C'est l'été, tous les habitants de la ferme des Bertaux sont aux champs et l'officier de santé, Charles Bovary, veuf depuis peu, trouve seule dans la cuisine, Emma, la fille unique du père Rouault qu'il a déjà plusieurs fois rencontrée. Sans se l'être clairement avoué, il vient pour elle. Elle l'invite à boire un petit verre de curaçao, puis se rassoit, silencieuse, toute à son ouvrage. C'est elle qui prend l'initiative de la conversation : « Elle se plaignait d'éprouver, (...) depuis le com... (shrink)

Recent medical and bioethics literature shows a growing concern for practitioners’ emotional experience and the ethical environment in the workplace. Moral distress, in particular, is often said to result from the difficult decisions made and the troubling situations regularly encountered in health care contexts. It has been identified as a leading cause of professional dissatisfaction and burnout, which, in turn, contribute to inadequate attention and increased pain for patients. Given the natural desire to avoid these negative effects, it seems to (...) most authors that systematic efforts should be made to drastically reduce moral distress, if not altogether eliminate it from the lives of vulnerable practitioners. Such efforts, however, may be problematic, as moral distress is not adequately understood, nor is there agreement among the leading accounts regarding how to conceptualize the experience. With this article I make clear what a robust account of moral distress should be able to explain and how the most common notions in the existing literature leave significant explanatory gaps. I present several cases of interest and, with careful reflection upon their distinguishing features, I establish important desiderata for an explanatorily satisfying account. With these fundamental demands left unsatisfied by the leading accounts, we see the persisting need for a conception of moral distress that can capture and delimit the range of cases of interest. (shrink)

ABSTRACTThis article studies multi-stakeholder initiatives as spaces for both deliberation and contestation between constituencies with competing discourses and disputed values, beliefs, and preferences. We review different theoretical perspectives on MSIs, which see them mainly as spaces to find solutions to market problems, as spaces of conflict and bargaining, or as spaces of consensus. In contrast, we build on a contestatory deliberative perspective, which gives equal value to both contestation and consensus. We identify four types of internal contestation which can be (...) present in MSIs—procedural, inclusiveness, epistemic, and ultimate-goal—and argue that embracing contestation and engaging in ongoing revision of provisional agreements, criteria, and goals can enhance the democratic quality of MSIs. Finally, we explore the implications of this perspective for theorizing about the democratic quality in MSIs and about the role of corporations in transnational governance. (shrink)

Key Words mental control, intrusive thought, rebound effect, ironic processes Abstract Although thought suppression is a popular form of mental control, research has indicated that it can be counterproductive, helping assure the very state of mind one had hoped to avoid. This chapter reviews the research on suppression, which spans a wide range of domains, including emotions, memory, interpersonal processes, psychophysiological reactions, and psychopathology. The chapter considers the relevant methodological and theoretical issues and suggests directions for future research.

The notion of ‘revealed preference’ is unclear and should be abandoned. Defenders of the theory of revealed preference have misinterpreted legitimate concerns about the testability of economics as the demand that economists eschew reference to (unobservable) subjective states. As attempts to apply revealed-preference theory to game theory illustrate with particular vividness, this demand is mistaken.

This book is a study of the role of intellect in human action as described by Thomas Aquinas. One of its primary aims is to compare the interpretation of Aristotle by Aquinas with the lines of interpretation offered in contemporary Aristotelian scholarship. The book seeks to clarify the problems involved in the appropriation of Aristotle's theory by a Christian theologian, including such topics as the practical syllogism and the problems of akrasia. Westberg argues that Aquinas was much closer to Aristotle (...) than is often recognized, and he puts forward important new interpretations of the relation of intellect and will in the stages of intention, deliberation, decision, and execution. In the concluding section of the book, he shows how this new interpretation yields fruitful insights on a range of theological topics, including sin, law, love, and the moral virtues. (shrink)

Deleuze’s philosophy of immanence, because it vigorously rejects every appeal to the beyond, is often presumed to be indifferent to the concerns of religion. This book argues against such a presumption. It does so, first of all, by emphasising how both Deleuze’s thought and the notion of religion are motivated by a demand to create new modes of existence, or to imagine and enact a future that would substantively break with the present configuration of being. If Deleuze’s thought and the (...) notion of religion intersect in this regard, then their divergence must be located elsewhere, namely in the distinction between immanence and transcendence. The book thus argues that the enemy of Deleuze’s thought is not religion in general but instead the specific operation of transcendence. Furthermore, it argues that since Deleuze’s thought is not simply anti-religious, it cannot be identified with secularism. Along these lines, the book shows how Deleuzian immanence is able both to oppose religious transcendence and to enter an allliance with immanent accounts of the name of God. The effect of this is to suspend the paralysing debate between religion and the secular in order to attend to the ways in which immanence – whether “religious” or “secular” – is able to break with the present and to create the future. (shrink)

In Eudemian Ethics 8.3, Aristotle treats a virtue that he calls kalokagathia, ‘nobility-and-goodness’. This virtue appears to be quite important, and he even identifies it with “perfect virtue” (1249a17). This makes it puzzling that the Nicomachean Ethics, a text that largely parallels the Eudemian Ethics, does not discuss kalokagathia at all. I argue that the reason for this difference has to do with the role that the intellectual virtue practical wisdom (phronêsis) plays in these treatises. The Nicomachean Ethics, I argue, (...) makes use of a more expansive conception of phronêsis than does the Eudemian Ethics. Hence, the work that is done by kalokagathia in the Eudemian Ethics -- crucially, accounting for the unity of the virtues -- is done in the Nicomachean Ethics by phronêsis. (shrink)

Focusing on five increasingly interrelated spheres of professional activity-politics, law, engineering, medicine, and science-the contributors to Professional Ethics and Social Responsibility cast new light on familiar ethical quandaries and direct attention to new areas of concern, particularly the institutional setting of contemporary professional activity.

During the early nineteenth century the Royal Observatory, Greenwich, significantly increased the number of individuals it employed. One of the new roles created was the position of First Assistant, who oversaw the management of astronomical labor at the observatory. This article examines the contribution of Robert Main, who was the first person employed in this role. It shows that, through Robert Main’s duties and tasks, the observatory appears as a hybrid site embodying aspects of the other institutions that formed part (...) of its operational network. Moreover, it demonstrates that the transformation of the observatory during the nineteenth century was driven by his rigorous maintenance of discipline in relation to the daily operations of the site. (shrink)

In their development of causal decision theory, Allan Gibbard and William Harper advocate a particular method for calculating the expected utility of an action, a method based upon the probabilities of certain counterfactuals. Gibbard and Harper then employ their method to support a two-box solution to Newcomb’s paradox. This paper argues against some of Gibbard and Harper’s key claims concerning the truth-values and probabilities of counterfactuals involved in expected utility calculations, thereby disputing their analysis of Newcomb’s Paradox. If we are (...) right, then Gibbard and Harper’s method of calculating expected utility does not adequately represent rational choice. (shrink)

Classic serotonergic psychedelics are experiencing a clinical revival, which has also revived ethical debates about psychedelic-assisted therapy. A particular issue here is how to prepare and protect patients from the vulnerability that the psychedelic state creates. This article first examines how this vulnerability manifests itself, revealing that it results from an impairment of autonomy: psychedelics diminish decision-making capacity, reduce controllability, and limit resistance to external influences. It then analyzes the strengths and weaknesses of five safety measures proposed in the literature, (...) what aspect of the patient’s vulnerability they seek to reduce, and how they can be optimized. The analysis shows that while preparatory sessions, advance directives, and specific training and oversight are useful, starting with a lower dosage and no therapy is less so. Finally, the article presents a safety measure that has been overlooked in the literature but could be highly effective and feasible: bringing a close person to the psychedelic session. (shrink)

A downward-entailing context has the property that the replacement of the predicate in the context by a stronger predicate preserves truth. So, for instance, presuppositions aside, the context after “every” in (1) where the NPI “ever” appears is downward entailing.

Symbolic healing, that is, responding to meaningful experiences in positive ways, can facilitate human healing. This process partly engages consciousness and partly evades consciousness completely (sometimes it partakes of both simultaneously). This paper, presented as the Society for the Anthropology of Consciousness Distinguished Lecture at the 2011 AAA meeting in Montreal, reviews recent research on what is ordinarily (and unfortunately) called the “placebo effect.” The author makes the argument that language use should change, and the relevant portions of what is (...) often called the placebo effect should be referred to as the “meaning response.”. (shrink)

Nicht erst durch sein antibürgerliches Engagement verdient sich Brecht den Namen eines politischen Schriftstellers, sondern vor allem dadurch, dass die höchst kommunikative Sprache seiner Dichtung aktiv ins Bewusstsein eingreift. Im vorliegenden Buch wird gezeigt, wie die semantische Wirkung der sich im Gestischen festbeissenden Brechtschen Bilder durch strukturalistische und sprachwissenschaftliche Forschungsmethoden voll erfasst werden kann. Sich auf ein Drittes beziehend, bewirken Metaphern und Symbole im aktionsfördernden Kontext, verallgemeinernd und anschaulich zugleich, tiefgründig politische Klärung.

It is well known that Aristotle tries to make room for self-motion – an idea he inherits to some extent from Plato – within his other commitments to causal determinism while at the same time modifying the idea. However, one argument in Physics VII 1 seems to pose a problem for the bare possibility of self-motion; in it he seems to argue that everything that moves must be moved by something else. The text in which this argument appears is itself (...) vexed on a number of fronts, because it is not clear how Physics VII fits with the rest of the Physics, and also because there are two distinct manuscript traditions for Physics VII. So the argument in Physics VII 1 has not been adequately taken into account in discussions of self-motion. I argue for a new and charitable reading of Aristotle’s Physics VII 1 α241b35-242a49 / β241b25-242a15. I show that the argument is compatible with Aristotle’s endorsements of self-motion; I defend the argument’s most controversial premise; and I argue that my reading has some useful implications for understanding Aristotelian self-motion. (shrink)

Scientific psychology and neuroscience are taking increasingly precise and comprehensive pictures of the human mind, both in its physi- cal architecture and its functional processes. Meanwhile, each human mind has an abbreviated view of itself, a self-portrait that captures how it thinks it operates, and that therefore has been remarkably influential. The mind’s self-portrait has as a central feature the idea that thoughts cause actions, and that the self is thus an origin of the body’s actions. This self- portrait is (...) reached through a process of inference of apparent mental cau- sation, and it gives rise to the experience that we are consciously willing what we do. Evidence from several sources suggests that this self-portrait may often be a humble and misleading caricature of the mind’s opera- tion—but one that underlies the feeling of authorship and the acceptance of responsibility for action. (shrink)

The Declaration on Euthanasia (1980) defined euthanasia as “an action or an omission which of itself or by intention causes death, in order that all suffering may in this way be eliminated.” In Evangelium vitae (1995) Pope St. John Paul II defined “euthanasia in the strict sense” using exactly the same words, except that where the declaration has “of itself or [vel] by intention” the encyclical reads “of itself and [et] by intention.” This paper explores the significance of this change, (...) which has been largely ignored and has not been adopted by the Catechism or by the Ethical and Religious Directives. I argue for the superiority of the definition in the declaration. (shrink)

Over the past few decades, large food banks that collect, warehouse, and redistribute food have become institutionalized across Europe. Although food banks gained increased visibility as important food relief mechanisms during the covid pandemic in 2020 and 2021, the crisis also highlighted their structural weaknesses and the fragility of the charity-based emergency food system. In particular, many European food banks faced higher costs, lower food stocks, uneven food donations, and lower numbers of volunteers and personnel as demand for food relief (...) increased sharply. Also, many food banks lacked personal health and safety equipment for front-line staff and volunteers, many of whom were vulnerable or aged, thus forcing the closure of some charities due to health concerns. Yet, the impact of the pandemic was uneven across the continent as the covid pandemic strengthened some food banks while others were weakened. To explore these dynamics in detail, this paper utilizes in-depth interviews and surveys of key food bank operators in the Netherlands, Norway, and Greece to analyze how and why European food bank systems fared so differently from the pandemic. In short, the findings in this paper reveal how the Norwegian food bank system leveraged its position to increase fundraising and visibility, while the Netherlands food bank system suffered from long-term structural weaknesses, and the Greek food bank system was further embroiled in government tensions that threatened its existence. The preexisting structure of food bank systems, broader political economy, and historical context significantly impacted how food relief networks fared during the pandemic. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Symposium: The Future of the Art Museum: Curatorial and Educational Perspectives:IntroductionDaniel A. SiedellIntroductionThere are few futures pondered more often than the art museum's. The new millennium has spawned a veritable cottage industry of such prognostication. Most of it has occurred from the perspectives of building expansion, audience growth, and collection development. These are not, by any means, unimportant considerations. However, such sustained attention to them by directors, marketers, board (...) members, collectors, and the mass media tend to obscure the fact that these areas of concern are not ends in themselves. A new museum wing, higher attendance, and more gifts of art to the collection mean little unless they serve to facilitate specific curatorial and educational ends, which themselves are in the service of expanding and deepening their capacity to enhance the experience of art. The future of the art museum rests on the ability of curators and educators to develop new and more robust curatorial and educational work that is responsive to both the larger culture and to the vocational standards of their respective professions. Curators and educators need, then, to be more self-critical of their practices.This symposium brings together a few of these professionals to reflect on the future of the art museum from the perspective of those involved in the day-to-day production, presentation, and interpretation of works of art. It is occasioned by the publication of David Carrier's book, Museum Skepticism: A History of the Display of Art in Public Galleries, recently published by Duke University Press, and more specifically, Carrier's conclusion, which offers its own reflection on the future of the art museum. A frequent contributor to the Journal of Aesthetic Education, Carrier is a philosopher and art critic whose interests range widely from the art criticism of John Ruskin and Adrian Stokes to the writing of art history and the paintings of Sean Scully.1 Carrier's book, written while a scholar in residence at the Getty Center for the History of Art and the Humanities, explores the history and philosophy of art museums from the point of view of the narratives on which they rely as well as produce. And it is narratives that art educators and curators produce, affirm, and expand when they curate exhibitions and do educational programming.Because they are "public" institutions (even when they are private organizations) and serve many competing audience constituencies, art museums [End Page 1] often suffer from an acute identity crisis, even while they build large expansions, engage in aggressive campaigns to court collectors, placate increasingly more powerful governing boards, and expand their programming to the point that it ceases to be education. The business of the art museum often masks these deep crises, which eventually become a neurosis that plagues curatorial and educational practice. A symptom of this illness can be seen in the misplaced tension between curators and educators as a battle between the "scholars" and the "popularizers," the "elites" and the "community."In 1946 Alfred H. Barr Jr. of the Museum of Modern Art presented a paper called "Research and Publication in Art Museums."2 In it Barr not only recognizes the importance of museum scholarship; he argues that such scholarship, unlike that of the academic art historian, must engage and interact with "the man off the street." Indeed, Barr passionately believed that museum scholarship not only could but should engage a broader and more diverse public all the while remaining committed to scholarly ideals. Barr acknowledges the tensions between museums as "popular community centers" and museums as places of "research and publication." But, he continues, "Both can be done provided we have enough faith to believe in the values of both and enough skill to persuade others to agree with us."3 Barr's expansive definition of scholarship is instructive and a challenge. "By publication I mean not only the scholarly treatise but also the popular article or book, the classroom or public lecture, the gallery talk, publicity releases."4 For Barr, scholarship is not merely a curator's or educator's opportunity to address her professional colleagues and strengthen guild rank; it is a value that is infused throughout all work... (shrink)

Midwest Studies In Philosophy, EarlyView.