Introduction: Previous findings that inattention and hyperactive/impulsive symptoms predict later peer problems have been mixed. Utilizing two culturally diverse samples with shared methodologies, we assessed the predictive power of dimensionally measured childhood IA and HI symptoms regarding adolescent peer relationships.Methods: A US-based, clinical sample of 228 girls with and without childhood diagnosed attention-deficit/hyperactivity disorder was assessed and followed 5 years later. A Norwegian, population-based sample of 3,467 children was assessed and followed approximately 4 years later. Both investigations used parent and (...) teacher reports of ADHD symptoms and peer relations. Multivariate regression analyses examined the independent contributions of IA and HI symptoms to later peer problems, adjusting for baseline childhood peer problems. We also examined childhood sex as a potential moderator within the Norwegian sample.Results: Higher levels of childhood HI symptoms, but not IA symptoms, independently predicted adolescent peer problems in the all-female clinical sample. Conversely, higher levels of IA symptoms, but not HI symptoms, independently predicted preadolescent peer problems in the mixed-sex population sample. Results did not differ between informants. Associations between ADHD symptom dimensions and peer problems within the Norwegian sample were not moderated by child sex.Discussion: Differential associations between childhood hyperactive/impulsive and inattention symptoms and adolescent peer problems were found across two diverse samples using a shared methodology. Potential explanations for different findings in the clinical vs. population samples include symptom severity as well as age, sex, and cultural factors. We discuss implications for future research, including the importance of dimensional measures of ADHD-related symptoms and the need for shared methodologies across clinical and normative samples. (shrink)

Background In June 2016, Canada legalized medical assistance in dying (MAiD). From the outset, some healthcare institutions (including faith-based and non-faith-based hospitals, hospices, and residential aged care facilities) have refused to allow aspects of MAiD onsite, resulting in patient transfers for MAiD assessments and provision. There have been media reports highlighting the negative consequences of these “institutional objections”, however, very little research has examined their nature and impact. Methods This study reports on findings from 48 semi-structured qualitative interviews conducted with (...) MAiD assessors and providers, MAiD team members (working to coordinate care and lead MAiD programs in institutions and health authorities), and family caregivers on their experiences with institutional objection. Participants were recruited from the Canadian provinces of British Columbia, Ontario, and Nova Scotia. Data were analyzed using inductive thematic analysis. Results Themes identified were: (1) basis for institutional objection (with objections commonly rooted in religious values and a particular philosophy of palliative care); (2) scope of objection (demonstrating a wide range of practices objected to); (3) lack of transparency regarding institutional position; (4) impacts on patients; (5) impacts on health practitioners; and (6) catalysts for change. Participants reported that many institutions’ objections had softened over time, lessening barriers to MAiD access and adverse impacts on patients and health practitioners. Participants attributed this positive change to a range of catalysts including advocacy by health practitioners and family members, policymaking by local health authorities, education, and relationship building. Nevertheless, some institutions, particularly faith-based ones, retained strong objections to MAiD, resulting in forced transfers and negative emotional and psychological impacts on patients, family members, and health practitioners. Conclusions This paper adds to the limited evidence base about the impacts of institutional objection and can inform practical and regulatory solutions in Canada and abroad. Reform is needed to minimize the negative impacts on patients, their caregivers, and health practitioners involved in MAiD practice. (shrink)

ABSTRACTAs Dialogue publishes an English translation of one of my articles, I comment briefly on publication of philosophical research in languages other than English. The English version starts on p. 374.

It seems reasonable to say that the basic problem of Husserl’s phenomenology is the possibility for the mind to get related to the world. In Brentano’s view, intentionality was a universal characterization of the mental. In Husserl’s, it becomes as well the framework of the possible contact of the mind with the world. As Hilary Putnam observes: “‘Brentano’s thesis’ was meant by him to serve as a way of showing the autonomy of mentalistic psychology (‘act-psychology’) by showing that the mental (...) was separate from the real (external) world. Brentano himself, to my knowledge, never used the word ‘intentionality’, nor did he use the terms ‘intentional inexistence’ and ‘intentional existence’ to refer to the relation between mind and the real world, as philosophers have come to use the word ‘intentionality’ after Husserl.”1 * I owe my understanding of what Wittgenstein says on ‘intentionality’ to Bouveresse 1987, p.279-302. My further criticism of ‘intentional objects’, and my present conception of intentionality, was also deeply influenced by Vincent Descombes’s realist strand of intentionalism. See Descombes 1995 and 1996. John McDowell (see “Intentionality and interiority in Wittgenstein”, reprinted in McDowell 1998a, 297-321, among other papers) gave me the decisive clue as to the problem of the basic ‘harmony’ between thought and reality in Wittgenstein, and illuminating discussions with Jean-Philippe Narboux, in particular on the occasion of a lecture in which he presented a sharp criticism of Husserl’s conception of indexicality, helped me to measure up all the difficulty of a comparison with Husserl. See Narboux 2008. As to my awareness of the trouble one may have ‘meaning’ and sticking to a use, I owe it to Stanley Cavell’s radical reading of Wittgenstein that shows that realism makes room for scepticism, far from extinguishing it, and Sandra Laugier’s sensitive research in the field of moral philosophy, following in the footsteps of Cora Diamond, drew my attention to the role some experiences play in overcoming such difficulty (as the lack of such experiences can make it a dead-end).. (shrink)

Golden parachutes are often viewed as a form of excessive compensation because they provide senior management with substantial payouts following an acquisition while other stakeholders are subjected to layoffs, disrupted business relationships and other negative externalities. Using a sample of S&P 500 firms, an economic and ethical justification for this type of contract is given. Golden parachutes ensure effective corporate governance that, in turn, preserve the firm's value for all stakeholders. Boards of directors enter into parachute agreements to protect recently (...) hired CEOs' human capital during periods of financial uncertainty and, thus, potential takeover activity. From an ethics viewpoint, golden parachutes are valuable to all stakeholders because they encourage merger or acquisition in lieu of bankruptcy. (shrink)

When recalling autobiographical events, people not only retrieve event details but also the feelings they experienced. The current study examined whether people are able to consistently recall the intensity of past feelings associated with two consequential and negatively valenced events, i.e. the 9/11 attack (N = 769) and the COVID-19 pandemic (N = 726). By comparing experienced and recalled intensities of negative feelings, we discovered that people systematically recall a higher intensity of negative feelings than initially reported – overestimating the (...) intensity of past negative emotional experiences. The COVID-19 dataset also revealed that individuals who experienced greater improvement in emotional well-being displayed smaller biases in recalling their feelings. Across both datasets, the intensity of remembered feelings was correlated with initial feelings and current feelings, but the impact of the current feelings was stronger in the COVID-19 dataset than in the 9/11 dataset. Our results demonstrate that when recalling negative autobiographical events, people tend to overestimate the intensity of prior negative emotional experiences with their degree of bias influenced by current feelings and well-being. (shrink)

Phillips & Silverstein (P&S, 2003) have proposed that NMDA-receptor hypofunction is the central reason for impaired cognitive coordination and abnormal gestalt-like perceptual processing in schizophrenia. We suggest that this model may also be applicable to non-pathological (or normal) aging given the compelling evidence of NMDA-receptor involvement during the aging process that results in age-related change in higher-level perceptual performance. Given that such deficits are present in other neurological disorders such as autism, an argument for a systematic assessment of perceptual functioning (...) in these conditions may be posited. (shrink)

Marie-Andrée Charbonneau a fait ses études de médecine et de philosophie et c’est tant mieux. Ces deux disciplines lui ont permis de s’intéresser aux premiers travaux scientifiques de Jacques Lacan puis aux textes ultérieurs où les références philosophiques sont omniprésentes. En fait, Charbonneau s’intéresse tout particulièrement à la pensée du premier Lacan qui va de 1926 à 1953 et qu’elle divise en trois périodes. La première, de 1926 à 1932, couvre les premières publications médicales de l’auteur de même que sa (...) thèse de doctorat. La deuxième débute en 1933 avec les textes publiés dans Le Minotaure et se termine par celui de 1938 sur la famille. La guerre sépare la deuxième et la troisième période, laquelle prend fin avec le tournant de 1953. C’est une démarche essentiellement chronologique que nous offre Charbonneau dans son livre, reprenant dans les détails, les textes publiés durant ces trois périodes. Pour l’auteure, Lacan apparaît comme un homme bien de son temps et dont l’œuvre reflète à merveille le milieu intellectuel dans lequel elle s’inscrit. Et c’est à travers ces multiples influences que Lacan tentera d’établir le statut de cette nouvelle science qu’est la psychanalyse. (shrink)

Phillips & Silverstein (P&S, 2003) propose that NMDA-receptor dysfunction may be the fundamental neurobiological mechanism underlying and associating impaired holistic perception and cognitive coordination with schizophrenic psychopathology. We discuss how the P&S hypothesis shares different aspects of the weak central coherence account of autism from both theoretical and experimental perspectives. Specifically, we believe that neither those persons with autism nor those with schizophrenia integrate visuo-perceptual information efficiently, resulting in incongruous internal representations of their external world. However, although NMDA-hypofunction may be (...) responsible for perceptual impairments in schizophrenia and possibly autism, we suggest that it is highly unlikely that NMDA-hypofunction is specifically responsible for the autistic behavioral symptomology, as described by P&S in their target article. (shrink)

Available for the first time in English, this is the definitive account of the practice of sexual slavery the Japanese military perpetrated during World War II by the researcher principally responsible for exposing the Japanese government's responsibility for these atrocities. The large scale imprisonment and rape of thousands of women, who were euphemistically called "comfort women" by the Japanese military, first seized public attention in 1991 when three Korean women filed suit in a Toyko District Court stating that they had (...) been forced into sexual servitude and demanding compensation. Since then the comfort stations and their significance have been the subject of ongoing debate and intense activism in Japan, much if it inspired by Yoshimi's investigations. How large a role did the military, and by extension the government, play in setting up and administering these camps? What type of compensation, if any, are the victimized women due? These issues figure prominently in the current Japanese focus on public memory and arguments about the teaching and writing of history and are central to efforts to transform Japanese ways of remembering the war. Yoshimi Yoshiaki provides a wealth of documentation and testimony to prove the existence of some 2,000 centers where as many as 200,000 Korean, Filipina, Taiwanese, Indonesian, Burmese, Dutch, Australian, and some Japanese women were restrained for months and forced to engage in sexual activity with Japanese military personnel. Many of the women were teenagers, some as young as fourteen. To date, the Japanese government has neither admitted responsibility for creating the comfort station system nor given compensation directly to former comfort women. This English edition updates the Japanese edition originally published in 1995 and includes introductions by both the author and the translator placing the story in context for American readers. (shrink)

Arthur Hilary Armstrong, 1909-1997Max Beloff, 1913-1999Tom Burns, 1913-2000John Desmond Clark, 1916-2002Arthur Geoffrey Dickens, 1910-2001Edmund Boleslaw Fryde, 1923-1999Ernest Andre Gellner, 1925-1995Ernst Hans Josef Gombrich, 1909-2001Jean Gottmann, 1915-1994Oliver Robert Gurney, 1911-2001Nicholas Geoggrey Lempriere Hammond, 1907-2001^LFrancis Harry Hinsley, 1918-1998^LHenry David Jocelyn, 1933-2000^LHenry Loyn, 1922-2000^LHenry Mathison Pelling, 1920-1997^LMervyn Reddaway Popham, 1927-2000^LJames Cochran Stevenson Runciman, 1903-2000^LJohn Denis Sargan, 1924-1996^LRichard William Southern, 1912-2001^LThomas Bertram Lonsdale Webster 1905-1974^LElizabeth Mary Wilkinson, 1909 2001^LThomas Wilson, 1916-2001^LGeorge David Norman Worswick, 1916-2001^LFrances Amelia Yates, 1899-1981.

Among the distinguished contributors to the series are fellows of the Institute, past and present, Leonard E. Boyle, Jocelyn Hillgarth, Edouard Jeauneau, James K. McConica, M. Michèle Mulchahey, Joseph Owens, Walter H. Principe, James P. ...

This paper is premised on the thought that aside from Emerita Quito, who is generally considered in the Philippines as the "Filipino philosopher, " there is another Filipina philosopher who is unfortunately ignored in the various philosophy circles in the country but whose works and scholarship can easily rival those of the former. This paper, therefore, surveys the thoughts of Mary John Mananzan in order to understand her contributions to the development of Filipino philosophy. To attain such a goal, this (...) paper discusses six substantive sections, which tackle the following: (]) her intellectual biography, (2) her critique of patriarchal religion, (3) her critique of the Philippine political economy, (4) her critique of patriarchal everyday culture, (5) her critique of Philippine colonization, and (6) her recollections on her own political praxis. This paper defines the place of Mananzan among the various discourses of Filipino philosophy and assesses her contributions to such a philosophy. (shrink)

Voici un livre important. Ne nous laissons pas abuser par son titre discret et son illustration de couverture idyllique. Mine de rien, il montre, avec une maîtrise exceptionnelle, comment et pourquoi l’histoire des femmes est un moteur puissant de l’histoire tout court. On pourrait croire que l’accouchement sans douleur concerne seulement le confort des parturientes. On découvre ici que cette « révolution oubliée » a bouleversé non seulement l’histoire du corps, de la santé, de la douleur, ma...

L'une des doctrines traditionnelles qui a le plus stimulé les deux premières générations de philosophes analytiques est l'idée kantienne d'une distinction entre jugements analytiques et synthétiques. À cet égard, l'ardeur philosophique fut d'ailleurs si grande que dès le début des années cinquante on était parvenu au constat qu'elle ne survivrait pas au XXe siècle. Ce fut d'abord la notion de jugement synthétique a priori qui tomba sous la critique que lui adressaient les membres du Cercle de Vienne. Quelques années plus (...) tard, Quine s'attaquait à la dichotomie entre jugements analytiques et synthétiques avec le résultat que la distinction elle-même se vit chassée du champ de la sémantique et de l'épistémologie. Or, contre toute apparence, la question ne semble pas être définitivement réglée. L'objectif premier de Jocelyn Benoist dans son livre L'a priori conceptuel consiste à explorer la possibilité de réhabiliter une certaine notion de synthèse a priori. Cette notion proviendrait d'une lecture bolzanienne de la conception husserlienne de l'a priori matériel, c'est-à-dire d'une lecture faite à la lumière de la théorie des «propositions conceptuelles pures» que présente Bernard Bolzano dans sa Théorie de la science. (shrink)

Cet ouvrage collectif réunit neuf contributions d'ethnologues et de linguistes relatives aux femmes comme objets de discours, à la langue et aux pratiques langagières censées caractériser les femmes ou le féminin, dans plusieurs aires culturelles d'Europe (Portugal, Chypre, Roumanie, mais aussi Finlande, Estonie, Laponie). Elles sont de qualité très inégale : celles qui portent sur « l'image de la femme » telle qu'on peut la saisir à partir de corpus de littérature orale (en particulie...

Lire un texte du passé d’un point de vue philosophique, et non pas seulement historique ou philologique, signifie se situer par rapport à lui, ou inversement situer le texte par rapport à un débat actuel. Seulement, voilà, qu’est-ce qu’un débat actuel? Est-ce que toute discussion philosophique qui se produit en l’année 99 dans une salle d’université quelconque mérite le titre de contribution — qu’elle soit négligeable ou éminemment signifiante — à la philosophie actuelle? Il existe une foule de débats qui (...) se produisent simultanément. Nous croyons tous participer à un débat actuel et la grande majorité d’entre nous ne connaît aucun autre débat. Qu’on le veuille ou non, nous sommes bien loin d’en avoir fini avec le provincialisme philosophique. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Religious Voices in Public PlacesTimothy A Beach-VerheyReligious Voices in Public Places Edited by Nigel Biggar and Linda Hogan New York: Oxford University Press, 2009. 330 pp. $53.91Religious Voices in Public Places grew out of a conference at the University of Leeds in 2003. It makes an important contribution to continuing debates about religion and contemporary liberalism. Acknowledging that John Rawls provides the paradigmatic model for articulating modern liberal (...) ideals, the authors take [End Page 203] his work as a starting point; yet through critical engagement with his work, they move the discussion about liberal ideals forward in new directions. Although they recognize that the United States has long stood as the classical instance of a liberal polity, they widen their attention to other liberal nations that have different ways of relating to the religious sphere.The book is helpfully divided into four parts dealing with philosophical views, theological views, public policy issues, and national contexts. Each section investigates the proper role of religious voices in an increasingly global and pluralistic political environment. While the authors bring different perspectives to this principle concern, they all tend to agree that religious voices contribute to public discourse and that liberal democracy does not require their exclusion. “Indeed,” as Linda Hogan writes in the introduction, “running throughout the volume is an affinity for approaches that believe that the route to a durable political culture lies in serious and systematic engagement with different, and even opposing, comprehensive doctrines” (7).The essays in the section on philosophical views engage critically with John Rawls. Nicholas Wolterstorff and Raymond Plant each argue that Rawls’s version of public reason requires a degree of moral consensus that is both unrealistic and illiberal. Rawls’s view of public reason, they argue, stacks the deck in favor of particular (liberal) assumptions, making its ideals of freedom and equality a sham. In turn, Maureen Junker-Kenny looks for a more adequate conception of public reasoning in the discourse ethics of Jürgen Habermas. In the section on theological views, Luke Bretherton, P. Travis Kroeker, and Robert Gascoigne mine the Christian tradition for resources that engage pluralistic societies in ways that neither retreat into particularistic enclaves nor jettison Christianity’s distinctive faith for the sake of intelligibility. In their various ways, they call into question the prevailing view that religious convictions are a threat to a pluralistic society that values freedom, equality, and solidarity. In the section on public policy, Nigel Biggar, Paul Weithman, and Linda Hogan examine these questions through the lens of physician-assisted suicide, religion in public education, and international human rights; they make cogent arguments for including religious perspectives, in all their complexity and multiplicity, in the political life and public discourse of liberal democratic societies. The last section, on particular national contexts, makes it clear that there is more than one way for liberal societies to deal with religious voices. Peter Sedgwick examines the role of the Anglican Church in English public life; Brian Stiltner and Steven Michels study the role of religion in US political campaigns; and Jocelyne Cesari compares the way different liberal democratic polities in the West have responded to the expanding role of Islam in their societies.This fine volume of essays demonstrates that the discussion about religion and public life is moving beyond the stale binary categories of secular liberalism [End Page 204] and religious traditionalism. These essays exemplify and contribute to the more interesting discussion that is beginning to take place as we leave behind simplistic models in favor of more nuanced, rich, and realistic assessments of public discourse and political decision making in an increasingly diverse yet interdependent social environment. Nigel Biggar and Linda Hogan are to be thanked and commended for bringing this volume to fruition.Timothy A Beach-VerheyFaison Presbyterian ChurchCopyright © 2012 The Society of Christian Ethics... (shrink)

In recent years, many philosophers of modern physics came to the conclusion that the problem of how objectivity is constituted (rather than merely given) can no longer be avoided, and therefore that a transcendental approach in the spirit of Kant is now philosophically relevant. The usual excuse for skipping this task is that the historical form given by Kant to transcendental epistemology has been challenged by Relativity and Quantum Physics. However, the true challenge is not to force modern physics into (...) a rigidly construed static version of Kant's philosophy, but to provide Kant's method with flexibility and generality. In this book, the top specialists of the field pin down the methodological core of transcendental epistemology that must be used in order to throw light on the foundations of modern physics. First, the basic tools Kant used for his transcendental reading of Newtonian Mechanics are examined, and then early transcendental approaches of Relativistic and Quantum Physics are revisited. Transcendental procedures are also applied to contemporary physics, and this renewed transcendental interpretation is finally compared with structural realism and constructive empiricism. The book will be of interest to scientists, historians and philosophers who are involved in the foundational problems of modern physics. (shrink)

Hume's 'Natural History of Religion' offers a naturalized account of the causes of religious thought, an investigation into its 'origins' rather than its 'foundation in reason'. Hume thinks that if we consider only the causes of religious belief, we are provided with a reason to suspend the belief. I seek to explain why this is so, and what role the argument plays in Hume's wider campaign against the rational acceptability of religious belief. In particular, I argue that the work threatens (...) a form of fideism which maintains that it is rationally permissible to maintain religious belief in the absence of evidence or of arguments in its favour. I also discuss the 'argument from common consent', and the relative superiority of Hume's account of the origins of religious belief. (shrink)

Integrated information theory (IIT) is a candidate theory of consciousness that highlights the role of complex interactions between parts of a system as the basis of consciousness – and, due to its general information-theoretic formulation, is capable of making statements about consciousness in neural and non-neural systems alike. Here, we argue that a system radically different to a human brain, host to complex physiological and functional structures capable of integrating information, can be found in the meristems and vascular system of (...) higher plants. Following a pragmatic and ontologically innocent approach, neither taking for granted that plants are conscious nor dismissing the possibility that they are, we argue that the time is ripe to apply analysis tools inspired by IIT to plants, taking advantage of recent developments in both plant imaging and information theory. We introduce and discuss the relevant literature, and pro information and integration in plant behaviour, assessing the plausibility of plant sentience. If successful, these experiments could position plants as the next frontier in consciousness science, and urge us to rethink our perspectives on consciousness, how to measure it, and its prevalence amongst living beings. (shrink)

Jewish law takes an approach to self-defense that differs dramatically from the conventional assumptions of Western secular legal systems. The central theme of Talmudic jurisprudence is that self-defense rests on a duty not to stand idly by while one's neighbor suffers. “Do not stand on the blood of one's neighbor,” as the point is cryptically put in Leviticus 19:16. This way of thinking about self-defense departs in two significant ways from common Western assumptions. First, it stresses that the roots of (...) self-defense are a duty rather than a right to act; second, it treats the case of third-party defense as logically prior to the first-party case of self -defense. (shrink)