In this interview, poet, playwright and human rights activist, Sonia Sanchez, offers rare commentary on her creative process and her life as an artist-activist. Sanchez discusses her childhood in Alabama and the influence of her father and her grandmother in her work. She talks about her dissatisfactions with organized religion, the meaning of spirituality in her life, and the challenge of living a principled life. Sanchez also describes her encounter with Malcolm X, her experience in the Nation of Islam and (...) gender tensions in the Black Arts Movement. Finally, Prof. Sanchez offers advice to young hip hop artists and explains her creative process as a writer. (shrink)

Despite their substantial appeal, closure principles have fallen on hard times. Both anti-luck conditions on knowledge and the defeasibility of knowledge look to be in tension with natural ways of articulating single-premise closure principles. The project of this paper is to show that plausible theses in the epistemology of testimony face problems structurally identical to those faced by closure principles. First I show how Lasonen-Aarnio’s claim that there is a tension between single premise closure and anti-luck constraints on knowledge can (...) be extended to make trouble for transmission theses. Second, I show how Schechter’s claim that there is a tension between single premise closure and the thought that knowledge is defeasible can be extended to make trouble for transmission theses. I end the paper by sketching the consequences of this trouble for the dialectic in the epistemology of testimony. (shrink)

Increasingly, metaphors are the target of political critique: Jewish groups condemn Holocaust imagery; mental health organizations, the metaphorical exploitation of psychosis; and feminists, “rape metaphors.” I develop a novel model for making sense of such critiques of metaphor.

Kevin Dorst has recently provided a novel argument for the KK principle. In this paper I sketch a rejoinder.

Philosophy and Phenomenological Research, Volume 103, Issue 3, Page 547-566, November 2021.

I trace the relationship between the view that knowledge is stakes sensitive and Laurie Paul’s account of the epistemology of transformative experience. The view that knowledge is stakes sensitive comes in different flavours: one can go for subjective or objective conceptions of stakes, where subjective views of stakes take stakes to be a function of an agent’s non-factive mental states, and objective views of stakes do not. I argue that there is a tension between subjective accounts of stakes sensitivity and (...) Paul’s epistemology of transformative experience. (shrink)

As physicians, we have seen patients with substance use disorders leave the hospital against medical advice, slipping through the cracks of our health care system. In fact, despite a high burden of life‐threatening illnesses, patients with SUDs are at a nearly threefold increased risk of leaving the hospital against medical advice. Leaving against medical advice is associated with an increased thirty‐day mortality rate as well as an increased rate of hospital readmission. When a patient leaves in this way, the health (...) care system loses the opportunity to engage with someone who is struggling with an SUD and whose health is at imminent risk. Fortunately, there are ways to address some of these challenges within existing organizational frameworks. Addiction consult teams and supervised injection facilities are two interventions that have proven successful. (shrink)

An analysis of Japanese horror films from the 1990s and 2000s using Deleuzian concepts.

Philosophers are often rude about each other, but their rudeness tends to be off the record, anonymous or sneaked in under the bloodless academic lexicon of ‘the worry’, ‘the concern’ and ‘the potential limitation’. But Lorna Finlayson’s rudeness comes with no softening frills: against her tailored prose, her insults pop. They make for quite a treat: desert landscapes may be all very well, but there is no need for philosophical writing to share their wearying climate. Introductory texts — and this (...) is an introductory text — must avoid being dry if they are to do any good at all, but this book does more than merely avoid dryness: it irrigates vast strips of feminist terrain that are often left untended, and shows the reader what might be done, with a little careful work. Finlayson is explicit that she conceives of her book as a corrective. Contemporary feminist political philosophy, like... (shrink)

A functioning democracy depends on the free flow of information in the marketplace of ideas, creating an informed citizenry that can engage in public debate.This study examines the most-used online news portal, Yahoo!, to determine if the news media industry can be simultaneously profitable and socially responsible, providing the public with news that is both informative and engaging in an increasingly global world.

Three experiments investigated changes from 15 to 30 months of age in children’s (N = 114) mastery of relations between an object and an aperture, supporting surface, or form. When choosing between objects to insert into an aperture, older children selected objects of an appropriate size and shape, but younger children showed little selectivity. Further experiments probed the sources of younger children’s difficulty by comparing children’s performance placing a target object in a hole, on a 2-dimensional form, or atop another (...) solid object. Together, the findings suggest that some factors limiting adults’ object representations, including the difficulty of comparing the shapes of positive and negative spaces and of representing shapes in 3 dimensions, contribute to young children’s errors in manipulating objects. (shrink)

Background: Falls in older adults are a major public health problem. White matter hyperintensities are highly prevalent in older adults and are a risk factor for falls. In the absence of a cure for WMHs, identifying potential strategies to counteract the risk of WMHs on falls are of great importance. Physical activity is a promising countermeasure to reduce both WMHs and falls risk. However, no study has yet investigated whether PA attenuates the association of WMHs with falls risk. We hypothesized (...) that PA moderates the association between WMHs and falls risk.Methods: Seventy-six community-dwelling older adults aged 70–80 years old were included in this cross-sectional study. We indexed PA using the Physical Activity Score for the Elderly Questionnaire. Falls risk was assessed using the Physiological Profile Assessment, and WMH volume was determined by an experienced radiologist on T2-weighted and PD-weighted MRI scans. We first examined the independent associations of WMH volume and PASE score with PPA. Subsequently, we examined whether PASE moderated the relationship between WMH volume and PPA. We plotted simple slopes to interpret the interaction effects. Age, sex, and Montreal Cognitive Assessment score were included as covariates in all models.Results: Participants had a mean age of 74 years and 54 were female. Forty-nine participants had a Fazekas score of 1, 19 had a score of 2, and 6 a score of 3. Both PASE and WMH volume were each independently associated with PPA score. The interaction model indicated that PASE score moderated the association between WMH volume and PPA, whereby higher PASE score attenuated the association between WMHs and falls risk.Conclusion: PA is an important moderator of falls risk. Importantly, older adults with WMH can reduce their risk of falls by increasing their PA. (shrink)

Providing ethically competent care requires nurses to reflect not only on nursing ethics, but also on their own ethical traditions. New challenges for nurse educators over the last decade have been the increasing globalization of the nursing workforce and the internationalization of nursing education. In New Zealand, there has been a large increase in numbers of Chinese students, both international and immigrant, already acculturated with ethical and cultural values derived from Chinese Confucian moral traditions. Recently, several incidents involving Chinese nursing (...) students in morally conflicting situations have led to one nursing faculty reflecting upon how moral philosophy is taught to non-European students and the support given to Chinese students in integrating the taught curriculum into real-life clinical practice settings. This article uses a case study involving a Chinese student to reflect on the challenges for both faculty members and students when encountering situations that present ethical dilemmas. (shrink)

Bloom's eloquent and comprehensive treatment of early word learning holds that social intention is foundational for language development. While we generally support his thesis, we call into question two of his proposals: (1) that attention to social information in the environment implies social intent, and (2) that infants are sensitive to social intent at the very beginnings of word learning.

In lieu of an abstract, here is a brief excerpt of the content:Full Collection of Personal NarrativesZohar Lederman, Ola Ziara, Rachel Coghlan, Oksana Sulaieva, Anna Shcherbakova, Oleksandr Dudin, Vladyslava Kachkovska, Iryna Dudchenko, Anna Kovchun, Lyudmyla Prystupa, Yuliya Nogovitsyna, Ghaiath Hussein, Kathryn Fausch, P. P. Kyaw, Ayesha Ahmad, Richard W Sams II, Handreen Mohammed Saeed, Artem Riga, Ryan C. Maves, Elizabeth Dotsenko, Irina Deyneka, Eva V. Regel, and Vita Voloshchuk• An Unsettling Affair• How We Keep Caring While Walking Through (...) Our Pain• Adjusting Laboratory Practices to the Challenges of Wartime• Why We Stay• A Semi-Personal Story from a Ukrainian NGO Professional (or a Semi-Professional Story from a Ukrainian Person) Living through the War• When Ethics Survives Where People Do Not: A Story From Darfur• Burma’s Healthcare Under Fire: My Experience as an Exiled Medical Professional• When a Conflict Collapses on a Child: An (Aborted) Medical Evacuation of a Hazara Toddler During the Kabul Airport Blast and the Taliban Takeover• The Vagaries and Vicissitudes of War• Providing Care to a Potential Aggressor: An Ethical Dilemma• One Surgeon’s Experience During Armed Conflict in Ukraine• The Limits of Our Obligations• A Liberating Breath• Soldiers of the Invisible Front: How Ukrainian Therapists Are Fighting for the Mental Health of the Nation Under Fire• Stories of Families with Chronically Ill Pediatric Patients during the War in UkraineCopyright © 2023 Johns Hopkins University Press... (shrink)

Recent arguments claim that behavioral science has focused – to its detriment – on the individual over the system when construing behavioral interventions. In this commentary, we argue that tackling economic inequality using both framings in tandem is invaluable. By studying individuals who have overcome inequality, “positive deviants,” and the system limitations they navigate, we offer potentially greater policy solutions.

When ethics committees are consulted about patients who have or need court-appointed guardians, they lack empirical evidence about several common issues, including the relationship between guardianship and prolonged, potentially medically unnecessary hospitalizations for patients. To provide information about this issue, we conducted quantitative and qualitative analyses using a retrospective cohort from Veterans Healthcare Administration. To examine the relationship between guardianship appointment and hospital length of stay, we first compared 116 persons hospitalized prior to guardianship appointment to a comparison group (n (...) = 348) 3:1 matched for age, diagnosis, date of admission, and comorbidity. We then compared 91 persons hospitalized in the year following guardianship appointment to a second matched comparison group (n = 273). Mean length of stay was 30.75 days (SD = 46.70) amongst those admitted prior to guardianship, which was higher than the comparison group (M = 7.74, SD = 9.71, F = 20.75, p. (shrink)

However far we are from either in practice, basic global and intergenerational justice, including climate change mitigation, are taken to be theoretically compatible. If population grows as predicted, this could cease to be the case. This paper asks whether that tragic legacy can now be averted without hard or even tragic choices on population policy. Current generations must navigate between: a high-stakes gamble on undeveloped technology; violating human rights; demanding unbearable sacrifices of the already badly off; institutional unfairness across adults; (...) institutional unfairness across children; failing to protect children’s basic interests; and threatening the autonomy of the family. We are not yet forced to choose between bequeathing a tragic choice and making one, by adopting basically unjust measures. However, even the remaining options present a morally hard choice. The fact we face it is yet another damning indictment on the combined actions and collective failures of the global elite. (shrink)

Hume's moral philosophy makes sentiment essential to moral judgment. But there is more individual consistency and interpersonal agreement in moral judgment than in private emotional reactions. Hume accounts for this by saying that our moral judgments do not manifest our approval or disapproval of character traits and persons "only as they appear from [our] peculiar point of view..." Rather, "we fix on some steady and general points of view; and always, in our thoughts, place ourselves in them, whatever may be (...) our present situation" (T 581-82), in order to "correct" our situated sentiments. This seems to create two serious difficulties for Hume's theory. First, moral evaluations become inductive, empirical beliefs about what we would feel if we really occupied the imagined common point of view, and hence are the deliverances of causal reason; this contradicts Hume's claim that the making of a moral evaluation is not an activity of reason but of sentiment. Secondly, given Hume's thesis that the passions do not represent anything else, he cannot say that our moral evaluations will better represent the object being judged if they are made from the common point of view. This leaves no clear reason to adopt it, rather than making judgments from our real position. Hume says that left to our particular points of view, we will encounter contradictions and be unable to communicate, but it is hard to see why. My interpretation resolves these two difficulties. I argue that every time we reflect upon someone's character from the common point of view, we feel an actual sentiment of approbation or disapprobation, which may alter and merge with the situated sentiment or may fail to do so, leaving two different feelings about the same character. Furthermore, whenever we make moral evaluations we also simultaneously make objective, causal judgments about the love and hatred, pride and humility that the trait will produce. We routinely take up the common point of view in order to achieve truth and consistency in our causal judgments, to avoid grave practical problems. (shrink)

However far we are from either in practice, basic global and intergenerational justice, including climate change mitigation, are taken to be theoretically compatible. If population grows as predicted, this could cease to be the case. This paper asks whether that tragic legacy can now be averted without hard or even tragic choices on population policy. Current generations must navigate between: a high-stakes gamble on undeveloped technology; violating human rights; demanding unbearable sacrifices of the already badly off; institutional unfairness across adults; (...) institutional unfairness across children; failing to protect children’s basic interests; and threatening the autonomy of the family. We are not yet forced to choose between bequeathing a tragic choice and making one, by adopting basically unjust measures. However, even the remaining options present a morally hard choice. The fact we face it is yet another damning indictment on the combined actions and collective failures of the global elite. (shrink)

Rachel Cohon's Hume is a moral sensing theorist, who holds both that moral qualities are mind-dependent and that there is such a thing as moral knowledge. He is an anti-rationalist about motivation, arguing that reason alone does not motivate, but allows that both beliefs and passions are motivating. And he is both a descriptive and a normative moral theorist who, despite having resources for putting checks on our sentimentally-based moral evaluations, does end up with a kind of a relativistic (...) account of the virtues and vices. Professor Cohon's arguments in Hume's Morality1 are tight and vigorous. Anyone working on these . (shrink)

Plato's thought evolves from the epistemology of the Meno, Phaedo, and Republic to the Combined Doctrine of the Theaetetus. The Combined Doctrine maintains that both Forms and certain objects rooted in perception are objects of knowledge. Dialectic results in apprehension of the Good, and consequently of being, which brings about a permanent change in a person's state of mind enabling one to know what one previously believed. The Combined Doctrine resolves the paradoxes of the refutations of the Theaetetus. It turns (...) out that the difference between true belief and knowledge for Plato amounts to difference in states of mind. (shrink)

A lively investigation of the intimate connections we maintain with the things we toss away It's hard to think of trash as anything but a growing menace. Our communities face crises over what to do with the mountains of rubbish we produce, the enormous amount of biological waste generated by humans and animals, and the truckloads of electronic equipment judged to be obsolete. All this effluvia poses widespread problems for human health, the well-being of the planet, and the quality of (...) our lives.But though our notorious habits of disposal have put us well on the way to making the earth inhospitable to life, our relation to rejectamenta includes much more than shedding and tossing. In Trash Talks, philosopher Elizabeth V. Spelman explores the extent to which we rely on trash and waste to make sense of our lives. Examples are rich: We use people's rubbish to gain information about them. We trumpet wastefulness as a means of signaling social status. We take the occupation of handling trash and garbage as revelatory of possible moral or spiritual shortcomings. We are intrigued by or in distress over the idea that evolution is a prodigiously wasteful process and that it is to the dustbin that each of us, and our species, shall ultimately repair. In the heaps of our trash, some see consequences of dissatisfaction, while others find confirmation of a flourishing consumer economy. While we may want to shove debris and detritus out of sight, many of our most impassioned projects involve keeping these objects resolutely in mind. Trash talks, and there is much of which it speaks. (shrink)

In this paper we try to diagnose one reason why the debate regarding the Hard Problem of consciousness inevitably leads to a stalemate: namely that the characterisation of consciousness assumed by the Hard Problem is unjustified and probably unjustifiable. Following Dennett : 4–6, 1996, Cognition 79:221–237, 2001, J Conscious Stud 19:86, 2012) and Churchland :402–408, 1996, Brainwise: studies in neurophilosophy. MIT Press, Cambridge, MA, 2002), we argue that there is in fact no non-question begging argument for the claim that consciousness (...) is a uniquely Hard Phenomenon. That is; there is no non-question begging argument for the claim that consciousness is necessarily in explicable in terms of the structure and function of mental states. Unfortunately the debate has not moved on because the majority of materialists feel the pull of the at least one of, what we call, the ‘key’ intuitions that supposedly support dualism and the existence of a Hard Phenomenon and so try to accommodate them rather than denying them. Although this a possible response to the intuitions it tends to mask the fact that there is in fact no argument for the existence of a Hard Phenomenon. So we end up participating in our own hornswoggling :402–408, 1996) and chasing our tails trying to answer a question we should in fact ignore. We have no reason to think there is a Hard Problem of consciousness because we have no reason to think the Hard Phenomenon exists. (shrink)

This essay argues that we need practices for tending to what has been discarded as "historical debris" in order to generate queer socialities and meanings that refuse the dominant heteronormative, capitalist, and white supremacist privileging of futurity, novelty, and productivity. Artist and city planner Theaster Gates's transformative work takes root in Chicago's South Side, where he has renovated abandoned buildings into dynamic community spaces for celebrating and generating Black history, art, and culture. The essay reads Gates's artistic-activist practice through (...) class='Hi'>Elizabeth Freeman's queer feminist framework, in particular her notion of "temporal drag," to challenge conventional assumptions that whatever is "newest" offers the most radical or queer potential. Freeman's and Gates's work demonstrates the latent possibilities within history's "throwaway" objects and spaces, which can act as sites for imagining and living otherwise, generating queer utopias in our present. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 41, no. 2. © 2015 by Feminist Studies, Inc. 335 Rachel Lumsden “The Music Between Us”: Ethel Smyth, Emmeline Pankhurst, and “Possession” But limelight is bad for me: the light in which I work best is twilight. —Virginia Woolf to Ethel Smyth1 There are few composers who seemed to seek the glow of public limelight more than Dame Ethel Smyth (1858–1944). Smyth fearlessly forged a career (...) for herself as a professional composer in Britain during a time when female musicians were largely regarded as inferior to male musicians and lacked equal educational and professional opportunities. Smyth’s brazen personality was evident from her early years; as a teenager, she battled for two years to gain her father’s approval to travel to Leipzig to further her musical studies. Smyth’s struggle for acceptance as a composer continued throughout her career; she composed large-scale works—including six operas—at a time when women were expected to write “feminine,” small-scale compositions (such as solo piano pieces and songs), and she fought unrelentingly to have her music performed. Throughout her career Smyth faced a barrage of sexist criticism, in which she was consistently referred to as a “lady composer” and alternatively praised and derided for writing “masculine” music: if a 1. Virginia Woolf, letter to Ethel Smyth (August 21, 1932), in The Letters of Virginia Woolf, ed. Nigel Nicolson and Joanne Trautmann (New York: Harcourt Brace Jovanovich, 1979), 5: 97. 336 Rachel Lumsden critic liked her work, it would be lauded for its “masculine strength,” and if a critic didn’t like her work, it would be admonished for exceeding the bounds of female propriety.2 Yet Smyth rarely flinched from battles. A defiant and prolific writer, Smyth also published an exhaustive array of books and memoirs: Impressions that Remained (1919), Streaks of Life (1921), A Three-Legged Tour in Greece (1927), A Final Burning of Boats (1928), Female Pipings in Eden (1933), Beecham and Pharaoh (1935), As Time Went On (1936), Inordinate (?) Affection (1936), Maurice Baring (1938), and What Happened Next (1940), using her literary works as a means of bringing her own experiences into the limelight. By chronicling the oppression and discrimination she consistently faced, she sought not only to draw attention to herself as a composer—whose works, in her mind, had been consistently and unjustly neglected by the public—but also to highlight the plight of female musicians in general. Smyth’s literary works are wide-ranging and cover a host of different subjects, including recollections about her own life, biographical portraits of close friends, excerpts from letters, reviews of her musical compositions, and her forthright opinions about women’s rights. A number of scholars have explored these different aspects of Ethel Smyth’s fascinating artistic career; however, most research on Smyth has focused either on her literary endeavors or her compositions. What is missing is a thoroughgoing analysis of the connections between the two. One exception is Elizabeth Wood, who has brilliantly discussed Smyth’s writings and music; however, many details of Smyth’s vast array of musical works still remain largely unexplored.3 This article examines 2. Smyth’s operas include Fantasio (1892–1894), Der Wald (1899–1901), The Wreckers (1902–1904), The Boatswain’s Mate (1913–1914), Fête Galante (1921– 1922), and Entente Cordiale (1923–1924). For more information about Smyth and the status of female musicians in Britain during this era, see Jane A. Bernstein, “‘Shout, Shout, Up with Your Song!’ Dame Ethel Smyth and the Changing Role of the British Woman Composer,” in Women Making Music: The Western Art Tradition, 1150–1950, ed. Jane Bowers and Judith Tick (Urbana: University of Illinois Press, 1986), 304–24; and Eugene Gates, “Damned If You Do and Damned If You Don’t: Sexual Aesthetics and the Music of Dame Ethel Smyth,” Journal of Aesthetic Education 31, no. 1 (Spring 1997): 63–71. 3. See Elizabeth Wood, “Performing Rights: A Sonography of Women’s Suffrage,” The Musical Quarterly 79, no. 4 (Winter 1995): 606–43; and Elizabeth Rachel Lumsden 337 a small, specific slice of Smyth’s oeuvre: her 1913 song “Possession,” dedicated to Emmeline Pankhurst (“E.P”), her friend and leader of... (shrink)

Compassionate and Practical Advice Helps Readers Move through Hard Times There are things in life that knock us to the ground. The death of a loved one, the loss of a job, the betrayal of a friend, the turmoil of complex family issues. Sometimes it feels as though life is falling down around us. In those world-rocking times, we can hang on to hurts or we can surrender our pain to the One who promises us abundant life. In this practical (...) and encouraging book, trusted author Elizabeth B. Brown shows weary readers not only how to survive life's difficulties but how to move beyond them to a place of strength and confidence. She shows them that they are not alone and are not destined for a life defined by the chaos of crises. Then she shows readers how to understand and accept their situation, surround themselves with people who can guide and encourage them, and grow through the process. (shrink)

Hume’s moral philosophy makes sentiment essential to moral judgment. But there is more individual consistency and interpersonal agreement in moral judgment than in private emotional reactions. Hume accounts for this by saying that our moral judgments do not manifest our approval or disapproval of character traits and persons “only as they appear from [our] peculiar point of view... ” Rather, “we fix on some steady and general points of view; and always, in our thoughts, place ourselves in them, whatever may (...) be our present situation” (T 581-82), in order to “correct” our situated sentiments. This seems to create two serious difficulties for Hume’s theory. First, moral evaluations become inductive, empirical beliefs about what we would feel if we really occupied the imagined common point of view, and hence are the deliverances of causal reason; this contradicts Hume’s claim that the making of a moral evaluation is not an activity of reason but of sentiment. Secondly, given Hume’s thesis that the passions do not represent anything else, he cannot say that our moral evaluations will better represent the object being judged if they are made from the common point of view. This leaves no clear reason to adopt it, rather than making judgments from our real position. Hume says that left to our particular points of view, we will encounter contradictions and be unable to communicate, but it is hard to see why.My interpretation resolves these two difficulties. I argue that every time we reflect upon someone’s character from the common point of view, we feel an actual sentiment of approbation or disapprobation, which may alter and merge with the situated sentiment or may fail to do so, leaving two different feelings about the same character. Furthermore, whenever we make moral evaluations we also simultaneously make objective, causal judgments about the love and hatred, pride and humility that the trait will produce. We routinely take up the common point of view in order to achieve truth and consistency in our causal judgments, to avoid grave practical problems. (shrink)

The connections Stanley Hauerwas draws between his theological work and the craft of bricklaying, which he learned from his father, invites comparison with Seamus Heaney's depiction of poetry as digging. Both men understand their task of writing as hard and precise labour that pays close attention to given materials and that honours the complexities of the past. I consider how the characterisation of theology as bricklaying‐like work, integral to Hauerwas’ professional and personal self‐understanding, may shape his theological approaches and priorities, (...) and ask how this might contrast with other possible approaches formed from other historical contexts. (shrink)

One of the alleged advantages of a constructivist theory in metaethics is that the theory avoids the epistemological problems with moral realism while reaping many of realism's benefits. According to evolutionary debunking arguments, the epistemological problem with moral realism is that the evolutionary history of our moral beliefs makes it hard to see how our moral beliefs count as knowledge of moral facts, realistically construed. Certain forms of constructivism are supposed to be immune to this argument, giving the view a (...) key advantage. This paper considers the challenge that evolutionary debunking arguments pose for the possibility of moral knowledge and concludes that such arguments do not reveal any advantages for constructivism. Furthermore, once we consider how defenders of moral knowledge should best respond to this epistemological objection, constructivists may face more difficulties, not less, explaining how our moral beliefs represent moral knowledge. (shrink)

Quality health care relies upon communication in a patient's preferred language. Language access in health care occurs when individuals are: Welcomed by providers regardless of language ability; and Offered quality language services as part of their care. Federal law generally requires access to health care and quality language services for deaf and Limited English Proficient patients in health care settings, but these patients still find it hard to access health care and quality language services.Meanwhile, several states are implementing Medicaid Accountable (...) Care Organization initiatives to reduce health care costs and improve health care quality. Alternative payment methods used in these initiatives can give Accountable Care Organizations more flexibility to design linguistically accessible care, but they can also put ACOs at increased financial risk for the cost of care. If these new payment methods do not account for differences in patient language needs, ACO initiatives could have the unintended consequence of rewarding ACOs who do not reach out to deaf and LEP communities or offer quality language services.We reviewed public documents related to Medicaid ACO initiatives in six states. Some of these documents address language access. More could be done, however, to pay for language access efforts. This article describes Medicaid ACO initiatives and explores how different payment tools could be leveraged to reward ACOs for increased access to care and quality language services. We find that a combination of payment tools might be helpful to encourage both access and quality. (shrink)

Earlier versions of the four articles which follow were presented at a book panel session, on Rachel Cohon's Hume's Morality: Feeling and Fabrication, at the Hume Society meetings in Halifax, Nova Scotia, in August 2009.I am deeply grateful to Lívia Guimarães and Donald L. M. Baxter for planning this session, and to Elizabeth S. Radcliffe and Don Garrett for serving as my critics. I have been asked to begin by summarizing my book in a few minutes.Hume's Morality: Feeling (...) and Fabrication (Oxford: Oxford University Press, 2008), is primarily an analytical, interpretive work about two main issues: the nature of ethical evaluation, according to Hume, and the artificial virtues. The book has two parts: "Feeling Virtue" .. (shrink)