In Losing Our Virtue: Why the Church Must Recover Its Moral Vision, theologian David Wells argues that the Church is in danger of losing its moral authority to speak to a culture whose moral fabric is torn. Although much of the Church has enjoyed success and growth over the past years, Wells laments a "hollowing out of evangelical conviction, a loss of the biblical word in its authoritative function, and an erosion of character to the point that (...) today, no discernible ethical differences are evident in behavior when those claiming to have been reborn and secularists are compared." The assurance of the Good News of the gospel has been traded for mere good feelings, truth has given way to perception, and morality has slid into personal preference. Losing Our Virtue is about the disintegrating moral culture that is contemporary society and what this disturbing loss means for the church. Wells covers the following in this bold critique: how the theologically emptied spirituality of the church is causing it to lose its moral bearings; an exploration of the wider dynamic at work in contemporary society between license and law; an exposition of the secular notion of salvation as heralded by our most trusted gurus -- advertisers and psychotherapists; a discussion of the contemporary view of the self; how guilt and sin have been replaced by empty psychological shame; an examination of the contradiction between the way we view ourselves in the midst of our own culture and the biblical view of persons as created, moral beings. Can the church still speak effectively to a culture that has become morally unraveled? Wells believes it can. In fact, says Wells, no time in this century has been more opportune for the Christian faith -- if the church can muster the courage to regain its moral weight and become a missionary of truth once more to a foundering world. - Publisher. (shrink)

This study aimed to explore the role of two models of well-being in the prediction of psychological distress during the COVID-19 pandemic, namely PERMA and mature happiness. According to PERMA, well-being is mainly composed of five elements: positive emotions, engagement, relationships, meaning in life, and achievement. Instead, mature happiness is understood as a positive mental state characterized by inner harmony, calmness, acceptance, contentment, and satisfaction with life. Rooted in existential positive psychology, this harmony-based happiness represents the result of living in (...) balance between positive and negative aspects of one's life. We hypothesized that mature happiness would be a more prominent protective factor during the present pandemic than the PERMA composite. A total of 12,203 participants from 30 countries responded to an online survey including the Depression Anxiety Stress Scale (DASS-21), the PERMA-Profiler, and the Mature Happiness Scale-Revised (MHS-R). Confirmatory factor analyses indicated that PERMA and mature happiness were highly correlated, but nonetheless, they represented two separate factors. After controlling for demographic factors and country-level variables, both PERMA Well-being and MHS-R were negative predictors of psychological distress. Mature happiness was a better predictor of stress, anxiety, and general distress, while PERMA showed a higher prediction of depression. Mature happiness moderated the relation between the perceived noxious effects of the pandemic and all markers of distress (depression, anxiety, stress, and total DASS-21). Instead, PERMA acted as a moderator in the case of depression and stress. These findings indicate that inner harmony, according to the mature happiness theory, is an essential facet of well-being to be taken into consideration. The results of this study can also orient policies aimed to alleviate the negative effects of the pandemic on mental health through the promotion of well-being. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:On the NoseDavid F. Bell (bio)I recently underwent a COVID test. As the technician inserted the rather ominous cotton-tipped probe into my nostril, she told me that it was going to feel as if she were tickling my brain. Indeed… This experience, shared by many during the past three years, and likely multiple times, prompted me to think about my nose. Not since cocaine reentered American mainstream culture in (...) the 1970s and '80s—and found its way into countless movies that reflect the trend—has the nose been so central to a certain state of public life. It's difficult to find a film dealing with American culture from that period and beyond, from Scarface to The Wolf of Wall Street, in which there is not a scene depicting characters snorting the obligatory line or spoon of cocaine. Yes, snorting, sniffing, sneezing, ingesting the line through the nose and finishing leftover dust by collecting it with a moist finger, rubbing it lovingly against the front gum of the mouth. Freud's "Über Coca" looms ominously in the background, the work of a phase in Freud's professional career complicated by his obscure relationships with Parke-Davis (now a subsidiary of Pfizer) and Merck, pharmaceutical companies that supplied him with early samples to tickle his nose (Freud; Merkel). The Sacklers of the moment. In our day, Pfizer wants to transform our noses into defenses against the virus rather than conduits toward mind-altering dreams. In the wake of the Freud and William Halsted cocaine addictions chronicled by Howard Merkel, the irony of the contemporary link between Pfizer and the nose is patent.The nose: that orifice through which the virus creeps, the first stage in breathing, the first filter for air-borne pollutants. Recently, important immunological analyses of COVID have focused on the question of viral load, how much virus is necessary to overcome the nose's filtering function and reach the deeper airways leading to the lungs. The processes triggered by any of the major vaccines prepare antibody blueprints and actual antibodies that can be dispatched to the linings of the nose to counter the virus as soon as the body detects its presence. The Delta, Omicron, and subsequent variants remind us that the virus has mechanisms to challenge this response, namely, increased viral load that intensifies transmissibility and the potential to overwhelm antibodies. It seems, however, that [End Page 231] so-called breakthrough infections are still well controlled by the body's vaccinated immune system. Hysteria about the dangers of such incursions is partially a product of biased and often incorrect or incomplete media coverage of the COVID vaccine, which has terrified the vaccinated and fueled the skepticism of the unvaccinated.The virus tries to overpower and confuse the filtering nose in another way, more immediately apparent to our conscious selves. As many as eighty-five percent of COVID infections result in the loss of smell, generally recovered in about two to three weeks in sickened people who overcome the infection. About five percent of COVID victims, however, have not recovered their sense of smell six months or more after they have shed the virus.1 What might it mean to lose one's sense of smell? In our vision-oriented culture, both sound (the ear) and smell (the nose) have been less recognized as primary defense mechanisms than in other cultures. When one hears a sound, the first reaction is to prepare for a threat, before the sonic source is seen or understood. Orientation in the world, knowing from which direction the sound emanates, is key to preparing the body for an encounter with an unknown phenomenon: "To sound (an alarm) means to warn. Isn't any emerging sound understood as a warning? Any unexpected sonic occurrence is seen as an indication of something that is to come and that must be clarified rapidly" (Deshays 34). By the same token, to sample surroundings by sniffing what is in the air signals whether one should inhale or somehow try to hold one's breath in search of cleaner, more palatable air. Without olfaction, we are at potentially heightened risk of asphyxiation. We are more likely to... (shrink)

This issue of SubStance is the first since 2010 not dedicated to a specific theme or author; it features ten eclectic essays submitted from different disciplines and countries by well-established as well as emerging scholars. We wish to take this opportunity to emphasize the importance of these varia, which illustrate the range of our speculative and critical interests, and to signal directions we anticipate the journal moving in the near future. Beyond its interest in French literature and theory, SubStance has (...) always promoted a dialogue between contemporary theory and a multifaceted outside, an outside where contemporary theory may be used to investigate literary, philosophical, and artistic traditions.. (shrink)

This paper describes a flaw in the teaching of issues related to market economics and social justice at American institutions of higher learning. The flaw we speak of is really a gap, or an educational disconnect, which exists between those faculty who support market-based economies and those who believe capitalism promotes economic injustice. The thesis of this paper is that the gap is so wide and the ideas that are promoted are so disconnected that students are trapped into choosing one (...) or the other position (or neither) and are left unable to link the two sides of the discussion. Such an educational process is not one that produces free and reasoned discernment. In this paper, we briefly relate how we came to be aware of the disconnect and its harms. We present evidence that a pedagogical gulf exists within the teaching of markets and capitalism at American universities - faculty interviews, course syllabi, portions of the corpus of material generally referred to as Catholic Social Thought, as well as references to traditional, mainstream economic theory. Further, we give evidence of the confusion and frustration among students this gulf causes. We suggest possible reasons for the gulf-primarily through an investigation of the differences in underlying assumptions and misperceptions that exist between two divisions within universities. We conclude by suggesting a set of curricular changes designed to improve teaching. The authors' aim is not to change people's minds. It is to change their teaching. The authors believe that these curricular changes will leave students less frustrated and better prepared for a life of significant service - with improved critical thinking skills. (shrink)

Our world is not simply religious or simply secular but complexly both. A wide range of issues for universities arise from this, such as the need to have such issues widely discussed and also to develop the field of theology and religious studies. Five key responsibilities are: towards future generations; for the formation of people in wisdom as well as through information, knowledge, practices and skills; for uniting teaching and research; for contributing to religious and secular society; and for the (...) fostering of collegiality and good governance. If these are to be fulfilled well the best of religious and secular wisdom is needed. The final sections of the paper outline a Christian wisdom theology with reference to the responsibilities of universities, concluding with a case study of the relevance of Scriptural Reasoning (the mutual study of their scriptures by a group of Jewish, Christian and Muslim text scholars, philosophers and theologians) to the responsibilities of universities towards the flourishing of our religious and secular world. (shrink)

In “Les deux pas de Lancelot,” the late Eugène Vinaver argued for the restoration of two lines that are lacking in the text of the Chevalier de la Charrete as transcribed by Guiot, the well-known copyist of one of the best surviving manuscripts of Chrétien de Troyes's collected works. Following is the “complete” passage with brackets around the two lines missing in Guiot.

Karl Rahner’s analysis of genetic manipulation is found most explicitly in two articles written in 1966 and 1968: “The Experiment with Man,” and “The Problem of Genetic Manipulation.” The articles have received some attention in ethical literature. The present paper analyzes Rahner’s use of theological and ethical principles, comparing and contrasting the two articles. In the first article, Rahner emphasizes humankind’s essential openness to self-creativity. What has always been true on the transcendental level—-we choose our final destiny and thus create (...) ourselves—-may now be possible as well on the categorial or historical level. Thus we Christians have no a-priori theological warrant for rejecting genetic manipulation.But there is a considerable difference in Rahner’s second article. Whereas in the first he makes no immediate ethical application, in the second he introduces both a normative principle—-there ought never be a fundamental separation of procreation and marital intercourse—-and a metaethical concept--his “moral instinct of faith”—-to enable him to deal specifically with artificial insemination by third party donor, a procedure he rejects. There is also a shift in emphasis in his anthropological approach from the first to the second article.A close analysis of his method here discloses some difficulties concerning the “moral instinct of faith” and forces us to ask how principles of theological anthropology are and ought to be applied to questions like genetic manipulation. I conclude with my own proposal for the use of theological principles in medical ethics. (shrink)

In this research, we review the current level of ethics education prior to college and the emphasis of the Association to Advance Collegiate Schools of Business (AACSB) on business ethics education in college using an ‘across the curriculum’ approach. We suggest that business schools and accounting practitioners can forge a more meaningful partnership than what currently exists through the traditional business advisory council prevalent at most schools of business. Ethical conduct is inherent in the practice of public accounting and a (...) hallmark of the accounting profession. Accounting practitioners can play a significant and positive role in helping business schools to reexamine their obligations to society and their students by actively engaging in the exchange of views by academics on the necessity for ethics education as well as those of professional accounting bodies.1. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Haiti Can't BreatheNéhémy Pierre-Dahomey (bio)Translated by David F. BellI'm not particularly familiar with recent politics in Haiti. Nor, as it were, with the contemporary history of the country. In some sense, the difference between recent politics and contemporary history is rather delicate. History would be the most profound social, political, and economic points of contention behind the daily lives of a population under siege. Not simply those talked (...) about while people travel in public transportation (Haitians talk a lot while in public transportation), but also the interpretive matrices mobilized to speak about these problems. As for current events, they are the province of newspaper headlines, those front pages and editorial pages most often read and shared, the public opinion machine.Of course, a few snippets of news come to me: the rise of kidnapping, political instability, the opposition declaring that the presidential mandate has ended, a government sponsored referendum to change the constitution, upcoming elections. As I write this piece (summer 2021), armed banditry is rife in many working-class neighborhoods. There are victims by the dozens nearly every day.As I was asking myself how best to express the bicentennial dyspnea of the Haitian people, I learned about the assassination of the president of the Republic in his private residence.Haiti could not breathe. Now it is suffocating.I recently published a novel entitled Combats (March 2021) in which the characters live in a nineteenth-century rural setting. They experience the full force of the first consequences provoked by the infamous independence debt, well understood by Haitians and analyzed by international specialists such as David Graeber and Thomas Piketty.After its independence in 1804, Haiti was not accepted into the concert of nations. The country, founded by hordes of previously enslaved Blacks and by freed Mulattos, was a bad example, a model not to be emulated so geographically near a slave society, the United States, and the Antilles belonging to France. No economic power, that is, no white country defining itself as such, recognized the independence of the new Black, abolitionist, and egalitarian population. The isolation of Haiti thus began at the very moment of its foundation. [End Page 165]In a vain attempt to escape the embargo and to construct a collective destiny at the international level, Haiti accepted a colossal debt imposed on it by France. Charles X, king of France and Navarre, forced Jean-Pierre Boyer, supreme leader of the Haitian nation, to assume the responsibility for a ransom of 120 million francs. The economist Thomas Piketty calculates that this was equivalent to 28 billion euros in today's currency. David Graeber, in his Debt: The First 500 Years, considers it to be the most egregious debt in history. In truth, for Haitians, this strange transaction consisted in buying lands they had already conquered in their independence struggle, having taken them from the previous colonial settlers representing the French state.Since the previously emancipated ancestors were considered the colonial settlers' property, Haitians, under threat from the French army, assumed the weight of this debt, which really consisted in purchasing—from their previous torturers—their very persons and those of their grandparents. In other words, after the war of independence, begun by Black Maroons as soon as they arrived on the island of Haiti, pursued by Toussaint Louverture against slavery, brought successfully to a conclusion by Jean Jacques Dessalines through victorious military battles (November 1803 at Vertières, for example), after this long road toward emancipation, France, supported by all the foreign powers of the period, extracted from Haiti recognition of the debt in 1826, that is, during the first half of the nineteenth century, at the very moment when the independent countries of the world were beginning to undergo a massive industrialization.Haiti clearly missed out on this entrance into the industrial age of the steam engine. It remained an "essentially agricultural" country because every year it had to pay debt service—including interest—every year until the second half of the 20th century!Like many others I saw the images of the white man, Derek Chauvin, resting his knee on George Floyd's neck for eight... (shrink)

Background: Coronavirus disease 2019 has resulted in an increase in known risk factors for mental health problems. Mexico adopted lockdown and physical distancing as a containment strategy with potential consequences on day to day life, such as social isolation, loss of income and loneliness that can have important consequences in terms of mental health.Objective: We aimed to examine the effect of the initial phases of the COVID-19 pandemic on psychological distress, well-being and perceived physical health among Mexican-base respondents and to (...) examine whether coping strategies would play a potential intermediating role in relation to these variables. Under the Existential Positive Psychology perspective, an emphasis was made on meaning-centered coping.Methods: A cross-sectional study was conducted between April 30 and June 16th 2020 among 604 Mexicans-base respondents of which 471 were women and 132 men. Data was collected by using online questionnaires. Psychological distress was measured using the Depression, Anxiety, and Stress Scale. The Brief COPE Inventory was used to assess problem-focused and emotion-focused coping strategies. We also used the Meaning-Centered Coping Scale. PERMA-Profiler was used to assess well-being, perceived physical health, and loneliness. Profiler and Descriptive analyses and bivariate linear regression were performed to examine the association of variables.Results: 45.9% of the participants reported moderate to extremely severe psychological distress. Our results demonstrate that problem-focused and emotion-focused coping were positively related to psychological distress, whereas meaning-centered coping was negatively associated with distress. Furthermore, psychological distress played a potential negative role in the perceived physical health, while meaning-centered coping and well-being buffered the negative influence of psychological distress on perceived physical health (completely standardized indirect effect = –0.01, SE: 0.012, 95% CI [−0.065; −0.017].Conclusion: Meaning-centered coping was found to suppress the negative influence of psychological distress on sensation of decreased physical health corroborating the critical role of meaning in life in promoting well-being. Future studies can further examine the value of the critical role of meaning in life in promoting well-being as a protective factor against severe distress during traumatic events. Findings of this study can be used to orient policies and interventions aimed to alleviate suffering in the midst of the COVID-19 pandemic. (shrink)

The COVID-19 pandemic has subjected most of the world’s population to unprecedented situations, like national lockdowns, health hazards, social isolation and economic harm. Such a scenario calls for urgent measures not only to palliate it but also, to better cope with it. According to existential positive psychology, well-being does not simply represent a lack of stress and negative emotions but highlights their importance by incorporating an adaptive relationship with them. Thus, suffering can be mitigated by, among other factors, adopting an (...) attitude of positive reframing, maintaining hope, existential courage, life appreciation, engagement in meaningful activities, and prosociality. The conglomerate of these elements has been recently denominated as meaning-centered coping. In this study, we evaluated the protective role of this type of coping on mental health. A sample of 12,243 participants from 30 countries across all continents completed measures of Meaning-Centered Coping Scale, depression, stress, anxiety and stressful COVID-19 related conditions they experienced. Results indicated that meaning-centered coping was strongly associated with diminished symptoms of stress, anxiety, and depression. Moreover, it moderated various relationships between vulnerability factors and markers of psychological distress, especially in the case of depression. These findings call for attention to meaning-centered coping approaches in the context of hardship, such as the current COVID-19 health crisis. In these difficult times, decision-makers and health organizations may integrate these approaches into their guidelines. (shrink)

Neural substrates of fatigue in traumatic brain injury are not well understood despite the considerable burden of fatigue on return to productivity. Fatigue is associated with diminishing performance under conditions of high cognitive demand, sense of effort, or need for motivation, all of which are associated with cognitive control brain network integrity. We hypothesize that the pathophysiology of TBI results in damage to diffuse cognitive control networks, disrupting coordination of moment-to-moment monitoring, prediction, and regulation of behavior. We investigate the cingulo-opercular (...) and frontoparietal networks, which are engaged to sustain attention for task and maintain performance. A total of 61 individuals with mild TBI and 42 orthopedic control subjects participated in functional MRI during performance of a constant effort task requiring altering the amount of effort utilized to manually squeeze a pneumostatic bulb across six 30-s trials. Network-based statistics assessed within-network organization and fluctuation with task manipulations by group. Results demonstrate small group differences in network organization, but considerable group differences in the evolution of task-related modulation of connectivity. The mild TBI group demonstrated elevated CO connectivity throughout the task with little variation in effort level or time on task, while CO connectivity diminished over time in controls. Several interregional CO connections were predictive of fatigue in the TBI group. In contrast, FP connectivity fluctuated with task manipulations and predicted fatigue in the controls, but connectivity fluctuations were delayed in the mild traumatic brain injury group and did not relate to fatigue. Thus, the mTBI group’s hyper-connectivity of the CO irrespective of task demands, along with hypo-connectivity and delayed peak connectivity of the FP, may allow for attainment of task goals, but also contributes to fatigue. Findings are discussed in relation to performance monitoring of prediction error that relies on internal cues from sensorimotor feedback during task performance. Delay or inability to detect and respond to prediction errors in TBI, particularly evident in bilateral insula-temporal CO connectivity, corresponds to day-to-day fatigue and fatigue during task performance. (shrink)

With fascinating historical anecdotes and incisive scientific analysis, this important work combines ancient thought with modern theory to reveal a new way of viewing our universe that can expand our awareness, our lives, and may well point the way to a new science for the twenty-first century.

A panoramic collection of ninety photographs captures the spirit of people at work and play along the Illinois River, as well as the quiet beauty of the flora and fauna that make the river a natural retreat.

The October 2016 publication of the 2015 convegno on Peter of John Olivi begins with a fine survey of Provence and Languedoc in Olivi's time. J. Chiffoleau, with C. Lenoble, supplies the reader with much detail and some summary, along with abundant reference, on Olivi's home turf. In the come and go of life religious and lay, Olivi saw to critical support for business while trying to stabilize Franciscan life. He did very well by both. Chiffoleau finishes his pages on (...) Olivi's days by suggesting that Olivi had better to do around Narbonne than in Paris.Tiziana Suarez-Nani offers thoughts and examples of Peter Olivi's "spiritual philosophy". That he offers Aristotle little esteem we know; that Olivi... (shrink)

In the tenth study of his Quaestiones de perfectione evangelica,1 written in late 1279, Peter of John explained at length that, if engaged in spiritual pursuits, it is more perfect to beg for one’s sustenance than to acquire it by labor.2 To the study he tacked a second question.3 He considered critically the proposition that Franciscans owned nothing and did not touch money; they could live well, however, even very well, on the holdings of others.4 Brother Peter offered seven arguments (...) in favor of the proposal. Before he set each aside, however, he looked at six sections of Exiit qui seminat.5 With Exiit, he said, Pope Nicholas III confirmed all his past Studies as well as the present one.... (shrink)

There are numerous well-documented problems with the DSM’s polythetic-categorical approach to the delineation of mental disorders. However, the DSM-5 introduces an empirically based dimensional model of personality traits. These traits form a hierarchical structure that represents the organization of dispositions to common mental disorders. We connect emotions to this joint hierarchical structure using a modified set point model, which accommodates major theories linking personality and psychopathology—continuum, risk, scar, and pathoplasty—as well as more dynamic multivariate models. We argue that these traits (...) represent typical causal pathways that can be extracted from a complex web of equifinality and multifinality. Ultimately, research on mood disorders provides a stronger account of their underling traits than the variably endorsed symptoms of their polythetic criteria. (shrink)

Libertarians often bill their theory as an alternative to both the traditional Left and Right. _The Routledge Handbook of Libertarianism_ helps readers fully examine this alternative, without preaching it to them, exploring the contours of libertarian thinking on justice, institutions, interpersonal ethics, government, and political economy. The 31 chapters--all written specifically for this volume--are organized into five parts. Part I asks, what should libertarianism learn from other theories of justice, and what should defenders of other theories of justice learn from (...) libertarianism? Part II asks, what are some of the deepest problems facing libertarian theories? Part III asks, what is the right way to think about property rights and the market? Part IV asks, how should we think about the state? Finally, part V asks, how well can libertarianism deal with some of the major policy challenges of our day, such as immigration, trade, religion in politics, and paternalism in a free market. Among the _Handbook_’s chapters are those from critics who write about what they believe libertarians get right as well as others from leading libertarian theorists who identify what they think libertarians get wrong. As a whole, the _Handbook_ provides a comprehensive, clear-eyed look at what libertarianism has been and could be, and why it matters. (shrink)

The insight a patient shares into their own psychosis is fundamental to their condition - it goes to the heart of what we understand 'madness' to be. Can a person be expected to accept treatment for a condition that they deny they have? Can a person be held responsible for their actions if those actions are inspired by their own unique perceptions and beliefs - beliefs that no-one else shares? The topic of insight in schizophrenia and related disorders has become (...) a major focus of research in psychiatry and psychology. It has important clinical implications in terms of outcome, treatment adherence, competence, and forensic issues. In order to study 'insight' a broad perspective is required. This involves applying knowledge from the cognitive and brain sciences, as well as from philosophy and the social sciences. Insight and Psychosis comprises a series of in-depth, well-referenced, scholarly overviews from each of these perspectives with a strong empirical foundation - including in some cases the presentation of new data and meta-analysis of the published literature. These are integrated and synthesised by the editors, both acknowledged experts in the field. The scope is truly international and spans theoretical perspectives, clinical practice, and consumer views. The book will act as a source for students and researchers interested in pursuing any number of questions and controversies around lack of insight and awareness, and will guide clinical psychologists and psychiatrists who seek a broader view of the many facets of insight that might arise during their day-to-day work. (shrink)

My book comprises a lengthy introduction and a complete translation of Laozi's classic, with comments and notes on individual chapters. The introduction covers Daoism as the counterculture in China and beyond; the originality and distinctiveness of Laozi's psychological and sociopolitical thoughts; the influence and contemporary relevance of the classic to life in the 21st century; and insights on bilingualism I have gained in the process of translation. This is the very first interpretation of Daoism from a psychological perspective. The topics (...) covered include Laozi's thoughts and their points of contact with modern psychology, the psychology of actions and nonactions, the cognitive and emotional aspects of the classic, psychological applications, difficulties of translation from a linguistic viewpoint, bilingualism-biculturalism, and a case study of my own bilingual experiences. My book contains the first translation of the Beida Laozi (Peking University Laozi), which predates the current received text by several centuries. I have renamed the classic as The Classic of Virtue and the Dao (DeDaoJing) to acknowledge that, in the Beida Laozi, the chapters on De (virtue) precede those on the Dao (Way). The target audience comprises scholars, college students, as well as educated adults interested in psychology and religion or spirituality; mental health professionals interested in holistic health. Courses that may adopt the book include comparative religion, cultural or Asian studies, translation, bilingualism, and multiculturalism. (shrink)

John Stuart Mill's Utilitarianism continues to serve as a rich source of moral and theoretical insight. This collection of articles by top scholars offers fresh interpretations of Mill's ideas about happiness, moral obligation, justice, and rights. Applying contemporary philosophical insights, the articles challenge the conventional readings of Mill, and, in the process, contribute to a deeper understanding of utilitarian theory as well as the complexity of moral life.

Despite their diversity and ecological importance, many areas of the SAR—Stramenopila, Alveolata, and Rhizaria—clade are poorly understood as the majority of SAR species lack molecular data and only 5% of species are from well-sampled families. Here, we review and summarize the state of knowledge about the three major clades of SAR, describing the diversity within each clade and identifying synapomorphies when possible. We also assess the “dark area” of SAR: the morphologically described species that are missing molecular data. The majority (...) of molecular data for SAR lineages are characterized from marine samples and vertebrate hosts, highlighting the need for additional research effort in areas such as freshwater and terrestrial habitats and “non-vertebrate” hosts. We also describe the paucity of data on the biogeography of SAR species, and point to opportunities to illuminate diversity in this major eukaryotic clade. See also the video abstract here: https://youtu.be/_VUXqaX19Rw. Despite their diversity, abundance, and importance, fewer than 10% of the species within the SAR—Stramenopila, Alveolata, and Rhizaria—clade have been assessed using molecular tools. Only a small percentage of the molecular records contain information on ecology or have associate location data, indicating a tremendous dark area. (shrink)

The self allows us to reflect on our own behavior and to imagine what others think of us. Clinical experience suggests that these abilities may be impaired in people with personality disorders. They do not recognize the impact that their behavior has on others, and they have difficulty understanding how they are seen by others. We collected information regarding pathological personality traits—using both self and peer report measures—from groups of people who knew each other well . In previous papers, we (...) have reported that agreement between self-report and peer-report is only modest. In this paper, we address the question: Do people know that others disagree with their own perceptions of themselves? We found that expected peer scores predicted variability in peer report over and above self-report for all 10 diagnostic traits. People do have some incremental knowledge of how they are viewed by others, but they do not tell you about it unless you ask them to do so; the knowledge is not reflected in ordinary self-report data. Among participants who expect their peers to describe them as narcissistic, those who agree with this assessment are viewed as being less narcissistic by their peers than those who deny being narcissistic. It therefore appears that insight into how one is viewed by others can moderate negative impressions fostered by PD traits. (shrink)

Although informed consent is important in clinical research, questions persist regarding when it is necessary, what it requires, and how it should be obtained. The standard view in research ethics is that the function of informed consent is to respect individual autonomy. However, consent processes are multidimensional and serve other ethical functions as well. These functions deserve particular attention when barriers to consent exist. We argue that consent serves seven ethically important and conceptually distinct functions. The first four functions pertain (...) principally to individual participants: (1) providing transparency; (2) allowing control and authorization; (3) promoting concordance with participants' values; and (4) protecting and promoting welfare interests. Three other functions are systemic or policy focused: (5) promoting trust; (6) satisfying regulatory requirements; and (7) promoting integrity in research. Reframing consent around these functions can guide approaches to consent that are context sensitive and that maximize achievable goals. (shrink)

Binge-purge eating disorders, such as bulimia nervosa and binge eating disorder, may share some neurobiological features. Electroencephalography is a non-invasive measurement modality that may aid in research and diagnosis of BP-ED. We conducted a systematic review of the literature on EEG findings in BP-ED, seeking to summarize and analyze the current evidence, as well as identify shortcomings and gaps to inform new perspectives for future studies. Following PRISMA Statement recommendations, the PubMed, Embase, and Web of Science databases were searched using (...) terms related to “electroencephalography” and “binge-purge” eating disorders. Of 555 articles retrieved, 15 met predefined inclusion criteria and were included for full-text analysis. Eleven studies investigated EEG by means of event-related potentials in BP-ED individuals: 7 using eating disorder-related stimuli and 4 using non-eating disorder-related stimuli. These studies found significant differences in the N200, P200, P300, and LPP components in BP-ED participants compared to controls, indicating that this population exhibits impairments in selective attention, attentional allocation/processing, and allocation of motivational or emotion-based attention. Five studies investigated EEG using frequency analysis; reporting significant differences in beta activity in fronto-temporal and occipito-temporo-parietal areas in BP-ED individuals compared to controls, revealing a dysfunctional brain network. However, the small number of studies, the heterogeneity of samples, study paradigms, stimulus types, and the lack of an adequate assessment of neuropsychological parameters are some limitations of the current literature. Although some EEG data are promising and consistent with neuroimaging and neuropsychological findings in individuals with BP-ED, future studies need to overcome current methodological shortcomings. (shrink)

Turing was an exceptional mathematician with a peculiar and fascinating personality and yet he remains largely unknown. In fact, he might be considered the father of the von Neumann architecture computer and the pioneer of Artificial Intelligence. And all thanks to his machines; both those that Church called “Turing machines” and the a-, c-, o-, unorganized- and p-machines, which gave rise to evolutionary computations and genetic programming as well as connectionism and learning. This paper looks at all of these and (...) at why he is such an often overlooked and misunderstood figure. (shrink)

Property rights are important institutions that influence economic performance and reflect the historical, cultural, and political realities of particular societies. Drawing on a variety of concepts from legal and economic studies, a framework for explaining the origin and evolution of property rights is developed and applied to the specific case of changing ground water rights in Nebraska. The Nebraska case is an interesting example of reliance on local control in regulating water use. Despite the importance of local initiatives in ground (...) water management, this case also illustrates the need for external support from the judicial and legislative systems. The evolution of ground water property rights in Nebraska, as in other parts of the United States, has been conditioned by historical circumstances and changing values and attitudes as well as by economic and political forces. (shrink)

Despite their diversity and ecological importance, many areas of the SAR—Stramenopila, Alveolata, and Rhizaria—clade are poorly understood as the majority (90%) of SAR species lack molecular data and only 5% of species are from well‐sampled families. Here, we review and summarize the state of knowledge about the three major clades of SAR, describing the diversity within each clade and identifying synapomorphies when possible. We also assess the “dark area” of SAR: the morphologically described species that are missing molecular data. The (...) majority of molecular data for SAR lineages are characterized from marine samples and vertebrate hosts, highlighting the need for additional research effort in areas such as freshwater and terrestrial habitats and “non‐vertebrate” hosts. We also describe the paucity of data on the biogeography of SAR species, and point to opportunities to illuminate diversity in this major eukaryotic clade. (shrink)

Extending ethical leadership theory and research beyond the walls of the organization, we propose a spillover model wherein ethical leaders impact customer loyalty (i.e., repeat purchase amount) by first establishing trusting relations with employees, who in turn emulate their leaders’ ethical behavior. In Study 1, we examined how this initial trust (i.e., trust primacy) facilitates new employees’ moral imprinting in a controlled experiment. In Study 2, with a field design, we tested our model among new employees and their respective customers (...) over a 6-month timespan. Results indicate that perceptions of ethical leadership operate through trust primacy to affect customer repeat purchase, with accelerated growth over time. We conclude by considering theoretical and practical implications as they relate to ethical leadership and trust primacy, as well as marketing and salesforce management. (shrink)

The ICD-11 personality disorder model is the first fully dimensional assessment of personality pathology. It consists of a personality disorder dysfunction-severity dimension, which encompasses both self- and interpersonal dysfunction, and six optional qualifiers for five prominent personality traits—Negative Affectivity, Detachment, Dissociality, Disinhibition, and Anankastia —plus a borderline pattern that is defined by the criteria of DSM-IV borderline PD. This article reports on the development of a new self-report measure to assess self- and interpersonal dysfunction and the five trait qualifiers. It (...) is the first comprehensive measure of the ICD-11 PD model in that it is the only one to include both PD dysfunction-severity as well as trait scales and because it is based on the Clinical Description and Diagnostic Guidelines, which are more detailed than the “statistical” model description that is currently on the ICD-11 website. The authors wrote 992 items and then reduced the pool to 300 items by eliminating redundancy and selecting the consensus best few items for each subconstruct. Data were collected using an online sample of 383 Prolific workers. Using exploratory factor analysis, seven domain scales were developed, each of which contained two to four scales assessing components of the domain. These preliminary scales’ psychometrics were excellent, as were the domains’ and their components’ convergent and discriminant validity, with a few generally minor exceptions. Structural analyses at the component level revealed a three-factor structure consisting of two moderately correlated Internalizing factors, one centered on Self Dysfunction with two NA components and a DSN component and the other on Interpersonal Dysfunction with DET and ANK components; as well as an Externalizing factor with DSL and a DSN component that was uncorrelated with the other two factors. Two aspects of the results in particular are striking: ANK was not the opposite end of a DSN dimension, but rather contributed to an Internalizing Interpersonal Dysfunction dimension and DSN had both an Internalizing and an Externalizing component. Implications of the findings and study limitations are discussed. (shrink)

The emergence of new obstetrical and neonatal technologies, as well as more aggressive clinical management, has significantly improved the survival of extremely low birth weight infants. This development has heightened concerns about the limits of viability. ELBW infants, weighing less than 1,000 grams and no larger than the palm of one's hand, are often described as of late twentieth century technology. Improved survivability of ELBW infants has provided opportunities for long-term follow-up. Information on their physical and emotional development contributes to (...) developing standards of practice regarding their care. (shrink)

“Tell me," Wittgenstein once asked a friend, "why do people always say, it was natural for man to assume that the sun went round the earth rather than that the earth was rotating?" His friend replied, "Well, obviously because it just looks as though the Sun is going round the Earth." Wittgenstein replied, "Well, what would it have looked like if it had looked as though the Earth was rotating?” What would it have looked like if we looked at all (...) sciences from the viewpoint of Wittgenstein’s philosophy? Wittgenstein is undoubtedly one of the most influential philosophers of the twentieth century. His complex body of work has been analysed by numerous scholars, from mathematicians and physicists, to philosophers, linguists, and beyond. This volume brings together some of his central perspectives as applied to the modern sciences and studies the influence they may have on the thought processes underlying science and on the world view it engenders. The contributions stem from leading scholars in philosophy, mathematics, physics, economics, psychology and human sciences; all of them have written in an accessible style that demands little specialist knowledge, whilst clearly portraying and discussing the deep issues at hand. (shrink)

In this chapter, we will take a trip around several hot-spots where Bohmian mechanics and its capacity to describe the microscopic reality, even in the absence of measurements, can be harnessed as computational tools, in order to help in the prediction of phenomenologically accessible information (also useful for the followers of the Copenhagen theory). As a first example, we will see how a Stochastic Schrödinger Equation, when used to compute the reduced density matrix of a non-Markovian open quantum system, necessarily (...) seems to employ the Bohmian concept of a conditional wavefunction. We will see that by dressing these conditional wavefunctions with an interpretation, the Bohmian theory can prove to be a useful tool to build general quantum simulation frameworks, such as a high-frequency electron transport model. As a second example, we will explain how a Copenhagen “observable operator” can be related to numerical properties of the Bohmian trajectories, which within Bohmian mechanics, are well-defined even for an “unmeasured” system. Most importantly in practice, even if these numbers are given no ontological meaning, not only we will be able to simulate (thus, predict and talk about) them, but we will see that they can be operationally determined in a weak value experiment. Therefore, they will be practical numbers to characterize a quantum system irrespective of the followed quantum theory. (shrink)

This book celebrates the work of Patricia Werhane, an iconic figure in business ethics. This festschrift is a collection of articles that build on Werhane’s contributions to business ethics in such areas as Employee Rights, the Legacy of Adam Smith, Moral Imagination, Women in Business, the development of the field of business ethics, and her contributions to such fields as Health Care, Education, Teaching, and Philosophy. All papers are new contributions to the management literature written by well-known business ethicists, such (...) as Norman Bowie, Richard De George, Ronald Duska, Edwin Hartman, Michael Hoffman, Mollie Painter-Morland, Mark Schwartz, Andrew Wicks, and others. The volume is comprised of articles that reflect on Werhane’s work as well as build on it as a way to advance further research. At the end of the festschrift, Pat Werhane provides responses to each chapter. The first chapter of the book also includes the overview of Patricia Werhane’s work and her academic career. The book is written to appeal to management scholars and graduate students interested in the areas of Business Ethics, Modern Capitalism, and Human Rights. Patricia Werhane is one of the most distinguished figures in the field of business ethics. She was a founder of the field, she is one of its leading scholars, and she has had a profound impact on the world of business practice. Among her many accomplishments, Pat is known for her original work on moral imagination, she is an acclaimed authority on employee rights in the workplace, and she is one of the leading scholars on Adam Smith. Having been active in Academia for over 50 years, Werhane is a prolific author of over a hundred articles and book chapters, and the author or editor of twenty-seven books, including Adam Smith and his Legacy for Modern Capitalism, Moral Imagination and Management Decision-Making, and co-authored books Organization Ethics in Health Care, Alleviating Poverty Through Profitable Partnerships, Obstacles to Ethical Decision-Making, Corporate Responsibility: The American Experience, and Research Approaches to Business Ethics and Corporate Responsibility. (shrink)

by D. M. Armstrong In the history of the discussion of the problem of universals, G. F. Stout has an honoured, and special. place. For the Nominalist, meaning by that term a philosopher who holds that existence of repeatables - kinds, sorts, type- and the indubitable existence of general terms, is a problem. The Nominalist's opponent, the Realist, escapes the Nominalist's difficulty by postulating universals. He then faces difficulties of his own. Is he to place these universals in a special (...) realm? Or is he to bring them down to earth: perhaps turning them into repeatable properties of particulars, and repeatable relations between universals? Whichever solution he opts for, there are well-known difficulties about how particulars stand to these universals. Under these circumstances the Nominalist may make an important con cession to the Realist, a concession which he can make without abandoning his Nominalism. He may concede that metaphysics ought to recognize that particulars have properties and are related by relations. But, he can maintain, these properties and relations are particulars, not universals. Nor, indeed, is such a position entirely closed to the Realist. A Realist about universals may, and some Realists do, accept particularized properties and relations in addition to universals. As Dr. Seargent shows at the beginning of his book. a doctrine of part icularized properties and relations has led at least a submerged existence from Plato onwards. The special, classical. (shrink)

Frank Ramsey was the greatest of the remarkable generation of Cambridge philosophers and logicians which included G. E. Moore, Bertrand Russell, Ludwig Wittgenstein and Maynard Keynes. Before his tragically early death in 1930 at the age of twenty-six, he had done seminal work in mathematics and economics as well as in logic and philosophy. This volume, with a new and extensive introduction by D. H. Mellor, contains all Ramsey's previously published writings on philosophy and the foundations of mathematics. The latter (...) gives the definitive form and defence of the reduction of mathematics to logic undertaken in Russell and Whitehead's Principia Mathematica; the former includes the most profound and original studies of universals, truth, meaning, probability, knowledge, law and causation, all of which are still constantly referred to, and still essential reading for all serious students of these subjects. (shrink)

In the field of philosophy, Plato's view of rhetoric as a potentially treacherous craft has long overshadowed Aristotle's view, which focuses on rhetoric as an independent discipline that relates in complex ways to dialectic and logic and to ethics and moral psychology. This volume, composed of essays by internationally renowned philosophers and classicists, provides the first extensive examination of Aristotle's Rhetoric and its subject matter in many years. One aim is to locate both Aristotle's treatise and its subject within the (...) more general context of his philosophical treatment of other disciplines, including moral and political theory as well as poetics. The contributors also seek to illuminate the structure of Aristotle's own conception of rhetoric as presented in his treatise. The first section of the book, which deals with the arguments of rhetoric, contains essays by M. F. Burnyeat and Jacques Brunschwig. A section treating the status of the art of rhetoric features pieces by Eckart Schütrumpf, Jürgen Sprute, M. M. McCabe, and Glenn W. Most. Essays by John M. Cooper, Stephen Halliwell, and Jean-Louis Labarrière address topics related to rhetoric, ethics, and politics. The final section, on rhetoric and literary art, comprises essays by Alexander Nehamas and André Laks. Originally published in 1994. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

In Search Of Mechanisms is a book about the methodology of biology. It is a work by Carl Craver and Lindley Darden, both of whom are well-known individually for their advocacy of mechanistic explanation—in the neurosciences and in the fields of genetics, cytology and molecular biology . Here, the two join forces to give a unified model of biological explanation, not limited to a particular area of biological enquiry, as rooted in the search for mechanisms.The objectives of the book are (...) threefold. First, it sets out to describe what biologists do. This first objective can be described as the goal of making biology more comprehensible. If biology involves the search for mechanisms, then one cannot understand the history of biology and its current practice without understanding mechanisms. Secondly, the book seeks to give a proscriptive account of explanation and the process of explaining some phenomena. This second objective relates to an interest in contributing to the .. (shrink)

Theological basis -- Religion and health care -- The dignity of human life -- The integrity of the human person -- Implications for health care -- Theological principles in health care ethics -- Method -- The levels and questions of ethics -- Freedom and the moral agent -- Right and wrong -- Metaethics -- Method in Catholic bioethics -- Catholic method and birth control -- The principle of double effect -- Application -- Forgoing treatment, pillar one: ordinary and extraordinary means (...) -- Forgoing treatment, pillar two: killing and allowing to die -- Forgoing treatment, pillar three: decisions by competent patients -- Forgoing treatment, pillar three: decisions for incompetent patients -- Forgoing treatment, pillar three: advance directives -- Hydration and nutrition -- Physician-assisted suicide and euthanasia -- Medical futility -- Pain and pain management -- Ethics committees -- Embryonic stem cells and the beginning of human personhood -- Genetic engineering -- Allocating health care resources -- The use and misuse of the allocation argument. (shrink)

Residual fluctuations produced in typical experimental methodologies are examined as correlated noises. The effective range of the correlations was assessed by determining whether the decay over look‐back time is better described as a power law or exponential. Both of these decay laws contain free parameters and it is argued that it is not possible to distinguish their models on the basis of simple measures of goodness‐of‐fit. Global analyses that evaluate models on the basis of how well they generalize are conducted. (...) The models are examined in terms of three constructs that all bear on generalization: cross‐validity, flexibility, and representativeness. Quantitative assessment of a large ensemble of data suggests that the correlations decay over time as a power law. The conclusion is that human residual fluctuation is a correlated fractal. (shrink)

Guides for the Journey is an introduction to the lives and thoughts of three significant thinkers: John Macmurray, Bernard Lonergan, and James Fowler. The book shows how their work is helpful in interpreting our lives and the world in which we live. Written for the introductory student or reader, this book makes Macmurray, Lonergan, and Fowler's work more accessible and is the first book to actually compare the thought of the three. Throughout the book, quotations from their writings help the (...) reader to absorb and appreciate the texture and meaning of their work. Readers are not presumed to be familiar with philosophy or the meaning of technical terms used. An index and a glossary of names and key terms provide easy reference tools. Endnotes and a bibliography will stimulate further reading on the subject. Guides for the Journey is highly appropriate for university courses in religion as well as religious workshops and lectures. Contents: List of Tables; Preface; Acknowledgments; Introduction; Endnotes; John Macmurray ; Endnotes; Macmurray's Characterization of the Personal Life; Endnotes; Bernard Lonergan; Endnotes; Lonergan's Understanding of Understanding; Endnotes; James Fowler ; Endnotes; Fowler's Faith Development Theory; Endnotes; A Summing Up; Endnotes; Glossary; Bibliography; Index. (shrink)

"Socrates' Pursuit of Definitions" examines the manner in which Socrates pursues definitions in Plato's early definitional dialogues and advances the following claims. Socrates evaluates definitions (proposed by his interlocutors or himself) by considering their consistency with conditions of the identity of F (F-conditions) to which he is committed. In evaluating proposed definitions, Socrates seeks to determine their truth-value. Socrates evaluates the truth-value of a proposed definition by considering the consistency of the proposed definition with F-conditions that F he believes to (...) be true. (For instance, a proposed definition's inconsistency with one of these gives Socrates reason to believe that the definition is false.) Socrates' belief in the truth of a given F-condition to which he is committed may be based on self-evidence, its endoxic status, experience, or deduction from premises to which he is committed on the basis of any of the previous three. However, Socrates does not consider the epistemological grounds of his commitments to his F-conditions. This is part of a general avoidance of metaethical and ethical epistemological issues. Due to his avoidance of these, Socrates' pursuit of true definitions is theoretically naïve. However, Socrates recognizes a certain limitation to his manner of pursuing definitions. These results are applied to advancing the following further points. (1) Although Socrates has a distinctive manner or style of pursuing definitions, it is inappropriate to ascribe to him a method of doing so in the following sense. The concept of method implies a certain theoretical conception of procedure that Socrates lacks. Moreover, according to Socrates' own conceptual framework, only one who possessed the relevant τέχνη would have a method. (2) Furthermore, Socrates' manner of pursuing definitions is not elenctic just insofar as the word "elenchus" is interpreted to have adversarial connotations; that is inconsistent with Socrates' motives and interests. (3) Socrates' manner of pursuing definitions is consistent among the early definitional dialogues. More specifically, there is no "demise of the elenchus" in a set of transitional dialogues, as Vlastos describes it. First, Socrates' manner of pursuing definitions is not "elenctic" (in the sense described). And, second, the fact that Socrates himself proposes definitions in allegedly post-elenctic dialogues (that is, Lysis and Hippias Major) is consistent with his manner of pursuing definitions. (4) In the early definitional dialogues, Socrates does not have a theory of definition. In particular, he lacks a general theoretical ontology. Moreover, while his comments and implicit commitments entail beliefs about some conditions for a satisfactory definition (for example, that the definiens must be a uniquely identifying true verbal description), such conditions do not constitute a theory. (5) Although in other early dialogues and in other parts of the definitional dialogues Socrates may express concern over the psychological states and well-being of his interlocutors, in the process of pursuing definitions, Socrates' principal concern is the evaluation of definitions, not the psychologies or lives of his interlocutors. (6) Finally, Socrates is committed to the epistemological priority of definitional knowledge for pertinent non-definitional knowledge. This does present a methodological problem of the kind to which Geach first drew attention. Specifically, according to the manner in which Socrates pursues definitions, it is unclear how he can get from belief that p to knowledge that p. Although this problem is genuine, Socrates himself is not unaware of such limits of his approach. (shrink)

Instead of the half-century old foundational feud between set theory and category theory, this paper argues that they are theories about two different complementary types of universals. The set-theoretic antinomies forced naïve set theory to be reformulated using some iterative notion of a set so that a set would always have higher type or rank than its members. Then the universal u_{F}={x|F(x)} for a property F() could never be self-predicative in the sense of u_{F}∈u_{F}. But the mathematical theory of categories, (...) dating from the mid-twentieth century, includes a theory of always-self-predicative universals--which can be seen as forming the "other bookend" to the never-self-predicative universals of set theory. The self-predicative universals of category theory show that the problem in the antinomies was not self-predication per se, but negated self-predication. They also provide a model (in the Platonic Heaven of mathematics) for the self-predicative strand of Plato's Theory of Forms as well as for the idea of a "concrete universal" in Hegel and similar ideas of paradigmatic exemplars in ordinary thought. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Otto Rudolph Ortmann, Music Philosophy, and Music EducationDavid J. GonzolWhat is music? What should we teach when we teach music? How should we? In the early twentieth century, these most foundational questions relating to music education were addressed by the highly regarded, though less well known, educator and researcher, Otto Rudolph Ortmann. In 1922, he published an article in which he outlined a theory of musical experience, developing aspects (...) of the physics of sound, qualitative theory, and Gestalt psychology, prefiguring important ideas in music philosophy. Ortmann highly valued his theory, utilized it in other research throughout his career, and influenced others such as Carl Seashore. Few, however, seem to be aware of his work or its implications for music education.1The seminal 1922 article, "The Sensorial Basis of Music Appreciation," was written while Ortmann was teaching at the Peabody Conservatory of Music and Johns Hopkins University in Baltimore, Maryland.2 While this article has received little attention, much of his other research has been widely and well received.3 "Papa Ortmann," well beloved of family and students, had a career Gerig characterized as "a wedding between Materia Medica and Frau Musica."4 A prolific [End Page 160] researcher, superb musician, and excellent teacher, he published articles on music theory (one of which was reprinted and extended in 1983), musicology, music reading, ear training, synesthesia, and jazz.5 His research on piano performance, particularly his two books,6 is regarded as definitive; it has been discussed in a thesis and four dissertations; some of it has been replicated. In Famous Pianists and Their Technique, Gerig devoted a chapter to Ortmann.7 Ortmann's theory of listening types, in effect a theory of music cognition,8 was accepted by Robert Neidlinger, Doreen Rao, and Bennett Reimer.9 In the 1992 Handbook of Research on Music Teaching and Learning, F. R. Wilson and F. L. Roehmann praised the significance of Ortmann's body of research as undiminished in importance in music education.10It may be that Ortmann's "Sensorial Basis"theory received little attention at the time because too few were interested in such theories or in the synthesizing of science and psychology or the touching on philosophy that he employed. Although he influenced Seashore, the philosophical issues he began to explore would be developed more strongly only decades later, by philosophers such as Monroe Beardsley, Peter Kivy, and Jerrold Levinson. It seems that Ortmann's theory not only prefigures some ideas in recent music philosophy, but supports them as well. If it does, then our increased understanding of music can provide a firmer basis for developing better music education-one of Ortmann's aims. In this article I will describe his theory, sketch how it aligns with subsequent research, and consider its value today. Ortmann attempted a comprehensive explanation of music's nature; as far as his explanation is accurate, that far it can help us understand music and in turn music education.Three "Attributes"At the turn of the 1900s, it was popular to refer to "attributes" of sound. Ortmann posited that all sensation, including sound, has three types of attributes. The primary attribute he termed extensity, by which he meant the breadth of the sensation that is perceived. Extensity has three forms, transtensity (frequency), intensity (strength), and protensity (duration). These can be perceived individually but also as sound's secondary attributes, chief of which is quality. Tertiary attributes of sound are made through association, either by (a) contiguity, linking a sound's quality with things experienced near in time to the sound, or by (b) similarity, associating the quality with sensations of like extensity (for example, the expressive brightness of a sound and a light). Ortmann believed that tertiary attributes form "the threshold of musical imagination, and imagination in turn, of musical enjoyment."11 Accordingly, he concluded that music could express many things, and that this is dependent on listeners, their individual histories, and their entire field of sensations. [End Page 161]The Primary Attribute of ExtensityIn the Renaissance, Benedetti and Galileo found that pitch was related to frequency, and in 1702, Sauveur was the first to state that overtones affect timbre. In 1863, Helmholtz... (shrink)

Writing a little over a decade ago of developments in educational philosophy, R. F. Dearden remarked on the dearth of alternative approaches to that of conceptual analysis which predominated, at least in Anglophone cultures, at that time. One possible avenue of enquiry which he identified as conspicuously absent in this respect was the development of a distinctively Catholic approach to problems of educational philosophy, observing that a work of the mid-war years, Maritain's Education at the Crossroads, appeared to be well (...) nigh the only modern effort in this direction. More than a decade on from this, in a climate no longer exclusively dominated by conceptual analysis - indeed, in which there is unprecedented interest in a wealth of different schools, traditions and approaches to philosophy of education - Dearden's remarks about the absence of a distinctively Catholic perspective still apply. In the following essay, therefore, the authors have undertaken, via a critical analysis of Maritain's educational speculations of half a century ago, to try to discern some of the principal issues and considerations which would need to be addressed in the interests of identifying a distinctively Catholic educational philosophy. (shrink)

This book uses the formal semantics of counterfactual conditionals to analyze the problem of non-locality in quantum mechanics. Counterfactual conditionals enter the analysis of quantum entangled systems in that they enable us to precisely formulate the locality condition that purports to exclude the existence of causal interactions between spatially separated parts of a system. They also make it possible to speak consistently about alternative measuring settings, and to explicate what is meant by quantum property attributions. The book develops the possible-world (...) semantics of quantum counterfactuals using David Lewis's famous approach as a starting point but modifying it significantly in order to achieve compatibility with the demands of the special theory of relativity as well as quantum mechanics. There have been several attempts to use counterfactuals semantics to strengthen Bell's theorem and its cognates such as the GHZ and Hardy theorems. These are critically evaluated in the book. Finally, a counterfactual reconstruction of the EPR argument and Bell's theorem is proposed that sheds a new light on their philosophical consequences regarding the relations between realism and local causation. (shrink)

Photo by Jonathan Ford on Unsplash ABSTRACT Since 2008, an average of twenty million people per year have been displaced by weather events. Climate migration creates a special setting for a duty to rescue. A duty to rescue is a moral rather than legal duty and imposes on a bystander to take an active role in preventing serious harm to someone else. This paper analyzes the idea of expanding a duty to rescue to climate migration. We address who should have (...) the duty and to whom the duty should extend. The paper discusses ways to define and apply the duty to rescue as well as its limitations, arguing that it may take the form of an ethical duty to prepare. INTRODUCTION Climate migration creates a special setting for a duty to rescue. A duty to rescue is a moral rather than legal duty and imposes on a bystander to take an active role in preventing serious harm to someone else. Examples of circumstances range from person-to-person intimate rescue to saving those in poverty, even in distant parts of the world.[1] Since 2008, an average of twenty million people per year have been displaced by weather events.[2] Circumstances like being thrust from homes under the threat of fire, mudslide, and flooding vary greatly from long-term changes like land becoming too arid for crops or temperatures increasing annually gradually pushing up the number of heat-related deaths, with the area slowly becoming uninhabitable. Imminence in fleeing affects resettling and need for rescue with important implications for how the duty to rescue might apply. This paper reevaluates the ethical framing of the duty to rescue and, while it is arguably a stretch, applies it to climate migration. Climate migration has become common and is expected to increase due to rises in sea level, increases in weather events that make areas uninhabitable, and changes to land that preclude farming or other necessary land uses. We argue that a duty to rescue may help highlight who has moral obligations to whom. Because the problem is so large in scope, we suggest a change in the ethical limits to humans' duty to rescue other humans who are in distress. We imagine an expansion or extension of the duty to rescue to meet some of the basic needs created by climate migration. Yet how it should expand, and how much depend on ethical framing and practical limitations. l. Expanding the Geographical Boundaries Two commonly recognized emergencies, Hurricane Katrina in the case of weather events and the current COVID-19 pandemic, provide a historical and current backdrop to evaluate ethical obligations as more disasters displace people. A significant reassessment of the ethical scope of an obligation to rescue in the case of weather events will be limited by the ability to render aid to those in distress in the case of a planet-wide weather catastrophe. The problems may overwhelm the ability to rescue or the reasonableness of attempting rescue. The extent of the moral obligation borne by humans to other humans in the case of a weather event has been largely defined by its locality and limited geographic influence. Whether we are imagining the scope of ethical obligation in the case of hurricane, flood, tornado, drought, or wildfire events, the perceived ethical obligation is significantly defined by the limited impact of these weather events on people outside the zone of the weather event's direct impact, yet close to that zone. A hurricane affecting New Orleans will not have immediate impact on the residents of California or even those on the northeast coast of the United States until a later time. Wildfires in the Pacific Northwest do not impair the ability of those in the rest of the country to come forward with assistance. But as climate migration crosses international borders, and climate events occur simultaneously in many regions, a more expansive duty to rescue may provide the ethical impulse to help those who live afar or migrate long distances. In this respect, the need for help in the event of widespread climate migration due to global warming is more like a pandemic than a weather event. Its broad impact area diminishes the capability of nearly the entire balance of the human population to help due to those populations' awareness that they will, in short order, have the same need for the same resources, from the same cause. Those living near current flood zones may find their historically safe havens are also a flood zone. Those previously best positioned to rescue may find themselves also needing to relocate. Thus, we may observe the need for new rescuers. ll. The Rule of Rescue The Rule of Rescue as defined by Al Jonsen describes the moral impetus or knee jerk reaction to save identifiable people facing death.[3] A duty to rescue has since been expanded beyond imminent death and beyond the near and identifiable. But there are limitations. For example, by most accounts, the ethical duty tends not to require extreme bodily risk or financial depletion. In comparing Good Samaritans to humanitarians, Scott M. James argues the duty to rescue arises from unique dependence, but the ethical obligation to help strangers through humanitarian aid is of a different nature.[4] The wrongness of failing to help is arguably more egregious when one is in a unique position to help. Like in the tragedy of the commons, where there is no unique positioning, when the global community is called upon to help, each individual in it may feel less obliged to do so. Climate migration falls in between—it requires helping strangers, yet it may move forward without anyone seeing themselves as uniquely positioned to help until those strangers become part of communities, at which time, there may be more moral justification to help a community member in need. Generally, arguments about Good Samaritans hinge on extraordinary acts, praiseworthy because they are acts of compassion, not obligation. Now all US states have Good Samaritan laws[5] which protect helpers from liability for help gone wrong or for a failure to succeed once engaged in an act of rescue. Extraordinary help as a moral good is thus somewhat encouraged through legal protection, but not imposed. Conversely, jobs like firefighting, search and rescue, and emergency medical care tend to oblige employees to take on risks that would be extraordinary if undertaken by the average bystander, yet they are rendered ordinary rescue as part of the job. Three states, Minnesota, Rhode Island, and Vermont have a broad duty to rescue, adding legal considerations to an otherwise moral conundrum. The laws do not require bystanders to take on risk for the sake of rescuing strangers.[6] The moral duty will require looking beyond law, but it is unclear how the moral duty to rescue should be distributed in the case of climate migration. A bare minimum would prevent taking advantage of newcomers, paying sub-minimum wage, and discriminating against them. Yet such a minimum is hardly rescue. lll. An Ethical Rather than Legal Duty The difficulty in defining the duty to rescue as a legal obligation is that it is difficult to determine the extent of risk a rescuer ought to be required to take. The nature of this ethical duty is also arguably tied to the experiences of both the rescuer and the rescued. There are subjective aspects like what someone perceives as a danger that make it difficult to write enforceable laws requiring rescue. It is one thing to expect a rescuer to step into several inches of relatively warm water to lift a person lying face down in a pond and enable them to breathe. It is something altogether different to expect that rescuer to dive into frigid water and attempt to extricate someone trapped in a submerged automobile. As the legal philosopher H.L.A. Hart observed, it is always easier to define application of the core intention of any rule, whether law or ethical norm. It is more difficult to create legal certainty about how the law applies to what he described as “penumbra circumstances”. In the case of a hurricane, it is easier to define what surplus resources are available in areas geographically remote from the impact of the storm and demand, as a moral obligation, that those nearby but outside the area provide assistance. It is more difficult to obligate people, organizations, or governments to supply a quantity of medication or some number of ventilators to an adjacent community when they expect to imminently need them for their own community. In the early stages of climate migration, the ethics of extreme weather event assistance, a common application of the duty to rescue, will be useful and appropriate. The rising sea levels first experienced by island nations in the South Pacific[7] will not render those living in other coastal communities, those with greater available “high ground”, unable to supply resources to those in need. But when sea level rise and climate change affect more communities simultaneously, albeit in varying degree, the task of defining what response is ethically obligatory becomes increasingly complicated. Pinpointing the obligations of those communities which are resource rich to those communities which are resource deprived, and of those partly affected to those more severely affected may become necessary. The limitations of the traditional duty to rescue could expand to meet the needs. lV. Contribution to the Problem Many argue that the duty to rescue may depend on any appropriate claim of those needing rescue. One issue is whether preferential claims among those who can identify the source of the harm should call for a greater duty or whether everyone in need should be approached as like candidates for rescue, shaping the duty as equal across those on the receiving end. As climate change does have human-made causes, there are strong arguments to impose a greater ethical duty on any entity that caused the climate-related problems leading to the mass exodus. While the global north is often implicated in pollution that causes migration, industries like energy, transportation, and agriculture are tied to climate change and associated with significant greenhouse gas emissions.[8] Practices like directing agriculture to less sustainable single crop growth generally made land less farmable. Yet it is difficult to place blame and identify specific causal relationships as most migration is due to many factors. A movement toward greater accountability can be reframed as a greater duty to rescue, a duty to engage in the extraordinary. The fossil fuel industry, for example, should have a larger obligation than the average person. Similarly, some may argue anyone unjustly enriching themselves while contributing to climate change or people who over-consume have an elevated duty to rescue.[9] Climate change lawsuits demonstrate an eagerness to hold governments and corporations accountable, despite difficulty proving causation. V. The Most Vulnerable One ethical dimension of climate migration that remains unexplored is how a duty to rescue applies to vulnerable populations who stand to be left behind or unable to migrate without assistance. Researchers from the Global North working across the Global South are increasingly observing the phenomenon of ethics dumping, where the research ethics of some countries are imposed on research subjects in other countries.[10] In that vein, rescuers should be careful not to impose unwelcome cultural standards or exploit people who are in the process of migrating. There is a gap in discussions reflecting voices that have been left out. The duty to rescue is incomplete without an attempt to understand the ethical experiences of those being rescued. The actual people affected by climate migration who are the least likely to have the means to migrate, or to do so without extreme hardship, should have a voice informing the global community including those in a position to carry out rescue. People who have the means and are young and healthy may easily make decisions to avoid the catastrophic consequences that climate migration brings. However, what about those who are left behind? For example, especially recognizing cultural differences, the homeless community, disabled community, refugees, the elderly community, and women[11] and children may suffer differently and call for more attention. In some parts of the world, human rights are severely constrained. An ethical duty to rescue, with many considerations and variables, may be more justified in the case of those most in need. As climate migration continues and increases significantly, it may be reasonable to ask the local and global community to focus on those least well positioned to migrate successfully. In this context, the use of phenomenology to understand the lived experiences of those migrating, sometimes termed “ethical experiences”, may help flesh out how a duty to rescue takes shape. The discussion of duty and obligation requires an articulation of the ethical experiences (how the local community in need of rescue views the proposed rescue). Then, the obligation to interpret the duty as ‘one shall not’ or ‘one must’ can be focused on the migrants’ needs rather than the rescuers’ feelings of obligation.[12] A revised theory of the duty to rescue taking into account the asymmetrical experiences of communities involved could ensure that the needs of people whose living situations, gender, ethnicity, age, or race impact their ability to even begin the migration process are considered. In this discussion, the rescuing is directed toward communities /collectives of persons migrating, whether at once or across a period of time. Often, the climate migrant may not be in a state to articulate the nature of this event when it happens, given its subjective proximity. Yet, when communities are given the space and opportunity to articulate their shared values, the ethical action of rescue derives its meaningfulness from the community rather than the rescuers. In other words, allowing climate migrants to explain their feelings can add complexity to what some see as a binary receiver-giver (of rescue) dynamic. This is necessary because the concept of vulnerable populations is fraught with problematic assumptions. There have been various definitions and criteria to determine what would constitute vulnerable populations.[13] For example, the United Nations Framework Convention on Climate Change[14] identifies and assesses vulnerable populations. These criteria may be helpful. However, they do not provide the full picture. Rather than identifying categorical criteria of vulnerable populations, engaging with people who are experiencing climate migration and listening to their current experiences and concerns helps determine need. Knowing what people need may prevent the kneejerk reaction to label people who are quite resilient yet have appropriate needs “vulnerable”. Proceeding with caution is important because the duty to rescue has hierarchical underpinnings of "us" and "them." Often when people swoop in to save, there are good and bad consequences of the intervention. We should proceed with caution because often the helper misses the actual needs of those in need. The only way to combat this would be to make sure that people are empowered to inform those agencies that are able to help. In addition to more practical approaches, large scale oral histories could allow those who have migrated already to share their experiences. It would be important to capture the lived experiences of people who are already experiencing the consequences of climate migration or of other migration like that due to political or economic extreme events. These experiences could shape our analysis of whether people in fact wish for rescue. If so, further conversations can determine best actions as well as give important insight into what resources might be necessary to empower people now and in the future. Vl. A Duty to Rescue as a Duty to Prepare If we view Good Samaritans as going above and beyond, then a duty to rescue, something ethically compelled, must bring rescue out of the framework of charity and place it in the context of humanity and obligations. Such a view would also support expanding the geographical reach of the otherwise more proximate duty. The duty may be stronger and take shape in a more workable way if it applies to preparing places expecting to see an influx of people due to climate migration and to helping those most in need. The duty may arise out of expectations of what type of community the place welcoming those migrating due to climate should be—does it want to offer good housing, schooling, and medical care as well as economic opportunity to new people? And if so, at what cost, or with which risks? If the newcomers are viewed as community members rather than strangers, a model of acceptance may lead to better preparation. Some considerations like whether the actions will reasonably help the persons in need of rescue[15] will shape the application of a duty to rescue in the context of climate migration. Similarly, ensuring that people have the chance to articulate their values may help communities support the newcomers. New relationships should not be defined as migrant and rescuer. Voluntariness in participation and not forcing any action deemed rescue would help ensure the human rights of those migrating. In the United States, President Biden issued an executive order addressing impending climate migration steeped in a duty to prepare by making plans for resettlement and to address the impact of climate migration.[16] Vll. At What Risk? As we investigate the ethical obligations to meet even basic needs, we must also ask what level of risk is ethically compelled. There is an extraordinary need to integrate newcomers successfully, but it is difficult to stretch an ethical duty to rescue to require all the prerequisites for successful climate migration. Even defining success would create deep ethical arguments. As observed in almost all migrations, extraordinary charitable acts may be the key to success, while an ethical duty to rescue must try to require the important government and community-based basics and ensuring respect for human rights. That is, the migrating people should be rescued from circumstances that contradict basic human rights. Rather than comparing communities to bystanders, mere places where people will arrive and need to hash out how to find housing, jobs, education, and opportunity, a duty of preparation may be the key to rescue those disenfranchised by migration. There are cultural, personal, physical, psycho-social, and geopolitical issues surrounding how to best help those needing to permanently relocate. Ethics arguments will certainly range from “do nothing”, which may fail people, to “do everything”, which could waste taxpayer money in futile over-preparation while failing to actually help. Communities must avoid planning exclusively for one scenario only to have it not take place. Striking the balance, a duty to rescue as it could apply to climate migration should set goals of societal integration, and providing the basics like education, housing, food, health care, and job opportunity, the precursors to flourishing. Recommending the extraordinary, morally preferred but perhaps not compulsory, when charitable actors are participating, or when wrongdoers are compensating, may be more workable than seeing the duty to rescue as compelling people or local governments to take on significant financial and personal risk for newcomers. While humanitarian ethics supports helping everyone, it is likely that people who resettle in advance of a need to flee will find themselves with more choices and opportunities. Help is warranted for those with more dire needs. Preparing for them may do just that. Vlll. Rescue Prior to Migration and Rescue in the Process of Resettlement The duty to enable the migration in the first-place hints to the inadequacy of a duty to prepare. The traditional duty to rescue perhaps steps in if rescue looks like those geographically just out of harm's way rescuing those in danger. That resembles the traditional moral requirement, or duty to rescue according to the Rule of Rescue. Humanitarian aid typically provided by many institutions makes sense and is in place, although financial support for additional humanitarian aid is always needed. Despite having moved to purportedly more capable communities, migrant communities may be able to develop more egalitarian orders of living. Rather than continually being identified as having been rescued, it is important to make sure people keep or make social ties during and after migration. Immigrants often face social isolation.[17] Small shifts in gestural language also have the potential to welcome people and show they are valued. For instance, some migrants may not like questions like “Where are you from?” and “What brings you here?” as they emphasize differences over fitting in. CONCLUSION The ethical duty to rescue should be expanded to better match those in need of relocation with a welcome environment and the resources needed to achieve success and fully integrate socially and culturally. Expanding a dialogue that includes the voices of people who have recently migrated whether due to violence, poverty, or climate, could properly frame the extent of the duty. If we are to apply the duty of rescue to climate migration, rescuers should avoid labeling people vulnerable, dependent, or needy, although there is reason to focus on those whose needs are the most dire. A soft duty to rescue people during the course of climate migration can come in the form of preparation. People will need help finding housing, education, access to food, and employment. Ultimately, to help them help themselves may be the best goal. While the obligations should be borne differently by people, whether due to a special responsibility, or a special relationship that creates a clearer duty, the global community must prepare for its role in rescuing those displaced by climate events. By helping those displaced at the start of the climate migration process according to a more commonly held notion of the duty to rescue, and by preparing to incorporate newcomers successfully according to an expanded duty to rescue, effectively a duty to prepare, countries that take on climate refugees may find themselves rewarded by the cultural diversity and workplace talents that people bring. A duty to those at a distance is a reasonable expansion of the duty to rescue. But what one ought to do in the global community varies somewhat from the traditional Rule of Rescue. - [1] Singer, P. (1972). Famine, Affluence, and Morality. Philosophy and Public Affairs, 1(3): 229-43. [2] Irfan, U. (2022, March 16). Why We Still Don’t Yet Know How Bad Climate Migration Will Get. Vox. https://www.vox.com/2022/3/16/22960468/ipcc-climate-change-migration-migrant-refugee, citing the International Panel on Climate Change (IPCC) (2022). Sixth Assessment Report, Climate Change 2022, Impacts, Adaptation, and Vulnerability. https://www.ipcc.ch/report/ar6/wg2/ [3] McKie, J., Richardson, J. (2003) The Rule of Rescue. Social Science & Medicine, 56(12): 2407-2419. https://doi.org/10.1016/S0277-9536(02)00244-7. [4] James, S.M. (2007). Good Samaritans, Good Humanitarians. Journal of Applied Philosophy, 24(3):238-254. [5] Overview of Good Samaritan laws. https://worldpopulationreview.com/state-rankings/good-samaritan-law-states [6] Fifield, J. (2017, Sept. 19). Why It’s Hard to Punish ‘Bad Samaritans’. Stateline Blog, Pew Charitable Trusts, https://www.pewtrusts.org/en/research-and-analysis/blogs/stateline/2017/09/19/why-its-hard-to-punish -bad-samaritans [7] Cassella, C. (2019). There’s a Climate Threat Facing Pacific Islands That’s More Dire Than Losing Land, Science Alert, https://www.sciencealert.com/pacific-islanders-are-in-a-climate-crisis-as-rising-sea-levels-threaten -water; Hassan, H. R., and Cliff, V. (2019). For Small Island Nations, Climate Change is not a Threat. It’s Already Here, World Economic Forum, https://www.weforum.org/agenda/2019/09/island-nations-maldives-climate-change/ [8] For example, Lyons, K. (2019). Australia Coal use is Existential threat to Pacific Islanders, The Guardian. https://www.theguardian.com/world/2019/aug/12/australia-coal-use-is-existential-threat-to-pacific-is lands-says-fiji-pm [9] Cripps, E. (2013). Climate Change and the Moral Agent: Individual Duties in an Interdependent World. Oxford: Oxford University Press. [10] Schroeder, D., Chatfield, K., Singh, M., Chennells, R., and Herissone-Kelly, P.. Ethics Dumping and the Need for a Global Code of Conduct. In Cham. (Ed.)(2019). Equitable Research Partnerships. SpringerBriefs in Research and Innovation Governance. Springer. 2019. https://doi.org/10.1007/978-3-030-15745-6_1 [11] Giudice L.C., Llamas-Clark E.F., DeNicola N., Pandipati, S., Zlatnik, M.G., Decena, D.C.D., Woodruff, T.J., Conry, J.A. (2021). Climate Change, Women’s Health, and the Role of Obstetricians and Gynecologists in Leadership, International J Gynecol Obstet, 155(3), 345-356. 10.1002/ijgo.13958 [12] See Ferrarello, S. and Zapien, N. (2020). Ethical Experience: A Phenomenology, Bloomsbury. (for understanding phenomenological determinants of ethical action). [13] McLeman, R.A., Hunter, L.M., (2010). Migration in the context of vulnerability and adaptation to climate change: insights from analogues. Wiley Interdiscip Rev Clim Change, 1(3): 450-461. [14] Least Developed Countries Expert Group. (2018). Considerations Regarding Vulnerable Groups, Communities and Ecosystems in the Context of the National Adaptation Plans: United Nations Framework Convention on Climate Change. [15] Jecker, N.S. 2013. "The Problem with Rescue Medicine." J Med Philos, 38(1):64-81. [16] White House Report. (February 9, 2021), Executive Order (E.O.) 14013, “Rebuilding and Enhancing Programs to Resettle Refugees and Planning for the Impact of Climate Change on Migration.” (calls on the National Security Advisor to prepare a report on climate change and its impact on migration. “This report marks the first time the U.S. Government is officially reporting on the link between climate change and migration.” https://www.whitehouse.gov/briefing-room/presidential-actions/2021/01/27/executive-order-on-tackling -the-climate-crisis-at-home-and-abroad/ [17] Torres, J.M., Casey, J.A. (2017) The centrality of social ties to climate migration and mental health. BMC Public Health, 17: 600. https://doi.org/10.1186/s12889-017-4508-0. (shrink)