Ethical guidance from the British Medical Association about treating doctor–patients is compared and contrasted with evidence from a qualitative study of general practitioners who have been patients. Semistructured interviews were conducted with 17 GPs who had experienced a significant illness. Their experiences were discussed and issues about both being and treating doctor–patients were revealed. Interpretative phenomenological analysis was used to evaluate the data. In this article data extracts are used to illustrate and discuss three key points that summarise the BMA (...) ethical guidance, in order to develop a picture of how far experiences map onto guidance. The data illustrate and extend the complexities of the issues outlined by the BMA document. In particular, differences between experienced GPs and those who have recently completed their training are identified. This analysis will be useful for medical professionals both when they themselves are unwell and when they treat doctor–patients. It will also inform recommendations for professionals who educate medical students or trainees. (shrink)

It is my view that one essential difference between persons and other creatures is to be found in the structure of a person's will. Besides wanting and choosing and being moved to do this or that, men may also want to have certain desires and motives. They are capable of wanting to be different, in their preferences and purposes, from what they are. Many animals appear to have the capacity for what I shall call "first-order desires" or "desires of the (...) first order," which are simply desires to do or not to do one thing or another. No animal other than man, however, appears to have the capacity for reflective self-evaluation that is manifested in the formation of second-order desires. (shrink)

Presents a theory of bullshit, how it differs from lying, how those who engage in it change the rules of conversation, and how indulgence in bullshit can alter a person's ability to tell the truth.

This beautifully written book by one of the world's leading moral philosophers argues that the key to a fulfilled life is to pursue wholeheartedly what one cares about, that love is the most authoritative form of caring, and that the purest form of love is, in a complicated way, self-love. Harry Frankfurt writes that it is through caring that we infuse the world with meaning. Caring provides us with stable ambitions and concerns; it shapes the framework of aims and interests (...) within which we lead our lives. The most basic and essential question for a person to raise about the conduct of his or her life is not what he or she should care about but what, in fact, he or she cannot help caring about. The most important form of caring, Frankfurt writes, is love, a nonvoluntary, disinterested concern for the flourishing of what is loved. Love is so important because meaningful practical reasoning must be grounded in ends that we do not seek only to attain other ends, and because it is in loving that we become bound to final ends desired for their own sakes. Frankfurt argues that the purest form of love is self-love. This sounds perverse, but self-love--as distinct from self-indulgence--is at heart a disinterested concern for whatever it is that the person loves. The most elementary form of self-love is nothing more than the desire of a person to love. Insofar as this is true, self-love is simply a commitment to finding meaning in our lives. (shrink)

One of the most salient features of our culture is that there is so much bullshit. Everyone knows this. Each of us contributes his share. But we tend to take the situation for granted. Most people are rather confident of their ability to recognize bullshit and to avoid being taken in by it. So the phenomenon has not aroused much deliberate concern. We have no clear understanding of what bullshit is, why there is so much of it, or what functions (...) it serves. And we lack a conscientiously developed appreciation of what it means to us. In other words, as Harry Frankfurt writes, "we have no theory." Frankfurt, one of the world's most influential moral philosophers, attempts to build such a theory here. With his characteristic combination of philosophical acuity, psychological insight, and wry humor, Frankfurt proceeds by exploring how bullshit and the related concept of humbug are distinct from lying. He argues that bullshitters misrepresent themselves to their audience not as liars do, that is, by deliberately making false claims about what is true. In fact, bullshit need not be untrue at all. Rather, bullshitters seek to convey a certain impression of themselves without being concerned about whether anything at all is true. They quietly change the rules governing their end of the conversation so that claims about truth and falsity are irrelevant. Frankfurt concludes that although bullshit can take many innocent forms, excessive indulgence in it can eventually undermine the practitioner's capacity to tell the truth in a way that lying does not. Liars at least acknowledge that it matters what is true. By virtue of this, Frankfurt writes, bullshit is a greater enemy of the truth than lies are. (shrink)

Having outlined a theory of bullshit and falsehood, Harry G. Frankfurt turns to what lies beyond them: the truth, a concept not as obvious as some might expect. Our culture's devotion to bullshit may seem much stronger than our apparently halfhearted attachment to truth. Some people won't even acknowledge "true" and "false" as meaningful categories, and even those who claim to love truth cause the rest of us to wonder whether they, too, aren't simply full of it. Practically speaking, many (...) of us deploy the truth only when absolutely necessary, often finding alternatives to be more saleable, and yet somehow civilization seems to be muddling along. But where are we headed? Is our fast and easy way with the facts actually crippling us? Or is it "all good"? Really, what's the use of truth, anyway? With the same leavening wit and commonsense wisdom that animates his pathbreaking work On Bullshit, Frankfurt encourages us to take another look at the truth: there may be something there that is perhaps too plain to notice but for which we have a mostly unacknowledged yet deep-seated passion. His book will have sentient beings across America asking, "The truth—why didn't I think of that?". (shrink)

From the author of the #1 New York Times bestseller On Bullshit, the case for worrying less about the rich and more about the poor Economic inequality is one of the most divisive issues of our time. Yet few would argue that inequality is a greater evil than poverty. The poor suffer because they don't have enough, not because others have more, and some have far too much. So why do many people appear to be more distressed by the rich (...) than by the poor? In this provocative book, the #1 New York Times bestselling author of On Bullshit presents a compelling and unsettling response to those who believe that the goal of social justice should be economic equality or less inequality. Harry Frankfurt, one of the most influential moral philosophers in the world, argues that we are morally obligated to eliminate poverty—not achieve equality or reduce inequality. Our focus should be on making sure everyone has a sufficient amount to live a decent life. To focus instead on inequality is distracting and alienating. At the same time, Frankfurt argues that the conjunction of vast wealth and poverty is offensive. If we dedicate ourselves to making sure everyone has enough, we may reduce inequality as a side effect. But it’s essential to see that the ultimate goal of justice is to end poverty, not inequality. A serious challenge to cherished beliefs on both the political left and right, On Inequality promises to have a profound impact on one of the great debates of our time. (shrink)

This paper introduces a new, expanded range of relevant cognitive psychological research on collaborative recall and social memory to the philosophical debate on extended and distributed cognition. We start by examining the case for extended cognition based on the complementarity of inner and outer resources, by which neural, bodily, social, and environmental resources with disparate but complementary properties are integrated into hybrid cognitive systems, transforming or augmenting the nature of remembering or decision-making. Adams and Aizawa, noting this distinctive complementarity argument, (...) say that they agree with it completely: but they describe it as “a non-revolutionary approach” which leaves “the cognitive psychology of memory as the study of processes that take place, essentially without exception, within nervous systems.” In response, we carve out, on distinct conceptual and empirical grounds, a rich middle ground between internalist forms of cognitivism and radical anti-cognitivism. Drawing both on extended cognition literature and on Sterelny’s account of the “scaffolded mind” (this issue), we develop a multidimensional framework for understanding varying relations between agents and external resources, both technological and social. On this basis we argue that, independent of any more “revolutionary” metaphysical claims about the partial constitution of cognitive processes by external resources, a thesis of scaffolded or distributed cognition can substantially influence or transform explanatory practice in cognitive science. Critics also cite various empirical results as evidence against the idea that remembering can extend beyond skull and skin. We respond with a more principled, representative survey of the scientific psychology of memory, focussing in particular on robust recent empirical traditions for the study of collaborative recall and transactive social memory. We describe our own empirical research on socially distributed remembering, aimed at identifying conditions for mnemonic emergence in collaborative groups. Philosophical debates about extended, embedded, and distributed cognition can thus make richer, mutually beneficial contact with independently motivated research programs in the cognitive psychology of memory. (shrink)

In this classic work, best-selling author Harry Frankfurt provides a compelling analysis of the question that not only lies at the heart of Descartes ...

The US neutrino community gathered at the Workshop on the Intermediate Neutrino Program at Brookhaven National Laboratory February 4-6, 2015 to explore opportunities in neutrino physics over the next five to ten years. Scientists from particle, astroparticle and nuclear physics participated in the workshop. The workshop examined promising opportunities for neutrino physics in the intermediate term, including possible new small to mid-scale experiments, US contributions to large experiments, upgrades to existing experiments, R&D plans and theory. The workshop was organized into (...) two sets of parallel working group sessions, divided by physics topics and technology. Physics working groups covered topics on Sterile Neutrinos, Neutrino Mixing, Neutrino Interactions, Neutrino Properties and Astrophysical Neutrinos. Technology sessions were organized into Theory, Short-Baseline Accelerator Neutrinos, Reactor Neutrinos, Detector R&D and Source, Cyclotron and Meson Decay at Rest sessions.This report summarizes discussion and conclusions from the workshop. (shrink)

In this classic work, best-selling author Harry Frankfurt provides a compelling analysis of the question that not only lies at the heart of Descartes's Meditations, but also constitutes the central preoccupation of modern philosophy: on what basis can reason claim to provide any justification for the truth of our beliefs? Demons, Dreamers, and Madmen provides an ingenious account of Descartes's defense of reason against his own famously skeptical doubts that he might be a madman, dreaming, or, worse yet, deceived by (...) an evil demon into believing falsely.Frankfurt's masterful and imaginative reading of Descartes's seminal work not only stands the test of time; one imagines Descartes himself nodding in agreement. (shrink)

Broad, C. D. Leibniz's predicate-in-notion principle and some of its alleged consequences.--Couturat, L. On Leibniz's metaphysics.--Friedrich, C. J. Philosophical reflections of Leibniz on law, politics, and the state.--Curley, E. M. The root of contingency. Furth, M. Monadology.--Hacking, I. Individual substance.--Hintikka, J. Leibniz on plenitude, relations, and the "reign of law."--Ishiguro, H. Leibniz's theory of the ideality of relations.--Kneale, M. Leibniz and Spinoza on activity.--Koyré, A. Leibniz and Newton.--Lovejoy, A. O. Plenitude and sufficient reason in Leibniz and Spinoza.--Mates, B. Leibniz on (...) possible worlds.--Russell, B. Recent work on the philosophy of Leibniz.--Wilson, M. D. On Leibniz's explication of "necessary truth.". (shrink)

Leibniz's predicate-in-notion principle and some of its alleged consequences, by C. D. Broad.--On Leibniz's metaphysics, by L. Couturat.--Philosophical reflections of Leibniz on law, politics, and the state, by C. J. Friedrich.--The root of contingency, by E. M. Curley.--Monadology, by M. Furth.--Individual substance, by I. Hacking.--Leibniz on plenitude, relations, and the "reign of the law," by J. Hintikka.--Leibniz's theory of the ideality of relations, by H. Ishiguro.--Leibniz and Spinoza on activity, by M. Kneale.--Leibniz and Newton, by A. Koyré.--Plenitude and sufficient reason (...) in Leibniz and Spinoza, by A. O. Lovejoy.--Leibniz on possible worlds, by B. Mates.--Recent work on the philosophy of Leibniz, by B. Russell.--On Leibniz's explication of "necessary truth," by M. D. Wilson.--Bibliography (p. [421]-425). (shrink)

One of the most frequently discussed passages from Locke's An Essay Concerning the Human Understanding is that which occurs in IV.vii.9, where he writes:… the Ideas first in the Mind, ‘tis evident, are those of particular Things, from whence, by slow degrees, the Understanding proceeds to some few general ones; which being taken from the ordinary and familiar Objects of Sense, are settled in the Mind, with general Names to them. Thus particular Ideas are first received and distinguished, and so (...) Knowledge got about them: and next to them, the less general, or specifick, which are next to particular. For abstract Ideas are not so obvious or easie to Children, or the yet unexercised Mind, as particular ones. If they seem so to grown Men, ’tis only because by constant and familiar use they are made so. For when we nicely reflect upon them, we shall find, that general Ideas are Fictions and Contrivances of the Mind, that carry difficulty with them, and do not so easily offer themselves, as we are apt to imagine. For example, Does it not require some pains and skill to form the general Idea of a Triangle, for it must be neither Oblique, nor Rectangle, neither Equilateral, Equicrural, nor Scalenon; but all and none of these at once. In effect, it is something imperfect, that cannot exist; an Idea wherein some parts of several different and inconsistent Ideas are put together.I shall not pretend that what Locke is claiming in this passage is wholly clear, nor shall I try to defend the views expressed in it. My intention is to show that what he says here has been widely misinterpreted. It has become common to treat the contents of the passage as aberrant; as presenting a ridiculous variant on his main thesis on abstraction, or that very thesis elaborated with a foolish rhetorical flourish. But what is said in this passage is not something said elsewhere, nor is it an alternative to something said elsewhere. Here, and nowhere else, Locke shows awareness of implications for his doctrine of abstraction, of views he holds about simple ideas. (shrink)

ABSTRACT Public companies in most countries are legally required to publish annual accounts, and these are widely used for making financial decisions. To prevent users of accounts being misled into making disastrous decisions, all major Western countries have introduced controls on the ways accounts are presented. By British and EEC law a company's accounts must give a ‘true and fair view’ of its financial state. It has become widely accepted that if accounts are prepared according to standards drawn up by (...) the accounting profession itself, then they can be considered as being ‘true and fair’. In this paper it is argued that such an interpretation of ‘true and fair’ gives inadequate protection to users. How users' interests might be better protected is discussed. Finally, it is suggested that Rawls’ notion of a ‘veil of ignorance’ could be used to ensure that in the preparation of accounts equal regard is paid to the interests of different types of user. (shrink)

To what extent do the mother's and father's jobs and occupational sex-typing influence the status and sex-typing of their children's occupation at first entry into the labour market? Referring to a database containing 5027 respondents of two merged Dutch surveys held between 1992 and 1995, this study finds that the effect of the mother's occupational status on her daughter's is significant, but smaller than either the effect of father's status on his son's or his daughter's status. The mother's occupational sex-typing (...) is related to her daughter's occupational sex-typing. The more female sex-typed the daughter's occupation, the lower her occupational status. In the same way, the father's occupational sex-typing is related to his son's occupational sex-typing. While the extension of the classical status attainment models by the mother's occupation and occupational sex-typing leads to interesting and new coefficients, the authors conclude that the more elementary classical model is not invalidated by these new perspectives. (shrink)