BackgroundSeveral studies identified low subjective feelings of power in women with anorexia nervosa. However, little is known about implicit power motives and the discrepancy between explicit feelings of power and implicit power motives in AN.AimThe study investigated the discrepancy between explicit feelings of power and implicit power motives and its relationship to anxiety in patients with AN.MethodFifty-three outpatients and inpatients with AN and 48 participants without AN were compared regarding subjective feelings of power and anxiety. Explicit power [investigated with the (...) Personal Sense of Power Scale and a visual analog scale ], implicit power motives [investigated with the Multi-Motive Grid ] and trait anxiety [measured with the State-Trait Anxiety Inventory ], were assessed.ResultsExplicit feelings of power were lower in patients with AN compared to non-AN participants. No differences in implicit power motives were found when comparing the groups against each other. However, looking at the groups separately, women with AN had similar levels of implicit fear of losing power and hope for power, whereas woman without AN had significantly lower fear of losing power than hope for power. Focusing on discrepancies between powerful feelings and power motives, results were mixed, depending on the subscale of the MMG. Lastly, discrepancies between implicit power motives and explicit feelings of power were positively correlated with trait anxiety in AN patients.ConclusionThese findings underline that individuals with AN display significantly lower explicit feelings of power, however, they show similar implicit power motives compared to individuals without AN. The discrepancy between explicit feelings of power and implicit power motives is related to anxiety in AN and may represent a vulnerability factor to illness maintenance. (shrink)

Socrates’ view about human motivation in Plato’s early dialogues has often been called ‘intellectualist’ because, in his account, the motivation for any given intentional action is tied to the intellect, specifically to beliefs. Socratic motivational intellectualism is the view that we always do what we believe is the best (most beneficial) thing we can do for ourselves, given all available options. Motivational intellectualism is often considered to be at the centre of Socrates’ intellectualist account of actions, according to which: (1) (...) we never act against our present judgment about what is best to do; (2) all wrongdoing is due to ignorance; (3) non-rational desires cannot motivate actions; (3) we all desire the good; and (5) no one does wrong willingly. Despite their centrality for Socratic philosophy, interpreters disagree on the exact interpretation of these five claims and of Socrates’ account of motivation. This chapter surveys the interpretative landscape so that the reader may more easily navigate the primary and secondary literature and decide for themselves whether Socrates is a motivational intellectualist and, if so, in what sense. (shrink)

Socrates believes that living well is primarily an intellectual undertaking: we live well if we think correctly. To intellectualists, one might think, the body and activities related to it are of little interest. Yet Socrates has much to say about food, eating, and cookery. This paper examines Socrates’ criticism of ‘feeding on opson’ (opsophagia) in Xenophon’s Memorabilia and of opson cookery (opsopoiia) in Plato’s Gorgias. I argue that if we consider the specific cultural meaning of eating opson, we can see (...) that Socrates takes a nuanced stance on food and cookery: he recommends careful consumption and skillful production, not austerity or abstinence. This nuance in Socrates’ discussion of food changes our interpretation of Socrates’ criticism of rhetoric in the Gorgias: in comparing rhetoricians to opson chefs—not to pastry chefs, as many have assumed—Socrates evokes the dangers of indulging in speeches while acknowledging their necessity for Athenian public life. (shrink)

What makes a good leader? This paper takes Socrates in Plato’s early dialogues as the starting point for developing three leadership skills that are still relevant today: being on a mission, thinking in questions, and thinking like a beginner. I arrive at these Socratic leadership skills through an interdisciplinary approach to Plato’s early dialogues that puts Socrates in conversation with a diversity of thinkers: modern-day business leaders and leadership coaches, educators, Zen Buddhists, and art historians. I show that Socratic leadership (...) skills are valued in today’s business world, and I propose concrete exercises that can help anyone acquire these skills. In contrast to Platonic leadership—the leadership skills of the philosopher king—Socratic leadership skills have not been the focus of much investigation. This paper aims to advance a scholarly conversation about Socrates as a leadership model. (shrink)

God's public image has perennially suffered from the apparent botch He has made of Creation, or our portion of it, at any rate. “What's so good about God”, people ask, “when He permits volcanoes in Lisbon, famines in Ghana, earthquakes in San Francisco?” Why is there always, in fact, whichever way we bite it, a worm in the apple?

In the Gorgias, Socrates claims that painful bodily punishment like flogging can improve certain wrongdoers. I argue that we can take Socrates’ endorsement seriously, even on the standard interpretation of Socratic motivational intellectualism, according to which there are no non-rational desires. I propose that flogging can epistemically improve certain wrongdoers by communicating that wrongdoing is bad for oneself. In certain cases, this belief cannot be communicated effectively through philosophical dialogue.

Purpose: The purpose of this article was to compare different modes of feedback on 30 min cycling time-trial performance in non-cyclist’s and cyclists-triathletes, and investigate cyclists-triathlete’s information acquisition.Methods: 20 participants performed two 30 min self-paced cycling time-trials with either a single feedback or multiple feedback. Cyclists-triathlete’s information acquisition was also monitored during the multiple feedback trial via an eye tracker. Perceptual measurements of task motivation, ratings of perceived exertion and affect were collected every 5 min. Performance variables and heart rate (...) were recorded continuously.Results: Cyclists-triathletes average power output was greater compared to non-cyclists with both multiple feedback. Whereas, cyclists-triathletes 30 min cycling time-trial performance was impaired with multiple feedback compared to single feedback. Cyclists-triathlete’s primary and secondary objects of regard were power and elapsed time. However, total glance time during multiple feedback decreased from the first 5 min to the last 5 min.Conclusion: Cyclists-triathletes indoor 30 min cycling TT performance was impaired with multiple feedback compared to single feedback. Whereas non-cyclist’s performance did not differ between multiple and single feedback. Cyclists-triathletes glanced at power and time which corresponds with the wireless sensor networks they use during training. However, total glance time during multiple feedback decreased over time, and therefore, overloading athletes with feedback may decrease performance in cyclists-triathletes. (shrink)

Each chapter of this concise volume focuses on a single work or philosopher, and includes a short history of each one as well as a description of their ...

A wide range of countries decided to go into lockdown to contain the coronavirus disease (COVID-19) pandemic of 2020, a setting separating people and restricting their movements. We investigated how musicians dealt with this sudden restriction in mobility. Responses of 234 people were collected. The majority of respondents (95%) resided in Belgium or the Netherlands. Results indicated a decrease of 79% of live music making in social settings during lockdown compared with before lockdown. In contrast, an increase of 264% was (...) demonstrated for online joint music making. However, results showed that most respondents were largely or even completely unaccustomed with specialized platforms for online joint music making (e.g., JamKazam, Jamulus). Respondents reported to mostly use well-known video-conferencing platforms such as Zoom and Skype when playing together virtually. However, when such video-conferencing platforms were used, they were often not employed for synchronized playing and were generally reported to insufficiently deal with latency issues. Furthermore, respondents depending on music making as their main source of income explored online real-time methods significantly more than those relying on other income sources. Results also demonstrated an increase of 93% in the use of alternative remote joint music-making methods (e.g., recording parts separately and subsequently circulating these digital recordings). All in all, results of this study provide a more in-depth view on joint music making during the first weeks of lockdown induced by the COVID-19 pandemic of 2020, and demonstrate users’ perceptions of performance and usability of online real-time platforms as well as alternative methods for musical interaction. (shrink)

Sign language interpreting is a cognitively challenging task performed mostly by second language learners. SLI students must first gain language fluency in a new visuospatial modality and then move between spoken and signed modalities as they interpret. As a result, many students plateau before reaching working fluency, and SLI training program drop-out rates are high. However, we know little about the requisite skills to become a successful interpreter: the few existing studies investigating SLI aptitude in terms of linguistic and cognitive (...) skills lack baseline measures. Here we report a 3-year exploratory longitudinal skills assessments study with British Sign Language -English SLI students at two universities. Our aims were two-fold: first, to better understand the prerequisite skills that lead to successful SLI outcomes; second, to better understand how signing and interpreting skills impact other aspects of cognition. A battery of tasks was completed at four time points to assess skills, including but not limited to: multimodal and unimodal working memory, 2-dimensional and 3-dimensional mental rotation, and English comprehension. Dependent measures were BSL and SLI course grades, BSL reproduction tests, and consecutive SLI tasks. Results reveal that initial BSL proficiency and 2D-MR were associated with selection for the degree program, while visuospatial working memory was linked to continuing with the program. 3D-MR improved throughout the degree, alongside some limited gains in auditory, visuospatial, and multimodal working memory tasks. Visuospatial working memory and MR were the skills closest associated with BSL and SLI outcomes, particularly those tasks involving sign language production, thus, highlighting the importance of cognition related to the visuospatial modality. These preliminary data will inform SLI training programs, from applicant selection to curriculum design. (shrink)

Individual bacterial cells can communicate via quorum sensing, cooperate to harvest nutrients from their environment, form multicellular biofilms, compete over resources and even kill one another. When the environment that bacteria inhabit is an animal host, these social behaviours mediate virulence. Over the last decade, much attention has focussed on the ecology, evolution and pathology of bacterial cooperation, and the possibility that it could be exploited or destabilised to treat infections. But how far can we really extrapolate from theoretical predictions (...) and laboratory experiments to make inferences about ‘cooperative’ behaviours in hosts and reservoirs? To determine the likely importance and evolution of cooperation ‘in the wild’, several questions must be addressed. A recent paper that reports the dynamics of bacterial cooperation and virulence in a field experiment provides an excellent nucleus for bringing together key empirical and theoretical results which help us to frame – if not completely to answer – these questions. (shrink)

Recent developments in AI programming allow for new applications: individualized chatbots which mimic the speaking and writing behaviour of one specific living or dead person. ‘Deathbots’, chatbots of the dead, have already been implemented and are currently under development by the first start-up companies. Thus, it is an urgent issue to consider the ethical implications of deathbots. While previous ethical theories of deathbots have always been based on considerations of the dignity of the deceased, I propose to shift the focus (...) on the dignity and autonomy of the bereaved users of deathbots. Drawing on theories of internet-scaffolded affectivity and on theories of grief, I argue that deathbots may have a negative impact on the grief process of bereaved users and therefore have the potential to limit the emotional and psychological wellbeing of their users. Deathbot users are likely to become dependent on their bots which may make them susceptible to surreptitious advertising by deathbot providing companies and may limit their autonomy. At the same time, deathbots may prove to be helpful for people who suffer from prolonged, severe grief processes. I caution against the unrestricted usage of deathbots and suggest that they should be classified as medical devices. This classification would not the least mean that their non-harm, as well as their helpfulness for people suffering from prolonged grief needs to be proven and that their potential for autonomy infringements is reduced. (shrink)

The following dialogue takes up recent calls within nursing scholarship to critically imagine alternative nursing futures through the relational process of call and response. Towards this end, the dialogue builds on letters which we, the authors, exchanged as part of the 25th International Nursing Philosophy Conference in 2022. In these letters, we asked of ourselves and each other: If we were to think about a new philosophy of mental health nursing, what are some of the critical questions that we would (...) need to ask? What warrants exploration? In thinking through these questions, our letters facilitated a collaborative enquiry in which philosophy and theory were generative tools for thinking beyond what is and towards what is yet to come. In this paper, we expand the dialogue within these letters—in a ‘dialogue‐on‐dialogue’—and take up one thread of our discussion to argue that a new philosophy of mental health nursing must rethink the relationships between ‘practitioner’/‘self’ and ‘self’/‘other’ if it is to create a radically different future. Further, we posit solidarity and public love as possible alternatives to foregrounding the ‘work’ of mental health nursing. The possibilities we present here should be received as partial, contingent and unfinished. Indeed, our purpose in this paper is to provoke discussion and, in so doing, to model what we believe is a necessary shift towards criticality in our communities of nursing scholarship. (shrink)

ABSTRACT Performative activism is a critical label that is applied to instances of shallow or self-serving support for social justice causes. The accusation rests on a distinction between what is said by supposed supporters and what they actually do. One of the challenges of understanding the rhetoricity of the phrase “performative activism” is that its definition seems to place it at odds with the most common scholarly definitions of “performative,” in which there is little or no difference between saying and (...) doing. Nonetheless, making a distinction between what is said and done is rhetorically effective in itself. By understanding the accusation of performative activism as a type of critique, we can begin to see how such critical gestures are better understood as demands rather than condemnations. (shrink)

In the Statesman (287c3-5), Plato proposes that the philosophical divider should divide analogously to how the butcher divides a sacrificial animal. According to the common interpretation, the example of animal sacrifice illustrates that we should “cut off limbs” (kata mele), that is, divide non-dichotomously into functional parts of a living whole. We argue that this interpretation is historically inaccurate and philosophically problematic: it relies on an inaccurate understanding of sacrificial butchery and leads to textual puzzles. Against the common interpretation, we (...) argue that the example of animal sacrifice illustrates that correct division minimizes (it cuts into the smallest number possible) by first dividing dichotomously and then dividing non-dichotomously into “parts,” not “limbs.” We will show that both the philosophical divider and sacrificial butcher proceed exactly in this way. By taking Plato’s comparison to the historical practice of animal sacrifice seriously, our interpretation provides better solutions to the textual puzzles than the common interpretation. (shrink)

Despite some excellent resources on this topic, the parts of our syllabi devoted to inclusion and accessibility remain somewhat, well, exclusive and inaccessible.

Let me present to you the ultimate life-coaching team: Marie Kondo and Socrates. Marie Kondo, the modern Japanese consultant devoted to uncluttering our households; Socrates, the ancient Greek philosopher devoted to uncluttering our minds. If we open ourselves to their methods of tidying up, we will live a happier life, they promise.

Imagine that Socrates gets a cavity treatment. The drilling is painful, but he also knows that it is best to get it done and so he stays. Callicles is not so smart. Once the dentist starts drilling, Callicles takes off. I argue that this scenario presents a puzzle that interpreters have missed, namely: why does Socrates have an aversion to pain? To us, this might not be puzzling at all. Socrates, however, believes that we have an aversion only to bad (...) things and that pain is not in fact bad. If Socrates knows that pain is not bad, why does he still feel aversive pain from drilling? I argue that the Protagoras and Hippias Major suggest that pain immediately appears to be bad to us. So even though pain is not in fact bad, it appears and feels that way, and thus even Socrates has an aversion to it. Pain is a felt evaluation. My interpretation contributes to the debates in the literature in two ways. First, it fills an explanatory gap. Interpreters have acknowledged that a Socratic theory of motivation has room for pain aversions as “itches,” but they leave unexplained why we have an aversion to pain, i.e., why those itches itch. Second, I offer an alternative account of Socratic motivation by proposing that pain aversions can motivate some of our actions. (shrink)

This is the first book-length treatment of the metaphysical foundations of ecological ethics. The author seeks to provide a metaphysical illumination of the fundamental ecological intuitions that we are in some sense `one with' nature and that everything is connected with everything else. Drawing on contemporary cosmology, systems theory and the history of philosophy, Freya Mathews elaborates a new metaphysics of `interconnectedness'. She offers an inspiring vision of the spiritual implications of ecology, which leads to a deepening of our (...) conception of conservation. (shrink)

This paper deals with the relationships between theoretical and clinic instances deriving from Lacan’s conception of the real and of reality . It’s main argument is that the disparity between the latter notions is the spring of the insurmountable tensions between ethics and epistemology , one that a philosophical regard shows to be constitutive of the psychoanalytical practice. Lacan’s program of a negative ontology allows us to establish connections between different trends in psychoanalytical thought and practice as well as in (...) general between psychoanalysis and philosophy. (shrink)

A bold and original work in ecocosmology and metaphysics.

The environmental philosophy that has grown from the ecological movement has often been accused of providing no rational arguments for the holistic concepts it embraces. This is the first book to consider the metaphysical foundations of ecological ethics. The author seeks to provide a metaphysical support for the basic institutions of the 'one-ness' and the interconnectedness of everything, the fundamental principles of the ecological movement.

Biomimicry as a design concept is indeed revolutionary in its implications for human systems of production, but it is a concept in need of further philosophical elaboration and development. To this end certain philosophical principles underlying the organization of living systems generally are identified and it is argued that not only our systems of production but also our psychocultural patterns of desire need to be reorganized in accordance with these principles if we are collectively to achieve the integration into nature (...) to which biomimicry aspires. Even were this reorganization to be effected however, there is still an ethically momentous ambiguity in biomimicry that needs to be teased out before we can be assured that biomimicry will indeed produce the bioinclusive sustainability outcomes that it seems to promise. (shrink)

Epidemiological studies of the last decade have shown a low prevalence of hypomania and bipolar I disorder in Western societies while pointing to a prevalence of unipolar mania in non-Western societies. This work seeks to investigate the explanatory role of the Stimmung concept to understand these differences, as much as the increase in the number of cases of mania in the West in the last two decades. It attempts to explore the relationship between the phenomenology of hypomania and its adaptation (...) to the atmosphere of its environment. Our hypothesis is that the experience of hypomania would be in harmony with the narrative of Western societies and with Stimmung (in the sense of the term used by Spitzer and Heidegger) of these societies. Finally, we will present a clinical case and analyzes of business leadership manuals that will illustrate the phenomenological relationship of Stimmung and mania, as well as its transformation in the sphere of work. (shrink)

Este artigo tem por objetivo a investigação dos impasses no processo da identificação do Negro no Brasil e seu transcurso sócio-histórico, moldado por fatores de uma paranoia social isso, implicada no processo de violência e crime. A psicanálise freudiana reconhece que a identificação é a primeva e primordial forma de ligação afetiva a um objeto, isto é, um processo profundamente enraizado na singularidade do sujeito e em nossas atividades sociais; por outro lado, na clínica psicanalítica haveria o testemunho dessa manifestação (...) sintomática no processo da identificação. (shrink)

Biomimicry can serve as a design template for an ecological civilisation by showing how cyclical, no-waste, mutually adaptive production systems designed 'after nature' could render human industry fully 'sustainable'. However, unless the modes of praxis involved in such a reformed industrial base are also redesigned, the value orientation fostered by the new order would remain anthropocentric. Biomimicry would accordingly result in an eco-modernist-type scenario in which society was 'decoupled' from nature, with dystopian consequences for the larger community of life. Drawing (...) on Indigenous modalities, I explore ways in which modern industrial systems could include participatory modes of praxis that would emanate in genuinely bio-inclusive forms of consciousness and hence lay the ethical foundations for an ecological civilisation. (shrink)

In this book review, I discuss Smith’s new interpretation of Socrates' epistemology of virtue, according to which (a) Socratic virtue knowledge is craft knowledge (knowing how to live well), and such knowledge comes in degrees; and (b) Socrates has a certain degree of virtue knowledge, and one does not have to be an inerrant expert to have any virtue knowledge at all. I argue that Smith succeeds in presenting Socratic philosophy in a new light, while also pointing to remaining questions (...) about his account of virtue—specifically, about what exactly the craft of virtue is and how we can practice it and thereby improve ourselves. (shrink)

Argues that the environmental crisis is symptomatic of much deeper crises in modern civilization.

Race and racism are matters of urgent concern for the international nursing community. Recent global events have presented the discipline with an opportunity to generate and sustain long overdue discussions. However, with this opportunity comes a need to consciously attend to what we mean by race and racism, especially in the context of the nursing literature. Indeed, the development of antiracism depends on how we conceptualise race and racism; it is these conceptualisations that actively shape the scope and priorities of (...) antiracist organising and action. The aim of this critical interpretative synthesis (CIS) is to examine conceptualisations of race and racism in the nursing literature by drawing on contemporary race scholarship. The synthesis of diverse literature is enabled through the explorative and expansive process of the CIS method. This review generates three synthesising arguments—a problem ‘of’ not ‘for’; conceptual inconsistencies and drift; and reliance on the lens of experience—that both critique and contribute to the nursing literature. In the pursuit of antiracism, this article urges us to pay close attention to our conceptualisations of race and racism by illuminating the pitfalls that occur when our conceptualisations are inconsistent, contradictory, or simply neglected. (shrink)

Opposition to corporate legal rights has become more visible in recent years. Activists seek ways to address the influence of corporations on the state and its ancillary institutions. The most well-known tactics range from Occupy's embrace of anarchic, leaderless horizontalism to the Mayday PAC raising money to elect representatives who support a campaign finance amendment to the US Constitution. The spectrum of political efforts between these two approaches speaks to how the problem of corporate power resonates with many people in (...) the United States. It also, however, demonstrates how "democracy," as the ostensible opposition to corporate politics, can be interpreted as everything from... (shrink)

Nature in its wider cosmic sense is not at risk from human exploitation and predation. To see life on Earth as but a local manifestation of this wider, indestructable and inexhaustible nature is to shield ourselves from despair over the fate of our Earth. But to take this wide view also appears to make interventionist political action on behalf of nature-which is to say, conservation-superfluous. If we identify with nature in its widest sense, as deep ecology prescribes, then the “self-defence” (...) argument usually advanced by deep ecologists in support of conservation appears not to work. I argue that the need for eco-activism can be reconciled with a rejection of despair within the framework of deep ecology, and that in the process of this reconciliation the meaning of the term conservation acquires a new, spiritual dimension. (shrink)

This is the first book-length treatment of the metaphysical foundations of ecological ethics. The author seeks to provide a metaphysical illumination of the fundamental ecological intuitions that we are in some sense `one with' nature and that everything is connected with everything else. Drawing on contemporary cosmology, systems theory and the history of philosophy, Freya Mathews elaborates a new metaphysics of `interconnectedness'. She offers an inspiring vision of the spiritual implications of ecology, which leads to a deepening of our (...) conception of conservation. (shrink)

What is nature, and how are we to live with it rather than against it, as ecophilosophers enjoin? My own understanding of nature and of our proper relation to it is ultimately traceable to a metaphysics that could be broadly described as panpsychist, in that it attributes an internal principle, or subjectival dimension, to matter generally. I have explored such a metaphysic elsewhere, and do not propose..

Against the backdrop of cultural and political ideals, this article highlights both the significance of mental health nursing in meeting population needs and the regulatory barriers that may be impeding its ability to adequately do so. Specifically, we consider how ambiguous notions of ‘proficiency’ in nurse education—prescribed by the regulator—impact the development of future mental health nurses and their mental health nursing identity. A key tension in mental health practice is the ethical‐legal challenges posed by sanctioned powers to restrict patients' (...) freedom at the same time as the desire (and obligation) to promote patients' self‐determined recovery. The genericism of the UK's Future Nurse Standards do little to prepare mental health nurses to navigate the tensions that ensue. This has consequences for nurses and patients alike, as both risk experiencing the distress and dissonance that attends giving or receiving poor care. We argue that more needs to be done to enable mental health nurses to define and articulate the nuances of the profession as part of becoming critical, thoughtful and confident practitioners. Educators can contribute to this mission by aligning curriculum, pedagogy and assessment to create meaningful opportunities for mental health nursing students to engage with the complexities of mental health nursing practice. Without this, the credibility of the profession will continue to be questioned; its future uncertain. (shrink)

This is the first book-length treatment of the metaphysical foundations of ecological ethics. The author seeks to provide a metaphysical illumination of the fundamental ecological intuitions that we are in some sense `one with' nature and that everything is connected with everything else. Drawing on contemporary cosmology, systems theory and the history of philosophy, Freya Mathews elaborates a new metaphysics of `interconnectedness'. She offers an inspiring vision of the spiritual implications of ecology, which leads to a deepening of our (...) conception of conservation. (shrink)

Nature in its wider cosmic sense is not at risk from human exploitation and predation. To see life on Earth as but a local manifestation of this wider, indestructable and inexhaustible nature is to shield ourselves from despair over the fate of our Earth. But to take this wide view also appears to make interventionist political action on behalf of nature-which is to say, conservation-superfluous. If we identify with nature in its widest sense, as deep ecology prescribes, then the “self-defence” (...) argument usually advanced by deep ecologists in support of conservation appears not to work. I argue that the need for eco-activism can be reconciled with a rejection of despair within the framework of deep ecology, and that in the process of this reconciliation the meaning of the term conservation acquires a new, spiritual dimension. (shrink)