Until recently, the problem of traumatic brain injury in sports and the problem of performance enhancement via hormone replacement have not been seen as related issues. However, recent evidence suggests that these two problems may actually interact in complex and previously underappreciated ways. A body of recent research has shown that traumatic brain injuries, at all ranges of severity, have a negative effect upon pituitary function, which results in diminished levels of several endogenous hormones, such as growth hormone and gonadotropin. (...) This is a cause for concern for many popular sports that have high rates of concussion, a mild form of TBI. Emerging research suggests that hormone replacement therapy is an effective treatment for TBI-related hormone deficiency. However, many athletic organizations ban or severely limit the use of hormone replacing substances because many athletes seek to use them solely for the purposes of performance enhancement. Nevertheless, in the light of the research linking traumatic brain injury to hypopituitarism, this paper argues that athletic organizations’ policies and attitudes towards hormone replacement therapy should change. We defend two claims. First, because of the connection between TBI and pituitary function, it is likely many more athletes than previously acknowledged suffer from hormone deficiency and thus could benefit from hormone replacement therapy. Second, athletes’ hormone levels should be tested more rigorously and frequently with an emphasis on monitoring TBI and TBI-related issues, rather than simply monitoring policy violations. (shrink)

The persistence of doping in professional sports—either by individuals on an isolated basis and by whole teams as part of a systematic doping programme—means that professional sport today is rarely if ever untainted. There are financial incentives in place that incentivise doping and there are data that show that doping is often a systematic, organised enterprise. The main question to be answered today in professional sports is whether doping’s repressive anti-doping policies do not have greater negative consequences for society. Whilst (...) some have suggested legitimising safe doping under medical control, in this paper, I argue that doing so will do little to prevent clandestine use of dangerous performance-enhancing substances, and suggest an alternative solution to lifting the ban on doping, i.e. starting from extending liability for doping in sport beyond athletes to those holding power and authority over athletes, to changing winning incentives for doping, to making sport sustainable in the longer time by devising ways of providing athletes with a steady income which is not linked to record breaking or sponsorships. (shrink)

As the World Anti-Doping Code is up for revision, the paper proposes a framework for reading the Code based on a relatively literal approach and an almost exclusive focus on the ?spirit of sport? as a key element of the Code. The author argues that this single element can contribute to revealing the underlying rationale of the Code, as it serves to justify bans of doping substances and methods, in some cases without recurring to evidence sustaining the claims made. For (...) a substance/method to be banned, the Code requires that two out of three criteria be met: performance enhancement, health risk and the spirit of sport. The paper demonstrates how these provisions link to other parts of the Code, (under the rules of the Code 2009) in the absence of performance-enhancing properties combined with a health risk. The paper draws implications from these findings regarding terminological (im)precision, legal certainty/predictability, transparency/accountability, limits to arbitrary exercise of power and internal/external validity. (shrink)

Scholars such as Simon (2007; 2004) and Loland (2002) as well as the authors of the World Anti-Doping Code (2001) argue that using performance-enhancing substances is unhealthy and unfairly coercive for other athletes. Critics of the anti-doping position such as Hoberman (1995), Miah et al. (2005) and Tamburrini (2007) are quick to argue that such prohibitions, even though well-intended, constitute an unjustifiable form of paternalism. However, advocates for both of these positions assume that preserving good health and, conversely, avoiding health-related (...) harms, lie at the centre of the debate. Given the apparent stalemate in the debate over the validity of health concerns on performance-enhancing drugs, in this essay, I investigate ethical issues of ‘harm-free’ pharmaceutical performance enhancement. Beginning with the hypothesis that a harm-free performance-enhancing drug may be produced in the future, I ask if there would still be compelling reasons for prohibiting such a drug. I address this question by providing two arguments against allowing athletes to use pharmaceutical performance-enhancing drugs – the damage to the testing and contesting of sport and the loss of internal goods that are intrinsically satisfying. These two arguments taken together, I argue, are sufficient to sustain the prohibition of pharmaceutical performance-enhancing drugs without citing their harmful side effects. (shrink)

In this paper, we aim to complement and extend Cécile Laborde’s argument against the Swiss minaret ban, which emphasizes the exclusion of Muslim citizens from equal national belonging. We argue that if we take seriously the normativity that is embedded in the Swiss direct democratic context (Carens 2004), especially in its ability to determine the substance of national belonging, then the symbolic exclusion of Muslims from political belonging is more relevant than the former with regard to democratic justice. Section (...) 1 defines basic notions and presents some arguments that were circulated in Swiss public political debate during the referendum campaign. Section 2 will present extant arguments in normative political philosophy about the ban. Section 3 expands our argument, which can be summarized as follows: the double absence of recognition of Muslims as (i) equal autonomous subjects and (ii) as political agents calls into question the legitimacy of the direct democratic process that led to the ban, making it unjust by the standards implicit within democratic practices in Switzerland. (shrink)

Recent discussions among lawyers, philosophers, policy researchers and athletes have focused on the potential threat to privacy posed by the World Anti-Doping Agency’s (WADA) whereabouts requirements. These requirements demand, among other things, that all elite athletes file their whereabouts information for the subsequent quarter on a quarterly basis and comprise data for one hour of each day when the athlete will be available and accessible for no advance notice testing at a specified location of their choosing. Failure to file one’s (...) whereabouts, or the non-availability for testing at said location on three occasions within any 18-month period constitutes an anti-doping rule violation that is equivalent to testing positive to a banned substance, and may lead to a suspension of the athlete for a time period of between one and two years. We critically explore the extent to which WADA’s whereabouts requirements are in tension with existing legislation on privacy, with respect to UK athletes, who are simultaneously protected by UK domestic and EU law. Both UK domestic and EU law are subject to the European Convention on Human Rights (ECHR) Article 8, which establishes a right to “respect for private and family life, home and correspondence”. We critically discuss the centrality of the whereabouts requirements in relation to WADA’s aims, and the adoption and implementation of its whereabouts rules. We conclude that as WADA’s whereabouts requirements appear to be in breach of an elite athlete’s rights under European workers’ rights, health & safety and data protection law they are also, therefore, in conflict with Article 8 of the ECHR and the UK Human Rights Act 1998. We call for specific amendments that cater for the exceptional case of elite sports labour if the WADA requirements are to be considered legitimate. (shrink)

Cheating evolves constantly. Dozens of athletes were barred from the Winter Olympics for taking banned substances. Gene doping is on the horizon. Questions have arisen about which athletes count as “female.” What does it take to keep sports fair? And what does fairness require?

This chapter contains sections titled: Caffeine: A Brief History of the Buzz Caffeine as a Mental Performance‐Enhancing Drug Caffeine as a Physical Performance‐Enhancing Drug Caffeine as Doping Cheating and Unfairness Unnaturalness Harm.

Selected by the Economist as one of the best books of 2020. -/- Privacy Is Power argues that people should protect their personal data because privacy is a kind of power. If we give too much of our data to corporations, the wealthy will rule. If we give too much personal data to governments, we risk sliding into authoritarianism. For democracy to be strong, the bulk of power needs to be with the citizenry, and whoever has the data will have (...) the power. Privacy, I argue, is not a personal preference; it is a political concern. I also argue that personal data is a toxic asset, and should be regulated as if it were a toxic substance, similar to asbestos. I call for a complete ban to the trade in personal data. The book is at once philosophical and political, and extremely practical and accessible. It discusses liberal democracy, equality, justice, and autonomy. It includes a chapter for policymakers, and one that addresses what ordinary citizens can do to protect privacy. Finally, the book covers the tension between privacy and public health in the context of covid19. -/- . (shrink)

The current ban on certain performance enhancing substances in sport such as erythropoietin faces a line-drawing problem: what is the moral difference between taking an EPO injection to incre...

A placebo is a substance or intervention believed to be inactive, but is administered by the healthcare professional as if it was an active medication. Unlike standard treatments, clinical use of placebo usually involves deception and is therefore ethically problematic. Our attitudes toward the clinical use of placebo, which inevitably includes deception or withholding information, have a tremendous effect on our practice regarding truth-telling and informed consent. A casual attitude towards it weakens the current practice based on shared decision-making (...) and mutual trust between patients and healthcare professionals. Issues concerning the clinical use of placebo are thus intimately related to patient-provider relationships, the public's trust in medicine, and medical education. A review of recent survey studies suggests that the clinical use of placebo appears to be fairly well accepted among healthcare professionals and is common in clinical settings in various countries. However, we think that an ethical discussion is urgently needed because of its controversial nature. If judged to be ethically wrong, the practice should end. In the present paper, we discuss the ethicality of the clinical use of placebo with deception and argue against it, concluding that it is unethical and should be banned. We will show that most arguments in favor of the clinical use of placebo can be refuted and are therefore incorrect or weak. These arguments will be presented and examined individually. Finally, we will briefly consider issues relevant to the clinical use of placebo without deception. (shrink)

There is increasing interest in using neuro-stimulation devices to achieve an ergogenic effect in elite athletes. Although the World Anti-Doping Authority does not currently prohibit neuro-stimulation techniques, a number of researchers have called on WADA to consider its position on this issue. Focusing on trans-cranial direct current stimulation as a case study of an imminent so-called ‘neuro-doping’ intervention, we argue that the emerging evidence suggests that tDCS may meet WADA’s own criteria for a method’s inclusion on its list of prohibited (...) substances and methods. We begin by surveying WADA’s general approach to doping, and highlight important limitations to the current evidence base regarding the performance-enhancing effect of pharmacological doping substances. We then review the current evidence base for the safety and efficacy of tDCS, and argue that despite significant shortcomings, there may be sufficient evidence for WADA to consider prohibiting tDCS, in light of the comparable flaws in the evidence base for pharmacological doping substances. In the second half of the paper, we argue that the question of whether WADA ought to ban tDCS turns significantly on the question of whether it is compatible with the ‘spirit of sport’ criterion. We critique some of the previously published positions on this, and advocate our own sport-specific and application-specific approach. Despite these arguments, we finally conclude by suggesting that tDCS ought to be monitored rather than prohibited due to compelling non-ideal considerations. (shrink)

The World Anti-Doping Code (2021) includes a substance on the prohibited list if it meets at least two of the following: (1) it has the potential to enhance or enhances sport performance; (2) it represents an actual or potential health risk to the athlete; (3) it violates the spirit of sport. This paper uses a case study to illustrate points of tension between this code and enhancements that are appropriate to ban; we argue that there are banned drugs (...) (e.g., acetazolamide and dexamethasone) the use of which we have good reason to not only permit but encourage for high-altitude sports. Drawing on lessons from this case study, we propose a reformulation of the Code that requires (1–3) be met but offers preferable ways of unpacking conditions (1) and (3) – and in a way that better preserves how the spirit of sport condition should be indexed to particular sports. Our formulation is inclusive enough to rule in drugs like acetazolamide and dexamethasone as permissible in high-altitude sports while at the same time ruling out problem cases – including many drugs already on the prohibited list. The result is an attempted alignment between the conditions specified and those drugs that should be banned. (shrink)

Sport builds character. If this is true, why is there a consistent stream of news detailing the bad behavior of athletes? We are bombarded with accounts of elite athletes using banned performance-enhancing substances, putting individual glory ahead of the excellence of the team, engaging in disrespectful and even violent behavior towards opponents, and seeking victory above all else. We are also given a steady diet of more salacious stories that include various embarrassing, immoral, and illegal behaviors in the private (...) lives of elite athletes. Elite sport is not alone in this; youth sport has its own set of moral problems. Parents assault officials, undermine coaches, encourage a win-at-all costs mentality, and in many cases ruin sport for their children. (shrink)

A debate has arisen over whether “the spirit of sport” is an appropriate criterion for determining whether a substance should be banned. In this paper, I argue that the criterion is crucial for Olympic sport because Olympism celebrates humanity, specifically human agency, so we need to preserve the degree to which athletes are personally and morally responsible for their performances. This emphasis on what I call “athlete agency” is reflected metaphysically in the structure of sport, which characteristically prescribes (...) inefficiencies in order to create challenges, and seeks to reduce or eliminate the proportion of a performance outside an athlete’s control. Emphasizing athlete agency also prevents wealthier and more technologically developed countries from using their resources to gain an advantage in sport. Interpreted according to athlete agency, the World Anti-Doping Agency’s (WADA) “spirit of sport” can be clarified to imply that substances, techniques, and equipment that reduce athlete agency should be reduced or eliminated, while things that increase it should be encouraged. (shrink)

The current anti-doping policy in sports has enormous costs in economic, social, and human terms. As these costs are likely to become even bigger with the advent of bioenhancing technologies, in this paper I analyze the reasons for this policy. In order to clarify this issue, I compare sports with dance, an activity that has many similarities with sports but where there are no bans on performance enhancers. Considering the World Anti-Doping Agency (WADA) criteria for banning a substance, we (...) argue that two of them, the potential to enhance performance and the risk for health, are similar in dance and sports, thus I claim that the difference had to be in the so-called “spirit” of sports and dance. After looking into this matter and analyzing the special case of dancesport, I conclude that the main difference can be found in the competitive character of sports and the subsequent concern about competitive justice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introduction to the Special Section on Psychedelics Research and TreatmentDominic SistiAgainst a backdrop of post-pandemic malaise, diseases of despair, and a fragmented mental health care system, psychedelics have enjoyed a resurgence of interest as powerful psychotherapeutic agents and as catalysts of personal growth. The true power of these substances—some of which are considered sacramental by Indigenous peoples—has been shrouded for half a century by cultural mythology, political propaganda, and (...) misuse. From about 1940 to 1970, psychedelics including psilocybin and LSD were studied and used by clinicians to treat a range of psychiatric disorders from alcoholism and depression in adults to "autistic schizophrenia" in children.In June 1971, the Nixon administration's racist and illiberal War on Drugs inaugurated what was essentially a total ban on psychedelics. Society was robbed of half a century of scientific progress, and one can only speculate how differently our society might now function, and how many people might have been spared the trauma of mental illness and incarceration. Thankfully, it appears the time has arrived for psychedelic medicines to be decriminalized and included again in the pharmacopeia.In June 2023, a group of psychedelic researchers, therapists, bioethicists, Indigenous scholars, and advocates met at the Banbury Conference Center at Cold Spring Harbor Laboratory. There, this interdisciplinary group discussed several pressing ethical issues in psychedelics research and treatment that continue to [End Page 114] challenge the field. The aim of this meeting was to develop a bioethical framework for the use of psychedelics in mainstream medical settings. That is, how should psychedelics be employed responsibly by everyday clinicians, including psychiatrists, psychologists, social workers, and other behavioral health-care providers? This special section offers a sampling of three topics in psychedelic bioethics raised by the Banbury group, several of whom appear as coauthors.In our first paper, Logan Neitzke-Spruill and colleagues offer an overview of explanatory models describing the therapeutic mechanisms of psychedelic substances and how each of these models generates unique ethical quandaries. Starting from molecular biology and moving to neural circuitry and networks, neurobiological models now propel contemporary scientific research into psychedelics. Knowing how these substances work on a molecular level may offer promising ways forward in the development of new molecules designed to treat serious mental illnesses and other neurologic conditions. Perhaps neuroplastic mechanisms will be harnessed to develop new therapies without necessitating a psychedelic trip—a controversial premise discussed in our third paper, by Katherine Cheung, Brian Earp, and David Yaden.Such "neuroreductionism" risks ignoring the subjective psychological and spiritual experiences of patients that appear to be pivotal in psychedelic-assisted therapy, often described as mystical and utterly transformative. At the psychological level, these substances engender a kind of vulnerability and suggestibility requiring clear ethical standards to ensure patients' psychological and physical safety. And so too, practitioners will need structural and cultural competency to recognize the spiritual or moral values that inspire patient reactions during and after their psychedelic experiences. Ethically informed psychedelic practitioners will have to navigate between disciplinary silos and explanatory models. One practical upshot is the open question of how best to train psychedelic practitioners who hold this broad set of competencies.To that end, well-trained practitioners will need to be able to disclose in some way the transformative properties of psychedelics to prepare patients for their experiences. But how does one describe the ineffable? This raises the question of how or if it is possible for patients to truly consent to the transformative experience elicited by psychedelics, often described as one of the most important experiences of a person's life. The experience might stimulate significant emotional healing, or it might be horrifying. This sounds like a problem uniquely attached to psychedelics: after all, most pharmaceuticals don't trigger changes in one's fundamental moral values, life choices, and commitments, nor are they intended to. Yet, Brent Kious, Andrew Peterson, and Amy McGuire challenge the view that the psychedelic experience is uniquely transformative and impervious to the disclosure requirements of informed consent, a bedrock of bioethics. Ultimately, the writers show how consent is possible even if the experiences are dramatically different from most medical interventions, endorsing a practical view of consent [End... (shrink)

Ethics in sport demand not only that we respect ourselves and others, but also that we respect sport itself. But the question of respecting sport seems to create a kind of moral dilemma between the obligation to “play one’s best” by maximizing performance, and the obligation to follow rules and traditions that ban the use of ergogenic aids. It is often argued that bans on performance-enhancing substances, equipment, and training techniques are paternalistic and violate athletes’ liberty to rationally accept risks (...) in their pursuit of excellence. Against advocates for the legalization of ergogenic aids, however, I argue in this paper that such bans must be respected because they are an essential part of the nature of sport. Whether one understands sports metaphysically to be Suits’ “voluntary attempt to overcome unnecessary obstacles” or a MacIntyrean social practice, inefficiency of means is an essential component sport that demands respect from all participants. The performance principle in sport is ontologically posterior to the prescription of inefficiencies upon which sport depends, so ethical respect for sport demands that we limit the efficiencies provided by ergogenic aids. (shrink)

This article examines the history of assigning a banned status to medical marijuana; describes the politics of medical marijuana research; provides evidence of the scientifically demonstrated efficacy and safety of Cannabis for certain pathologic conditions; analyzes several vaguely worded state statutes governing the recommendation, distribution, and use of “medical marijuana” that render its use open to abuse; and recommends the development and enforcement of statutory and regulatory reforms that would bring state oversight of this drug into agreement with stringent (...) federal regulation of other controlled substances with proven medical utility. (shrink)

The most plausible line of anti-doping argumentation starts with the fact that performance enhancing substances are harmful and put at considerable risk the health and the life of those who indulge in the overwhelming promises these substances hold. From a liberal point of view, however, this is not a strong reason neither to morally reject doping altogether, nor to put a blanket ban on it; on the contrary, allowing adult, competent and informed athletes to have access to performance enhancement drugs (...) is often showcased as a liberty-related right of noninterference. In this article I will first discuss doping from the liberal point of view, especially in the light of the harm principle as it was introduced by Mill and elaborated by his successors, most notably by Joel Feinberg. Then I will examine whether – and to what degree – one’s decision to receive performance enhancement drugs would mean to use humanity in one’s own person only as a means, which would be self-defeating in the light of Kantian ethics. From this I will move one step backwards to what I consider as the core question concerning the ethics of doping, the one that is logically prior to any other in my view, and concerns the consistency of the thesis that doping may be compatible with sport. I will argue that there is an inherent logical antinomy between doing sport and using performance enhancement drugs, one that presents any argumentation in favor of doping as essentially self-contradictory. (shrink)

BackgroundDo sexual minority persons who have undergone unsuccessful sexual orientation change efforts suffer subsequent psychological or social harm from the attempt? Previous studies have conflated present and past, even pre-SOCE, harm in addressing this question. This study attempts, for the first time, to isolate and examine the question of current psychosocial harm for former SOCE participants among sexual minorities in representative population data.MethodUsing nationally representative data across three cohorts of sexual minorities in the United States, persons exposed to SOCE were (...) compared with the remainder not exposed to SOCE on two measures of internal distress—psychological distress and current mental health—and seven measures of behavioral harm: substance abuse ; alcohol dependence ; self-harm; suicide ideation; suicide planning; suicide intentions; and suicide attempts.ResultsThe SOCE group was statistically indistinguishable from the non-SOCE group on any measure of harm. For behavioral harm, risk ratios were 0.97–1.02. Harm was equivalent for the two groups despite the SOCE group having experienced higher lifetime and current minority stress, greater childhood adversity, and lower socioeconomic status. Logistic regression models that adjusted for these differences suggest that SOCE exposure reduced the effect of minority stress and childhood adversity for suicide attempts, although this effect did not fully account for the equivalence between the SOCE and non-SOCE groups.ConclusionDespite higher exposure to factors predicting behavioral harm—minority stress, childhood adversity, and lower socioeconomic background—sexual minority persons who had undergone failed SOCE therapy did not suffer higher psychological or social harm. Concerns to restrict or ban SOCE due to elevated harm are unfounded. Further study is needed to clarify the reasons for the absence of harm from SOCE. (shrink)

Morgan has argued that attitudes to the medicalisation of sports are historically conditioned.While the history of doping offers contested versions of when the sports world turned againstconservative forces, Morgan has argued that these attitudes are out of step with prevailingnorms and that the World Anti Doping Agency's policy needs to be modified to better reflectthis. As an advocate of critical democracies in sports, he argues that anti-doping policy mustacknowledge and reflect these shifts in order to secure their legitimacy. In response, (...) wecritically present the World Anti-Doping Agency's policy that incorporates the Prohibited Listof Substances and Methods for athletes. We evaluate the validity of the therapy-enhancementdistinction in relation to its role in both justifying and sustaining the operation of theProhibited List. In particular, we focus on the case of thyroxine, which has been the subjectof controversy in athletic doping. While thyroxine is not currently banned, critics haveclaimed that its use in the absence of a relevant pathology is tantamount to doping. Wechallenge Morgan's claim that a conventionalist defence of the therapy-enhancementdistinction is the best available, and his conclusion that this properly supports a morepermissive stance towards performance-enhancing drug use. Furthermore, we reject hisconventionalist support for democratic line drawing in relation to doping and in particular thestatus of thyroxine with regard to the prohibited list. We offer a modified defence of the statusquo, a qualified, naturalist account of health and disease, where athletes may be prescribeddrugs that are genuine responses to medical necessity that do not, or do not typically, threatenthe goods of athletic excellence. (shrink)

Traditionally the doping debate has been dominated by those who want to see doping forbidden (the prohibitionist view) and those who want to see it permitted (the ban abolitionist view). In this article, the authors analyse a third position starting from the assertion that doping use is a symptom of the paradigm of highly competitive elite sports, in the same way as addictions reflect current social paradigms in wider society. Based upon a conceptual distinction between occasional use, habitual use and (...) addiction, and focusing on the physical and/or mental dependency caused by the addictive use of a certain drug, we argue that marihuana, stimulants and anabolic steroid abuse—the most frequently detected substances in doping tests—satisfies at least one, often both, of these conditions. A conclusion to be drawn from the authors' arguments is that the prohibitionist view is inappropriate for dealing with doping, as the severe sanctions attached to it will cut the doper off her/his social and professional environment, thereby risking reinforcing her/his addictive conduct. But the ban abolitionist view seems inappropriate as well. At first sight, it seems neither rational nor humane not to intervene when confronted with conduct which is highly harmful for the individual and upon which she has reduced or no control whatsoever. Instead the authors' proposal will be to contextualise dopers' conduct within sport healthcare and see it strictly in relation to each athlete's personal background. Developing preventive programmes—implemented through person-tailored counselling and eventually treatment, rather than severe sanctions or the mere lifting of the ban—seems to be a more reasonable, and probably more efficient, way of conducting ‘the war against doping’. (shrink)

Following an investigation of the football clubs using hypoxic air machines, the Australian Football League has decided not to ban the machines. This seems, however, to be a reluctant decision since it appears that some AFL officials still feel there is something undesirable about the use of the machines. Use of the machines raises questions about performance enhancement and the role of technology. It prompts consideration of the grounds for banning performance enhancing devices or substances and raises questions about what (...) constitutes a drugA machine being used by Australian footballers, which is designed to imitate the effects of high altitude training and enhance performance has prompted an investigation by the Australian Football League and sparked debate in the media. The AFL decided not to ban the machine but a sense of unease about its use remains and there seems to be some difficulty in articulating the cause of that unease. The league’s medical officers say the hypoxicators do not contravene their antidoping code or the league’s rules,1,2 but according to at least one AFL official, the use of the machines is “sending the wrong message …. (shrink)

It is widely recognized that endocrine disrupting compounds, such as Bisphenol A, pose challenges for traditional paradigms in toxicology, insofar as these substances appear to have a wider range of low-dose effects than previously recognized. These compounds also pose challenges for ethics and policymaking. When a chemical does not have significant low-dose effects, regulators can allow it to be introduced into commerce or the environment, provided that procedures and rules are in place to keep exposures below an acceptable level. This (...) option allows society to maximize the benefits from the use of the chemical while minimizing risks to human health or the environment, and it represents a compromise between competing values. When it is not possible to establish acceptable exposure levels for chemicals that pose significant health or environmental risks, the most reasonable options for risk management may be to enact either partial or complete bans on their use. These options create greater moral conflict than other risk management strategies, leaving policymakers difficult choices between competing values. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.1 (2001) 121-140 [Access article in PDF] The Rhetoric of Modal Equivocacy in Cartesian Transubstantiation Julian Bourg Everyday language, in which words are not defined, is a medium in which nobody can express himself unequivocally. Robert Musil 1René Descartes's attempt to explain Eucharistic transubstantiation has long been understood as a dramatically significant moment in his tightrope walk across the medieval-to-modern divide. 2 Modeled (...) on the Last Supper in the New Testament, the Eucharistic rite had been explained in the Catholic tradition after the twelfth century in the scholastic philosophical language of substance and accident. 3 As the Council of Trent reaffirmed in 1551, this transubstantiation was a conversion "of the whole substance of the bread into the substance of the Body and of the whole substance of the wine into the substance of His blood... the appearances [speciebus] only of the bread and wine remaining." 4 Christ was [End Page 121] held to be "truly, really, and substantially contained under the species of those sensible things," under what still appeared to be bread and wine. 5Descartes's dilemma was that on one hand he was dead set against the hylomorphic theory of substance and accident, and on the other hand he found himself obliged by some of his interlocutors to comment on transubstantiation. It was a balancing act that pleased no one for very long, since despite his sometimes eager discussions of the Eucharist, he was not, as he admitted, "a theologian by profession." 6 The putative heterodoxy of Cartesian transubstantiation was principally responsible for his works being placed on the Index of Prohibited Books in 1663 and for his thought being banned from schools under Louis XIV in 1671. 7 His treatment of the Eucharistic question also distressed others in the seventeenth and early eighteenth centuries, such as Thomas Hobbes and Isaac Newton, who were unhappy that Descartes had bothered with such a theological non-issue. 8 For the many post-seventeenth-century advocates of a proto-secular Descartes as the godfather of modern philosophy, Cartesian transubstantiation has proved similarly inconvenient.The indisputable connections between Descartes and his scholastic forerunners, exemplified by the Eucharistic question, service a basic question of contemporary Cartesian scholarship. As Émile Boutroux put it, how was new wine poured from old bottles? 9 Accepting as axiomatic that there was something both radical and original in the Cartesian project but without falling back on pieties about his turn toward the modern subject, we must ask how Descartes put forth novel claims in conceptual language regarded by his contemporaries as resonant, if not consonant, with the scholastic intellectual culture of Catholic Reform France. More precisely, setting aside the not-very-defensible position that such language was merely incidental to Cartesian thought (a position that dehistoricizes Descartes as a precocious Enlightener), the dilemma then becomes explaining how original positions were elaborated within scholastic language. One important task is accounting for what Descartes did with that vocabulary--how he pointed words and concepts in new and surprising directions. The Eucharist becomes crucial in this perspective. [End Page 122]Though the question of Cartesian transubstantiation has been discussed for some time, the topic is worth revisiting again in light of two themes, rhetoric and the Cartesian theory of modes. My argument is that Descartes used one particular scholastic term, "mode," in equivocal ways and that this equivocation was in multiple senses rhetorical. This rhetoric coalesced and came to the fore around the Eucharist because, given the intellectual-political climate of the Catholic Reformation, the stakes of transubstantiation were so high. That Descartes used certain scholastic terms in equivocal or ambiguous ways should come as no surprise. Of interest, though, is the fact that by definition "mode" meant many things. This ambiguous term facilitated ambiguous intellectual positions about the Eucharist that allowed Descartes more generally (no matter what he "really" intended) to skirt between an orthodoxy that represented the past and an originality, not without dangers in his time, that seem to gesture toward our day. Foregrounded with regard to... (shrink)

In accordance with a recent statement released by the World Health Organization, the Canadian province of Ontario is moving to ban payment for plasma donation. This is partially based on contentions that remuneration for blood and blood products undermines autonomy and personal dignity. This paper is dedicated to evaluating this claim. I suggest that traditional autonomy-based arguments against commodification of human body parts and substances are less compelling in the context of plasma donation in Canada, but that there is another (...) autonomy-based objection to paid plasma donation that has not received sufficient attention. Namely, the stigma that surrounds exchanging plasma for payment makes it difficult to make an autonomous decision to engage in this activity. I suggest that this problem can be overcome in one of two ways; by banning payment for plasma, or by reducing the stigma surrounding this practice. I provide an indication of how we might work to achieve the latter, contending that this possibility should be taken seriously, due to the difficulties in achieving a sufficient supply of plasma without remuneration. (shrink)

The talmudic law bal tashchit (”do not destroy”) is the predominant Jewish precept cited in contemporary Jewish writings on the environment. I provide an extensive survey of the roots and differing interpretations of the precept from within the tradition. The precept of bal tashchit has its roots in the biblical command not to destroy fruit-bearing trees while laying siege to a warring city. The rabbis expandthis injunction into the general precept of bal tashchit, a ban on any wanton destruction. Such (...) a precept was interpreted in differing ways, along a continuum whose poles I describe as the minimalist and maximalist positions. In the minimalist position, interpreters limit the application of bal tashchit to only those situations in which natural resources and property are no longer viewed as having any economic or aesthetic worth. In the maximalist position, interpreters expand the application of bal tashchit to any situation in which nature and property are being destroyed for something other than basic human needs. Finally, I compare and contrast the substance and style of the discussion of bal tashchit from within the Jewish tradition with the contemporary discussion of environmental ethics. (shrink)

HOME . ABOUT US . CONTACT US HELP . PUBLISH WITH US . LIBRARIANS Search in or Explore Browse Publications A-Z Browse Subjects A-Z Advanced Search University of Cambridge SIGN IN Register | Why Register? | Sign Out | Got a Voucher? prev abstract next Two Approaches to Reading the Historical Descartes A Devout Catholic? Knowledge of The Mental Thought and Language Descartes as A Natural Philosopher Substance Dualism Notes Two Approaches to Reading the Historical Descartes Author: Desmond M. (...) Clarke DOI: 10.1080/09608780902986680 Publication Frequency: 5 issues per year Published in: British Journal for the History of Philosophy, Volume 17, Issue 3 June 2009 , pages 601 - 616 John Cottingham: Cartesian Reflections: Essays on Descartes's Philosophy (Oxford: Oxford University Press, 2008) 40.00 (hb.). ISBN 978-0-19-922697-9 John Cottingham, in a new collection of essays, asks the question: 'what exactly did Descartes himself chiefly take himself to be doing?' (254). 1 While the question is relatively clear, and while it acknowledges implicitly that Descartes was probably doing a range of different things, the answer that is apparently proposed here emerges only on reading the whole collection. Cottingham distinguishes in Chapter 1 - which is a new, synoptic overview of what is discussed in the other chapters, all of which were previously published - between two approaches to reading Descartes. One is to see him as 'a dummy on which to drape various suspect doctrines (such as “Cartesian dualism”)' (3), which contemporary analytic philosophers have shown to be radically mistaken. Another approach is adopted by historians of ideas 'who make it their life's work to pay meticulous scholarly attention to the philosophical works of past ages' (3). Cottingham does not explicitly criticize either of these approaches, but he hints at situating his own as some kind of Aristotelian middle course between the two. Since the two reference points are dangerously close to straw men or what Cottingham calls 'extreme positions', the proposed middle way may simply combine elements of two approaches, each of which is entirely legitimate. I return to this question at the conclusion. In fact, many of these essays were intended to show (rightly!) that Descartes never held the philosophical positions that are often attributed to him. The interpretation of Karol Wojtyla, later Pope John Paul II, provides a good example of how mistaken one can be: The Cogito ergo sum radically changed the way of doing philosophy … After Descartes, philosophy became a science of pure thought: all that is being- the created world, and even the Creator, is situated within the ambit of the Cogito, as contents of human consciousness. Philosophy is concerned with beings as contained in consciousness, and not as existing independently of it. (257) The only way to address such a caricature is to refer back to what Descartes actually wrote. Cottingham does precisely that, often quoting the original Latin or French texts. However, having shown successfully, by a close reading of the texts, that Descartes did not hold many of the views that are attributed to him, it still remains to say what Descartes did hold or teach about various philosophical problems that retain their perennial interest for us. This is how the question arises, intermittently, about what Descartes thought he was 'chiefly' doing, or what was his primary objective, in the course of an intellectual career that spanned three decades. However, the apparently legitimate desire to bring Descartes' intellectual endeavours into sharp focus may be frustrated by the evidence. His life and work manifestly lack the coherence or unity of purpose that one finds, for example, among many of his French or Dutch contemporaries. It is comparatively easy to 'read' the life of Gisbertus Voetius as that of an unwavering Calvinist theologian, to see Antoine Arnauld as a staunch and consistent theological defender of Port Royal, and even to interpret the obviously fragmentary contents of Pascal's unpublished notebooks (subsequently, the Penses) as an extended search for authentic religious faith, in opposition to what he perceived as the corruption of ecclesial structures. In contrast, Descartes' life reveals features that are difficult to integrate into a coherent pattern. He lived and published during a critical juncture in the Scientific Revolution of the seventeenth century. Although baptized into the Catholic Church soon after his birth in the Loire district of France, he chose to live most of his life in the aggressively Calvinist United Provinces, in which other religious practices were officially (though often ineffectively) banned. Descartes may have adopted the motto from Ovid, at least early in his career: 'bene vixit qui bene latuit' (he lives well who conceals himself well), and he seems genuinely to have wished to avoid theological controversies. However, he engaged in very public controversies with so many of his contemporaries - including Hobbes, Gassendi, the French Jesuits (collectively) and Father Dinet (in particular), Voetius and the University of Utrecht, Regius, Fermat, Roberval, Revius and other theologians at Leiden - that one might conclude that his claimed preference for a quiet life was a disingenuous mask. 2 Descartes published four books during his lifetime, and wrote at least one other that he had intended to publish. The latter was his first major composition, Le Monde, which he suppressed when he heard about Galileo's condemnation by Rome in 1633. This was followed, in 1637, by Descartes' first book (also written in French), which he tried to publish anonymously by withholding his name from the title page: the Discours de la methode pour bien conduire sa raison, & chercher la verit dans les sciences. Plus la dioptrique, les meteors, et la geometrie, qui sont des essais de cete methode. Four years later Descartes published the first edition (in Latin) of Meditationes de prima philosophia, in quibus Dei existentia et animae immortalitas demonstrator, which also included six sets of objections and replies. The Principia philosophiae appeared (in Latin) in Amsterdam in 1644, and was followed five years later by Les Passions de l'Ame (in French). 3 In parallel with these publications, Descartes carried on a very extensive correspondence over a thirty-year period (in both Latin and French), and preserved copies or drafts of his letters with a view to future publication. Given the range and variety of his interests, and the sheer volume of writings, published or otherwise, that have survived from his pen, one may be tempted to engage in a comparative evaluation, as Cottingham does, by selecting one of Descartes' books as his primary contribution to philosophy. Cottingham claims that the Meditations was Descartes''masterpiece' (44), 'the definitive statement of Descartes's philosophy' (45) and the 'definitive statement of his metaphysics' (68). He also describes the Meditations more narrowly as 'his metaphysical masterpiece' (259, 303) and, more broadly, as 'his philosophical masterpiece' (289), and he lists it with the Discours as one of Descartes' two 'masterworks' (280). The Principia offers some competition in this comparative judgement when it is described as 'the canonical presentation of his metaphysical views' (114), while 'the construction of a moral system … was the crowning aim of his philosophy' (231). Having pitched repeatedly for the Meditations as Descartes' primary text, Cottingham claims that its author was 'a devout Catholic' (215), that he was 'a devoutly religious philosopher' (256), and that he could not free himself 'from the influence of the long years of theological study he had dutifully completed at La Flche' (62). Accordingly, the Meditations should be read as 'in essence a work of theodicy' (220); 'what has pride of place in the construction of his philosophical system is … an appeal to God … the nature and existence of the Deity is something that lies at the very heart of his entire philosophical system' (255). Without quite saying so, there are hints here that Descartes was a devout Christian whose primary intellectual contribution was to write a work of metaphysics, in which God is central and in the course of which the author alternates between proving God's existence and contemplating God - the latter a seventeenth-century version of Bonaventure's Journey of the Soul to God. 'Descartes's attraction to a contemplative mode of philosophizing' (305) is reflected, in the Meditations, in 'the language of the soul's coming to rest in adoring contemplation of the light' (306). Cottingham also accepts the overwhelming evidence from Descartes' correspondence that he 'devoted most of his career not to metaphysics but to science' (108), although he quibbles elsewhere with those who adopt the shorthand term 'science' to describe part of what was called 'natural philosophy' in the seventeenth century (282). He also refers to the '(notoriously lame) argument for the essential incorporeality of the thinking self' in one of Descartes' masterworks (60), and he describes the 'strange, seemingly isolated world of his metaphysical meditations' (139), with its 'creaking ontology' (147), when read in isolation from the rest of his work as a natural philosopher. How should we read him, then, in the twenty-first century? A Devout Catholic? That Descartes was a devout Catholic is possible, unlikely and undecidable. He seems not to have studied theology at all while at school at La Flche, although he completed the pre-theology college cycle in the company of Jesuit students who then continued their studies in theology. Descartes consistently attempted to avoid public entanglement with religious and theological controversies, and said so frequently. 4 Given the alignments that prevailed at the time, both in France. (shrink)

This paper argues the case for the legalization of addictive drugs such as marijuana, cocaine, and heroin. It maintains that there are no market failures which could justify a banning of these substances, and that, as in the earlier historical case of prohibition of alcohol, our present drug policy has increased crime, decreased respect for legitimate law, and created great social upheaval.

Thallium Sulphate is one of the most lethal chemicals known. Its commercial use has been banned in the West and in many Third World countries. However, it recently came to light that the Guyana Sugar Corporation was importing large amounts of the substance and that this has led to acute and chronic poisoning of many Guyanese. This paper examines this case and discusses its ethical implications.

The Confucian doctrine of _tianxia_ outlines a unitary worldview that cherishes global justice and transcends social, geographic, and political divides. For contemporary scholars, it has held myriad meanings, from the articulation of a cultural imaginary and political strategy to a moralistic commitment and a cosmological vision. The contributors to _Chinese Visions of World Order_ examine the evolution of tianxia's meaning and practice in the Han dynasty and its mutations in modern times. They attend to its varied interpretations, its relation to (...) realpolitik, and its revival in twenty-first-century China. They also investigate tianxia's birth in antiquity and its role in empire building, invoke its cultural universalism as a new global imagination for the contemporary world, analyze its resonance and affinity with cosmopolitanism in East-West cultural relations, discover its persistence in China's socialist internationalism and third world agenda, and critique its deployment as an official state ideology. In so doing, they demonstrate how China draws on its past to further its own alternative vision of the current international system. Contributors. Daniel A. Bell, Chishen Chang, Kuan-Hsing Chen, Prasenjit Duara, Hsieh Mei-yu, Haiyan Lee, Mark Edward Lewis, Lin Chun, Viren Murthy, Lisa Rofel, Ban Wang, Wang Hui, Yiqun Zhou. (shrink)

In Mao’s era, China’s policy makers and intellectuals viewed aesthetic experience and thought as handmaidens in the service of the political order. As China opened up and engaged more intensely with modern traditions of the West, aesthetic thinkers such as Li Zehou critiqued the subordinated role of aesthetics and reasserted notions of aesthetic autonomy and liberal humanism, calling for the separation of arts and literature from political, social, and moral concerns. This truncated aesthetic view stems from a modernist version of (...) Western aesthetics that favors sense and sensibility as the sole sources of aesthetic value—a view that considerably diminishes the horizon of concerns inherent in traditional and modern Chinese aesthetic thoughts. This article seeks to recapture a repoliticized aesthetics by considering the ways early twentieth-century Chinese thinkers linked aesthetic thoughts to moral and political considerations in the reconstruction of China as a modern nation-state. Instead of transcendent, pure aesthetics over and above political processes and social experience, prominent aesthetic thinkers like Wang Guowei, Cai Yuanpei, and Lu Xun invoked traditional Chinese aesthetic legacies and reconsidered intimate and necessary ties between aesthetic categories and broader concerns about cultural crises, moral reform, and nation building. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Learning to BreatheFive Fragments Against RacismB. Venkat Mani (bio)For Dr. JLW, for all Black academics and students1. Air HungerI know you, Derek Chauvin. You may think that we first met on May 25, 2020, in Minneapolis. I was called George Perry Floyd. For you, I was just another Black man, a potential criminal. For me, you were not a police officer, but the knee that stands for racism. You (...) kneeled on my windpipe for 9 minutes and 29 seconds. Those were neither my first nor my last memories.You may choose not to recognize me, as you always have. But I do. I recognize every bone, muscle, tendon, pointy curve of the cap, every contour of your strong, heavy, determined, calculating, conniving knee that presses on my windpipe with a false sense of racist superiority. 9 minutes and 29 seconds. As often as you can.We have a history. You have never missed the opportunity of kneeling on my windpipe. You hauled me into your slave ships from various African ports along the Atlantic, then you kneeled on my windpipe all over your cotton and tobacco plantations in the Americas. We met again on schooners from Indian shores journeying across the Indian and Pacific oceans. With slavery banned in the British empire, you turned me into an indentured laborer. You made me put my thumb imprint on a document you created, in a script I could not read, of a language I could not speak. Then you threw me thousands of miles away in Mauritius, Fiji, and numerous Caribbean islands, pressing on my windpipe on sugarcane plantations. My wife, children, sisters, mothers, aunts, brothers, uncles, nephews, nieces, grandparents, great grandparents, we all have lived through those fatal 9 minutes and 29 seconds: on water and land. Repeatedly. Consistently. Incessantly.You want specific dates? April 8, 1857, Barrackpore, Northern India. My name was Mangal Pandey, you called me a Sepoy. You hanged me for standing up against my subjugation by your British East India Company. Against your rule over my land and my people. With your many titles [End Page 41] and names: Major-General Sir Henry Havelock, Lieutenant-General Sir Colin Campbell, Brigadier-General Charles Windham, you rampaged through the streets of Delhi, Meerut, Lucknow, killing anyone in your way so I could be a jewel in Victoria's crown. January 29, 1863, Bear River, Idaho. I was one among the Shoshone of Bia Ogoi, you were Colonel Patrick Connor. You came to us on a frigid morning and killed us by the hundreds. November 15, 1884, the Congo Conference, Berlin. You were called Chancellor Otto von Bismarck and were acting at the behest of sharecropping interests of King Leopold the Second. Your name for me was a "savage." You set up a society to civilize me while you plundered my bounty. You started drawing lines through land, rivers, mountains, deserts. For you, it was the Scramble for Africa. For me, bloody murder. You knelt on my windpipe, smoking a pipe with tobacco my people had grown. April 13, 1919, Jallianwala Bagh, Amritsar. You were called Brigadier General Reginald Edward Harry Dyer. For you, I was just a troublemaking native disrupting the civilized business of the Empire. You surrounded our peaceful gathering in Amritsar and opened fire. Your Nobel Laureate Rudyard Kipling claimed that "you did your duty as you saw fit." By killing us in thousands until the bullets ran out. Rikki Tikki Tavi. May 31, 1921, Tulsa, Oklahoma. Inspired by Jim Crow, your knees came running to us in mobs to massacre us. October 19, 1926, Imperial Conference, London. Your name was Field Marshall the Right Honorable Jan Christian Smuts. For you, I was one among the many "colored" subjects from the Cape Colony. You spoke vehemently against mixing my people with your people. Eloquently, I was told, in favor of apartheid.You know very well, Chauvin, that our acquaintance neither begins in 1857 nor ends in 1926. I could take you on a grand tour of the world and give you all the dates when you appeared in different forms. Your self-induced conviction of racial supremacy over me remained the same... (shrink)

Study of the fundamentals of Buddhist civilization.

ABSTRACT The epistemological and methodological wars that bedevil social science often pit those who follow in the footsteps of natural science and those who favor a more holistic, interpretive approach. Into this war-torn landscape, Mark Bevir and Jason Blakley have dropped a plea for interpretive social science that will surely serve as a touchstone for years to come. However, their anti-naturalism is of the methodologically ecumenical kind, with the qualitative toolkit cohabiting with mass surveys, large-N statistics, and other quantitative methods (...) under well-specified conditions. The book’s insights therefore dovetail with emerging ecumenical trends in international political economy and even economics. (shrink)

In this article, I examine the discourse around evil from the perspective of philosophical anthropology. Through an analysis of the religious symbolism of evil and an associated quest for a complete study of being, I intend in this article to explore fresh ways of establishing the relation between our rhetorical practices of evil and moral responsibility. I draw on Ricoeur’s work on the primary symbols of evil, which can be seen as a means for clarifying and extending our understanding of (...) evil and moral responsibility. I employ the concept of “the double intentionality of symbol” to advance an expressive-performative model of speaking about the full shape of moral responsibility. At stake in my paper is the possibility of recognizing the need to valorise subordinate resources of knowledge that might prevent us from studying and responding to the elusive reality of evil in intellectual abstraction. (shrink)

This paper presents an active fault-tolerant control strategy for quadrotor helicopters to simultaneously accommodate sensor faults and external disturbances. Unlike most of the existing fault diagnosis and fault-tolerant control schemes for quadrotor helicopters, the proposed fault diagnosis scheme is able to estimate sensor faults while eliminating the effect of external disturbances. Moreover, the proposed fault-tolerant control scheme is capable to eliminate the adverse effect of external disturbances as well by designing a disturbance observer to effectively estimate the unknown external disturbances (...) and integrating with the designed integral sliding-mode controller. In this case, the continuous operation of the quadrotor helicopter is ensured while avoiding the unexpected control chattering. In addition, the stability of the closed-loop system is theoretically proved. Finally, the effectiveness and advantages of the proposed scheme are validated and demonstrated through comparative numerical simulations of the quadrotor helicopter under different faulty and uncertain scenarios. (shrink)

La « science des mœurs » entreprend d’étudier l’homme en passant par l’observation et l’expérience. Au xviiie siècle, elle se propose d’appliquer une méthode nouvelle à un objet jusqu’alors réservé aux métaphysiciens ou aux moralistes. Or, une telle proposition ne va pas sans poser problème.-.