Clark Glymour, Richard Scheines, Peter Spirtes and Kevin Kelly. Discovering Causal Structure: Artifical Intelligence, Philosophy of Science and Statistical Modeling.

Confirmed COVID-19 cases in the United States increased exponentially, quickly leading to a pandemic in 2020, which created a serious public-health emergency. During the period in which the COVID-1...

Discussion of a “duty to recontact” emerged as technological advances left professionals considering getting back in touch with patients they had seen in the past. While there has been much discussion of the duty to recontact as a matter of theory and ethics, there has been rather little empirically based analysis of what this “duty” consists of. Drawing on interviews with 34 professionals working in, or closely with, genetics services, this paper explores what the “duty to recontact” means for healthcare (...) professionals involved in genetics. Using a discourse analytic framework, the paper identifies three system generated discourses on recontact (governance, legal and responsibilizing discourses) and three lifeworld discourses (situating recontact as a formal duty; more loosely as an obligation; and as a personal sense of responsibility). In summary, the paper shows that the “duty” to recontact involves a complex interplay of system responsibilities with professional duties, responsibilities and obligations. (shrink)

Recent developments in genomic science hold out the tantalizing prospect of soon being able to treat and prevent a wide variety of medical conditions through gene therapy. In time, it may be possible to use similar techniques not simply to combat disease but also to enhance, or improve on, normal human functioning.

Recent developments in genomic science hold out the tantalizing prospect of soon being able to treat and prevent a wide variety of medical conditions through gene therapy. In time, it may be possible to use similar techniques not simply to combat disease but also to enhance, or improve on, normal human functioning.

Tom Beauchamp and James Childress have always maintained that their four principles approach (otherwise known as principlism) is a globally applicable framework for biomedical ethics. This claim is grounded in their belief that the principles of respect for autonomy, non-maleficence, beneficence and justice form part of a 'common morality', or collection of very general norms to which everyone who is committed to morality subscribes. The difficulty, however, has always been how to demonstrate, at least in the absence of a full-blooded (...) analysis of the concept of morality, whether the four principles are foundational, and so globally applicable, in this way. In the recently published sixth edition of Principles of Biomedical Ethics, an imaginative and non-question-begging empirical method of determining the common morality's norms is suggested. In this paper, I outline this method, before arguing that it is difficult to see how it might be thought to achieve its purpose. (shrink)

Recent developments in genomic science hold out the tantalizing prospect of soon being able to treat and prevent a wide variety of medical conditions through gene therapy. In time, it may be possible to use similar techniques not simply to combat disease but also to enhance, or improve on, normal human functioning.

This book outlines and circumvents two serious problems that appear to attach to Kant’s moral philosophy, or more precisely to the model of rational agency that underlies that moral philosophy: the problem of experiential incongruence and the problem of misdirected moral attention. The book’s central contention is that both these problems can be sidestepped. In order to demonstrate this, it argues for an entirely novel reading of Kant’s views on action and moral motivation. In addressing the two main problems in (...) Kant’s moral philosophy, the book explains how the first problem arises because the central elements of Kant’s theory of action seem not to square with our lived experience of agency, and moral agency in particular. For example, the idea that moral deliberation invariably takes the form of testing personal policies against the Categorical Imperative seems at odds with the phenomenology of such reasoning, as does the claim that all our actions proceed from explicitly adopted general policies, or maxims. It then goes on to discuss the second problem showing how it is a result of Kant’s apparent claim that when an agent acts from duty, her reason for doing so is that her maxim is lawlike. This seems to put the moral agent’s attention in the wrong place: on the nature of her own maxims, rather than on the world of other people and morally salient situations. The book shows how its proposed novel reading of Kant’s views ultimately paints an unfamiliar but appealing picture of the Kantian good-willed agent as much more embedded in and engaged with the world than has traditionally been supposed. (shrink)

Intended for high school and college students studying ancient Greece and Rome as part of a larger world history curriculum, this book's coverage of key wars and battles; important leaders, armies, organizations, and weapons; and other aspects of conflict will enable readers to better understand the complex role warfare played in ancient Western civilization.

The claim that the answers we give to many of the central questions in genethics will depend crucially upon the particular rationality we adopt in addressing them is central to Matti Häyry’s thorough and admirably fair-minded book, Rationality and the Genetic Challenge. That claim implies, of course, that there exists a plurality of rationalities, or discrete styles of reasoning, that can be deployed when considering concrete moral problems. This, indeed, is Häyry’s position. Although he believes that there are certain features (...) definitive of any type of thinking that can accurately be labeled rational, he maintains that nothing about that set of features compels us to conclude that there is a single rationality. What is more, and significantly for the way in which Häyry’s book develops, there is no Archimedean point from which we are licensed to pronounce one flavor of rational deliberation to be intrinsically superior to any other or to be justified to the exclusion of all others. To this belief that “there are many divergent rationalities, all of which can be simultaneously valid,” we can perhaps give the name “the Doctrine of the Plurality of Rationalities” or, for short, “DPR.”. (shrink)

In the Transcendental Aesthetic, Kant famously makes the following startling claim, which we can call the transcendental ideality thesis concerning the nature of space, or, for ease of reference in what follows, simply “TI”: Der Raum stellt gar keine Eigenschaft irgend einiger Dinge an sich, oder sie in ihrem Verhältniß auf einander vor, d.i. keine Bestimmung derselben, die an Gegenständen selbst haftete, und welche bliebe, wenn man auch von allen subjectiven Bedingungen der Anschauung abstrahirte.

This chapter aims to show that prospective parents are not bound in their reproductive decision making by a principle of procreative beneficence. That is, they have no obligation (as Julian Savulescu, the principle’s originator, famously thinks they have) to choose the possible child, from a range of possible children they might have, who is likely to lead the best life. I will summarise and clarify the content of previous papers of mine, in which I argue that since the sorts of (...) considerations that underlie the principle of procreative beneficence do not constitute reasons when viewed from a perspective that it is fitting and appropriate for a prospective parent to take up, there can be no requirement for prospective parents to be moved by those considerations. (shrink)

A novel photon-based proton model is developed. A proton’s ground state is assumed to be coherent to the degree that all of its mass-energy precipitates into a single uncharged spherical structure. A quantum vortex, initiated by the strong force, but sustained in the proton’s ground state by the circular Unruh effect and a spherical Rindler horizon, is proposed to confine the proton’s mass-energy in its ground state. A direct connection between the circular Unruh effect, the zitterbewegung effect, spin, and general (...) relativity is proposed. Such a structure acts as an uncharged zitterbewegung fermion, and may explain neutrino mass. A ground-state proton’s central zitterbewegung fermion is assumed to be surrounded by a halo of charge shells of both signs. Virtual photon standing waves are assumed to synchronize the inner shell with the central zitterbewegung fermion. The charge shells are proposed to be associated with isospin and proton g-factor. There are only two model inputs—proton mass and quantized electronic charge—and just one adjustable parameter. The adjustable parameter, reduced only by about 0.4% from an initial estimate, provides the proton’s experimentally determined magnetic moment to arbitrary precision. The resulting modeled proton charge radius agrees very well with the 2018 CODATA value. Magnetic moment and charge radius are calculated algebraically in a manner easily understood by undergraduate physics students. This proposed ground-state proton model could be considered a low-energy approximation to a full quantum chromodynamical proton model. (shrink)

This paper argues against Julian Savulescu's principle of procreative beneficence. It maintains that prospective parents have no obligation at all to choose the child, out of a range of possible children, who is likely to lead the best life. This is because a standpoint that the author labels "the internal perspective" is a perfectly appropriate one for parents to adopt when thinking about their own future children. It is only policy makers who are obliged to take up an opposing standpoint--"the (...) external perspective"--and to be motivated by the sorts of "better for" judgements that that perspective delivers. (shrink)

The Mental Capacity Act 2005 came into force in England and Wales in 2007. Its primary purpose is to provide “a statutory framework to empower and protect people who may lack capacity to make some decisions for themselves.” Examples of such people are those with dementia, learning disabilities, mental health problems, and so on. The Act also gives those who currently have capacity a legal framework within which they can make arrangements for a time when they may come to lack (...) it. Toward this end, it allows for them to make advance decisions or to appoint proxy decision makers with lasting powers of attorney. (shrink)

Bioethicists currently working in the United Kingdom demonstrate—as indeed do the very best of their colleagues internationally—an eagerness to engage in two extremely different but complementary approaches to their subject. First, they readily become involved in discussions of concrete bioethical issues that are of great concern to the medical profession, legislators, and the wider U.K. public. Second, perhaps because they recognize the importance of the “first-order” questions that exercise the public imagination, they show themselves commendably willing to turn their critical (...) gaze onto the very methods and frameworks they use to address those questions. The first approach we can properly call “bioethical,” whereas we might term the second approach “metabioethical.”. (shrink)

Rebecca Bennett, in a recent paper dismissing Julian Savulescu's principle of procreative beneficence, advances both a negative and a positive thesis. The negative thesis holds that the principle's theoretical foundation – the notion of impersonal harm or non-person-affecting wrong – is indefensible. Therefore, there can be no obligations of the sort that the principle asserts. The positive thesis, on the other hand, attempts to plug an explanatory gap that arises once the principle has been rejected. That is, it holds that (...) the intuitions of those who adhere to the principle are not genuine moral intuitions, but instead simply give voice to mere (non-moral) preferences. This paper, while agreeing that Savulescu's principle does not express a genuine moral obligation, takes issue with both of Bennett's theses. It is suggested that the argument for the negative thesis is either weak or question-begging, while there is insufficient reason to suppose the positive thesis true. (shrink)

Rebecca Bennett, in a recent paper dismissing Julian Savulescu's principle of procreative beneficence, advances both a negative and a positive thesis. The negative thesis holds that the principle's theoretical foundation – the notion of impersonal harm or non‐person‐affecting wrong – is indefensible. Therefore, there can be no obligations of the sort that the principle asserts. The positive thesis, on the other hand, attempts to plug an explanatory gap that arises once the principle has been rejected. That is, it holds that (...) the intuitions of those who adhere to the principle are not genuine moral intuitions, but instead simply give voice to mere (non‐moral) preferences.This paper, while agreeing that Savulescu's principle does not express a genuine moral obligation, takes issue with both of Bennett's theses. It is suggested that the argument for the negative thesis is either weak or question‐begging, while there is insufficient reason to suppose the positive thesis true. (shrink)

Recent research in neurochemistry has shown there to be a number of chemical compounds that are implicated in the patterns of lust, attraction, and attachment that undergird romantic love. For example, there is evidence that the phenomenon of attachment is associated with the action of oxytocin and vasopressin. There is therefore some reason to suppose that patterns of lust, attraction, and attachment could be regulated via manipulation of these substances in the brain: in other words, by their use as 'love (...) drugs'. A growing bioethical literature asks searching questions about this prospect, and especially about the use of such drugs to enhance or reignite attachment in flagging relationships. This Element examines some of the central arguments on the topic, and sounds a note of caution. It urges that there are reasons to think the states of attachment produced or facilitated by the use of such drugs would not be desirable. (shrink)

Tom Beauchamp and James Childress are confident that their four principles—respect for autonomy, beneficence, non-maleficence, and justice—are globally applicable to the sorts of issues that arise in biomedical ethics, in part because those principles form part of the common morality (a set of general norms to which all morally committed persons subscribe). Inevitably, however, the question arises of how the principlist ought to respond when presented with apparent counter-examples to this thesis. I examine a number of strategies the principlist might (...) adopt in order to retain common morality theory in the face of supposed counter-examples. I conclude that only a strategy that takes a non-realist view of the common morality’s principles is viable. Unfortunately, such a view is likely not to appeal to the principlist. (shrink)

In recent decades, scientists have begun to identify the brain processes and neurochemicals associated with the different stages of love, including the all-important stage of attachment. Experimental findings—readily seized upon by those bioethicists who want to urge that we sometimes have good reason pharmaceutically to enhance flagging relationships—are presented as demonstrating that attachment is regulated and strengthened by the neuropeptides oxytocin and vasopressin. I shall argue, however, that often what the experimental data in fact show is only that exogenous administration (...) of such chemicals can control and intensify the trappings of attachment, not attachment itself. That this is sometimes overlooked by both scientists and ethicists, is due to attachment being miscategorised as a set of feelings or a drive, rather than as a disposition to think about, feel toward, and behave toward its object in certain distinctive ways. (shrink)

In my paper “Parental Love and the Ethics of Sex Selection,” published in the previous issue of the Cambridge Quarterly of Healthcare Ethics, I set out to determine whether a plausible argument could be constructed in support of a common intuition about the ethics of sex selection. The intuition in question is that sex selection for nonmedical reasons is incompatible with a proper parental love: that is, with the sort of love that a parent ought to have for her child (...) or, equivalently, with the sort of love that someone accurately describable as a good parent will have for her child. I concluded that there is a prima facie compelling argument that fits the bill, though I did little more than introduce and set that argument out. In the current paper, my aim will be to subject it to closer scrutiny, by considering a number of possible objections to it. I will start by asking why the argument should be thought to apply only to sex selection for nonmedical reasons and not to cases in which selection is employed in order to prevent the birth of children with serious sex-linked genetic conditions. (shrink)

In 2003, the United Kingdom's Human Fertilisation and Embryology Authority published a report entitled Sex Selection: Options for Regulation. The report outlined the findings of a 2-year review of available sex selection techniques and recommended that the United Kingdom ought not to permit any regulated technique to be used other than for medical reasons. In so doing, it reflected the widespread opinion—repeatedly expressed in the public consultations that formed the cornerstone of the HFEA's review—that there is something ethically unacceptable, or (...) at least ethically suspect, about sex selection for nonmedical, or “social,” reasons. (shrink)

In my paper “Parental Love and the Ethics of Sex Selection,” published in the previous issue of the Cambridge Quarterly of Healthcare Ethics, I set out to determine whether a plausible argument could be constructed in support of a common intuition about the ethics of sex selection. The intuition in question is that sex selection for nonmedical reasons is incompatible with a proper parental love: that is, with the sort of love that a parent ought to have for her child (...) or, equivalently, with the sort of love that someone accurately describable as a good parent will have for her child. I concluded that there is a prima facie compelling argument that fits the bill, though I did little more than introduce and set that argument out. In the current paper, my aim will be to subject it to closer scrutiny, by considering a number of possible objections to it. I will start by asking why the argument should be thought to apply only to sex selection for nonmedical reasons and not to cases in which selection is employed in order to prevent the birth of children with serious sex-linked genetic conditions. (shrink)

Readers of the Cambridge Quarterly of Healthcare Ethics need hardly be told that each year a huge amount of very valuable work in bioethics is carried out in the academic's study and the university seminar room and appears in the pages of specialist, restricted-readership journals. However, if it is to be as effective, relevant, and influential as it deserves to be, there arguably comes a point when this work needs to leave the confines of the academy and engage the wider (...) public. This perhaps happens less often than it should. (shrink)

It goes almost without saying that there are no academic bioethical debates that are unique to the United Kingdom. The debates in which U.K. bioethicists become involved take place in international journals and in books with a worldwide readership. The contributions of those from these shores are frequently made in response to work by academics from the United States, Australia, Scandinavia, and a whole host of other countries.

From 2002 to 2003, the United Kingdom's Human Fertilisation and Embryology Authority carried out a review of the available methods of sex selection, the central aims of which were, in the words of the subsequent report.

When a Jehovah’s Witness patient is traumatically injured, the lack of uniform professional consensus guidelines and the cultural knowledge deficit of many clinicians adds an additional layer of legal and ethical complexity to the inherent difficulty of managing a critically ill patient. We present here the case of an incapacitated Jehovah's Witness patient with severe traumatic hemorrhagic shock. We go on to discuss the historical and contemporary case law on proxy refusal of blood transfusion for the incapacitated adult, as well (...) as the ethics of self-determination and the application of the principle of proportionate reason in the management of the critically injured Jehovah's Witness patient. (shrink)

At a time in which labour markets are becoming increasingly globalised and precarisation processes are altering young people’s working and living conditions, a whole network of public and private agencies are developing different entrepreneurship programmes as the main mechanism to deal with youth exclusion and unemployment. Grounded in two on-going research projects conducted in Europe and Australia, this article proposes a preliminary, thought-provoking engagement with the concept of global grammars of enterprise to examine how the truth regimes are framed and (...) articulated in these networks. We argue that this concept enables us to identify, examine and analyse the shifting, unstable, but always strategic power relations between the governmental discourses on entrepreneurship and the enterprising behaviour and dispositions of persons and groups, and the particular «declensions» and local «translations» of the ideas of entrepreneurship that organisations and young people perform within a process of globalised precarisation.Al albur de la globalización de los mercados laborales, al mismo tiempo que ciertos procesos de precarización están alterando profundamente las condiciones de vida y de trabajo de las personas jóvenes, se despliega toda una red de agentes públicos y privados que buscan fomentar el emprendimiento como principal mecanismo para enfrentar la exclusión y el paro juvenil. Fundamentado en dos proyectos de investigación en curso en Europa y Australia, el artículo se involucra preliminar y provocativamente con el concepto analítico de gramáticas globales del emprendimiento para analizar cómo se enmarcan y articulan los regímenes de verdad de estas redes. Argumentamos que este constructo posibilita abordar las inestables y estratégicas relaciones de poder entre los discursos gubernamentales del emprendimiento y las disposiciones y los comportamientos; las declinaciones particulares y las «traducciones» locales que la juventud y algunas organizaciones afines realizan de ellos en el marco de un proceso de precarización globalizado. (shrink)

Should wilderness be understood as primarily untrammeled or primarily natural? In this paper, we examine the conceptual and philosophical roots of untrammeled and natural in the context of the 1964 Wilderness Act and show how in some situations tension can arise between them, leading to a stewardship dilemma and subsequent debate over the future conservation role of wilderness. After showing that this debate is ultimately rooted in a false dichotomy, we offer a conceptual framework that presents managers with the tools (...) necessary to shepherd the wilderness idea through the changing environmental realities of the Anthropocene, and continue to allow wilderness to be both a cornerstone and touchstone for conservation in the 21st century. (shrink)

The purpose of this valuable book is to consider recent cultural trends in bioethics from a Catholic perspective. Bioethics is intended for a lay audience interested in understanding bioethical issues from a Catholic perspective.

Many attempts have been made to define the precise philosophical outlook of Ovid's account of cosmogony from the beginning of the Metamorphoses, while numerous different and interconnected influences have been identified including Homer, Hesiod, Empedocles, Apollonius Rhodius, Lucretius and Virgil. This has led some scholars to conclude that Ovid's cosmogony is simply eclectic, a magpie collection of various poetic and philosophical snippets haphazardly jumbled together, and with no significant philosophical dimension whatsoever. A more constructive approach could see Ovid's synthesis of (...) many of the major cosmogonic works in the Graeco-Roman tradition as an attempt to match textually his all-encompassing history of the universe that purports to stretch from the first beginnings of the world up to the present day. Furthermore, if the beginning of the Metamorphoses is designed to be both cosmologically and intertextually all-encompassing, it is surprising that the influence of arguably the major philosophical work on cosmogony from the ancient world, Plato's Timaeus, remains to be evaluated. (shrink)

Worst case complexity analyses of algorithms are sometimes held to be less informative about the real difficulty of computation than are expected complexity analyses. We show that the two most common representations of problem solving in cognitive science each admit aigorithms that have constant expected complexity, and for one of these representations we obtain constant expected complexity bounds under a variety of probability measures.

In the Speech of Pythagoras fromMetamorphoses15, Ovid uses a metaphor of how wax can be stamped with new images to illustrate how theanimacan remain substantially the same while altering in shape when undergoing transmigration. Shortly after he describes how all things are in a state of flux, and compares the flow of time to the movement of a river. In Plato’sTheaetetus, Socrates, in an extended analogy, tells us to imagine that the ψυχή contains a block of wax, upon which are (...) imprinted our memories, while the dialogue also contains a lengthy criticism of the Heraclitean doctrine of flux. This article will argue that Ovid adapts the wax-metaphor from theTheaetetusand that the dialogue also provides the context for Ovid’s allusion to the Heraclitean principle that πάντα ῥεῖ. It will analyse how the wax and river metaphors were transformed in the epistemological theories of the Stoics and the Epicureans in order to demonstrate how Ovid reformulates this series of philosophical discussions for poetic purposes. The final part of this article will discuss how the wax and river metaphors can be read in term of the wider intertextual agenda of the Speech of Pythagoras. (shrink)

In the Speech of Pythagoras from Metamorphoses 15, Ovid uses a metaphor of how wax can be stamped with new images to illustrate how the anima can remain substantially the same while altering in shape when undergoing transmigration. Shortly after he describes how all things are in a state of flux, and compares the flow of time to the movement of a river. In Plato’s Theaetetus, Socrates, in an extended analogy, tells us to imagine that the ψυχή contains a block (...) of wax, upon which are imprinted our memories, while the dialogue also contains a lengthy criticism of the Heraclitean doctrine of flux. This article will argue that Ovid adapts the wax-metaphor from the Theaetetus and that the dialogue also provides the context for Ovid’s allusion to the Heraclitean principle that πάντα ῥεῖ. It will analyse how the wax and river metaphors were transformed in the epistemological theories of the Stoics and the Epicureans in order to demonstrate how Ovid reformulates this series of philosophical discussions for poetic purposes. The final part of this article will discuss how the wax and river metaphors can be read in term of the wider intertextual agenda of the Speech of Pythagoras. (shrink)

When researchers encounter preexisting psychological distress in participants, ethical codes provide little guidance on how to balance issues of beneficence and autonomy. Although researchers may inform participants what will occur given responses indicating distress, this information may lead to biased self-reports. This important issue was addressed in this study by manipulating consent form information regarding the type of psychopathology to be assessed and various levels of possible follow-up. In comparing responses on self-report measures of anxiety, depression, and general psychological distress, (...) men who believed depression was the focus of the study reported fewer symptoms of depression and less trait anxiety as intrusiveness of experimenter follow-up increased. These results are discussed within the framework of socialization theory. Given that half of the sample did not correctly answer questions regarding information contained in the consent form, guidelines to improve consent form comprehension are offered. (shrink)

ObjectivesTo describe reporting of informed consent in pragmatic trials, justifications for waivers of consent and reporting of alternative approaches to standard written consent. To identify factors associated with (1) not reporting and (2) not obtaining consent.MethodsSurvey of primary trial reports, published 2014–2019, identified using an electronic search filter for pragmatic trials implemented in MEDLINE, and registered in ClinicalTrials.gov.ResultsAmong 1988 trials, 132 (6.6%) did not include a statement about participant consent, 1691 (85.0%) reported consent had been obtained, 139 (7.0%) reported a (...) waiver and 26 (1.3%) reported consent for one aspect (eg, data collection) but a waiver for another (eg, intervention). Of the 165 trials reporting a waiver, 76 (46.1%) provided a justification. Few (53, 2.9%) explicitly reported use of alternative approaches to consent. In multivariable logistic regression analyses, lower journal impact factor (p=0.001) and cluster randomisation (p<0.0001) were significantly associated with not reporting on consent, while trial recency, cluster randomisation, higher-income country settings, health services research and explicit labelling as pragmatic were significantly associated with not obtaining consent (all p<0.0001).DiscussionNot obtaining consent seems to be increasing and is associated with the use of cluster randomisation and pragmatic aims, but neither cluster randomisation nor pragmatism are currently accepted justifications for waivers of consent. Rather than considering either standard written informed consent or waivers of consent, researchers and research ethics committees could consider alternative consent approaches that may facilitate the conduct of pragmatic trials while preserving patient autonomy and the public’s trust in research. (shrink)