Individuals regaining reliable day-to-day walking function after incomplete spinal cord injury report persisting unsteadiness when confronted with walking challenges. However, quantifiable measures of walking capacity lack the sensitivity to reveal underlying impairments of supra-spinal locomotor control. This study investigates the relationship between intramuscular coherence and corticospinal dynamic balance control during a visually guided Target walking treadmill task. In thirteen individuals with iSCI and 24 controls, intramuscular coherence and cumulant densities were estimated from pairs of Tibialis anterior surface EMG recordings during (...) normal treadmill walking and a Target walking task. The approximate center of mass was calculated from pelvis markers. Spearman rank correlations were performed to evaluate the relationship between intramuscular coherence, clinical parameters, and center of mass parameters. In controls, we found that the Target walking task results in increased high-frequency intramuscular coherence, which negatively related to changes in the center of mass movement, whereas this modulation was largely reduced in individuals with iSCI. The impaired modulation of high-frequency intramuscular coherence during the Target walking task correlated with neurophysiological and functional readouts, such as motor-evoked potential amplitude and outdoor mobility score, as well as center of mass trajectory length. The Target walking effect, the difference between Target and Normal walking intramuscular coherence, was significantly higher in controls than in individuals with iSCI [F = 13.042, p < 0.001]. Intramuscular coherence obtained during challenging walking in individuals with iSCI may provide information on corticospinal gait control. The relationships between biomechanics, clinical scores, and neurophysiology suggest that intramuscular coherence assessed during challenging tasks may be meaningful for understanding impaired supra-spinal control in individuals with iSCI. (shrink)

Those who vote intelligently vote for principles as much as they do for policy. The problem is that bodies of principle tend to be incompatible with each other. In fact, they normally conflict, head-on. Conservatism and socialism are two obvious examples here. My point, therefore, is that, with this type of incompatibility, it is difficult to see how any coalition could be maintained for long without a considerable sacrifice of principle – not to say integrity – by at least one (...) of the parties to it. (shrink)

By reconstructing it and tracing its vicissitudes, David Conway rehabilitates a time-honored conception of philosophy, originating in Plato and Aristotle, which makes theoretical wisdom its aim. Wisdom is equated with possessing a demonstrably correct understanding of why the world exists and has the broad character it does. Adherents of this conception maintained the world to be the demonstrable creation of a divine intelligence in whose contemplation supreme human happiness resides. Their claims are defended against various latter-day skepticisms.

On the basis of his metaphysics, Schopenhauer was led to advocate quietism and resignation as attitudes toward life. In the course of his career, Nietzsche reversed his estimation of Schopenhauer from initial agreement to final excoriation. In what follows, I examine and assess the grounds on which Nietzsche revised his opinion of Schopenhauer as educator of humanity. I argue that three fundamental issues divide Nietzsche and Schopenhauer. The first concerns the eliminability of human suffering. The second regards the value of (...) sympathy to those who feel rather than are recipients of this sentiment. The third is the value of cultivating indifference to the suffering of others. Schopenhauer considers suffering as inextricably bound up with human existence, whereas Nietzsche views suffering as a sign of weakness that is ultimately eliminable from human existence. Schopenhauer assumed that sympathy and compassion have a benign effect upon those who experience these emotions; Nietzsche maintains they have the opposite effect. Contra Nietzsche, Schopenhauer deplores the cultivation of indifference towards the suffering of others. I defend Schopenhauer against Nietzsche on all three issues, though I argue that Schopenhauer exaggerates the ubiquity of human suffering and hence the need and desirability of the cultivation of self-denial. (shrink)

Is capitalism inimical to community? Yes, say communitarians, a large part of whose body of writing is given over to the elaboration and defense of various forms of this thesis. The aim of the present essay is to contest this answer. Not only, I will argue, is there no good reason for supposing capitalism inimical to community, but there is reason to think it more conducive to community than are the feasible alternatives to it.

Doctors and dentists have traditionally used antibiotic prophylaxis in certain patient groups in order to prevent infective endocarditis (IE). New guidelines, however, suggest that the risk to patients from using antibiotics is higher than the risk from IE. This paper analyses the relative risks of prescribing and not prescribing antibiotic prophylaxis against the background of Pascal’s Wager, the infamous assertion that it is better to believe in God regardless of evidence, because of the prospective benefits should He exist. Many doctors (...) seem to believe the parallel proposition that it is better to prescribe antibiotics, regardless of evidence, because of the prospective benefit conferred upon the patient. This has been called the “no lose philosophy” in medicine: better safe than sorry, even if the evidence inconveniently suggests that following this mantra is potentially more likely to result in sorry than safe. It transpires that, just as Pascal’s Wager fails to convince because of a lack of evidence to support it and the costs incurred by trying to believe, so the “belts and braces” approach of prescribing antibiotic prophylaxis is unjustifiable given the actual evidence of potential risk and benefit to the patient. Ultimately, there is no no-lose if your clinical decisions, like Pascal’s Wager, are based on faith rather than evidence. (shrink)

Many ethical issues are posed by public health interventions. Although abstract theorizing about these issues can be useful, it is the application of ethical theory to real cases which will ultimately be of benefit in decision-making. To this end, this paper will analyse the ethical issues involved in Childsmile, a national oral health demonstration programme in Scotland that aims to improve the oral health of the nation's children and reduce dental inequalities through a combination of targeted and universal interventions. With (...) Scotland's level of dental caries among the worst in Europe, Childsmile represents one of the largest programmes of work aimed at combating oral health inequalities in the UK. The areas of ethical interest include several contrasting themes: reducing health inequalities and improving health; universal and targeted interventions; political values and evidence base; prevention and treatment; and underlying all of these, justice and utility. (shrink)

This paper examines the impact of a week-long philosophy summer camp on middle and high school-age youth with specific attention paid to the development of intellectual humility in the campers. In June 2016 a university in Texas hosted its first philosophy summer camp for youth who had just completed sixth through twelfth grades. Basing our camp on the pedagogical model of the Philosophy for Children program, our aim was specifically to develop a community of inquiry among the campers, providing them (...) with a safe intellectual space to be introduced to philosophy and philosophical discussion. In 2017 we launched a formal longitudinal study to determine what impact a week-long philosophy summer camp would have on teens and tweens. Examining quantitative and qualitative data collected from 2016–2020, we found that the camp has had a significant impact on the teenagers who have attended. In particular, we found that intellectual humility increased over the duration of their camp experience and that this increase correlates with an increased affinity for philosophy and philosophical discussion. (shrink)

Blair equates the constructs of working memory (WM), executive function, and general fluid intelligence (gF). We argue that there is good reason not to equate these constructs. We view WM and gF as separable but highly related, and suggest that the mechanism behind the relationship is controlled attention – an ability that is dependent on normal functioning of the prefrontal cortex. (Published Online April 5 2006).

In this astonishingly rich volume, experts in ethics, epistemology, philosophy of mind, political theory, aesthetics, history, critical theory, and hermeneutics bring to light the best philosophical scholarship on what is arguably Nietzsche's most rewarding but most challenging text. Including essays that were commissioned specifically for the volume as well as essays revised and edited by their authors, this collection showcases definitive works that have shaped Nietzsche studies alongside new works of interest to students and experts alike. A lengthy introduction, annotated (...) bibliography, and index make this an extremely useful guide for the classroom and advanced research. (shrink)

One has it that earlier circumstances and the laws of nature uniquely determine later circumstances, and the other has it that past present and future all exist tenselessly in a ‘block universe,’ so that the passage of time and associated changes in the world are illusions or at best merely apparent.

The problem of justifying legal punishment has been at the heart of legal and social philosophy from the very earliest recorded philosophical texts. However, despite several hundred years of debate, philosophers have not reached agreement about how legal punishment can be morally justified. That is the central issue addressed by the contributors to this volume. All of the essays collected here have been published in the highly respected journal Philosophy & Public Affairs. Taken together, they offer not only significant proposals (...) for improving established theories of punishment and compelling arguments against long-held positions, but also ori-ginal and important answers to the question, "How is punishment to be justified?"Part I of this collection, "Justifications of Punishment," examines how any practice of punishment can be morally justified. Contributors include Jeffrie G. Murphy, Alan H. Goldman, Warren Quinn, C. S. Nino, and Jean Hampton. The papers in Part II, "Problems of Punishment," address more specific issues arising in established theories. The authors are Martha C. Nussbaum, Michael Davis, and A. John Simmons. In the final section, "Capital Punishment," contributors discuss the justifiability of capital punishment, one of the most debated philosophical topics of this century. Essayists include David A. Conway, Jeffrey H. Reiman, Stephen Nathanson, and Ernest van den Haag. (shrink)

While it is generally agreed that the concept of homology refers to individuated traits that have been inherited from common ancestry, we still lack an adequate account of trait individuation or inheritance. Here I propose that we utilize a counterfactual criterion of causation to link each trait with a developmental-causal (DC) gene. A DC gene is made up of the genetic information (which might or might not be physically contiguous in the genome) that is needed for the production of the (...) organismic attributes that comprise the trait. I argue that individuated traits—phenes—correspond to organismic features that are caused by DC genes. Using such an approach, we can define a DC map, which shows the relations between each pair of phenes and provides a succinct summary of genotype-phenotype relationships and phenotypic complexity. Phenes in parents and offspring are judged to be homologous if their DC genes are composed of orthologous genetic factors. When comparing more distantly related organisms, traits are homologous when linked by a chain of parent-offspring homologs along the path of ancestry that links the two organisms. There are three possible ways to deal with the potential for multiple equivalent DC genes: maximal, minimal, and consensus homology. Whereas maximal homology has limited utility, the other two approaches have value and can help to guide research at the intersection of evolution and development. (shrink)

Crocker concludes that international and regional progress are closely interrelated. Universalists and ethnocentrists must converge to "think and act globally, regionally, nationally, and locally.".

In lieu of an abstract, here is a preview of the article: This essay begins by reviewing the strengths and weaknesses of the developmental strategy adopted in my Nietzsche’s “Genealogy of Morality” in relation to the contrasting approaches of Conway, Hatab, and Janaway in their studies of Nietzsche’s On the Genealogy of Morals. It then turns to take up a topic that, in the light of the readings of Conway, Hatab, Janaway, and myself, I now take to be much more (...) central than any of us has adequately acknowledged, namely, the relationship of GM to the Hellenistic conception of philosophy. I sketch this argument and explore its implications through Janaway’s and Hatab’s different (but not incompatible) reflections on perspectivism, before finally providing an illustration of how Nietzsche’s indebtedness to the themes of freedom and slavery in ancient philosophy illuminates our understanding of the slave revolt in morals, the psychology of the priest, and the interpretation of the sovereign individual. Given the complexity of the rhetorical and argumentative structure of Nietzsche’s On the Genealogy of Morals, any author presumptuousness enough to offer a study of this text needs to have a clear (and defensible) strategy for approaching it.1 Such strategies may be various, and in the cases under consideration, this is the case. Both Larry Hatab and Dan Conway offer textualist interpretations, with Hatab seeking to communicate the intensely radical character of GM by focusing strongly on the agonistic dimensions of its argument and rhetoric, while Conway reads GM as a Bildungsroman and so seeks to track and explicate Nietzsche’s efforts to guide his readers from innocence to experience. (Such readings need not be incompatible since it could be, for example, that it is through his efforts to construct an internal agon within the reader that Nietzsche seeks to overcome their innocence.) By contrast, both Chris Janaway and I offer more contextualist accounts. Janaway’s strategy is to take Nietzsche at his word and to offer a close reading of the argument of GM in relation to the two philosophical figures—Paul Rée and Arthur Schopenhauer—that Nietzsche identifies as his representative opponents. My own strategy is to adopt a developmental approach to considering GM, one that seeks to reconstruct the reasons—internal to his project of reevaluation—that lead Nietzsche to require a genealogical investigation of morality and to use this reconstruction as a way of orienting the analysis of this text. (And obviously there is some overlap here given Nietzsche’s varied relationships to Schopenhauer and Rée in the course of his philosophical development.) Although my own methodological commitments favor a contextualist approach, it is wise to avoid dogmatism on this issue—not least because one might reasonably note that Ridley’s Nietzsche’s Conscience, perhaps the most widely admired recent analysis of GM and one to which all of the authors considered here are indebted, is thoroughly textualist in its strategy of focusing on the central characters of GM.2 In what follows, I will briefly review my reasons for favoring a developmental form of contextualist account and what I take the strength and limitations of this approach (and of my performance of it) to be. I will then turn to consider what I now see as a central issue for understanding GM—namely, Nietzsche’s relationship to ancient philosophy—that has emerged in the light of further reflection on the arguments presented in these four works. I conclude by briefly reconsidering the nature of Nietzsche’s genealogical enterprise. (shrink)

Following a hypnotic amnesia suggestion, highly hypnotically suggestible subjects may experience amnesia for events. Is there a failure to retrieve the material concerned from autobiographical memory, or is it retrieved but blocked from consciousness? Highly hypnotically suggestible subjects produced free-associates to a list of concrete nouns. They were then given an amnesia suggestion for that episode followed by another free association list, which included 15 critical words that had been previously presented. If episodic retrieval for the first trial had been (...) blocked, the responses on the second trial should still have been at least as fast as for the first trial. With semantic priming, they should be faster. In fact, they were on average half a second slower. This suggests that the material had been retrieved but blocked from consciousness. A goal-oriented information processing framework is outlined to interpret these and related data. (shrink)

Can the psychodynamics of the mind be correlated with neurodynamic processes in the brain? The book revisits a question that scientists and psychoanalysts have been asking for more than a century. It brings together experts from Psychology, Psychoanalysis, Neuroscience, Philosophy, Psychiatry and Neurology to consider this question.

This issue of Diogenes includes short papers by prominent officers of 18 of the member-associations of the International Federation for Modern Languages and Literatures (Fédération Internationale des Langues et Littératures Modernes - FILLM) with a view to introducing and explaining the history, purpose, and function of these international learned societies representing different branches of the modern languages field at a time when the role of such bodies is often questioned even by professional academics working within the discipline, and their very (...) existence largely unknown outside it, even to educated persons. The FILLM is one of the earliest member organizations of the International Council for Philosophy and Humanistic Studies (CIPSH) which had indeed had a prior existence since its foundation in Oslo in 1928 as the Commission Internationale d'Histoire Littéraire Moderne and was subsequently reorganized in its present structure in 1951 following the formation of UNESCO. (shrink)

During the Napoleonic Wars there was a shortage of suitable millstones for the British Ordnance gunpowder mills. John MacCulloch spent five summers searching Western Britain for a source of non-siliceous limestones to be used as gunpowder millstones. His search was authorized by the Board of Ordnance, which also paid all his expenses.By 1812 MacCulloch had found suitable limestones in Sutherland, Skye, and at Glen Tilt, but the Board of Ordnance were unable to exploit any of the sources until 1815 when (...) unsuccessful quarries were opened on Skye. After the defeat of Napoleon at Waterloo the British millstone project was abandoned. The military objective of the millstone survey was not achieved, but MacCulloch learned much about the geology of the older rocks of Britain and he built a reputation as an expert geologist through the papers he submitted to the Geological Society of London. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ernst Cassirer, Historian of the WillDavid A. Wisner‘Tis not Wit merely, but a Temper, which must form a Well-Bred Man. In the same manner, ‘tis not a Head merely, but a Heart and a Resolution which must compleate the real Philosopher. 1In order to possess the world of culture we must incessantly reconquer it by historical recollection. But recollection does not mean merely the act of reproduction. It is (...) a new intellectual synthesis—a constructive act.... History is not knowledge of external facts or events; it is a form... an organon of our self-knowledge, an indispensable instrument for building up our human universe. 2Ernst Cassirer is probably best known to historians of ideas for his work on the problem of knowledge, which began with a neo-Kantian historical analysis of epistemological questions and culminated in the philosophy of symbolic forms. As he himself always admitted, even in his last public writings, this focus on epistemology was the foundation of his philosophical interests. Yet by the last two decades of his life he had in true Socratic fashion endowed his investigations with heightened emphasis. “That self-knowledge is the highest aim of philosophical inquiry,” he wrote in the opening lines of An Essay on Man, “appears to be generally acknowledged.” 3 Cassirer perceived, however, [End Page 145] that the need for such an effort to be made had reached monumentally critical proportions: the early twentieth century had engendered grave historical and philosophical crises which threatened to reverse the progress of modern thought. Paradoxically, modern philosophy had many tools for attaining “knowledge of human nature” and yet stood farther from its goal than ever before. What Cassirer called “anthropological philosophy,” concerned as it was “with the whole destiny of man,” still required special consideration, in both its theoretical and its historical dimensions. 4 It was essentially to these twin domains that Cassirer would devote himself in his later years.The transformation of Cassirer’s philosophical perspectives thus had two facets. In order to outline his program Cassirer had first to consider a broader range of human activities than thought alone, from which he concluded that human culture consisted of a hierarchy of symbolic forms beginning with myth and culminating in science. However, he also felt compelled to elucidate the historical process by which these symbolic forms could progressively manifest themselves, and more specifically the individual human effort which was required for true self-knowledge. This he did principally in his historical works of the late 1920s and early 1930s, and with particularly profound results: from a historian of knowledge Cassirer became a historian of the will; from an epistemologist he became an ethical thinker; from an academic he became an exemplar of self-conscious moral action, a paragon of human autonomy and freedom. Indeed, in this endeavor he proved to be more thoroughly and fundamentally a Kantian than ever his theory of knowledge would reveal.I would go so far as to suggest that Cassirer’s history of the will was an integral part of his mature constructive philosophy. On the surface this history can be restated in the following terms. First, Cassirer insists on a fundamental opposition between the rationalism and intellectualism of ancient Greek philosophy and the voluntarism of the Judeo-Christian tradition, both of which represent in Cassirer’s view manifestations of a struggle in Western thought continuing well into the twentieth century. Second, he suggests that the historical task of Western philosophy since the first mature articulation of Latin Christian theology by Saint Augustine has been to liberate the individual human will from any and all forms of subservience. Such views are most forcefully expressed in The Myth of the State, Cassirer’s last book, but they actually constitute an essential and coherent element in all of Cassirer’s later work on the history of ideas and culture. Indeed, Cassirer’s history of the will provides us with a particularly keen and nuanced account of this essential Western legacy, while at the same time reading into it in Kantian manner a moral for the life of the individual human being. [End Page 146]In making such claims I am situating myself among... (shrink)

The battlefield and wartime conditions often challenge physicians as to their understanding and commitment to the ethics of medicine. In Homer's Iliad we read of the first physicians on the battlefield before the walls of Troy, the sons of Asclepius, Machaon, and Podalirius. In his 16th century autobiography, Ambroise Paré recounts the first case of battlefield euthanasia of the wounded and of posttraumatic stress disorder and was renowned for his skill and humanity in the care of his soldiers. Dominique Larrey (...) established the principles of triage of the wounded during the Napoleonic wars. It is out of warfare that the Geneva Convention and the Red Cross emerged. But what does history tell us about the ethical dilemmas of the military physician? Should prisoners receive care equal to that given to one's own troops? Can torture be used to extract information that may save lives? Is it ethical to enslave captured soldiers? Is the doctrine of the double effect valid as originally applied to war? Should a physician's ethics require him or her to speak out against perceived violations? This paper explores these issues from a historical perspective and I seek the voices of soldiers in the field wherever possible. (shrink)

Research has suggested an increase in loneliness during the COVID-19 pandemic, but much of this work has been cross-sectional, making causal inferences difficult. In the present research, we employed a longitudinal design to identify loneliness trajectories within a period of twelve months during the COVID-19 pandemic in Belgium (N = 2106). We were particularly interested in the potential protective role of self-compassion in these temporal dynamics. Using a group-based trajectory modelling approach, we identified trajectory groups of individuals following low (11.0%), (...) moderate-low (22.4%), moderate (25.7%), moderate-high (31.3%), and high (9.6%) levels of loneliness. Findings indicated that younger people, women, and individuals with poor quality relationships, high levels of health anxiety, and stress related to COVID-19, all had a higher probability of belonging to the highest loneliness trajectory groups. Importantly, we also found that people high in two of the three facets of self-compassion (self-kindness and common humanity) had a lower probability of belonging to the highest loneliness trajectory groups. Ultimately, we demonstrated that trajectory groups reflecting higher levels of loneliness were associated with lower life satisfaction and greater depressive symptoms. We discuss the possibility that increasing self-compassion may be used to promote better mental health in similarly challenging situations. (shrink)

Development ethicists from one society may help understand and evaluate social change in another society. After examining several types of such cross-cultural assessments, the author argues that insider-outsider hybrids are the most promising cross-cultural dialogue partners.

The Rhetorical Presidency, with its critique of Richard Neustadt’s Presidential Power, exemplifies the sectarian strife that sometimes marks presidency studies. Yet Tulis’s own layered‐text metaphor, in which the rhetorical presidency is superimposed upon the earlier constitutional office, also suggests how different approaches to the presidency can build upon each other. To the most foundational approach—the constitutional level of analysis—can be added historical, institutional, organizational, and operational layers. This pyramidal model places Neustadt’s operational analysis in an appropriate position: subordinate, but still (...) valuable. (shrink)

Bruce Ackerman, Before the Next Attack: Preserving Civil Liberties in an Age of Terrorism New Haven: Yale University Press, 2006, pp. 240.

derick Schauer, Profiles, Probabilities, and Stereotypes Cambridge, MA: Belknap/Harvard University Press, 2003. xiii + 359 pp.

John Yoo, War by Other Means: An Insider's Account of the War on Terror New York: Atlantic Monthly Press, 2006, pp. 224.