Biologists have replaced the metaphor of “genetic transmission” with a detailed account of the molecular mechanisms underlying the phenomenon which Darwin referred to as “like produces like.” Cultural evolution theorists, in contrast, continue to appeal to “imitation” or “copying.” The notion of ritual and instrumental stances does not resolve this issue, and ignores the institutions in which people live.

We describe seven challenges that confront the kind of cross-cultural research currently practiced in experimental philosophy, illustrating them in an example in which intuitions about moral responsibility were studied in participants in four different countries. The seven challenge are (1) defining culture, (2) finding representative samples, (3) defining cognition, (4) task variation, (5) ecological validity, (6) interpreting the results, and (7) conducting ethical research. We suggest that these challenges can be overcome or avoided by attending to the ways cognition arises (...) in everyday life, and briefly describe an approach which regards culture not as an independent variable but as the medium of human action and human life, and which regards cognition as situated in time and place. (shrink)

The European Clinical Trials Directive (EU 2001; 2001/20/EC) was introduced to improve the efficiency of commercial and academic clinical trials. Concerns have been raised by interested organizations and institutions regarding the potential for negative impact of the Directive on non-commercial European clinical research. Interested researchers within the European Group for Blood and Marrow Transplantation (EBMT) were surveyed to determine whether researcher experiences confirmed this view. Following a pilot study, an internet-based questionnaire was distributed to individuals in key research positions in (...) the European haemopoietic SCT community. Seventy-one usable questionnaires were returned from participants in different EU member states. The results indicate that the perceived impact of the European Clinical Trials Directive has been negative, at least in the research areas of interest to the EBMT. (shrink)

Book reviewed in this article: The Journey of Life: A Cultural History of Aging in America. by Thomas R. Cole.

Functionalism, a philosophical theory, has empirical consequences. Functionalism predicts that where systematic transformations of sensory input occur and are followed by behavioral accommodation in which normal function of the organism is restored such that the causes and effects of the subject's psychological states return to those of the period prior to the transformation, there will be a return of qualia or subjective experiences to those present prior to the transform. A transformation of this type that has long been of philosophical (...) interest is the possibility of an inverted spectrum. Hilary Putnam argues that the physical possibility of acquired spectrum inversion refutes functionalism. I argue, however, that in the absence of empirical results no a priori arguments against functionalism, such as Putnam's, can be cogent. I sketch an experimental situation which would produce acquired spectrum inversion. The mere existence of qualia inversion would constitute no refutation of functionalism; only its persistence after behavioral accommodation to the inversion would properly count against functionalism. The cumulative empirical evidence from experiments on image inversion suggests that the results of actual spectrum inversion would confirm rather than refute functionalism. (shrink)

The ordinary concept of death is analysed and compared with revisionary medical definitions, especially those based on irreversible loss of brain function. Prior critics of revisionary definitions have focused on the locus, the brain; I am concerned with the irreversibility condition. I argue that 1) the irreversibility condition is ambiguous, 2) it has unacceptable epistemic and other consequences on any plausible construal, and 3) irreversibility is not part of the ordinary concept of death. I conclude that recent medical definitions seek (...) illegitimately to obtain the certainty of a weak construal of 'irreversible' along with the freedom from moral obligation of the strong construal. (shrink)

This study considered the range of ethical issues and potential stakeholder priorities associated with the application of genomic technologies applied to animal production systems, in particular those which utilised genomic technologies in accelerated breeding rather than the application of genetic modification. A literature review was used to inform the development of an ethical matrix, which was used to scope the potential perspectives of different agents regarding the acceptability of genomic technologies, as opposed to genetic modification techniques applied to animal production (...) systems. There are very few studies carried out on stakeholder attitudes regarding the application of genomics to animal production in the human food chain and it may be that this technology is perceived as no more than an extension of traditional breeding techniques. While this is an area which needs more research, it would appear from this study that genomics, because it avoids many of the disadvantages and consumer perceptions associated with GM, is likely to prove a more publicly acceptable route than is GM for the development of healthier and more productive animals. However, stakeholders also need to have an approach to the moral status of the animals involved that finds credibility and acceptability with civil society. (shrink)

Stephen Pinker sets out over a dozen arguments in The language instinct (Morrow, New York, 1994) for his widely shared view that natural language is inadequate as a medium for thought. Thus he argues we must suppose that the primary medium of thought and inference is an innate propositional representation system, mentalese. I reply to the various arguments and so defend the view that some thought essentially involves natural language. I argue mentalese doesn't solve any of the problems Pinker cites (...) for the view that we think in natural language. So I don't think I think the way he thinks I think. (shrink)

Background Encounters of moral distress have long-term consequences on healthcare workers’ physical and mental health, leading to job dissatisfaction, reduced patient care, and high levels of burnout, exhaustion, and intentions to quit. Yet, research on approaches to ameliorate moral distress across the health workforce is limited. Research Objective The aim of our study was to qualitatively explore multi-professional perspectives of healthcare social workers, chaplains, and patient liaisons on ways to reduce moral distress and heighten well-being at a southern U.S. academic (...) medical center. Participants & Research Context Purposive sampling and chain-referral methods assisted with recruitment through hospital listservs, staff meetings, and newsletters. Interested participants contacted the principal investigator and all interviews were conducted in-person. Consent was attained prior to interviews. All interviews were recorded and transcribed verbatim. Research Design Directed content analysis was used to deductively organize codes and to develop themes in conjunction with the National Academy of Medicine’s National Plan for Health Workforce Well-Being. Rigor was attained through peer-debriefing, data triangulation methods, and frequent research team meetings. Ethical Considerations Ethics approval was obtained from the university and medical center institutional review boards. Findings Themes demonstrate that rather than offering interventions in the aftermath of moral distress, multilevel daily practices ought to be considered that pre-emptively identify and reduce morally distressing encounters through (1) the care team, (2) management and leadership, and (3) the health care industry. Strategies include interdisciplinary decision-making, trusting managerial relationships, and organizational policies and practices that explicitly invest in mental health promotion and diverse leadership opportunities. Conclusion Moral distress interventions ought to target short-term stress reactions while also addressing the long-term impacts of moral residue. Health systems must financially commit to an ethical workplace culture that explicitly values mental health and well-being. (shrink)

"Mantras were not viewed as the only means of expressing truth, however. Thought, which was defined as internalized speech, offered yet another aspect of truth. And if words and thoughts designated different aspects of truth, or reality, then there had to be an underlying unity behind all phenomena" (S. A. Nigosian 1994: World Faiths, p. 84).

Formerly a spectral apparition that haunted behaviorism and provided a puzzle about our knowledge of other minds, the inverted spectrum possibility has emerged as an important challenge to functionalist accounts of qualia. The inverted spectrum hypothesis raises the possibility that two individuals might think and behave in the same way yet have different qualia. The traditional supposition is of an individual who has a subjective color spectrum that is inverted with regard to that had by other individuals. When he looks (...) at red objects, this individual has the qualia normally produced in others by blue objects. And when presented with a blue object, this individual experiences qualia that most persons experience only when presented with red objects. And so forth - the Invert's color spectrum is the inverse of normal; there are systematic inter-subjective differences in qualia. (shrink)

Dretske’s Naturalizing the Mind sets out the case for holding that mental states in general are natural representers of reality. Mental states have functions; for many states the function is to indicate what is going on in the world. Among such indicator states are beliefs. The content of these states is given by what they are supposed to represent. So if a state is supposed to indicate that it’s dark, then “it’s dark” is the content of the state. Thus we (...) can characterize how the organism takes things to be, its subjectivity, by noting first what physical (neural) state it is in, and second what the biological indicator function of that state is. Thus the mind and meaning are naturalized. (shrink)

In Book II of the _Essay_, at the beginning of his discussion of language in Chapter II ("Of the Signification of Words"), John Locke writes that we humans have a variety of thoughts which might profit others, but that unfortunately these thoughts lie invisible and hidden from others. And so we use language to communicate these thoughts. As a result, "words, in their primary or immediate signification,stand for nothing but _the ideas in the mind of him that uses them_.

thought and problem solving in persons lacking natural language altogether would be a decisive challenge, but there is no clear evidence of any abstract thinking capabilities similar to those evinced by the scientists. Pinker cites languageless persons rebuilding broken locks - this is evidence of perhaps visual imagery, but not mentalese (at least not without quite a bit more detail and argument than we are given). Spiders, e.g., build marvelous things, but no inference to spiderese appears to be warranted. There (...) simply is much we don. (shrink)

Surely one of the most interesting problems in the study of mind concerns the nature of sentience. How is it that there are sensations, rather than merely sensings? What is it like to be a bat -- or why is it like anything at all? Why aren't we automata or responding but unfeeling Zombies? How does neural activity give rise to subjective experience? As Leibniz put the problem : _It must be confessed, however, that Perception_ [consciousness?]_, and that which depends (...) upon it, are_ _inexplicable by mechanical means, that is to say, by figures and motions. Supposing that there were a_ _machine whose structure produced thought, sensation, and perceptions, we could conceive of it as increased_ _in its interior size with the same proportions until one was able to enter into its interior, as he would into a_ _mill. Now, on going into it he would find only pieces working upon one another, but never would he find_ _anything to explain Perception._ [Montgomery trans.]. (shrink)

Although Tacitus began his writing career during the Principate at the end of the first century CE, the dominant approach to thinking about political life was still guided by Republicanism, a constellation of concepts from the mid-first century BCE Roman Republic. Republicanism held that there was only one type of monarchy and that it necessarily precluded libertas. Tacitus, who was living under different iterations of monopolistic power in the Principate, questions this tenet by examining various Germanic tribes. The Germania explores (...) different types of monarchical arrangements, showing that monarchy is not a one-size-fits-all form and that there are significant political differences among the Germanic monarchies, some of which preserve libertas. In this examination, he highlights the inapplicability of Republicanism to a system as dynamic as the Principate. (shrink)