Cardiopulmonary resuscitation of a patient with an uncertain resuscitation status, and a discharging implantable cardiac defibrillator, presents a significant ethical challenge to healthcare professionals in the emergency department. Presently, no literature discusses these challenges or their implications for ethical healthcare delivery. This report will discuss the issues that arose during the management of such a case and attempt to raise awareness among healthcare professionals to ensure better preparation for similar situations.

This volume presents fourteen original essays which explore the philosophy of Simon Blackburn, and his lifetime pursuit of a distinctive projectivist and anti-realist research program. The essays document the range and influence of Blackburn's work and reveal, among other things, the resourcefulness of his brand of philosophical pragmatism.

Volume 25, Issue 3, September 2019, Page 203-206.

Views of fire in the contemporary physical sciences arguably accord with Heraclitus’ proposal that ‘all things are an exchange for fire, and fire for all things, as goods for gold and gold for goods.’ Fire is a media, as John Durham Peters has stated, a species of transformative biochemical reactions between the flammable gases found in air, such as oxygen, and those found in fuels, such as plants. Inspired by an ignition source, these materials react and transform themselves and their (...) surrounds into light and heat energy, carbon dioxide, water vapour, char and much else besides. Fire is conjunctural, durational and transformative. Fire is a dialectician, at once consuming living and dead organic matter and providing both the space and ingredients for new and renewed organic life. In this article, we draw upon our experience of combustible contexts—Australia, Canada and the Philippines—to consider the diverse ways in which fire is today framed as a social problem, an ecological process, an ancient tool, a natural disaster, a source of economic wealth and much more. In this way, we seek to explore the value and limits of ‘elemental thinking’ in relation to the planetary predicaments described by ‘the Anthropocene’. (shrink)

An introduction to An Elemental Anthropocene.

With his Logic of Incarnation, James K. A. Smith has provided a compelling critique of the universalizing tendencies in some strands of postmodern philosophy of religion. A truly postmodern account of religion must take seriously the preference for particularity first evidenced in the Christian account of the incarnation of God. Moving beyond the urge to universalize, which characterizes modern thought, Smith argues that it is only by taking seriously particular differences--historical, religious, and doctrinal--that we can be authentically religious (...) and authentically postmodern. Smith remains hugely influential in both academic discourse and church movements. This book is the first organized attempt to bring both of these aspects of Smith's work into conversation with each other and with him. With articles from an internationally respected group of philosophers, theologians, pastors, and laypeople, the entire range of Smith's considerable influence is represented here. Discussing questions of embodiment, eschatology, inter-religious dialogue, dogma, and difference, this book opens all the most relevant issues in postmodern religious life to a unique and penetrating critique. (shrink)

Moral distress is a concept used to date in clinical literature to describe the experience of staff in circumstances in which they are prevented from delivering the kind of bedside care they believe is expected of them, professionally and ethically. Our research objective was to determine if this concept has relevance in terms of key health care managerial functions, such as priority setting and resource allocation. We conducted interviews and focus groups with mid- and senior-level managers in two British Columbia (...) (Canada) health authorities. Transcripts were analyzed qualitatively using constant comparison to identify key themes related to moral distress. Both mid- and senior-level managers appear to experience moral distress, with both similarities and differences in how their experiences manifest. Several examples of this concept were identified including the obligation to communicate or ‘sell’ organizational decisions or policies with which a manager personally may disagree and situations where scarce resources compel managers to place staff in situations where they meet with predictable and potentially avoidable risks. Given that moral distress appears to be a relevant issue for at least some health care managers, further research is warranted into its exact nature, prevalence, and possible organizational and personal responses. (shrink)

Control-based models of moral responsibility typically employ a notion of "tracing," according to which moral responsibility requires an exercise of control either immediately prior to the behavior in question or at some suitable point prior to the behavior. Responsibility, on this view, requires tracing back to control. But various philosophers, including Manuel Vargas and Angela Smith, have presented cases in which the plausibility of tracing is challenged. In this paper we discuss the examples and we argue that they do (...) not in fact impugn an attractive and natural tracing component. Our discussion can function in part as a defense of a control-based account of moral responsibility, but also as simply a defense of tracing. (shrink)

This paper defends a model of the internalism requirement against Michael Smith's recent criticisms of it. On this "example model", what we have reason to do is what we would be motivated to do were we rational. After criticizing the example model, Smith argues that his "advice model", that what we have reason to do is what we would advise ourselves to do were we rational, is obviously preferable. The author argues that Smith's criticisms can quite easily (...) be accommodated by the example model. Moreover, to the extent that his model connects reasons to advice, it is not a model of the internalism requirement at all. Yet, to the extent that it connects reasons to motivation, his model collapses into the example model. The author ends by arguing that Smith's view simply proposes an unambitious conception of practical rationality, not an alternative construal of the internalism requirement. (shrink)

This paper defends a model of the internalism requirement against Michael Smith’s recent criticisms of it. On this “example model”, what we have reason to do is what we would be motivated to do were we rational. After criticizing the example model, Smith argues that his “advice model”, that what we have reason to do is what we would advise ourselves to do were we rational, is obviously preferable. The author argues that Smith’s criticisms can quite easily (...) be accommodated by the example model. Moreover, to the extent that his model connects reasons to advice, it is not a model of the internalism requirement at all. Yet, to the extent that it connects reasons to motivation, his model collapses into the example model. The author ends by arguing that Smith’s view simply proposes an unambitious conception of practical rationality, not an alternative construal of the internalism requirement. (shrink)

In 1999, Neale Donald Walsch wrote three little books, each focusing on different areas of life: Neale Donald Walsch on Relationships, Neale Donald Walsch on Holistic Living, and Neale Donald Walsch on Abundance and Right Livelihood. In 2010, these three books were published in a single volume as Neale Donald Walsch's Little Book of Life. Walsch describes this book as a thousand pages of dialogue in the Conversations with God series reduced down to a few (...) salient points and a few very direct observations about how to render them functional. Readers can think of this book as either Conversations with God in a Nutshell or the Essential Conversations with God. Here are the basic principles for: Satisfying personal relationships; Living a joyful, harmonious life; Discovering authentic prosperity. Walsch's words provide hope and help for readers living in particularly challenging times. This is indeed Walsch's essential life guide for twenty-first century readers."--Back cover. (shrink)

This paper launches a new criticism of Michael Smith’s advice model of internalism. Whereas Robert Neal Johnson argues that Smith’s advice model collapses into the example model of internalism, the author contends that taking advice seriously pushes us instead toward some version of externalism. The advice model of internalism misportrays the logic of accepting advice. Agents do not have epistemic access to what their fully rational selves would advise them to do, and so it is necessary for a (...) model of practical reason based upon advice to reflect the fact that agents take advice only from other people. This fact mayor may not support internalism. Whether it does depends upon the content of the good adviser’s advice, something we cannot know unless we ourselves are fully rational. We see in a new way, then, how the internalism/externalism debate depends upon the content of practical reason. (shrink)

ABSTRACT This discussion considers a literary genealogy that examines Zora Neale Hurston as a predecessor to Joseph Beam and Essex Hemphill, prefiguring their need for a process through which multiply-marginalized communities might create images that more accurately reflect their existence, and considers contemporary poets Danez Smith and Timothy DuWhite as inhabitants of the legacy that they left behind. Focusing primarily on how these artists invoke—and often revise and subvert—the biblical creation narrative within their own narratives of self-creation and (...) image- making, this discussion is also concerned with these writers' articulation of love that is deemed unnatural due to its defiance of heteropatriarchal and cultural norms. These works, when read alongside and in dialogue with one another, collectively assert that love, defined as natural and divinely approved, functions as a challenge to restrictive ideologies and a tool of affirmation for themselves and their communities. (shrink)

A new edition of Adam Smith's Theory of Moral Sentiments, an important text in the history of moral and political thought.

From the Federal Theater Projects of the Great Depression to the disruptive performances of the 1960s and 1970s, theater has played an important role in American radicalism. This special issue of_ _Theater_ reports on socially conscious, politically active theaters in the United States. Despite the evaporation of Cold War passions and the rise of conservatism in the 1980s and 1990s, such theater work remains a persistent and evolving presence on the political landscape. Since the first inauguration of George W. Bush, (...) new opportunities have arisen for political performance and for significant new challenges to these artists. T_heater and Social Change_ not only tracks the historical evolution of political theater but also explores the current state and future prospects of different modes, including agit-prop, demonstrations, solo performance, Augusto Boal’s Theater of the Oppressed, and community-based production. With such notable contributors as Anna Deavere Smith, Jonathan Kalb, Holly Hughes, and Tony Kushner, the issue offers a diverse assemblage of personal statements, conversations, photographs, interviews, and performance text. _Contributors include:_ Reverend Billy, Jan Cohen-Cruz, Arlene Goldbard, Sharon Green, Lani Guinier, Holly Hughes, Jonathan Kalb, Tony Kushner, Judith Malina, Robbie McCauley, John O'Neal, Claudia Orenstein, Bill Rauch, Julie Salverson, Anna Deavere Smith, Alisa Solomon, Roberta Uno. (shrink)

Maynard Smith is right that one of the most striking features of contemporary biology is the ever-increasing prominence of the concept of information, along with related concepts like representation, programming, and coding. Maynard Smith is also right that this is surely a phenomenon which philosophers of science should examine closely. We should try to understand exactly what sorts of theoretical commitment are made when biological systems are described in these terms, and what connection there is between semantic descriptions (...) in biology and in other domains. (shrink)

Adam Smith and Jean-Jacques Rousseau -- Self-interest and sympathy -- Moral sentiments and spectatorship -- Commercial society and justice -- Politics and freedom.

We all think that science is special. Its products—its technological spin-off—dominate our lives which are thereby sometimes enriched and sometimes impoverished but always affected. Even the most outlandish critics of science such as Feyerabend implicitly recognize its success. Feyerabend told us that science was a congame. Scientists had so successfully hood-winked us into adopting its ideology that other equally legitimate forms of activity—alchemy, witchcraft and magic—lost out. He conjured up a vision of much enriched lives if only we could free (...) ourselves from the domination of the ‘one true ideology’ of science just as our ancestors freed us from the domination of the Church. But he told us these things in Switzerland and in California happily commuting between them in that most ubiquitous product of science—the aeroplane. (shrink)

Preface Introduction Christopher J. Berry: Adam Smith: Outline of Life, Times, and Legacy Part One: Adam Smith: Heritage and Contemporaries 1: Nicholas Phillipson: Adam Smith: A Biographer's Reflections 2: Leonidas Montes: Newtonianism and Adam Smith 3: Dennis C. Rasmussen: Adam Smith and Rousseau: Enlightenment and counter-Enlightenment 4: Christopher J. Berry: Adam Smith and Early Modern Thought Part Two: Adam Smith on Language, Art and Culture 5: Catherine Labio: Adam Smith's Aesthetics 6: James (...) Chandler: Adam Smith as Critic 7: Michael C. Amrozowicz: Adam Smith: History and Poetics 8: C. Jan Swearingen: Adam Smith on Language and Rhetoric: The Ethics of Style, Character, and Propriety Part Three: Adam Smith and Moral Philosophy 9: Christel Fricke: Adam Smith: The Sympathetic Process and the Origin and Function of Conscience 10: Duncan Kelly: Adam Smith and the Limits of Sympathy 11: Ryan Patrick Hanley: Adam Smith and Virtue 12: Eugene Heath: Adam Smith and Self-Interest Part Four: Adam Smith and Economics 13: Tony Aspromourgos: Adam Smith on Labour and Capital 14: Nerio Naldi: Adam Smith on Value and Prices 15: Hugh Rockoff: Adam Smith on Money, Banking, and the Price Level 16: Maria Pia Paganelli: Commercial Relations: from Adam Smith to Field Experiments Part Five: Adam Smith on History and Politics 17: Spiros Tegos: Adam Smith: Theorist of Corruption 18: David M. Levy & Sandra J. Peart: Adam Smith and the State: Language and Reform 19: Fabrizio Simon: Adam Smith and the Law 20: Edwin van de Haar: Adam Smith on Empire and International Relations Part Six: Adam Smith on Social Relations 21: Richard Boyd: Adam Smith, Civility, and Civil Society 22: Gavin Kennedy: Adam Smith on Religion 23: Samuel Fleischacker: Adam Smith and Equality 24: Maureen Harkin: Adam Smith and Women Part Seven; Adam Smith: Legacy and Influence 25: Spencer J. Pack: Adam Smith and Marx 26: Craig Smith: Adam Smith and the New Right 27: Tom Campbell: Adam Smith: Methods, Morals and Markets 28: Amartya Sen: The Contemporary Relevance of Adam Smith. (shrink)

There is an undercurrent to be detected in Anselm's record of the meditative experience that issued in the Ontological Argument and, although it points to a profound and perennial problem in the interpretation of religion, this undercurrent has been largely ignored. The Argument, as is well known, moves entirely within the medium of reflective meaning focused on the idea of God and, unlike the cosmological arguments of later theologians, it makes no appeal whatever to a principle of causality or to (...) the discovery of a sufficient reason for finite existence. Anselm seems to have had his own sense of what one may call the unadulterated rationalism of the Argument when, in his own words, he wondered, ‘if perhaps it might be possible to find one single argument that for its proof required no other save itself, and that by itself would suffice to prove that God really exists’. Here we are entirely within that inner chamber of the mind so dear to the Augustinian tradition, a mind from which one is to exclude all thought save that of God. The task of the one who reflects is to penetrate the inner meaning of this thought in order to discover what it implies beyond what is evident on the surface. With such an eminently rational or logical aim occupying the centre of attention, it is quite understandable that the presence of another, and quite opposed, concern should have been overlooked - Anselm's concern, namely, to transcend, as it were, the medium of thought itself, and enter into the presence of God. The reason that this concern introduces a tension in the search for a proof is that the realization of presence would seem to render proof superfluous, while the inference in an argument - especially one moving towards existence – inevitably suggests, in some sense and to some degree, the absence of what is sought for. (shrink)

Some decades ago in his intriguing book on Jonathan Edwards, Perry Miller used to great effect the device of supposing a two-fold biography of Edwards, an external one consisting of the historical record embracing the major events of his life and times, and an internal one aimed at an interpretation of the mind of Edwards and the development of his thought.

A series of lectures organized in part by the Society for Applied Philosophy and entitled ‘Philosophy and Practice’ is presumably aimed at displaying the practical implications of philosophical doctrines and/or applying philosophical skills to practical questions. The topic of this paper, the role of interests in science, certainly meets the first condition. For as will be argued there are a number of theses concerning the role of interests in science which have considerable implications for how one should see the scientific (...) enterprise in general and in particular for how one assesses the claim that science ought to be accorded its priviliged position in virtue of its results and/or methods And in view of the respect and resources accorded to science what could be of greater practical interest? It remains the case, however, that my interest may seem the inverse of that of the organizers of this series. For in looking at the role of interest in science, one is examining, so to speak, the extent to which the sphere of the practical determines what goes on in science. One is exploring ways in which the non-scientific impinges on the scientific. While my primary focus will be on the physical sciences, it will be argued that there is a significant difference between them and the social sciences; a difference which renders the social sciences intrinsically liable to penetration from outside. As will be seen, some of the particular arguments for this conclusion make pressing the question: what about philosophy? The answer, it will be concluded, is that philosophy is insulated from external influences to a considerable extent. In that lies both its importance and an explanation as to why much of it has little practical application. (shrink)

The theory of Gestalt qualities arose from the attempt to explain how a melody is distinct from the collection of the tones which it comprehends. In this essay from 1890 Christian von Ehrenfels coined the term 'Gestaltqualität' to capture the idea of a pattern which is comprehensible in a single experience. This idea can be applied not only to melodies and other occurrent patterns, but also to continuant patterns such as shapes and colour arrays such as the array of a (...) chess board. Ehrenfel's essay gave birth to the Gestalt movement in psychology. (shrink)

John E. Smith has contributed to contemporary philosophy in primarily four distinct capacities; first, as a philosopher of religion and God; second, as an indefatigable defender of philosophical reflection in its classical sense ( a sense inclusive of, but not limited to, metaphysics); third, as a participant in the reconstruction of experience and reason so boldly inaugurated by Hegel then redically transformed by the classical American pragmatists, and significantly augmented by such thinkers as Josiah Royce, william Earnest Hocking, and (...) Alfred North Whitehead; fourth, as an interpreter of philosophical texts and traditions (Kant, Hegel, and Nietzsche no less than Charles Peirce, WIlliam James and John Dewey; German idealism as well as American; the Augustinian tradition no less than the pragmatic). Reason, Experience, and God provides an important and comprehensive look at the work of John E. Smith by collected essays which each address aspects of his life-long work. A response by John E. Smith himself draws a line of continuity between the pieces. (shrink)

This thoughtful new abridgment is enriched by the brilliant commentary which accompanies it. In it, Laurence Dickey argues that the _Wealth of Nations_ contains--and conceals--a great deal of how Smith actually thought a commercial society works. Guided by his conviction that the so-called Adam Smith Problem--the relationship between ethics and economics in Smith's thinking--is a core element in the argument of the work itself, Dickey's commentary focuses on the devices Smith uses to ground his economics in (...) broadly ethical and social categories. An unparalleled guide to an often difficult and perplexing work. (shrink)

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1984.