Structured interviews were held with 149 registered nurses in seven countries in America, Asia, Australia and Europe concerning the feeding of severely demented patients who do not accept food. The most common reasons for nurses being willing to change their decision to feed or not to feed were an order from the medical head, a request from the patient's husband and/or the staff meeting. There was a connection between the willingness to feed and the ranking of ethical principles. Nurses who (...) were most prone to feed the patient most often gave a high rank to the ethical principle of sanctity of life, while those who primarily chose not to feed the patient gave a high rank to the ethical principle of autonomy. All nurses stressed the ethical principle of beneficence. Des interviews structurés ont eu lieu avec 149 infirmiers/ères dans sept pays en Amérique, Asie, Australie et Europe concernant l'alimentation des malades gravement dément qui refusent de manger. La raison la plus générale pour des infirmiers/ères d'être prêt à changer leures décisions de donner à manger ou non sont: un ordre du médecin, la demande du mari de la malade ou de la réunion du personnel. Il y avait un lien entre la volonté de nourir et le rang des principes éthiques. Les infirmiers/ères les plus enclins de nourir la malade le plus souvent donnaient un rang supérieur au principe éthique de la sainteté de vie, pendant que ceux et celles qui choisissaient de ne pas nourrir la malade donnaient un rang supérieur au principe éthique de l'autonomie. Tous insistaient sur l'importance du principe éthique de la bienfaisance. Konstruktive Interviews wurden mit 149 ausgebildeten Krankenschwestern und Pfleger in sieben Ländern in Amerika, Asien, Australien und Europa gehalten über die Ernährung von schwer von Dementia praecox leidenden Patienten, die das Essen verweigern. Die gewöhnlichsten Gründe des Pflegepersonals für die Bereitwilligkeit, ihre Entscheidung, zu ernähren oder nicht, zu ändern, waren Anordnungen vom medizinischen Chef, Anfragen vom Ehemann der Patientin und/oder einer Personalsitzung. Es bestand ein Zusammenhang zwischen der Bereitwilligkeit zur Ernährung und dem Rang der ethischen Prinzipien. Die Pflegenden, die sich am meisten neigten, die Patientin zu ernähren, gaben dem ethischen Prinzip der Heiligkeit des Lebens einen hohen Rang, während die, die meistens vorzogen, die Patientin nicht zu ernähren, gaben dem ethischen Prinzip der Autonomie einen hohen Rang. Alle Pflegenden legten grossen Wert auf das ethische Prinzip der Wohltätigkeit. (shrink)

Co-authored letter to the APA to take a lead role in the recognition of teaching in the classroom, based on the participation in an interdisciplinary Conference on the Role of Advocacy in the Classroom back in 1995. At the time of this writing, the late Myles Brand was the President of Indiana University and a member of the IU Department of Philosophy.

A recent surge of research has begun to examine music participation and well-being; however, a particular challenge with this work concerns theorizing around the associated well-being benefits of musical participation. Thus, the current research used Self-Determination Theory to consider the potential associations between basic psychological needs (competence, relatedness, and autonomy), self-determined autonomous motivation, and the perceived benefits to well-being controlling for demographic variables and the musical activity parameters. A sample of 192 Australian residents (17-85, Mage = 36.95), who were currently (...) participating in a musical activity at the time, completed an online questionnaire. Results indicated that females were more likely to perceive benefits to their well-being; and that how important an individual considers music in their life was positively related to perceived well-being. Importantly, the analyses also revealed that the basic needs of competency and relatedness were related to overall perceived well-being as well as specifically social, cognitive, and esteem dimensions of well-being. Autonomous motivation demonstrated significant associations with both an overall well-being score as well as four of five specific well-being subscales measured. Collectively, the findings indicate that Self-Determination Theory offers a useful theoretical framework to understanding the relationship between musical participation and well-being. Further, the pattern of findings reiterates the positive associations between musical participation and one’s psychosocial well-being, with broad implications for people involved in the facilitation of musical activity. (shrink)

A key focus for agri-food scholars today pertains to emerging “alternative food movements,” particularly their long-term viability, and their potential to induce transitions in our prevailing conventional global agri-food systems. One under-studied element in recent research on sustainability transitions more broadly is the role of disruptive events in the emergence or expansion of these movements. We present the findings of a case study of the effect of a sudden acute food safety crisis—bovine spongiform encephalopathy, or mad cow disease—on alternative beef (...) production in the Province of Alberta, Canada. Employing the conceptual lens of Sustainability Transition Theory, we explore the perspectives of conventional and alternative beef producers, treating alternative beef production as a niche operating within the dominant regime of global industrial agri-business. Three key findings are presented here. First, food safety risks and disruptive events can emerge as a direct consequence of the socio-ecological contradictions embedded in industrial agriculture, representing an opportunity for expansion of agricultural niches. Second, certain features of socio-economic regimes can also contribute to niche emergence, such as an economic system that disenfranchises beef-producing families. Finally, our study highlights the high level of diversity among niche agents and the complex and nuanced nature of their support for the niche. (shrink)

Aim: Explore nurses’ values and perceptions regarding the practice of medical aid in dying. Background: Medical aid in dying is becoming increasing legal in the United States. The laws and American Nurses Association documents limit nursing involvement in this practice. Nurses’ values regarding this controversial topic are poorly understood. Methodology: Cross-sectional electronic survey design sent to nurse members of the American Nurses Association. Inductive thematic content analysis was applied to open-ended comments. Ethical Considerations: Approved by the institutional review board (#191046). (...) Participants: 1213 nurses provided 3639 open-ended comments. More than 80% of participants self-identified as white 58% held a graduate degree; and half were of Christian faith. Results: Values ranged on a continuum expressed through four themes: “Honoring Patient Autonomy without Judgment,” “Honoring with Limitations,” “Not until...,” and “Adamantly against.” Some felt it was a duty to honor the patients’ wishes, set aside own beliefs, and respect patients’ choices often with a spiritual connotation. Nurses held concerns about the process, policy, potential psychological harm, legal risk, and the need to learn more about MAID. Nurse who were adamantly against MAID associated the practice with murder/suicide and against religious beliefs. Disparate values were expressed about changing the MAID legislation to allow patient support with taking MAID medications and allowing MAID via advance directive. Conclusions: Nurses desire more education on MAID. There is not one universally held position on the nurse’s role during MAID. Healthcare policy/standards need to accommodate the wide variation in nurses’ values. Implications: Nurses desire education regarding their role in MAID. Nurses are encouraged to participate in policy discussions as the practice becomes increasingly legal. Managers need to expect that nurses, patients, and families will need psychological support to participate in MAID. Careful construction of policy/standards is needed to minimize conflict, moral distress, and psychological harm amongst nurses. Further research is needed. (shrink)

Hermeneutics and Phenomenology in Paul Ricoeur: Between Text and Phenomenon calls attention to the dynamic interaction that takes place between hermeneutics and phenomenology in Ricoeur's thought. It could be said that Ricoeur's thought is placed under a twofold demand: between the rigor of the text and the requirements of the phenomenon. The rigor of the text calls for fidelity to what the text actually says, while the requirement of the phenomenon is established by the Husserlian call to return "to the (...) things themselves." These two demands are interwoven insofar as there is a hermeneutic component of the phenomenological attempt to go beyond the surface of things to their deeper meaning, just as there is a phenomenological component of the hermeneutic attempt to establish a critical distance toward the world to which we belong. For this reason, Ricoeur's thought involves a back and forth movement between the text and the phenomenon. Although this double movement was a theme of many of Ricoeur's essays in the middle of his career, the essays in this book suggest that hermeneutic phenomenology remains implicit throughout his work. The chapters aim to highlight, in much greater detail, how this back and forth movement between phenomenology and hermeneutics takes place with respect to many important philosophical themes, including the experience of the body, history, language, memory, personal identity, and intersubjectivity. (shrink)

Articles: Smart, "Quine's Philosophy of science"; Harman, "An Introduction to 'Translation and Meaning', Chapter Two of Word and Object"; Stenius, "Beginning with Ordinary Things"; Chomsky, "Quine's Empirical Assumptions"; Hintikka, "Behavioral Criteria of Radical Translation"; Stroud, "Conventionalism and the Indeterminacy of Translation"; Strawson, "Singular Terms and Predication"; Grice, "Vacuous Names"; Geach, "Quine's Syntactical Insights"; Davidson, "On Saying That"; Follesdal, "Quine on Modality"; Sellars, "Some Problems about Belief"; Kaplan, "Quantifying In"; Berry, "Logic with Platonism"; Jensen, "On the Consistency of a Slight (...) (?) Modification in Quine's New Foundations"; Quine, "Replies"; Publications of W. V. Quine. (shrink)

Strategies to support the psychosocial well-being of older adults living in aged-care are needed; and evidence points toward music listening as an effective, non-pharmacological tool with many benefits to quality of life and well-being. Yet, the everyday listening practices of older adults living in residential aged-care remain under-researched. The current study explored older adults’ experiences of music listening in their daily lives while living in residential aged-care and considered how music listening might support their well-being. Specifically, what might go into (...) autonomous listening activities? 32 Australian residents living in two Australian care facilities participated in semi-structured interviews. The results of a qualitative thematic analysis revealed three themes pertaining to “previous music experiences and interest,” “current music listening,” and “barriers to listening.” While an interest in and access to music did not necessarily result in everyday listening practices, of those participants who did listen to music, perceived benefits included outcomes such as entertainment, enjoyment, relaxation, and mood regulation. Drawing on Ruud’s notion of music as a “cultural immunogen” supporting well-being and Self-Determination Theory, theoretical implications of the findings are addressed, relating to how to create and support music activities in aged-care facilities so that they are engaging, meaningful, and promote emotional regulation, community, and well-being. (shrink)

Davidson attacks the intelligibility of conceptual relativism, i.e. of truth relative to a conceptual scheme. He defines the notion of a conceptual scheme as something ordering, organizing, and rendering intelligible empirical content, and calls the position that employs both notions scheme-content dualism. He argues that such dualism is untenable since: not only can we not parcel out empirical content sentence per sentence but also the notion of uninterpreted content to which several schemes are relative, and the related notion of (...) a theory ”fitting the evidence’, can be shown to lack intelligibility too. Davidson argues further that belief in incommensurable schemes or non-intertranslatable languages is possible only on violating a correct understanding of interpretability : if we succeed in interpreting someone else then we have shown there is no need to speak of two conceptual schemes, while if we fail ”there is no ground for speaking of two.’. (shrink)

Nurses die by suicide at a higher rate than the general population. Previous studies have observed mental health problems, including substance use, as a prominent antecedent before death. The purpose of this study was to explore the characteristics of nurses who died by suicide documented in the death investigation narratives from the National Violent Death Reporting System from 2003 to 2017 using thematic analysis and natural language processing. One thousand three hundred and fifty‐eight subjects met these inclusion criteria. Narratives from (...) 601 subjects were thematically analyzed and 2544 individual narratives were analyzed using natural language processing. The analyses revealed five themes: “mental health treatment,” “poor general health and chronic pain,” “substance use,” “worsening mental health after bereavement,” and “repeating a family member's suicide.” Mental health/substance use, chronic illness, and chronic pain were seen to coexist in a complex, interdependent manner that appeared to be entangled in the nurses' narratives before death. These findings echo the need for reducing the stigmatization of mental health problems in nursing and removing barriers to help‐seeking behaviors as early preventative interventions. Future research is needed to determine if a comprehensive healthcare integration approach to address these entangled problems would reduce suicide vulnerability in nurses and improve their quality of life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introducing a “Deleuze Effect” into PsychiatryLarry Davidson (bio) and Golan Shahar (bio)Keywordsdesire, intentionality, psychopathology, agency, action theory, desiring-production, active and reactive forcesYou have to keep small rations of subjectivity in sufficient quantity to enable you to respond to the dominant reality.(Deleuze and Guattari 1987160)We are very pleased with the variety of responses our article has generated thus far and hope that it continues to provoke dialogue. That was, (...) we think, our in tent—should we be allowed to hold on to any such “thing” as an intention. We also take the diversity of these responses to reflect one of our key challenges in using Deleuze’s thought to reform (as op posed merely to inform) psychiatric practice: How to make a radical philosophy accessible enough to a broad enough audience for it to bring about substantive, real change in an existing culture in the hic et nunc, the here and now. That is why we chose the quotation above from Mille Plateaux. Even Deleuze (with Guattari) encourages us to keep “small rations” of subjectivity at hand if we are interested in responding to the “dominant reality.” And that has been our main agenda; to engage with the dominant reality of deficit-based psychiatric theory and practice to overturn it, or, in Clegg’s terms, “explode” it from within.In this regard, we certainly agree with Evangelista and Clegg that much more remains to be done, both in developing our position and in exploring its implications for practice. We view our “Deficit to Desire” paper as simply a first step in this direction (e.g., Shahar and Davidson, in press). We thought it necessary first, as we wrote in the original paper, to articulate the theoretical underpinnings of an action model for clinical understanding and practice “at a philosophical level of discourse on the one hand, but also in such a way that they provide a concrete, substantially different point of departure for empirical studies of psychopathology, on the other.” But why is this important, and what implications does it have for our response to these three thoughtful commentaries?A first implication is that our primary aim is not to provide a comprehensive exposition of Deleuze’s thought. In our opinion, even attempting to give a comprehensive exposition of Deleuze’s thought would actually go directly against its main thrust, which we view as to ignite and propagate ever new and creative lines of flight which carry desiring-production into “a small plot of new land at all times” (Deleuze and Guattari 1987, 161). “Experiment,” entreats Deleuze, “don’t interpret” (Deleuze and Guattari 1987, 139). We would guess, in fact, that Deleuze no more wanted to [End Page 243] produce Deleuzeans than Kierkegaard wanted disciples going around the Danish countryside after his death spreading the word that Kierkegaard did not want disciples going around the Danish countryside after his death (one of our favorites among his many ironies). So although we agree that there is much more in Deleuze’s thought than what is contained in our paper, we think that to some degree it misses its point. In Deleuzean fashion, we want to use the “Deleuze effect” to bring radical change to psychiatry (and we appreciate the irony of that too). Although both Evangelista and Clegg seem to welcome this effort, despite their misgivings, Weiner clearly is worried. Weiner also seems to have had the most intimate experience of the psychiatric system—that is, is most familiar with the world we are trying to change—so we focus in particular on his very understandable concerns.It also happens to be the case that focusing on Weiner’s concerns brings us immediately back to the nature of the effect we were hoping to have. Weiner explains that people with serious mental illnesses are “oppressed from within” and that their affliction seems to be coming “from a seemingly autonomous place” that is “within us, but not ultimately of us.” We could not agree more, and appreciate the lucidity and eloquence with which he makes this astute and important point. Several years ago, one of us even attempted a Husserlian-inspired analysis of how a person... (shrink)

Jonathan A. Oler,1,4 Andrew S. Fox,2,5 Steven E. Shelton,1,4 Bradley T. Christian, 1,3,5 Dhanabalan Murali,3,5 Terrence R. Oakes,5 Richard J. Davidson,1,2,4,5 and Ned H. Kalin1,2,4,5..

In this article I argue that governments are justified in addressing the potential for human induced climate damages on the basis of future generations' rights to bodily integrity and personal property. First, although future generations' entitlements to property originate in our present entitlements, the principle of self-ownership requires us to take 'reasonable care' of the products of future labour. Second, while Parfit's non-identity problem has as yet no satisfactory solution, the present absence of an equilibrium between theory and intuitions justifies (...) a precautionary approach, i.e. treating climate damage as a wrongful harm. In addition, a supplementary consideration is described as arising from transcendental needs. (shrink)

Spinoza rarely refers to art. However, there are extensive resources for a Spinozist aesthetics in his discussion of health in the Ethics and of social affects in his political works. There have been recently been a few essays linking Spinoza and art, but this essay additionally fuses Spinoza’s politics to an affective aesthetics. Spinoza’s statements that art makes us healthier (Ethics 4p54Sch; Emendation section 17) form the foundation of an aesthetics. In Spinoza’s definition, “health” is caused by external objects that (...) maintain our power to act in a variety of ways. Humans need such objects because our complex bodies constantly lose or consume many parts necessary to our overall functioning. Notably, Spinoza defines humans’ bodies through this complexity (2p13Sch), so health as maintenance of complexity is a distinctly human endeavor. Further, while art is not the only healthy activity, I argue that art is a particularly potent cure, which explains Spinoza’s otherwise opaque comment that music can cure melancholy (by which he meant a near-total inability to act, akin to death). Rather than only causing frivolous pleasures, art may be as essential to human flourishing as are other human beings in general; other people are “most useful” because of the variety of actions they make possible (4p35Cor & Sch1). Art’s production of a dizzying variety of affects is likewise most useful for health. -/- Having established how art in general affects the individual, I then explain the role of artists in shaping social groups. Artists use vivid and highly charged affective techniques, as do political sovereigns and religious prophets (TTP chapters 1-2 & 15-16). However, sovereigns and prophets are concerned exclusively with “morality,” defined by Spinoza as the use of affects (primarily based on fear and hope) to produce “obedience” in the generic multitude or people at large. An artist, however, rarely causes affects in the whole nation, affecting instead only a smaller niche or “sub-genre” of people. The affects produced in this group are also not identical to those used by sovereigns, since artists do not primarily deploy sad affects of hope and fear but instead use a wide variety of joyful affects. Further, in Spinoza’s analysis of ceremonies (TTP chapter 5), we see how small groups exposed to repeated ceremonies or social practices eventually develop new strengths which they lacked before. Repeated exposure to shared aesthetic “ceremonies” (e.g., live music performances) of the same sub-genre will over time create the capacity of new powers in the sub-genre of people, which distinguishes them from the masses. Spinoza says sovereigns forge a “second nature” for the generic people through affects; we can then affirm that smaller groups exposed to a distinct sub-genre of art can acquire a new “third nature” which will contain unique powers extending beyond healthy maintenance of their existing bodies. That is, art in general is necessary to flourish and remain whole (maintaining health), but it can also occasionally expand what one is to unforeseen heights (through specific artistic sub-genres). (shrink)

Qual é a relação entre uma razão e uma ação quando a razão explica a ação, dando a razão do agente para fazer o que fez? Podemos chamar tais explicações de racionalizações, e dizer que a razão racionaliza a ação. Neste artigo quero defender a posição antiga — e de senso comum — de que a racionalização é uma espécie de explicação causal b. A defesa sem dúvida exige alguma reelaboração, mas não parece necessário abandonar a posição, como muitos autores (...) recentes insistem. (shrink)

L’idea che vi sia una netta dicotomia tra fatti e valori è uno dei dogmi dell’empirismo. Secondo questa concezione, i giudizi fattuali, in quanto verificabili o falsificabili empiricamente, riguardano le aree di razionalità «pura» e omogenea e sono ancorati naturalisticamente al mondo. Gli enunciati di valore, invece, sarebbero da relegare nella sfera di ciò che è semplicemente «soggettivo», emotivo, irrazionale. Questo assunto, che ha dominato per molto tempo le scienze e la filosofia, è stato messo in dubbio dai pragmatisti e (...) da alcuni dei più influenti pensatori contemporanei, che, intervenendo al dibattito sull’oggettività dell’etica, hanno mostrato come la presunta eterogeneità tra giudizi descrittivi e giudizi valutativi sia ormai insostenibile. Sulla scia della prospettiva inaugurata da questi pensatori, gli autori di questo libro mostrano come la dicotomia fatto/valore abbia corrotto il nostro pensiero, impedendoci di rivolgere l’attenzione alle intersezioni, le sinergie e le relazioni che esistono tra processi cognitivi e coefficienti valutativi, tra scienza e etica. Con saggi di S. Clough, D. Copp, D. Davidson, G. Marchetti, H. Putnam, R. A. Putnam B. Stroud, K. A. Taylor, V. Walsh. (shrink)

Practices of the self are prominent in Spinoza, both in the Ethics and On the Emendation of the Intellect. The same can be said of Descartes, e.g., his Discourse on the Method. What, if anything, distinguishes their practices of the self? Michel Foucault’s concept of “spirituality” isolates how Spinoza ’s practices are relatively unusual in the early modern era. Spirituality, as defined by Foucault in The Hermeneutics of the Subject, requires changes in the ethical subject before one can begin philosophizing, (...) and claims to result in a complete transfiguration or perfection of the subject. Both these characteristics are present in Spinoza ’s Emendation while both are lacking in Descartes’ Discourse. Turning to the Ethics’ practices of the self, I show how affects can be moderated through other affects, and that this text establishes a thorough training of the self which will strengthen one’s overall power well into the future. My treatment of the Ethics differs in emphasis from many other readings which focus on reason’s power over affects, or on cognitive therapy which moderates individual affects to lessen current sadness. In both works, Spinoza ’s practices of the self promise significant changes to those who undergo them. (shrink)

Desde Descartes a epistemologia tem se baseado no conhecimento de primeira pessoa. Devemos começar, de acordo com a história usual, com o que é mais certo: o conhecimento de nossas próprias sensações e pensamentos. De uma maneira ou outra, progredimos então, se pudermos, para o conhecimento de um mundo externo objetivo. Há por fim uma passagem tênue ao conhecimento das outras mentes. Defendo uma total revisão desse quadro. Todo pensamento proposicional, quer positivo ou cético, sobre o interior ou sobre o (...) exterior, exige a posse do conceito de verdade objetiva, e esse conceito está acessível apenas a criaturas que estão em comunicação com outras. O conhecimento de outras mentes é, assim, básico para todo o pensamento. Mas esse conhecimento exige e supõe o conhecimento de um mundo compartilhado de objetos em um espaço e tempo comuns. Assim, a aquisição do conhecimento não é baseada em uma progressão do subjetivo para o objetivo; ele emerge holisticamente e é interpessoal desde o começo. (shrink)

Removing a black hole conic singularity by means of Kruskal representation is equivalent to imposing extensibility on the Kasner–Fronsdal local isometric embedding of the corresponding black hole geometry. Allowing for globally non-trivial embeddings, living in Kaluza–Klein-like M 5 × S 1 (rather than in standard Minkowski M 6 ) and parametrized by some wave number k, extensibility can be achieved for apparently “forbidden” frequencies ω in the range ω 1 (k) ≤ ω ≤ ω 2 (k). As k → 0, (...) ω 1, 2 (0) → ωH (e.g., ωH = 1/4M in the Schwarzschild case) such that the Hawking–Gibbons limit is fully recovered. The various Kruskal sheets are then viewed as slices of the Kaluza–Klein background. Euclidean k discreteness, dictated by imaginary time periodicity, is correlated with flux quantization of the underlying embedding gauge field. (shrink)

This w ork starts from a reali t y , that of the immense number of forced mi g rants/ refugees w ho, as victims of forces th e y cannot control resulting from the mass i v e economic, social and political uphe a v als, go to and fro in rapid and ceaseless m o v ement. This fl o w of millions of ind i viduals is not e f fect i v e l y r e (...) gulated b y the states. The l e gal-political inst r uments, w hich in the past confronted on l y v ague l y similar pro b lems, are tod a y complete l y inadequate. The concept of citizenship based on national identity is un a b le to sol v e the di f f iculties arising from a g r o wing demand for justice, for rights, b y a population that w ants to stop being treated as an object but that does not belong to a speci f ic identity nor desires it . Th e solution proposed is the defense of a un i v ersal conception of human rights requiring inte r national cou r ts capa b le of enforcing them. (shrink)

The weathered stone, collapsed lintels and hollow roofs of the ruin have long evoked a sense of pathos, standing as monuments to the disastrous contours of history and the possibility of alternative futures. In this article, I ask: What is the meaning of the ruin in the postcolonial context of the Caribbean? There are few physical ruins in the Caribbean, resulting in a feeling of lack: the architectural landscape fails to speak to the catastrophes of slavery and colonialism. Dub, a (...) subgenre of Jamaican reggae, responds to this sense of deprivation. The dub producers of the 1970s decomposed reggae songs, creating ruinous constructions where crucial elements of the original version are missing. Fragmented dub compositions act as icons of the traumatic history of the Caribbean and a utopian pique to the imagination, forcing the listener to fill in the gaps and imagine the world remade. (shrink)

Standard models of adolescent risk taking posit that the cognitive abilities of adolescents and adults are equivalent, and that increases in risk taking that occur during adolescence are the result of socio emotional differences in impulsivity, sensation seeking, and lack of self-control. Fuzzy-trace theory incorporates these socio emotional differences. However, it predicts that there are also cognitive differences between adolescents and adults, specifically that there are developmental increases in gist-based intuition that reflects understanding. Gist understanding, as opposed to verbatim-based analysis, (...) generally has been hypothesized to have a protective effect on risk taking in adolescence. Gist understanding is also an essential element of informed consent regarding risks in medical decision- making. Evidence thus supports the argument that adolescents’ status as mature minors should be treated as an exception rather than a presumption, because accuracy in verbatim analysis is not mature gist understanding. Use of the exception should be accompanied by medical experts’ input on the bottom-line gist of risks involved in treatment. (shrink)

Discusses the Christian Platonism of W.R. Inge, Paul Elmer More, A.E. Taylor, and William Temple, as well as the Platonic themes in Whitehead's and Santayana's religious thought.

Discusses the Christian Platonism of W.R. Inge, Paul Elmer More, A.E. Taylor, and William Temple, as well as the Platonic themes in Whitehead's and Santayana's religious thought.

In recent years, images of climate catastrophe have become commonplace. However, Black visions of the confluence of the Anthropocene and the apocalypse have been largely ignored. As we argue in this article, Black social thought offers crucial resources for drawing out the implicit exclusions of dominant representations of climate breakdown and developing an alternative account of the planet’s future. By reading a range of critical race theorists, from Frederick Douglass and W. E. B. Du Bois to Octavia Butler and Ta-Nehisi (...) Coates, we propose a rethinking of the climate apocalypse. The African American theoretical and cultural tradition elaborates an image of the end of the world that emphasises the non-revelatory nature of climate catastrophe, warns against associating collapse with rebirth, and articulates a mode of maroon survivalism in which the apocalypse is an event to be endured and escaped rather than fatalistically expected or infinitely delayed. (shrink)

The overall goal of this essay is to explore the initial findings of neuroscientific research on meditation; in doing so, the essay also suggests potential avenues of further inquiry. The essay consists of three sections that, while integral to the essay as a whole, may also be read independently. The first section, “Defining Meditation,” notes the need for a more precise understanding of meditation as a scientific explanandum. Arguing for the importance of distinguishing the particularities of various traditions, the section (...) presents the theory of meditation from the paradigmatic perspective of Buddhism, and it discusses the difficulties encountered when working with such theories. The section includes an overview of three practices that have been the subject of research, and it.. (shrink)

In a recent number of this journal there appeared an article by Niall Shanks and John King-Farlow on the theory of radical interpretation as developed by Donald Davidson. In that paper Davidson was presented as an opponent of “metaphysical openness in general [and] … idealism in particular” and as a philosopher who has “sought to silence all philosophically challenging talk both about the ordinary speaker’s systematic errors and about the claims of revisionary metaphysicians such as phenomenalists or absolute (...) idealists.” I suspect that Davidson would be somewhat surprised by this description of himself. He might also wonder just what it means to be an “opponent of metaphysical openness in general.” Like any other philosopher, Davidson has his own views on matters philosophical; and, like other philosophers, he criticizes what he sees as false or mistaken in the views of others. One cannot help but suspect that what Davidson’s opposition to “metaphysical openness” really comes down to is his criticism of views associated with idealism. (shrink)

This collection of essays by one of the most prominent and internationally respected philosophers of action theory is concerned with deepening our understanding of the notion of intention. In Bratman's view, when we settle on a plan for action we are committing ourselves to future conduct in ways that help support important forms of coordination and organization both within the life of the agent and interpersonally. These essays enrich that account of commitment involved in intending, and explore its implications for (...) our understanding of temptation and self-control, shared intention and shared cooperative activity, and moral responsibility. The essays offer extensive discussions of related views by, among others, Donald Davidson, Hector-Neri Castañeda, Christine Korsgaard, Harry Frankfurt, and P. F. Strawson. This collection will be a valuable resource for a wide range of philosophers and their students. (shrink)