Writers of English can choose whether to mark a high level of sentience in a nonhuman animal by selecting the word who rather than which. An examination of texts relating to foxhunting on the world wide web showed that, in reference to the nonhuman animals involved in foxhunting, writers were most likely to use who in reference to foxes, and least likely to use it in reference to horses. Those who support foxhunting are more likely to recognize the sentience of (...) the fox than those who oppose foxhunting. This may be because those who enjoy foxhunting present the fox as an active creator of the hunt, and as a worthy opponent. (shrink)

BackgroundECMO is a particularly scarce resource during the COVID-19 pandemic. Its allocation involves ethical considerations that may be different to usual times. There is limited pre-pandemic literature on the ethical factors that ECMO physicians consider during ECMO allocation. During the pandemic, there has been relatively little professional guidance specifically relating to ethics and ECMO allocation; although there has been active ethical debate about allocation of other critical care resources. We report the results of a small international exploratory survey of ECMO (...) clinicians’ views on different patient factors in ECMO decision-making prior to and during the COVID-19 pandemic. We then outline current ethical decision procedures and recommendations for rationing life-sustaining treatment during the COVID-19 pandemic, and examine the extent to which current guidelines for ECMO allocation (and reported practice) adhere to these ethical guidelines and recommendations.MethodsAn online survey was performed with responses recorded between mid May and mid August 2020. Participants (n = 48) were sourced from the ECMOCard study group—an international group of experts (n = 120) taking part in a prospective international study of ECMO and intensive care for patients during the COVID-19 pandemic. The survey compared the extent to which certain ethical factors involved in ECMO resource allocation were considered prior to and during the pandemic.ResultsWhen initiating ECMO during the pandemic, compared to usual times, participants reported giving more ethical weight to the benefit of ECMO to other patients not yet admitted as opposed to those already receiving ECMO, (p < 0.001). If a full unit were referred a good candidate for ECMO, participants were more likely during the pandemic to consider discontinuing ECMO from a current patient with low chance of survival (53% during pandemic vs. 33% prior p = 0.002). If the clinical team recommends that ECMO should cease, but family do not agree, the majority of participants indicated that they would continue treatment, both in usual circumstances (67%) and during the pandemic (56%).ConclusionsWe found differences during the COVID-19 pandemic in prioritisation of several ethical factors in the context of ECMO allocation. The ethical principles prioritised by survey participants were largely consistent with ECMO allocation guidelines, current ethical decision procedures and recommendations for allocation of life-sustaining treatment during the COVID-19 pandemic. (shrink)

According to the species of neo-logicism advanced by Hale and Wright, mathematical knowledge is essentially logical knowledge. Their view is found to be best understood as a set of related though independent theses: (1) neo-fregeanism-a general conception of the relation between language and reality; (2) the method of abstraction-a particular method for introducing concepts into language; (3) the scope of logic-second-order logic is logic. The criticisms of Boolos, Dummett, Field and Quine (amongst others) of these theses are explicated and assessed. (...) The issues discussed include reductionism, rejectionism, the Julius Caesar problem, the Bad Company objections, and the charge that second-order logic is set theory in disguise. (shrink)

In recent years, discussions of Buddhist ethics have increasingly drawn upon the concepts and tools of modern ethical theory, not only to compare Buddhist perspectives with Western moral theories, but also to assess the meta-ethical implications of Buddhist texts and their philosophical context. Philosophers aiming to defend the Madhyamaka framework in particular – its ethics and soteriology along with its logic and epistemology – have recently attempted to explain its combination of moral commitment and philosophical scepticism by appealing to various (...) forms of meta-ethical anti-realism. This paper argues that those attempts do not succeed, even in their own terms. Their emphasis on universal compassion, among other features of their approaches, is difficult to explain normatively so long as it is embedded within an anti-realist framework. Soteriological values – such as enlightenment and liberation – also seem to require a realist account of their normativity. Though many Buddhist philosophers disagree, there is at least one form of Buddhist philosophy, that of the Yogācāra school, that can be interpreted as articulating a meta-ethical realism of the kind that the broader Mahāyāna tradition (if not other Buddhist traditions as well) seems to require. To a greater extent than stressing common anti-realist themes would allow, the paper argues that finding common ground, where Western moral realism and Buddhist moral realism can coalesce and jointly vindicate a repertoire of shared ethical concepts, may also facilitate the efforts of those engaged in comparative ethical theory. (shrink)

Is there a particular-universal distinction? Is there a difference of kind between all the particulars on the one hand and all the universals on the other? Can we demonstrate that there is such a difference without assuming what we set out to show? In 1925 Frank Ramsey made a famous attempt to answers these questions. He came to the sceptical conclusion that there was no particularuniversal distinction, the theory of universals being merely “a great muddle”. Following Russell, Ramsey identified three (...) kinds of distinction, psychological, physical and logical, in terms of which the particular-universal distinction might be understood. Ramsey argued that the particular-universal distinction could not be understood in terms of any of these kinds of distinction. Ramsey concluded that the particular-universal distinction, being neither psychological, physical or logical, was no distinction at all. The conclusion that there is no particular-universal distinction cannot be substantiated on the basis of the arguments that Ramsey provides. At least one of these arguments, the argument that the particular-universal distinction cannot be a ‘physical’ distinction, is flawed. (shrink)

In most common expositions of Indian philosophy the two traditions: self and no-self - are taken to be mutually incompatible. The former, having its origin in the Upaniṣads, finds expression in all āstikadarśanas , though its clearest and most important exposition is found in Advaita Vedānta. The latter having its origin in the teachings of the Buddha finds varied expressions in different schools of Buddhism. The Advaita Vedānta accepts ātman and rejects anattā ; the Buddhists argue for anattā and reject (...) ātman . My exposition in this paper is based primarily on the teachings of the Gautama Buddha and Śaṃkara, the founders of Buddhism and Advaita Vedānta respectively. Accordingly, unless otherwise specified, my use of the terms “Buddhist” and “Advaitins” refers to the teachings of these founders rather than to the later philosophers of these two traditions. I will begin with an overview of Advaita Vedānta. (shrink)

Like knowledge systems of ancient civilizations everywhere, ancient Indian knowledge systems have been recognized for their emphasis on sustainable living practices. There is renewed interest in ‘going back to these roots’, a return to and a rediscovery of traditional knowledge and lifestyles, which we identify as neotraditionalism. Neotraditionalism has emerged in the encounter of the customary with the metropolitan colonial West and is influenced by Western Enlightenment’s liberal ethic of equality. It suffers from a blindness to diversity and difference. In (...) this article, we argue that equality as universal feature of neotraditionalism makes it closer to Western consumer capitalism than it does to customary knowledge and practices. We suggest that modern western capitalism combined with Western Enlightenment’s liberal ethic of equality has eroded our appreciation for the link between difference, diversity and sustainability. Western capitalism is not only about changing modes of production but also about changing modes of consumption: the emergence of mass consumption practices with their emphasis on civic equality was a necessary step in the dismantling of aristocratic hierarchy. Restrictions in social structures hinder the emergence of bigger markets for capitalists and manufacturers. We therefore argue that the preoccupation of neotraditionalism with a universalization of tradition that is blind to jati-based differences and diversities undermines the implicit demand– supply balances that were historically at work within the framework of traditional sacred cultural beliefs and practices. Because of this, neotraditionalism errs on the side of promoting consumer capitalism and thereby eroding its ability to further the achievement of sustainability based on tradition. As such, neotraditionalism needs to delink from the liberal myth of equality and embrace diversity of consumption practices in order to truly enable sustainable lifestyles anchored in ancient Indian knowledge systems. (shrink)

One cannot escape the feeling that these mathematical formulae have an independent existence and an intelligence of their own, that they are wiser than we are, wiser even than their discoverers.

This introductory article to the thematic section on “Spiritual Intelligence” sets out the ways in which spiritual intelligence is currently conceptualized. Most prominently, spiritual intelligence is understood as an adaptive intelligence which enables people to develop their values, vision, and capacity for meaning. Questions arise as to whether spiritual intelligence is a distinct form of intelligence, and how to frame it if it is. It is questionable whether psychometric approaches justify concluding there is a distinct spiritual intelligence, and the authors (...) reject any notion of a God spot in the brain specifically dedicated to spiritual intelligence, which is a much more broadly embodied phenomenon. The authors suggest that spiritual intelligence most likely makes use of existing cognitive architecture, though applied in a distinctive way. This article finishes with a brief introduction to the four main articles in this thematic section, which present spiritual intelligence as a kind of participation in transcendent being. The four articles approach the cognitive, embodied, meditative, and ritual aspects of spiritual intelligence as participation. (shrink)

Whether a predicate is a referential expression depends upon what reference is conceived to be. Even if it is granted that reference is a relation between words and worldly items, the referents of expressions being the items to which they are so related, this still leaves considerable scope for disagreement about whether predicates refer. One of Frege's great contributions to the philosophy of language was to introduce an especially liberal conception of reference relative to which it is unproblematic to suppose (...) that predicates are referring expressions. According to this liberal conception, each significant expression in a language has its own distinctive semantic role or power, a power to effect the truth-value of the sentences in which it occurs. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The first English translation of the "First Section" (Prathama Varnakam)--the "Section on Inquiry" (Jijñasadhikaranam)--of the Pañacapadikavivaranam, a Sanskrit commentary offering a systematic exposition of Advaita (nondualistic) Vedanta from the Vivarana perspective. The central question concerns the nature of ignorance, or not-knowing, and its relation to knowing. It discusses how ignorance obstructs the nature of reality; the locus and support of ignorance; and whether ignorance is a positive entity. Includes a detailed introduction, transliterated text, translation, and explanatory notes. Published by American (...) Institute of Buddhist Studies (AIBS). (shrink)

This pioneering book discusses the role of ethics in today’s fiercely competitive business environment. The author examines in detail how business ethics and values contribute to effective business practices. The book approaches this important subject from the perspective of leadership and maintains that thinking in terms of business ethics is really thinking leadership. The book illustrates how if top management has a clear focus on ethics it brings about more competitiveness, creativity, cohesion and direction in business practices. The book also (...) outlines the mechanism by which businesses can go about building an ethical and transparent organization. In a sequential manner, the author examines: The purpose and role of business The role of values, goals and the mission of business The practical steps to creating an ethical organizational culture The relationship between business ethics, productivity and profits It illustrates how ethical business practices are not only good for the bottom line, but also for employee morale and productivity. This book examines business ethics from an organizational perspective and will serve as an introductory book on business ethics for students, executives, managers and leaders. (shrink)

Is there a particular‐universal distinction? Ramsey famously advocated scepticism about this distinction. In “Some Formal Ontological Relations” E.J. Lowe argues against Ramsey that a particular‐universal distinction can be made out after all if only we allow ourselves the resources to distinguish between the elements of a four‐fold ontology. But in defence of Ramsey I argue that the case remains to be made in favour of either the four‐fold ontology Lowe recommends or the articulation of a particular‐universal distinction within it. I (...) also argue that the case remains to be made against a spatio‐temporal conception of the particular‐universal distinction. (shrink)

In The Concept of Model Alain Badiou establishes a new logical ’concept of model’. Translated for the first time into English, the work is accompanied by an exclusive interview with Badiou in which he elaborates on the connections between his early and most recent work-for which the concept of model remains seminal.

Predictable somatosensory feedback leads to a reduction in tactile sensitivity. This phenomenon, called tactile suppression, relies on a mechanism that uses an efference copy of motor commands to help select relevant aspects of incoming sensory signals. We investigated whether tactile suppression is modulated by the task-relevancy of the predicted consequences of movement and the intensity of related somatosensory feedback signals. Participants reached to a target region in the air in front of a screen; visual or tactile feedback indicated the reach (...) was successful. Furthermore, tactile feedback intensity varied across two groups of participants. We measured tactile suppression by comparing detection thresholds for a probing vibration applied to the finger either early or late during reach and at rest. As expected, we found an overall decrease in late-reach suppression, as no touch was involved at the end of the reach. We observed an increase in the degree of tactile suppression when strong tactile feedback was given at the end of the reach, compared to when weak tactile feedback or visual feedback was given. Our results suggest that the extent of tactile suppression can be adapted to different demands of somatosensory processing. Downregulation of this mechanism is invoked only when the consequences of missing a weak movement sequence are severe for the task. The decisive factor for the presence of tactile suppression seems not to be the predicted action effect as such, but the need to detect and process anticipated feedback signals occurring during movement. (shrink)

Using the knowledge and experience of education practitioners and theorists, these volumes look at the connection between education and society.

We examine the implications of the US government’s too-big-to-fail policy as it has been applied to banks. Using alternative measures of risk, we compare the risk-taking behavior of 11 TBTF banks, identified by the Comptroller of the Currency in 1984, to a number of non-TBTF banks. We provide both theory and new empirical evidence to support our argument that the TBTF policy leads management to significantly increase risk-taking, with no corresponding increase in performance. While prior studies have considered the effects (...) of the TBTF policy on limited, but risk-related aspects of bank behavior, such as the cost of funds, our study provides direct evidence about the risk-taking behavior associated with the TBTF policy. Our study has important implications for the current political debate regarding the too-big-to-fail policy. (shrink)

This book offers a novel account of the relationship of experience to knowledge. The account builds on the intuitive idea that our ordinary perceptual judgments are not autonomous, that an interdependence obtains between our view of the world and our perceptual judgments. Anil Gupta shows in this important study that this interdependence is the key to a satisfactory account of experience. He uses tools from logic and the philosophy of language to argue that his account of experience makes available (...) an attractive and feasible empiricism. (shrink)

There is growing evidence demonstrating that nursing students encounter unsafe and poor clinical practice when on clinical placement. The impact on nursing students remains relatively under‐explored, especially in the Australian context. This two‐phased qualitative study used Interpretive Description to explore 53 pre‐registration nursing students’ perceptions and experiences of speaking up for patient safety. Results of the study identified students believe speaking up is the right thing to do, and their professional responsibility. The study results add to previous research by describing (...) the dissonance students experience due to the inconsistencies between what is taught at university and performed in practice. Student's distress arises when observing nurses taking short cuts, justifying such actions and making excuses about poor practice. Students report experiencing dissonance, bewilderment and confusion and at times, anger when observing poor practice. The clinical environment culture influences students’ decisions to speak up or remain silent. Understanding students’ perceptions and responses will promote awareness and discussion essential to the future development of curricula and clinical support strategies that will enable students to speak up. (shrink)

As society becomes more aware of the rights of individuals, ethical issues become of increasing importance. Many research funders, including the research councils, increasingly emphasise research governance and ethical review in their consideration of submitted proposals. Little is known, however, about what universities do over ethical scrutiny and in order to find out the authors undertook a national study of all universities in the United Kingdom. The focus of the study was on human volunteers for research outside the remit of (...) the National Health Service. The key questions being: to what extent do universities undertake ethical scrutiny of research and, if so, how? The broad conclusion is that when this survey was carried out in the autumn of 2003, the majority of universities were aware of the need for the ethical scrutiny of research on human subjects although in many of those universities the scrutiny system was being developed at the time of completion of the questionnaire. In some cases practice appeared to lag behind awareness and whilst there were some very good examples there were also some which were below an ‘acceptable’ standard. Recommendations are made concerning structures, coverage and membership for systems of ethical scrutiny within the university sector. (shrink)

Unruly Practices brings together a series of widely discussed essays in feminism and social theory. Read together, they constitute a sustained critical encounter with leading European and American approaches to social theory. In addition, Nancy Fraser develops a new and original socialist-feminist critical theory that overcomes many of the limitations of current alternatives. First, in a series of critical essays, she deploys philosophical and literary techniques to assess the work of Michael Foucault, the French deconstructionists, Richard Rorty, and Jürgen (...) Habermas. Then, in a group of constructive essays, she incorporates their respective strengths in a new critical theory of late-capitalist political culture. Fraser breaks new ground methodologically by integrating the previously divergent insights of poststructuralism, critical social theory, feminist theory, and pragmatism. Thematically, she deals with varied forms of dominance and subordination in modern, industrial, late-capitalist societies. These themes are integrated in an original theory of 'the politics of need interpretation.' This concept becomes the linchpin of the socialist-feminist critical theory. (shrink)

What interferes with learning and performing skills well? The Zhuāngzǐ story of the ferryman who steers a sampan through treacherous deeps with preternatural skill highlights one crucial factor: anxiety. Managing or eliminating anxiety is a pivotal step in acquiring and performing skills and, the discursive context of the story suggests, in living a flourishing life. To fare well, in life as in boat-handling, we must learn to forget the deeps and row.

This paper is a discussion of critical hermeneutics as a research methodology employed in a conceptual analytic study of the concept ‘institutional culture’ within the context of higher education. The research was undertaken to develop an understanding of the concept and to explore its construction in university policy documents. The aim of this paper is to motivate the choice of critical hermeneutics as a research methodology for the mentioned study. I explore both aspects of critical hermeneutics, namely hermeneutics and critical (...) theory. The interpretive nature of hermeneutics enabled me to expose the hidden meanings of institutional culture, while its context-specific nature was beneficial for pointing out the nature of institutional culture in the university setting. Critical theory, on the other hand, was appropriate because it is a theory that is self-conscious about historicity and the role of the social environment. In combination, the merits of these two aspects of critical hermeneutics facilitated the understanding of the university setting as a social reality. Employing critical hermeneutics as a research methodology furthermore assisted in analysing the construction of institutional culture within university policy documents, taking into account the important role of history in interpretation. In essence, critical hermeneutics facilitated my understanding of the difficult-to-explain concept ‘institutional culture’ in the higher education setting. (shrink)

The present state of ethical theory and practice is disquieting. Objectivism, in all its varieties, is unconvincing, and subjectivism, hedonic or emotive, is intellectually incredible and socially intolerable. No one is ethically content—except the dogmatist and the sceptic, who act willy nilly with the exponents of “might-cum-persuasion makes right.” Can we find a happier middle region between these inhospitable poles? Perhaps the very limitations of human valuation will provide the ground that ethics requires. Let us begin by considering the conditions (...) which must hold if ethical action is to be possible: 1. Only if the agent can provide a justifying reason for his choice of action can he claim to act ethically. For ethical action is a species of purposive action, and to act purposively entails the ability to give justifying reasons for one's choice of action. . Thus ethical action presupposes putatively grounded ethical judgment. 2. Justifying reasons must be acknowledgeable by all competent judges, i.e. by all persons who are acquainted with all relevant knowledge of the nature and consequences of the alternative courses of action, allow as far as possible for congenital, cultural and idiosyncratic bias, are capable of sane and serious reflection, and are able to make survey of their experience and to draw conclusions from it. For the judgment “the action A is ethically preferable to its alternatives B ” entails “A ought to be done” which in turn entails “every competent judge is capable of acknowledging the ground of the judgment ‘A is ethically preferable to B’ and consequently would be able to set himself to perform A as an ethical act, .” We can assure ourselves of this requirement of acknowledgeability by observing that whenever we resolve, and not merely settle, an ethical disagreement, we have achieved not only a factual, predictive, valuational and attitudinal agreement between the disputants, but a joint acknowledgment of the ground of the ethical judgment. Without this, the agreement could not be said to be ethical, whether the judgment be right or wrong or neither, but merely an agreement to disagree, ethically. Unless ethical disagreement is in principle resolvable, ethical judgment is impossible, for we should be unable to claim that our choice ought to be acted upon. (shrink)