Legal, medical, and public health professionals have been complicit in creating and maintaining systems that drive health inequities. To ameliorate this, current and future leaders in law, medicine, and public health must learn about racism and its impact along the life course trajectory and how to engage in antiracist practice and health equity work.

Drawing on a landscape analysis of existing data-sharing initiatives, in-depth interviews with expert stakeholders, and public deliberations with community advisory panels across the U.S., we describe features of the evolving medical information commons. We identify participant-centricity and trustworthiness as the most important features of an MIC and discuss the implications for those seeking to create a sustainable, useful, and widely available collection of linked resources for research and other purposes.

Although the presence or absence of a pitch accent clearly can play an important role in signaling the discourse and information structure of an utterance, whether the form of an accent determines the type of information it conveys is more controversial. We used an eye‐tracking paradigm to investigate whether H*, which has been argued to signal new information, evokes different eye fixations than L+H*, which has been argued to signal the presence of contrast. Our results demonstrate that although listeners interpret (...) these accents differently, their interpretive domains overlap. L+H* creates a strong bias toward contrast referents whereas H* is compatible with both new and contrast referents. (shrink)

In 1958, economist A. W. Phillips published an article describing what he observed to be the inverse relationship between inflation and unemployment; subsequently, the "Phillips curve" became a central concept in macroeconomic analysis and policymaking. But today's Phillips curve is not the same as the original one from fifty years ago; the economy, our understanding of price setting behavior, the determinants of inflation, and the role of monetary policy have evolved significantly since then. In this book, some of the top (...) economists working today reexamine the theoretical and empirical validity of the Phillips curve in its more recent specifications. The contributors consider such questions as what economists have learned about price and wage setting and inflation expectations that would improve the way we use and formulate the Phillips curve, what the Phillips curve approach can teach us about inflation dynamics, and how these lessons can be applied to improving the conduct of monetary policy. ContributorsLawrence Ball, Ben Bernanke, Oliver Blanchard, V. V. Chari, William T. Dickens, Stanley Fischer, Jeff Fuhrer, Jordi Gali, Michael T. Kiley, Robert G. King, Donald L. Kohn, Yolanda K. Kodrzycki, Jane Sneddon Little, Bartisz Mackowiak, N. Gregory Mankiw, Virgiliu Midrigan, Giovanni P. Olivei, Athanasios Orphanides, Adrian R. Pagan, Christopher A. Pissarides, Lucrezia Reichlin, Paul A. Samuelson, Christopher A. Sims, Frank R. Smets, Robert M. Solow, Jürgen Stark, James H. Stock, Lars E. O. Svensson, John B. Taylor, Mark W. Watson. (shrink)

The study examines the relationship between the strength of an organizationÕs ethical climate and ethical problems involving human resource management. Data were collected through a survey of 1078 human resource managers. The results indicate a statistically significant negative relationship between the strength of an organization'ss ethical climate and the seriousness of ethical violations and a statistically significant positive relationship between an organization'ss ethical climate and success in responding to ethical issues. Thus, interventions that strengthen an organization'ss ethical climate may help (...) manage ethical behavior within organizations. (shrink)

The Rising Sun Battlefield Journal published by the East-Is-Red Commune of the Beijing Institute of Light Industry devoted as many as six pages to an all-out attack of "On Family Background" in a long and despicable article titled "The Big Poisonous Weed ‘On Family Background’ Must Be Torn Up by the Roots." In their own words, the appearance of this article was inevitable at a time when the Cultural Revolution reached the stage of great alliance [of mass rebel organizations] and (...) the great power seizure [from capitalist-roaders within the Party]. (shrink)

Editor's Note: Over a long period of time, the evil bourgeois reactionary line has created antagonism between two groups of students in schools—antagonism on the basis of one's family background. This antagonism became very obvious during the initial stage of the Cultural Revolution, and has lasted to this day. It has prevented further criticism of the bourgeois reactionary line and hindered further development of the Cultural Revolution.

In December of last year, a few clowns appeared on the grand and spectacular stage of the Great Proletarian Cultural Revolution. These clowns were the reincarnated ghosts from the Capital Red Guard West City, East City, and Haidian Districts Pickets. They viciously attacked Chairman Mao's revolutionary line, engaged in slander on the Central Cultural Revolution Group, called dear Comrade Jiang Qing names, and sabotaged the organizations under the proletarian dictatorship. They provoked violence, created chaos, searched and confiscated the possessions of (...) revolutionary organizations, and spread reactionary declarations. The crimes they committed are simply too numerous to mention. These clowns were none other than the "Capital Red Guards United Action Committee.". (shrink)

Recognition that the Principle of Respect for Autonomy fails to work in family-centric societies such as Singapore has recently led to the promotion of relational autonomy as a suitable framework within which to place healthcare decision making. However, empirical data, relating to patient and family opinions and the practices of healthcare professionals in Confucian-inspired Singapore, demonstrate clear limitations on the ability of a relational autonomy framework to provide the anticipated compromise between prevailing family decision-making norms and adopted Western led atomistic (...) concepts of autonomy. Evidence suggests that despite a growing infusion of Western influence, there is still little to indicate any major shift to individual decision making, particularly in light of the way society and healthcare are structured. Similarly, the lack of employing a shared decision-making model and data that discredit the notion that the complex psychosocial and cultural factors that affect the decision making may be considered “content neutral” not only prevents the application of relational autonomy but questions the viability of the values behind the Principle of Respect for Autonomy. Taking into account local data and drawing upon a wider concept of personhood that extends beyond prevailing family-centric ideals along with the complex interests that are focused upon the preservation of the unique nature of personhood that arises from the Ring Theory of Personhood, we propose and “operationalize” the employing of an authoritative welfare-based approach, within the confines of best interest decision making, to better meet the current care needs within Singapore. (shrink)

Mr. Raghavendrachar has undertaken the difficult task of representing the system to which he is bound by religion in the impartial way of an objective philosophical study. Philosophy to him means: to reveal the nature of the ultimate reality, but, on the other hand, he claims that philosophy has the practical and ethical ends of the world's uplift. Here already two different aims, a merely epistemological and a pedagogical one, are taken together. Further considerations come in from the religious angle. (...) As an orthodox Vedic scholar Mr. Raghavendrachar defines philosophy proper as philosophy together with the interpretations of the Veda. Besides, as a devout follower of the Madhva School of Visnuism, he propagates as a means of philosophy the study of Visnuite teaching. It is from these divergent presuppositions that Mr. Raghavendrachar's essay is written. While taking his starting point from epistemology, the author puts into the foreground the investigations of the ultimate reality and know- ability. Thus he emphasizes less those problems which are generally considered as the central ones of Indian philosophy, i.e. the problems of philosophy of religion, than those of philosophy general, of Consciousness and Ego, of Error and canons of Truth, etc. This results in an unusual explanation, or rather repudiation, of the term "Dvaita Philosophy." Mr. Raghavendrachar claims that the theological problem of the identity or difference between the Jlva, the individual Soul, and the Brahman, the universal Spirit, has not essential bearing. He asserts that the so-called Dvaitam is in reality a Brahma-Advaitam, not unlike the classical Advaitam, monism and identification between the highest and the individual Atman, and not unlike also the Visistddvaitam, the modified monism or dualism. Mr. Raghaven- drachar points out that Madhva, the founder of the so-called Dvaita-school, never himself used the term Dvaitam, but only draws the distinction between svatantram and a-svatantram, between independent and dependent entities. Brahman, which is here identified with Visnu, is interpreted as the only inde- pendent ground of the world from which originate all dependent, i.e. empirical, phenomena in which the Jwvas, the individual Souls, are included. Thus the religious question is turned into an epistemological one, and he strives to put Safikara, the pure Monist, logically in the wrong, as confusing through his identification of Brahman and Jiva the "condition" with the "conditioned." On the other hand, Mr. Raghavendrachar approaches the problem as a pro- fessed Realist. "Actual difference is the core of reality". Thus the very same empirical world which he beforehand claims as but "conditioned," becomes now for him the centre of his investigation. The confusion between "condition" and "conditioned," for which he blames Safikara, the Idealist, arises for himself from his realistic standpoint. Safikara, in the opinion of the reviewer, avoids the difficulty of such a confusion by proclaiming that all "conditioned," all empirical singleness, is only of lesser truth, is only a laukika expression for the understanding of the masses, while in reality all differentiation is non-existent. Madhva and his present interpreter, on the other hand, emphasize that even in the unifying stage of liberation differences between the Divine and the Jiva and among the single Jivas themselves are still upheld. Mr. Raghavendrachar's second definition of philosophy quoted above is that of philosophy as a practical means of betterment of the world. This peda- gogical purpose of philosophy gives the author the opportunity of advocating his own sectarian standpoint. The Vedanta is for him the best of all possible systems and reveals undoubtable and unquestionable truth. Thus it comple- ments, or it even corrects, the truth gained from empirical facts. Among the Vedantic Schools he considers his own, the Madhva School, the most accom- plished one. Consequently, he has to devalue ankiara's views from this angle also. Safikara, he claims, has only made use of mahdvdikyas, great sayings of the Upanisads; he has to concede to his opponent that he finds support for his interpretations in the most significant Upanisadic teachings. Not many other equally valid mahdvakyas, nor lesser Upanisadic sayings are, however, intro- duced by the author in favour of his own against Saikara's standpoint, Partly this omission is due to Mr. Raghavendrachar's basic dogma that the Veda as a whole is revealed truth and cannot be contradictory to itself; partly-at any rate as the reviewer sees it-it is due to the fact that Safikara's explanations are the most representative of the main Upanisadic doctrines. The difficulty of Mr. Raghavendrachar's self-imposed task of subjective and at the same time objective representation is clearly evident throughout his work. Equally evident, however, throughout Mr. Raghavendrachar's exposi- tions are his two remarkable gifts: genuine religious devotion and excellent training in logical discussion. Review by: Betty Heimann. (shrink)

This volume brings together flux essays by an eminent scholar on the origins, development, and import of Kant's philosophy, chiefly in its metaphysical aspects. Four of these were separately published between 1924 and 1926, but until now have been difficult to obtain, despite great demand. Their appearance here will be welcomed. The thesis emerging from these studies is that the critical philosophy originates in metaphysical probings concerning the nature and presuppositions of being, and issues in doctrines which, despite psychological, epistemological, (...) and ethical presentation, are intended to have definite ontological import. --L. K. B. (shrink)

A comparative study of Zumel's and other scholastic theories concerning the influence of the understanding or reason upon the will.--L. K. B.

(No abstract is available for this citation).

Is the virtue of the good citizen the same as the virtue of the good man? Aristotle addresses this in Politics 3.4. His answer is twofold. On the one hand, (the account for Difference) they are not the same both because what the citizen’s virtue is depends on the constitution, on what preserves it, and on the role the citizen plays in it, and because the good citizens in the best constitution cannot all be good men, whereas the good man’s (...) virtue is uniform. On the other hand, (the account for Identity) the two virtues are identical in the good men in the best constitution, in which all are good citizens, each possessing the ability for ruling and for being ruled. This nuanced answer can be seen as Aristotle’s synthesis of a Periclean view (contribution to state blots out personal wrongs) and a Socratic view (no good citizen is without justice). Its nuances reflect the extent to which Aristotle’s conceptions of good citizenship and the best constitution accommodate deviations of what is probable from the human ideal set out in his ethical writings. In the present chapter, I will first address three puzzles regarding the nuances of Aristotle’s answer. Second, I will consider one question about its implication: Does Aristotle’s account for Difference turn out to entail something ultra-Periclean: that no one can simultaneously be a good man and a good citizen in any constitution other than the best? I shall argue the negative. (shrink)

On one view of ethical development, someone not yet virtuous can reliably progress by engaging in what meaningfully resembles virtuous conduct. However, if the well-intended conduct is psychologically demanding, one's character, precisely because one is not yet virtuous, may worsen rather than improve. This risk of degradation casts doubt on the developmental view. I counter the doubt through one interpretation and one application of the Mengzi. In passage 2A2, invoking the image of a farmer who “helped” the crop grow by (...) pulling the sprouts, MENG Ke cautions, “do not help it grow.” I defend a novel interpretation: do not advance with a naïve negligence about your psycho-physiological constitution. I also show how to advance with realistic care by pointing out an overlooked application of a much-discussed cultivation technique illustrated in Mengzi 1A7: ethical reflection can conciliate one with one’s ongoing or past advanced action, lowering the action’s risk of degradation. (shrink)