Psychiatry is rapidly adopting digital phenotyping and artificial intelligence/machine learning tools to study mental illness based on tracking participants’ locations, online activity, phone and text message usage, heart rate, sleep, physical activity, and more. Existing ethical frameworks for return of individual research results (IRRs) are inadequate to guide researchers for when, if, and how to return this unprecedented number of potentially sensitive results about each participant’s real-world behavior. To address this gap, we convened an interdisciplinary expert working group, supported by (...) a National Institute of Mental Health grant. Building on established guidelines and the emerging norm of returning results in participant-centered research, we present a novel framework specific to the ethical, legal, and social implications of returning IRRs in digital phenotyping research. Our framework offers researchers, clinicians, and Institutional Review Boards (IRBs) urgently needed guidance, and the principles developed here in the context of psychiatry will be readily adaptable to other therapeutic areas. (shrink)

As a member of the BRAIN Neuroethics Subgroup, which drafted the Neuroethics Roadmap, I am proud of our work. The Roadmap is the result of many hours of thoughtful discussion, and reflects strong l...

In lieu of an abstract, here is a brief excerpt of the content:VIOLENCE AND NONVIOLENCE IN HINDU RELIGIOUS TRADITIONS Francis X. Clooney, SJ. Boston College Outline I.Violence, Sacrifice and Ritual 1. Some basic attitudes toward the killing of animals 2.Resolving the problem of sacrificial violence by internalization 3.Substitutions 4.Renunciation and nonviolence: an elite pathway 5.Violence andnonviolenceinrelation to vegetarianism: Hans Schmidt's theses?. Traditional Hindu Theorizations of Violence in Mimamsa Ritual Theory and Vedanta Theology 1. The ritual analysis (at Mimamsa Sutra (...) 1.1.2) of the Shyena rite which is performed in order to harm enemies 2.The Vedanta analysis (at Uttara Mimamsa Sutra 3.1.25) of ritual violence in relation to the prohibition of violence??. Violence in the Life of the State HOFrancis X. Clooney, S.J. 1. The royal power to punish (danda) 2.The synthesis of the ideals of brahmin and king a..The distribution and management of violence in the Laws ofManu (1st century CE) b. Policy toward warfare in the Arthashastra of Kautilya 3.The collapse of the brahmanical synthesis—and the emergence of a (seemingly) more nonviolent Hinduism 4.A comment on Gandhi (1 869-1948) and the contemporary emergence of post-Gandhian Hindu perspectives IV.Alternate Views from Outside the Sanskritic Tradition 1. Tamil Wisdom on Violence and Nonviolence: a.Tirukkural (c. 2nd century CE) b.Cilappatikaram (5th century CE) 2.Blood and Goddesses 3.From a Village Perspective a. Some Trouble with Cows b.Mahasweta Devi and the Literary Exposure of Violence V.The Question of a Christian Perspective on the Hindu Treatment of Violence and Religion: Are Victims Necessary? Some Presuppositions: • The following reflections, complex as they are, are governed by a reluctance to simplify Hindu teaching. I seek to avoid the view that the Hindu traditions had only one view of violence and nonviolence. • I use the term "Hindu" loosely and as a shorthand, without claiming that there is a single Hindu tradition, or a single creed shared by all Hindus, or a single attitude toward violence. But neither do I claim that there are simply many traditions without any common elements which justify the appellation "Hindu." • I am reluctant to idealize the Hindu traditions as if nonviolence must necessarily be taken as the epitome ofHindu thought. India's traditions are complex, and require complex treatment. • A serious artificiality of this paper is that I treat Hinduism without simultaneously lookinginto Buddhist andJain materials, though both were traditions with important and enduring commitments to nonviolence. Particularly with respect to the renunciant, marginal components of traditions, one ought not to make overly neat or decisive distinctions Violence and Nonviolence in Hindu Religious Traditions 1 1 1 between the Hindu, Buddhist, and Jain theories and practices related to violence and nonviolence. • I attempt to give preference to indigenous discussions ofissues related to violence and nonviolence; the context and mode of thinking are important, notjust the conclusions drawn. I therefore avoid simply mining Hindu texts for an answer to a contemporary question, "What is the Hindu attitude toward violence and nonviolence?" • In most ofwhat follows we must distinguish contexts where "violence" indicates "physical action which causes pain to some living being," from contexts where "violence" indicates "an intention, rooted in anger or malice, to hurt someone." I use the word "violence" for both in order to highlight the complex issues of distinction involved. In considering the Sanskrit formulations, one likewise has to distinguish himsa as "causing pain" from himsa as "intending to harm." • It is often difficult to date ancient texts, and even when one narrows down a date—within 200-300 years—its significance still depends on other, often equally broadly stated dates. Nevertheless, I do offer dates throughout, as summarized here: •ancient Vedic sacrificial practices, from before 1200 BCE •Vedic ritual analyses and reformulations of sacrifices as ritualized acts, in the Brahmanas, from after 1000 BCE •the Upanishadic exploration of the deeper meanings of ritual and interiorized alternatives to ritual, from after 900 BCE •the Buddha, c. 500 BCE •key texts in the theorization of royal power, The Laws of Manu (beginning of Common Era) and Arthashastra (c. 150 CE) •the Tamil wisdom text Tirukkural (100 CE) •Goddess texts as evidenced in Sanskrit formulations, from after 500 CE... (shrink)

This essay carefully examines the debate between Hegel and Wilhelm von Humboldt about the meaning of the Bhagavad Gîtâ, and more specifically about several verses in Gîtâ 6 regarding the radical emptying and purification of the mind. My aim is to propose a new and wider conversation, not possible in Hegel’s time but necessary in ours, between European scholars and peer Indian intellectuals in traditions familiar with the Gîtâ for centuries before any European knew of it at all. To exemplify (...) this new work, I attend to the reading of the same Gîtâ 6 passage by the famed philosopher and theologian Madhusûdana Sarasvatî. In this way, the European inquiry into the status of Indian thought and religion ceases to be an exclusively European endeavor, becoming instead a beneficial and mutually corrective crosscultural and interreligious conversation about texts and history, philosophy and theology. (shrink)

The following reflections were originally an oral response to issues raised in Lee Yearley's presentation in May 2009 at Harvard Divinity School. As written here, they follow upon his oral and now written comments, highlighting key issues and points for development, drawing on this respondent's expertise in comparative and Hindu studies.

The Ālvārs are the seventh–ninth century Tamil poet saints whose works achieved the status of sacred canon in what became, after the time of the theologian Rāmānuja, the Śrīvaiṣṇava community and tradition of south India. Their poems are honored as excellent poetry, as expressive of the experience of the poets themselves and of their encounters with Nārāyaṇa, their chosen deity, and finally as revelation, the divine Word uttered in human words. This thematic issue of Sophia is interested in investigating the (...) transformations or adaptations that a human language — speaking, writing — undergoes when transmitting a divine message, a revelation expressed in human words. This essay suggests that exploring how traditions have thought and performed the divine in human language can be undertaken usefully; that spiritual charged poetry is a powerful medium of divine communication in human words that both fall short in speaking of God and yet, in that failure, speak eloquently; and that reading intertextually, even interreligiously, is a way to disclose powerfully that divine communication. This essay reflects on all this by studying closely verse 57 of the Tiruviruttam of Śaṭakōpan, the greatest of these poet saints. It aims to show how even the outside reader — ‘the pilgrim reader’ who is neither a native nor a tourist — can enter into the interpretive process and find, in the elusive poetic words, a point of access to the revelation of the tradition. Some brief comparison is made with the interpretation of the Song of Songs in Jewish and Christian commentarial tradition. (shrink)

My Sapphire-hued Lord, My Beloved! Kulacēkara Ā̱lvār’s Perumāl Tirumo̱li. By Suganya Ananda-Kichenin. Collection Indologie, vol. 136. NETamil Series, vol. 2. Pondichéry: Ecole française d’extrême-Orient, 2018. Pp. xi + 604.

It is no surprise that the philosophy of religion, the many disciplines counted within the study of religion and theology, and religion-specific studies, all have their own methods and interests, and often proceed necessarily as conversations among small groups of experts. But the intellectual cogency and credibility of such studies also entails a problematization of the boundaries that divide them. While disciplinary distinctions are necessary and valuable, a freer flow of ideas and questions across boundaries is to the benefit of (...) all concerned. In particular, the philosophy of religion proceeds more fruitfully if, among its several dimensions, it is also intentionally comparative and inter-religious, vulnerable to the questions raised by insiders to traditions, and open to the implications of ideas for religious practice. (shrink)

The guides are shirt-pocket sized, easily folded, laminated for durability, and easy to read.

Highly portable and accessible MRI technology will allow researchers to conduct field-based MRI research in community settings. Previous guidance for researchers working with fixed MRI does not address the novel ethical, legal, and societal issues (ELSI) of portable MRI (pMRI). Our interdisciplinary Working Group (WG) previously identified 15 core ELSI challenges associated with pMRI research and recommended solutions. In this article, we distill those detailed recommendations into a Portable MRI Research ELSI Checklist that offers practical operational guidance for researchers contemplating (...) using this technology. (shrink)

Introduction The General Bearings of Kant's Third Critique The Critique of Judgment may be broadly viewed as a work of philosophical diplomacy in which Kant ...

In Christ and the Cosmos Keith Ward again rethinks Christian doctrines, so as to restore their intelligibility and relevance. Throughout, he commendably notes parallels in other traditions that have pondered the unity and complexity of the divine. But such references are invariably general and brief; little insight into theologies arising elsewhere is achieved. Even in a small book, mention without depth may imply that no premodern learning answers questions arising in and for the globalized West. But gently sidelining the concepts (...) of premodern traditions risks also losing their transformative energies, making less likely the revitalizing of doctrines of God beyond and in the world. (shrink)

Critics and author, Alvin Goldman’s response to Knowledge in the Social World.

In this book, Francis Diebold and Glenn Rudebusch propose two extensions of the classic yield curve model of Nelson and Siegel that are both theoretically rigorous and empirically successful.