This study investigated the relationship between concussions and medication adherence among 247 adults experiencing homelessness in Oklahoma City, Oklahoma, who were prescribed medication for a psychiatric disorder. Participants were asked whether they had “ever experienced a blow to the head that caused a concussion,” and medication adherence was measured by asking participants whether they had taken their psychiatric medication yesterday. The data were analyzed using univariate and multivariable logistic regressions. Results showed that more than half of the sample had a (...) concussion history, and homeless adults with a concussion history had higher odds of non-adherence to psychiatric medications compared with those who reported no concussion history [OR = 2.13 ]. Findings suggest that medication non-adherence is associated with incurred concussions. Raising awareness among service providers of the relationship between traumatic brain injury and medication adherence may increase efforts to improve adherence in this underserved population. (shrink)

This paper articulates the commitments, contours and justifications for a pluralist but non-eclectic critical, realist, reflexive social science with emancipatory aims. In it, we stress that social science can and should be used to guide the conceptualization of desirable and viable forms of social organization and their conditions of realization. In this regard, we advocate explanatory theorizing as an ethical duty of social scientists and as a moral good in itself as well as being an inherent epistemological component of scientific (...) practice. This entails that we take seriously the research strategies apposite to our disciplinary, intertextual and interdiscursive locations to make a serious theoretical case and practical case for the kind of social science here advocated. In our view, such a social science must acknowledge the path-breaking work of Roy Bhaskar, but must also recognize that the arguments deployed in texts as a resource in intellectual work can never be treated as the axiomatic grounds for further thought, but must be interrogated thoroughly and in each case what is to be retained must be defensible. No position has a monopoly of relevant insights and the development of science often involves syntheses. Syntheses must not be syncretic but reflexively interrogated to assess epistemological, ontological and conceptual coherence to avoid eclecticism. Development in critical realist philosophy will, we believe, continue to confront and offer plausible resolutions to a range of battles within and pertinent to philosophy and social-scientific metatheory. However, realists must recognize the continuing importance and discursive effects of a variety of critical and realist work in being able to defend, sustain and develop rigorous social-scientific research with emancipatory commitments. (shrink)

Few thinkers have left such an influence across such a diverse range of studies as Michel Foucault has. This book pays homage to that diversity by presenting a multidisciplinary series of analyses dedicated to the question of power today.

Theories in the usual sense, as characterized by a language and a set of theorems in that language ("statement view"), are related to theories in the structuralist sense, in turn characterized by a set of potential models and a subset thereof as models ("non-statement view", J. Sneed, W. Stegmüller). It is shown that reductions of theories in the structuralist sense (that is, functions on structures) give rise to so-called "representations" of theories in the statement sense and vice versa, where representations (...) are understood as functions that map sentences of one theory into another theory. It is argued that commensurability between theories should be based on functions on open formulas and open terms so that reducibility does not necessarily imply commensurability. This is in accordance with a central claim by Stegmüller on the compatibility of reducibility and incommensurability that has recently been challenged by D. Pearce. (shrink)

This commentary aims to place Grace de Laguna’s critique of pragmatism in its historical context. It examines her 1904 response to Henry Heath Bawden, her 1909 attack on John Dewey’s immediate empiricism, and her 1910 book Dogmatism and Evolution, focusing on the following question: Why did she describe her approach as an attempt to complete the pragmatists’ Darwinian revolution in logic?

This paper outlines three broad ways one might think about logical correctness: the Realist approach, the One-Language approach and my own Neo-Carnapian view. Although the realist and one-language views have dominated the philosophy of logic in recent years, I argue against them, favouring of the Neo-Carnapian approach.

According to commonsense, some collections of objects compose wholes, and others do not. However, philosophers have found serious difficulties with attempts to preserve this thesis, and especially with attempts to preserve the existence of just those composite objects recognized by commonsense. In this paper, I defend a classical solution to this problem: "it is the mind that maketh each thing to be one" (Berkeley, Siris, sect. 356). According to this view, which I call 'mereological idealism,' it is when a plurality (...) is united in thought under a concept that a unified whole comes to exist. After explaining the view in more detail, I show how it escapes three standard arguments against commonsense views of composition. (shrink)

The job of philosophy -- Truth: a very deceptive subject -- Epistemology: how do you know? -- Philosophy of religion: does God exist? -- Metaphysics: what is real? -- Moral and ethical theory: between right and wrong -- Social and political theory: freedom, politics, and society.

Alexander Pruss and I have proposed an analysis of omnipotence which makes no use of the problematic terms 'power' and 'ability'. However, this raises an obvious worry: if our analysis is not related to the notion of power, then how can it count as an analysis of omnipotence, the property of being all-powerful, at all? In this paper, I show how omnipotence can be understood as the possession of infinite power (general, universal, or unlimited power) rather than the possession of (...) particular powers. I then argue that the ordinary notions of particular powers or abilities can be understood as applying vague limitations to the notion of infinite power. The vagueness of these limitations is the source of the well-known difficulties in the analysis of ability. (shrink)

Explores the extraordinary states of expanded consciousness that arise during comas, both positive and negative.

Being versus seeming.--Doing versus dreaming.--The aristocracy of service.--Emotion, intellect and action.--Love, fear, hate.--Freedom thru the truth.--The limitations of knowledge.

Many science teachers are presented with the challenge of characterizing science as a dynamic, human endeavour. Perspectivism, as a hermeneutic philosophy of science, has the potential to be a learning tool for teachers as they elucidate the complex nature of science. Developed earlier by Nietzsche and others, perspectivism has recently re-emerged in the context of the philosophy of science in the work of Ronald Giere. Giere presents a compelling case that scientific theories and scientific observation are perspectival by using science (...) itself. There are many tangible examples already present in science textbooks which, when approached in a certain way, offer an exciting opportunity for a realistic incorporation of philosophy of science into the classroom. Furthermore, introducing perspectivism to students necessitates an engagement with notions such as truth, reality, perception and experimentation, through a familiar medium, while painting a nuanced conception of the nature of science. (shrink)

Leading social innovation is challenging. Creating enduring social innovation requires navigating the tension of simultaneously engaging top-down and shared leadership. We outline the crux of the challenge and provide key takeaways and practical advice for the tandem deployment of top-down and shared leadership for social innovation success.

In this book, Frank Griffel presents the most comprehensive examination to date of the life and thought of this important figure.

Part of the nonfiction Orca Think series, this book gives young readers the tools to think about the physical, social and emotional needs of pets, farm animals and wild animals using the Five Freedoms.

In this book, Frank Griffel presents the most comprehensive examination to date of the life and thought of this important figure.

How could ectogestative technology disrupt gender roles, parenting practices, and concepts such as ‘birth’, ‘body’, or ‘parent’? In this chapter, we situate this emerging technology in the context of the history of reproductive technologies and analyse the potential social and conceptual disruptions to which it could contribute. An ectogestative device, better known as ‘artificial womb’, enables the extra-uterine gestation of a human being, or mammal more generally. It is currently developed with the main goal of improving the survival chances of (...) extremely premature neonates. We argue that the intended use of the technology in neonatal intensive care units, as an alternative to current incubators (’partial-ectogestation’), challenges concepts such as ‘birth’, ‘fetus’, and ‘neonate’, and has several ethico-legal implications. We moreover address a more futuristic scenario where the entire embryological and fetal development could happen within an artificial womb (’full-ectogestation’). Such a scenario reveals the disruption of gender roles, parenting practices, and concepts such as ‘mother’, ‘father’, and ‘parent’. Both full- and partial-ectogestation would have implications for engineering and design, law-making, ethics, and philosophical anthropology. (shrink)

This note is a postscript to Ramsey's 'Truth and Probability'. It replaces that article's psychological reading of subjective probability with a reading of it as a consistency condition on the theory that we act to maximise expected utility.

How should we react to the contention that there is empirical evidence showing that many judge Gettier cases to be cases of knowledge, contrary to the verdict of most analytical philosophers about these cases? I argue that there is no single answer to this question. The discussion is set inside a view about how to view the role and significance of intuitive responses to some of philosophy's famous thought experiments. One take-home message is that experimental philosophy and conceptual analysis are (...) not as far apart as is often thought. (shrink)

Famously Ryle imagined a visitor who has seen the colleges, departments, and libraries of a university but still wonders where the university is. The visitor fails to realize that the university consists of these organizational units. In this paper I ask what exactly the relation is between institutional entities such as universities and the entities they are composed of. I argue that the relation is constitution, and that it can be illuminated in terms of constitutive rules. The understanding of the (...) ontology of institutions that constitutive rules provide, however, is incomplete. In order to capture the practical significance of institutions, I introduce the notion of a status rule. Status rules concern the normative powers of institutions. The status account of institutions defended here is used to solve the problem of freestanding status terms: it turns out to be rather difficult to identify the entities of which statuses such as corporations and electronic money are composed. Unable to solve this problem, Searle concludes that they are created out of thin air. I criticize this claim and argue that these statuses are imposed on persons. (shrink)

Business scholars have recently proposed that the virtue of personal wisdom may predict leadership behaviors and the quality of leader–follower relationships. This study investigated relationships among leaders’ personal wisdom—defined as the integration of advanced cognitive, reflective, and affective personality characteristics (Ardelt, Hum Dev 47:257–285, 2004)—transformational leadership behaviors, and leader–member exchange (LMX) quality. It was hypothesized that leaders’ personal wisdom positively predicts LMX quality and that intellectual stimulation and individualized consideration, two dimensions of transformational leadership, mediate this relationship. Data came from (...) 75 religious leaders and 1–3 employees of each leader (N = 158). Results showed that leaders’ personal wisdom had a positive indirect effect on follower ratings of LMX quality through individualized consideration, even after controlling for Big Five personality traits, emotional intelligence, and narcissism. In contrast, intellectual stimulation and the other two dimensions of transformational leadership (idealized influence and inspirational motivation) did not mediate the positive relationship between leaders’ personal wisdom and LMX quality. Implications for future research on personal wisdom and leadership are discussed, and some tentative suggestions for leadership development are outlined. (shrink)

There are fundamental differences between the explanation of scientific change and the explanation of technological change. The differences arise from fundamental differences between scientific and technological knowledge and basic disanalogies between technological advance and scientific progress. Given the influence of economic markets and industrial and institutional structures on the development of technology, it is more plausible to regard technological change as a continuous and incremental process, rather than as a process of Kuhnian crises and revolutions.

Als »Subjektphilosophie« hat man das neuzeitliche Denken insgesamt charakterisiert. Diese Auszeichnung verdankt das Subjekt der verwegenen Hoffnung, es eigne sich zum ultimativen Prinzip der Wissensbegründung. Das Interesse an einer Aufklärung seiner Struktur wurde dadurch jedoch in den Hintergrund gedrängt. Diese Struktur steht im Zentrum von Manfred Franks jüngstem Buch, das einen Blick auf die moderne Geschichte der Subjekttheorien mit Analysen der inneren Beschaffenheit und der Zeitlichkeit des Subjekts sowie seines Verhältnisses zur Intersubjektivität und einer Auseinandersetzung mit klassischen und neuesten analytischen (...) Theoriebildungen verbindet. Dem Begriff der Präreflexivität kommt dabei die Schlüsselrolle zu. (shrink)

Sohn-Rethel’s great idea was to ‘socialise’ Kant’s transcendental subject by combining it with Marx’s commodity-form. In so doing, he took on three challenges simultaneously: a) the timeless validity of modern natural science; b) the social genesis of empirically pure forms of cognition; and c) socialisation occurring through a purely social synthesis. However, Sohn-Rethel construed Marx’s value-form analysis as an empirical exchange of commodities and held that such exchange performs a real abstraction – in this way, he laboured under the very (...) semblance that money engenders at the surface of society by virtue of its function qua means of exchange. This semblance can be rendered transparent by, on the one hand, explaining value in terms of capitalist valorisation rather than as a product of abstraction, and, on the other, developing money as the measure and form of this valorisation. (shrink)

We enter here upon a history of conversational traffic between the respective departments of philosophy and law in the old academy of liberalism, where lawyers hear much from philosophers, yes-and philosophers hear from lawyers, too, in what has fruitfully been a both-ways exchange. Our philosophical protagonist is John Rawls. This book comprises a study of the rise and workings, within the Rawlsian political-liberal philosophy, of the idea of a country's higher-legal constitution as a public platform for the justification of political (...) coercion. A study of Rawls on constitutionalism can help us, I believe, in scoping out and managing a cluster of constitutional lawyers' debates-interminable ones, it seems, in the constitutional-democratic precincts of our times-that I will catalogue soon below. But conversely, I believe, those seeking the best and truest readings of Rawls might have something to learn from the controversies of the lawyers. My approach to Rawls has accordingly been that of a critically leavened (while no doubt broadly sympathetic) exegesis, while with the legal-discursive materials I take more of a diagnostic turn. My hope is that a treatment of these two discourses in relation to each other will prove an aid to both political-philosophical and legal-practical reflection. (shrink)

This is a comprehensive study of the far-reaching changes that led to a re-shaping of the philosophical discourse in Islam during the sixth/twelfth century. Whereas earlier Western scholars thought that Islam's engagement with the tradition of Greek philosophy ended during that century, more recent analyses suggest its integration into the genre of rationalist Muslim theology (kalam). This book proposes a third view about the fate of philosophy in Islam. It argues that in addition to this integration, Muslim theologians picked up (...) the discourse of philosophy in Islam (falsafa) and began to produce books on philosophy. Written by the same authors, books in these two genres, kalām and philosophy, argue for opposing teachings on the nature of God, the world's creation, and on the afterlife. This study explains the emergence of a new genre of philosophical books called "hikma" that stand opposed to Islamic theology and at the same wishes to complement it. Offering a detailed history of philosophy in Iraq, Iran, and Central Asia during the sixth/twelfth century together with an analysis of the circumstances of practicing philosophy during this time, this study can show how reports of falsafa, written by major Muslim theologians such as al-Ghazali (d. 505/1111), developed step-by-step into critical assessments of philosophy that try to improve philosophical teachings, and eventually become fully fledged philosophical summas in the work of Fakhr al-Din al-Razi (d. 606/1210). The book ends in a discussion of the different methods of kalam and hikma and the coherence and ambiguity of a Muslim post-classical philosopher's œuvre. (shrink)

The article argues that universals of law, i.e. the laws of nature, are the general axioms of a deductive system of all knowledge, and their deductive consequences. Universals of fact are generalisations deducible from these together with particular facts.

The present study seeks to lay out the most basic elements of the ontology of classical Aš‘arite theology. In several cases this requires a careful examination of the traditional and the formal lexicography of certain key expressions. The topics primarily treated are: how they understood “Being/ existence” and “being/existent” and essential natures; the systematic exploitation of the equivocities of certain expressions within a general context in which other than words there are no universals proves to be elegant as well as (...) insightful; the basic categories of primary entities: independant beings and nonindependant beings, created and uncreated, the equivocity of “being/existent” as predicated of contingent entities on the one hand and of God and His attributes on the other, and certain problems that arise because of the rigid application of the system's underlying analytic principles. Nous essayons ici de presenter les éléments fondamentaux de l'ontologie de l'aš‘arisme classique. Pour quelques expressions, il a fallu examiner la lexicographie et ordinaire et technique pour bien comprendre leur emploi et leur signification. Les sujets examinés sont: le sens de “Etre/existence” et de “être/existant” et le concept de réalité essentielle; l'emploi nuancé des équivocités de quelques expressions dans un contexte où les seuls universaux sont des mots, emploi qui se révèle philosophiquement élégant; les catégories fondamentales des êtres: êtres indépendants et êtres non-indépendants, soit créés soit incréés, l'équivocité de “être/existant” dit des êtres contingents d'une part, de Dieu et ses attributs d'autre part, et enfin quelques difficultiés qui résultent de l'application rigide des principes analytiques du système. (shrink)

Our intention here is to present the essential character of classical, sunnī kalām within a strictly formal perspective and to set out its basic aspects. It was conceived by the mutakallimīn as a rational, conceptual, and critical science and, although kalām differed in a number of basic concepts and constructs and in its analytic system, the topical organisation of the major compendia parallels that of metaphysics as understood in the contemporary Aristotelian tradition. The debates between kalām and falsafa need to (...) be examined within this context. Kalām, however, is theological in the strict sense of the term and it is as such that its problematic and its procedures are primarily to be understood. Thus seen, the object of kalām is to rationalise the cognitive content presented to Believers in the symbolic language of the koranic revelation. It has, then, four principal tasks, sc, to conceptualise, to order, to explain, and where possible to justify the primary doctrines of the community whose belief is held to be normative. Within this framework the differences that characterise the major schools as such and the various tendencies of individual masters within each school may readily be brought to light. On se propose ici de présenter, d'un point de vue strictement formel, la nature du kālam classique sunnite et d'identifier ses caractéristiques principales. II avait été conçu par les mutakallimin comme une science rationelle, conceptuelle et critique. L'organisation des matières dans ses traités reprend celle de la métaphysique dans la tradition aristotélicienne de l'époque, bien que le kalām s'en distingue par plusieurs de ses structures et concepts fondamentaux, ainsi que par son système analytique. C'est dans ce contexte qu'il faut considérer les debats qui s'instaurèrent entre kalām et falsafa. Le kalām, cependant, est d'ordre strictement théologique et c'est principalement dans ce cadre qu'il faut comprendre sa problématique et ses procédures. Le kalām a pour fonction de rationaliser le contenu cognitif offert aux croyants dans le langage symbolique de la révélation coranique. Il en résulte quatre tâches principales; il s'agit de conceptualiser, ordonner, expliquer et, dans le mesure du possible, justifier les doctrines principales reconnues par la communauté faisant référence en matière de croyance. Dans ce cadre, il sera possible de mettre en lumière les différences entre les principales écoles, ainsi que les tendances qui distinguent certains de leurs grands maîtres respectifs. (shrink)

Institutions are normative social structures that are collectively accepted. In his book Making the Social World, John R. Searle maintains that these social structures are created and maintained by Status Function Declarations. The article’s author criticizes this claim and argues, first, that Searle overestimates the role that language plays in relation to institutions and, second, that Searle’s notion of a Status Function Declaration confuses more than it enlightens. The distinction is exposed between regulative and constitutive rules as being primarily a (...) linguistic one: whereas deontic powers figure explicitly in regulative rules, they feature only implicitly in constitutive rules. Furthermore, he contends that Searle’s collective acceptance account of human rights cannot adequately account for the fact that people have these rights even when they are not recognized. Finally, It is argued that a conception of collective intentionality that involves collective commitment is needed in order to do justice to the normative dimension of institutions. (shrink)

The Unknowable, arguably the greatest Russian philosophical work of the 20th century, was the culmination of S. L. Frank's intellectual and spiritual development, the boldest and most imaginative of all his writings, containing a synthesis of epistemology, ontology, social philosophy, religious philosophy, and personal spiritual experience.

Institutions are normative social structures that are collectively accepted. In his book Making the Social World, John R. Searle maintains that these social structures are created and maintained by Status Function Declarations. The article’s author criticizes this claim and argues, first, that Searle overestimates the role that language plays in relation to institutions and, second, that Searle’s notion of a Status Function Declaration confuses more than it enlightens. The distinction is exposed between regulative and constitutive rules as being primarily a (...) linguistic one: whereas deontic powers figure explicitly in regulative rules, they feature only implicitly in constitutive rules. Furthermore, he contends that Searle’s collective acceptance account of human rights cannot adequately account for the fact that people have these rights even when they are not recognized. Finally, It is argued that a conception of collective intentionality that involves collective commitment is needed in order to do justice to the normative dimension of institutions. (shrink)

Frank Mathwig prägt die theologische Ethik in der Schweiz seit vielen Jahren mit. Pointiert und diskussionsfreudig bringt er die reformierte kirchliche Stimme in die öffentliche Debatte ein: in den Medien, in wissenschaftlichen Texten, in der akademischen Lehre und als Mitglied nationaler Gremien und politischer Kommissionen. In der Festgabe für Frank Mathwig sind publizierte und unveröffentlichte Beiträge aus seinem vielfältigen Schaffen versammelt. Neben grundsätzlichen Reflexionen zur theologischen Ethik und zum Verhältnis von Kirche und theologischer Ethik sind Texte zu aktuellen (...) Themen wie assistierter Suizid, Migration, Menschenrechte, Ehe und Familie und Grund- und Anwendungsfragen der Bioethik im Band enthalten. (shrink)