Person‐centred practice indubitably seems to be the antithesis of technology. The ostensible polarity of technology and person‐centred practice is an easy road to travel down and in their various forms has been probably travelled for decades if not centuries. By forging ahead or enduring these dualisms, we continue to approach and recede, but never encounter the elusive and the liminal space between technology and person‐centred practice. Inspired by Haraway's work, we argue that healthcare practitioners who critically consider their cyborg ontology (...) may begin the process to initiate and complicate the liminal and sought after space between technology and person‐centred practice. In this paper, we draw upon Haraway's idea that we are all materially and ontologically cyborgs. Cyborgs, the hybridity of machine and human, are part of our social reality and embedded in our everyday existence. By considering our cyborg ontology, we suggest that person‐centred practice can be actualized in the contextualized, embodied and relational spaces of technology. It is not a question of espousing technology or person‐centred practice. Such dualisms have been historically produced and reproduced over many decades and prevented us from recognizing our own cyborg ontology. Rather, it is salient that we take notice of our own cyborg ontology and how technological, habitual ways of being may prevent (and facilitate) us to recognize the embodied and contextualized experiences of patients. A disruption and engagement with the habitual can ensure we are not governed by technology in our logics and practices of care and can move us to a conscious and critical integration of person‐centred practice in the technologized care environments. By acknowledging ourselves as cyborgs, we can recapture and preserve our humanness as caregivers, as well as thrive as we proceed in our technological way of being. (shrink)

This book updates and adds to the classic Social Movements of the Sixties and Seventies, showing how social movement theory has grown and changed.

Following an extended period of neglect, the early 1840s saw a dramatic revival of interest in English church music and its history, which coincided with the period of heightened religious sensitivity between the publication of Newman‘s Tract 90 in early 1841 and his conversion to Roman Catholicism in October 1845. This article examines the activities and writings of three men who made important contributions to the reformation of the music of the English church that took place at this time: Rev. (...) Frederick Oakeley; Rev. John Jebb and the painter William Dyce. It pays particular attention to the relationship between their beliefs about and attitudes towards the English Reformation and their musical activities, and argues that such important works as Jebb‘s monumental Choral Service of the United Church of England and Ireland are best understood in the context of the religious and ecclesiological debates that were raging at that time. (shrink)

This reissue of his collection of early essays, Logico-Linguistic Papers, is published with a brand new introduction by Professor Strawson but, apart from minor ...

While artificial intelligence (AI) is increasingly applied for decision-making processes, ethical decisions pose challenges for AI applications. Given that humans cannot always agree on the right thing to do, how would ethical decision-making by AI systems be perceived and how would responsibility be ascribed in human-AI collaboration? In this study, we investigate how the expert type (human vs. AI) and level of expert autonomy (adviser vs. decider) influence trust, perceived responsibility, and reliance. We find that participants consider humans to be (...) more morally trustworthy but less capable than their AI equivalent. This shows in participants’ reliance on AI: AI recommendations and decisions are accepted more often than the human expert’s. However, AI team experts are perceived to be less responsible than humans, while programmers and sellers of AI systems are deemed partially responsible instead. (shrink)

A critique of the hypothesis of extended cognition.

In dialogues ranging from the Symposium to the Timaeus, Plato appears to propose that the philosopher’s grasp of the forms may confer immortality upon him. Whatever can Plato mean in making such a claim? What does he take immortality to consist in, such that it could constitute a reward for philosophical enlightenment? And how is this proposal compatible with Plato’s insistence throughout his corpus that all soul, not just philosophical soul, is immortal? In this chapter, I pursue these questions by (...) applying the distinction between general and earned immortality to the Phaedo and the Symposium. I argue that, while Plato attributes general immortality to all soul in the Phaedo, in the Affinity Argument, he proposes that the philosopher’s soul can achieve earned immortality through contemplating forms. It is this form of immortality that Plato claims is unavailable to humankind in the flux passage of the Symposium. At the same time, in the ascent passage, he holds out the possibility – albeit with significant reservations – that the philosopher’s soul may transcend its humanity and achieve earned immortality through its communion with the form. (shrink)

Translator's Preface LA LOGIQUE DE HUSSERL, etude sur "Logique for- melle et logique transcendentale" the original of the present translation, was published ...

Critics of Divine Command Theory (DCT) have advanced the counterpossible terrible commands objection. They argue that DCT implies the counterpossible ‘If a necessarily morally perfect God commanded us to perform a terrible act, then the terrible act would be morally obligatory.’ However, this counterpossible is false. Hence, DCT is false. Philipp Kremers has proposed that the intuition that the counterpossible above is false is due to conversational implicatures. By providing a pragmatic explanation for the intuition, he thinks that DCT proponents (...) can then maintain that the counterpossible is actually true. In this article, I argue that Kremers's conversational implicature response fails because (a) there is good reason to think that no conversational implicature arises given what critics of DCT have expressed, (b) a competent reader would not understand the critics' utterance that TCC is false as implicating that TCC* is false, and (c) the counterpossible terrible commands objection can be easily modified to be immune to the conversational implicature response by cancelling any potential implicature. Thus, an appeal to conversational implicatures cannot save DCT from the counterpossible terrible commands objection. (shrink)

The first half of the book concentrates on key definitions and epistemological issues, including an overview of philosophy as applied to technology, a definition of technology, and an examination of technology as it relates to practical and ...

Amidst increasing concerns about harmful ecological change brought about by human actions upon the earth, environmental thinkers and activists attempt to envision human relations with the earth in new ways. Such thinking, however, frequently comes up against an inability to conceive of the more-than-human world as something towards which we can empathize or sympathize or to which we owe justice. As such, a powerful force in environmental discourse sees this problem as intractable and sees ecological change as a problem to (...) be solved and the future of the earth as something to be managed rather than to explore new forms of relations with. This chapter explores Robert Waters’ art project uncover RECOVER in terms of this problem. His project activates a reflection on human life and social relations that fosters social healing and transformation. Is there a way to activate a similar process, but in terms of a natural healing of the earth and a social transformation of our relations to the earth? In considering this question, I explore Jason W. Moore and Raj Patel’s concept of “reparation ecology” and analyse how the idea of the Anthropocene blocks our capacities to think the reparation of human relations with the more-than-human world. I suggest that that Gilles Deleuze and Felix Guattari’s concepts of becoming and sympathy offer a way of thinking human relations with earth others that could generate ethical and political responses to ecological change where the more-than-human world is considered as a co-participant and collaborator in human action and a subject to whom justice is owed. Sympathy with the non- human world acknowledges that human capacities are constituted by non-human materials and affects that do not respect the boundaries that tend to frame our thinking. Rather than continuing to allow our traditional assumptions about the separation of humans and nature to shape our relations to non-human world, imagining the human in new ways makes possible new forms of relations with the earth. I argue that attending to the ways that humans co-become with the non-human world affords opportunities for transforming human relations with the more-than-human world by fostering spaces for the emergence of new ecological sensibilities and potentials for social-ecological justice. (shrink)

Connects the work of Merleau-Ponty to environmental studies.

_Philosophically explores the topic of emotional depth._.

In a series of articles specifically commossioned for this volume, some of today's most distinguished business ethicists survey the main areas of interest and ...

Hannah Arendt disavowed the title of “philosopher,” and is known above all as a political theorist. But the relationship between philosophy and politics animates her entire oeuvre. We find her addressing the topic in The Human Condition (1958), in Between Past and Future (a collection of essays written in the early 1960s), and in Men in Dark Times (another collection of essays, this one from the late sixties). It is treated in her Lectures on Kant’s Political Philosophy, composed during the (...) seventies, and also in the posthumous Life of the Mind, two of three projected volumes of which were complete when she died in 1975. Certainly, Arendt’s thought cannot be understood without taking into account her deep suspicion of and equally deep commitment to philosophy in the context of political reflection. For all that, her writings on this abiding preoccupation do not gel into a systematically articulated theory or programmatic statement. Instead, they reflect Arendt’s appreciation of what remained for her a “vital tension” – an enigma. (shrink)

This research aims to explore the relationship between corporate governance and CSR: What are the major factors that play a direct role in the establishment of this relationship? How does context and institutional background impact upon the relationship between CSR and Governance? Using in-depth semi-structured interviews from two types of governance systems in three countries over three years, this study has demonstrated that in practice, within different settings, CSR is being used both as a strategy as well as a reaction (...) to different drivers. We call this adaptive governance where governance can be defined as a flexible system of action incorporating strategic and monitoring activities that determines the way a company enacts its responsibilities to its shareholders and stakeholders and which is determined at any given time by the interrelationship of institutional drivers and behavioural norms. Governance systems and their interrelationships with CSR are demonstrated as fluid according to the national and institutional context, economic situation and industry impact. In the eyes of practitioners corporate governance includes both structural and behavioural factors as well as responsibilities and actions towards shareholders and stakeholders. Contextual factors that this research highlights to be important to the incorporation of CSR into governance include the economic environment, national governance system, regulation and soft law, shareholders, national culture, behavioural norms and industry impacts. Hypotheses on the impact of institutional contexts, industry impacts and economic situations on different types of CSR actions are proposed for further research. (shrink)

"In recent years, we have grown accustomed to philosophical language that is intensely self-conscious and rhetorically thick, often tragic in tone. It is enlivening to read Bergson, who exerts so little rhetorical pressure while exacting such a substantial effort of thought.... Bergson's texts teach the reader to let go of entrenched intellectual habits and to begin to think differently—to think in time.... Too much and too little have been said about Bergson. Too much, because of the various appropriations of his (...) thought. Too little, because the work itself has not been carefully studied in recent decades."—from Thinking in Time Henri Bergson, whose philosophical works emphasized motion, time, and change, won the Nobel Prize for Literature in 1927. His work remains influential, particularly in the realms of philosophy, cultural studies, and new media studies. In Thinking in Time, Suzanne Guerlac provides readers with the conceptual and contextual tools necessary for informed appreciation of Bergson's work. Guerlac's straightforward philosophical expositions of two Bergson texts, Time and Free Will and Matter and Memory, focus on the notions of duration and memory—concepts that are central to the philosopher's work. Thinking in Time makes plain that it is well worth learning how to read Bergson effectively: his era and our own share important concerns. Bergson's insistence on the opposition between the automatic and the voluntary and his engagement with the notions of "the living," affect, and embodiment are especially germane to discussions of electronic culture. (shrink)

A new approach to understanding the nature of ethics and ethical decision making, not only in the context of business, but also in other life contexts.

One of the very few accounts in English of German idealism, this ambitious work advances and revises our understanding of both the history and the thought of the classical period of German philosophy. As he traces the structure and evolution of idealism as a doctrine, Frederick Beiser exposes a strong objective, or realist, strain running from Kant to Hegel and identifies the crucial role of the early romantics—Hölderlin, Schlegel, and Novalis—as the founders of absolute idealism.

Has exclusion of Darwin's views on evolution distorted 20c philosophy? Cunningham suggests a reappraisal.

: This essay examines the increasing commodification of the body with respect to tissues, gametes, and embryos. Such commodification contributes to a diminishing sense of human personhood on an individual level, even as it erodes commitments to human flourishing at the societal level. After the case for social harm resulting from the increasing commodification of the body is made, the question becomes whether that harm is best remedied by following any of three approaches by which government traditionally seeks to promote (...) the flourishing of its citizens. The author concludes that it is not, and that what is needed is a pragmatic and somewhat casuistic approach to the regulation of contested commodities--that which legal scholar Margaret Jane Radin calls "incomplete commodification.". (shrink)

That about sums up what is wrong with Clark's view.

Nature, a topic central to art history, is concurrently a dominant concept in contemporary art, art theory and its related disciplines such as cultural theory, philosophy, aesthetic theory and environmental studies. The project Naturally Hypernatural questions lines of tradition and predetermined categories that coexist with the topic of nature. Currently, nature in art surpasses the simple depiction of art as a material or object. To clarify and analyze the interrelations between nature and art is the aim of the project Naturally (...) Hypernatural. Concepts of Nature - the first volume of this project - argues that contemporary art is predominantly concerned with concepts of nature regarding the depth of their implications in order to reveal and analyze their internal structure. (shrink)

This article examines questions of trust in cinema through the lens of Shutter Island (Martin Scorsese, 2010). With its self-referential allusion to the mechanical “eye” of a camera, a stage-managed fantasy embedded within its plot and image of a dark lighthouse, Shutter Island explores its spectators' and its own cinematic sense of suspicion. The plot revolves around a protagonist who has locked himself out of certain memories and into a fantasy world. The article links pathological and therapeutic aspects of trust (...) with interpersonal and institutional trust issues in ways that blur distinctions between trusting others and trusting oneself, and shows how reliant each is on the other. Construing trust as a type of participant attitude and highlighting techniques used to render it cinematically, the article tracks its emergence and erosion, both in terms of the diegesis and its bearing on film spectatorship. As a post-classical commentary on film-making, Shutter Island is viewed as intricately exemplifying what Robert Sinnerbrink (2016) describes as an action-driven film with “a highly reflective consciousness of cinematic spectatorship” (p. 70), as well as what Thomas Elsaesser (2009) describes as a “mind-game film”. To make sense of its ending, which may strike viewers as baffling and unnerving, and show how the protagonist's seemingly irrational decision is part of its film-philosophical point, traumatic disturbances in subjectivity and “monstrosities” depicted in the film are linked to Jean Epstein's notion of “something monstrous” in cinematic imagery. The protagonist's deliberately chosen fate is interpreted as a reparative gesture, expressing a desire for psychological healing and a way of helping him to marshal and recover a semblance of moral order and integrity under demoralizing circumstances. (shrink)

BackgroundExisting clinical ethics support (CES) instruments are considered useful. However, users report obstacles in using them in daily practice. Including end users and other stakeholders in developing CES instruments might help to overcome these limitations. This study describes the development process of a new ethics support instrument called CURA, a low-threshold four-step instrument focused on nurses and nurse assistants working in palliative care. MethodWe used a participatory development design. We worked together with stakeholders in a Community of Practice throughout the (...) study. Potential end users (nurses and nurse assistants in palliative care) used CURA in several pilots and provided us with feedback which we used to improve CURA.ResultsWe distinguished three phases in the development process. Phase one, Identifying Needs, focused on identifying stakeholder and end user needs and preferences, learning from existing CES instruments, their development and evaluation, and identify gaps. Phase two, Development, focused on designing, developing, refining and tailoring the instrument on the basis of iterative co-creation. Phase three, Dissemination, focused on implementation and dissemination. The instrument, CURA, is a four-step low-threshold instrument that fosters ethical reflection.ConclusionsParticipatory development is a valuable approach for developing clinical ethics support instruments. Collaborating with end users and other stakeholders in our development study has helped to meet the needs and preferences of end users, to come up with strategies to refine the instrument in order to enhance its feasibility, and to overcome reported limitations of existing clinical ethics instruments. (shrink)

Hegel is one of the major philosophers of the nineteenth century. Many of the major philosophical movements of the twentieth century - from existentialism to analytic philosophy - grew out of reactions against Hegel. He is also one of the hardest philosophers to understand and his complex ideas, though rewarding, are often misunderstood. In this magisterial and lucid introduction, Frederick Beiser covers every major aspect of Hegel's thought. He places Hegel in the historical context of nineteenth-century Germany whilst clarifying the (...) deep insights and originality of Hegel's philosophy. A masterpiece of clarity and scholarship, _Hegel_ is both the ideal starting point for those coming to Hegel for the first time and essential reading for any student or scholar of nineteenth century philosophy. Additional features: glossary chapter summaries chronology annotated further reading. (shrink)

Histories of German philosophy in the nineteenth century typically focus on its first half--when Hegel, idealism, and Romanticism dominated. By contrast, the remainder of the century, after Hegel's death, has been relatively neglected because it has been seen as a period of stagnation and decline. But Frederick Beiser argues that the second half of the century was in fact one of the most revolutionary periods in modern philosophy because the nature of philosophy itself was up for grabs and the very (...) absence of certainty led to creativity and the start of a new era. In this innovative concise history of German philosophy from 1840 to 1900, Beiser focuses not on themes or individual thinkers but rather on the period's five great debates: the identity crisis of philosophy, the materialism controversy, the methods and limits of history, the pessimism controversy, and the Ignorabimusstreit. Schopenhauer and Wilhelm Dilthey play important roles in these controversies but so do many neglected figures, including Ludwig Büchner, Eugen Dühring, Eduard von Hartmann, Julius Fraunstaedt, Hermann Lotze, Adolf Trendelenburg, and two women, Agnes Taubert and Olga Pluemacher, who have been completely forgotten in histories of philosophy. The result is a wide-ranging, original, and surprising new account of German philosophy in the critical period between Hegel and the twentieth century. (shrink)

Throughout his life, German philosopher Karl Jaspers (1883–1969) recorded his experiences and reflections in diaries and correspondence. This comprehensive biography is the first to explore these extensive and candid private writings that illuminate not only Jaspers’ life and relationships but also the ideas he proposed in Way to Wisdom, The Question of German Guilt, and many other published works. Suzanne Kirkbright provides a sensitive and intimate portrait of the philosopher whose work on truth, personal integrity, and the capacity for (...) communication contrasted acutely with the erosion of such values in Germany in his lifetime. She describes how Jaspers’ Jewish wife, Gertrud, influenced his thinking, the loss in 1937 of his professorship at Heidelberg University, and his relationship with such celebrated colleagues as Martin Heidegger and Hannah Arendt. Kirkbright examines the unshakeable ethical content of Jaspers’ philosophy and demonstrates his unique and scrupulous personal adherence to the philosophical principles he espoused. (shrink)

Although the most common understanding of suicide is intentional self-killing, this conception either rules out someone who lacks mental capacity being classed as a suicide or, if acting intentionally is meant to include this sort of case, then what it means to act intentionally is so weak that intention is not a necessary condition of suicide. This has implications in health care, and has a further bearing on issues such as assisted suicide and health insurance. In this paper, I argue (...) that intention is not a necessary condition of suicide at all. Rather, I develop a novel approach that deploys the structure of a homicide taxonomy to classify and characterise suicides to arrive at a conceptually robust understanding of suicide. According to my analysis of suicide, an agent is the proximate cause of his death. Suicide is ‘self-killing,’ rather than ‘intentional self-killing.’ Adopting this understanding of suicide performs several functions: We acquire an external standard to assess diverging analyses on specific cases by appealing to homologous homicides. Following such a taxonomy differentiates types of suicides. This approach has application in addressing negative connotations about suicide. As a robust view, adding intention is an unnecessary complication. It is more consistent with psychological and sociological assessments of suicide than ‘intentional self-killing.’ It has useful applications in informing public policy. This paper’s focus is on classifying types of suicides, rather than on the moral permissibility or on underlying causes of suicidal ideation and behaviour. (shrink)

Discusses the ethical issues involved in the use of human embryonic stem cells in regenerative medicine.

summary, crtiques, strengths and limitation of the article.

The modernist movement has been regarded as representing a crisis point in Western thought. This volume looks at that crisis in terms of its reinterpretation of ideas concerning vitalism: the animation of the universe, whether spiritual or based in physical energies) of the universe. Beginning with vitalism's historical background in the enlightenment and the nineteenth century, and moving through scientific, philosophical and literary disciplines, the contributors chart the progress of vitalism and its influence on modernist thought. The focal point is (...) the work of Henri Bergson, whose part in this powerful reinterpretation had a considerable bearing on European and American intellectual life, and yet led to a vehement rejection of his work. A previously untranslated and little-known essay by Bakhtin will be of special interest in this stimulating collection, which includes original contributions from leading scholars in literature, the history of science, biology and philosophy, and comprises a wide-ranging reassessment of 'the perpetual crises of modernity'. The modernist movement has been regarded as representing a crisis point in Western thought. This volume looks at that crisis in terms of its reinterpretation of ideas concerning vitalism: the animation of the universe, whether spiritual or based in physical energies) of the universe. Beginning with vitalism's historical background in the enlightenment and the nineteenth century, and moving through scientific, philosophical and literary disciplines, the contributors chart the progress of vitalism and its influence on modernist thought. The focal point is the work of Henri Bergson, whose part in this powerful reinterpretation had a considerable bearing on European and American intellectual life, and yet led to a vehement rejection of his work. A previously untranslated and little-known essay by Bakhtin will be of special interest in this stimulating collection, which includes original contributions from leading scholars in literature, the history of science, biology and philosophy, and comprises a wide-ranging reassessment of 'the perpetual crises of modernity'. (shrink)

Neo-Kantianism was an important movement in German philosophy of the late 19th century: Frederick Beiser traces its development back to the late 18th century, and explains its rise as a response to three major developments in German culture: the collapse of speculative idealism; the materialism controversy; and the identity crisis of philosophy.

Individuals are faced with the many opportunities to pirate. The decision to pirate or not may be related to an individual''s attitudes toward other ethical issues. A person''s ethical and moral predispositions and the judgments that they use to make decisions may be consistent across various ethical dilemmas and may indicate their likelihood to pirate software. This paper investigates the relationship between religion and a theoretical ethical decision making process that an individual uses when evaluating ethical or unethical situations. An (...) ethical decision making model was studied for general unethical scenarios and for the unethical behavior of software piracy. The research model was tested via path analysis using structural equation modeling and was found to be appropriate for the sample data. The results suggest that there is a relationship between religion and the stages of an ethical decision making process regarding general ethical situations and software piracy. (shrink)

Some jurisdictions that have decriminalized assisted dying exclude psychiatric patients on the grounds that their condition cannot be determined to be irremediable, that they are vulnerable and in need of protection, or that they cannot be determined to be competent. We review each of these claims and find that none have been sufficiently well-supported to justify the differential treatment psychiatric patients experience with respect to assisted dying. We find bans on psychiatric patients’ access to this service amount to arbitrary discrimination. (...) Proponents of banning the practice ignore or overlook alternatives to their proposal, like an assisted dying regime with additional safeguards. Some authors have further criticized assisted dying for psychiatric patients by highlighting allegedly problematic practices in those countries which allow it. We address recent evidence from the Netherlands, showing that these problems are either misrepresented or have straightforward solutions. Even if one finds such evidence troubling despite our analysis, other jurisdictions need not adopt every feature of the Dutch system. (shrink)