The distinction between mental illness and bodily illness would seem to presuppose some sort of distinction between mind and body. But dualist theories that the mind is a substance separable from the body, or that mental events could occur without any bodily events, raise ancient conceptual problems, which I do not propose to review here. What I want to do is to examine the psychiatric implications of materialist theories, which hold that the mind is the brain, or a function of (...) the brain. If all character has a basis in chemistry, can we still attribute some mental distress to character and some to chemistry, as if the two categories were different? (shrink)

Decisions must be justified. In medical ethics various grounds are given to justify decisions, but ultimate justification seems illusory and little considered. The philosopher Wittgenstein discusses the problem of ultimate justification in the context of general philosophy. His comments, nevertheless, are pertinent to ethics. From a discussion of Wittgensteinian notions, such as 'bedrock', the idea that 'ultimate' justification is grounded in human nature as such is derived. This discussion is relevant to medical ethics in at least five ways: it shows (...) generally what type of certainty there is in practical ethics; it seems to imply some objective foundation to our ethical judgements; it squares with our experience of making ethical decisions; it shows something of the nature of moral arguments; and, finally, it has implications for teaching medicine and ethics. (shrink)

The ambition of “scientific creationism” is to prove that science actually confirms religion. This is especially true in the case of Muslim creationism, which adopts a reasoning of a syllogistic type: divine revelation is truth; good science confirms truth; divine revelation is henceforth scientifically proven. Harun Yahya is a prominent Muslim “creationist” whose website hosts many texts and documentary films, among which “Evidence of the true faith in historical sources”. This is a small audiovisual production which, starting from some archeological (...) files, seeks to demonstrate that Qur’an truth precedes science but is equally proven by it. In this paper, we examine the organization of the scientific and religious argumentative repertoires and, in particular, what in each of them is taken as evidence and gets access to an authoritative status. It leads us to show how much this type of Muslim creationism constitutes a kind of scientism. (shrink)

This paper presents the concept of ‘religious certainty’ I have developed by drawing inspiration from Wittgenstein’s notion of ‘certainty’. After describing the particular traits of religious certainty, this paper addresses two difficulties derived from this concept. On the one hand, it explains why religious certainty functions as such even though all its consequences are far from being absolutely clear; on the other hand, it clarifies why, unlike the rest of certainties, the loss of religious certainty does not result in the (...) collapse of the world-picture made up of all certainties. Subsequently, it analyzes to what extent the teacher can teach religious certainty by acting as a facilitator for its acquisition–if desired—particularly bearing in mind that religious certainty cannot be attained at will. These basic teaching guidelines have several advantages. First, they make it possible to know the nature of religious certainty even better. Second, and most importantly, the fact of having adopted the perspective of a teacher who tries inculcating a religious certainty contributes to detecting and preventing forms of indoctrination that, arguably, might go unnoticed even when attempting to properly present religious certainty—or rather, this way of being religious—in current schools to foster understanding thereof. (shrink)