This book presents the results of an experiment in interdisciplinary collaboration to clarify theories of morality and anthropology and philosophy, showing how ...

The confrontation of anthropology and ethics has not been a peaceful one. Entrenched attitudes, hardened lines, frequent anxieties about trespass have tended to prevail. Philosophers may allow anthropology, like any other science, to putter about in the external investigation of causes and conditions of morality, perhaps even to play an ancillary role in the practical decisions of normative ethics, but they are prone to rule it out as an interloper in the reflective analysis of theoretical ethics. We should like to (...) suggest that anthropology has a contribution to make, through both its content and its method, in the latter domain; and paradoxically, that it is through the light it throws on theoretical ethics that anthropology makes its profoundest contribution to normative ethics. (shrink)

Background:A high prevalence of cognitive impairment and frailty complicates the feasibility of advance care planning in the long-term-care population.Research aim:To identify challenges in implementing the ‘Let Me Decide’ advance care planning programme in long-term-care.Research design:This feasibility study had two phases: (1) staff education on advance care planning and (2) structured advance care planning by staff with residents and families.Participants and research context:long-term-care residents in two nursing homes and one community hospital.Ethical considerations:The local research ethics committee granted ethical approval.Findings:Following implementation, over (...) 50% of all residents had completed some form of end-of-life care plan. Of the 70 residents who died in the post-implementation period, 14% had no care plan, 10% (with capacity) completed an advance care directive and lacking such capacity, 76% had an end-of-life care plan completed for them by the medical team, following discussions with the resident (if able) and family. The considerable logistical challenge of releasing staff for training triggered development of an e-learning programme to facilitate training.Discussion:The challenges encountered were largely concerned with preserving resident’s autonomy, avoiding harm and suboptimal or crisis decision-making, and ensuring residents were treated fairly through optimisation of finite resources.Conclusions:Although it may be too late for many long-term-care residents to complete their own advance care directive, the ‘ Let Me Decide’ programme includes a feasible and acceptable option for structured end-of-life care planning for residents with variable capacity to complete an advance care directive, involving discussion with the resident (to the extent they were able) and their family. While end-of-life care planning was time-consuming to deliver, nursing staff were willing to overcome this and take ownership of the programme, once the benefits in improved communication and enhanced peace of mind among all parties involved became apparent in practice. (shrink)

The ancient Greeks hard‑wired a tragic sensibility into their culture. By looking disaster squarely in the face, by understanding just how badly things could spiral out of control, they sought to create a communal sense of responsibility and courage—to spur citizens and their leaders to take the difficult actions necessary to avert such a fate. Today, after more than seventy years of great‑power peace and a quarter‑century of unrivaled global leadership, Americans have lost their sense of tragedy. They have forgotten (...) that the descent into violence and war has been all too common throughout human history. This amnesia has become most pronounced just as Americans and the global order they created are coming under graver threat than at any time in decades. In a forceful argument that brims with historical sensibility and policy insights, two distinguished historians argue that a tragic sensibility is necessary if America and its allies are to address the dangers that menace the international order today. Tragedy may be commonplace, Brands and Edel argue, but it is not inevitable—so long as we regain an appreciation of the world’s tragic nature before it is too late. (shrink)

_An eloquent call to draw on the lessons of the past to address current threats to international order_ The ancient Greeks hard‑wired a tragic sensibility into their culture. By looking disaster squarely in the face, by understanding just how badly things could spiral out of control, they sought to create a communal sense of responsibility and courage—to spur citizens and their leaders to take the difficult actions necessary to avert such a fate. Today, after more than seventy years of great‑power (...) peace and a quarter‑century of unrivaled global leadership, Americans have lost their sense of tragedy. They have forgotten that the descent into violence and war has been all too common throughout human history. This amnesia has become most pronounced just as Americans and the global order they created are coming under graver threat than at any time in decades. In a forceful argument that brims with historical sensibility and policy insights, two distinguished historians argue that a tragic sensibility is necessary if America and its allies are to address the dangers that menace the international order today. Tragedy may be commonplace, Brands and Edel argue, but it is not inevitable—so long as we regain an appreciation of the world’s tragic nature before it is too late. (shrink)

The term “value” has a wide range of current usage in philospohy and the sciences. Descriptively, a man's “values” may refer to all his attitudes for-or-against anything. His values include his perferences and avoidances, his desire-objects and aversion-objects, his pleasure and pain tendencies, his goals, ideals, interests and disinterests, what he takes to be right and wrong, good and evil, beautiful and ugly, useful and useless, his approvals and disapprovals, his criteria of taste and standards of judgment, and so forth.

A whole set of apprehensions blocks the relation of value theory to science. There is fear of a scientific authoritarianism in which a presumed scientific account of man's nature will dictate men's duties. There is a sensitive theoretical concern with the dangers of reductionism, the danger of sweeping aside the finer shades of human reactions that so far only phenomenological inspection has been able to reveal. There is the apprehension that causal inquiry will be substituted for responsible evaluative decision, or (...) that there may be helpless acquiescence in man's pitiful smallness instead of a sense of commitment and a stiffening of moral fibre. There is the danger too that the temporary character of many scientific hypotheses will be forgotten when they become the factual bases of ethical decisions. One cannot say that value theory which has spoken in the name of science has wholly avoided these dangerous pitfalls. But does not the avoidance of science in the realm of values have its own roster of dangers? Have not the dogmatisms of intuition, tradition, authority, been far more peremptory and far more arrogant in rejecting the need for evidence than a scientific dogmatism could ever be, hampered as it is by a built-in probabilism? Think of the many anxious beliefs about life and death that have taken the garb of certainty in issuing moral imperatives, or of arbitrary preferences unchecked in their universal pretensions. Recall the historical clinging to the familiar in a world that demands change, and the harsh striking down of the unconforming, the cramping effect on value creativity in all domains from art to morals. And what of the likelihood--if indeed there are scientific bases for value judgments--that turning the other way means simply making a faith out of outworn beliefs or yesterday's science rather than incorporating what is vital and growing in the expansion of human knowledge? One who would work in value theory has no other recourse than to appraise the relation of science and value in its own terms as a theoretical issue, and one of central importance. (shrink)

To illustrate one way in which philosophy may be helpful rather than merely critical in the present state of psychoanalytic theorizing, an attempt is made to disentangle issues in controversies about the unconscious. Eleven questions are distinguished and discussed. Logical, linguistic, methodological, metaphysical, empirical, and pragmatic components are set apart. It is found that there are no logical barriers to a construct of the unconscious, that it is linguistically feasible, need violate no methodological concepts, nor foreclose a metaphysical issue, nor (...) have deleterious pragmatic effect. Feasibility and desirability of the construct in all these respects will depend on the character and extent of the scientific findings. Some issues are also raised concerning desirable types of models in the explanation of conduct, and concerning the relevance of recent studies of consciousness. (shrink)

The confrontation of anthropology and ethics has not been a peaceful one. Entrenched attitudes, hardened lines, frequent anxieties about trespass have tended to prevail. Philosophers may allow anthropology, like any other science, to putter about in the external investigation of causes and conditions of morality, perhaps even to play an ancillary role in the practical decisions of normative ethics, but they are prone to rule it out as an interloper in the reflective analysis of theoretical ethics. We should like to (...) suggest that anthropology has a contribution to make, through both its content and its method, in the latter domain; and paradoxically, that it is through the light it throws on theoretical ethics that anthropology makes its profoundest contribution to normative ethics. (shrink)

Motor training to improve walking and balance function is a common aspect of rehabilitation following motor-incomplete spinal cord injury. Evidence suggests that moderate- to high-intensity exercise facilitates neuroplastic mechanisms that support motor skill acquisition and learning. Furthermore, enhancing corticospinal drive via transcranial direct current stimulation may augment the effects of motor training. In this pilot study, we investigated whether a brief moderate-intensity locomotor-related motor skill training circuit, with and without tDCS, improved walking and balance outcomes in persons with MISCI. In (...) addition, we examined potential differences between within-day and between-day effects of MST. Twenty-six adults with chronic MISCI, who had some walking ability, were enrolled in a 5-day double-blind, randomized study with a 3-day intervention period. Participants were assigned to an intensive locomotor MST circuit and concurrent application of either sham tDCS or active tDCS. The primary outcome was overground walking speed measured during the 10-meter walk test. Secondary outcomes included spatiotemporal gait characteristics, peak trailing limb angle, intralimb coordination, the Berg Balance Scale, and the Falls Efficacy Scale-International questionnaire. Analyses revealed a significant effect of the MST circuit, with improvements in walking speed, cadence, bilateral stride length, stronger limb TLA, weaker limb ACC, BBS, and FES-I observed in both the MST+tDCSsham and MST+tDCS groups. No differences in outcomes were observed between groups. Between-day change accounted for a greater percentage of the overall change in walking outcomes. In persons with MISCI, brief intensive MST involving a circuit of ballistic, cyclic locomotor-related skill activities improved walking outcomes, and selected strength and balance outcomes; however, concurrent application of tDCS did not further enhance the effects of MST.Clinical Trial Registration[ClinicalTrials.gov], identifier [NCT03237234]. (shrink)

Jon Kabat-Zinn's Full Catastrophe Living skilfully succeeded in translating traditional Buddhist concepts in modern everyday language so as to make them accessible to the West. It was a stroke of genius to take mindfulness training out of the Buddhist context, but the risk might be that, instead of opening a door to the Dharma (the Buddhist teaching), it might also close a door leading to the vast richness of that context full of valuable insights and practices. This article aims at (...) back translating some mindfulness concepts to basic Buddhist concepts (in a movement opposite to Jon Kabat-Zinn's first move) to make Buddhist literature more accessible to MBSR/ct teachers that are less familiar with the Buddhist traditions and to allow us reconnect with some treasures that are present in our roots. It freely walks through texts and concepts of different Buddhist traditions when they seem relevant to this enterprise, drawing from the logic of the Pali Canon, the metaphors of the Mahayana sūtras and the paradoxes of Zen koans. (shrink)

Since its foundation, militant democratic arguments have underpinned an enforced secularism in Turkey. The 2002 election of the AKP, described as a “moderate Islamist party”, has challenged Turkey’s secular identity. In the more than twelve years since the AKP has been in power, Turkey’s political landscape has experienced significant changes, with periods of extensive democratic reforms punctuated by regression in certain areas, notably freedom of expression and the right to protest. State repressive measures coupled with Recep Tayyip Erdoğan’s reluctance to (...) exit the political stage have been the focus of much commentary and analysis. This article argues, however, that under AKP rule the Kurdish issue – critical to ensuring the normalization of politics and democratization in Turkey – has been brought in from the political cold and assesses the creation and role of the HDP, a Kurdish political party that is endeavoring to situate itself in the mainstream of Turkey’s political landscape. We posit that the HDP can be viewed as the offspring of this “democratic opening,” a project that was meant to ensure a radical transformation of the Kurdish issue in Turkey. Through analysing the historical trajectory of both AKP and HDP and the militant democratic arguments that led to their predecessors’ exclusion from the public sphere, this article engages with the key question of the extent to which the AKP’s treatment of the Kurdish issue has provided a vehicle for broader democratisation and facilitated a reconsideration of the Kurdish question in Turkey. (shrink)

This volume includes all Dewey's writings for 1938 except for Logic: The Theory of Inquiry, as well as his 1939 Freedom and Culture, Theory of Valuation, and two items from Intelligence in the Modern World. Freedom and Culture presents, as Steven M. Cahn points out, the essence of his philosophical position: a commitment to a free society, critical intelligence, and the education required for their advance.

Book reviewed in this article: Critique of Applied Ethics: Reflections and Recommendations. By Abraham Edel, Elizabeth Flower, and Finbarr W. O'Connor.

Science and the Structure of Ethics Abraham Edel I. The Nature and Complexity of the Problem. Issues in the "Relation of Science and Ethics" Traditional ...

In this stunning act of synthesis, Abraham Edel captures the entire range of Aristotle's thought in a manner that will prove attractive and convincing to a contemporary audience. Many philosophers approach Aristotle with their own, rather than his, questions. Some cast him as a partisan of a contemporary school. Even the neutral approach of classical scholarship often takes for granted questions that reflect our modern ways of dissecting the world. Aristotle and His Philosophy shows him at work in asking (...) and answering questions. Abraham Edel fashions a sound comparative way of using current analysis to deepen our understanding of Aristotle rather than argue with or simply appropriate him. Edel examines how Aristotle's basic ideas operated in his scientific and humanistic works, what they enabled him to do, what they kept him from doing, and what in turn we can learn from his philosophical experimentation. The purpose of this volume is twofold: to provide a comprehensive introduction to Aristotle's thought, and to throw fresh light on its patterned and systematic character. First, tracing the pattern in Aristotle's metaphysical and physical writings, he then explores the psychology, epistemology, ethics and politics, rhetoric and poetics. In the process, Edel discusses the way interpretations of Aristotle are built up and how different philosophical outlooks¿Catholic, Hegelian, Marxian, linguistic, naturalistic, and pragmatic¿have affected the reading of Aristotelian texts and ideas. The new introduction probes the general problem of interpreting a philosophy, and suggests how working through the different interpretations can contribute to a fuller understanding. This methodological self-consciousness makes Aristotle and His Philosophy markedly different from other studies of Aristotle. Martha C. Nussbaum of Brown University has described Edel as having "philosophical sensitivity and good sense throughout. His scholarship is comprehensive, but handled with grace and clarity.". (shrink)

PART ONE Ethical Relativity: Background and Analysis ...

Some researchers have concluded that nonverbal recognition is generally superior to verbal recognition memory performance. The present study involved two experiments designed to assess claims of superior nonverbal memory. Experiment 1 compared performance for letter (common words) and nonletter (meaningful line drawings) items with matched high-imagery values. Experiment 2 compared performance for matched low-imagery items consisting of letters (pseudowords) and nonletter items (geometric matrices). Performance did not differ significantly between verbal and nonverbal items in either experiment, although the expected effects (...) of presentation rate and type of retrieval task were significant. It was concluded that recognition memory performance is not necessarily dependent upon the “verbalness ” or “non-verbalness ” of stimulus items. (shrink)

Abraham Edel addresses the questions of what is meant by "education," how educational institutions and processes are evaluated, and how they can be improved, and what curriculums are best and why. At a time when our ability to provide effective education can spell success or failure for individuals and society alike, Edel clears away old confusions and indicates the conditions that must be satisfied in order for education to be successful for this and future generations.

This chapter first considers the most important of Kelsen's own express statements of a connection between his legal theory and the philosophy of Cohen. It then argues that Cohen's interpretations of Kant as well as his own ‘System of Philosophy’ actually differ profoundly from the historical Kant, thus showing the key theorem of Cohen's system to be not Kantian in origin but Platonic. Finally, the chapter considers the centrepiece of Kelsen's theory, the doctrine of the basic norm. It shows that (...) Kelsen's solution to the problem of establishing legal validity by appeal to the basic norm represents a direct application of the key theorem of Cohen's system, and that this theorem offers one plausible possibility — albeit not the only one — for the problem of validity on the basis of a concept of law that refers neither to natural law nor to any metajuridical source. (shrink)