Purpose: There is a widespread recognition that biomedical explanations offer benefits to those diagnosed with a mental disorder. Recent research points out that such explanations may nevertheless have stigmatizing effects. In this study, this ‘mixed blessing’ account of biomedical explanations is investigated in a case of philosophical interest: Tourette Syndrome. Method: We conducted a vignette survey with 221 participants in which we first assessed quantitative attributions of blame as well as the desire for social distance for behavior associated with Tourette (...) Syndrome. Results: In our study, it is confirmed that in the case of biomedical explanations, less blame is attributed than in the case of psychosocial explanations. When presented with a mixed explanation stressing an entanglement of biological and psychosocial factors this did not increase blame attribution. The desire for social distance is unaffected by the type of explanation but the participants’ free text feedback indicates this might obfuscate an underlying dilemma between stigma and blame revealed in recent research. Conclusion: There seems to be potential for blame reduction in explanations where biological and psychosocial factors are entangled. However, dynamic, ‘epigenetic’, explanations require further qualitative research to be performed as well as a philosophical framework to account for the ‘mixed blessings’ account. (shrink)

ABSTRACT In Hearing the Other Side, Diana Mutz poses a conundrum: The more one is exposed to political disagreement, the more likely one is to withdraw from political engagement. This behavior may result in part from the political polarization of recent decades, but it may also be due to the traditional media, which tend to magnify political competition and portray it as a bitter conflict. The rise of the Internet and social media offered hope that people might more readily encounter (...) the arguments of the other side. Recent research suggests, however, that people thus far tend to consume political information online just as they do offline: selectively. (shrink)

In this paper, we introduce a system, Sentence Planning Using Description, which generates collocations within the paradigm of sentence planning. SPUD simultaneously constructs the semantics and syntax of a sentence using a Lexicalized Tree Adjoining Grammar (LTAG). This approach captures naturally and elegantly the interaction between pragmatic and syntactic constraints on descriptions in a sentence, and the inferential and lexical interactions between multiple descriptions in a sentence. At the same time, it exploits linguistically motivated, declarative speci- fications of the discourse (...) functions of syntactic constructions to make contextually appropriate syntactic choices. (shrink)

Several years ago Guglielmo Carchedi (2008; 2012) published in S&S two interesting pieces on Marx’s dialectics and mathematics. His basic aim was to discover whether Marx’s Mathematical Manuscripts provide a new insight into Marx’s dialectics. The reading he suggested was addressed to Marx alone, i.e., without Hegel and Engels. This, he argued, is the only way to grasp Marx’s dialectics if one wants to understand Marx in his own terms. Since Marx never explicated his notion of dialectics, we ought to (...) derive it from Marx’s own work. To this end, Carchedi first defined “dialectics as a method of social research” (Carchedi, 2008, 416), and then listed three principles of dialectics: 1) “all phenomena are always both realized and potential”; 2) “they are always both determinant and determined”; 3) they are “always subject to movement and change” (ibid.). Later he added a fourth principle: 4) “social phenomena’s movement (change) is tendential” (Carchedi, 2012, 547). He emphasized that these principles are limited to society and not to be confused with nature, because society, unlike nature, necessarily involves “human volition and consciousness” (ibid.). For this reason, “Engels’ dialectics of nature cannot be applied to society” (ibid.), a claim he also asserted in his book Behind the Crisis (2011, 37–8). (shrink)

Urban sprawl’s negative impacts have been amply demonstrated, starting as long as 30 years ago, and most North American urban plans have, somewhere, reference to sprawl as bad policy. Yet North Americans continue to tolerate the construction of more and more suburban subdivisions. This paper suggests an answer to this paradox. We argue that sprawl’s attractiveness – if one can call it that – is buried deep in North American cultural predispositions, which we trace to quite specific interpretations of the (...) mechanistic worldview that emerged from 17th and 18th century revolutions in natural philosophy. North American culture is a scientific culture as well as a suburban one. If mechanistic science and its peculiar view of nature is so pervasive and if suburban sprawl is both pervasive and dysfunctional, then this particular form of science and its cultural roots need to be carefully examined. We do this from the perspective of the 21st century, when quantum physics and new discoveries in the ecological and biological sciences are suggesting that many commonly accepted assumptions about physical reality inherited from 17th and 18th century science are flawed. (shrink)

For fourteen days, all of Australia and much of the world was focused on the rescue of two miners trapped underground in Beaconsfield, Tasmania. This article looks at the period from Todd Russell and Brant Webb’s rescue up to and including Channel Nine’s screening of an exclusive interview with the men on 21 May 2006. It analyses the ways in which Beaconsfield was reported—and the exclusive interview with the miners pursued—as a way of exploring notions of celebrity, infotainment, chequebook journalism (...) and the changing shape of news culture in Australia. For these reasons, the events at Beaconsfield should not be dismissed as just another news story, but rather, should be regarded as indicative of the ways in which news is increasingly being reported, packaged and folded back into larger entertainment structures. (shrink)

Using Foucault’s concept of governmentality vis-à-vis Appadurai’s “global ethnoscapes” as frames, I argue for a techno-cultural dimension which brought forth the phenomenon of the “dancing inmates,” an argument against the charge of Filipino colonial mimicry of a Hollywood popular entertainment. Albeit the inmates’ dance routines indeed depict Foucault’s “docile bodies” in his analysis of the modern prison, as pointed out by critics, I am inclined to show how the internet mediation through social media networks awakened a culturally imbibed dance and (...) musical character trait vis-à-vis the jolly cultural disposition of Filipinos. Thus, I view these characteristics as existential responses, hence, ‘creative resilience,’ to the inhuman incarcerating conditions of the prison life through using the art of dance with the aid of media technology. I argue on the role of the internet as the prisoners’ avenue to the outside world that was strategically deprived of them as a form of punishment, and the role of the internet as their last frontier to freedom and to realize their human potentials. (shrink)