This article discusses a concept introduced by art theorist Philip Galanter in several publications over the past decade: complexism is a notion that looks at both past and future while aiming to reconcile (post) modern aesthetics with the cybernetic and biological paradigms. This article focuses on the re-evaluation of the performance arts within the framework of this theory, favouring the idea that every artwork necessarily resists attempts of subordination through language and scientific discourses. By referring to the dispositive, a notion (...) that considers complexism as a conceptual matrix, the author argues that it can be described in terms of pulsion and computation. (shrink)

Interdisciplinarity is widely promulgated as beneficial to science and society. However, there are three quite serious problems which can limit the success of any interdisciplinary research collaboration. The first problem is expertise (it takes years of effort to cultivate a deep knowledge of even one discipline). The second problem is comprehensibility (experts in different disciplines do not reliably understand each other). The third problem is service (in a given interdisciplinary endeavour, it often occurs that one discipline benefits and the other (...) discipline does not benefit). This essay is an elaboration of these three problems. Parallels are drawn between translation between languages and translation between disciplines. (shrink)

Tarot use has become increasingly popular in contemporary society. However, unlike the position afforded divination in some cultures, it is not culturally consecrated as a legitimate way of knowing in the so‐called Modern West—in large part, due to the attempted disenchantment of the world by the colonial project of modernity. This paper posits that engagement with tarot divination can be a decolonizing methodology. I explore how divination's dependence on chance, the imagination, and engagement with spirits can heal the Cartesian mental (...) models that underly modernity's hold on our society. Academic writing on divination has, until recently, largely been authored by people who are not also practitioners of divination themselves. Writing as both a scholar and practitioner of tarot, I use the cards as a form of “imaginal research” to directly assist in the creation of this paper—allowing the tarot itself to speak (as much as me speak about it). (shrink)

This research note is meant to introduce into philosophical discussion the preliminary results of an empirical study on the state of blacks in philosophy, which is a joint effort of the American Philosophical Association’s Committee on the Status of Black Philosophers (APA CSBP) and the Society of Young Black Philosophers (SYBP). The study is intended to settle factual issues in furtherance of contributing to dialogues surrounding at least two philosophical questions: What, if anything, is the philosophical value of demographic diversity (...) in professional philosophy? And what is philosophy? The empirical goals of the study are (1) to identify and enumerate U.S. blacks in philosophy, (2) to determine the distribution of blacks in philosophy across career stages, (3) to determine correlates to the success of blacks in philosophy at different career stages, and (4) to compare and contrast results internally and externally to explain any career stage gaps and determine any other disparities. (shrink)

What is ‘counterintuitive’? There is general agreement that it refers to a violation of previously held knowledge, but the precise definition seems to vary with every author and study. The aim of this paper is to deconstruct the notion of ‘counterintuitive’ and provide a more philosophically rigorous definition congruent with the history of psychology, recent experimental work in ‘minimally counterintuitive’ concepts, the science vs. religion debate, and the developmental and evolutionary background of human beings. We conclude that previous definitions of (...) counterintuitiveness have been flawed and did not resolve the conflict between a believer’s conception of the supernatural entity (an atypical “real kind”) and the non-believer’s conception (empty name/fictional). Furthermore, too much emphasis has been placed on the universality and (presumed) innateness of intuitive concepts (and hence the criteria for what is counterintuitive)—and far too little attention paid to learning and expertise. We argue that many putatively universal concepts are not innate, but mostly learned and defeasible—part of a religious believer’s repertoire of expert knowledge. Nonetheless, the results from empirical studies about the memorability of counterintuitive concepts have been convincing and it is difficult to improve on existing designs and methodologies. However, future studies in counterintuitive concepts need to embed their work in research about context effects, typicality, the psychology of learning and expertise (for example, the formation of expert templates and range defaults), with more attention to the sources of knowledge (direct and indirect knowledge) and a better idea of what ‘default’ knowledge really is. (shrink)

Social grooming is an important element of social life in terrestrial primates, inducing the putative benefits of β-endorphin stimulation and group harmony and cohesion. Implicit in many analyses of grooming (e.g. biological markets) are the assumptions of costs and benefits to grooming behaviour. Here, in a review of literature, we investigate the proximate costs and benefits of grooming, as a potentially useful explanatory substrate to the well-documented ultimate (functional) explanations. We find that the hedonic benefits of grooming are well documented. (...) However, we did not find convincing evidence for costs. If proximate costs do exist, they might consist of energetic, cognitive, opportunity costs, or some combination of all of these. Nonetheless, there remains the possibility that grooming costs are negligible, or even that the provision of allogrooming is rewarding in itself. We suggest empirical research to resolve this issue. (shrink)

_ Source: _Page Count 30 Millions of children worldwide could benefit from adoption. One could argue that prospective parents have a pro tanto duty to adopt rather than create children. For the sake of argument, I assume there is such a duty and focus on a pressing objection to it. Prospective parents may prefer that their children are genetically related to them. I examine eight reasons prospective parents have for preferring genetic children: for parent-child physical resemblance, for family resemblance, for (...) psychological similarity, for the sake of love, to achieve a kind of immortality, for the genetic connection itself, to be a procreator, and to experience pregnancy. I argue that, with the possible exception of the pregnancy desire, these reasons fail to defeat a duty to adopt a child rather than create one, even assuming that we do have some leeway to favor our own interests. (shrink)

Clinicians and health researchers frequently encounter opportunities to rescue people. Rescue cases can generate a moral duty to aid those in peril. As such, bioethicists have leveraged a duty to rescue for a variety of purposes. Yet, despite its broad application, the duty to rescue is under-analyzed. In this paper, we assess the state of theorizing about the duty to rescue. There are large gaps in bioethicists’ understanding of the force, scope, and justification of the two most cited duties to (...) rescue—the individual duty of easy rescue and the institutional rule of rescue. We argue that the duty of easy rescue faces unresolved challenges regarding its force and scope, and the rule of rescue is indefensible. If the duty to rescue is to help solve ethical problems, these theoretical gaps must be addressed. We identify two further conceptions of the duty to rescue that have received less attention—an institutional duty of easy rescue and the professional duty to rescue. Both provide guidance in addressing force and scope concerns and, thereby, traction in answering the outstanding problems with the duty to rescue. We conclude by proposing and propose research priorities for developing accounts of duties to rescue in bioethics. (shrink)

A recent Letter to the Editor in Anthropology of Consciousness, by Sosteric, Ratkovic, and Sosteric, is positioned as a critique of my article “Imaginal Research for Unlearning Mastery: Divination With Tarot as a Decolonizing Methodology.” The letter posits that the esoteric tarot is a repository of colonial ideological propaganda, and because of that, it cannot and should not be used as a tool for decolonial practices. However, the letter is misleading in its implications that what I have proposed in my (...) article cannot be a methodology for decolonizing mental models, and includes statements about my position which are incorrect. This response clarifies and expands on ideas from my article—both about the tarot and also about the carceral mental models my article attempts to address—in part by highlighting the modern/colonial underpinnings of Sosteric et al.'s critique. (shrink)

Deep brain stimulation of the subthalamic nucleus is an effective treatment for the motor symptoms of movement disorders including Parkinson's Disease. Despite its therapeutic benefits, STN-DBS has been associated with adverse effects on mood and cognition. Specifically, apathy, which is defined as a loss of motivation, has been reported to emerge or to worsen following STN-DBS. However, it is often challenging to disentangle the effects of STN-DBSper sefrom concurrent reduction of dopamine replacement therapy, from underlying PD pathology or from disease (...) progression. To this end, pre-clinical models allow for the dissociation of each of these factors, and to establish neural substrates underlying the emergence of motivational symptoms following STN-DBS. Here, we performed a systematic analysis of rodent studies assessing the effects of STN-DBS on reward seeking, reward motivation and reward consumption across a variety of behavioral paradigms. We find that STN-DBS decreases reward seeking in the majority of experiments, and we outline how design of the behavioral task and DBS parameters can influence experimental outcomes. While an early hypothesis posited that DBS acts as a “functional lesion,” an analysis of lesions and inhibition of the STN revealed no consistent pattern on reward-related behavior. Thus, we discuss alternative mechanisms that could contribute to the amotivational effects of STN-DBS. We also argue that optogenetic-assisted circuit dissection could yield important insight into the effects of the STN on motivated behavior in health and disease. Understanding the mechanisms underlying the effects of STN-DBS on motivated behavior-will be critical for optimizing the clinical application of STN-DBS. (shrink)

Interdisciplinarity is widely promulgated as beneficial to science and society. However, there are three quite serious problems which can limit the success of any interdisciplinary research collaboration. The first problem is expertise (it takes years of effort to cultivate a deep knowledge of even one discipline). The second problem is comprehensibility (experts in different disciplines do not reliably understand each other). The third problem is service (in a given interdisciplinary endeavour, it often occurs that one discipline benefits and the other (...) discipline does not benefit). This essay is an elaboration of these three problems. Parallels are drawn between translation between languages and translation between disciplines. (shrink)

The original book chapter does not have an abstract. However, I have written an abstract for this repository: Religious life encompasses a wide diversity of situations for which the emotional tone is on a continuum from extreme euphoria to extreme dysphoria. In this book chapter, we propose the novel hypothesis that euphoria and dysphoria have distinctly separate functional consequences for religious evolution and survivability. This is due to the differential cognitive states that are created in euphoric and dysphoric situations. Based (...) on readings from religious studies and cognitive psychology, we propose that euphoria in religion is conducive to social bonding and situations needing lateral thinking and creativity; whereas dysphoria in religion is conducive to situations where precision and analogical reasoning are necessary. (shrink)

Direct reciprocity, indirect reciprocity, and reputation are important interrelated topics in the evolution of sociality. This non-mathematical review is a summary of each. Direct reciprocity (the positive kind) has a straightforward structure (e.g., "A rewards B, then rewards A") but the allocation might differ from the process that enabled it (e.g., whether it is true reciprocity or some form of mutualism). Indirect reciprocity (the positive kind) occurs when person (B) is rewarded by a third party (A) after doing a good (...) deed towards somebody else (C) — with the structure "A observes B help C, therefore A helps B." Here too, the allocation differs from the process: if there is underlying cognition, then indirect reciprocity is based on some ability to keep track of the reputations of others (to remember that "B helped C"). Reputation is a kind of social impression based on typicality, derived from three channels of experience (direct encounters, bystander observation, and gossip). Although non-human animals cannot gossip verbally, they can eavesdrop on third parties and learn vicariously. This paper ends with a proposal to investigate the topic of social expertise as a model for understanding how animals understand and utilise observed information within their social groups. (shrink)

Gathering thoughts -- Teachers who inspired me -- What am I? : Montessori? Steiner? eclectic? : Is it important? -- Which comes first? : a philosophical framework, theory and research evidence : what do teachers and other practitioners need to bring out their best work -- Working with principles which are interpreted and embedded in articulated practice -- The importance of parent partnership and the development of moral values and self-discipline -- Play : a very complex thing -- Finding how (...) to position myself in relation to play -- Inclusion : commonalities, differences"fragmentation or wholeness?"-- Cultivating creativity -- Remaining a generalist rather than becoming a specialist within one area of early childhood education -- Changing political climates -- How best to train teachers of young children -- Remaining a Froebelian but still exploring why and wondering "will I always be one?". (shrink)

In The Social History of Ideas in Quebec, 1760-1896, Yvan Lamonde traces the province's political and intellectual development from the British Conquest to the election of Prime Minister Wilfrid Laurier. From the individuals who formulated them, to the networks in which they circulated, to their reception, Yvan Lamonde focuses on ideas at work and their role in shaping Quebec history. The mapping of a complete intellectual circuit allows Lamonde to follow the strains of ideological debates - monarchism, liberalism, (...) republicanism, democracy, revolution, ultramontanism, nationalism - over more than a century. His work is informed by an encyclopaedic reading of the print culture of the period and the book conveys a profound and nuanced knowledge of the social context and cultural channels - educational institutions, newspapers, the book trade - in which intellectual debate occurred. Lamonde argues that while these ideas concerned politics, they went beyond the political: they were a fundamental and everyday element of civic society that was expressed in the public sphere through pamphlets, the popular press, and sermons. Lamonde's scrutiny of public opinion in Quebec allows him to place such currents of thought in the colony's international context: that of France, England, Rome, the United States, and their respective metropolises. The Social History of Ideas in Quebec, 1760-1896 covers a volatile time in the province's history - from the end of the French Regime through the American invasion, the War of 1812, and the Rebellions in Lower Canada - capturing the cultural ascension of a society and the foundations of Quebec identity. (shrink)

Given recent advancements in CRISPR‐Cas9 powered genetic modification of gametes and embryos, both popular media and scientific articles are hailing CRISPR’s life‐saving, curative potential for people with serious monogenic diseases. But claims that CRISPR modification of gametes or embryos, a form of germline engineering, has therapeutic value are deeply mistaken. This article explains why reproductive uses of CRISPR, and germline engineering more generally, do not treat or save lives that would otherwise have a genetic disease. Reproductive uses of CRISPR create (...) healthy people whose existence is not inevitable in the first place. Creating healthy lives has distinct and lesser moral value from saving or curing lives that would otherwise have genetic disease. The real value in reproductive uses of CRISPR is in helping a very limited population of people have healthy, genetically related children. This diminished value cannot compete with the concerns in opposition to germline engineering, nor is it worth the investment of research money. (shrink)

Millions of children worldwide could benefit from adoption. One could argue that prospective parents have a pro tanto duty to adopt rather than create children. For the sake of argument, I assume there is such a duty and focus on a pressing objection to it. Prospective parents may prefer that their children are genetically related to them. I examine eight reasons prospective parents have for preferring genetic children: for parent-child physical resemblance, for family resemblance, for psychological similarity, for the sake (...) of love, to achieve a kind of immortality, for the genetic connection itself, to be a procreator, and to experience pregnancy. I argue that, with the possible exception of the pregnancy desire, these reasons fail to defeat a duty to adopt a child rather than create one, even assuming that we do have some leeway to favor our own interests. (shrink)

This research applies the theory of planned behavior to corporate managers’ decision making as it relates to fraudulent financial reporting. Specifically, we conducted two studies to examine the effects of attitude, subjective norm and perceived control on managers’ decisions to violate generally accepted accounting principles (GAAP) in order to meet an earnings target and receive an annual bonus. The results suggest that the theory of planned behavior predicts whether managers’ decisions are ethical or unethical. These findings are relevant to corporate (...) leaders who seek to improve ethical work climates of organizations and to many regulators, accountants, corporate governance officials and investors. (shrink)

It is widely assumed that people have a moral right to procreate. This article explores recent arguments in opposition to procreation in some or all contexts. Some such views are concerned with the risks and harms of life that procreation imposes on non-consenting children. Others articulate concerns for third parties – the environmental damage or opportunity costs that procreation poses to already existing people. The article then surveys arguments that favor procreation despite the risks to the children created and third (...) parties. The best argument for procreation is based on the significant interest people have in forming the parent–child relationship. An important under-discussed middle ground is suggested – one that avoids the criticisms of the anti-natalist while fulfilling the best aims of procreation – viz. adoption. The duty to adopt is summarized and objections to it considered. Thoughtful people who deeply desire to become parents but do not wish to participate in the range of potential procreative harms should consider adoption as a first choice. (shrink)

Some obligations are conditional such that act A is morally optional, but if one chooses A, one is required to do act B rather than some other less valuable act C. Such conditional obligations arise frequently in research ethics, in the philosophical literature, and in real life. They are controversial: how does a morally optional act give rise to demanding requirements to do the best? Some think that the fact that a putative obligation has a conditional structure, so defined, is (...) a strike against its being a genuine obligation. I argue that conditional obligations are to be expected in a moral theory that has moral options. (shrink)

The independence of irrelevant alternatives is a popular and important axiom of decision theory. It states, roughly, that one’s choice from a set of options should not be influenced by the addition or removal of further, unchosen options. In recent debates, a number of authors have given putative counterexamples to it, involving intuitively rational agents who violate IIA. Generally speaking, however, these counterexamples do not tend to move IIA’s proponents. Their strategy tends to be to individuate the options that the (...) agent faces differently, so that the case no longer counts as a violation of IIA. In this paper, we examine whether this strategy succeeds. We argue that the ways of individuating options required to save IIA from the most problematic counterexamples—in particular, cases where agents violate IIA due to nonconsequentialist moral beliefs—do so only at the expense of severely compromising its central function within decision theory. (shrink)

This volume of essays, all but one previously unpublished, investigates the question of Levinas’s relationship to feminist thought. Levinas, known as the philosopher of the Other, was famously portrayed by Simone de Beauvoir as a patriarchal thinker who denigrated women by viewing them as the paradigmatic Other. Reconsideration of the validity of this interpretation of Levinas and exploration of what more positively can be derived from his thought for feminism are two of this volume’s primary aims. Levinas breaks with Heidegger’s (...) phenomenology by understanding the ethical relation to the Other, the face-to-face, as exceeding the language of ontology. The ethical orientation of Levinas’s philosophy assumes a subject who lives in a world of enjoyment, a world that is made accessible through the dwelling. The feminine presence presides over this dwelling, and the feminine face represents the first welcome. How is this feminine face to be understood? Does it provide a model for the infinite obligation to the Other, or is it a proto-ethical relation? The essays in this volume investigate this dilemma. Contributors are Alison Ainley, Diane Brody, Catherine Chalier, Luce Irigaray, Claire Katz, Kelly Oliver, Diane Perpich, Stella Sandford, Sonya Sikka, and Ewa Ziarek. (shrink)

In February 2016, the Institute of Medicine released a report, commissioned by the United States Food and Drug Administration, on the ethical and social‐policy implications of so‐called three‐parent in vitro fertilization. The IOM endorses commencement of clinical trials on three‐parent IVF, subject to some initial limitations. Also called mitochondrial replacement or transfer, three‐parent IVF is an intervention comprising two distinct procedures in which the genetic materials of three people—the DNA of the father and mother and the mitochondrial DNA of an (...) egg donor—can be used to create a child. Three‐parent IVF would enable a woman with mitochondrial disease to have a genetically related child without transmitting the disease to the child. The possibility for three‐parent children has prompted criticism from many corners. Critics have pointed to ethical issues including safety concerns and risks to children, genetic and germline engineering concerns, the potential exploitation of the third‐parent egg donor, donor anonymity and privacy, and objections to creating babies with three parents, which undermines natural and traditional conceptions of procreation. Additionally, developing the technology would involve experimenting on, manipulating, and disposing of embryos. Although the IOM report considers the ethical concerns about the value of the three‐parent IVF technology, the IOM failed to give due attention to an important objection to the development of this technology: three‐parent IVF lacks the social value necessary to make investment of public resources in it ethical.Unlike the other concerns, this objection is not based on conservativism about new reproductive technologies or default favoritism of the status quo. I argue that the technology does not meet a plausible social value standard to render public research investment into its development ethical. Proponents of three‐parent IVF make inaccurate and exaggerated claims that it will eradicate mitochondrial disease and save lives. Were these claims true, proponents would have a strong case for the social value of the technology. But three‐parent IVF alone will not eradicate mitochondrial disease, and it will not save lives. Rather, it can create healthy lives. As I discuss, the moral distinction is crucial. Most importantly, investment in three‐parent IVF comes at the opportunity cost of researching treatment for mitochondrial disease that would benefit actual, living disease sufferers. (shrink)

The Implicit Association Test (IAT) was used to measure population levels of conceptual alignment among two polar sensory metaphors and clusters of concepts to which they are commonly applied. A total of 873 participants were tested online, to compare within- and between-cluster alignments of concepts associated with two different polar sensory metaphors (up/down and black/white). IAT results were sensitive to semantic alignments that were also picked up by Latent Semantic Analysis (LSA) using a large-scale corpus of English. However, even with (...) these semantic alignments taken into account, the dual categorization results demonstrated strong metaphor-cluster alignments over and above the predictions of LSA. It is proposed that, rather than ontogenetic development of metaphoric concepts based on sensorimotor experience, conventionalized sensorimotor metaphors in language may be cognitive tools that provide language learners with insights supported by conceptual properties of a phylogenetically evolved perceptual interface. (shrink)

____Ethics of Eros__ sheds light on contemporary feminist discourse by questioning the basic distinctions and categories in feminist theory. Tina Chanter uses the work of Luce Irigaray as the focus for a critique of French and Anglo-American feminism as it is articulated in the debate over essentialism. While these two branches of feminism represent opposing views, Chanter advocates a productive exchange between the two.

Nicholas Gresson 2001L-RUniversity of Auckland, Faculty of Education PhD graduates in 2001:Elizabeth Grierson/Gresson, Tina Besley, Ho-Chia Chueh, Janet Mansfield, Tina Engels-Schwarzpaul, Nesta De...

This article argues that two forms of mitochondrial replacement therapy, maternal spindle transfer and pro-nuclear transfer, are not therapies at all because they do not treat children who are coming into existence. Rather, these technologies merely create healthy children where none was inevitable. Even if creating healthy lives has some value, it is not to be confused with the medical value of a cure or therapy. The article addresses a recent Bioethics article, ‘Mitochondrial Replacement: Ethics and Identity,’ by Wrigley, Wilkinson, (...) and Appleby, who argue that PNT is morally favorable to MST due to the Non-Identity Problem. Wrigley et al. claim that PNT, since it occurs post-conception, preserves the identity of the resulting child, whereas MST, since it occurs pre-conception, is an identity-altering technique. As such, a child born with mitochondrial disease could complain that her parents failed to use PNT, but not MST. The present article argues that the authors are mistaken: both MST and PNT are identity-affecting techniques. But this is of little matter, for we should be cautious in drawing any moral conclusions from the application of the Non-Identity Problem to cases. The article then argues that the authors are mistaken in inferring that PNT is a type of embryonic cure or therapy for children with mitochondrial disease. The article cautions against the mistaken life-saving rhetoric that is common in bioethics discussions of MRTs. (shrink)

Most studies of corporate social responsibility have focused on the organisational level, while the individual level of analysis has been treated as a ‘black box’ when researching antecedents of CSR engagement or disengagement. This article offers insights into a small and medium-sized enterprise that is recognised as a pioneer in CSR. Although the extant literature suggests that the owner-manager is crucial in the implementation of CSR, this study reveals that employees drive CSR. The employees in the focal firm voluntarily joined (...) forces based on their shared perception of moral responsibility for CSR and they developed strict targets to be achieved by 2030. Despite their strong ethical and moral perspective when enacting CSR, they disengaged from their moral responsibility for CSR in various contexts. This paper contributes to the theory of moral decoupling by uncovering a novel context of disengagement—‘visionary procrastination’. Visionary procrastination is suggested to be a particularly relevant context of disengagement when individuals perceive moral responsibility for CSR. Moreover, by delivering insights into the antecedents of employee-initiated CSR on the organisational level, this study adds to the growing body of literature on the micro-foundations of CSR. (shrink)

Most people would agree that adoption is a good thing for children in need of a family. Yet adoption is often considered a second best or even last resort for parents in making their families. Against this assumption, I explore the unique value of adoption for prospective parents. I begin with a criticism of the selective focus on the value of adoption for only those people using assisted reproductive technologies. I focus on the value of adoption for all prospective parents, (...) reflecting on non-relative, non-procreative adoptions. First, adoption can meet the important need that a child has for a family, whereas procreation creates rather than meets needs. Second, adoption provides a morally noble opportunity to extend to a stranger benefits usually withheld for one's genetic kin. As such, adoption offers a unique possibility in which impartial concern for an other can be the starting point for a lifetime of love and care. Finally, adoptions can have transformative power over adoptive parents’ conception of family and self. In highlighting the unique value of adoption, I aim to challenge the widespread assumption that adoption has second best status to procreation. Indeed adoption can exemplify the human potential for moral compassion and impartial concern for the needs of others. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Live Like Nobody Is Watching: Relational Autonomy in the Age of Artificial Intelligence Health Monitoring by Anita HoTina Nguyen (bio)Live Like Nobody Is Watching: Relational Autonomy in the Age of Artificial Intelligence Health Monitoring by Anita Ho New York: Oxford University Press, 2023As the reach of artificial intelligence (AI)- and machine learning (ML)-enabled technologies continues to expand in the healthcare field, bioethicists have examined the ethical issues that (...) come as a result of using these technologies. In this ethical assessment, most bioethicists, myself included, have discussed how AI/ML violates the ethical principle of autonomy. The commonly cited definition of autonomy comes from Beauchamp and Childress's Principles of Biomedical Ethics (2019), where autonomy is the right of the individual to make decisions for themselves. However, autonomy regarding AI/ML in healthcare has not been or is rarely discussed from the feminist perspective. In Live Like Nobody Is Watching: Relational Autonomy in the Age of Artificial Intelligence Health Monitoring (further referred to as Live Like Nobody Is Watching), Anita Ho, in addition to other points, argues that AI for health monitoring needs to be examined through a relational autonomy lens. Not only is this perspective innovative but it also shows how a predominantly male field has shaped the narrative surrounding AI/ML. In this review, I provide a brief overview of the chapters, explore Ho's arguments for relational autonomy, and discuss future applications of this work.Live Like Nobody Is Watching begins with a preface where the readers are introduced to a real-life scenario. Ho describes a friend's experience of [End Page 101] debating with themself whether to use surveillance for their mother with early-stage dementia who claims someone has been moving her things. This sets up the rest of the book in which questions of should these technologies be used and in what context are they appropriate are debated using relational autonomy. The introduction serves as a brief primer to AI (ML and deep learning) and its role in healthcare followed by a layout of the subsequent chapters. Chapter 1 connects health monitoring AI with relational autonomy, where Ho suggests that the liberal view of autonomy is not appropriate for health monitoring technologies. This is due to the fact that the patient populations using these technologies are reliant, to various degrees, on social relationships. In chapters 2, 3, and 4, Ho addresses how health-monitoring AI requires relational autonomy through use cases concerning home-health monitoring, direct-to-consumer monitoring, and AI monitoring for medication adherence. Throughout these chapters, Ho discusses the claimed benefits of these AI/ML interventions and cautions about the ethical challenges, such as health inequities and testimonial injustice, that can arise with these technologies. Finally, chapter 5 serves as the conclusion, where Ho ultimately argues that health-monitoring AI should be viewed through relational autonomy instead of the traditional view, and she advocates for dialogic engagement (including bringing patients/patients' families into the conversation). The narrative goes full circle with the events in the preface being addressed in the epilogue, where the friend decided to incorporate a smart frame device that would allow them to have video calls with their mother. However, the friend is still grappling with the idea of surveillance given an incident in which another dementia resident accidentally wandered into their mother's room. To this, Ho ends the book by proposing better lighting in the hallways rather than immediately turning to the next high-tech innovation.Ho presents several arguments throughout the book but emphasizes the main argument that relational autonomy should be practiced over the traditional, liberal view of autonomy. Ho discusses the three elements of socio-relational autonomy (using Catriona Mackenzie's work): self-governance, self-determination, and self-authorization. Components of the traditional bioethical view of autonomy are seen in these three elements, with the process of informed consent being closely tied to the concept of autonomy. Under the traditional view, an autonomous individual should have decision-making capacity and be able to make a decision based on the information provided to them without coercion. In the informed consent process, patients should be provided adequate information along with... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Guest Editor's Introduction:A Moment for KairosTina SkouenHow does one describe a crucial moment, a moment that calls for action? What kinds of time are opened, disclosed, or foreclosed in such moments? This section explores a concept that has a long history in rhetoric and philosophy, but which is urgently called for now, in a time that many think of as critical, catastrophic, or even apocalyptic. Changes in the economy, (...) climate, and the state of our democracies demand urgent attention, and while people disagree on the course to be taken, there is a sense that—this is it!—now is the time. The concept of kairos (from ancient Greek καιρός) comprises both a critical time and a perfect opportunity; it is the right moment to act, even though the word could also be interpreted in a more general sense as referring to the issue of right timing. Considered as "one of the most untranslatable of Greek words," kairos is perhaps related to the verb kurō, "to meet" or "meet accidentally," as when an arrow meets a target, suggesting that there is a spatial component in the temporal kairos.1 The spatial dimension shines through in the earliest uses of the term discussed in both SeungJung Kim's article on ancient Greek visual arts and Robert Sullivan's article on Isocrates (436–338 BCE). According to Sullivan's survey, Isocrates most often employs the word to refer to a specific situation, occasion, state of affairs, or set of circumstances.How do you recognize, let alone seize, this kind of moment, though? The best-known depiction of this difficulty is a portrait of Kairos personified that dates back to Lysippos in the fourth century BCE, reconstructed visually in three dimensions in Kim's essay. In Greek mythology Kairos is the god of golden opportunities, which (as we all know!) tend to pass by too quickly. The portrait shows a winged figure with a flowing forelock that ideally gives you something to hold on to. I like to imagine that if you [End Page 267] manage to arrest this passing instant, time itself comes to an abrupt halt, which throws Kairos's hair out in front of his face.Of course, people do not necessarily see it as positive when someone appears to have captured the moment. At the kairos symposium hosted by art historian Barbara Baert in Brussels in October 2018, W. J. T. Mitchell held up a picture of President Donald Trump's sculpted forelock to illustrate that it all depends on the perspective. Turning the familiar Greek portrait into an image of the opportunist, Mitchell reminded all of us that had gathered to celebrate the legacy of kairos in iconographic, philosophical, theological, semantic, historical, and anthropological studies, of the ethical issues arising in such moments. The question of moral accountability is bound to come up, whether one takes kairos to refer to the act of seizing the moment, involving some form of decision, or to the moment itself, the kairos, which some might claim just seized upon them and carried them away.As Debra Hawhee and Erik Charles White before her have argued, kairos does not seem to be confined by the subjective reason operating in a "rhetorical situation," but it depends on "the forces pushing on the encounter," in addition to instinct and intuition, and possibly on habitual impulses springing from experience (Hawhee 2002, 24–25; White 1987; reconsidered by Brod 2021). Audiences may also have a significant role to play, as Kermit Campbell underscores in his discussion of the symbiosis of call and response in African American churches and his reflection on how Martin Luther King's speech at the 1963 March on Washington replied to a call: "Tell them about the dream, Martin."The moment of kairos may appear spontaneous and deliberate, both at the same time. The classical rhetoricians in fact insisted on the value of preparing for the unexpected, as we try to do in our current crisis management plans. In his essay, Sullivan documents the incredibly nuanced instructions Isocrates gave on how to exploit a prospective opening in all sorts of civic settings. From a rhetorical viewpoint, kairos can appear both as... (shrink)