We draw on the phenomenon of caste-based discrimination in India and signaling theory to assess whether microfinance credit scores improve the odds of female micropreneurs from a lower caste receiving loans and whether visible business characteristics further improve the odds of receiving microfinance loans. In a sample of 3,144 female microfinance loan applicants at a female-focused microloan enterprise in India, females from a lower caste, relative to those from a higher caste, have lower odds of receiving loans when their credit (...) scores are below the mean. However, when females from a lower caste have credit scores higher than the mean, the odds of receiving a loan increase. The practical effect of size is small but meaningful. Loan applicants from a lower caste with a visible signal of business ability do not improve their chances of receiving a loan relative to those from a higher caste. (shrink)

In A paper called ‘The Responsibility of Psychopaths’, I think I succeeded in establishing that we cannot rule out a priori the possibility that psychopaths may be shown to be lacking in responsibility. I also examined some arguments that try to show the psychopathto be lacking in responsibility, but I concluded that these arguments were not very successful. In this paper I intend to make and examine some more attempts at showing the psychopath to be lacking in responsibility. But before (...) I do that there is one point to keep in mind. (shrink)

It is neither possible, nor desirable, to have a system of dealing with criminals that does away with norms. But Lady Wootton sometimes talks as if it is possible and desirable to do away with norms. And she claims that in her pragmatic system norms have been done away with. She believes her pragmatic system of dealing with criminals is, unlike our present system, scientific. There are at least two respects in which she seems to be claiming that her system (...) is scientific, unlike the present system. Firstly, she seems to think that her system is scientific in the sense of being a workable system; she believes that in her system, leaving aside the moral and other limitations that she mentions, the last word ‘is always with the statistician’. Under the present system, on the other hand, she argues, we are asked to answer questions—such as ‘could he have helped what he did?’—which are inherently insoluble. (shrink)

It is generally agreed that at least those who suffer from severe mental subnormality, like idiots, are not responsible for the antisocial actions that they may commit. Even Lady Wootton agrees that in the case of idiots and imbeciles ‘the defect is so great that no dispute is likely to arise, either as to the reality of the handicap or as to its effect in impairing capacity to conform to expected standards’. 1 This passage, incidentally, contradicts some of her other (...) views, e.g. the view that we can never make judgments about people's capacity. (shrink)

Analytic study of the Advaita philosophy of Śaṅkarācārya and its schools.

In the first section I compare and contrast Rawls's and Gandhi's views on civil disobedience as a form of persuasion. I discuss the difficulties facing such forms of civil disobedience; the argument that such forms of civil disobedience are redundant is examined and rejected. Some modifications of Rawls's theory are suggested regarding when civil disobedience is justified and what form it should take. Also, I argue, as against Rawls, that the Rawlsian State should, when that is necessary to prevent anarchy, (...) be allowed to use severe measures against disobedients. In the second section I develop a second strand in Gandhi's thinking about civil disobedience, which links it with non?cooperation and which appears to be partly discrepant with his view of civil disobedience as a form of non?coercive persuasion. I attempt to show that Gandhian civil disobedience may effectively frustrate the evil policies of the State, without converting the State and yet without being coercive in any evil sense. (shrink)

Comparing the Gandhian idea of civil disobedience to those of Rawls and other modern thinkers, Haksar here demonstrates the relevance of Gandhi's thought to contemporary society and politics.

Two kinds of intrinsically valuable entities are distinguished - those that are ends-in- themselves (and therefore sacred) and those that are intrinsically good. It is suggested that it is the individual rather than the group that is sacred in the primary sense. To be sacred or an end-in-itself implies that the sacred entity must not be replaced by a potential entity even if more good can be promoted by doing so. It is suggested that only entities that have an irreducible (...) consciousness should be candidates for the sacred in the primary sense. If so, it would follow that groups are not sacred in the primary sense unless perhaps one regards them as unitary beings. It is argued that though groups have rights that are not reducible to the rights of individuals, this is consistent with the view that the ultimate justification of these rights is provided by an appeal to the interests of the relevant individuals; groups can be derivatively sacred. Activities of collectives can sometimes be intrinsically good, and such considerations, too, would be relevant to deciding upon which collectives should be retained and which modified or replaced. (shrink)

The paper considers how Mahatma Gandhi?s Law of Ahimsa (or non-violence) can be reconciled with the necessity of violence; some of the strategies that Gandhi adopts in response to this problem are critically examined. Gandhi was willing to use (outward) violence as an expedience (in the sense of necessity), but he was opposed to using non-violence as an expedience. There are two versions of Gandhi?s doctrine. He makes a distinction between outward violence and inner violence. Both versions grant that outward (...) violence is often necessary and must be administered with compassion. On the more demanding version, outward version is never justified, not even when it is necessary; it is at best excused or pardoned. On the less demanding version, outward violence under certain conditions is justified. (shrink)

The paper discusses the version of egalitarianism which asserts that the doctrine of equal respect and consideration applies to all human beings but not between human beings and animals. It attempts to unearth some of the presuppositions of this doctrine rather than to prove the doctrine to be true. The view that human beings, unlike animals, form part of the human family is discussed. The view that animals should be excluded from the egalitarian club because they have less intrinsic worth (...) than human beings is also discussed. The view that some human beings have more intrinsic worth than some other human beings is rejected, partly for pragmatic reasons. And there is a brief discussion of some of the implications of the egalitarian doctrine. (shrink)

A relatively high incidence of unsatisfactory review decisions is widely recognised and acknowledged as ‘the peer review problem’. Factors contributing to this problem are identified and examined. Specific examples of unreasonable rejection are considered. It is concluded that weaknesses of the ‘peer review’ system are significant and that they are well known or readily recognisable but that necessary counter-measures are not always enforced. Careful management is necessary to discount hollow opinion or error in review comment. Review and referee functions should (...) be quite separate. (shrink)

A partir de algunos motivos presentes en Poesie in forma di rosa, La Divina Mimesis y, sobre todo, Petrolio, atenderemos algunos motivos de la propuesta estética de Pasolini en relación con la crítica de lo político. Lo que inicialmente parece una crítica o semiología de la sociedad y lo político se revela, con el tiempo, como un problema artístico en el cual el arte es en sí político y lo político es en sí artístico. Este asunto no es más que (...) el de la forma tal y como aparece en las mencionadas obras del poeta. (shrink)

ZusammenfassungDie von einem multiprofessionellen Behandlungsteam durchgeführte Symptombehandlung bei inkurablen Patienten am Lebensende erweist sich als hoch effektiv und verschafft den meisten Patienten eine ausreichende Linderung. Dennoch verbleibt ein Patientenanteil, bei dem auch unter Berücksichtigung physischer, psychischer, sozialer und spiritueller Bedürfnisse kein erträglicher Zustand erreicht werden kann. In diesen Extremfällen können Sedierungsmaßnahmen zur Linderung eingesetzt werden. Der Begriff und das Angebot der terminalen Sedierung sind in vielerlei Hinsicht umstritten. Eine Kasuistik soll die Problemstellung veranschaulichen und zeigen, wie die terminale Sedierung von (...) erfahrenen Behandlern als ergänzendes Instrument der Symptombehandlung eingesetzt werden kann, auch wenn sie keine perfekte Antwort auf unerträgliches Leiden in der Sterbesituation darstellt. Im Literaturvergleich werden aktuelle medizinische, rechtliche und psychosoziale Fragen diskutiert. (shrink)

Biography of Ibn Rushd... Averroes, old heathen, If only you had been right, if Intellect Itself were absolute law, sufficient grace. Our lives could be a myth of captivity. Which we might enter: an unpeopled region.

Editors provide a substantive introduction to the history and theories of perfectionism and neutrality, expertly contextualizing the essays and making the collection accessible.

Il est de ces livres qui nous glissent entre les doigts, échappent aux tentatives d’en rendre compte, ironisent sur le projet sérieux que nous avions d’en parler. La morale et ses fables d’Anne Staquet est de ceux-là. Tout d’abord parce qu’il refuse de conclure, et nous prive d’un résultat à pouvoir exposer. En second lieu parce qu’il brouille les cartes de son style oscillant entre roman, pièce de théâtre ou essai philosophique et nous emmène dans une odyssée déstabilisante à la (...) poursuite d’une éthique non prescriptive qui finit par prendre les traits fuyants d’une éthique de la souveraineté. Sans doute, avec un brin d’obstination serait-il possible de résumer de façon classique cet ouvrage: il s’agirait de présenter la thèse générale de l’auteure, donner les grandes lignes de son argumentation et épingler quelques critiques. Quelques éléments sur l’auteure, qui a déjà publié un ouvrage sur la pensée faible de Rovatti et Vattimo (La pensée faible de Vattimo et Rovatti: une pensée-fable. (shrink)

In 2012, a U.S. Institute of Medicine report called for a different approach to health care: “Left unchanged, health care will continue to underperform; cause unnecessary harm; and strain national, state, and family budgets.” The answer, they suggested, would be a “continuously learning” health system. Ethicists and researchers urged the creation of “learning health organizations” that would integrate knowledge from patient‐care data to continuously improve the quality of care. Our experience with an ongoing research study on atrial fibrillation—a trial known (...) as IMPACT‐AFib—gave us some insight into one of the challenges that will have to be dealt with in creating these organizations. Although the proposed educational intervention study placed no restrictions on what providers and health plans could do, the oversight team argued that the ethical principle of beneficence did not allow the researchers to be “bystanders” in relation to a control group receiving suboptimal care. In response, the researchers designed a “workaround” that allowed the project to go forward. We believe the experience suggests that what we call “bystander ethics” will create challenges for the kinds of quality improvement research that LHOs are designed to do. (shrink)

Sterelny’s Thought in a Hostile World ([ 2003 ]) presents a complex, systematically structured theory of the evolution of cognition centered on a concept of decoupled representation. Taking Godfrey-Smith’s ([ 1996 ]) analysis of the evolution of behavioral flexibility as a framework, the theory describes increasingly complex grades of representation beginning with simple detection and culminating with decoupled representation, said to be belief-like, and it characterizes selection forces that drive evolutionary transformations in these forms of representation. Sterelny’s ultimate explanatory target (...) is the evolution of human agency. This paper develops a detailed analysis of the main cognitive aspects. It is argued that some of the major claims are not correct: decoupled representation as defined doesn’t capture belief-like representation, and, properly understood, decoupled representation turns out to be ubiquitous among multicellular animals. However, some of the key ideas are right, or along the right lines, and suggestions are made for modifying and expanding the conceptual framework. (shrink)

In 2012, a U.S. Institute of Medicine report called for a different approach to health care: “Left unchanged, health care will continue to underperform; cause unnecessary harm; and strain national, state, and family budgets.” The answer, they suggested, would be a “continuously learning” health system. Ethicists and researchers urged the creation of “learning health organizations” that would integrate knowledge from patient‐care data to continuously improve the quality of care. Our experience with an ongoing research study on atrial fibrillation—a trial known (...) as IMPACT‐AFib—gave us some insight into one of the challenges that will have to be dealt with in creating these organizations. Although the proposed educational intervention study placed no restrictions on what providers and health plans could do, the oversight team argued that the ethical principle of beneficence did not allow the researchers to be “bystanders” in relation to a control group receiving suboptimal care. In response, the researchers designed a “workaround” that allowed the project to go forward. We believe the experience suggests that what we call “bystander ethics” will create challenges for the kinds of quality improvement research that LHOs are designed to do. (shrink)

The present article aims to explain Kamala??la’s understanding of the nature of insight, specifically considering it as the ‘discernment of reality’ -- a technical term identified with insight in the author’s well known Bh?van?krama? texts. I approach my analysis of bh?ta-pratyavek?? from three different angles. I begin by providing a rationale for its translation. This is followed by an account of Kamala??la’s reading of key passages in the La?k?vat?ra S?tra describing the process to which the term refers. Here the aim (...) is to illustrate Kamala??la’s understanding of bh?ta-pratyavek?? as it is actually experienced in meditation. The final section examines bh?ta-pratyavek?? in relation to other important technical terminology employed in the course of making arguments against his historical rival in debate, the Ch’an monk Mo ho yen. By providing these three different perspectives on the same process it is my hope that both scholars and practitioners will be able to more fully comprehend and benefit from the instructions provided by the ancient master Kamala??la. (shrink)

Résumé Le cadran solaire analemmatique est présenté pour la première fois par un mathématicien français, appelé Vaulezard, dans un petit fascicule publié en 1640. Suit un deuxième ouvrage, plus complet, en 1644. Dernier venu, ce cadran attire l'attention d'importants savants tels que Foster et Lalande. Parfait dès le départ, il a néanmoins la singulière particularité d'inspirer diverses tentatives d'amélioration, plutôt infructueuses, et d'être à l'origine de quelques variétés de cadrans analemmatiques qui, elles, connaissent un franc succès. Nous apportons la preuve (...) trigonométrique et, pour la première fois semble‐t‐il, la preuve géométrique de sa validité astronomique en suivant fidèlement la méthode de construction indiquée par Vaulezard. Nous effectuons, en outre, un survol aussi exhaustif que possible des différents modèles dérivés de ce cadran ainsi que de la littérature les concernant. Summary The analemmatic sundial was briefly presented for the first time in 1640 by the French mathematician Vaulezard and was described in more detail by him in 1644. The analemmatic dial is the last genuine sundial to be invented and it has attracted the attention of some important scholars such as Foster and Lalande. Although perfect from the very beginning, it had the unusual particularity of inspiring several unfortunate attempts at its improvement as well as being at the origin of a few other types of analemmatic dials, which met with a certain success. We provide here the trigonometric proof and for the first time, the geometric proof of its astronomical validity by closely following the construction method of Vaulezard. We also make a comprehensive survey of the different kinds of analemmatic sundials and of their literature. (shrink)