In this analysis we discuss the change in criteria for triage of patients during three different phases of a pandemic like COVID-19, seen from the critical care point of view. Availability of critical care beds has become a hot topic, and in many countries, we have seen a huge increase in the provision of temporary intensive care bed capacity. However, there is a limit where the hospitals may run out of resources to provide critical care, which is heavily dependent on (...) trained staff, just-in-time supply chains for clinical consumables and drugs and advanced equipment. In the first phase, we can still do clinical prioritisation and decision-making as usual, based on the need for intensive care and prognostication: what are the odds for a good result with regard to survival and quality of life. In the next, the resources are mostly available, but the system is stressed by many patients arriving over a short time period and auxiliary beds in different places in the hospital being used. We may have to abandon admittance of patients with doubtful prognosis. In the last phase, usual medical triage and priority setting may not be sufficient to decrease inflow and there may not be enough intensive care unit beds available. In this phase different criteria must be applied using a utilitarian approach for triage. We argue that this is an important transition where society, and not physicians, must provide guidance to support triage that is no longer based on medical priorities alone. (shrink)

To make a business case for corporate sustainability, firms must be able to sell their sustainable products. The influence that firm engagement with non-governmental organizations (NGOs) may have on consumer adoption of sustainable products has been neglected in previous research. We address this by embedding corporate sustainability in a cosmopolitan framework that connects firms, consumers, and civil society organizations based on the understanding of responsibility for global humanity that underlies both the sustainability and cosmopolitanism concepts. We hypothesize that firms’ sustainability (...) engagement and their NGO engagement influence consumer adoption of sustainable products. Empirically, we investigate the adoption of sustainable Eco-circle products made from recycled fibers marketed by Li Ning, a China-based global sportswear brand. We apply a stepwise regression approach to test our hypotheses with paper-and-pencil survey data from 217 Chinese consumers. We find adoption to be positively associated with consumers’ sustainability attitude but not with firms’ sustainability engagement. For firm–NGO engagement, these relationships are reversed: Adoption is positively associated with firm–NGO engagement, but not with consumers’ related attitude. Our results present a picture of the Chinese context in which there is a business case for corporate sustainability if firms’ words about sustainable product strategies are supported by signals from civil society about firm deeds. The results imply that in a Chinese context, firms need to be particularly aware of the role of NGOs when hoping to be rewarded for sustainability. (shrink)

Volume 20, Issue 4, May 2020, Page 108-110.

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 41, no. 3. © 2015 by Feminist Studies, Inc. 689 Susannah Bartlow White Fear in Universities: The Story of an Assata Shakur Mural No one is going to give you the education you need to overthrow them. No one will teach you your true history, teach you your true heroes if they know that knowledge will set you free. Theory without practice is just as incomplete (...) as practice without theory. The two have to go together. —Assata Shakur, quoted on a mural at Marquette University What does it mean to whitewash? To terminate? I have been tasting and retasting these words on my tongue after a mural of Assata Shakur at Marquette University was whitewashed, and I was fired—terminated —for having supported the mural, ending a fourteen-year career in feminist academia. As the founding director of the Gender and Sexuality Resource Center (GSRC), my job was to build an academic support office for women’s, gender, and LGBTQ+ education and empowerment. In the center’s third year, Amanda Smith (a Marquette senior) and Jeanette Martín (a community artist and program assistant at the center) envisioned, planned, and executed the Assata Shakur mural project as a way to invite greater community interest. In my role as director of the center, I supported the project, communicated it to senior leaders, and spread the word about the community-painting day in late March 2015. The mural was on display for six weeks at the GSRC before a storm of  Students fill in detail of the Assata Shakur mural at Marquette University’s Gender and Sexuality Resource Center. Photograph by Amanda T. Smith. News and Views 691 media coverage in mid-May prompted the university to cover the mural in white paint and fire me for my support of the project. My experience of this process was as rapid as it sounds: I received a few phone calls alerting me that the whitewashing of the mural was imminent and that there was a formal review of my leadership decisions, and I was fired twenty-four hours later. The idiomatic usage of “whitewash” tells us that something is shameful and that it has been, or ought to be, covered up. Whose cover-up was it—and whose shame? Over the six weeks it was on display at the center, the mural invited people into a quiet space off a hallway, and it had sparked discussion among staff, faculty, and students who used the space. The mural was one of very few images of a black woman anywhere on Marquette’s campus, and it contributed to a sense among many students of color that the GSRC was a space in which they were welcomed and safe and where they could be comfortable. Yet in the distortions of white supremacy, the mural looked like a threat, rather than an intellectual and community representation central to the university itself. Other recent cases of faculty repression, from Steven Salaita to Saida Grundy and Zandria Robinson, demonstrate how concerns about liability, finances, and public perception guide administrators ’ decisions about representation on campuses. Far from being liberal utopias, or even spaces that respect speech, universities remain testing grounds when students’ or educators’ actions present direct antiracist critique. What more clear or direct example of antiracist critique than the quotes we chose for the mural: Assata Shakur’s own words asserting the importance of street smarts and intellectual prowess, naming the power invested in knowledge systems and the importance of claiming that power for ourselves? Universities are, in our time, particularly responsive to pressure from the right. Private, nonprofit, advocacy organizations troll university websites looking for evidence of liberal bias; conservative media outlets publish student bloggers who feed the fantasy that the facts of United States history, presented without whitewashing, do not belong in classrooms. In particular, those who study the lives and knowledges of historically marginalized populations are in the crosshairs of right-wing attacks. In the case of the mural—and in each of the other cases cited above— it was either a right-wing news source or a powerful donor or decision 692 News and Views maker who raised concerns about leftist bias, civility, or... (shrink)

True stories about people who triumphed over seemingly impossible medical diagnoses using untraditional, inventive therapies and perseverance--and about what scientists are discovering on the psychology of healing and the mind-body connection--from the author of theNew York TimesMagazinearticle about her own son, "The Boy with the Thorn in his Joints," which led to this book about other families.

Patient advocacy organizations provide patient- and caregiver-oriented education, advocacy, and support services. PAOs are formally organized nonprofit groups that concern themselves with medical conditions or potential medical conditions and have a mission and take actions that seek to help people affected by those medical conditions or to help their families. Examples of PAOs include the American Cancer Society, the National Alliance on Mental Illness, and the American Heart Association. These organizations advocate for, and provide services to, millions of people with (...) physical and mental conditions — such as cancer, mental illness, diabetes, and cardiovascular disease — via their outreach, meetings, counseling, websites, and published materials. A PAO usually seeks to raise public awareness of a disease’s symptoms, risk factors, and treatment options and promotes research to cure or to prevent that disease. (shrink)

Patient advocacy organizations (PAOs) advocate for increased research funding and policy changes and provide services to patients and their families. Given their credibility and political clout, PAOs are often successful in changing policies, increasing research funding, and increasing public awareness of medical conditions and the problems of their constituents. In order to advance their missions, PAOs accept funding, frequently from pharmaceutical firms. Industry funding can help PAOs advance their goals but can also create conflicts of interest (COI). Research indicates that (...) bias may occur, even among well-meaning professionals, when people and organizations have financial COI. Industry funding may therefore influence PAOs to act in ways that favor the interests of their donors, which may increase the risk of harm to patients. This article extends the analysis developed in the Institute of Medicine report, Conflicts of Interest in Medical Research, Education, and Practice, and applies the analysis to understand PAOs and their relationships with industry. It argues that the preferred goal of institutional COI policies should not be to promote trust, but to promote trustworthiness and appropriately placed trust. (shrink)

Volume 20, Issue 3, March 2020, Page 21-24.

In Specters of Marx, Derrida suggests that a non-revolutionary — ‘spectral’ — Marxism could alleviate a contemporary crisis in imagining the future in the late twentieth century. This ‘presentist’...

Gilles Deleuze, arguably the best-known theorist of virtuality, describes the virtual as part of an ontology of becoming and multiplicity: he sees the virtual as a characteristic of being which is directly opposed to, but simultaneously constitutive of the actual aspect of reality, as a force that works mostly invisibly, but powerfully within the interstices of the material world, introducing constant flux into reality through its negotiations with the actual.1 This conception of the virtual represents something of a leitmotif for (...) the forty-four essays collected in The Oxford Handbook of Virtuality. The collection offers a wide range of approaches to virtuality as a philosophical and aesthetic concept as well as a... (shrink)

High-profile failures in financial trading have led to interest in how the culture of the industry produces risky and unethical behaviours among traders. Yet, there is no established theoretical framework for studying this: we apply safety culture theory to examine ten recent high-profile trading mishaps investigated by the UK financial regulator. The results show that the dimensions of safety culture used to understand organisational accidents in domains such as aviation also explain failures in Risk Management within financial trading organisations. This (...) counters narratives focusing on traders who are unethical ‘rule breakers’, and emphasises the value of a systemic approach, whereby safety culture theory is used to explain why risky behaviours in financial trading occur. Safety culture therefore provides a conceptual basis for further research on risky and unethical behaviours in financial trading, alongside providing insights for possible intervention. (shrink)

The psychology of science typically lacks integration between cognitive and social variables. We present a new framework of team innovation in multidisciplinary science and engineering groups that ties factors from both literatures together. We focus on the effects of a particularly challenging social factor, knowledge diversity, which has a history of mixed effects on creativity, most likely because those effects are mediated and moderated by cognitive and additional social variables. In addition, we highlight the distinction between team innovative processes that (...) are primarily divergent versus convergent; we propose that the social and cognitive implications are different for each, providing a possible explanation for knowledge diversity’s mixed results on team outcomes. Social variables mapped out include formal roles, communication norms, sufficient participation and information sharing, and task conflict; cognitive variables include analogy, information search, and evaluation. This framework provides a roadmap for research that aims to harness the power of multidisciplinary teams. (shrink)

The widespread receptivity of Jewish communities around the world to Meir Kahane demands that we reconsider our narrative of modern Jewish history and religious thought. His racism, calls for violence, and protofascism are startling, given the standard presentation that liberalism and assimilation mark the modern Jewish era. Even more startling is that Kahane's name almost never appears in the major surveys of American Judaism, the history of Zionism, and modern Jewish thought. Yet, Kahane's influence is growing rapidly and already outweighs (...) the influence of most other modern Jewish thinkers and shows no sign of abating, especially with the rise of authoritarian regimes around the world. (shrink)

Gender transition may be figured as part of a broader creaturely process of being partners in our own becoming. Gender transition is explored through the lenses of transformation (including comparisons with theosis and with religious conversion) and neurodiversity. Humans are transformative creatures; trans and gender-variant people, like others, have the power to curate their own identities and are on a journey toward perfection. Our nature as humans, including our sexed and gendered nature, is not over-and-done-with. In this sense, our active (...) building and shaping of our identities and body-stories is not a rejection of a divine blueprint for human existence, nor an exercise of illegitimate human hubris, but rather a licit creaturely form of generativity. (shrink)

The recognition that female embodiment and feminine experience are legitimate and specific sites of the revelation of God’s love has been one of the most significant developments in theology in the last hundred years. However, an over-emphasis on feminine experience as supervening on female embodiment risks erasing unusual sex-gender body-stories and perpetuating the idea that only some bodies can mediate the divine. Feminist Theology’s future must involve a re-examination and re-negotiation of what it is to be feminist theologians without fixed (...) gender essences. Does Feminist Theology have space to hear from and nurture the voices of those whose gender experiences challenge a binary, either-or model? Can Feminist Theology, in contrast to much secular feminist theory, give space at the table to those whose sex-gender life stories undermine the notion that there is such a thing as a common or biologically-contingent feminine experience in the first place? (shrink)

Artificial Culture" is an examination of the articulation, construction, and representation of "the artificial" in contemporary popular cultural texts, especially science fiction films and novels. The book argues that today we live in an artificial culture due to the deep and inextricable relationship between people, our bodies, and technology at large. While the artificial is often imagined as outside of the natural order and thus also beyond the realm of humanity, paradoxically, artificial concepts are simultaneously produced and constructed by human (...) ideas and labor. The artificial can thus act as a boundary point against which we as a culture can measure what it means to be human. Science fiction feature films and novels, and other related media, frequently and provocatively deploy ideas of the artificial in ways which the lines between people, our bodies, spaces and culture more broadly blur and, at times, dissolve. Building on the rich foundational work on the figures of the cyborg and posthuman, this book situates the artificial in similar terms, but from a nevertheless distinctly different viewpoint. After examining ideas of the artificial as deployed in film, novels and other digital contexts, this study concludes that we are now part of an artificial culture entailing a matrix which, rather than separating minds and bodies, or humanity and the digital, reinforces the symbiotic connection between identities, bodies, and technologies. "--Provided by publisher. (shrink)

These essays survey the histories, the theories and the fault lines that compose the field of memory research. Drawing on the advances in the sciences and in the humanities, they address the question of how memory works, highlighting transactions between the interiority of subjective memory and the larger fields of public or collective memory.

Why is racism so tenacious? Drawing from recent methodological innovations in the study of racism, this essay explores the appeal of racism and the erotics of race within the imagination. The slippery nature of racism, and its ability to alter its manifestations with ease and hide behind various disavowals, facilitates the racialization of both religious thought and social institutions.

As we so often trip about and lose our breath over speaking precisely to "what is rhetoric?," it should come to no surprise that being asked what we want of rhetoric, of language, of an other moves us to fidget, even brings us to blush. But if we pause with these questions, lips parted without yet the words to answer, we may notice a peculiar craving that churns before the naming. We want of rhetoric—but what? We are compelled toward rhetoric—whereto? (...) We seek in rhetoric—for? If this desire, what Hannah Arendt calls an appetite for love for its own sake, refers to the will to "have and to hold," our love in/for/through rhetoric always seems to slip from capture. So much so that after a whirl of... (shrink)

Many critics of the legalization of physician‐assisted death oppose it in part because they fear it will further disadvantage those who are already economically disadvantaged. This argument points to a serious problem of how economic considerations can influence medical decisions, but in the context of PAD, the concern is not borne out. We will provide empirical evidence suggesting that concerns about money influence medical decisions throughout the full course of illness, but at the end of life, financial pressure is much (...) more likely to influence a decision to pursue or reject aggressive life‐extending care than it is to influence a request for PAD. We will also address the question of whether financial pressure as a result of being poor—particularly in the context of an inadequate social safety net—robs people of their autonomy, rendering their informed request and consent invalid. We argue that it does not. We will emphasize the impracticality and injustice of rejecting the role of poverty as a legitimate factor in decision‐making, the irrational distinction between PAD and withdrawal of life‐sustaining care, and the more appropriate focus on the great flaws in the American health care system. (shrink)

The Sexual Politics of Time will be of interest tostudents and researchers of time, memory, difference and cultural change, in subjects such as Media and ...

This article discusses the current ‘popularity’ of trauma research in the Humanities and examines the ethics and politics of trauma theory, as exemplified in the writings of Caruth and Felman and Laub.Written from a position informed by Laplanchian and object relations psychoanalytic theory, it begins by examining and offering a critique of trauma theory's model of subjectivity, and its relations with theories of referentiality and representation, history and testimony. Next, it proposes that although trauma theory's subject matter—the sufferings of others—makes (...) critique difficult, the theory's politics, its exclusions and inclusions, and its unconscious drives and desires are as deserving of attention as those of any other theory. Arguing that the political and cultural contexts within which this theory has risen to prominence have remained largely unexamined, the article concludes by proposing that trauma theory needs to act as a brake against rather than as a vehicle for cultural and political Manicheanism. (shrink)

This article offers an interpretation of the book of Job which construes its principle agenda to be a tackling of the problem of obedience. Focusing on Job 9 and its legal terminology, it explores the dynamic of Job's integrity as that which emerges in the process of his wrestling with the law: while it transcends the law, it cannot exist apart from this process. From this a historical account of obedience is developed which can be reduced to neither act nor (...) being. (shrink)

This essay seeks to give a Christian rationale for the practice of Scriptural Reasoning by exploring how it might constitute a locus for the formation of Christian identity. It argues for an understanding of the universality of the Christian biblical story, not in terms of conceptual resolution, according to which all others are inscribed into its universe, but in terms of its call to transformation and conversion—engendered, first and foremost, by Scripture's resistance to interpretation. It contends that such resistance finds (...) indispensable embodiment in the resistance of others to inscription within its universe, and suggests that the others who present the most timely challenge to Christian thinking about universality today are Jews and Muslims. (shrink)

Decisions about continuing or terminating a pregnancy touch on profound, individualized questions about bodily integrity, reproductive autonomy, deeply held values regarding one's capacity for parenthood, and, in the case of a high-risk pregnancy, the risks one is willing to take to have a baby. So far as possible, reproductive decisions are made between a patient, in some cases her partner, and her medical provider. However, this standard framework cannot be applied if the patient lacks decision-making capacity. In this essay, we (...) discuss one such case that came before our clinical ethics team. We describe the challenges of respecting a patient's reproductive preferences when the patient cannot share what those preferences are, and we argue that decisions regarding reproductive health care should not be treated with exceptionalism. Rather, they should proceed under the normal processes of surrogate decision-making, including the application of substituted judgment. This approach enables us to take the patient's values into account when considering the questions implicated in reproductive health care, just as we do for other kinds of health care decisions in which a patient's deeply held values are salient. (shrink)

Imagination is a capacity of internal visualization, concept creation and manipulation not directly dependent upon sensation. Imagination is associated with a range of phenomena: mental imagery, fancy, inventiveness, insight, counterfactual reasoning, pretence, simulation and conceivability.

Optimal decision-making requires us to accurately pinpoint the basis of our thoughts, e.g. whether they originate from our memory or our imagination. This paper argues that the phenomenal qualities of our subjective experience provide permissible evidence to revise beliefs, particularly as it pertains to memory. I look to the source monitoring literature to reconcile circumstances where mnemic beliefs and mnemic qualia conflict. By separating the experience of remembering from biological facts of memory, unusual cases make sense, such as memory qualia (...) without memory or a failure to have memory qualia with memory. I argue that a pragmatic, probabilistic approach to belief revision is a way to rationally incorporate information from conscious experience, whilst acknowledging its inherent difficulties as an epistemic source. I conclude with a Bayesian defense of source monitoring based on C.I. Lewis’ coherence argument for memorial knowledge. (shrink)

As one of the foremost public intellectuals of the twentieth century, Hannah Arendt is well known for her writings on political philosophy. Less familiar are her significant contributions to cultural and literary criticism. This edition brings together for the first time Arendt’s reflections on literature and culture. The essays include previously unpublished and untranslated material drawn from half a century of engagement with the works of European and American authors, poets, journalists, and literary critics, including such diverse figures as Proust, (...) Melville, Auden, and Brecht. Intended for a wide readership, this volume has the potential to change our view of Arendt by introducing her not only as one of the leading political theorists of her generation, but also as a serious, committed, and highly original literary and cultural critic. Gottlieb’s introduction ties the work together, showing how Arendt developed a form of literary and cultural analysis that is entirely her own. (shrink)

W. H. Auden and Hannah Arendt belonged to a generation that experienced the catastrophic events of the mid-twentieth century, and they both sought to respond to the enormity of the novel phenomena they witnessed.

In lieu of an abstract, here is a brief excerpt of the content:diacritics 35.4 (2005) 23-41MuseSearchJournalsThis JournalContents[Access article in PDF]"With Conscious Artifice" Auden's Defense of MarriageSusannah Young-ah Gottlieb1 "Auden Said That?"The greatest lesson of life comes from Auden—sort of.In Mitch Albom's Tuesdays with Morrie: An Old Man, A Young Man, and Life's Greatest Lesson, a line attributed to Auden forms the lesson around which the "runaway bestseller" revolves. As the first paragraph of the book explains and the last paragraph repeats, (...) the book recounts a pedagogical encounter between Mitch and a retired Brandeis professor of Social Psychology, Morrie Schwartz, who is dying of ALS: "The last class of my old professor's life took place once a week in his house, by a window in the study where he could watch a small hibiscus plant shed its pink leaves. The class met on Tuesdays. It began after breakfast. The subject was The Meaning of Life" [Albom, 1, 192]. Several years earlier Mitch had written his senior thesis under Morrie's direction. Upon learning of Morrie's condition from an episode of Nightline entitled "Life's Lessons," Mitch visits his dying teacher and finds his own feelings of "confusion and depression" [44] healed under Morrie's tutelage. From the first "class" of their renewed relationship Morrie emphasizes that contemporary culture condemns those under its influence to a "meaningless life" [43] and that the confusion Mitch experiences belongs to the entire era—and so, too, an urgent need for clarity. Mitch, in turn, sees in Morrie someone who, by virtue of his life-affirming wisdom and his proximity to death, can identify those "important things" that can fill the cultural vacuum about which he, as a sports reporter, knows all too well. On the fifth of their unofficial Tuesday "office hours," Morrie begins to fulfill his former student's expectations. Clarity comes in an imperative the old professor attributes to Auden:"Love is so supremely important. As our great poet Auden said, 'Love each other or perish.'""Love each other or perish." I wrote it down. Auden said that?[91]The line in question could scarcely be clearer, for it represents life in terms of a stark decision: love or death. Despite the simplicity of this choice, however, the scene is curiously complex, as if Mitch, against his explicit intentions, wants to dampen the effect of Morrie's wisdom. That Mitch writes down the line "Love each other or perish" is itself odd—even more so that he writes that he writes it down. As the beginning of the chapter explains at length, the conversation is being recorded, so that all of Morrie's wisdom may be preserved. The act of writing under these circumstances is less a sign of confidence in the supreme importance of the quotation in question than an indication of a degree of unresolved confusion: "Auden said that?" The confusion in this case cannot be attributed [End Page 23] to contemporary culture; rather, it consists in certain philological problems of citation: is Auden the author of the line, and if so, is it correctly rendered? Perhaps under the direction of another Brandeis professor, Mitch had learned and retained the famous last line of the penultimate stanza of Auden's "September 1, 1939": "We must love one another or die."1 Perhaps Mitch, or his publisher, having done some research, wants to signal an awareness of Morrie's misquotation but nevertheless remain faithful to the exact words of his teacher. And in any case who would care about such matters when something of great importance, indeed "life's greatest lesson," has just been articulated?Mitch's curiously inappropriate question does not, however, altogether disappear from Tuesdays. In response, Morrie does not so much insist on the accuracy of the quotation as on its goodness and truth:"Love each other or perish," Morrie said. "It's good, no? And it's so true. Without love, we are birds with broken wings."Say I was divorced, or living alone, or had no children. This disease—what I'm going through... (shrink)