A comprehensive work that would be focused on the moral dilemmas of the pharmacists has not been published yet. The pharmacist profession is commonly perceived as an occupation associated with such virtues as calmness, precision and accuracy. However, there is a lack of knowledge on the moral dilemmas the pharmacist contends with. One of the reasons lies in the fact that some citizens of our country, especially the younger generation, do not recognise the difference between the profession of pharmacist and (...) the profession of salesperson. On the other hand, as M. Brazier indicates, the majority of scientific works are almost exclusively concentrated on the ethical dilemmas of ‘high drama’ and ‘low incidence’. In that context the work of pharmacist appears to be imbued with the ‘small dramas’ taking place every day. Therefore, it seems to be necessary to point out what duties or conflicts of values the Polish pharmacist faces and to make an attempt to find appropriate ways to solve them. (shrink)

As early-career neuroethicists, we come to the field of neuroethics at a unique moment: we are well-situated to consider nearly two decades of neuroethics scholarship and identify challenges that have persisted across time. But we are also looking squarely ahead, embarking on the next generation of exciting and productive neuroethics scholarship. In this article, we both reflect backwards and turn our gaze forward. First, we highlight criticisms of neuroethics, both from scholars within the field and outside it, that have focused (...) on speculation and lack of skepticism; the dearth of consideration of broader social issues such as justice and equality, both with regard to who speaks for neuroethics as a field and who benefits from its recommendations and findings; and the insufficient focus on the practical impact of our ethical work. Second, we embrace the concept of “translational neuroethics” to outline a vision for neuroethics that is integrated, inclusive, and impactful. Integration can help us identify more pertinent, real-world issues, and move away from speculation; inclusivity can help ensure that the questions we attend to are not merely relevant to a single subgroup but aim toward just distribution of benefits; and impact can help us think beyond guidelines and recommendations to focus on implementation. Our goal is for this call to action to help shape neuroethics into a discipline that develops rigorous research agendas through relationships with interdisciplinary partners, that is broadly inclusive and attends to issues beyond novel neurotechnologies, and that is devoted to the translation of scholarship into practice. (shrink)

Prologue: autumn aroma -- What's left? -- Arts of noticing -- Contamination as collaboration -- Some problems with scale -- Interlude: smelling -- After progress : salvage accumulation -- Working the edge "freedom" -- Open ticket, Oregon -- War stories -- What happened to the state? : two kinds of Asian Americans in translation -- Between the dollar and the yen -- From gifts to commodities and back -- Salvage rhythms : business in disturbance -- Interlude: tracking -- Disturbed beginnings (...) : unintentional design -- The life of the forest : coming up among pines -- History -- Resurgence -- Serendipity -- Ruin in gaps and patches -- In science as translation -- Flying spores -- Interlude: dancing -- In the middle of things -- Matsutake crusaders -- Ordinary assets -- Anti-ending : some people I met along the way -- Spore trail: the further adventures of a mushroom -- Notes -- Index. (shrink)

It is commonly held that our intuitive judgements about imaginary problem cases are justified a priori, if and when they are justified at all. In this paper I defend this view — ‘rationalism’ — against a recent objection by Timothy Williamson. I argue that his objection fails on multiple grounds, but the reasons why it fails are instructive. Williamson argues from a claim about the semantics of intuitive judgements, to a claim about their psychological underpinnings, to the denial of rationalism. (...) I argue that the psychological claim — that a capacity for mental simulation explains our intuitive judgements — does not, even if true, provide reasons to reject rationalism. (More generally, a simulation hypothesis, about any category of judgements, is very limited in its epistemological implications: it is pitched at a level of explanation that is insensitive to central epistemic distinctions.) I also argue that Williamson’s semantic claim — that intuitive judgements are judgements of counterfactuals — is mistaken; rather, I propose, they are a certain kind of metaphysical possibility judgement. Several other competing proposals are also examined and criticized. (shrink)

This review provides an overview of the ethics of extinctions with a focus on the Western analytical environmental ethics literature. It thereby gives special attention to the possible philosophical grounds for Michael Soulé’s assertion that the untimely ‘extinction of populations and species is bad’. Illustrating such debates in environmental ethics, the guiding question for this review concerns why – or when – anthropogenic extinctions are bad or wrong, which also includes the question of when that might not be the case (...) (i.e. which extinctions are even desirable). After providing an explanation of the disciplinary perspective taken (section “Introduction”), the concept of extinction and its history within that literature are introduced (section “Understanding extinction”). Then, in section “Why (or when) might anthropogenic extinctions be morally problematic?”, different reasons for why anthropogenic extinctions might be morally problematic are presented based on the loss of species’ value, harm to nonhuman individuals, the loss of valuable biological variety and duties to future generations. This section concludes by also considering cases where anthropogenic extinctions might be justified. Section “How to respond to extinctions?” then addresses a selection of topics concerning risks and de-extinction technologies. Finally, the section on “Extinction studies” introduces other viewpoints on the ethics of extinction from the extinction studies literature, followed by the “Conclusion”. (shrink)

Whole body gestational donation offers an alternative means of gestation for prospective parents who wish to have children but cannot, or prefer not to, gestate. It seems plausible that some people would be prepared to consider donating their whole bodies for gestational purposes just as some people donate parts of their bodies for organ donation. We already know that pregnancies can be successfully carried to term in brain-dead women. There is no obvious medical reason why initiating such pregnancies would not (...) be possible. In this paper, I explore the ethics of whole-body gestational donation. I consider a number of potential counter-arguments, including the fact that such donations are not life-saving and that they may reify the female reproductive body. I suggest if we are happy to accept organ donation in general, the issues raised by whole-body gestational donation are differences of degree rather than substantive new concerns. In addition, I identify some intriguing possibilities, including the use of male bodies–perhaps thereby circumventing some potential feminist objections. (shrink)

The concept of ‘pareto superiority’ plays a central role in ethics, economics, and law. Pareto superiority is sometimes taken as a relation between outcomes, and sometimes as a relation between actions—even where the outcomes of the actions are uncertain. Whether one action is classed as (ex ante) pareto superior to another depends on the prospects under the actions for each person concerned. I argue that a person’s prospects (in this context) can depend on how that person is designated. Without any (...) constraints on acceptable designators, then, the concept of pareto superiority is ill defined and gives inconsistent results. I consider various ways of completing the definition and draw out some surprising implications. (shrink)

Superstition and confabulation are extremely pervasive in our cognitive lives. Whilst both these phenomena are widely discussed in the recent psychological literature, however, the relationship between them has not been the object of much explicit attention. In this paper, I argue that this relationship is actually very close, and deserves indepth consideration. I argue that superstitious and confabulatory attitudes share several key features and are rooted in the same psychological mechanisms. Moreover, some of the key features that superstitious and confabulatory (...) attitudes share reveal such attitudes to be non-doxastic in nature, with important implications for our assessment of their epistemic rationality. Many instances of what we call superstitious and confabulatory ‘beliefs’ are not, in fact, beliefs; hence, entertaining them may be less irrational than it prima facie seems to be. (shrink)

As Justin Biddle and I have argued, climate skepticism can be epistemically problematic when it displays a systematic intolerance of producer risks at the expense of public risks : 261–278, 2015). In this paper, I will provide currently available empirical evidence that supports our account, and I discuss the normative consequences of climate skepticism by drawing upon Philip Kitcher’s “Millian argument against the freedom of inquiry.” Finally, I argue that even though concerns regarding inappropriate disqualification of dissent are reasonable, a (...) form of “targeting” dissent—namely revealing manufactured dissent—is required in order to identify epistemically detrimental dissent and, thus, to protect scientific and public discourse. (shrink)

Recently, there has been much talk of impact investing. Around the world, specialized intermediaries have appeared, mainstream financial players and governments have become involved, renowned universities have included impact investing courses in their curriculum, and a myriad of practitioner contributions have been published. Despite all this activity, conceptual clarity remains an issue: The absence of a uniform definition, the interchangeable use of alternative terms and unclear boundaries to related concepts such as socially responsible investment are being criticized. This article aims (...) to contribute to a better understanding of impact investing, which could help foster this specific investment style and guide further academic research. To do so, it investigates a large number of academic and practitioner works, highlighting areas of similarity and inconsistency on three levels: definitional, terminological, and strategic. Our research shows that, on a general level, heterogeneity—especially definitional and strategic—is less pronounced than expected. Yet, our research also reveals critical issues that need to be clarified to advance the field and increase its credibility. First and foremost, this includes the characteristics required of impact investees, notably whether they need to be organizations that prioritize their non-financial mission over the business side. Our results indicate that there may be different schools of thoughts concerning this matter. (shrink)

Executive Summary There is a general perception that biomedical research has not given the same attention to the health problems of women that it has given ...

On an evidentialist position, it is epistemically rational for us to believe propositions that are (stably) supported by our total evidence. We are epistemically permitted to believe such propositions, and perhaps even ought to do so. Epistemic rationality is normative. One popular way to explain the normativity appeals to epistemic teleology. The primary aim of this paper is to argue that appeals to epistemic teleology do not support that we ought to believe what is rational to believe, only that we (...) are permitted to do so. In arguing for that, I defend an epistemic teleological position that is radical in nature. It involves no commitment to aiming at the truth. I conclude by dispelling some worries that have been raised about my position. (shrink)

Background Academic integrity (AI) is of increasing importance in higher education. At the same time, students are becoming more consumer-oriented and more inclined to appeal against, or complain about, a penalty imposed for a breach of AI. This combination of factors places pressure on institutions of higher education to handle alleged breaches of AI in a way acceptable to students that motivates them to continue to engage with their studies. Method Students (n = 8) were interviewed to discover their perceptions (...) of the process for dealing with breaches of AI. All students were based in one university in a very diverse area of London which has many first-generation students from non-traditional academic backgrounds. Results Students reported strong emotional reactions featuring high levels of anxiety and stress. Some found the process to be threatening and demotivating and questioned continuation on their course of study, while others used more adaptive coping strategies. Students also went to great pains to make it clear that their own, and their friends’, breaches of AI were unintentional, while expressing the view that other people were deliberately cheating and should be penalised. Key recommendations include: support for students to re-engage after the intervention; support for students to develop effective self-regulatory learning strategies and time management; provision of specific examples to clarify what is, and is not, acceptable academic practice; recognition of the strong emotions likely to be invoked, especially if accompanied by declarations of unintentionality. (shrink)

Many have argued that a rational agent's attitude towards a proposition may be better represented by a probability range than by a single number. I show that in such cases an agent will have unstable betting behaviour, and so will behave in an unpredictable way. I use this point to argue against a range of responses to the ‘two bets’ argument for sharp probabilities.

In what sense, if any, are philosophers experts in their domain of research and what could philosophical expertise be? The above questions are particularly pressing given recent methodological disputes in philosophy. The so-called expertise defense recently proposed as a reply to experimental philosophers postulates that philosophers are experts qua having improved intuitions. However, this model of philosophical expertise has been challenged by studies suggesting that philosophers’ intuitions are no less prone to biases and distortions than intuitions of non-philosophers. Should we (...) then give up on the idea that philosophers possess some sort of expertise? In this paper, I argue that instead of focusing on intuitions, we may understand the relevant results of philosophical practice more broadly and investigate the other kind of expertise they would require. My proposal is inspired by a prominent approach to investigating expert performance from psychology and suggests where and how to look for expertise in the results characteristic of philosophical practice. In developing this model, I discuss the following three candidates for such results: arguments, theories, and distinctions. Whether philosophers could be shown to be expert intuiters or not, there are interesting domains where we could look for philosophical expertise, beyond intuitions. (shrink)

The burgeoning science of well-being makes no secret of being value laden: improvement of well-being is its explicit goal. But in order to achieve this goal its concepts and claims need to be value adequate; that is, they need, among other things, to adequately capture well-being. In this article I consider two ways of securing this adequacy—first, by relying on philosophical theory of prudential value and, second, by the psychometric approach. I argue that neither is fully adequate and explore an (...) alternative. This alternative requires thorough changes in the way philosophers theorize about well-being. (shrink)

In Valuing Health, Dan Hausman argues that well-being is not measurable, at least not in the way that science and policy would require. His argument depends on a demanding conception of well-being and on a pessimistic verdict upon the existing measures of subjective well-being. Neither of these reasons, I argue, warrant as much skepticism as Hausman professes.

That there could be ontologically complex concrete particulars is self-evidently true. A reductio may however be formulated which contradicts this truth. In this paper I argue that all of the reasonable ways in which we might refute this reductio will require the existence of at least some tropes.

Julian Reiss correctly identified a trilemma about economic models: we cannot maintain that they are false, but nevertheless explain and that only true accounts explain. In this reply we give reasons to reject the second premise ? that economic models explain. Intuitions to the contrary should be distrusted.

This paper explores how self-identity can be impacted upon by the use of digital and social media. In particular, drawing on a narrative account of selfhood, it argues that some forms of activity and interaction on the internet can support the capacity to be oneself, and foster transformative processes that are self-enhancing. I start by introducing different positions in the philosophical exploration of identity online, critically outlining the arguments of those who hold a “pessimistic” and an “optimistic” stance respectively. I (...) then expand on the narrative identity framework that has been used to support the optimists’ view, arguing that digital and social media use can foster forms of self-understanding that enable us to preserve or develop our identity. More precisely, exploring these dynamics also in relation to the lived experience of mental ill-health, I maintain that internet-enabled technology can support narrative self-constitution in three main ways: (1) by facilitating the processes through which we remember self-defining life-stories; (2) by enabling us to give salience to the stories that we decide should matter the most; and (3) by providing us with opportunities to obtain social uptake for our narratives. I then conclude by dispelling some possible objections to the use of a narrative approach to account for selfhood online. (shrink)

This article aims to provide a critical map of toleration as it is displayed in contemporary democracy. It does so by presenting three conceptions of toleration to which current practices of toleration can be traced, and, precisely, these are the standard notion, the political conception based on the neutrality principle, and toleration as recognition. The author argues that the latter is the appropriate conception to address the politically relevant issues of toleration arising in pluralistic democracy, while the first is adequate (...) only for social relations. In order to illustrate this argument, she presents a case of a contested and never solved request for a place of worship by the Muslims of Vercelli which represents an example of a very restricted and minimal interpretation of the standard notion, labeled ‘disrespectful tolerance’. The case is meant to show that unacceptable forms of toleration are still practised, and that the standard notion, here interpreted in the most minimal and negative way, is inappropriate for democratic politics. (shrink)

Biological conservation practices and approaches take many forms. Conservation projects do not only differ in their aims and methods, but also concerning their conceptual and normative background assumptions and their underlying motivations and objectives. We draw on philosophical distinctions from the ethics of conservation to explain variances of different positions on conservation projects along six dimensions: (1) conservation ideals, (2) intervention intuitions, (3) the moral considerability of nonhuman beings, (4) environmental values, (5) views on nature and (6) human roles in (...) nature. The result is a map of the moral landscape of biological conservation, on which these six dimensions are layered. This map functions as a heuristic tool to understand conceptual and normative foundations of specific conservation projects, which we will illustrate with four paradigmatic examples: the Pisavaara Strict Nature Reserve, Predator Free New Zealand, the Oostvaardersplassen Nature Reserve and the Great Green Wall Project. With this map as a heuristic tool, we aim to conceptually illuminate disagreement and clarify misunderstandings between representatives of different environmental protection strategies and to show that the same project can be supported (or criticised) on different grounds. (shrink)

Background Professional care workers face ethical issues in long-term care settings (LTCS) for older adults. They need to be independent and responsible, despite limited resources, a shortage of skilled professionals, global and societal changes, and the negative reputation of LTCS work. Research aim Our aim was to describe the care workers’ lived experiences of ethical issues. The findings can be used to gain new perspectives and to guide decision-making to improve the quality of care, occupational well-being and nursing education. Research (...) design Focus group interviews were analyzed using a hermeneutic-phenomenological method. The analysis comprised three steps: naïve reading, structural analysis, and comprehensive understanding. Participants and research context We randomly sampled LTCS service providers in Finland and 53 care workers with different educational backgrounds from seven organizations participated in focus group interviews in 2021. Ethical considerations This was a sensitive study, which was connected to the participants’ individual views of the world, professional ethics and social and health care legislation. The participants' provided informed consent and their anonymity was guaranteed. Findings Care workers spoke about their lived experiences of ethical issues in an emotional way, using practical examples. They talked about how they were experts at caring and advocating for residents, balanced the responsibilities of their different roles, and defended their work to the wider society. The care workers said that ethical aspects of their work were too difficult to solve on their own. There were elements of their working environment and practices that caused unnecessary strain and they needed the commitment of managers, organizations, and society to solve ethical issues in LTCS. Conclusions Ethical issues were related to the well-being of both residents and care workers and reflected both internal and external pressures. Some issues could not be resolved by individuals and needed input from managers, organizations, and society. (shrink)

The concepts of disease, illness and sickness capture fundamentally different aspects of phenomena related to human ailments and healthcare. The philosophy and theory of medicine are making manifold efforts to capture the essence and normative implications of these concepts. In parallel, socio-empirical studies on patients’ understanding of their situation have yielded a comprehensive body of knowledge regarding subjective perspectives on health-related statuses. Although both scientific fields provide varied valuable insights, they have not been strongly linked to each other. Therefore, the (...) article aims to scrutinise the normative-ethical implications of patient perspectives in building a bridge to the empirical ethics debates. Three potential fields of tension between the illness and the disease perspective are presented. Consequently, findings from empirical research examining patient perspectives on illness are displayed and the practical implications and associated ethical issues which arise are discussed. This leads to the conclusion that an explicit and elaborate empirical-ethical methodology is needed to deal appropriately with the complex interaction between patients’ views and the medico-professional view of disease. Kon’s four-stage model of normative-empirical collaboration is then applied against the background of empirical data on patient perceptions. Starting from this exemplary approach, the article suggests employing empirical-ethical frameworks for further research on the conceptual and normative issues, as they help to integrate perspectives from the philosophy of medicine with socio-empirical research. The combination of theoretical and empirical perspectives suggested contributes to a more nuanced discussion of the normative impact of patients’ actual understanding of illness. Further empirical research in this area would profit from explicitly considering potential ethical issues to avoid naturalistic fallacies or crypto-normative conclusions that may compromise healthcare practice. Vice versa, medico-theoretical debates could be enriched by integrating subjective views of those people who are immediately affected. (shrink)

Semantics of natural language; includes some Australian language examples.

The book suggests a transition from a relational worldview premised on the socio-political ethos of adaptation towards a transformative worldview premised on the ethos of solidarity and equality. Expansively developing Vygotsky's revolutionary project, the Transformative Activist Stance integrates insights from a vast array of critical and sociocultural theories and pedagogies and moves beyond their impasses to address the crisis of inequality. This captures the dynamics of social transformation and agency in moving beyond theoretical and political canons of the status quo. (...) The focus is on the nexus of people co-creating history and society while being interactively created by their own transformative agency. Revealing development and mind as agentive contributions to the 'world-in-the-making' from an activist stance guided by a sought-after future, this approach culminates in implications for research with transformative agendas and a pedagogy of daring. Along the way, many key theories of mind, development and education are challenged and radically reworked. (shrink)

Recent research has demonstrated an asymmetry between the origins and endpoints of motion events, with preferential attention given to endpoints rather than beginnings of motion in both language and memory. Two experiments explore this asymmetry further and test its implications for language production and comprehension. Experiment 1 shows that both adults and 4-year-old children detect fewer within-category changes in source than goal objects when tested for memory of motion events; furthermore, these groups produce fewer references to source than goal objects (...) when describing the same motion events. Experiment 2 asks whether the specificity of encoding source/goal relations differs in both spatial memory and the comprehension of novel spatial vocabulary. Results show that endpoint configuration changes are detected more accurately than source configuration changes by both adults and young children. Furthermore, when interpreting novel motion verbs, both age groups expect more fine-grained lexical distinctions in the domain of endpoint configurations compared to that of source configurations. These studies demonstrate that a cognitive-attentional bias in spatial representation and memory affects both the detail of linguistic encoding during the use of spatial language and the specificity of hypotheses about spatial referents that learners build during the acquisition of the spatial lexicon. (shrink)

A characterization of epistemic rationality, or epistemic justification, is typically taken to require a process of conceptual clarification, and is seen as comprising the core of a theory of (epistemic) rationality. I propose to explicate the concept of rationality. -/- It is essential, I argue, that the normativity of rationality, and the purpose, or goal, for which the particular theory of rationality is being proposed, is taken into account when explicating the concept of rationality. My position thus amounts to an (...) instrumentalist position about theories of epistemic rationality. Since there are different purposes, or goals, for which theories of rationality are proposed, the method of explication leaves room for different characterizations of rationality. I focus on two such (kinds of) purposes: first, the purpose of guiding the formation (or maintenance) of doxastic states and, second, the purpose of assessing (the formation or maintenance of) doxastic states. I conclude by outlining a pluralistic picture concerning rationality. (shrink)

In his article “Research Priorities and the Future of Pregnancy” in this issue of CQ, Timothy Murphy evaluates some of the arguments I advanced in an earlier publication, “The Moral Imperative for Ectogenesis.

This reflection contrasts the dominant imaginary underlying ‘lawofthe Anthropocene’ with an imaginary reaching towards ‘law/sforthe Anthropocene’. It does so primarily by contrasting two imaginaries of human embodiment—law’s existing imaginary of quasi-disembodiment and an alternative imaginary of embodiment as co-woven with the lively incipiencies and tendencies of matter. It draws on ‘transcorporeality’ and ‘sympoiesis’ as inspiration for ‘sympoietic normativities’ as ways of co-living and co-organizing in the face of the catastrophic implications of the Anthropocene emergency.

Quantitative research has called attention to the burden associated with informal caregiving in home nursing arrangements. Less emphasis has been placed, however, on care recipients’ subjective feelings of being a burden and on caregivers’ willingness to carry the burden in home care. This article uses empirical material from semi‐structured interviews conducted with older people affected by multiple chronic conditions and in need of long‐term home care, and with informal and professional caregivers, as two groups of relevant others. The high burden (...) of home‐care arrangements is unanimously stressed by all three groups involved in the triangle of care. An empirical‐ethical investigation of what can be legitimately expected from family members and informal caregivers, informed by Frith's symbiotic empirical ethics approach, was undertaken. Key tenets from the special goods theory and nursing professionalism are used as analytical tools. The study concludes that the current situation may hinder professional development and can reinforce feelings of being a burden to relevant others. (shrink)

This chapter contains sections titled: The Saying and the Said Subjectivity as Sensibility Ethics of Difference or an Ethics of Truths? Reading Levinas with Badiou: Impossibly Demanding? An Impossibly Demanding Education Notes.

Insight problem solving was investigated with the matchstick algebra problems developed by Knoblich, Ohlsson, Haider, and Rhenius (1999). These problems are false equations expressed with Roman numerals that can be made true bymoving one matchstick. In a first group participants examined a static two-dimensional representation of the false algebraic expression and told the experimenter which matchstick should be moved. In a second group, participants interacted with a three-dimensional representation of the false equation. Success rates in the static group for different (...) problem types replicated the pattern of data reported in Knoblich et al. (1999). However, participants in the interactive group were significantly more likely to achieve insight. Problem-solving success in the static group was best predicted by performance on a test of numeracy, whereas in the interactive group it was best predicted by performance on a test of visuo-spatial reasoning. Implications for process models of problem solving are discussed. (shrink)

The human imagination manifests in countless different forms. We dream the possible and the impossible. How do we do this so effortlessly? Why did the capacity for imagination evolve and seem to manifest uniquely in our species? This handbook reflects on such questions by collecting perspectives from leading experts. It showcases a rich and detailed analysis on how the imagination is understood across several disciplines of study, including anthropology, archaeology, medicine, neuroscience, psychology, philosophy and the arts. An integrated theoretical-empirical-applied picture (...) of the field is presented, which informs researchers, students and practitioners about the issues of relevance across the board. With each chapter, human imagination is explained - what it entails, how it evolved, and why it singularly defines us as a species. (shrink)

How do we talk about events we perceive? And how tight is the connection between linguistic and non-linguistic representations of events? To address these questions, we experimentally compared motion descriptions produced by children and adults in two typologically distinct languages, Greek and English. Our findings confirm a well-known asymmetry between the two languages, such that English speakers are overall more likely to include manner of motion information than Greek speakers. However, mention of manner of motion in Greek speakers' descriptions increases (...) significantly when manner is not inferable; by contrast, inferability of manner has no measurable effect on motion descriptions in English, where manner is already preferentially encoded. These results show that speakers actively monitor aspects of event structure, which do not find their way into linguistic descriptions. We conclude that, in regard to the differential encoding of path and manner, which has sometimes been offered as a prime example of the effects of language encoding on non-linguistic thought, surface linguistic encoding neither faithfully represents nor strongly constrains our mental representation of events. (shrink)

I examine a range of popular solutions to the puzzle of imaginative resistance. According to each solution in this range, imaginative resistance occurs only when we are asked to imagine something that conflicts with what we believe. I show that imaginative resistance can occur without this sort of conflict, and so that every solution in the range under consideration fails. I end by suggesting a new explanation for imaginative resistance—the Import Solution—which succeeds where the other solutions considered fail.

First-person reports are central to the study of subjective well-being in contemporary psychology, but there is much disagreement about exactly what sort of first-person reports should be used. This paper examines an influential proposal to replace all first-person reports of life satisfaction with introspective reports of affect. I argue against the reasoning behind this proposal, and propose instead a new strategy for deciding what measure is appropriate.

In this paper I argue that the infinite regress of resemblance is vicious in the guise it is given by Russell but that it is virtuous if generated in a (contemporary) trope theoretical framework. To explain why this is so I investigate the infinite regress argument. I find that there is but one interesting and substantial way in which the distinction between vicious and virtuous regresses can be understood: The Dependence Understanding. I argue, furthermore, that to be able to decide (...) whether an infinite regress exhibits a dependence pattern of a vicious or a virtuous kind, facts about the theoretical context in which it is generated become essential. It is precisely because of differences in context that he Russellian resemblance regress is vicious whereas its trope theoretical counterpart is not. (shrink)

Artificial intelligence algorithms, fueled by continuous technological development and increased computing power, have proven effective across a variety of tasks. Concurrently, quantum computers have shown promise in solving problems beyond the reach of classical computers. These advancements have contributed to a misconception that quantum computers enable hypercomputation, sparking speculation about quantum supremacy leading to an intelligence explosion and the creation of superintelligent agents. We challenge this notion, arguing that current evidence does not support the idea that quantum technologies enable hypercomputation. (...) Fundamental limitations on information storage within finite spaces and the accessibility of information from quantum states constrain quantum computers from surpassing the Turing computing barrier. While quantum technologies may offer exponential speed-ups in specific computing cases, there is insufficient evidence to suggest that focusing solely on quantum-related problems will lead to technological singularity and the emergence of superintelligence. Subsequently, there is no premise suggesting that general intelligence depends on quantum effects or that accelerating existing algorithms through quantum means will replicate true intelligence. We propose that if superintelligence is to be achieved, it will not be solely through quantum technologies. Instead, the attainment of superintelligence remains a conceptual challenge that humanity has yet to overcome, with quantum technologies showing no clear path toward its resolution. (shrink)

The author argues that the so-called “basic emotions”, such as happiness, fear or anger, are in fact cultural artifacts of the English language, just as the Ilongot concept of liget, or the Ifaluk concept of song, are the cultural artifacts of Ilongot and Ifaluk. It is therefore as inappropriate to talk about human emotions in general in terms of happiness, fear, or anger as it would be to talk about them in terms of liget or song. However, this does not (...) mean that we cannot penetrate into the emotional world of speakers of languages other than our own. Nor does it mean that there cannot be any universal human emotions. Universality of emotions is an open issue which requires further investigation. For this further investigation to be fully productive, it has to be undertaken from a universal, language and culture-independent perspective; and it has to be carried out in a universalist framework that is language and culture-independent. The author proposes for this purpose the “natural semantic metalanguage” based on universal (or near-universal) semantic primitives (or near-primitives), developed over two decades by herself and colleagues, and she argues that the use of this metalanguage facilitates such a perspective and offers such a framework. (shrink)

Karoline von Günderrode (1780–1806) has long enjoyed a reputation as a Romantic poet, but her philosophical contributions have largely been neglected. This paper is one of the first to address Günderrode’s political thought, especially her view of the interrelationship between human society and the broader environment. The paper argues that Günderrode develops resources for reconceiving the relationship of human beings to the nonhuman and to each other that work against an instrumentalizing view of nature and programmatic political ideals. Günderrode’s normative (...) restraint, concept of harmony, and view of human beings as part of and the same in kind as the rest of nature contribute to a vision of sociality, grounded in her metaphysics, that envisions small communities fostering connections between human beings and the nonhuman. On Günderrode’s model, these connections can grow and strengthen and eventually, perhaps, enable the emergence of the single, perfect organism that she calls the “realized idea of the earth.”. (shrink)

Those giving birth within modern maternity systems are recognised as facing a number of barriers to person-centred care. In this paper, I argue that in order to best facilitate the conditions for positive change, work needs to be done to provide a more granular articulation of the specific barriers. I then offer a nuanced and contextually aware articulation of one key component of the overall failure to ensure person-centred care: medical authority and the expectation of conformity. Articulating these barriers with (...) increased specificity is valuable, as it creates a stronger foundation from which to challenge existing problems which serve to constrain the autonomy of birthing individuals. The analysis offered in this paper also underscores the need for change at an institutional, rather than individual, level. (shrink)

Within bioethics, Kant’s conception of autonomy is often portrayed as excessively rationalistic, abstract, and individualistic, and, therefore, far removed from the reality of patients’ needs. Drawing on recent contributions in Kantian philosophy, we argue that specific features of Kantian autonomy remain relevant for medical ethics and for patient experience. We use contemporary end-of-life illness narratives—a resource that has not been analyzed with respect to autonomy—and show how they illustrate important Kantian themes, namely, the duty to know oneself, the interest in (...) elaborating universalizable principles, and the emphasis on ideals as points of orientation that guide behavior without ever being fully realized. As Kant does, the patient-authors discussed here perceive the end of life as a moment to reflect on the constitutive principles which have governed that life, thereby offering a privileged moment to pursue self-knowledge. We argue that bioethical conceptions of autonomy stand to gain if they revise their conception of Kantian moral philosophy as too formal, abstract, and detached from emotions and personal relationships to be helpfully applied. (shrink)