Myocardial disarray is the screening tool for HCM (hypertrophy cardiomyopathy). It is also found in hypertension, congenital heart disease, corpulmonale, etc. Many patients died from heart failure due to myocardial disarray. The risk of premature death may be determined by the degree of myocyte disarray. This article reviews the anatomical explanation of myocardial disarray. It also discusses the pathogenesis of the myocardial disorganization that causes heart failure. How to measure myocardial disarray has also been assessed. Therefore, early detection of myocardial (...) disarray is advised to prevent heart failure. (shrink)

Many contemporary theorists charge that naïve realists are incapable of accounting for illusions. Various sophisticated proposals have been ventured to meet this charge. Here, we take a different approach and dispute whether the naïve realist owes any distinctive account of illusion. To this end, we begin with a simple, naïve account of veridical perception. We then examine the case that this account cannot be extended to illusions. By reconstructing an explicit version of this argument, we show that it depends critically (...) on the contention that perceptual experience is diaphanous, or more minimally and precisely, that there can be no difference in phenomenal properties between two experiences without a difference in the scenes presented in those experiences. Finding no good reason to accept this claim, we develop and defend a simple, naïve account of both veridical perception and illusion, here dubbed Simple, Austere Naïve Realism. (shrink)

The larger project of which this volume forms part is an attempt to craft a coherent doctrine of divine eternity and God's relationship to time.

Naive realists hold that experience is to be understood in terms of an intimate perceptual relation between a subject and aspects of the world, relative to a certain standpoint. Those aspects of the world themselves shape the contours of consciousness. But blurriness is an aspect of some of our experiences that does not seem to come from the world. I argue that this constitutes a significant challenge to some forms of naive realism. But I also argue that there is a (...) robust form of naive realism which is unfazed by the blurriness of some of our experiences, even when that blurriness is understood as a subjective modification of consciousness. (shrink)

I argue that we should question the orthodox way of thinking about epistemological disjunctivism. I suggest that we can formulate epistemological disjunctivism in terms of states of seeing things as opposed to states of seeing that p. Not only does this alternative formulation capture the core aspects of epistemological disjunctivism as standardly formulated, it has two salient advantages. First, it avoids a crucial problem that arises for a standard formulation of epistemological disjunctivism—the basis problem. And second, it is less committed (...) than standard formulations are in the metaphysics of perception. (shrink)

In a 2010 article Turri puts forward some powerful considerations which suggest that Williamson's view of knowledge as the most general factive mental state is false. Turri claims that this view is false since it is false that if S sees that p, then S knows that p. Turri argues that there are cases in which (A) S sees that p but (B) S does not know that p. In response I offer linguistic evidence to suppose that in propositional contexts (...) “see” does not have the sort of meaning (a purely perceptual meaning) which would sustain Turri's claims about the cases he offers (specifically, the (A) verdicts). (shrink)

Naïve Realists think that the ordinary mind-independent objects that we perceive are constitutive of the character of experience. Some understand this in terms of the idea that experience is diaphanous: that the conscious character of a perceptual experience is entirely constituted by its objects. My main goal here is to argue that Naïve Realists should reject this, but I’ll also highlight some suggestions as to how Naïve Realism might be developed in a non-diaphanous direction.

Drunk drivers and other culpably incapacitated wrongdoers are often taken to pose a problem for reasons-responsiveness accounts of moral responsibility. These accounts predicate moral responsibility upon an agent having the capacities to perceive and act upon moral reasons, and the culpably incapacitated wrongdoers lack exactly those capacities at the time of their wrongdoing. Many reasons-responsiveness advocates thus expand their account of responsibility to include a tracing condition: The culpably incapacitated wrongdoer is blameworthy despite his incapacitation precisely because he is responsible (...) for becoming incapacitated. As some skeptics have suggested, it is not clear that we need tracing. Here, however, I make a stronger case against tracing: I show that tracing gets things wrong. I consider a new sort of case, the case of the Odysseus agent, whose incapacitation is non-culpable (sometimes merely permissible and sometimes praiseworthy). Tracing would have us hold responsible and therefore blame unlucky Odysseus agents, Odysseus agents who commit a wrongdoing in the throes of their non-culpably induced incapacitation. But we should not hold these unlucky Odysseus agents responsible for their incapacitated wrongdoing. Because tracing gets these cases wrong, we should reject tracing. (shrink)

I open my eyes and see that the lemon before me is yellow. States like this—states of seeing that $p$ —appear to be visual perceptual states, in some sense. They also appear to be propositional attitudes (and so states with propositional representational contents). It might seem, then, like a view of perceptual experience on which experiences have propositional representational contents—a Propositional View—has to be the correct sort of view for states of seeing that $p$ . And thus we can’t sustain (...) fully general non-Propositional but Representational, or Relational Views of experience. But despite what we might initially be inclined to think when reflecting upon the apparent features of states of seeing that $p$ , a non-propositional view of seeing that $p$ is, I argue, perfectly intelligible. (shrink)

The counterfactual mental state of negligent criminal activity invites skepticism from those who see mental states as essential to responsibility. Here, I offer a revision of the mental state of criminal negligence, one where the mental state at issue is actual and not merely counterfactual. This revision dissolves the worry raised by the skeptic and helps to explain negligence’s comparatively reduced culpability.

This chapter contains sections titled: * Arguments for Divine Timelessness * Arguments for Divine Temporality * Eternity and the Nature of Time * Notes.

In addressing the question of what mental health is we might proceed as if there is a single phenomenon – mental health – denoted by a single overarching concept. The task, then, is to provide an informative analysis of this concept which applies to all and only instances of mental health, and which illuminates what it is to be mentally healthy. In contrast, mental health pluralism is the idea that there are multiple mental health phenomena denoted by multiple concepts of (...) mental health. Analysis and illumination of mental health may still be possible, but there isn’t a single phenomenon or concept to be analysed in addressing the question of what mental health is. The question of pluralism has been overlooked in the philosophy of mental health. The discussion to follow is an attempt to get us to take mental health pluralism seriously. To that end, in this essay I have three primary goals: (1) to give a precise account of what mental health pluralism is, (2) to show that the question of pluralism should not be neglected in debate about what mental health is, and (3) to argue for mental health pluralism. I also draw out some implications of this discussion for philosophy, science, and psychotherapy. (shrink)

Ordinary cases of object seeing involve the visual perception of space and spatial location. But does seeing an object require such spatial perception? An empirical challenge to the idea that it does comes from reflection upon Bálint's syndrome, for some suppose that in Bálint's syndrome subjects can see objects without seeing space or spatial location. In this article, I question whether the empirical evidence available to us adequately supports this understanding of Bálint's syndrome, and explain how the aforementioned empirical challenge (...) can be resisted. (shrink)

DeLancey shows that our understanding of emotion provides essential insight on key issues in philosophy of mind and artificial intelligence. He offers us a bold new approach to the study of the mind based on the latest scientific research and provides an accessible overview of the science of emotion.

Some have argued that we can put pressure on a relational view of experience with reference to the fact that the idiosyncrasies of perceivers can affect the qualitative characters of their experiences. Quassim Cassam calls this the problem of idiosyncratic perception. I defend the relational view in response to this problem.

Orthodox epistemological disjunctivism involves the idea that paradigm cases of visual perceptual knowledge are based on visual perceptual states which are propositional, and hence representational. Given this, the orthodox version of epistemological disjunctivism takes on controversial representational commitments in the philosophy of perception. Must epistemological disjunctivism involve these commitments? I don’t think so. Here I argue that we can take epistemological disjunctivism in a new direction and develop a version of the view free of these representational commitments. The basic idea (...) is that instead of conceiving of knowledge grounding perceptions as states in which one sees that such-and-such is the case, we should instead conceive of them as states or episodes in which one sees a thing, we should conceive of them as thing-seeings. I’ll suggest that we can cast such seeings in a knowledge grounding role without conceiving of them as representational. But this is because we can put thing-seeings to epistemological work, in the framework of epistemological disjunctivism, whilst remaining neutral on whether or not they are propositional, or representational at all. The point, then, is not to replace epistemological disjunctivism’s controversial representational commitments with controversial non-representational commitments. The point is, rather, that epistemological disjunctivism can be developed with fewer commitments in the philosophy of perception than is usually appreciated. (shrink)

This paper considers the possibility that nonrelativistic quantum mechanics tells us that Nature cares about time reversal. In a classical world we have a fundamentally reversible world that appears irreversible at higher levels, e.g., the thermodynamic level. But in a quantum world we see, if I am correct, a fundamentally irreversible world that appears reversible at higher levels, e.g., the level of classical mechanics. I consider two related symmetries, time reversal invariance and what I call ‘Wigner reversal invariance.’ Violation of (...) the first is interesting, for not only would it fly in the face of the usual story about temporal symmetry, but it also appears to imply (as I’ll explain) that time is ‘handed’, or as some have misleadingly said in the literature, ‘anisotropic’. Violation of the second is, as I hope to show, even more interesting. The paper also contains a discussion of two mostly neglected topics: what it means to say time is handed and what warrants such an attribution to time. (shrink)

The argument from illusion attempts to establish the bold claim that we are never perceptually aware of ordinary material objects. The argument has rightly received a great deal critical of scrutiny. But here we develop a criticism that, to our knowledge, has not hitherto been explored. We consider the canonical form of the argument as it is captured in contemporary expositions. There are two stages to our criticism. First, we show that the argument is invalid. Second, we identify premises that (...) can be used to make the argument valid. But we argue that the obvious fixes are problematic. If our arguments are successful, we show that the argument from illusion is even more difficult to defend than is commonly acknowledged. (shrink)

Philosophical Issues, Volume 30, Issue 1, Page 102-119, October 2020.

Was the first book to examine the exciting area of overlap between philosophy and quantum mechanics with chapters by leading experts from around the world.

Thomas Szasz famously argued that mental illness is a myth. Less famously, Szasz argued that since mental illness is a myth, so too is psychotherapy. Szasz’ claim that mental illness is a myth has been much discussed, but much less attention has been paid to his claim that psychotherapy is a myth. In the first part of this essay, I critically examine Szasz’ discussion of psychotherapy in order to uncover the strongest version of his case for thinking that it is (...) a myth. As we’ll see, this involves an understanding of psychotherapeutic interventions as treatments of psychopathological problems. In the rest of this essay, I turn to this directly and argue that psychotherapy has an important non-pathocentric dimension. I argue that we fail to appreciate the nature and variety of psychotherapy if we concentrate only on its pathocentric dimensions. Though I use Szasz as a stalking horse, the substantive topic is the nature of psychotherapy. This enquiry falls into the philosophy of psychotherapy as distinct from the philosophy of psychiatry and the philosophy of psychoanalysis. (shrink)

In this way Dilworth succeeds in providing a conception of science in which scientific progress is based on both rational and empirical considerations.

Over 50% of the world population will develop a psychiatric disorder in their lifetime.1 In the realm of psychiatric treatment, two primary modalities have been established: pharmacotherapy and psychotherapy. Yet, pharmacological interventions often take precedence as the initial treatment choice despite their comparable outcomes, severe side effects and disputed evidence of their efficacy. This preference for medication foregrounds a vital re-examination of what it means to be invasive in medical treatments, namely in psychiatric care. De Marco et al challenge the (...) standard account of invasiveness, presenting considerations that transcend the traditional criteria of physical intrusion.2 Through case studies centred on treatments for schizophrenia and depression, we aim to (1) reinforce De Marco et al ’s challenge to the standard account of invasiveness and (2) extend the dialogue to the moral imperative of redefining mental invasiveness. Our aims are to broaden the definition of mental invasiveness, aligning with De Marco et al ’s emphasis on context sensitivity, and to include the severity of side effects as a critical factor in this assessment. Redefining what is considered invasive in psychiatric treatment has profound implications for patient care and medical decision-making. Labelling treatments, namely medications, as invasive encourages both patients and healthcare providers to approach these options with a heightened level of scrutiny and care. This is …. (shrink)

Many believe that quantum mechanics makes the world hospitable to the tensed theory of time. Quantum mechanics is said to rescue the significance of the present moment, the mutability of the future and possibly even the whoosh of time’s flow. It allegedly does so in two different ways: by making a preferred foliation of spacetime into space and time scientifically respectable, and by wavefunction collapse injecting temporal ‘becoming’ into the world. The aim of this paper is to show that the (...) reasoning underlying these claims is wishful thinking. Against the first claim I develop what I call the “coordination problem” for tensers. The upshot of this problem is that if tensers escape the threat of relativity, they do so only by embracing conflict with the branch of physics they believed saved them, quantum mechanics. I then step back from the fray and examine some methodological issues, concluding that scientific methodology will always be “against” tenses as they are currently conceived. The Appendix deals with the confused tangle of issues linking wavefunction collapse to an open future. (shrink)

It is an open question when procreation is justified. Antinatalists argue that bringing a new individual into the world is morally wrong, whereas pronatalists say that creating new life is morally good. In between these positions lie attempts to provide conditions for when taking an anti or pronatal stance is appropriate. This paper is concerned with developing one of these attempts, which can be called qualified pronatalism. Qualified pronatalism typically claims that while procreation can be morally permissible, there are constraints (...) on when it is justified. These constraints often concern whether an individual is motivated to procreate for the right reasons. For instance, if someone is not sufficiently concerned with the child’s future welfare, the qualified pronatalist will say that procreation is not justified. Moreover, David Wasserman says that this concern forms a role-based duty. That is, prospective parents have special duties to be concerned for the child’s future welfare by virtue of the role they occupy. In this paper, I argue that a proper examination of a prospective parent’s role-based duties entails that more is needed to justify procreation. Bringing a new person into the world leaves fewer resources for people who already need them, and the current size of the human population is unsustainable from a planetary point of view. Therefore, even if there is nothing wrong with procreation per se, the external condition of overpopulation, and its ensuing public health issues, plausibly gives rise to a role-based duty that prospective parents must account for when deciding whether to procreate. (shrink)

Neuropsychiatric disorders such as drug addiction, depression and schizophrenia are often centrally implicated in public health challenges. These conditions impact the individuals affected and have widespread implications, contributing to related crises such as opioid epidemic, rising suicide rates and homelessness. Despite their influence, public health interventions frequently emphasise individual responsibility, overlooking the complex interplay of neurobiological and systemic factors that underpin these disorders. Current public health frameworks, such as the Nuffield Council on Bioethics’ intervention ladder, prioritise efforts that encourage individual (...) behaviour change. Paetkau critiques this emphasis on individual responsibility, emphasising the need to consider more systemic factors, such as social determinants of health, as targets of necessary intervention.1 We aim to reinforce Paetkau’s critique of the intervention ladder by introducing three neuropsychiatric case studies, each highlighting the limitations of an individual-based framework in addressing psychopathology-involved public health issues. We argue that conditions like addiction, depression and serious mental illness undermine the emphasis on individual responsibility in public health and policy interventions. To this end, neuroscience demonstrates that effective public health interventions necessitate a shift from the long-standing emphasis on individual responsibility towards more comprehensive, systems-level interventions. Opioid overdose deaths in the USA have sextupled since 1999, with over 100,000 deaths in 2023 alone.2 The opioid crisis has since remained one of the most pressing public …. (shrink)

This paper searches for an explicit expression of the so-called problem of the direction of time. I argue that the traditional version of the problem is an artifact of a mistaken view in the foundations of statistical mechanics, and that to the degree it is a problem, it is really one general to all the special sciences. I then search the residue of the traditional problem for any remaining difficulty particular to time's arrow and find that there is a special (...) puzzle for some types of scientific realist. (shrink)

Leading social innovation is challenging. Creating enduring social innovation requires navigating the tension of simultaneously engaging top-down and shared leadership. We outline the crux of the challenge and provide key takeaways and practical advice for the tandem deployment of top-down and shared leadership for social innovation success.

Scholasticism, appropriation, and censure -- Humanists' invectives and Aristotle's impiety -- Renaissance Aristotle, Renaissance Averroes -- Italian Aristotelianism after Pomponazzi -- Religious reform and the reassessment of Aristotelianism -- Learned anti-Aristoteliansim -- History, erudition, and Aristotle's past -- Pious novelty.

Many of those memorialized around us in statues are wrongdoers, and so we are often called to consider whether we should take down those statues. Some of those statutes are memorialized for reasons now taken to be wrong; others are memorialized not for but rather despite their wrongdoing. How should we consider those latter cases? One tempting analysis suggests that we need only consider whether the wrongdoing was sufficiently transgressive. In this article, however, I reject that constrained focus. Instead, these (...) cases have as much to do with us, our priorities, and what those priorities should be as they have to do with the particulars of the lives of the subjects of the statues. Recognizing the central role that our priorities play in blame and condemnation better captures the contours of the debate about statue removal than any categorical rule about types of wrongs. (shrink)

The intersection of language, stigma, and neuropsychiatry is an integral area of concern for limited english proficiency (LEP) communities, demanding a greater focus in U.S. healthcare systems. Lan...

Volume 20, Issue 10, October 2020, Page 29-31.

Quassim Cassam offers a conception of ways of knowing which he argues is preferable to rival accounts such as the account we find in Williamson. The correct way to think about ways of knowing matters for philosophers, such as Cassam and Williamson, who want to understand knowledge itself in terms of ways of knowing. So is Cassam right that his conception of ways of knowing is preferable to Williamson's? The discussion to follow is irenic in spirit: I will argue that (...) in fact Cassam and Williamson don't offer competing accounts of the same phenomenon, but consistent accounts of subtly different phenomena. It is then open that ways of knowing in both senses are relevant to elucidating knowledge itself. (shrink)

ABSTRACTVirtue ethics, a topic of growing interest in media ethics and philosophy more broadly, poses challenges for classroom instruction because it is rooted in long-term development of character. This article explores approaches for incorporating virtue into media ethics instruction and assessing associated student learning, based on an analysis of how students in a journalism ethics class demonstrated their understanding and application of virtues through activities tailored to virtue ethics. The analysis, in addition to suggesting the value of assignments such as (...) an exemplar paper for learning and assessment, highlights several challenges instructors should consider in both teaching and evaluating virtue instruction. (shrink)

Although the AAMC requires annual reporting of medical humanities teaching, most literature is based on single-school case reports and studies using information reported on schools’ websites. This study sought to discover what medical humanities is offered in North American allopathic and osteopathic undergraduate medical schools. An 18-question, semi-structured survey was distributed to all 146 member schools of the American Association of Medical Colleges and the American Association of Colleges of Osteopathic Medicine. The survey sought information on required and elective humanities (...) content, hours of humanities instruction, types of disciplines, participation rates, and humanities administrative structure. The survey was completed by 134 schools. 70.8% of schools offered required and 80.6% offered electives in humanities. Global health and writing were the most common disciplines. Schools required 43.9 mean and 30 median hours in humanities. In the first two years, most humanities are integrated into other course work; most electives are offered as stand-alone classes. 50.0% of schools report only 0-25% of students participating in humanities electives. Presence of a certificate, concentration or arts journal increased likelihood of humanities content but decreased mean hours. Schools with a medical humanities MA had a higher number of required humanities hours. Medical humanities content in undergraduate curriculum is lower than is indicated in the AAMC annual report. Schools with a formal structure have a greater humanities presence in the curriculum and are taken by more students. (shrink)

is the thesis that everything supervenes upon the spatiotemporal distribution of local intrinsic qualities. A recent threat to HS, originating in thought experiments by Armstrong and Kripke, claims that the mere possibility of rotating homogeneous discs proves HS false. I argue that the rotating disc argument (RDA) fails. If I am right, Humeans needn't abandon or alter HS to make sense of rotating homogeneous discs. Homogeneous discs, as necessarily understood by RDA, are not the sorts of things in which we (...) should believe. These discs do not belong in our ontology - not because there is a problem with their homogeneity, but (surprisingly) because there is a problem with their rotation. RDA is shown to be a kind of parody of classic arguments for spatial substantivalism. (shrink)

Public debate on nanotechnology is a large topic within governments, research agencies, industry and non-government organisations. But depending who you talk to the perception of what the public thinks about nanotechnology can be very varied. To define coherent policy and to invest in research and development that aligns with public preferences, needs more than just perceptions of public perceptions. Public attitude studies are vital in understanding what the public really think, but they need to go further than simplistic polling and (...) should examine factors such as changes over time, drivers of attitude change, different attitudes to different applications and be supported by qualitative data. This paper summarises the findings of a three year tracking study of public attitudes towards nanotechnology, highlighting both concerns and aspirations for nanotechnology and discusses the impacts of that data on public engagement programs. (shrink)

This volume brings leading figures in philosophy, political theory, intellectual history, and literary theory into a dialogue about Arendt's work and its significance for today's fractious identity politics, public ethics, and civic life.

This is my commentary on Jonathan Schaffer's paper "Evidence for Fundamentality?”; both the paper and comments were presented at the Pacific APA, San Francisco, March 2001. Schaffer argues against the view that there is an ultimate fundamental level to the world. Seeing that quarks and leptons may have an infinite hierarchy of constituents, he claims, “empowers and dignifies the whole of nature” (15). Like Kant he holds that there are as good reasons for believing matter infinitely divisible as composed of (...) fundamental simples. I’m afraid that Schaffer’s provocative arguments have not convinced me. In the paper, I criticize the idea that fundamentalism 'weakens' and 'denigrates' the whole of nature and try to show that an infinite hierarchy can not do the work Schaffer needs it to. I then argue that we should not in fact be agnostic between the two rival hypotheses. (shrink)