due to complex interactivity between target and mask. (...) Third, the ambiguity of the concept of neural correlates of awareness. (shrink)

The paper discusses Bernard Bolzano’s epistemological approach to believing and knowing with regard to the epistemic requirements of an axiomatic model of science. It relates Bolzano’s notions of believing, knowing and evaluation to notions of infallibility, immediacy and foundational truth. If axiomatic systems require their foundational truths to be infallibly known, this knowledge involves both evaluation of the infallibility of the asserted truth and evaluation of its being foundational. The twofold attempt to examine one’s assertions and to do so by (...) searching for the objective grounds of the truths asserted lies at the heart of Bolzano’s notion of knowledge. However, the explanatory task of searching for grounds requires methods that cannot warrant infallibility. Hence, its constitutive role in a conception of knowledge seems to imply the fallibility of such knowledge. I argue that the explanatory task contained in Bolzanian knowing involves a high degree of epistemic virtues, and that it is only through some salient virtue that the credit of infallibility can distinguish Bolzanian knowing from a high degree of Bolzanian believing. (shrink)

The contributions gathered in this volume present the state of the art in key areas of current social ontology. They focus on the role of collective intentional states in creating social facts, and on the nature of intentional properties of groups that allow characterizing them as responsible agents, or perhaps even as persons. Many of the essays are inspired by contemporary action theory, emotion theory, and theories of collective intentionality. Another group of essays revisits early phenomenological approaches to social ontology (...) and accounts of sociality that draw on the Hegelian idea of recognition. This volume is organized into three parts. First, the volume discusses themes highlighted in John Searle's work and addresses questions concerning the relation between intentions and the deontic powers of institutions, the role of disagreement, and the nature of collective intentionality. Next, the book focuses on joint and collective emotions and mutual recognition, and then goes on to explore the scope and limits of group agency, or group personhood, especially the capacity for responsible agency. The variety of philosophical traditions mirrored in this collection provides readers with a rich and multifaceted survey of present research in social ontology. It will help readers deepen their understanding of three interrelated and core topics in social ontology: the constitution and structure of institutions, the role of shared evaluative attitudes, and the nature and role of group agents. (shrink)

Let T be a simple L-theory and let \ be a reduct of T to a sublanguage \ of L. For variables x, we call an \-invariant set \\) in \ a universal transducer if for every formula \\in L^-\) and every a, $$\begin{aligned} \phi ^-\ L^-\text{-forks } \text{ over }\ \emptyset \ \text{ iff } \Gamma \wedge \phi ^-\ L\text{-forks } \text{ over }\ \emptyset. \end{aligned}$$We show that there is a greatest universal transducer \ and it is type-definable. In (...) particular, the forking topology on \\) refines the forking topology on \\) for all y. Moreover, we describe the set of universal transducers in terms of certain topology on the Stone space and show that \ is the unique universal transducer that is \-type-definable with parameters. If \ is a theory with the wnfcp and T is the theory of its lovely pairs of models we show that \\) and give a more precise description of the set of universal transducers for the special case where \ has the nfcp. (shrink)

We show that in a simple theory T in which the τf-topologies are closed under projections every type analyzable in a supersimple τf-open set has ordinal SU-rank. In particular, if in addition T is unidimensional, the existence of a supersimple unbounded τf-open set implies T is supersimple. We also introduce the notion of a standard τ-metric and show that for simple theories its completeness is equivalent to the compactness of the τ-topology.

The non‐forking‐instances topology (NFI topology) is a topology on the Stone space of a theory T that depends on a reduct of T. This topology has been used in [6] to describe the set of universal transducers for (invariants sets that translate forking‐open sets in to forking‐open sets in T). In this paper we show that in contrast to the stable case, the NFI topology need not be invariant over parameters in but a weak version of this holds for any (...) simple T. We also note that for the lovely pair expansions, of theories with the weak non‐finite cover property (wnfcp), the topology is invariant over in. (shrink)

The economic shutdown and national lockdown following the outbreak of COVID-19 have increased demand for unpaid work at home, particularly among families with children, and reduced demand for paid work. Concurrently, the share of the workforce that has relocated its workplace to home has also increased. In this article, we examine the consequences of these processes for the allocation of time among paid work, housework, and care work for men and women in Israel. Using data on 2,027 Israeli adults whom (...) we followed since the first week of March, we focus on the effect of the second lockdown in Israel on the gender division of both paid and unpaid work. We find that as demand for housework caused by the lockdown increases, women—especially with children—increase their housework much more than men do, particularly when they work from home. The consequences of work from home and other flexible work arrangements for gender inequality within the family are discussed. (shrink)

The paper investigates semantic properties of expressions that suggest the possibility that emotions are shared. An example is the saying that a sorrow shared is a sorrow halved. I assume that such expressions on sharing an emotion refer to a specific mode of subjective experience, displayed in first person attributions of the form 'We share E'. Subjective attributions of this form are intrinsically ambiguous on all levels of their semantic elements: 'emotion', 'sharing' and 'We'. One question the paper seeks to (...) answer is whether and in what respect these semantic ambiguities mirror an indeterminacy of emotional experience. Discussing 'aggregate sharing' (of a determinate) in distinction of mere 'distributive sharing' (of a determinable), I argue that there is no sufficient criterion to determine which mode of sharing an emotional experience shaped as 'We feel E' displays. Disambiguation of this intrinsic indeterminacy must recur to situational parameters of individuals' de re relatedness. (shrink)

The aim of the present paper is to evaluate the notion of collective guilt feeling both in the light of research in affectivity and in collective intentionality. The paper is divided into an introduction and three main sections. Section 1) highlights relevant features of guilt‐family emotions such as the relation between feeling guilt and objective guilt, the relation between feeling guilt and its content, and the relation between feeling guilt and the ‘self’. Moreover, the distinction between feeling guilt and feeling (...) regret is given due attention. Section 2) examines Margaret Gilbert's arguments in favor of a collectivist view of collective guilt feeling , according to which groups do genuinely feel guilt. Against the collectivist position I argue for an individualist ‘membership account’ of collective guilt feeling in terms of individual members' we‐feeling of guilt. The membership account of collective guilt feeling is vindicated on grounds of a naturalist and non‐judgmentalist understanding of emotions, as well as on the logic of personal pronouns. It combines individualism regarding the subject of the feeling with collectivism regarding the irreducibility of we‐feelings and provides, as I further argue, the required moral force attributed to collective guilt feeling. The concern of section 3) is the question of the appropriate emotional response to collective wrongdoing. I argue against the view that group members are categorically ‘committed to feel guilt as a body’ for wrongdoings committed by the group. Given that individual members often do not participate in their groups' wrongdoings, it seems unjust to impose a requirement for feeling guilt upon them. I suggest that in a general account of the appropriate assessment of collective wrongdoing, feeling regret is the better candidate than feeling guilt for the role of the minimally required emotional response.For us collectively to feel guilt over our action A is for us to be jointly committed to feeling guilt as a body over our action A. [. . .] The parties [. . .] constitute, as far as possible, a single subject of guilt feelings .[A] collective cannot respond affectively [. . .], only its constitutive members can. The lack of an affective counter‐response is troubling, because the efficacy of responses of accountability partially depends upon affect. The response of shame, guilt, and regret help to register the significance of the harm. (shrink)

The present article focuses on the case of the 2012 hunger-strike of Palestinian prisoners in Israeli jails. We analyze the ethical dilemma involved in the way the Israeli medical community reacted to these hunger-strikes and the question of force feeding within the context of the fundamental dual-loyalty structure inherent in the Israeli Prison Services—system. We argue that the liberal perspective that focuses the discussion on the dilemma between the principle of individual autonomy and the sanctity of life tends to be (...) oblivious to the asymmetrical relation of power that characterizes the prison system and to the socio-political context in which hunger-strikes take place. Emphasizing hunger-strikes as political acts implies that health practitioners’ conducts cannot be analyzed only through the prism of clinical medical ethics. It requires a public health ethics’ approach, an approach that understands health in the context of the complex relationship between society, state, organizations, communities and individuals. The authors are both academics and volunteers in Physicians for Human Rights—Israel thus our analysis is based both on sociological and public health ethics principles and on the continuous work and advocacy for the right to health of prisoners. (shrink)

Die Studie untersucht die systematischen Beziehungen der zentralen Begriffe in Bernard Bolzanos Erkenntnistheorie, die einen logisch-semantischen Realismus mit einer kausalistischen Metaphysik des Geistes verknüpft. Bolzano situiert grundlegende epistemische Aktivitäten wie Vorstellen, Urteilen und Ableiten im Spannungsfeld von logischen Relationen und dem Kausalnexus mentaler Episoden. Die Studie erläutert die Bedeutung der prominenten Begriffe 'Kraft' und 'Wahrscheinlichkeit' im Hinblick auf die erkenntnistheoretischen Belange von Wissen und Rechtfertigung. Der Begriff der Kraft begründet eine kausalistische Metaphysik von Geist und Welt und damit die Bedingungen (...) faktischer Erkenntnisverläufe. Der Begriff der Wahrscheinlichkeit bezeichnet Begründungsrelationen zwischen objektiven Propositionen, die für die rationale Berechtigung von Überzeugungen bestimmend sind. Zusammen konstituieren Faktivität und Normativität von Erkenntnisansprüchen die epistemische Wahrscheinlichkeit der "Zuversicht", die Urteilen einerseits assertive Kraft und andererseits die Berechtigung verleiht, sie als Erkenntnis anzunehmen. (shrink)

In contemporary societies there is a continuous process of creation and destruction of ethics. Shared norms are fuzzy, as actors tend to share core principles but interpret them differently. In this paper we analyse three cases of ethical dispute in the agri-food sector by employing the distinction between matters of fact and matters of concern proposed by Bruno Latour. We further suggest that ethics in the agri-food industry should be considered in relation to collective goals such as sustainability and social (...) justice. To expand the role of ethics it is necessary to broaden the view on who is responsible and how for the manifold challenges faced in food production, distribution and consumption. We contend that reflections on the relationship between ethics and sustainability must go beyond an anthropocentric approach and also consider the welfare of non-human nature. Our study suggests that the boundary between politics and ethics is fluid and governing institutions have a role to play in ethicisation of food systems along with industry and civil society. Any resolution of matters of concern is neither innocent, nor impartial. Ethical responses to food system challenges are rather to be established through dialogue and alignment of ethical practices. (shrink)

Why do women sellers in product markets receive lower prices than men sellers when selling the same identical products? This Article investigates the effects of cultural beliefs about competence, desert and trust on market interactions with women and men sellers. We use an experimental approach to show that the prices people are willing to pay for the exact same product are affected by cultural beliefs about gender; when a woman sells a gift card, she is likely to receive five percent (...) less for it, compared to when a man does. Our analysis further suggests that it is beliefs about women’s relative competence and moral entitlement that drive the gender price gap in product markets. When the participants in the experiment were presented with information that suggested that the woman seller was a competent or entitled seller, no gender price differences were found between such women sellers and their equally qualified male counterparts. Nonetheless, information about the trustworthiness of sellers did not decrease the gap between women and men sellers. This suggests that price gaps between women and men in product markets are not generated by beliefs about the trustworthiness of women and men. (shrink)

Experimental Phenomena of Consciousness is the definitive collection of consciousness phenomena in which awareness emerges as an experimental variable.

We extend the dichotomy between 1-basedness and supersimplicity proved in Shami :309–332, 2011). The generalization we get is to arbitrary language, with no restrictions on the topology [we do not demand type-definabilty of the open set in the definition of essential 1-basedness from Shami :309–332, 2011)]. We conclude that every hypersimple unidimensional theory that is not s-essentially 1-based by means of the forking topology is supersimple. We also obtain a strong version of the above dichotomy in the case where the (...) language is countable. (shrink)

The idea that the thalamo-cortical system is the crucial constituent of the neurobiological mechanisms of consciousness has a long history. For the last few decades, however, consciousness research has to a large extent overlooked the interplay between the cortex and thalamus. Here we revive an integrated view of the neurobiology of consciousness by presenting and discussing several recent major findings about the role of the thalamocortical interactions in consciousness. Based on these findings we propose a specific cellular mechanism how thalamic (...) nuclei modulate the integration of different processing streams within single cortical pyramidal neurons. This theory is inspired by recent work done in rodents, but it integrates decades of work conducted on various species. We illustrate how this new view readily explains various properties and experimental phenomena associated with conscious experience. We discuss the implications of this idea and some of the experiments that need to be done in order to test it. Our view bridges two long-standing perspectives on the neural mechanisms of consciousness and proposes that cortical and thalamo-cortical processing interact at the level of single pyramidal cells. (shrink)

We show that if p is a real type which is almost internal in a formula φ in a simple theory, then there is a type p' interalgebraic with a finite tuple of realizations of p, which is generated over φ. Moreover, the group of elementary permutations of p' over all realizations of φ is type-definable.

Attention deficit/hyperactivity disorder (ADHD) has been linked to higher engagement in sexual risk-taking behavior (SRTB). The current study aims to establish the link between ADHD symptoms and SRTB in the general population and to examine whether an exaggerated perceived benefit of the positive outcomes of SRTB explains that link. A scale for measuring the frequency, likelihood, perceived benefit, and perceived risk of SRTB was developed. Young adult sexually active participants who did not have a stable partnership completed the above scale, (...) as well as a scale of ADHD symptoms. Level of ADHD symptoms positively correlated with the frequency and likelihood of SRTB, even when the overall level of sexual behavior was controlled for. ADHD symptoms also correlated with the perceived benefit of SRTB, but not with the perceived risk of SRTB. Mediation analysis confirmed an indirect pathway: ADHD symptoms predicted perceived benefit of SRTB, which in turn predicted increased likelihood to engage in SRTB. These findings suggest a positive link between ADHD symptoms and SRTB in the general population, which is accounted for by an exaggerated perceived benefit of SRTB. (shrink)

Attention deficit/hyperactivity disorder (ADHD) has been linked to higher engagement in sexual risk-taking behavior (SRTB). The current study aims to establish the link between ADHD symptoms and SRTB in the general population and to examine whether an exaggerated perceived benefit of the positive outcomes of SRTB explains that link. A scale for measuring the frequency, likelihood, perceived benefit, and perceived risk of SRTB was developed. Young adult sexually active participants who did not have a stable partnership completed the above scale, (...) as well as a scale of ADHD symptoms. Level of ADHD symptoms positively correlated with the frequency and likelihood of SRTB, even when the overall level of sexual behavior was controlled for. ADHD symptoms also correlated with the perceived benefit of SRTB, but not with the perceived risk of SRTB. Mediation analysis confirmed an indirect pathway: ADHD symptoms predicted perceived benefit of SRTB, which in turn predicted increased likelihood to engage in SRTB. These findings suggest a positive link between ADHD symptoms and SRTB in the general population, which is accounted for by an exaggerated perceived benefit of SRTB. (shrink)

The contributions gathered in this volume present the state of the art in key areas of current social ontology. They focus on the role of collective intentional states in creating social facts, and on the nature of intentional properties of groups that allow characterizing them as responsible agents, or perhaps even as persons. Many of the essays are inspired by contemporary action theory, emotion theory, and theories of collective intentionality. Another group of essays revisits early phenomenological approaches to social ontology (...) and accounts of sociality that draw on the Hegelian idea of recognition. This volume is organized into three parts. First, the volume discusses themes highlighted in John Searle's work and addresses questions concerning the relation between intentions and the deontic powers of institutions, the role of disagreement, and the nature of collective intentionality. Next, the book focuses on joint and collective emotions and mutual recognition, and then goes on to explore the scope and limits of group agency, or group personhood, especially the capacity for responsible agency. The variety of philosophical traditions mirrored in this collection provides readers with a rich and multifaceted survey of present research in social ontology. It will help readers deepen their understanding of three interrelated and core topics in social ontology: the constitution and structure of institutions, the role of shared evaluative attitudes, and the nature and role of group agents. (shrink)