BackgroundCommentators believe that the ethical decision-making climate is instrumental in enhancing interprofessional collaboration in intensive care units. Our aim was twofold: to determine the perception of the ethical climate, levels of moral distress, and intention to leave one's job among nurses and physicians, and between the different ICU types and determine the association between the ethical climate, moral distress, and intention to leave.MethodsWe performed a cross-sectional questionnaire study between May 2021 and August 2021 involving 206 nurses and physicians in a (...) large urban academic hospital. We used the validated Ethical Decision-Making Climate Questionnaire and the Measure of Moral Distress for Healthcare Professionals tools and asked respondents their intention to leave their jobs. We also made comparisons between the different ICU types. We used Pearson's correlation coefficient to identify statistically significant associations between the Ethical Climate, Moral Distress, and Intention to Leave.ResultsNurses perceived the ethical climate for decision-making as less favorable than physicians. They also had significantly greater levels of moral distress and higher intention to leave their job rates than physicians. Regarding the ICU types, the Neonatal/pediatric unit had a significantly higher overall ethical climate score than the Medical and Surgical units and also demonstrated lower moral distress scores and lower “intention to leave” scores compared with both the Medical and Surgical units. The ethical climate and moral distress scores were negatively correlated ; moral distress and "intention to leave" was positively correlated ; and ethical climate and “intention to leave” were negatively correlated.ConclusionsSignificant differences exist in the perception of the ethical climate, levels of moral distress, and intention to leave between nurses and physicians and between the different ICU types. Inspecting the individual factors of the ethical climate and moral distress tools can help hospital leadership target organizational factors that improve interprofessional collaboration, lessening moral distress, decreasing turnover, and improved patient care. (shrink)

Background Despite the growth of biomedical research in South Africa, there are few insights into the operation of Research Ethics Committees (RECs) in this setting. We investigated the composition, operations and training needs of health RECs in South Africa against the backdrop of national and international guidelines. Methods The 12 major health RECs in South Africa were surveyed using semi-structured questionnaires that investigated the composition and functions of each REC as well as the operational issues facing committees. Results Health RECs (...) in SA have an average of 16 members and REC members are predominantly male and white. Overall, there was a large discrepancy in findings between under-resourced RECs and well resourced RECs. The majority of members (56%) are scientists or clinicians who are typically affiliated to the same institution as the health REC. Community representatives account for only 8% of membership. Training needs for health REC members varied widely. Conclusion Most major health RECs in South Africa are well organized given the resource constraints that exist in relation to research ethics in developing countries. However, the gender, racial and occupational diversity of most of these RECs is suboptimal, and most RECs are not constituted in accordance with South African guidelines. Variability in the operations and training needs of RECs is a reflection of apartheid-entrenched influences in tertiary education in SA. While legislation now exists to enforce standardization of research ethics review systems, no provision has been made for resources or capacity development, especially to support historically-disadvantaged institutions. Perpetuation of this legacy of apartheid represents a violation of the principles of justice and equity. (shrink)

The notion that something can exist a se is central to Descartes’s overall metaphysics of causation. In the Meditations, divine aseity plays the role of explaining not only God’s existence but ultimately the existence of everything else apart from God. Yet in the Meditations proper, as well as in the early Replies, Descartes does little to clarify exactly what his view of divine aseity is and how it might differ from the sort of aseity commonly posited by the Scholastics. Despite (...) Descartes’s later attempts to assuage this worry and clarify his position, the positive aseity charge has not gone away. Here I shall argue that the charge is unjustified on all counts. Baldly stated, Descartes’s notion of aseity is no different than the negative sense of aseity endorsed by his Scholastic predecessors - especially Aquinas. Understanding this not only helps in clarifying the overall picture of Cartesian causality but also aids in seeing how commentaries on the Meditations, old and new, have obscured it. (shrink)

This paper will set out in plain language the basic ontology of “Deleuze’s Spinoza”; it will then critically examine whether such a Spinoza has, or indeed could have, ever truly existed. In this, it will be shown that Deleuze’s reading of Spinoza involves the imposition of three interlocking, formal principles. These are (1) Necessitarianism, (2) Immanence, and (3) Univocity. The uncovering of Deleuze’s use of these three principles, how they relate to one another, and what they jointly imply in terms (...) of ontology, will occupy Part 1 of this paper. The critique of these principles from a Spinozist perspective, i.e. that their use by Deleuze is incompatible with Spinoza’s own metaphysics, will occupy Part 2 of this paper. (shrink)

The semantic paradoxes are often associated with self-reference or referential circularity. Yablo (Analysis 53(4):251–252, 1993), however, has shown that there are infinitary versions of the paradoxes that do not involve this form of circularity. It remains an open question what relations of reference between collections of sentences afford the structure necessary for paradoxicality. In this essay, we lay the groundwork for a general investigation into the nature of reference structures that support the semantic paradoxes and the semantic hypodoxes. We develop (...) a functionally complete infinitary propositional language endowed with a denotation assignment and extract the reference structural information in terms of graph-theoretic properties. We introduce the new concepts of dangerous and precarious reference graphs, which allows us to rigorously define the task: classify the dangerous and precarious directed graphs purely in terms of their graph-theoretic properties. Ungroundedness will be shown to fully characterize the precarious reference graphs and fully characterize the dangerous finite graphs. We prove that an undirected graph has a dangerous orientation if and only if it contains a cycle, providing some support for the traditional idea that cyclic structure is required for paradoxicality. This leaves the task of classifying danger for infinite acyclic reference graphs. We provide some compactness results, which give further necessary conditions on danger in infinite graphs, which in conjunction with a notion of self-containment allows us to prove that dangerous acyclic graphs must have infinitely many vertices with infinite out-degree. But a full characterization of danger remains an open question. In the appendices we relate our results to the results given in Cook (J Symb Log 69(3):767–774, 2004) and Yablo (2006) with respect to more restricted sentences systems, which we call $\mathcal{F}$ -systems. (shrink)

As interest in Owen Barfield grows, we aim to meet the need for a scholarly introduction to his thought. Our primary purpose is to present an overview, analysis, and synthesis of Barfield's most salient ideas in a manner that will be of interest to neophytes and initiates alike. Barfield's work can, at time, be difficult to understand; C. S. Lewis put it well when he described Barfield's style of argument as 'dark, labyrinthine,' and 'pertinacious.' But Lewis ardently promoted Barfield's work (...) because he knew that people who willingly walk in those dim and winding corridors are, in time, richly rewarded by the bright light at their end. We offer the present work in service to those who wish to undertake this adventure. While the present book will help those readers who wish to engage Barfield for the sake of achieving a greater understanding of and appreciation for other writers who have been associated with or influenced by him, we aim first and foremost to present Barfield as a profound and original thinker in his own right. (shrink)

William Lane Craig's defence of the kalam cosmological argument rests heavily on two philosophical arguments against a past-eternal universe. In this article I take issue with one of these arguments, what I call the – namely, that the metaphysical absurdity of an actually infinite number of things existing precludes the possibility of a beginningless past. After explaining this argument, I proceed to raise some initial doubts. After setting those aside, I show that the argument is ineffective against proponents of presentism. (...) The remainder of the article considers and rejects possible replies on Craig's behalf. (shrink)

In this chapter I critically examine the hitherto neglected influence that Dorothy Wrinch had on her teacher, friend, and informal thesis adviser, Bertrand Russell, and the puzzling fact that Russell never cited Wrinch’s mathematical papers on Principia Mathematica. Wrinch never reshaped Russell’s general outlook; indeed, Wrinch adopted as her own many of Russell’s 1911–1919 views about logic, philosophy, science, and their relationships that are characteristic of logic-centered twentieth-century analytic philosophy. Still, the influence was not just in one direction, from teacher (...) to student, but also ran the other way. And while Wrinch’s own life and ideas have enjoyed far more attention in recent literature, most historians of philosophy have, for too long, largely overlooked how Wrinch influenced Russell. Here I critically discuss how Wrinch influenced Russell and tell a more well-rounded story of mutual influence and collaboration. (shrink)

This chapter contextualizes the book and summarizes its subsequent chapters.

The use of the symbol ∨for disjunction in formal logic is ubiquitous. Where did it come from? The paper details the evolution of the symbol ∨ in its historical and logical context. Some sources say that disjunction in its use as connecting propositions or formulas was introduced by Peano; others suggest that it originated as an abbreviation of the Latin word for “or,” vel. We show that the origin of the symbol ∨ for disjunction can be traced to Whitehead and (...) Russell’s pre-Principia work in formal logic. Because of Principia’s influence, its notation was widely adopted by philosophers working in logic (the logical empiricists in the 1920s and 1930s, especially Carnap and early Quine). Hilbert’s adoption of ∨ in his Grundzüge der theoretischen Logik guaranteed its widespread use by mathematical logicians. The origins of other logical symbols are also discussed. (shrink)

Anti-vascular endothelial growth factor therapy has revolutionised the treatment of a variety of ophthalmic conditions and has become the first-line therapy for a range of retinal diseases. Bevacizumab, a VEGF inhibitor first approved for the treatment of colorectal cancer, has been shown to be nearly or virtually as effective and safe as other anti-VEGF therapies in the treatment of certain retinal diseases but is not approved or registered by the Food and Drug Administration or European Medicines Agency. While other anti-VEGF (...) options are approved and registered, they are generally more expensive and less accessible. Accordingly, despite its off-label status, bevacizumab is frequently used for a variety of disabling retinal diseases. Indeed, bevacizumab is included on the World Health Organization’s list of essential medicines. However, its use in some parts of the world remains restricted due to its off-label status. How, then, should healthcare authorities approach this situation? What are the ethical and societal implications of adhering to a standard and generally effective evaluation and approval system while restricting access to a potentially cost-saving therapy? In countries where its use is not restricted, how should providers approach off-label treatment with bevacizumab? By examining the evidence behind bevacizumab’s efficacy and safety and evaluating the individual and societal implications of off-label use and restriction, this paper illustrates the ethical factors providers and policy makers must consider in the off-label use of bevacizumab and ultimately argues for increased access to bevacizumab in the treatment of retinal disease. (shrink)

Julie Houts has cultivated a devoted following as "Instagram's favourite illustrator" (Vogue) by lampooning the conflicting messages and images women consume and share with the world every day. A collection of darkly comic illustrated essays, Literally Me chronicles the daily exploits of "slightly antisocial heroines" (Refinery29) in vivid, excruciatingly funny detail, including: -The beauty routine of a deranged bride who aspires to be "truly without flaws" on her wedding day -What happens when Kylie Jenner has an existential crisis and (...) can no longer "step out" -A journey to Coachella by the Four Horsewomen of the Apocalypse -The true dating confessions of a fembot -The terrifying description for Alice Staunch's book How to be the Perfect Feminist -The diary of Fiddle Ficus, a tree that lives inside a CÉLINE store, and much more. Literally Me marks the launch of a brilliant new social satirist. Julie's singular voice and beautiful illustrations reveal the truth about the absurdity of life in the social media age: the line between becoming a total `Girlboss' and a 21st-century American Psycho is razor-thin."--Dust jacket. (shrink)

I claim that a relatively new position in philosophy of mathematics, pluralism, overlaps in striking ways with the much older Jain doctrine of anekantavada and the associated doctrines of nyayavada and syadvada. I first outline the pluralist position, following this with a sketch of the Jain doctrine of anekantavada. I then note the srrong points of overlaps and the morals of this comparison of pluralism and anekantavada.

"J’étais morte, mais pas enterrée, et c’est la philosophie qui m’a ramenée à la vie. Comme une mère, elle m’a non seulement donné la vie en me donnant accès à ma vie intérieure par l’élargissement de ma conscience, mais elle m’a également appris à vivre, c’est-à-dire comment agir au mieux dans la vie quotidienne. Tout au long de ses réflexions et de son témoignage, l’auteure affirme haut et fort que la philosophie peut sauver des vies, car elle rend possibles la (...) conversion du regard et la prise en charge de sa propre liberté."--Résumé de l'éditeur. (shrink)

This book examines Bertrand Russell’s complicated relationships to the women around him, and to feminism more generally. The essays in this volume offer scholarly reassessments of these relationships and their import for the history of feminism and of analytic philosophy. Russell is a founder of analytic philosophy. He has also been called a feminist due to his public, decades-long advocacy for women’s rights and equality of the sexes. But his private behavior towards wives and sexual partners, and his apparently dismissive (...) (occasionally public) responses to some women philosophers, raises the question of what sort of feminist (or chauvinist) Russell actually was. Focusing on women in Russell’s circle of acquaintance, including feminist activists and his philosophical interlocutors, this book casts new light on a timeless thinker’s feminism and the women who played critical roles in the making of analytic philosophy. (shrink)

Curren and Metzger’s work makes a bold, normative claim: The moral goal of sustainability is human flourishing. Their eudaimonic theory has as its summum bonum ‘living well’ according to the fundam...

At the level of the individual, current research suggests that most of our daily actions are done out of habit. At the same time, individuals are part of larger social units, and their behavior gives rise to customs and institutions. Hume recognized the indispensable role of custom and habit in human life in his science of the mind, a science which aims to form the most general principles possible. Custom and habit are singled out by Hume as particularly potent general (...) principles of human nature, describing them as the “great guide of life” and essential to human affairs. The aim of this paper is to explore the role custom and habit play in Hume’s work, especially as it concerns his political philosophy and experimental method, while considering intersections with contemporary discussions in political science. (shrink)

Though the interaction of philosophy with pop culture has so far mostly taken the form of books for nonphilosophers that use various shows and movies as sources of examples to illustrate “traditional” philosophical issues, this article contends that serious engagement with the informal philosophical discussions expressed in popular entertainments constitutes a kind of “ethnophilosophy” and should be considered an important part of the discipline. Our disciplinary responsibility for maintaining and considering the history of philosophy ought to include even the philosophical (...) conversations that occur outside the academy; however unlike “proper” philosophy this material may be, it nonetheless represents engagement—sometimes substantial engagement—with the same issues that concern those of us who are considered “professional” philosophers, and thus is legitimately of interest to us. (shrink)

Should the state teach ethics? There is widespread disagreement on whether (and how) secular states should be in the business of promoting a particular moral viewpoint. This article attempts to schematize, and evaluate, these stances. It does so by posing three, simple questions: (1) Should the state explicitly promote certain ethical values over others? (2) Should the state have ultimate justifications for the values it promotes? (3) Should the state compel its citizens to accept these ultimate justifications? Logically, each question (...) in this series is a prerequisite for considering those questions further down the list. The result is that responses can be categorized into one of four possible permutations or ‘camps.’ These are: (1) The Libertarian (“No” to all three questions) (2) The Pluralist (“Yes” to question 1; “No” to questions 2 and 3) (3) The Rationalist Republican (“Yes” to questions 1 and 2; “No” to question 3) (4) The Rigorous Republican (“Yes” to all three questions) It will be shown that just one of these positions, the ‘rationalist republican,’ stands out from all the rest. For only the rationalist republican can account for a normative politics while also safeguarding the individual’s freedom of conscience. (shrink)

In his 1918 logical atomism lectures, Russell argued that there are no molecular facts. But he posed a problem for anyone wanting to avoid molecular facts: we need truth-makers for generalizations of molecular formulas, but such truth-makers seem to be both unavoidable and to have an abominably molecular character. Call this the problem of generalized molecular formulas. I clarify the problem here by distinguishing two kinds of generalized molecular formula: incompletely generalized molecular formulas and completely generalized molecular formulas. I next (...) argue that, if empty worlds are logically possible, then the model-theoretic and truth-functional considerations that are usually given address the problem posed by the first kind of formula, but not the problem posed by the second kind. I then show that Russell’s commitments in 1918 provide an answer to the problem of completely generalized molecular formulas: some truth-makers will be non-atomic facts that have no constituents. This shows that the neo-logical atomist goal of defending the principle of atomicity—the principle that only atomic facts are truth-makers—is not realizable. (shrink)

‘Universal benevolence’ may be defined as the goal of promoting the welfare of every individual, however remote, to the best of one’s ability. Currently, the commonest model of universal benevolence is that of ‘impartiality,’ the notion promoted by Peter Singer, Roderick Firth, and others, that every individual (including oneself) is of equal intrinsic worth. This paper contends that the impartialist model is seriously flawed. Specifically, it is demonstrated that impartialist accounts of benevolence (1) attempt to draw positive moral conclusions from (...) negative premises, (2) draw actual conclusions from merely counterfactual premises, (3) fail to live up to stated claims of naturalism, and (4) give no compelling account of moral motivation. By contrast, I propose an alternate model of universal benevolence, grounded in the Stoic, cosmopolitan theory of oikeiôsis, i.e. ‘appropriation.’ Such a model, in contradistinction to impartiality, would see benevolence as the positive identification between moral agent and moral patient, rather than a charitable sacrifice of oneself for a distinct but equal other. An ethics of oikeiôsis has the further benefit of avoiding each of the four abovementioned conceptual pitfalls common to impartialist theories. (shrink)

This book offers a comprehensive critical survey of issues of historical interpretation and evaluation in Bertrand Russell's 1918 logical atomism lectures and logical atomism itself. These lectures record the culmination of Russell's thought in response to discussions with Wittgenstein on the nature of judgement and philosophy of logic and with Moore and other philosophical realists about epistemology and ontological atomism, and to Whitehead and Russell’s novel extension of revolutionary nineteenth-century work in mathematics and logic. Russell's logical atomism lectures have had (...) a lasting impact on analytic philosophy and on Russell's contemporaries including Carnap, Ramsey, Stebbing, and Wittgenstein. Comprised of 14 original essays, this book will demonstrate how the direct and indirect influence of these lectures thus runs deep and wide. (shrink)

The international relations curriculum has long presented a dichotomy between the so-called “realist” and “idealist” positions. Idealists seek to embody universal norms of justice in foreign policy. Realists, by contrast, see competition between states, the balance of power, and relative advantage as basic to international politics. Though considered polar opposites, both the realist and idealist affirm the primacy of the nation state as a sovereign political unit, and so neither embraces cosmopolitanism in the strongest sense, i.e., the transcendence of national (...) divisions as such. Opening up the IR curriculum to such a radical possibility requires its reframing in terms of underlying, ethical worldviews. Under this lens, it becomes evident that the realist and idealist share far more in common than contemporary policy debates would suggest. It also points us toward the space for an alternate ethical worldview, provided by Stoic rationalism, which is more viable for grounding cosmopolitan thought. (shrink)

Prior to their announcement of the birth of gene-edited twins in China, Dr. He Jiankui and colleagues published a set of draft ethical principles for discussing the legal, social, and ethical aspects of heritable genome interventions. Within this document, He and colleagues made it clear that their goal with these principles was to “clarify for the public the clinical future of early-in-life genetic surgeries” or heritable genome editing. In light of He’s widely criticized gene editing experiments it is of interest (...) to place these draft principles in the larger ethical debate surrounding heritable genome editing. Here we examine the principles proposed by He and colleagues through the lens of Beauchamp and Childress’ Principles of Biomedical Ethics. We also analyze the stated goal that the “clinical future” of heritable genome editing was clarified by He and colleagues’ proposed principles. Finally, we highlight what might be done to help prevent individual actors from pushing forward ahead of broad societal consensus on heritable genome editing. (shrink)

Self-deception may be a natural consequence of active goal operation instead of an adaptation for negotiating the social world. We argue that because autonomous goal programs likely drove human judgment and behavior prior to evolution of a central executive or “self,” these goal programs can operate independently to attain their desired end states and thereby produce outcomes that “deceive” the individual.

The importance of voice and myth of the 'voiceless' -- Community pespective, experience and voice -- Glebelands Hostel, Durban -- Xolobeni, Eastern Cape -- Thembelihle community, Johannesburg -- Dominant media telling and elite communication -- The polical economy of dominant power and storytelling -- media diversity and voices(s) -- Rethinking media freedom, revamping media ethics -- Planting the seeds of change.

This book offers a radical alternative to the positive orientation of popular psychology. This positive orientation has been criticized numerous times. However, there has yet to be a coherent alternative proposed. We all know today that life hurts and that there is no ultimate remedy to this pain. The positive approach feels to us as dishonest and irrelevant. We require a new, more negative, perspective and practice, one that is honest and does not pretend to offer an escape from the (...) agonies of the world. This book offers in three main chapters a ‘depressive realist’ perspective that explores the structural role of negativity and tragedy in relation to the individual psyche, society, and nature. It explores the possibility of ‘negative psychoanalysis’ which takes into account the tragedy of human existence instead of adopting escapist positions. (shrink)

Beginning from an analysis of what factors disqualify a person from complaining about a given moral breach, I show that the prima facie presumption that a complaint is justified in the face of non-moral offense in the context of a business transaction must be balanced against the potential consequences to the object of the complaint, especially given the particular realities of popular employment practices. In particular, I will identify three cases in which complamts are justified, presuming unjust employment arrangements, as (...) a way of showing that complaints in other situations should be, contrary to naive intuition, considered inappropriate. (shrink)

Social scientists agree that women are generally more religious than men, but disagree about whether the differences are universal or contingent on social context. This study uses General Social Survey data to explore differences in religiosity between, as well as among, women and men by level of individual earned income. Extending previous research, I focus on high earners with other groups included for comparison. Predicted probabilities based upon fully interacted models provide four key findings: There are no significant gender differences (...) among high earners; high-earning women are less religious than low-earning women; high-earning men are more religious than low-earning men; and differences among women and among men at different earnings levels are just as large as average differences between women and men. Further analyses demonstrate that the relationship between gender, earnings, and religiosity varies by race. The findings demonstrate the utility of intersectional approaches for understanding gender differences in religiosity. Beyond the implications specific to the gender differences in religiosity literature, this study also indicates that religion is an important, yet often underemphasized, aspect of our intersectional selves. (shrink)

In this dissertation, I argue that aesthetic experience is a kind of valuing experience that has certain, objective features not dependent on the psychological state of the subject. Accounts of aesthetic experience can generally be divided into two categories: internalist and externalist. The former pick out aesthetic experience as a being a certain kind of psychological state on the part of the subject, whereas the latter specify it based on features external to the experience itself, usually by reference to the (...) object. My account is neither strictly internalist nor externalist, but combines features of both. Like an internalist account, it requires that the subject be in a certain mental state – the subject must be having a valuational experience. Like an externalist account, it insists that there are features of aesthetic experience that are not part of the phenomenal character of the experience – that is, the type of value assigned is in fact subjective, regardless of how the subject perceives it. It is my contention that such a hybrid account is broadly explanatory while avoiding the problems that plague other accounts. (shrink)

Don didn’t grasp what would eventually come to be one of the most successful ad campaigns ever because he didn’t recognise the person presenting the evidence as being appropriately trustworthy. He failed to know because Dr Guttman’s say-so was not enough to provide justification for a belief. But why would he think that? To get to the bottom of this, we need the help of an analytical approach known as standpoint theory.

Don didn’t grasp what would eventually come to be one of the most successful ad campaigns ever because he didn’t recognise the person presenting the evidence as being appropriately trustworthy. He failed to know because Dr Guttman’s say-so was not enough to provide justification for a belief. But why would he think that? To get to the bottom of this, we need the help of an analytical approach known as standpoint theory.