This paper gives a selective overview of studies in 'medical ethnomethodology'. It starts with the 1967 contributions by Garfinkel and Sudnow, which focus on medical action as accountable Then it discusses the many CA-inspired studies of doctor-patient inter-action published during the 1980s. Finally, it points to scattered studies that suggest several ways in which this latter approach can be deepened and enlarged. In this way, it formulates the contours of a program for ethnomethodological studies in the medical field.

This paper examines some textual devices that writers may use to pre-structure the activities of their readers. HyperText Markup Language (HTML) is used as an 'explicating device' to explore how writers can provide reading instructions, and how these can be experienced by readers. Structuring devices like paragraphs and sections, and hypertextual elements like notes and references are investigated in detail. In this way, the paper aspires to contribute to 'an ethnomethodology of textual practices'.

Future robots should have common sense about the world in order to handle the problems they will encounter. A large part of this commonsense knowledge must be naive physics knowledge, since carrying out even the simplest everyday chores requires familiarity with physics laws. But how should one start codifying this knowledge? What kind of skills should be elicited from the experts (each and every one of us)? This paper will attempt to provide some hints by studying the mental models (...) of force and motion. (shrink)

Paul Collins travels the globe piecing together the missing body and soul of one of our most enigmatic founding fathers: Thomas Paine. A typical book about an American founding father doesn’t start at a gay piano bar and end in a sewage ditch. But then, Tom Paine isn’t your typical founding father. A firebrand rebel and a radical on the run, Paine alone claims a key role in the development of three modern democracies. In death, his story turns truly (...) bizarre. Shunned as an infidel by every church, he had to be interred in an open field on a New York farm. Ten years later, a former enemy converting to Paine’s cause dug up the bones and carried them back to Britain, where he planned to build a mausoleum in Paine’s honor. But he never got around to it. So what happened to the body of this founding father? Well, it got lost. Paine’s missing bones, like saint’s relics, have been scattered for two centuries, and their travels are the trail of radical democracy itself. Paul Collins combines wry, present-day travelogue with an odyssey down the forgotten paths of history as he searches for the remains of Tom Paine and finds them hidden in, among other places, a Paris hotel, underneath a London tailor's stool, and inside a roadside statue in New York. Along the way he crosses paths with everyone from Walt Whitman and Charles Darwin to sex reformers and hellfire ministers—not to mention a suicidal gunman, a Ferrari dealer, and berserk feral monkeys. In the end, Collins’s search for Paine’s body instead finds the soul of democracy—for it is the story of how Paine’s struggles have lived on through his eccentric and idealistic followers. (shrink)

"Churchland and Hooker have collected ten papers by prominent philosophers of science which challenge van Fraassen's thesis from a variety of realist perspectives. Together with van Fraassen's extensive reply... these articles provide a comprehensive picture of the current debate in philosophy of science between realists and anti-realists."—Jeffrey Bub and David MacCallum, Foundations of Physics Letters.

continent. 1.2 (2011): 125-128. What is the nature of sound? What is the nature of volume? William James, in attempting to address these simple questions wrote, “ The voluminousness of the feeling seems to bear very little relation to the size of the ocean that yields it . The ear and eye are comparatively minute organs, yet they give us feelings of great volume” (203-­4, itals. original). This subtle extensivity of sensation finds its peer in the subtle yet significant influence (...) of habituated action upon our lives. This expansive quality of habit­making is what Craig Dongoski's bodies of work enable us to appreciate. Nearly ten years ago Dongoski had a habit of turning on his audio recorder every day at three o'clock for three minutes. No matter what the setting, what the activity, Dongoski recorded the ambient sounds in his environment at that moment. As it happened, one day he was teaching a drawing class and he recorded the sounds of their pencils scratching across their respective surfaces. This was a critical moment for him. Later he would place a contact mic onto a drawing surface and record the sound of his signature. Signatures change over time, they respond to the conditions in which they are performed. Signatures speak volumes about the author, but a practice of attunement is required for the volume to be audible. To hear all that a signature can tell about its author, the listener must tune into the frequency at which this information is being broadcast. Dongoski's drawings and video works draw­out the peculiar artifact that habit makes of living: habits establish a tempo of living and it seems that one's habitus is the signature of habitual living. I sat down with Craig in an attempt to sound­out some of the depths of thought in his practice. What follows is selected from our conversation. Paul Boshears (PB): Clearly your work is dealing with time: from the painstaking action of rendering the drawing to the free­form approach of launching a microphone into a body of water and waiting to see what's recorded. Craig Dongoski (CD): Are we talking about the films or the drawings? PB: Well, it's a bit of both in my mind. I know the drawings on first glance seem to be these flows of lines without concern but I realize that there is this painstaking action involved. CD: I'm interested in time because I'm interested in forms outside of control, outside of politics, and outside of economics. I think that art, when it's alive, does go beyond those. I'm interested in duality and paradox—a stream of contradiction, I suppose. For instance, scale and size. There is a tendency to think that these are the same thing. But really you can have something small that has a lot of scale—look at Goya's drawings, Los Caprichos , they're very small but they have a lot of scale. Likewise things that are spontaneous don't necessarily mean that they take only two or three seconds to do. This latter distinction is what I'm most interested in. Having that appearance of spontaneity. The image has rhythm, you can latch onto it; but the reality is that it took many hours—and many months in some cases—to arrive at. And this is in keeping with geological time. I like to insert this series of thoughts into my work sometimes as an attempt to make some of this stuff comprehensible. There are all these distractions inundating us throughout our days now. Time gets tweaked by all these technologies that we interact with daily. There's more than just digital time or the mechanical time of your watch. There's biological time, that time in which you're growing. PB: I'm reminded of McLuhan here: he made his career by making that strong claim that the humans of today are not the same humans of three generations ago because technology has fundamentally changed us. Are we not the same human beings as a hundred years ago? CD: I mean, I don't think we're the same human beings that we were when he was around! It's my understanding that before painting a flower, monks would meditate for hours on that flower and then they would complete the painting of that flower in less than a minute. That's what I want to point out about our world today, we have all this information, but how much of it are we metabolizing? PB: Is there a message you're looking for? Or that you're trying to share? CD: These drawings set­up the circumstances for me to continue them forever. I'm only about six years into it, but with more time, things can unfold. You know? If you take this cup of coffee and vow to restrict your work to only this material and medium for seven years—you'll make interesting work. The problem is that most people can't hold on to things or they give up or they get distracted. They don't trust that anything is possible; anything is potential material. Staying with this cup of coffee example, we can get enveloped in the history of the recycling logo, or the process for harvesting coffee and so on. The same is true for my work as it has lead me into places like graphical music scores. I had, of course, known about John Cage's notations and I'd always been interested in sound itself, but this drawing practice made it feasible to explore the intersections in a meaningful way. I think that if you trust your instincts and your curiosities and your abilities, then the bus drives itself. Look at Roman Opalka, he's kind of the patron saint of time painting. The claim is that no one can count to a billion in a lifetime so he's set­out to paint to seven sevens (7,777,777). He began with white numbers on a black field but over the years he has gradually reduced the black field to ever­lightening grays. His plan is to paint these seven sevens on what ostensibly will be white on white. PB: It occurs to me that I've never thought of the actual, literal, meaning of “microphone” in relation to “microscope.” The mic has made everything loud, the world's not allowed to be quiet anymore. Maybe we should call them “macrophones” since telephone's already taken... CD: Well, a microscope is a lens. What got me interested in sound was that a microphone acts like a lens. There are wide angle lenses, or a lens that gets your eye up close to something far away, or at a tiny level. The same is true of the microphone. You can use a parabolic mic to hear what the coach is saying on a sports field or a mic that picks­up the sound from the entire cathedral. There's this whole gamut... I'm kind of playing with the words here. I'm into the minuteness of the sound, but I'm interested in the minuteness of the mark itself. PB: I guess it's a Deluezean, generative, statement, then? It's not a metaphor, it's an actual thing with which we can work. CD : That's right. PB: While doing some background work on you I found myself at interesting places on the internet. For example, Konstantin Raudive and a brief jog into Electronic Voice Phenomena (EVP); perhaps this was just synchronicity. But, it's a happy coincidence nonetheless because the them of this issue of continent. is “the moraine” and one of the nuances of this term is “what remains.” Is there a metaphysical or epistemological problem that you're sorting­out here? CD: Think about fossils: fossils are the first recording device, you know? It's the first, natural, recording device. It's in this way that I think my works are fossilized time. Artifacts of that process. Van Gogh is a strong source for me in this regard: it's not what he's painting it's how. You're seeing his nervous system at work. The what is so incidental, the chairs, the flowers, etc. It's funny: when I first started doing this, before I started drawing voices, I was doing these things in cemeteries. I was doing automatic drawings. And when I took this experiment to its maximum I was taking hydrophones and burying them in abandoned graves. I was thinking about the mic rig as the south coordinate and I'd use a shortwave radio as the north coordinate. Usually it was just white noise, but on the east and west I'd station a writer and a drawer. So I'd have these things going on simultaneously and I'd be mixing them at the same time. PB: How'd it come out? CD: Well, just like you'd expect. It was a lot of white noise. But I think that Raudive was on to something. Burroughs used to say something similar when he'd talk about being in a foreign country where he didn't know the language and then he'd start to hear things. At the base, what I'm doing is pattern recognition. I do have a writing component to the drawings. I haven't exploited it in a while but... I use a vocoder, which was developed to encrypt spy signals during one of the World Wars. The mechanism takes two channels, one being the spy's signal combined with noise and then the other channel is a sine wave so that the intended recipient can pick out the words. So I did something like this with Beowulf. I tried combining the spoken word with other television and radio sources, but that didn't work because a book on tape is usually read in a very steady clip and the result was too garbled. So the second try, instead of drawing I was writing, trying to articulate the sounds that I could hear in this garbled transmission of Beowulf. You start to think you hear something, so you start to write what you think you're hearing. But what you're hearing is just being triggered by this articulating action. When the sound of the drawing lines up with the sound of the word you get something. But it's not ever what you're really hearing. You start writing and you're trying to keep up with what you think you're hearing and it is truly, in the most true sense of the phrase, automatic writing. You can contrive and go into a “spirit trance” or whatever, but... PB: It's uninteresting to you? CD: Well, it's unbelievable. It's just listening to sounds and following along. The magic is out there, there are no tricks or anything. You do this exercise with twenty people and you will get twenty totally different writings. But, you're creating the sound and you're creating the writing as an interpretation. That's the thing with EVP, it's homophonic translation. PB: Do you trust a straight line? I know you start with these meticulous lines at the beginning of the drawings but they do change over time. CD: I'm trying to show that there are these imperfections in structures and that over the reiterations of these structures these imperfections become amplified. But you can see them in tree formation as well. The rings alter their shape as the trees grow. PB: Is that your transmission then? You're not just receiving these sounds but you're broadcasting this message as well? CD: Things exist because of their opposites. These drawings are really about nothing. It's the first body of work I've had where people project so much of stuff onto the works. So there you go, things existing because of their opposites. It's kind of like with Mike Kelley: the work was about a critique of commodity culture and commodifying emotions. Using toys this was a critique of production. But then suddenly people were saying it was about abuse and the abuse that Mike Kelley had suffered. And it wasn't but he heard that and said, “I'll go with it,” and so he did. I think that's the nature of communication: I send this but you receive that instead and this makes me think about what I sent in a different way. (shrink)

Twenty years ago, even ten years ago, one might have begun an essay about the intersection of pragmatism and rhetoric by lamenting the dearth of scholarship on the subject. Today, no such lamentations are needed. The past decade has seen an explosion of interest in the way pragmatism and rhetoric can profitably inform each other. Offering everything from formulations of pragmatist rhetorical theory (Mailloux 1998; Schollmeier 2002; Danisch 2007; Crick 2010) to explorations of pragmatist methodology in the study of (...) rhetorical texts (Stroud 2009a; Stroud 2010) to analyses of what individual pragmatists have contributed to the history of rhetoric (Asen and Brouwer 2003; Asen 2003; Finnegan 2003; Greene 2003; Stob .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A "Hypostatic Union" of Two Practices but One Person?Paul F. KnitterThis is going to be an awkwardly personal reflection. But that, I understand, is what the assignment given to the members of the Society for Buddhist-Christian Studies panel "Constructing Buddhist Identities in the West" called for: I was asked to reflect upon "How I as a Western Christian have appropriated Buddhist practice and teachings into my religious (...) identity." I'm grateful for this invitation, because it has provided me with the occasion to realize, quite startlingly, that what I have thought and written about my "Buddhist-Christian identity" in the past really isn't quite accurate.But first let me offer a bird's eye, and therefore limited, view of my two-faced identity: I was born into a traditional, not very critical, Catholic family in the Chicago of seventy-three years ago. At thirteen, I decided (against my parents' wishes) to enter a minor seminary in order to become a priest, and went through the whole fourteen years of training. For the last four years of that training I had the profoundly good fortune to be sent to Rome, arriving there in 1962, two weeks before more than two thousand bishops marched into St. Peter's Basilica to start the Second Vatican Council (the renewing effects of which were much more lasting, it seems, in my psyche than in the psyche and structures of the Vatican!). Ordained a priest in 1966 and animated with Vatican II's new openness to other religions, I did a dissertation at the University of Marburg, Germany, on Christian theologies of religions. When I returned to the United States in 1972, I taught theology at Catholic Theological Union in Chicago, and when I decided to leave the Catholic priesthood in 1975, I moved to Xavier University in Cincinnati, where I continued teaching theology for some twenty-eight years.It was during those years, in the 1980s, that I began not only to teach courses on Buddhism but also to practice daily Zen meditation. Gradually, I came to realize that Buddhism, its theory and practice, was seeping into and coloring the way I understood and practiced my Christian creed—to the point that in 2007 I took refuge in the Tibetan Dzogchen tradition and since then have been under the guidance of my teacher, Lama John Makransky. It was around this time that I faced the need to figure out just what or who I was—a Buddhist Christian or a Christian Buddhist. So, typical academic that I am, I wrote a book. [End Page 19]In Without Buddha I Could Not Be a Christian, I declared and defended my primary identity as a Christian who was thoroughly drenched in Buddhism.1 But when I recently read Rose Drew's penetrating analysis of various ways of blending dual religious belonging in her Christian or Buddhist? An Exploration of Dual Religious Belonging, I started to wonder.2 From her ethnographic study of actual dual belongers, she found that (a) some have a primary religious identity (the group to which I thought I belonged), (b) some alternate between both primary identities, (c) some cannot attribute primacy to either or any identity, and (d) some are too bewildered by it all to say anything.3 As I pondered Drew's description and analysis of her interviewees' meanderings back and forth across religious lines, I had to admit that I wasn't sure where I belonged. So when the request for this paper came along, I saw it as an opportunity to help myself sort things out.An Inappropriate AnalogyMy problem is that as my Christian and Buddhist practices have continued over these recent five to ten years, more and more, I cannot keep them apart. They remain clearly distinct, but unlike Roger Corless, of blessed memory, I have not been able to honor their distinct identities by practicing them, as Roger apparently did, separately: being a Buddhist from Monday to Thursday, and a Christian from Friday to Sunday (and then waiting to see what would happen). Rather, for me, when I am at Mass, I hear the words of the Scripture readings or of... (shrink)

During the last ten years John Beatty, Elisabeth Lloyd and I have argued that the semantic conception of theories is, in the context of biological theorizing, a richer conception of theory structure than the syntactic ("received view") conception. Specifically, I have argued semantic conception of theory structure better represents the structure of evolutionary theory and the relationship of this theory to phenomena. One aspect of the semantic conception that is in need of greater attention is the nature of (...) explanation on this conception. In this paper, I argue that the semantic conception provides a richer mo accurate account of scientific explanation, in particular, of evolutionary explanations. In essence, I argue that explanation involves an appeal to numerous theories in addition to the putative explanatory theory. Employment of these theories is not formally possible in a syntactic conception but is in a semantic conception. (shrink)

Are you familiar with Michael Sandel’s work?Yes I am. In the nineties I read several books on communitarianism, including Michael Sandel’s Democracy’s Discontent: America in Search of a Public Philosophy.What do you think of communitarianism?I discussed communitarianism in my books Five Essays from 1999 and, especially, Historical Ontology more than ten years ago. My thoughts have not changed since then. Simply put, I think communitarianism is the product of developed countries with long traditions of liberalism. It has referential value, (...) but if directly or indiscriminately adopted in other societies it can be quite dangerous.In recent years Sandel has become very... (shrink)

I come from a medical family. My father and uncle were physicians, and my father also chaired a department at a West Coast medical school for over 30 years. I am sure I got my interest in teaching from him. My brother is a physician and is currently the safety and quality officer of a Canadian province. My mother operated the last non-automated medical laboratory in my state. I have always understood what sacrifices are made by health care professionals, (...) and I think I have managed to learn a bit about their motivations as well.I was in private practice for ten years with litigation firms, and the last five years of that time I worked for a firm that specialized in professional liability defense and health law. (shrink)

I come from a medical family. My father and uncle were physicians, and my father also chaired a department at a West Coast medical school for over 30 years. I am sure I got my interest in teaching from him. My brother is a physician and is currently the safety and quality officer of a Canadian province. My mother operated the last non-automated medical laboratory in my state. I have always understood what sacrifices are made by health care professionals, (...) and I think I have managed to learn a bit about their motivations as well.I was in private practice for ten years with litigation firms, and the last five years of that time I worked for a firm that specialized in professional liability defense and health law. (shrink)

The Christian commandment of love of neighbour “You shall love your neighbour as yourself” might rather easily give rise to what I would like to call, with the necessary reservations, ‘immoderate images’. If we examine the consequences of the commandment, we very soon run into a world of excessive obligations and exaggerated unselfishness which can trouble the imagination and stir up fantasies of desire. The commandment which some would say is irreconcilable with the natural limits of common sense, is nonetheless (...) intriguing to both the imagination and the desire of the human person. Associations can easily be made with the peculiar and sometimes spectacular lives of certain saints, martyrs and impassioned mystics in which the boundaries between perversion, narcissism, selflessness, self-destruction and high moral standing are not always crystal clear.It is perhaps possible that Christianity’s attractiveness is due, in no small measure, to this associative network of tormented images and extreme examples which are easily evoked by the vestiges of our commandment. The fact that some people, when reflecting on the commandment, are almost exclusively inclined to think of extreme, and sometimes sinister, sacri- fices does not only speak of the commandment itself but also reveals something about such people and their desires. It is almost as if the commandment, while at first sight running against common sense, at the same time plays along with, and even leans towards, our human desires.We might ask ourselves if it is not a fact that every ethical theory somehow turns around a ‘core’ which, if we relate to it too directly and too literally, can let the theory’s principles run wild. Perhaps the commandment of love of neighbour has taken the place of such a ‘disorienting core’ in Christianity. Perhaps also there can be no particular ethic which does not somewhere run the risk of leading to excess. If this is the case, however, then the commandment of love of neighbour loses something of its specific expressiveness. Nevertheless, it is my contention that we can argue with good reason that our Christian commandment disorients moral rules and obligations in a very direct, radical and even characteristic way.In order to argue my point, the first part of this essay will be devoted to a discussion of Freud’s repudiating and reticent attitude in relation to this commandment. In this regard, I will make an abstraction of the question how the tradition, the church and moral education have taught us to understand the commandment and focus our attention on a structural and grammatical analysis of its formulation. I will argue that Freud’s aversion entails the fact that our commandment, in contrast to the incest taboo and the Ten Commandments, as such forbids nothing. Indeed, it is precisely the fact that it forbids nothing that makes it so alarming.In the second part of the essay I will return to the way in which the tradition has taught us to understand this ‘opaque commandment’. I will point out that the paradigmatic line of approach concerns ‘helping the needy’, although the commandment, in the literal sense, speaks only of love. I will also tackle the question of the identity of my neighbour and what it means for someone to become my neighbour. In conclusion I will raise the question whether in fact every kind of charitable activity can be understood from the perspective of ‘helping’.The problem which lies at the root of this question, however, is the following: if it is the case that the solid and characteristic core of love of neighbour has to do with the alleviation of needs, then why, in exceptional circumstances, is burying the dead considered an act of charity? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Moral Responsibility in a Context of Scarcity:the Journey of a Haitian PhysicianPaul PierreAlmost all Haitian physicians have been involved in some sort of "social movement" at one point in their professional life. In a country characterized by a natural inclination to question authority, fighting the status quo of the ineffective, corrupt and disorganized [End Page 89] Haitian health system often appears to be the right thing to do.In (...) 2002, I played an active role in a large protest movement for better working conditions at the largest health facility in Port-au-Prince: the General Hospital (GH). Port-au-Prince is the capital and economic center of Haiti. It is home to close to a third of Haiti's ten million people. At that time, the situation at the GH facility was dire. All of the 400 beds at the GH were dirty. The staff was underpaid and unhappy. Drug and medical supply stock-outs were routine. Medical equipment was rarely maintained and only one of the six operating theatres in the surgery block was working. Unsupervised physicians in training (like me) were the main health care providers. Attending physicians were busy running their own private clinics, and most of them would come to the hospital solely to "recruit" the less poor patients for their clinics. As physicians-in-training, we had the responsibility of caring for the poor, but we had no means. We grew frustrated and angry witnessing our powerless patients losing legs, arms and their lives for lack of care. On many occasions, I had the parents of my patients buy the gloves that I would use to examine their sick relatives. I've seen patients fighting for the inheritance of medications left by others who had just passed away. There was no way for this hospital to fulfill its mission, and no way for its staff to deliver anything other than mediocre care. We could not accept that situation at such an early stage in our medical development, and so we refused to continue to work. We went on a strike, which completely paralyzed the delivery of care at the hospital for nearly two months. After intense negotiation, the strike ended with a signed agreement with the Minister of Health that addressed, more or less, the reasons of our movement. However, the implementation of the agreement was permanently delayed by other competing "state emergencies" including a general insurrection.At the time of our movement, I thought we were making history. After witnessing 11 "social movements" that similarly paralyzed the GH in the following decade for reasons identical to ours, I am now convinced that we were not. We were temporary actors performing in the cynical play of scarcity on permanent display in Port-au-Prince. The social movement that we started ended up hurting the very same people that we were trying to help.Extending access to heath care to poor people seemed to me at that time to be too complicated and too expensive for an unorganized state like Haiti. I realized that local protests could, at best, influence the allocation of local resources. But so-called local resources are so limited in "resource-limited" countries. Haiti spends only $40 U.S. dollars per capita for health care. This is not enough for good care. The options we were provided were not real ones—since all of them would end in more suffering. The case of providing health care to poor people needed to be approached differently.I was born in Port-au-Prince at the same general hospital in which I would later work. I am the third of four children, and the first male child in my family. My father made me understand very clearly that my first responsibility was for my siblings. My sisters made me understand equally clearly that I had no authority over any of them. I ended up with a lot of responsibility but with very little authority. The few of us who completed school, entered university, studied abroad and "emerged" were considered, to some extent, responsible for the others—the ones who couldn't go to school, university, or abroad, the ones who had "sunk... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Aesthetics of Cultural StudiesPaul DuncumThe Aesthetics of Cultural Studies, edited by Michael Bérube. Malden, MA: Blackwell, 2005, 208 pp., $26.95 paper, $67.95 cloth.This new anthology of ten chapters and a chapter-length introduction by the editor is primarily intended to act as a corrective to the view that cultural studies is uninterested in aesthetics. Contributors argue that while some cultural studies scholars have given this impression, either (...) abandoning the term "aesthetics" or explicitly rejecting the tradition of philosophical aesthetics, cultural studies has been, from its origins in England in the early 1960s, deeply concerned with aesthetic issues. Cultural studies is properly understood, contributors argue, as being born out of a desire to extend aesthetic considerations to a wider range of artifacts and experiences than had hitherto been allowable within the modernist philosophical tradition of aesthetics derived from Kant. Contributors deal with many debates within the field of cultural studies—unsurprisingly mostly to do with turf wars within universities—but I will focus here specifically on what they have to say about aesthetics, though I cannot do justice to the multiplicity of views developed by different authors.Since contributors are primarily from North America, where cultural studies has mainly taken root in the English departments of universities, the cultural form most commonly discussed is literature. Exceptions include David Sanjek's chapter, which focuses on popular music, and Steven Rubio's chapter, which deals playfully with phenomenological intertextuality between classical music and popular cartoons. Most of the issues addressed by contributors also apply to other traditional arts, though not, I will argue below, to many contemporary forms of popular cultural experience.Contributors are especially concerned to defend themselves against charges that, in Rorty's view, cultural studies equates to "expressions of political resentment clothed in jargon," or in George Levine's characterization of this position, as "seeing the text as a kind of enemy to be arrested," where the text is reduced to context and the truth of art is denied in favor of the truth of politics (as cited in Rita Felski's chapter). For such critics, cultural studies equates with ideology critique and represents the death of aesthetics. Not so, according to each of these authors. John Frow, for example, argues that from its inception it was not aesthetics per se that cultural studies objected to but the then normative discourse of aesthetics that was positioned above politics.Several authors are concerned to establish the credentials of cultural studies as a unique way of approaching culture and not just any running together of culture and politics. Felski complains of a "semantic drift," which sees cultural studies mischaracterized and condemned for sins that rightly belong to other fields.Complicating a search for the uniqueness of cultural studies, however, is Jonathan Sterne's contribution in what seems a significantly revisionist position. He claims that in cultural studies culture has had to carry too heavy a burden. Culture has been a conduit to politics, he argues; studying culture has been a way of studying politics by other means, and he suggests that sometimes culture can simply be enjoyed for its own sake and not subject to analysis. David Shumway, too, at times just wants to enjoy culture. In the everyday course of living this is surely right, though it is hardly at the center of the scholarly cultural studies' enterprise. As other contributors argue, cultural studies has always seen the need for striking a balance between aesthetics and [End Page 113] ideology. Sterne's unease with cultural studies for seeing aesthetics primarily in instrumental terms—a way of getting at politics—nevertheless serves as a corrective to the idea that cultural studies scholars have a hard time understanding pleasure.Most contributors acknowledge the influence of Raymond Williams—as well they might—and several cite, even at length, from the chapter "Aesthetic and Other Situations" from his 1977 book Marxism and Literature.1 Here Williams succinctly laid out the theoretical framework for many of the authors of this anthology. It is worth considering some of the key threads of Bérube's book through the prism of this chapter.Williams begins by making aesthetics problematic... (shrink)

Ten years after the publication of “Heng Xian and the Problem of Studying Looted Artifacts” in Dao, this rejoinder to critics begins by recapitulating my original argument, then considers the leading objections that have appeared in the interim. After dispensing with two trivial and ad hominem responses (that I am a hypocrite and an imperialist), the discussion focuses on the one serious objection, namely, that the benefits of studying looted artifacts outweigh the costs. I conclude with my reasons for (...) disagreeing with this judgment. (shrink)

Hegel held that philosophy ought to be a science. By this he meant that it should be categoreal, systematic, and complete. After thirty years and ten volumes of Paul Weiss's Philosophy in Process we have ample reason to ask: Must philosophy be a science? This volume of Philosophy in Process is the latest in a series, the first entries of which date back to 1955 and which provide an unrivaled record of original philosophical thought as it develops.

The doctrine of the Holy Trinity requires the joint truth of the statements that there is a unique and simple God, and that there are three distinct Persons each of which is God. Saint Augustine posed the question what entities would have to exist, and how would they have to be related, in order for this doctrine to be internally consistent. The present book examines the attempts by ten leading philosophers (Augustine himself, Boethius, Abelard, Gilbert, Lombard, Bonaventure, Albert, (...) Aquinas, Scotus and Ockham) to answer Augustine's question. Subsidiary questions include the nature of divine simplicity, the divine perfections, the personal relations and their associated properties, and the interrelation between the abstract and the concrete within the Godhead. Each one of the historical theories of the Trinity is presented as a semantic model postulating a domain that, as needed, comprises a number of substances and non-substances. In each case, the theory's terms (e.g. the names of the Persons, and of the divine perfections, etc.) are assigned to elements in the domain. The elements to which the names apply essentially are designated as such. As needed, the abstracts of the names are also assigned elements in the domain. Various pairs of elements in the domain are connected as correlatives, or as abstract and concrete, or by way of substantial predication. These models allow for comparisons between different theories, and provide a means of checking a theory's consistency. (shrink)

Geneticization is a broad term referring to several related processes such as a spreading tendency to use a genetic model of disease explanation, a growing influence of genetics in medical practice, and the slow changing of individual and societal attitudes towards reproduction, prevention and control of disease. These processes can be demonstrated in medical literature on preventive genetic screening and counselling programs for β-thalassaemia in Cyprus, the United Kingdom and Canada. The preventive possibilities of the new genetic and diagnostic technologies (...) have been quickly understood and advocated by health professionals, and their educational strategies have created a web of social control, in marked contrast to the alleged voluntary decision-making process and free choice. Genetic diagnostic technologies have led to considerable changes in control and management of β-thalassaemia, and have generated a number of unresolved incongruities. (shrink)

The concept of ‘geneticization’ has been introduced in the scholarly literature to describe the various interlocking and imperceptible mechanisms of interaction between medicine, genetics, society and culture. It is argued that Western culture currently is deeply involved in a process of geneticization. This process implies a redefinition of individuals in terms of DNA codes, a new language to describe and interpret human life and behavior in a genomic vocabulary of codes, blueprints, traits, dispositions, genetic mapping, and a gentechnological approach to (...) disease, health and the body. This article analyses the thesis of ‘geneticization’. Explaining the implications of the thesis, and discussing the critical refutations, it is argued that ‘geneticization’ primarily is a heuristic tool that can help to re-focus the moral debate on the implications of new genetic knowledge towards interpersonal relations, the power of medicine, the cultural context and social constraints, rather than emphasizing issues as personal autonomy and individual rights. (shrink)

This Dictionary presents a broad range of topics relevant in present-day global bioethics. With more than 500 entries, this dictionary covers organizations working in the field of global bioethics, international documents concerning bioethics, personalities that have played a role in the development of global bioethics, as well as specific topics in the field.The book is not only useful for students and professionals in global health activities, but can also serve as a basic tool that explains relevant ethical notions and (...) terms. The dictionary furthers the ideals of cosmopolitanism: solidarity, equality, respect for difference and concern with what human beings- and specifically patients - have in common, regardless of their backgrounds, hometowns, religions, gender, etc. Global problems such as pandemic diseases, disasters, lack of care and medication, homelessness and displacement call for global responses.This book demonstrates that a moral vision of global health is necessary and it helps to quickly understand the basic ideas of global bioethics. (shrink)

If one compares the development of modern medical ethics in Germany with those in the Netherlands, what stands out are the cultural and intellectual differences between the two countries. Dealing with the problems involved in limiting medical treatment, the authors show the differing and the common standards and values on which the discussion of this is based in both countries. Three examples, active termination of life, the do-not-resuscitate order and pain management, which are examined from an historical, legal, philosophical and (...) ethical perspective, put this in concrete terms. The authors belong to different generations as well as different political and philosophical camps. Vergleicht man die Entwicklung der modernen Medizinethik in Deutschland mit jener in den Niederlanden, fallen die kulturellen und intellektuellen Unterschiede zwischen beiden Landern deutlich auf. Anhand der Problematik der Begrenzung medizinischen Handelns zeigen die Autoren die verschiedenen bzw. gemeinsamen Normen und Werte, die der Diskussion daruber in beiden Landern zugrunde liegen. Drei Beispiele, die aktive Lebensbeendigung, die Nicht-Reanimierung und die Schmerzbekampfung, die aus historischem, juristischem, philosophischem und ethischem Blickwinkel betrachtet werden, konkretisieren die Darstellung. Die Autoren gehoren unterschiedlichen Generationen, politischen und lebensanschaulichen Lagern an. (shrink)

Vulnerability has become a popular though controversial topic in bioethics, notably since 2000. As a result, a common body of knowledge has emerged distinguishing between different types of vulnerability, criticizing the categorization of populations as vulnerable, and questioning the practical implications. It is argued that two perspectives on vulnerability, i.e., the philosophical and political, pose challenges to contemporary bioethics discourse: they re-examine the significance of human agency, the primacy of the individual person, and the negativity of vulnerability. As a phenomenon (...) of globalization, vulnerability can only be properly addressed in a global bioethics that takes the social dimension of human existence seriously. (shrink)

In 1970 Van Rensselaer Potter was the first to use the term "bioethics" in a publication to advocate the development of a new discipline to address the basic problems of human flourishing. This article analyzes Potter's notion of bioethics in order to understand its origins, sources, and substance. In early publications, Potter conceptualized bioethics as a bridge: between present and future, nature and culture, science and values, and finally between humankind and nature. In later publications, disappointed by a predominant focus (...) on individual and medical issues, and with a wish to underscore the need for a broader perspective, Potter introduced the new term "global bioethics," meant to transcend ethics specialties and integrate them into a new interdisciplinary endeavor to address global problems. A growing interest in global bioethics today means that Potter's original insights are more timely than ever. (shrink)

In 1985 Cleymans showed in this journal that politica! participation in Belgium did not differ much from what was found in international research in other European countries. In this article some pieces of "conventional wisdom" in the international literature about structure and selectivity of political participation are questioned with Dutch data. Furthermore, information about participation in the Netherlands is important in itself. As neighbouring countries with close connections and interrelated histories, Belgium and Holland certainly deserve more attention as objects for (...) comparative study. In a range of ten activities from trying to contact politicians to joining a demonstration it seems to make less and less sense to look for a polarity of conventional and unconventional participation in the Netherlands. The overall political participation since 1973 appears to remain at the same level. This finding questions popular beliefs about shifts from a rebellious beginning of the seventies to a quiet period in the second half of that decade to spectacular outbursts of unconventional political behaviour at the beginning of the eighties and resulting in political apathy at the moment. On a macro-level the stability of participation seems to be combined with a constant or slowly rising passive political involvement. Political involvement and participation in the 1980'sare still related with individual and social background characteristics as education, sex, age, involvement in the Labour force and religion. However, relationships are not very strong in the 1980's. Following political participation of some social categories in the 1973-1986 period, it appeared that education and leftright-selfrating are of most and possibly still growing importance. Besides the higher educated and leftisht people, public employees are the "big participators" during all the years. Students evidently lose position. The gap between the sexes seems to disappear. Whereas in Belgium working outside the home does not seem to be a factor that stimulates the participation of wamen, in the Netherlands it seems to be of an utmost importance.It turns out that there are similarities and differences in political involvement and participation between Belgium and the Netherlands. Same differences may result from the fact that Cleymans used data of 1975, whereas we used data until 1986. It is clear, however, that there have been developments in the structure andselectivity of participation in the Netherlands and it would be interesting to have more recent comparative information about Belgium. (shrink)

This paper explores the role of ‘community’ in the context of global bioethics. With the present globalization of bioethics, new and interesting references are made to this concept. Some are familiar, for example, community consent. This article argues that the principle of informed consent is too individual-oriented and that in other cultures, consent can be community-based. Other references to ‘community’ are related to the novel principle of benefit sharing in the context of bioprospecting. The application of this principle necessarily requires (...) the identification and construction of communities. On the global level there are also new uses of the concept of community as ‘global community.’ Three uses are distinguished: (1) a diachronic use, including past, present, and future generations, (2) a synchronic ecological use, including nonhuman species, and (3) a synchronic planetary use, including all human beings worldwide. Although there is a tension between the communitarian perspective and the idea of global community, this article argues that the third use can broaden communitarianism. The current development towards cosmopolitanism is creating a new global community that represents humanity as a whole, enabling identification of world citizens and evoking a sense of global solidarity and responsibility. The emergence of global bioethics today demonstrates this development. (shrink)

The Global Ethics Observatory, launched by the United Nations Educational, Scientific, and Cultural Organization in December 2005, is a system of databases in the ethics of science and technology. It presents data on experts in ethics, on institutions and on teaching programmes in ethics. It has a global coverage and will be available in six major languages. Its aim is to facilitate the establishment of ethical infrastructures and international cooperation all around the world.

In the 1970s “bioethics” emerged as a new interdisciplinary discourse on medicine, health care, and medical technologies, primarily in Western, developed countries. The main focus was on how individual patients could be empowered to cope with the challenges of science and technology. Since the 1990s, the main source of bioethical problems is the process of globalization, particularly neo‐liberal market ideology. Faced with new challenges such as poverty, inequality, environmental degradation, hunger, pandemics, and organ trafficking the bioethical discourse of empowering individuals (...) is no longer sufficient. Global bioethics nowadays is concerned with applying and implementing a universal ethical framework. Islamic bioethics has contributed to creating such framework (exemplified in the UNESCO Universal Declaration on Bioethics and Human Rights) while at the same time it is continuously articulating and interpreting this framework in specific settings and contexts. (shrink)

Current bioethical debate is bizarre because it concentrates on exceptional cases while it does not pay attention to underlying value perspectives that determine the agenda of the debate.

The main object of criticism of present-day medical ethics is the standard view of the relationship between theory and practice. Medical ethics is more than the application of moral theories and principles, and health care is more than the domain of application of moral theories. Moral theories and principles are necessarily abstract, and therefore fail to take account of the sometimes idiosyncratic reality of clinical work and the actual experiences of practitioners. Suggestions to remedy the illnesses of contemporary medical ethics (...) focus on re-establishing the connection between the internal and external morality of medicine. This article discusses the question how to develop a theoretical perspective on medical ethical issues that connects philosophical reflection with the everyday realities of medical practice. Four steps in a comprehensive approach of medical ethics research are distinguished: (1) examine health care contexts in order to obtain a better understanding of the internal morality of these practices; this requires empirical research; (2) analyze and interpret the external morality governing health care practices; sociological study of prevalent values, norms, and attitudes concerning medical-ethical issues is required; (3) creation of new theoretical perspectives on health care practices; Jensen's theory of healthcare practices will be useful here; (4) develop a new conception of bioethics that illuminates and clarifies the complex interaction between the internal and external morality of health care practices. Hermeneutical ethics can be helpful for integrating the experiences disclosed in the empirical ethical studies, as well as utilizing the insights gained from describing the value-contexts of health care practices. For a critical and normative perspective, hermeneutical ethics has to examine and explain the moral experiences uncovered, in order to understand what they tell us. (shrink)

The current model of technology assessment treats ethics itself as just another problem‐solving technology. Ethics should resist this model to play a more critical role in technology assessment by better understanding the complex relationship between society, medicine, and technology—and by recasting how problems are defined.

Zizek Studies: The Greatest Hits (So Far) assembles and presents the best work published in the field of Zizek Studies over the last ten years, providing teachers, students, and researchers with a carefully curated volume of leading-edge scholarship addressing the unique and sometimes eclectic work of Slovenian philosopher and cultural critic Slavoj Zizek. The chapters included in this collection have been rigorously tested in and culled from the (virtual) pages of the International Journal of Zizek Studies, a leading open (...) access journal that began publication in 2007. The book is organized into three sections or subject areas where Zizek and his seemingly indefatigable efforts have had significant impact: philosophy, politics, and popular culture. As a "greatest hits," the book offers the long-time fan and uninitiated newcomer alike a comprehensive overview of the wide range of opportunity in the field of Zizek studies and a remarkable collection of truly interdisciplinary "hits" from a diverse set of innovative and accomplished writers. (shrink)

Telling the truth is one of the most respected virtues in medical history and one of the most emphasized in the code of medical ethics. Health care providers are frequently confronted with the dilemma as to whether or not to tell the truth. This dilemma deepens when both choices are critically vicious: The choice is no longer between “right and right” or “right and wrong,” it is between “wrong and wrong.” In the case presented and discussed in this paper, a (...) research team in Saudi Arabia unintentionally uncovered information regarding misattributed paternity. In such a situation and in the context of a tribal cultural system, what should the team do with this information? This case analysis demonstrates the joint application of ethical resources originating from within and outside the Saudi Arabian context. The article analyses the case based on the moral problems involved, relevant medical application, and the impact of such information in the Saudi tribal and Islamic domains. The most pertinent relevant values and secular debates on similar matters are discussed. Finally, the article aims to provide an Islamic dimension of family, fatherhood, and adultery. (shrink)