As a result of the COVID-19 pandemic people have endured potentially stressful challenges which have influenced behaviors such as eating. This pilot study examined the effectiveness of two brief interventions aimed to help individuals deal with food cravings and associated emotional experiences. Participants were 165 individuals residing in United Kingdom, Finland, Philippines, Spain, Italy, Brazil, North America, South Korea, and China. The study was implemented remotely, thus without any contact with researchers, and involved two groups. Group one participants were requested (...) to use daily diaries for seven consecutive days to assess the frequency of experience of their food cravings, frequency of giving in to cravings, and difficulty resisting cravings, as well as emotional states associated with their cravings. In addition to completing daily food diaries, participants in group two were asked to engage in mindful eating practice and forming implementation intentions. Participants assessed their perceived changes in eating, wellbeing, and health at the beginning and end of the intervention. Repeated measures MANOVAs indicated that participants experienced significantly less food cravings, as well as lower intensities of unpleasant states associated with cravings across time. In contrast to our hypothesis, the main effects of the group were not significant. Participants reported less eating and enhanced wellbeing at the end of the study. Our findings can be used to inform future remote interventions to manage food cravings and associated emotions and highlight the need for alternative solutions to increase participant engagement. (shrink)

This study explored the influence of the COVID-19 pandemic on perceived health behaviors; physical activity, sleep, and diet behaviors, alongside associations with wellbeing. Participants were 1,140 individuals residing in the United Kingdom, South Korea, Finland, Philippines, Latin America, Spain, North America, and Italy. They completed an online survey reporting possible changes in the targeted behaviors as well as perceived changes in their physical and mental health. Multivariate analyses of covariance on the final sample revealed significant mean differences regarding perceived physical (...) and mental health “over the last week,” as well as changes in health behaviors during the pandemic by levels of physical activity and country of residence. Follow up analyses indicated that individuals with highest decrease in physical activity reported significantly lower physical and mental health, while those with highest increase in physical activity reported significantly higher increase in sleep and lower weight gain. United Kingdom participants reported lowest levels of physical health and highest increase in weight while Latin American participants reported being most affected by emotional problems. Finnish participants reported significantly higher ratings for physical health. The physical activity by country interaction was significant for wellbeing. MANCOVA also revealed significant differences across physical activity levels and four established age categories. Participants in the oldest category reported being significantly least affected by personal and emotional problems; youngest participants reported significantly more sleep. The age by physical activity interaction was significant for eating. Discussed in light of Hobfoll conservation of resources theory, findings endorse the policy of advocating physical activity as a means of generating and maintaining resources combative of stress and protective of health. (shrink)

According to Buddhist philosophies, recognizing the self as impermanent, changing, and interdependent is at the root of virtue. With this realization, desires shift away from inward self-cherishing and toward outward self-transcending. This altruistic outlook underlies virtuous action and flourishing. Our primary research question asks: 1) to what extent do people experience self-transcending and self-cherishing desires in everyday life, and 2) to what extent do these different desires predict behaviors and body physiology that underlie virtue and well-being. As highlighted by the (...) SMV project, one challenge involves measuring both intention and action. To overcome this challenge, we propose a multi­methodological study that will integrate first­person experiences of desires, second­person reports from close others, and third­person laboratory measures of prosocial behavior and body physiology that underlie virtue and flourishing in the context of social relationships. We will use an “experience sampling” method delivered via a smartphone app to capture psychological desires in daily life. In the laboratory, we will examine if desires in daily life are related to prosocial behavior and physiological synchrony during face-to-face social interactions with a romantic partner. Theoretically, we anticipate that integration of Buddhist philosophy into Western psychology research will encourage more emphasis on the deep psychological desires that appear to continually drive behavior. Empirically, we predict that frequent self-transcending desires in daily life will be related to prosocial behavior and physiological synchrony during interactions with romantic partners. Going forward, this project will provide the foundation for future work examining how the moral self can be shaped through contemplative practice in everyday life. (shrink)

This paper considers the use of myth in the Platonic dialogues. It seeks to demonstrate that Plato takesup the task of rewriting the old myths, not in order to clarify the real truth about ancient tales, but to make thosetales serve higher—ethical—ends. Thus Plato makes a valiant effort to replace the old "truths" in order to displaceand overcome ethically dangerous assumptions in the old tales. But I shall demonstrate that, despite the changesin mythical content, the old tropes endure in the (...) new form and the dangerous elements of myth persist. Theelements of myth that I consider to be most dangerous are the motifs of "fallenness" and the irredeemably tragic dimension of earthly existence . These mythologems endure despite the new imagery that seeks to overcome them and they continue to breed a "nostalgia" of loss and tragic origins. This is the archaic infection that I see as the spawning ground of ritualistic patterns of human behaviour that are essentially violent. The infection is sublimated but carried alongin new contextual forms in Platonic myth, concealed but dynamically present. The persistence of these dangerous elements, in my reading, signal the failure of the Platonic project of purification—a failure most clearly evidenced in the tragic character of Eros and in the impotence of the philosopher in the city—indeed in Socrates' being ever atopos with regard to the city and missing even from the lofty perches reserved for the philosopher and the lover . There is no place forSocrates—for the truly just and good man—in the real cities down under the heavens. No place for him in theupper world of lofty contemplations. Without him, wealth and power and honour will ever rule the human scene and justice will be the ideal of simple fools.1That is the essential tragedy of the human condition as it re-emerges in the Platonic corpus. (shrink)

Following the seemingly endless debate over managed care liability, I cannot suppress thoughts of Yeats’s poem, “The Second Coming.” It is not the wellknown phrase, “Things fall apart; the centre cannot hold,” that comes to mind; although that could describe the feeling of a health-care system unraveling. The poem’s depiction of lost innocence — “The best lack all conviction, while the worst/Are full of passionate intensity” — does not allude to the legislature, the industry, the public, or the medical (...) or legal profession. What resonates is the poem’s evocation of humanity’s cyclical history of expectation and disappointment, with ideas as grand as justice and occupations as pedestrian as managed care. Writing in 1919, Yeats described the end of an era with images of war’s destructive forces. The poem expresses a universal desire for some miraculous rebirth or resolution of all problems: “Surely some revelation is at hand.” But instead, the brutish Sphinx-like creature emerges, possibly the Antichrist. New gods displace old gods in the cycle of civilization, and man must muddle on. (shrink)

Rape conviction rates have fallen to all-time lows in recent years, prompting governments to explore a range of strategies to improve them. This paper argues that, while the current legal impunity for rape cannot be condoned, increasing conviction rates is not in itself a valid objective of law reform. The paper problematises the measure of rape law that conviction rates provide by developing an account of (some) feminist aims for rape law reform. Three feminist aims and associated measures are explained—all (...) of which look beyond conviction rates to qualitative and victim-centred outcomes of criminal justice processes. Applying these measures, I argue that strategies designed solely to increase conviction rates are more likely to work against, rather than in support of, feminist aims. The paper thus underscores the need for continued feminist engagement with rape law reform, broadly conceived, notwithstanding its acute limitations for feminist anti-violence politics. (shrink)

Locke characterizes sensitive knowledge as knowledge of the existence of external objects present to the senses, and in terms of an ‘assurance’ that falls short of the certainty of intuition and demonstration. But it is unclear how this fits with his general definition of knowledge, as the perception of the agreement or disagreement of ideas, and it is unclear how that assurance can amount to knowledge, rather than amounting to mere probability (which he contrasts with knowledge). Some contend that Locke (...) does not regard sensitive knowledge as genuine knowledge, but only honourifically calls it knowledge. In contrast, I argue that Locke holds that sensitive knowledge is knowledge, though he takes the conditions for it to be very different from the conditions for intuitive and demonstrative knowledge. It is not the assurance alone which Locke thinks qualifies sensitive knowledge as such: it is also the fact that the assurance arises from the actual employment of the senses upon external objects, and the fact that the senses do not generally deceive us, which he thinks qualifies sensitive knowledge as genuine knowledge. That there is a (tacit) form of externalism in Locke's account of sensitive knowledge is the main thesis of this paper. (shrink)

Recently, concerns have been raised about the phenomenon of 'overdiagnosis', the diagnosis of a condition that is not causing harm, and will not come to cause harm. Along with practical, ethical, and scientific questions, overdiagnosis raises questions about our concept of disease. In this paper, we analyse overdiagnosis as an epistemic problem and show how it challenges many existing accounts of disease. In particular, it raises questions about conceptual links drawn between disease and dysfunction, harm, and risk. We argue that (...) "disease" should be considered a vague concept with a nonclassical structure. On this view, overdiagnosed cases are 'borderline' cases of disease, falling in the zone between cases that are clearly disease, and cases that are clearly not disease. We then develop a précising definition of disease designed to provide practical help in preventing and limiting overdiagnosis. We argue that for this purpose, we can define disease as dysfunction that has a significant risk of causing severe harm to the patient. (shrink)

In the fall of 2001, the need for a vigorous and effective public health system became more apparent than it had been for many decades. With the advent of the first widescale bioterrorist attack on the United States, the government's obligation to respond and take steps to protect the public health became self-evident.Also obvious was the need for of an effective partnership between federal, state, and local officials. Local officials are almost always on the front lines of the struggle (...) against bioterrorism. They are the first to recognize a suspicious case and to provide testing and treatment for the affected population. At the same time, state officials are needed to support and coordinate local efforts, providing an expertise that may be lacking in many communities, especially smaller ones.But few would doubt that the federal government has a key role to play. The Centers for Disease Control and Prevention is expected to lead the epidemiological investigation and provide expertise on how to cope with diseases that remain unfamiliar to most physicians. (shrink)

In the fall of 2001, the need for a vigorous and effective public health system became more apparent than it had been for many decades. With the advent of the first widescale bioterrorist attack on the United States, the government's obligation to respond and take steps to protect the public health became self-evident.Also obvious was the need for of an effective partnership between federal, state, and local officials. Local officials are almost always on the front lines of the struggle (...) against bioterrorism. They are the first to recognize a suspicious case and to provide testing and treatment for the affected population. At the same time, state officials are needed to support and coordinate local efforts, providing an expertise that may be lacking in many communities, especially smaller ones.But few would doubt that the federal government has a key role to play. The Centers for Disease Control and Prevention is expected to lead the epidemiological investigation and provide expertise on how to cope with diseases that remain unfamiliar to most physicians. (shrink)

Following the seemingly endless debate over managed care liability, I cannot suppress thoughts of Yeats’s poem, “The Second Coming.” It is not the wellknown phrase, “Things fall apart; the centre cannot hold,” that comes to mind; although that could describe the feeling of a health-care system unraveling. The poem’s depiction of lost innocence — “The best lack all conviction, while the worst/Are full of passionate intensity” — does not allude to the legislature, the industry, the public, or the medical (...) or legal profession. What resonates is the poem’s evocation of humanity’s cyclical history of expectation and disappointment, with ideas as grand as justice and occupations as pedestrian as managed care. Writing in 1919, Yeats described the end of an era with images of war’s destructive forces. The poem expresses a universal desire for some miraculous rebirth or resolution of all problems: “Surely some revelation is at hand.” But instead, the brutish Sphinx-like creature emerges, possibly the Antichrist. New gods displace old gods in the cycle of civilization, and man must muddle on. (shrink)

Interface theory is the hypothesis that inferential, representational theories of perception entail that fitness, not truth, dictates the evolution of perceptual systems. They show, with simulations, that “veridical” perceptual mappings (ones that preserve at least some of the structure of the world) are routinely out-competed by “non-veridical” interfaces (ones that make no attempt to preserve that structure). They therefore take particular aim at the direct perception, ecological approach to perception and work to show that such a system, even if technically (...) an option, would never be selected for by evolution. This paper defends the ecological approach from this novel, existential attack by showing that the ecological hypothesis is so different in kind to the inferential, representational view of perception that it simply falls outside the scope of interface theory’s critiques; ecological psychology remains a viable scientific endeavor. This analysis will show that, far from being a radical new approach to perception, interface theory is simply a clear and elegant formalization of mainstream representational psychology, and any implications interface theory may have belong solely to that branch of science. (shrink)

In this article, two dance educators offer a definition of rhythm from both educational and performance perspectives and discuss pedagogical practices that waken students’ awareness to rhythm as a lived-experience over which they have creative control. For the dancer, in the midst of the dance, rhythms are, in the words of Margaret H’Doubler, recurring patterns of measured energy. These patterns are nested in scales from the moment-to-moment shifts in muscular contraction and release to the rise and fall of dramatic (...) tension in a performed dance. This approach to rhythm runs counter to many dance students’ studio-based training in which rhythm is equated to synchronizing accents to a specific meter. The authors describe pedagogical practices in the studio that foster engagement with rhythm as lived-experience. Drawing attention to their kinesthetic experience while moving, students are encouraged to modulate levels of exertion embedded in the qualities of movement they are experiencing. As varying levels of exertion are attended to across temporal durations, students notice patterns as they emerge and recur. This attention to recurring patterns of measured exertion is, the authors claim, the lived-experience of rhythm in dance. (shrink)

I discuss certain representative accounts of metaphysical emergence falling into three broad categories, assessing their prospects for satisfying certain criteria; the ensuing dialectic has a bit of the Goldilocks fable about it. At one end of the spectrum are what I call ‘scientistic’ accounts, which characterize metaphysical emergence by appeal to one or another specific feature commonly registered in scientific descriptions of seeming cases of emergence; such accounts, I argue, typically fail to provide a clear basis for ensuring incompatibility with (...) ontological reduction, and thus fail to guarantee satisfaction of the criterion of appropriate contrast (§2). At the other end of the spectrum are what I call ‘abstractionist’ accounts, which characterize emergence in terms floating free of scientific notions; such accounts, I’ll argue, typically fail to guarantee satisfaction of the criterion of illuminating contrast (§3). I’ll then look at several accounts of metaphysical emergence that are what I call ‘substantive’, in appealing to familiar relations or posits which are properly metaphysical, while being intelligibly connected to scientific relations and posits. As we’ll see, the resources of such accounts are up to the tasks of blocking ontological reduction and of enabling investigations into metaphysical emergence to proceed in an illuminating way (§4). I close with some methodological morals (§5). (shrink)

The electronic and muonic hydrogen energy levels are calculated very accurately [1] in Quantum Electrodynamics (QED) by coupling the Dirac Equation four vector (c ,mc2) current covariantly with the external electromagnetic (EM) field four vector in QED’s Interactive Representation (IR). The c -Non Exclusion Principle(c -NEP) states that, if one accepts c as the electron/muon velocity operator because of the very accurate hydrogen energy levels calculated, the one must also accept the resulting electron/muon internal spatial and time coordinate operators (ISaTCO) (...) derived directly from c without any assumptions. This paper does not change any of the accurate QED calculations of hydrogen’s energy levels, given the simplistic model of the proton used in these calculations [1]. The Proton Radius Puzzle [2, 3] may indicate that new physics is necessary beyond the Standard Model (SM), and this paper describes the bizarre, and very different, situation when the electron and muon are located “inside” the spatially extended proton with their Centers of Charge (CoCs) orbiting the proton at the speed of light in S energy states. The electron/muon center of charge (CoC) is a structureless point that vibrates rapidly in its inseparable, non-random vacuum whose geometry and time structure are defined by the electron/muon ISaTCO discrete geometry. The electron/muon self mass becomes finite in a natural way due to the ISaTCOs cutting off high virtual photon energies in the photon propagator. The Dirac-Maxwell-Wilson (DMW) Equations are derived from the ISaTCO for the EM fields of an electron/muon, and the electron/muon “look” like point particles in far field scattering experiments in the same way the electric field from a sphere with evenly distributed charge “e” “looks” like a point with the same charge in the far field (Gauss Law). The electron’s/muon’s three fluctuating CoC internal spatial coordinate operators have eight possible eigenvalues [4, 5, 6] that fall on a spherical shell centered on the electron’s CoM with radius in the rest frame. The electron/muon internal time operator is discrete, describes the rapid virtual electron/positron pair production and annihilation. The ISaTCO together create a current that produce spin and magnetic moment operators, and the electron and muon no longer have “intrinsic” properties since the ISaTCO kinematics define spin and magnetic moment properties. (shrink)

Recently, concerns have been raised about the phenomenon of ‘overdiagnosis’, the diagnosis of a condition that is not causing harm, and will not come to cause harm. Along with practical, ethical, and scientific questions, overdiagnosis raises questions about our concept of disease. In this paper, we analyse overdiagnosis as an epistemic problem and show how it challenges many existing accounts of disease. In particular, it raises ques- tions about conceptual links drawn between disease and dysfunction, harm, and risk. We argue (...) that ‘disease’ should be considered a vague concept with a non-classical structure. On this view, overdiagnosed cases are ‘borderline’ cases of disease, falling in the zone between cases that are clearly disease, and cases that are clearly not disease. We then develop a pre ́cising definition of disease designed to provide practical help in preventing and limiting overdiagnosis. We argue that for this purpose, we can define disease as dysfunction that has a significant risk of causing severe harm to the patient. (shrink)

The distinction between positive and negative eugenics is perhaps the best-known distinction that has been made between forms that eugenics takes. Roughly, positive eugenics refers to efforts aimed at increasing desirable traits, while negative eugenics refers to efforts aimed at decreasing undesirable traits. Still, it is easy to fall into confusion in drawing and deploying the distinction in particular contexts. Clarity here is important not only historically, but also for appeals to the distinction in contemporary discussions of “new eugenics” (...) or “newgenics”. (shrink)

"Is it meaningful to call oneself a democrat? And if so, how do you interpret the word?" In responding to this question, eight iconoclastic thinkers prove the rich potential of democracy, along with its critical weaknesses, and reconceive the practice to accommodate new political and cultural realities. Giorgio Agamben traces the tense history of constitutions and their coexistence with various governments. Alain Badiou contrasts current democratic practice with democratic communism. Daniel Bensaid ponders the institutionalization of democracy, while Wendy Brown (...) discusses the democratization of society under neoliberalism. Jean-Luc Nancy measures the difference between democracy as a form of rule and as a human end, and Jacques Rancière highlights its egalitarian nature. Kristin Ross identifies hierarchical relationships within democratic practice, and Slavoj Zizek complicates the distinction between those who desire to own the state and those who wish to do without it. Concentrating on the classical roots of democracy and its changing meaning over time and within different contexts, these essays uniquely defend what is left of the left-wing tradition after the fall of Soviet communism. They confront disincentives to active democratic participation that have caused voter turnout to decline in western countries, and they address electoral indifference by invoking and reviving the tradition of citizen involvement. Passionately written and theoretically rich, this collection speaks to all facets of modern political and democratic debate. (shrink)

The concept of mental disease has broadened considerably in the last few years. Many mental states that were not previously considered problematic now fall under the category of disease. The most notable example is anxiety. Anxiety disorders are the most prevalently treated mental disease. The current social and psychiatric authorities emphasize the negativity of the affective state and recommend methods by which the state can be avoided. The problem with these approaches is that they do not recognize the functional (...) role of anxiety in the life of the individual. Anxiety is a stimulus for growth and individuation, but this growth can only occur when the anxiety-provoking situation is altered for the better. The theories of Søren Kierkegaard, Ernest Schachtel, and Kurt Goldstein will be called upon to support the theory that anxiety is inherent in personal growth. It is ultimately argued that eliminating anxiety creates static individuals in a static society and is harmful to both individual and social progress. (shrink)

Schellings Mythologie enthalt den Schlussel zum Verstehen seines Spatwerks. Der erste Teil der Arbeit untersucht die Beziehung von Schopfung, Fall, Erlosung und Mythologie; der zweite Teil legt die Mythologie aus; der dritte Teil handelt von der 'Mythologie der Gegenwart'; der letzte Teil bietet eine Ubersicht uber die Mythologie in den fruheren Werken Schellings.

In 2018 Academic Placement Data and Analysis ran a survey of doctoral students and recent graduates on the topics of diversity and inclusivity in collaboration with the Graduate Student Council and Data Task Force of the American Philosophical Association. We submitted a preliminary report in Fall 2018 that describes the origins and procedure of the survey [1]. This is our final report on the survey. We first discuss the demographic profile of our survey participants and compare it to the (...) United States general population, its doctoral students, and APA membership, finding several areas of underrepresentation (i.e. gender, race/ethnicity, socioeconomic, and veteran status). We then discuss the results of questions regarding diversity and inclusivity. We find, for instance, that participant comfort in philosophy depends on gender, sexuality, race/ethnicity, disability, and language status and that participants most often mentioned the theme of diversity when asked how philosophy could be more inclusive. Finally, we discuss the results of questions related to graduate program and placement. We find, for example, that underrepresented graduates are both less likely to recommend their graduate program to others and less likely to prefer an academic job. We close by making some recommendations for the APA and for the discipline based on our findings. (shrink)

If a person's head moves, she may or may not have moved her head, and, if she did move it, she may have actively performed the movement of her head or merely, by doing something else, caused a passive movement. And, if she performed the movement, she might have done so intentionally or not. This short array of contrasts (and others like them) has motivated questions about the nature, variety, and identity of action. Beyond the matter of her moving, when (...) the person moves her head, she may be indicating agreement or shaking an insect off her ear. Should we think of the consequences, conventional or causal, of physical behavior as constituents of an action distinct from but ‘generated by’ the movement? Or should we think that there is a single action describable in a host of ways? Also, actions, in even the most minimal sense, seem to be essentially ‘active’. But, how can we explain what this property amounts to and defend our wavering intuitions about which events fall in the category of the ‘active’ and which do not? (shrink)

ABSTRACT This paper examines some arguments which deny the existence of an individual right to remain ignorant about genetic information relating to oneself – often referred to as ‘a right to genetic ignorance’ or, more generically, as ‘a right not to know’. Such arguments fall broadly into two categories: 1) those which accept that individuals have a right to remain ignorant in self‐regarding matters, but deny that this right can be extended to genetic ignorance, since such ignorance may be (...) harmful to others, particularly those to whom one is genetically related (the ‘harm to others objection’) and 2) those which contend that, even if genetic ignorance is only self harming, it is not something to which individuals can rationally or morally claim to have a ‘right’ at all, since they defend their claims on autonomy‐respecting grounds and ignorance is inimical to autonomy (the ‘incoherence objection’). I argue that defenders of a right not to know have some plausible responses to the ‘harm to others objection’, but that in trying to respond to the ‘incoherence objection’, they and their opponents reach an impasse in which both sides are left voicing concerns about the paternalistic implications of the other's point of view. I conclude that defenders of a right not to know would, therefore, advance their position further by analysing it in terms of values other than those of autonomy and rights. (shrink)

Philosophical reflection on intellectual property (IP) is still very young. Whilst much has been written by lawyers on intellectual property, the vast majority of this writing is philosophically unsophisticated. This paper aims to at least partially remedy this philosophical deficit by examining what reflection on the ontology of intellectual property can add to our understanding of how to regulate IP. I argue that ontological reflection should bring us to an important basic fact, namely that ownership of intellectual property involves the (...) ownership of types rather than tokens. This difference in the ontological status of the objects owned makes a normative difference to how we should regulate ownership of intellectual property as compared to tangible property. The argument falls into three main parts. I begin by arguing that the type-token distinction is the best way to account for the ontology of intellectual property. I next argue that the realisation that we are dealing with ownership of types rather than tokens has important normative implications. In particular some of the standard arguments in favour of private ownership of physical property simply do not apply in the case of ownership of types, whilst some other arguments apply only in an attenuated way. The next section examines the limitations of ontology as a guide to the regulation of IP. I argue that whilst thinking through the normative implications of the type-token distinction is a necessary 1 condition for a sound regulatory approach to IP, it is certainly not sufficient. This is because many of the specific questions about the regulation of intellectual property that matter most in practice—such as how long the patent term should be, or how much someone should be able to quote from a book and it count as fair use—are not answerable by ontological reflection. Such questions concern the fair distribution of the burdens and benefits involved in the construction of public goods, rather than questions of ontology.. (shrink)

"Is it meaningful to call oneself a democrat? And if so, how do you interpret the word?" -/- In responding to this question, eight iconoclastic thinkers prove the rich potential of democracy, along with its critical weaknesses, and reconceive the practice to accommodate new political and cultural realities. Giorgio Agamben traces the tense history of constitutions and their coexistence with various governments. Alain Badiou contrasts current democratic practice with democratic communism. Daniel Bensaid ponders the institutionalization of democracy, while Wendy (...) Brown discusses the democratization of society under neoliberalism. Jean-Luc Nancy measures the difference between democracy as a form of rule and as a human end, and Jacques Rancière highlights its egalitarian nature. Kristin Ross identifies hierarchical relationships within democratic practice, and Slavoj Zizek complicates the distinction between those who desire to own the state and those who wish to do without it. -/- Concentrating on the classical roots of democracy and its changing meaning over time and within different contexts, these essays uniquely defend what is left of the left-wing tradition after the fall of Soviet communism. They confront disincentives to active democratic participation that have caused voter turnout to decline in western countries, and they address electoral indifference by invoking and reviving the tradition of citizen involvement. Passionately written and theoretically rich, this collection speaks to all facets of modern political and democratic debate. (shrink)

This paper recognizes the complexity of the debate on informed consent and discusses the importance of the ongoing process of consent for people affected by Huntington's disease (HD). Although written information may not be the most appropriate form of obtaining informed consent in qualitative research, it remains an important part of the ethical approval process for health research in the UK. This paper draws on a study in which the information sheet and consent form were specifically designed to help obtain (...) consent from people who may be impaired by the cognitive and physical effects of HD. The forms were developed by drawing on expert opinion and relevant literature and fall in line with recommendations from the Mental Capacity Act 2005 to encourage people to make their own decisions. The paper describes the feasibility of a method for obtaining consent as an ongoing process with patients affected by HD using information sheets and consent forms specifically designed for people with potential cognitive and/or physical impairments. In conclusion, this paper adds a pragmatic approach to the debate on informed consent by describing the development of a written information sheet and consent form being used in a current social research study. Particular emphasis is placed on the importance of written information being adapted according to the needs of potential participants. (shrink)

Many philosophers have argued against Singer’s claim that all animals are equal. However, none of these responses have demonstrated an appreciation of the complexity of his position. The result is that all of these responses focus on one of his arguments in a way that falls victim to another. This paper is a critical examination of a possible response to the full complexity of Singer’s position that derives from the work of Carl Cohen, Kathleen Wilkes, and F. Ramsey. On this (...) response, a being’s moral status depends not on the capacities and abilities she does in fact have, but instead on the capacities and abilities normal for the members of her species. However, this response is ultimately unacceptable, for it depends on a faulty conception of loss and misfortune and its underlying moral principle is irrational at best and morally objectionable at worst. The failure of even this response to Singer gives us good reason to conclude with Singer that all animals are equal. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Matter and Spirit in the Age of Animal MagnetismEric G. WilsonDuring the Romantic period, writers on both sides of the Atlantic explored the sleepwalker as a merger of holiness and horror. Emerging when scientific thinkers for the first time were connecting spirit to electricity and magnetism, the somnambulist became to certain Romantics a disclosure of the difficulty of harmonizing unseen and seen, agency and necessity. This problem prominently arose (...) in Anton Mesmer's late eighteenth-century experiments in animal magnetism, in which the sleepwalker proved a paradox: an opaque revelation of transparent currents and an unconscious vehicle of sophisticated thought. Romantics such as Coleridge embraced the somnambulist as an embodiment of these troubles involved in relating motion and meaning. Coleridge and those who responded to him saw in the hypnotized human this sobering possibility: the invisible requires the visible to make itself manifest while the visible needs the invisible to become significant. 1 This is sublime and sinister: to elevate a material form to spiritual power is transcendence; to sink the boundless into a body is grotesque.Here I explore the philosophical implications of animal magnetism, the place of the sleepwalker in the history of ideas, and the role of the hypnotized human in Romantic writers, especially Coleridge. I also meditate on relationships between matter and spirit, machine and human, word and thing. Along the way, I place the history of ideas and the works of Romantic writers in mutually illuminating dialogues. The literary texts shed fresh light on philosophical problems while the ideas reveal hidden literary elements.The somnambulistic trance had been around long before Mesmer's magnetic sleeps. For centuries, shamans had used auto-hypnosis to sound [End Page 329] their souls and other-hypnosis to cure their tribe-members' ailments. However, somnambulism could not become a scientific phenomenon until Europeans in laboratories began to study electricity and magnetism. In the early modern period, Paracelsus argued that a vital fluid courses through the cosmos. The human being draws this flow like a magnet attracts force. When the body pulls to itself evil effluvia, it falls ill. To return patients to health, Paracelsus placed magnets on painful areas. He hoped to extract the unwanted current and return it to the cosmic swirl. 2 In "magnetizing" spirit, Paracelsus opened a door for empirical inquiry into the invisible world. In 1600, William Gilbert claimed that magnets correspond to the earth: both are animated by universal attraction and repulsion. 3 By the end of the seventeenth-century, Newton proposed that things are impelled by a force that draws and repels. Newton's theory of gravity inspired natural philosophers of the next centuries to search for a principle of which the magnet and the spark are manifestations. 4During the second half of the eighteenth century and the early part of the nineteenth, natural philosophers explored electricity and magnetism with unprecedented precision. In 1752, Benjamin Franklin revealed the mystery of lightning and perhaps the spark of life. 5 Inspired by Franklin, F. C. Oetinger, J. L. Fricker, and Prokop Divisch developed a theology of electricity, based on the belief that God is the electrical current. 6 Later in the century, Luigi Galvani and Alessandro Volta debated over whether the galvanic flow might be the origin and principle of life itself. 7 A few years before Franklin harvested lightning, John Michell argued that the magnetic force is not constrained to lodestones but is possibly pervasive. Some years later, Franz Aepinus suggested that magnetism and electricity manifest a deep energy. Soon after, C. A. de Coulomb discovered the mathematical law by which electrical and magnetic forces operate (Whittaker, pp. 50–59).These findings led to the breakthroughs of the nineteenth century. 8 In 1807, Humphry Davy hypothesized that chemical elements interact through electromagnetic affinity or repulsion. 9 In 1820, H. C. Oersted demonstrated the correspondence between electricity and magnetism. The same year, A. M. Ampere formulated the laws by which electrical and magnetic currents interact (Whittaker, pp. 81–86). Michael Faraday in 1831 revealed electromagnetic induction and thus inaugurated a second Copernican revolution: he showed that matter is not solid and discrete but a field of electromagnetic energy. 10 The dreams of [End... (shrink)

Abstract This paper considers the notion of ?social skills? from the viewpoint of analytic philosophy. The authors note first prejudices for and against an approach to human problems in terms of identificable ?skills?. They then stipulate a definition of ?social skills? in terms of techniques ('knowing how'), and point to other essential aspects of change and treatment which fall outside this definition (in particular, the aspects of attitude or desire and judgement). Some generalisations are attempted relevant to the question (...) of what problems are likely to yield to a ?social skills? approach, and what problems are likely to go deeper than such an approach can cure. Attention is drawn to the necessity of defining what is to count as success in such training, and the logical limits of ?social skills? training are clarified. (shrink)

Transhumance is a form of extensive livestock production that involves seasonal movements among ecological zones or landscape types. Rangeland-based transhumance constitutes an important social and economic relationship to nature in many regions of the world, including across the Western US. However, social and ecological drivers of change are reshaping transhumant practices, and managers must adapt to increased demands for public rangeland use. Specifically, concerns for wildlife conservation have led to reduced access to seasonal public lands grazing for western US livestock (...) producers. To understand how managers adapt to loss of grazing areas (called “seasonal ranges”) we create agroecological calendars from manager records spanning 35 years (1986–2021) at the US Sheep Experiment Station in Idaho and Montana, US. The calendars illustrate how a loss of winter and summer ranges after 2013 coincided with shifts in the operation’s adaptive strategies, leading to more grazing of fall crop residue and purchased winter feed, and reducing flexibility to move livestock to cope with variable forage conditions. These changes shifted the job duties and experiences of farm workers and managers, and raised several new questions related to sheep production and vegetation management outcomes that merit future research. Transhumant system transformation has implications for human relationships with nature, rural communities, sheep genetics, production, and vegetation communities. For livestock operations that rely on government-managed lands to sustain transhumant traditions, innovative forms of collaboration and social adaptation that help secure access to seasonal ranges will be as important as technological innovations to address biodiversity conservation, climate change adaptation, and food system sustainability issues that are reshaping access to grazing lands. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 327 Tragic Vision and Divine Compassion: A Contemporary Theodicy. By WENDY FARLEY. Louisville, Kentucky: Westminster/John Knox Press, 1990. 150 pp. Wendy Farley sets herself an ambitious task in her book. She is dissatisfied with past theodicies, which account for evil and suffering as punishment for sin, as counterpoints in a larger aesthetic cosmic harmony, as means of purification and formation of character, or something that (...) will be as compensated for by other-worldly vindication and reward. These four theories may explain some forms of evil and suffering, but in the face of " radical suffering " they are " unable to exorcise the demons that whisper that life is futile, suffering is meaningless, and the cosmos an empty and evil void " (p. 22). By " radical suffering " Farley means that kind of suffering which debases and destroys the human dignity of the sufferer: " Radical suffering pinches the spirit of the sufferer, numbing it and diminishing its range. The distinctiveness of radical suffering does not lie in its intensity or its injustice but its power over the sufferer" (p. 54). Radical suffering drives the person to self-loathing and despair and therefore destroys her or his capacity to resist it. Despite its massive destructive power radical suffering is not rare; it occurs in familial, cultural, poli· tical, and economic relations under the forms of, e.g., child abuse, sexism, racism, violation of human rights, poverty, and starvation. To account for radical suffering, Farley proposes that (a) one place suffering rather than sin at the center of the problem of evil; (b) one replace the notion of a primordial fall with that of tragedy; (c) one repudiate the idea of divine omnipotence in favor of that of divine compassion (pp. 12-13). The second and third proposals are captured in the title of the book, " Tragic Vision and Divine Compassion." Farley's first proposal leads one to expect that she would do away with the notion of sin altogether, hut this is not the case. Strangely, she devotes a good deal of attention to sin, describing it as " catastrophic because it introduces chaos and disharmony into history " (p. 43). She sees sin as (self)-deception, callousness, bondage, and guilt (pp. 4451 ). Whereas traditional theology perceives a causal link between sin and suffering, the logic of Farley's alternative proposal entails her locating the origin of suffering elsewhere, namely, the tragic character of human existence: "... tragic vision locates the possihilirty of suffering in the conditions of existence and in the fragility of human freedom " (p. 29). A tragic vision of life does not, Farley claims, rationalize (radical) 3~8 BOOK REVIEWS suffering, nor is it atheistic. It recognizes, honestly and bluntly, that " the conditions of finite existence include conflict and fragility " (p. 31). Multiplicity ·and' variety enrich creation hut they inevitably lead to division and.separation; relationships warm the heart hut they must include some and exclude others; values sometimes conflict, such as mercy and justice; embodiment allows us to enjoy the pleasures of life but it leads to decay and death. Even human freedom, Farley points out, is infected with fragility caused by anxiety and desire: "Freedom is the tragic flaw of human existence, at once the stamp of its greatness and its destruction " ·(p. 37). What should one do in face of inevitable suffering? One must have compassion. Farley takes compassion to mean an enduring disposition horn of sympathetic knowledge of another person's suffering leading to love (which is a liberation from egocentrism that enables one to care for others) and working for justice (especially removing social in· justice). In contrast to dominating power, compassion empowers the sufferers to speak and act in their own defenses. It rejects the tempta· tion of passivity before evil and the use of violence to overthrow it. Rather, it empowers sufferers to resist evil. For Farley, God's power must he understood as compassion or love. As a noncoercive form of power, divine love (a) creates a tragic world in which radical suffering is inevitable and (b) because of suffering redeems it. Hence, divine compassion is both creative and redemptive. But why does God go through this seemingly redundant exercise? Why doesn't God create... (shrink)

In this review, I highlight the valuable contributions of Wendy Wolford’s latest book, which rest on her extensive understanding of the diversity of the Brazilian countryside and her acute ability to weave together the impact that land-tenure patterns, labour regimes and regional cultures have had upon settlers of the Landless Rural Workers’ Movement. It also assesses the central claim of the book which suggests that the MST is often unable to retain its membership because the leadership reproduces an understanding (...) of peasant agriculture that is specific to the South of Brazil. The review argues that Wolford’s main argument falls foul of four shortcomings related to her methodology, her understanding of the MST’s ideology, her choice of not including the process of encampment and the MST’s commitment to radical social change in her analysis, and finally her problematic interpretation of the relationship between the grassroots membership and the leadership of the movement. (shrink)

In this review, I highlight the valuable contributions of Wendy Wolford’s latest book, which rest on her extensive understanding of the diversity of the Brazilian countryside and her acute ability to weave together the impact that land-tenure patterns, labour regimes and regional cultures have had upon settlers of the Landless Rural Workers’ Movement. It also assesses the central claim of the book which suggests that the MST is often unable to retain its membership because the leadership reproduces an understanding (...) of peasant agriculture that is specific to the South of Brazil. The review argues that Wolford’s main argument falls foul of four shortcomings related to her methodology, her understanding of the MST’s ideology, her choice of not including the process of encampment and the MST’s commitment to radical social change in her analysis, and finally her problematic interpretation of the relationship between the grassroots membership and the leadership of the movement. (shrink)

It is a mixed pleasure to see F. Matthias Alexander acknowledged in the fall 2007 issue of Education and Culture ("Dewey, women, and weirdoes: Or, the potential rewards for scholars who dialog across difference," 23[2], 27-62). As a professional descendant of Alexander who has been teaching the Alexander Technique (AT) for 30 years, I am glad to see Cunningham et al. including him in the list of positive influences in John Dewey's life. However, I believe Cunningham's contribution to this (...) article, "Shared explorations of body-mind: The reciprocal influences of Dewey and F. M. Alexander," falls short in its acknowledgement of Alexander and in one important aspect is incorrect. In this response, I hope to set the .. (shrink)

American biologists in the late nineteenth century pioneered the descriptive-comparative study of all cell divisions from zygote to gastrulation -- the cell lineage. Data from cell lineages were crucial to evolutionary and developmental questions of the day. One of the main questions was the ultimate causation of developmental patterns -- historical or mechanical. E. B. Wilson's groundbreaking lineage work on the polychaete worm Nereis in 1892 set the stage for (1) an attack on Haeckel's phylogenetic-historical notion of recapitulation and (...) (2) support for mechanistic explanations of cleavage patterns. As more lineage work -- especially Lillie's work on "Unio" and Conklin's on "Crepidula" -- became available in the mid-late 1890s, mechanism was tempered with more evolutionary, homology-based views. However, as I show by focusing on three major issues -- homology, body plans and life history -- these views were primarily based on the precocious segregation and prospective significance -- what the cell became not what it was. Even on issues like adaptation, most lineagists argued teleologically from the adult backward. Most cell lineage workers, by 1900, were to varying degrees mechanist/experimentalist and recapitulationist simultaneously. The exception was E. G. Conklin, whose views were more akin to a Darwinian evolutionist than either mechanist or recapitulationist. Lineage work eventually declined and by 1907 published accounts of new lineages had basically stopped. I argue that established workers and younger researchers stopped wanting to take on cell lineage projects because the general patterns were the same for all the spiralians while the specifics showed too much variation. It was hard to theoretically encompass or analyze the minutiae of variation in a recapitulationist or mechanist framework. The only established worker who continued to do comparative lineage studies was E. G. Conklin, perhaps because the variation could best be accommodated by Darwinian evolution. (shrink)

Providing the most thorough coverage available in one volume, this comprehensive, broadly based collection offers a wide variety of selections in four major genres, and also includes a section on film. Each of the five sections contains a detailed critical introduction to each form, brief biographies of the authors, and a clear, concise editorial apparatus. Updated and revised throughout, the new Fourth Edition adds essays by Margaret Mead, Russell Baker, Joan Didion, Annie Dillard, and Alice Walker; fiction by Nathaniel Hawthorne, (...) Ursula K. LeGuin, Anton Chekov, James Joyce, Katherine Mansfield, F. Scott Fitzgerald, William Faulkner, Alice Walker, Louise Erdrich, Donald Barthelme, and James McPherson; poems by John Donne, Robert Browning, Walt Whitman, Edwin Arlington Robinson, e.e. cummings, Langston Hughes, W.H. Auden, Philip Levine, and Louise Gluck; and plays by August Wilson, Marsha Norman, Wendy Wasserstein, and Vaclav Havel. The chapter devoted to film examines the relation of film to literature and gives the complete screenplay for Citizen Kane plus close analysis of a scene from the film. With its innovative structure, comprehensive coverage, and insightful and stimulating presentation of all kinds of literature, this is an anthology readers will turn to again and again. (shrink)

One might suppose that Everettian quantum mechanics (EQM) is inhospitable to metaphysial indeterminacy (MI), given that, as A. Wilson (2020) puts it, "the central idea of EQM is to replace indeterminacy with multiplicity" (77). But as Wilson goes on to suggest, the popular decoherence-based understanding of EQM (henceforth: DEQM) appears to admit of indeterminacy in both world number and world nature, where the latter indeterminacy---our focus here---is plausibly metaphysical. After a brief presentation of DEQM (S1), we bolster the (...) case for there being MI in world nature in DEQM (S2). The remainder of the paper is devoted to a comparative assessment of the two main approaches to MI for purposes of accommodating this MI---namely, a metaphysical supervaluationist approach (as per Barnes and Williams 2011) and a determinable-based approach (as per Wilson 2013 and Calosi and Wilson 2018 and 2021). We briefly describe each approach (S3), then offer arguments in favour of a determinable-based approach to world nature MI in DEQM (S4). (shrink)

Cognitive scientists typically explain cognitive processes in groups from the study of the individual. Even researchers who recognize that our cognition is inherently situated and cannot be understood without placing it in a social context take the individual as the starting point for looking at group processes. It is reason for Robert Wilson (2004) to argue for 'group minds'. With this he creates room for the idea that certain group processes cannot solely be explained as the sum of the (...) individual cognitive participants. Marc Slors does not go that far in his article on group identification and cognition. Yet his writing takes important steps toward better understanding group cognition. Broadly speaking, I can agree with the reasoning of the article and agree with the conclusion. But there is an important point missing that must be elaborated if the article is not to fall prey to a fundamental critique. Slors' writing integrates an assumption that is under discussion in ecological psychology, namely that information perception for cultural affordances need not be specific and precise. I am skeptical of this assumption and explain why in what follows. As a helping hand, I also take a stab at reinforcing Slors' narrative. (shrink)