Sports medicine clinicians face conflicts of interest in providing medical care to athletes. Using a survey of college football players, this study evaluates whether athletes are aware of these conflicts of interest, whether these conflicts affect athlete trust in their health care providers, or whether conflicts or athletes' trust in stakeholders are associated with athletes' injury reporting behaviors.

The Occupy Wall Street movement of 2011 and its corollaries, Occupy Sandy and Occupy Debt, have been largely understood as secular movements. In spite of this, religious actors not only participated, but in some cases played an integral role within the movement, lending material support, organizing expertise, and public statements of support. We rely on interviews with faith leaders in New York and Oakland, and engage in an analysis of print and online media to explore the role of religious actors (...) and groups in Occupy Wall Street. Religious participants were often long-time veterans of progressive political struggles and drew inspiration from their faith traditions. Nonetheless, religious commitments were secondary to political objectives shared by themselves and their secular counterparts. Religious leaders believed they offered symbolic authority to the movement and highlighted this in their engagement in the hope of giving it greater moral weight. Current discussions on postsecularism and public religions are considered. (shrink)

ArgumentMost social scientists today think of data sharing as an ethical imperative essential to making social science more transparent, verifiable, and replicable. But what moved the architects of some of the U.S.’s first university-based social scientific research institutions, the University of Michigan’s Institute for Social Research, and its spin-off, the Inter-university Consortium for Political and Social Research, to share their data? Relying primarily on archived records, unpublished personal papers, and oral histories, I show that Angus Campbell, Warren Miller, Philip (...) Converse, and others understood sharing data not as an ethical imperative intrinsic to social science but as a useful means to the diverse ends of financial stability, scholarly and institutional autonomy, and epistemological reproduction. I conclude that data sharing must be evaluated not only on the basis of the scientific ideals its supporters affirm, but also on the professional objectives it serves. (shrink)

The coming of bioethics to Singapore / W. Calvin Ho and Sylvia S.N. Lim -- The impact of the bioethics advisory committee on the research community in Singapore / Charmaine K.M. Chan and Edison T. Liu -- Engaging the public : the role of the media / Chang Ai-Lien and Judith Tan -- Confucian trust and the biomedical regulatory framework in Singapore / Anh Tuan Nuyen -- The clinician-researcher : a servant of two masters? / Alastair V. Campbell, Jacqueline (...) Chin, and Teck Chuan Voo -- The US model for oversight of human stem cell research / Lindsay Parham and Bernard Lo -- Genetics and stem cell research : models of international policy-making / Bartha Maria Knoppers, Emily Kirby and Rosario Isasi -- Public engagement and bioethics commissions / Thomas H. Murray and Ross S. White -- Norm-making on human-animal chimeras and hybrids in Singapore, the United Kingdom and the international domain / W. Calvin Ho and Martin Bobrow -- How will future bioethical issues engage Singapore? / John Elliott. (shrink)

Robert Pirsig wrote of Steve Hagen's first book, Why the World Doesn't Seem to Make Sense, "For those who are certain that objectivity and intellect are the ground floor of all knowledge, this can be a valuable trip to the sub-basement." Now, in The Grand Delusion, Hagen drills deeper, into the most basic strengths, assumptions, and limitations of religion and belief, philosophy and inquiry, science, and technology. In doing so, he shines new light on the question Why is there Something (...) rather than Nothing?-and shines this light from an entirely unexpected (and largely unexplored) direction. Using a provocative mix of examples from physics, philosophy, religion, myth, neuroscience, and mathematics-and a clever, shade-throwing Socratic dialogue between Hagen and his foil, "ANYONE"-this book also offers a fresh perspective on other questions that science, philosophy, and religion have long grappled with. Such topics include: · What does it mean to exist? · What is mind? · What constitutes a measurement? · What exactly is motion? Layer by layer, Hagen examines the questions we ask, the way we ask them, the assumptions and beliefs we hold dear, and the ways in which we separate ourselves from the very answers we seek. In the process, he draws on sources that include Huang Po, Richard Feynman, Sir Arthur Eddington, Hui-Neng, Susan B. Anthony, Daniel Dennett, Joseph Campbell, Dogen, Emily Dickinson, Nagarjuna, Ikkyu, William I. McLaughlin, Sam Harris, and Henry David Thoreau. Ultimately, this book reveals how all of these fundamental questions-and many, many more-stem from a single error, a single unwarranted belief, a single Grand Delusion. The Grand Delusion helps readers move past this delusion into insight that can settle these age-old and seemingly intractable questions. (shrink)

The American Journal of Bioethics, Volume 12, Issue 10, Page 54-55, October 2012.

Liberalism is a wonderful theory, but its adherents have a difficult time explaining why. In his Tanner Lecture entitled Foundations of Liberal Equality, Ronald Dworkin proposes to defend liberalism in a new way. Dworkin is not content to view liberalism as a political compromise in which people set aside their personal convictions in the interest of social peace. Instead, he undertakes to make liberal political theory “continuous” with personal ethics, by describing an ethical position that endorses liberalism as a matter (...) of conviction. (shrink)

Much early modern metaphysics grew with an eye to the new science of its time, but few figures took it as seriously as Emilie du Châtelet. Happily, her oeuvre is now attracting close, renewed attention, and so the time is ripe for looking into her metaphysical foundation for empirical theory. Accordingly, I move here to do just that. I establish two conclusions. First, du Châtelet's basic metaphysics is a robust realism. Idealist strands, while they exist, are confined to non-basic regimes. (...) Second, her substance realism seems internally coherent, so her foundational project appears successful.I have two aims in this paper. Historically, I show that du Châtelet's main source of inspiration was Christian... (shrink)

In this book John Campbell shows that the general structural features of human thought can be seen as having their source in the distinctive ways in which we...

This book endeavours to pinpoint the relations between musical, and especially instrumental, practice and the evolving conceptions of pitch systems. It traces the development of ancient melodic notation from reconstructed origins, through various adaptations necessitated by changing musical styles and newly invented instruments, to its final canonical form. It thus emerges how closely ancient harmonic theory depended on the culturally dominant instruments, the lyre and the aulos. These threads are followed down to late antiquity, when details recorded by Ptolemy permit (...) an exceptionally clear view. Dr Hagel discusses the textual and pictorial evidence, introducing mathematical approaches wherever feasible, but also contributes to the interpretation of instruments in the archaeological record and occasionally is able to outline the general features of instruments not directly attested. The book will be indispensable to all those interested in Greek music, technology and performance culture and the general history of musicology. (shrink)

Simple idealized models seem to provide more understanding than opaque, complex, and hyper-realistic models. However, an increasing number of scientists are going in the opposite direction by utilizing opaque machine learning models to make predictions and draw inferences, suggesting that scientists are opting for models that have less potential for understanding. Are scientists trading understanding for some other epistemic or pragmatic good when they choose a machine learning model? Or are the assumptions behind why minimal models provide understanding misguided? In (...) this paper, using the case of deep neural networks, I argue that it is not the complexity or black box nature of a model that limits how much understanding the model provides. Instead, it is a lack of scientific and empirical evidence supporting the link that connects a model to the target phenomenon that primarily prohibits understanding. (shrink)

Emily Brady provides a systematic account of aesthetics in relation to the natural environment, offering a critical understanding of what aesthetic appreciation ...

Our use of ‘I’, or something like it, is implicated in our self-regarding emotions, in the concern to survive, and so seems basic to ordinary human life. But why does that pattern of use require a referring term? Don't Lichtenberg's formulations show how we could have our ordinary pattern of use here without the first person? I argue that what explains our compulsion to regard the first person as a referring term is our ordinary causal thinking, which requires us to (...) find a persisting object as the mechanism that underpins the causal structure we naturally ascribe to the self. I thus argue against Peacocke's picture (2012), on which it's the cogito that explains one's knowledge of one's own existence. (shrink)

The laws of nature have come a long way since the time of Newton: quantum mechanics and relativity have given us good reasons to take seriously the possibility of laws which may be non-local, atemporal, ‘all-at-once,’ retrocausal, or in some other way not well-suited to the standard dynamical time evolution paradigm. Laws of this kind can be accommodated within a Humean approach to lawhood, but many extant non-Humean approaches face significant challenges when we try to apply them to laws outside (...) the time evolution picture. Thus for proponents of non-Humean approaches to lawhood there is a clear need for a novel non-Humean account which is capable of accommodating these sorts of laws. In this paper we propose such an account, characterizing lawhood in terms of constraints, which are understood as a form of modal structure. We demonstrate that our proposed realist account can indeed accommodate a large variety of laws outside the time evolution paradigm, and describe some possible applications to important philosophical problems. (shrink)

Campbell Brown is one of the most recent additions to our faculty. We thought we’d welcome him to the Department with some questions.

Zusammenfassung Im ersten Teil des Beitrags wird die Forderung nach Einheit und Zweckfreiheit der klassischen Humboldt’schen Universität mit den gegenwärtigen Tendenzen zu anwendungsorientierter Drittmittelforschung, interdisziplinärer Kooperation sowie universitärer Profil- und Schwerpunktbildung konfrontiert. Im zweiten Teil wird erörtert, welche Legitimationsprobleme die Nützlichkeitsdebatte in den Geisteswissenschaften ausgelöst hat, die in der Vergangenheit als offizielle Vertreter des humanistischen Bildungsideals auftraten. Im abschließenden dritten Teil wird das Verhältnis von Einheit und Vielheit sowie von Theorie und Praxis in der Sportwissenschaft re-thematisiert sowie deren wissenschaftstheoretischen Defizite (...) vor dem Hintergrund der veränderten universitären Rahmenbedingungen problematisiert. (shrink)

This article discusses Archibald Campbell’s (1691-1756) early writings on religion, and the reactions they provoked from conservative orthodox Presbyterians. Purportedly against the Deist Matthew Tindal, Campbell crucially argued for two claims, namely (i) for the reality of immutable moral laws of nature, and (ii) for the incapacity of natural reason, or the light of nature, to discover the fundamental truths of religion, in particular the existence and perfections of God, and the immortality of the soul. In an episode (...) that had its peak in 1735 and 1736, a Committee for Purity of Doctrine of the Church of Scotland scrutinised Campbell’s writings. It attacked the second claim as contradicting Calvinist doctrines concerning the universal guilt of mankind after the Fall, and the first claim as contradicting doctrines concerning justification and salvation, and as supporting Deism. The study of this episode reveals new aspects of how the struggle to define orthodoxy crystallised in philosophical and theological debates in Scotland at the dawn of the Enlightenment, and before the rise of the Moderates. (shrink)

Zusammenfassung Das Paradigma der Postmoderne fand bislang in der Sportwissenschaft kaum Beachtung. Daher wird sein erkenntnistheoretisches Programm zunächst exemplarisch dargestellt und einer kritischen Reflexion unterzogen. Danach wird die Erkenntnisrelevanz postmoderner Theoreme für die Sportwissenschaft problematisiert. Von besonderem Interesse ist hierbei die Fragestellung, unter welchen Voraussetzungen der Postmodernismus eine erstzunehmende Herausforderung für eine zukunftsweisende sportwissenschaftliche Theorien-Konzeption sein könnte. Auf Dauer wird die Sportwissenschaft nicht umhin können, sich kritisch mit dem in den Mutterwissenschaften kontrovers geführten Diskurs einer postmodernen Revision der Moderne auseinander (...) zu setzen. (shrink)

Because idealizations frequently advance scientific understanding, many claim that falsehoods play an epistemic role. In this paper, we argue that these positions greatly overstate idealiza...

Social epistemologists should be well-equipped to explain and evaluate the growing vulnerabilities associated with filter bubbles, echo chambers, and group polarization in social media. However, almost all social epistemology has been built for social contexts that involve merely a speaker-hearer dyad. Filter bubbles, echo chambers, and group polarization all presuppose much larger and more complex network structures. In this paper, we lay the groundwork for a properly social epistemology that gives the role and structure of networks their due. In particular, (...) we formally define epistemic constructs that quantify the structural epistemic position of each node within an interconnected network. We argue for the epistemic value of a structure that we call the (m,k)-observer. We then present empirical evidence that (m,k)-observers are rare in social media discussions of controversial topics, which suggests that people suffer from serious problems of epistemic vulnerability. We conclude by arguing that social epistemologists and computer scientists should work together to develop minimal interventions that improve the structure of epistemic networks. (shrink)

In the past decade, identification with all humanity has been found to predict several positive behavioral outcomes like volunteering, a willingness to contribute to humanitarian relief, and cooperative health behavior during the COVID-19 pandemic. However, to this day, little is known about how individual differences in IWAH emerge. Therefore, the present study aimed to explore whether there is a relationship between individuals’ upbringing and their IWAH. For this purpose, data on IWAH, remembered parenting behavior, and remembered parental attachment assessed by (...) 3056 individuals were analyzed. Structural equation models were used to analyze the correlations between RPB, attachment, and IWAH and to test whether single facets of RPB and attachment could significantly predict IWAH when controlling for the other facets in a latent regression analysis. The facets of positive RPB correlated significantly positively with the two facets of IWAH and explained between 4.1 and 7% of their variance. Surprisingly, in the English sample, two facets of negative RPB also correlated significantly positively with IWAH. The explained variance in IWAH being significant but small, it is argued that parents’ attitudes or behavior specifically related to IWAH could have a greater impact on IWAH than more unspecific parenting behavior. For instance, we discovered that the extent to which participants perceived their parents as global citizens explained about one third of the variance in their own identification as global citizens. Fostering IWAH could constitute an effective approach to tackle important global challenges. Therefore, more research is needed to test the generalizability of the results and to further analyze the roots of people’s IWAH. (shrink)

In The Sublime in Modern Philosophy: Aesthetics, Ethics, and Nature, Emily Brady takes a fresh look at the sublime and shows why it endures as a meaningful concept in contemporary philosophy. In a reassessment of historical approaches, the first part of the book identifies the scope and value of the sublime in eighteenth-century philosophy, nineteenth-century philosophy and Romanticism, and early wilderness aesthetics. The second part examines the sublime's contemporary significance through its relationship to the arts; its position with respect (...) to other aesthetic categories involving mixed or negative emotions, such as tragedy; and its place in environmental aesthetics and ethics. Far from being an outmoded concept, Brady argues that the sublime is a distinctive aesthetic category which reveals an important, if sometimes challenging, aesthetic-moral relationship with the natural world. (shrink)

Dementia patients in the moderate-late stage of the disease can, and often do, express different preferences than they did at the onset of their condition. The received view in the philosophical literature argues that advance directives which prioritize the patient’s preferences at onset ought to be given decisive moral weight in medical decision-making. Clinical practice, on the other hand, favors giving moral weight to the preferences expressed by dementia patients after onset. The purpose of this article is to show that (...) the received view in the philosophical literature is inadequate and is out of touch with real clinical practice. I argue that having dementia is a cognitive transformative experience and that preference changes which result from this are legitimate and ought to be given moral weight in medical decision-making. This argument ought to encourage us to reduce our confidence in the moral weight of advance directives for dementia patients. (shrink)

Healthcare Ethics, Law and Professionalism: Essays on the Works of Alastair V Campbell features 15 original essays on bioethics, and healthcare ethics specifically. The volume is in honour of Professor Alastair V Campbell, who was the founding editor of the internationally-renowned Journal of Medical Ethics, and the founding director of three internationally leading centres in bioethics, in Otago, New Zealand, Bristol, UK, and Singapore. Campbell was trained in theology and philosophy and throughout his career worked with colleagues (...) from various disciplines, including law and various branches of healthcare. The diversity of topics and depth of contributors' insights reflect the breadth and impact of Campbell's philosophical work and policy contributions to healthcare ethics. Throughout his long academic career, Campbell's emphasis on healthcare ethics being practice-oriented, yet driven by critical reflection, has shaped the field in vital ways. The chapters are authored by leading scholars in healthcare ethics and law. Directly engaging with Campbell's work and influence, the essays discuss essential questions in healthcare ethics relating to its methodology and teaching, its intersection with law and policy, medical professionalism, religion, and its translation in different cultural settings. Chapters also grapple with specific enduring topics, such as the doctor-patient relationship, justice in health and biomedical research, and treatment of the human body and the dead. (shrink)