In Book II of the ancient architectural treatise, De architectura, Vitruvius gives a mythical account of the conjoined origins of architecture and language: “[I]n ancient times,” he writes, “men were born like wild animals in the forests, caves and woods, and spent their lives feeding on fodder”. One night, while a fierce storm ravaged the woods where these ancient humans lived, a mighty fire broke out. Faced with the flames, the men and women fled in terror. Some, however, recovering from (...) their initial fright, and sensing the warmth emanating from the blaze, moved closer to it and began to throw more wood on it. Using sign language, those feeding the flames communicated to the others the virtues of the... (shrink)

Ruinology is defined here as the study of the speculative reconstruction of ruins. Its remit encompasses both the study of the mechanisms of ruination as well as attempts to reverse-engineer ruination and reconstruct architectural remains.

While defining martial arts is not prerequisite to philosophizing about them, such a definition is desirable, helping us resolve disputes about the status of hard cases. At one extreme, Martínková and Parry argue that martial arts are distinguished from both close combat (as unsystematic) and combat sports (as competitive), and from warrior arts (as lethal) and martial paths (as spiritual). At the other extreme, mixed martial arts pundits and Bruce Lee speak of combat sports generally as martial arts. I (...) argue that the fine-grained taxonomy proposed by Martínková and Parry can be usefully supplemented by a broader definition, specifically the following: martial arts are systematic fighting styles and practices as ways of embodying wisdom. A possible difficulty here is that such views face the charge of overemphasizing the “philosophical” aspect of martial arts. My definition can, however, avoid this apparent problem. If martial arts essentially aim to embody wisdom, this applies no less to the (strategic) practical wisdom of The Art of War than to the (ethical) practical wisdom of the Tao Te Ching. In an extended sense, then, any systematic fighting style, including combat sports, may count as a martial art insofar as it embodies wisdom by improving practical fighting skills. (shrink)

Continental Philosophy Beyond "the" Continent / Brian Treanor -- Prometheus' Gift of Fire and Technics: Contemplating the Meaning of Fire, Affect, and Californian Pyrophytes in the Pyrocene / Marjolein Oele -- The West as Slaughterbench: Thinking without Revolutions in the American West / Christopher Lauer -- The End of the West: The Time of Apocalypse in the Westerns of Cormac McCarthy / Amanda Parris -- The Trees of the West: Our Elders, Our Teachers / Andrew Jussaume -- Thinking Wolves / (...) Thomas Thorpe -- Robert Smith, Entropic Art, and the West / Shannon M. Mussett -- "Westering" and "BreakingThrough": Zen Buddhism on Cannery Row / Gerard Kuperus -- Life in Interregnum: Deleuze, Guattari, and Atleo / Russell Duvernoy -- Monstrous Topologies: Edward Abbey, Reiner Schürmann, and the Fate of the American West / Josh Hayes -- Turtle Island Anarchy / Jason Wirth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Personality in Greek Epic, Tragedy, and Philosophy: The Self in DialogueDavid M. JohnsonChristopher Gill. Personality in Greek Epic, Tragedy, and Philosophy: The Self in Dialogue. Oxford: Clarendon Press, 1996. vii 1 510 pp. Cloth, $85.Gill’s book is a wide-ranging attempt to improve our understanding of Greek poetic and philosophical thinking about the self and its role in ethics. His thesis is that the Greeks had an “objective-participant” model (...) of personality which is different in important ways from the various “subjective” and/or “individualist” models which have often formed the basis of modern interpretations. While the subjective understanding of the person privileges a unitary first-person perspective in a Cartesian way, Gill argues that the Greeks—as do some modern thinkers—speak of an interplay between parts that is best studied from the outside. The individualist strand of thought makes individual autonomy a keystone of morality in a way indebted to Kant; Gill argues that the more communal mode of ethics advocated recently by Williams and MacIntyre is closer to the Greek ideal. Gill is surely right that Cartesian and Kantian assumptions have had a distorting effect on some readings of Greek texts, and he has made important progress by presenting a different framework based on modern work touching on Greek thought about ethics and the self.After an introduction spelling out his objective-participant framework Gill devotes his first chapter to Homeric decision-making and a critique of the interpretations of Snell and Adkins. It is a mistake, he argues, to make self-consciousness the criterion for a full-blown concept of the self or for what counts as moral decision making. Homeric deliberations are closer in form to Aristotle’s thinking about decision making and the modern action theory which has reasons (whether conscious or not) replace the will as the basis for action. Nor are the Homeric heroes rightly criticized for allowing shame and their status to be considerations in their decision making; as Williams has argued, internalized shame can be a rather effective ethical motivator, and as both he and MacIntyre have argued, there is much to be said for allowing one’s place in society to inform one’s decision making. Gill’s argument here does not seem particularly novel, as his frequent citation of Williams and MacIntyre makes clear, but he does apply it thoroughly to four important Iliadic monologues in a way which clarifies these ideas and confirms their relevance for Homer.The second chapter provides an analysis of why we feel sympathy for the problematic heroes of Greek epic and tragedy, particularly Achilles and Medea, despite their controversial deeds. Here Gill rejects the views of Bradley and Butcher, who argued that it was the power of the character’s self-conscious personality that won us over, and the structuralist view of Redfield, who made [End Page 119] Achilles a mediator between the need to protect society and the desire for personal glory. Gill interestingly—and originally, as far as I know—argues that it is rather the hero’s acting out of an ethically exemplary gesture, based on implied or explicit second-order reasoning about the best sort of human life, that gains our interest and sympathy. For Gill it is important that the hero’s ethical position fall within the communal framework of his or her society: Achilles’ refusal to return to the fight is his way of showing how Agamemnon has undermined the code of heroic reciprocity; Medea’s murder of her children is, even more paradoxically, her means of showing Jason the importance of the bonds of philia.Taking Achilles as our example, Gill rejects the view of Parry and Whitman that Achilles’ heroism is deeply subjective. Gill argues that Achilles, in his great speech of book 9, is not rejecting the heroic code itself but only Agamemnon’s perversion of it. While this reading makes good sense of much of Achilles’ speech in Iliad 9, it is difficult to square with the end of the speech, in which Agamemnon seems to have faded from view, leaving Achilles to question the heroic code itself. This is not to say that Achilles puts... (shrink)

A new research area linked to ethics, virtues, and morality is servant leadership. Scholars are currently seeking publication outlets as critics debate whether this new leadership theory is significantly distinct, viable, and valuable for organizational success. The aim of this study was to identify empirical studies that explored servant leadership theory by engaging a sample population in order to assess and synthesize the mechanisms, outcomes, and impacts of servant leadership. Thus, we sought to provide an evidence-informed answer to how does (...) servant leadership work, and how can we apply it? We conducted a systematic literature review (SLR), a methodology adopted from the medical sciences to synthesize research in a systematic, transparent, and reproducible manner. A disciplined screening process resulted in a final sample population of 39 appropriate studies. The synthesis of these empirical studies revealed: (a) there is no consensus on the definition of servant leadership; (b) servant leadership theory is being investigated across a variety of contexts, cultures, and themes; (c) researchers are using multiple measures to explore servant leadership; and (d) servant leadership is a viable leadership theory that helps organizations and improves the well-being of followers. This study contributes to the development of servant leadership theory and practice. In addition, this study contributes to the methodology for conducting SLRs in the field of management, highlighting an effective method for mapping out thematically, and viewing holistically, new research topics. We conclude by offering suggestions for future research. (shrink)

The conclusion of this paper will be that e-sports are not sports. I begin by offering a stipulation and a definition. I stipulate that what I have in mind, when thinking about the concept of sport, is ‘Olympic’ sport. And I define an Olympic Sport as an institutionalised, rule-governed contest of human physical skill. The justification for the stipulation lies partly in that it is uncontroversial. Whatever else people might think of as sport, no-one denies that Olympic Sport is sport. (...) This seeks to ensure that those who might wish to dispute my conclusion might stay with the argument at least for as long as possible. Secondly, the justification for the stipulation lies partly in its normativity—I have chosen an Olympic conception of sport just because it seems to me to offer some kind of desirable version of what sport is and might become. Thirdly, I give examples which show how prominent promoters of e-sports agree with my stipulation, as evidenced by their strenuous attempts to comply with it i... (shrink)

Many think that it would be wrong to defend an individual from attack if he competently and explicitly refuses defensive intervention. In this paper, I consider the extent to which the preferences of victims affect the permissibility of defending groups or aggregates. These cases are interesting and difficult because there is no straightforward sense in which a group can univocally consent to or refuse defensive intervention in the same way that an individual can. Among those who have considered this question, (...) the dominant view is that that consent imposes only an extremely weak constraint on defending groups. I argue that this is mistaken and defend a much more robust requirement. Indeed, on the account that I develop there are cases in which the refusal of a single member of a victim is enough to make it impermissible to defend a much larger group. At the heart of my account is the idea that consent functions as an internal component of the broader requirement that defensive harms be proportionate: if a victim validly refuses defensive intervention, the fact that defence will benefit him cannot be used to justify harming innocents as the lesser-evil. An important implication of this view is that what constitutes sufficient consent from the members of a victim group will vary on a case-by-case basis. (shrink)

Introduction -- John T. PARRY: Pain, Interrogation, and the Body: State Violence and the Law of Torture -- Fernando PURCELL: "Too Many Foreigners for My Taste": Law, Race and Ethnicity in California, 1848-1852 -- Shani D'CRUZE: Protection, Harm and Social Evil: The Age of Consent, c. 1885-c. 1940 -- Ruth A. MILLER: Sin, Scandal, and Disaster: Politics and Crime in Contemporary Turkey -- İştar GÖZAYD1N: Adding Injury To Injury: The Case of Rape and Prostitution in Turkey -- Dani FILC (...) and Hadas ZIV: Exception as the Norm and the Fiction of Sovereignty: The Lack of the Right to Health Care in the Occupied Territories -- Alban BURKE: Mental Health Care During Apartheid in South Africa: An Illustration of How "Science" Can be Abused -- Rui ZHU: Schistosomiasis and Capital Marxism -- Elena A. BAYLIS: The Inevitable Impunity of Suicide Terrorists -- Douglas J. SYLVESTER: The Lessons of Nuremberg and the Trial of Saddam Hussein -- Kirsten AINLEY: Responsibility for Atrocity: Individual Criminal Agency and the International Criminal Court -- Roberto BUONAMANO: Humanity and Inhumanity: State Power and the Force of Law in the Prescription of Juridical Norms -- Vincent LUIZZI: New Balance, Evil, and the Scales of Justice -- Jody LYNEÉ MADEIRA: The Execution as Sacrifice -- Bram IEVEN: Legitimacy and Violence: On the Relation between Law and Justice According to Rawls and Derrida -- Notes on Contributors. (shrink)

If states are permitted to create and maintain a military force, by what means are they permitted to do so? This paper argues that a theory of just recruitment should incorporate a concern for moral risk. Since the military is a morally risky profession for its members, recruitment policies should be evaluated in terms of how they distribute moral risk within a community. We show how common military recruitment practices exacerbate and concentrate moral risk exposure, using the UK as a (...) case study. We argue that the British state wrongs its citizens by subjecting them to excessively morally risky recruitment practices. Since, we argue, this risk exposure cannot be justified by appealing to the benefits of a military career for recruits, our argument calls for reform of existing practices. Our method of evaluation is generalizable and thus can be used to assess other states’ practices. (shrink)

This paper side-steps the question of whether ‘the’ concept of sport exists, or can be usefully analysed. Instead, I try to explain the much more modest aim of exhibition-analysis, which is to seek a description of an actually existing example of some concept of sport internal to a normative position. My example is that of Olympic-sport. I try to set out its logically necessary conditions, which of course are conditioned by its context within a theory that emphasises the values of (...) formal competition, citius-altius-fortius, and excellence in contest, as well as rule-based procedural values related to fairness, justice and equality. In so doing, I readily accept that other kinds of sport can be similarly analysed, and I do not press the value claims of Olympic-sport. Instead, I try to show how Olympic-sport, properly construed, can accommodate the concerns of my critics with regard to sport’s play and game-like characteristics. (shrink)

The ethical nature of transformational leadership has been hotly debated. This debate is demonstrated in the range of descriptors that have been used to label transformational leaders including narcissistic, manipulative, and self-centred, but also ethical, just and effective. Therefore, the purpose of the present research was to address this issue directly by assessing the statistical relationship between perceived leader integrity and transformational leadership using the Perceived Leader Integrity Scale (PLIS) and the Multi-Factor Leadership Questionnaire (MLQ). In a national sample of (...) 1354 managers a moderate to strong positive relationship was found between perceived integrity and the demonstration of transformational leadership behaviours. A similar relationship was found between perceived integrity and developmental exchange leadership. A systematic leniency bias was identified when respondents rated subordinates vis-à-vis peer ratings. In support of previous findings, perceived integrity was also found to correlate positively with leader and organisational effectiveness measures. (shrink)

c.4,000 word critical discussion of Fabre's book. Provides an overview of the book plus comments on the themes of (i) loyalty and treason and (ii) the ethics of spying and sex.

Since its earliest incarnations, just war theory has included the requirement that war must be initiated and waged by a legitimate authority. However, while recent years have witnessed a remarkable resurgence in interest in just war theory, the authority criterion is largely absent from contemporary discussions. In this paper I aim to show that this is an oversight worth rectifying, by arguing that the authority criterion plays a much more important role within just war theorising than is commonly supposed. As (...) standardly understood, the authority criterion provides a necessary condition for the justification of the resort to war, but has no bearing on the question of permissible conduct in war. In opposition, I argue for an alternative interpretation of the criterion, which attributes to it a fundamental role in assessing this latter question. With this revised interpretation in place, I then demonstrate its advantages by applying it to the practical issue of armed conflicts that are initiated and fought by non-traditional belligerents. While several theorists have recognised that this common feature of modern armed conflict poses a challenge to mainstream just war theory in general—and to the authority criterion in particular—I argue that existing discussions frequently misconstrue the nature of the challenge, since they assume the standard interpretation of the authority requirement and its role within the theory. I then show that the revised interpretation provides a clearer account of both the challenge posed by non-traditional belligerency and the kind of response that it requires. (shrink)

Despite reservations over the status of esports as sports, the International Olympic Committee (IOC) has, for policy reasons, encouraged International Federations to pursue links with providers of ‘virtual and simulated’ sports, in part by the introduction of an event, the Olympic Virtual Series, first held in 2021. In providing an account of ‘virtuality’ and ‘simulation’, we query the theoretical basis of the Olympic Virtual Series. In particular, we query the IOC’s use of the term ‘virtual’ in the description of two (...) very different activities: what it calls ‘physical virtual sports’ (which we argue are simply Olympic-type sports – real sports! – and should just be called ‘sports’) and ‘non-physical virtual sports’ (which we argue are not sports at all, and should be recognized for what they are – computer games). (shrink)

This paper explores the connections between two central topics in moral and political philosophy: the moral legitimacy of authority and the ethics of causing harm. Each of these has been extensively discussed in isolation, but relatively little work has considered the implications of certain views about authority for theories of permissible harming, and vice versa. As I aim to show, reflection on the relationship between these two topics reveals that certain common views about, respectively, the justification of harm and the (...) moral limits of authority require revision. The paper proceeds as follows. Sections 1 and 2 clarify the question to be addressed and set out two main claims that I will defend. Sections 3-5 argue for the first claim. Sections 6-9 defend the second. Section 10 concludes. (shrink)

From the mid-nineteenth century to the Gilded Age, Catharine Beecher and other American social reformers combined natural theology and evangelism to instruct their audiences how to lead healthy, virtuous, and happy lives. Worried about the consequences of urbanization, industrialization, unstable sexual and gender roles, and immigration, these “Christian physiologists” provided prescriptive scientific advice for hygiene and personal conduct based on the traditional norms of white, middle-class, Protestant domesticity. According to Beecher and her counterparts, the biosocial reproduction of ideal American households (...) promised to reverse the degeneration of men and women across the country and to ensure the long-term vitality of their children. Using evidence from Beecher, Harriet Beecher Stowe, Charlotte Perkins Gilman, and other nineteenth-century writers, I investigate the methods and aims of Christian physiology along with its relationships to natural theology, Darwinian feminism, and other reform movements. I also analyze how Beecher and her successors employed concepts including the machine, the tissue, the cell, and the germ to justify their conclusions about the optimal structure and functions of American society. Overall, I demonstrate how these actors leveraged the body and the family as mechanisms to produce healthy parents, children, and communities for an ailing nation. (shrink)

Glenn Aparicio Parry organized and participated in thirteen groundbreaking dialogues between Native American elders and leading-edge Western scientists that explored the underlying principles of the cosmos. Inspired by these dialogues, Original Thinking unfolds in a similar way to a dialogue circle. The questions it asks penetrate ever deepening layers of meaning, such as, Is it possible to come up with an original thought?, What does it mean to be human?, and How has our thinking created our world today? Delving (...) into the evolution of Western thought, Parry seeks to recover the living roots of wisdom that can correct the imbalances in our modern worldview. In doing so he invites us to reconnect with a living, original source--nature and her interconnected elements and cycles--and to reintegrate our heart with our head in order to expand our self-imposed narrowing of consciousness"-- Provided by publisher. (shrink)

Despite a recent explosion of interest in the ethics of armed conflict, the traditional just war criterion that war be waged by a “legitimate authority” has received less attention than other components of the theory. Moreover, of those theorists who have addressed the criterion, many are deeply skeptical about its moral significance. This article aims to add some clarity and precision to the authority criterion and to debates surrounding it, and to suggest that this skepticism may be too quick. First, (...) it provides an analysis of the authority criterion, and argues there are (at least) two distinct moral claims associated with the criterion, requiring separate evaluation. Second, it outlines an increasingly influential “reductivist” approach to just war theory, and explains how it grounds powerful objections to the authority criterion. Third, and in response, it sketches the most promising strategies for providing a (qualified) defense of authority, and the further questions and complications they raise. Importantly, these strategies aim to rehabilitate the authority criterion from within a broadly reductivist view. (shrink)

Technologies for enhancement of the human body historically have taken the form of an apparatus: a technological device inserted in, or appended to, the human body. The margins of these devices were clearly discernible and materially circumscribed, allowing the distinction between the corporeality of the human body and the “machine” to remain both ontologically and materially secure. This dualism has performed some important work for human rights theorists, regulators, and policy makers, enabling each to imagine they can establish where the (...) human ends and the other begins. New regenerative products such as Infuse™ and Amplify™ subsist, as animal-derived scaffolds seeded with growth hormone implanted within a prosthetic device. They are much more materially complex, and their identities thus remain open to contestation. Following Lochlann Jain’s 2006 work, I thus attend closely to their social lives, particularly the stories that are told about them and how these are employed to construct understandings of what kind of a phenomenon they are: systemic drug, biologic, or combinatorial medical device. The significance of this classificatory project is revealed in the final section of this paper, which explores how these stories shape understandings of “product failure,” liability, and causation when such products overflow their material and ontological categorization and their recipients become disturbingly “more than human.”. (shrink)

Exceptionally preserved fossils are the product of complex interplays of biological and geological processes including burial, autolysis and microbial decay, authigenic mineralization, diagenesis, metamorphism, and finally weathering and exhumation. Determining which tissues are preserved and how biases affect their preservation pathways is important for interpreting fossils in phylogenetic, ecological, and evolutionary frameworks. Although laboratory decay experiments reveal important aspects of fossilization, applying the results directly to the interpretation of exceptionally preserved fossils may overlook the impact of other key processes that (...) remove or preserve morphological information. Investigations of fossils preserving non-biomineralized tissues suggest that certain structures that are decay resistant are rarely preserved, and decay-prone structures can fossilize, albeit rarely. As we review here, decay resistance is an imperfect indicator of fossilization potential, and a suite of biological and geological processes account for the features preserved in exceptional fossils. Organisms decayed experimentally in seawater have been used as direct analogs for soft-bodied fossil taxa, with fossils representing a snapshot of a particular stage of decay. We argue that numerous geological and biological processes account for fossilization and that all of these should be considered when reconstructing extinct organisms. (shrink)

This paper focuses on Quong’s account of the scope of the means principle (the range of actions over which the special constraint on using a person applies). One the key ideas underpinning Quong’s approach is that the means principle is downstream from an independent and morally prior account of our rights over the world and against one another. I raise three challenges to this ‘rights first’ approach. First, I consider Quong’s treatment of harmful omissions and argue that Quong’s view generates (...) counter-intuitive results. Second, I argue that cases of harmful omissions raise problems for Quong’s claim that intentions are irrelevant to permissibility. Third, I consider Quong’s extension of the means principle to include uses of persons’ rightfully-owned property. I suggest that, contra Quong, the morality of defensive harm is not based on a prior account of distributive justice. Instead the two normative domains mutually inform one another. (shrink)

The vast majority of work on the ethics of war focuses on traditional wars between states. In this chapter, I aim to show that this is an oversight worth rectifying. My strategy will be largely comparative, assessing whether certain claims often defended in discussions of interstate wars stand up in the context of civil conflicts, and whether there are principled moral differences between the two types of case. Firstly, I argue that thinking about intrastate wars can help us make progress (...) on important theoretical debates in recent just war theory. Secondly, I consider whether certain kinds of civil wars are subject to a more demanding standard of just cause, compared to interstate wars of national-defence. Finally, I assess the extent to which having popular support is an independent requirement of permissible war, and whether this renders insurgencies harder to justify than wars fought by functioning states. (shrink)

This article examines the notorious mid-nineteenth-century American trial of Amelia Norman, who was acquitted - very much against the weight of the evidence - of attempting to kill the man who seduced her. In particular, we explore the role in the trial and its aftermath of the affective energies and cultural expectations set in motion by best-selling American sentimental novels like Hannah Foster's "The Coquette" and Susanna Rowson's "Charlotte Temple." In Norman's case, once newspapers, defense lawyers, and reformers such as (...) Lydia Maria Child recast the defendant as a sentimental heroine, the trial became about seduction, not attempted murder. The sentimental emplotment of Norman's life marshaled a powerful set of emotional responses and moral judgments on her behalf. For example, Norman claimed insanity. And since sentimental heroines are supposed to go mad when they are seduced and abandoned, the jury was prepared to interpret her symptoms according to her lawyers' very strategy for establishing her innocence. Ultimately, however, Norman embodied the plight of the sentimental heroine at the same time that she contested her fictional counterpart's fate. In this way, her trial spectacularized the disparity which the sentimental novel conjures up and displaces but never resolves. Going further, the common law theory of coverture, which severely limited the legal personhood of married women, has received a great deal of scholarly attention. Cases like Norman's remind us that unmarried women were also subject to draconian constraints on their legal personhood. The tort of seduction is a key example. Legal historians trace the development of the seduction tort from its common-law origins, when men's property interest in women's bodies formed the basis of the cause of action, to 1851, when Field Code authors (including Norman's lawyer, David Graham) persuaded several states to grant seduced women standing to bring their own cause of action. Consequently, courts were forced to reckon with the seduced woman as a moral agent capable of consenting to sex. As trials like Norman's demonstrate, sentimental novels helped lay the groundwork for this shift in the law by elucidating a subjectivity for the seduced woman. Yet the doctrinal implications of Norman's precedent-setting trial had a second, more ambiguous strain. Other women facing similar charges used the same legal strategy to gain acquittals in a substantial number of cases. Indeed, Norman's sentimental strategy proved so powerful that men on trial for killing their wives' seducers appropriated it to bring their own stories before juries and to reinforce male sexual norms through the so-called honor defense. In the end, then, Norman's trial fostered legal reform, but it also suggested - as Lydia Maria Child's fictionalization of the case in "Rosenglory" recognized - that only sustained and multifaceted efforts to change cultural as well as legal norms could improve the sexual status of women. In addition to its legal, literary, and historical insights that it provides, we also intend this article to contribute to debates on the nature of scholarship in law and literature. Scholars such as Wai Chee Dimock have argued for a focus on the historical and historically shifting relations between law and literature - a view we endorse. Where we differ from Dimock is in our diversion of attention away from abstract ideas of law laid out by treatise writers and philosophers in favor of law experienced and manipulated by individuals. So, too, we are interested less in representations of concepts such as justice in legal and literary texts than we are in the ways in which literature (broadly conceived) can create provisional and fragile opportunities for concrete instantiations of justice and even generate legal change (for good or ill). We would argue that to the extent legal change motivates rather than simply mirrors cultural change, it needs literature to be effective. This project, then, responds to Gregg Crane's call for attention to the complex and slippery historical interactions of law and literature that shape and are shaped by an ever changing cultural idiom of justice. The extended story of Amelia Norman, in short, not only constitutes a case study in the inescapable interaction between the overlapping and interdependent discourses of law and literature, but also reveals the literary and legal consequences of that interaction. (shrink)

The present study investigated how the magnitude the word blindness suggestion effect on Stroop interference depended on hypnotic suggestibility when given as an imaginative suggestion and under conditions in which hypnosis was not mentioned. Hypnotic suggestibility is shown to be a significant predictor of the magnitude of the imaginative word blindness suggestion effect under these conditions. This is therefore the first study to show a linear relationship between the imaginative word blindness suggestion effect and hypnotic suggestibility across the whole hypnotizability (...) spectrum. The results replicate previous findings showing that highs respond to the word blindness suggestion to a greater extent than lows but extend previous work by showing that the advantage for those higher on the hypnotizability spectrum occurs even in a non-hypnotic context. Negative attitudes about hypnosis may not explain the failure to observe similar effects of the word blindness suggestion in less hypnotizable individuals. (shrink)

We are far too willing to reject the belief that much of what we see in life is random.Uncertainty is an everyday experience in medical research and practice, but theory and methods for reasoning clearly about uncertainty were developed only recently. Confirmation bias, selective memory, and many misleading heuristics are known enemies of the insightful clinician, researcher, or citizen, but other snares worth exposing may lurk in how we reason about uncertainty in our everyday lives. Here we draw attention to (...) a cognitive bias that is little known—or possibly unknown—to those outside the field of probability pedagogy. Described by Konold as the... (shrink)

Empathy is an important way for doctors to demonstrate their understanding of patients’ subjective experiences. This research considers the role of empathy in 37 doctor–patient palliative or end-of-life care consultations recorded in a hospice. Specifically, it focuses on four contexts in which there is a disparity between patients’ displayed experience of their illness and the doctor’s biomedical, expertise-driven perspective on their illness. These include cases in which the patient is sceptical of the medical perspective, cases in which the patient’s expectations (...) exceed what can realistically be provided and cases in which patients have an overly pessimistic view of their condition. The analysis shows how doctors can use empathic statements to display that they are attentive to the patient’s subjective experience even when the task at hand is, ostensibly, an expertise-driven, biomedical one. It thus demonstrates that empathy is of importance throughout palliative care consultations, even in those phases which might seem biomedical or task-driven. (shrink)

The concept of simultaneity, and the associated problems of synchronization of moving clocks and establishment of a universal time scale, were given little or no attention prior to the twentieth century. In 1905, however, Einstein analyzed the concept of simultaneity on the basis of two principal postulates: Absolute velocity is meaningless,The velocity of light in a vacuum is the same for all unaccelerated observers.

John Dee’s autobiographical Compendious rehearsal, written in November 1592, not only reveals the close connection between occult philosophy and high Elizabethan politics through its contents, but also through the circumstances that brought it into existence. Dee’s Court career shows a clear pattern, in which events sometimes aligned to make his occult philosophy useful to senior politicians, boosting his status at Court. One such series of events occurred in 1591–2, when Lord Burghley used Dee’s prediction of a Spanish conquest of England (...) in 1592 to panic Queen Elizabeth into permitting a large scale, organized persecution of Catholic recusants, based on a Proclamation against Jesuits and missionary priests. This enabled Burghley to deflect Archbishop Whitgift’s campaign against the Presbyterians and re-establish his own influence over religious policy. However, the eventual failure of Dee’s prediction enabled Burghley to abandon Dee to Whitgift’s revenge, part of Whitgift’s cultural counter-revolution against all forms of occult philosophy, which be believed inspired political subversion. With the fall of Sir Walter Raleigh in the summer of 1592 it also left Dee vulnerable to criticism from Catholic exiles, and enables us to definitely identify Dee as the ‘conjuror’ associated with the fictional, atheistical ‘School of Night’ associated with Raleigh. (shrink)