Novices face a problem when it comes to forming true beliefs about controversial issues that they cannot assess themselves: Who are the trustworthy experts? Elizabeth Anderson offers a set of criteria intended to allow novices to form reliable assessments of expert trustworthiness. All they need to assess experts is a high-school education and access to the internet. In this paper, I argue that novices face a much harder time using her criteria effectively than we would expect or hope. This problem (...) is amplified when novices hold the wrong opinions. Such novices need her criteria the most and are the least likely to use them correctly. Such novices lack knowledge necessary for using the criteria accurately, and are likely to resist correction of their wrong opinions due to cognitive biases. After providing reasons to be skeptical of the effectiveness of her criteria, I propose some supplemental criteria to increase their effectiveness: metacognitive reliability conditions aimed at getting novices to assess themselves in the way that they assess experts. Although these additional criteria show promise, we should be reserved in our optimism. (shrink)

This book sets out to identify the nature and implications of a proper understanding of pluralism in a original and illuminating way. Isaiah Berlin believed that a recognition of pluralism is vital to a free, decent and civilised society. By looking below at the often neglected foundations of Berlin’s celebrated account of moral pluralism, Lyons reveals the more philosophically profound aspects of his undogmatic and humanistic liberal vision. He achieves this by comparing Berlin’s core ideas with those of several of (...) his most distinguished philosophical contemporaries, an exercise which yields not only a deeper grasp of Berlin and several major twentieth-century thinkers, principally A. J. Ayer, J. L. Austin, P. F. Strawson, Bernard Williams and Quentin Skinner, but, more broadly, a keener appreciation of the power of history and philosophy to help us make sense of our predicament. (shrink)

Trust is critical for social life, and yet it is alarmingly fragile. It is easily damaged and difficult to repair. Philosophers studying trust have often noted that basic kind of trust needs to be in place in order for social life to be possible. Although philosophers have suggested that basic trust must exist, they have not tried to describe in explicit terms what this basic trust looks like, or how it comes to be. In this article I will identify and (...) describe a basic form of trust that I call recognition trust. It is a latent expectation we have in others to respect our moral status as persons. By conceptualizing recognition trust, I can explain why trust is not just a useful tool for social cooperation: having our personhood recognized is necessary for living a minimally decent human life, and trust is a necessary element of recognition. First, I motivate the need for conceptualizing a basic form of trust by looking at cases of moral injury and our inherent vulnerability. Such injuries involve the betrayal of an expectation we have in others to recognize us as persons with moral status. Second, I dig deeper into this basic human need of recognition that is thwarted in moral injuries. I argue that fulfilling this basic need requires a particular kind of trust that others will not morally injure us. Third, I give shape to recognition trust by describing its core features, showing why it is a candidate for basic trust. Finally, I defend my concept of recognition trust against a pair of objections. (shrink)

This paper looks at the impact of the Business & Society Course on student's attitude towards and awareness of both ethical and illegal behavior. Business students were surveyed on the first and last day of the semesters on 11 ethical and legal scenarios. The population included three sections of the Business and Society course and three sections of other business courses as a control group. Though generalizability is limited, the courses show some potential to positively impact student's attitudes.Currently, ethics is (...) of great concern at business schools in this country. Accreditation standards of both the AACSB and ACBSP both require an ethical component to a business curriculum as a condition of accreditation. A majority of business schools at both the undergraduate and graduate level have required or at least elective courses in ethics. (shrink)

The ancient Stoics repeatedly stressed the monolithic comprehensiveness of their philosophy, and this book is the only one to provide a holistic grasp of their attempt to synthesize the whole of the human condition into a unified view. Originally published in 1962, _An Essay on the Unity of Stoic Philosophy_ was far ahead of its time. Now a pivotal text, it lays out the core ideas of Stoicism and their interconnection against the backdrop of Aristotelian philosophy, providing a coherent understanding (...) of the many—and sometimes divergent—philosophies the Stoics formulated. At once penetrating and lucid, Johnny Christensen’s book is brought back into print in a second edition for a new audience. (shrink)

Ancient Stoics repeatedly stressed the monolithic unity of their philosophy. In this ground breaking "essay" Johnny Christensen takes their claim at face value: "It is a presupposition of the present essay that Stoic philosophy is a coherent and consistent system of thought", he says, and "The Stoic Philosopher is a man caught by the quest for unity. If this life is to make sense, all of it must be taken into account and somehow justified. Therefore Reality must be rational, (...) not random, and organically one". In four concise sections, Christensen lays out the core ideas of Stoicism and their interconnection, never losing himself in details. The exposition is philosophically penetrating and lucid at the same time. Originally published in 1962, when it was far too modern for its time, this small but exceedingly generous study constitutes the most holistic grasp of Stoicism to date. Offering a deep appreciation of, and insightful meditation on, Stoicism, this study is required reading for anyone interested in the history of philosophy. (shrink)

Emotional intelligence can be comprehensively redefined based on the componential emotion approach. The componential emotion approach defines emotions as processes that are elicited by goal-relevant situations and that consist of an interplay between appraisals, action tendencies, bodily reactions, expressions, and feelings. Within the componential emotion approach, emotional intelligence can be redefined as the ability (a) to identify emotions based on information from one or more of the five emotion components, (b) to understand emotions in terms of the likely appraisals, action (...) tendencies, bodily reactions, expressions, and feelings that are elicited by goal-relevant situations, and (c) to know how to regulate emotions by modifying one or more of these five components. (shrink)

Burd se ha propuesto redimir nuestra tradicional inferioridad en los estudios maquiavélicos, y creo que quedará patente que ha dado una explicación mucho más satisfactoria de El príncipe que la que cualquier país poseyera con anterioridad. Su edición comentada proporciona todas las respuestas a un conocido problema de la historia de Italia y de la literatura política. En realidad, el antiguo problema ha dejado de existir, y ningún lector de este volumen continuará preguntándose cómo un hombre tan inteligente y razonable (...) llegó a proponer consejos tan execrables. (shrink)

Le but de cet article est de présenter quelques considérations sur les relations temporelles, stratigraphiques et épistémologiques entre la surface archéologique (et les matériels céramiques collectés pendant les prospections) et les niveaux souterrains (avec leur potentiel informatif). Il ne s’agit pas donc d’une étude archéologique spécifique ou de la discussion d’un problème méthodologique. Mais plutôt d’une réflexion sur les contradictions implicites à certaines approches archéologiques : la lecture linéaire du temps et des évolutions, l’application de notions typiquement occidentales (bien qu’utiles) (...) à des contextes non-occidentaux, ainsi que l’absence d’intérêt archéologique pour la culture matérielle actuelle (sur la surface). La temporalité traditionnelle et linéaire (fondée sur la notion d’une Grande Fracture entre passé et présent, antiquité et « modernité »), est strictement liée aux postulats d’un évolutionnisme linéaire d’empreinte coloniale et crée des apories archéologiques qui peuvent être dépassées par l’adoption d’une temporalité non-linéaire et « aplatie ». Des exemples archéologiques sont brièvement présentés pour montrer le caractère souvent non linéaire des transformations techniques et culturelles et comment la culture matérielle du présent peut être approchée par des méthodes strictement archéologiques. (shrink)

As a reaction to the dominant effect and interpretive authority of the digital, Data Loam combines radical approaches based on positions taken in the international practice of contemporary art. Previously: insistence on indexicality and the instrumental reduction of knowledge. Instead: a new metric that requires play, curiosity, experiment, and risk. As an urgent response to the continually growing flood of information that libraries, search engines, and cultural institutions are exposed to, the authors develop approaches that suggest and permit sensual logic, (...) causal permeability, and new forms of man–machine interaction. Data Loam focuses on the future of knowledge systems in texts about artificial intelligence, cybernetics, and cryptoeconomics – as a means of counteracting end-of-the-world fears. (shrink)

In recent years leading figures in a variety of fields - political, financial, medical, and organizational - have become acutely aware of the need to effectively incorporate aspects of risk into their decision-making. This book addresses a wide range of contemporary issues in decision research, such as how individuals deal with uncertainty and complexity, gender-based differences in decision-making, what determines decision performance and why people choose risky activities. The book presents results from academic research carried out over the last twenty (...) years. A common theme is the study of decisions made in horserace betting markets, a research medium which offers a rich insight into decision-making in general and one which enjoys particular methodological advantages over laboratory-based simulations. This set of naturalistic studies explores the variety of individual motivations for betting, how people perceive and respond to the presence of uncertainty, the challenges of complex and turbulent information and the use of heuristics as a response, how decision-making performance is affected by structural or process-related features of the decision environment, and how men and women differ in their decision behaviour. The authors’ interesting and novel findings offer a richer understanding of the psychological and economic underpinnings of betting behaviour which should inform practitioners, policymakers and regulators in an industry which is undergoing unprecedented global growth. The book is also relevant to courses covering subject areas such as financial markets, decision-making and behavioural finance. (shrink)

This paper examines the ethical implications of healthcare resource allocation during the first wave of COVID-19 in Italy, from 21 February to 31 May 2020, with a focus on the utilitarian principles that prioritized age-based resource allocation. By comparing this approach to an ontological personalist bioethics framework, the study aims to offer a more equitable strategy for healthcare allocation applicable to any pandemic. Data from governmental reports, healthcare policies, and ethical guidelines were analyzed, revealing that Italy’s utilitarian method led to (...) significant ethical concerns, particularly regarding age discrimination. In contrast, the ontological personalist approach emphasizes the dignity and intrinsic worth of each individual, irrespective of age or health condition. The findings demonstrate that this personalist framework fosters a more balanced and fair allocation of resources, respecting human dignity and offering a universally applicable alternative to age-based prioritization. Ultimately, the study suggests that integrating ontological personalist principles into healthcare policies could enhance ethical decision-making in future pandemics, ensuring that resource allocation practices align more closely with human rights and individual dignity. (shrink)

This paper discusses a challenge to normative ethics motivated by experimental philosophy. Experimental philosophers object to the perceived “armchair” or a priori nature of philosophy, claiming it should rather be empirical or naturalistic. The paper investigates the application of this claim to normative ethics. Dubbing the application of the experimental philosophers’ contention to normative ethics “the Armchair Claim,” I distinguish descriptive and normative versions of this challenge, and consider their merits as comments on the method of normative ethics (descriptive versions), (...) and as comments on how normative ethics should be done (normative versions). Characterizing normative ethics as essentially involving the use of the method of reflective equilibrium, I show how the versions of the Armchair Claim that I distinguish either misconstrue normative ethics, or are committed to metaethical views that are controversial. To bring home the latter point, I contrast two meta-ethical positions, and show how, on one such view, naturalism, the descriptive version could be correct, whereas on another, intuitionism, it would be false. The normative version, in turn, is consistent with naturalism, but begs the question against the intuitionist since she argues that normative ethics cannot be empirical. The upshot is that a conclusive assessment of the Armchair Claim will have to await the resolution of disputed issues in meta-ethics. However, normative ethicists can get on with their work since reflective equilibrium is unaffected by such debates. (shrink)

We investigated the cognitive structure of emotions in Indonesia and The Netherlands in a series of three studies. Sets of 120 emotion terms were selected based on local ratings of prototypicality for "emotion". With similarity sortings a three-dimensional (evaluation, arousal, dominance) and a four-cluster (positive emotion, sadness, fear, anger) structure was found in each group. Of 50 pairs of translation-equivalent terms, 42 pairs were also found to be cognitively equivalent. With these equivalent terms a good fit of a common cognitive (...) emotion structure was demonstrated in both countries. In a fourth and final study, the location of two social emotions, "shame" and "guilt", in the common structure was found to be closer to "fear" and somewhat further away from "anger" in Indonesia than in the Netherlands. (shrink)

J. M. Bernstein argues that to capture the depths of the harm of torture, we need to do away with the idea that we possess intrinsic and inviolable worth. If personhood is inviolable, then torture can inflict only apparent harm on our standing as persons. Bernstein claims that torture is a paradigm of moral injury because it causes what he calls “devastation”: The victim experiences an actual degradation of his or her personhood. Bernstein argues that our value is given to (...) us through mutual recognition and hence can be lost. In this paper, I argue that if our human value can be lost, then it first must be built up. If it must be built up, then the question of our status before the building begins must be answered. Bernstein faces a problem of human beings who fall outside relations of mutual recognition and hence are valueless. His best option for answering this problem is to point to the centrality of the body in his account of recognition, but doing so reveals a notion of intrinsic worth implicit in his account. I call for a revision of Bernstein's account that can hold on to devastation without eschewing intrinsic worth. (shrink)

By a “world-outlook” I mean a systematic account of the nature of the world which claims, by showing the place of man in the scheme of things, to indicate the point and purpose of his life. The theory of the world is often called a metaphysical theory and the theory of conduct an ethical or moral theory. In my opinion the clarification and criticism of world-outlooks is a fundamental part of philosophy. Indeed, I hardly think that philosophy would have existed (...) as something distinct from science or poetry but for the tendency to attempt some explanation of the world as the scene of human endeavour. When Kant referred to “the inevitable problems of pure reason” about “God, freedom, and immortality,” he was referring in a summary way to the fundamental philosophical task of analysing and criticizing world-outlooks, a task that may be undertaken even by those philosophers who do not believe that any world-outlook is or could be adequate. It is clear, of course, that the civilized religions, since they seek to show how human conduct fits in with some Divine Plan or Cosmic Conflict, have world-outlooks. It is, however, misleading to look upon religions and world-outlooks as the same thing, as some people do. For in ordinary usage religion involves belief in supernatural beings and conduct regulated in the light of this belief, but according to some world-outlooks there are no supernatural beings, while according to others beings may exist deserving that description but human conduct need take no account of them. (shrink)

Este trabajo tiene como propósito reflexionar sobre el liderazgo educativo intercultural y abordar la resolución de conflictos en la escuela desde la perspectiva de la normativa wayuu como alternativa. Se aborda lo relativo a la resolución de los conflictos en la escuela desde modelos alternativos, específicamente, la normativa wayuu. Con el fin, de que este liderazgo docente fomente la valoración de la diferencia, respeto y diálogo de saberes como mecanismo para fomentar la identidad cultural. El trabajo se realizó en el (...) departamento de la Guajira, Colombia, en nuestra estancia allí para el dictado de cursos, talleres y seminarios sobre educación intercultural a maestros de distintas zonas del departamento entre el 2017-2022. La investigación se formaliza desde el paradigma cualitativo, fundamentada en el método etnográfico. Los datos recopilados para hacer la reflexión pertinente en este trabajo, son producto de las actividades realizadas y de nuestras vivencias con los maestros wayuu. Como conclusión tenemos que los docentes wayuu deben contribuir con la preservación de las normas de resolución de conflictos wayuu en el contexto educativo, entendiendo que una convivencia sana implica también tener que recurrir a normas incluyentes. Con esto se propiciará un liderazgo desde la matriz cultural étnica. (shrink)

In this paper the authors argue that many of the ethical problems raised by Ambient Intelligence stems from presupposing a behaviourist conception of the relation between human desires and behaviour. Insofar as Ambient Intelligence systems take overt, natural behaviour as input, they are likely to suffer from many of the same problems that have fuelled the widespread criticism of behaviourist explanations of human behaviour. If these limitations of the technology are not sufficiently recognized, the technology is likely to be insufficiently (...) successful in supporting the needs and desires of human users. We will focus on four distinct challenges that result from this behaviourist presupposition, all of which ought to be taken into consideration at the design stage: reciprocal adaptation, bias towards isolated use, culture-specific behaviour, and inability to manually configure the system. By considering these issues, our purpose is to raise awareness of the ethical problems that can arise because of intelligent user interfaces that rely on natural, overt behaviour. (shrink)

O presente texto tem como finalidade sumarizar o modelo cognitivo de Joshua Greene, que tende a perceber as decisões morais influenciadas tanto pelos processos automáticos como também pelos processos manuais, que nos dizem o que fazer, mas que também tencionam entre interesses individuais e coletivos, ou seja, tribalistas. No geral, a pesquisa de Greene, segue e apoia a afirmação de que a razão não é causa suficiente para o juízo ou comportamento moral - a emoção jaz na estrutura.

How does trust operate under conditions of oppression? Little attention has been paid to how distrust may be both necessary and costly to its bearer. Distrust is clearly warranted under certain conditions, but do those conditions contribute to a reduction in one's overall well-being? More importantly, is there something about distrust itself (rather than the conditions that warrant it) that contributes to this reduction in well-being? In this essay, I explore these questions in depth. I explain what the costs of (...) distrust are and how they impede our well-being. I argue that the weakened development of trust through oppression has some important downstream consequences: namely, it requires the cultivation of skepticism as a virtue of distrust, which I argue should be included as one of Lisa Tessman's burdened virtues—those that are required for survival but that do not necessarily lead to the agent's flourishing. (shrink)

It seems natural enough to suppose that there must be some very close connection between our feelings of sympathy and our moral principles. A large part, at any rate, of the badness of bad men seems to consist in their lack of real concern for other people, and a large part of the goodness of good men consists in the regard they have for their fellows. Could a man who never felt with of for another be regarded as good, or (...) even as a moral being at all ? We should be inclined to say that this was impossible were it not that some philosophers appear to maintain that reason is the fundamental moral requirement and that unsympathetic beings might act rightly from some purely rational principle. Kant, for example, in a well-known passage, contrasts the man who helps others because he is sympathetically inclined towards them with the man who is too unhappy to feel with them but nevertheless helps them because he thinks he ought to. It is the second of these men, in his view, whose action is most clearly moral. In reply to this we may say that although a man's personal griefs at a particular time may render him at that time unable to feel with others even though he helps them as he ought, nevertheless he could not have performed such an act of heroic beneficence if his heart had never warmed towards anybody. (shrink)

Pedagogy is an inherently spatial practice. Implicit in much of the rhetoric of physical space designed for teaching and learning is an ontological position that assumes material space as distinct from human practice, often conceptualising space as causally impacting upon people’s behaviours. An alternative, and growing, perspective instead theorises infrastructure as a sociomaterial assemblage, an entanglement, with scholarly learning, teaching, institutional agendas, architectural intent, technology, staff, students, pedagogic outcomes, and built form all participants in an active symbiosis of becoming. This (...) article synthesises and works with spatial theories to elaborate on the emergent literature and illustrates a sociomaterial understanding through narratives of self and staff, teaching and learning in a university context. The terms sociomaterial, assemblage and entanglement allude to a relational ontology underlying spatial-social being-becoming. This understanding can support the realisation of the intent underlying transformations of material spaces to create collaborative and inclusive university environments, where staff and students can learn, belong, and become as part of a scholarly community. I argue that sociomaterial theory is valuable to make meaning of the inseparable mélange of people, place, technologies, interaction, discourse, feeling, value and power that is teaching and learning. (shrink)

Written nearly fifty years ago, at a time when the world was still wrestling with the concepts of Marx and Lenin, 'The Illusion of the Epoch' is the perfect resource for understanding the roots of Marxism-Leninism and its implications for philosophy, modern political thought, economics, and history. As Professor Tim Fuller has written, this "is not an intemperate book, but rather an effort at a sustained, scholarly argument against Marxian views." Far from demonising his subject, Acton scrupulously notes where (...) Marx's account of historical and economic events and processes is essentially accurate. However, Acton also points out that Marx is generally right about things that were already widely known and accepted in his own time and indeed had been long understood in the nineteenth century. On the other hand, Acton shows that in many cases Marx either is simply wrong or has stated his views so as to render his theories immune to disproof. Acton also explains why the embodiment of Marxist-Leninist theory in an actual social order would require coercive support if it were not, sooner or later, to collapse of its own contradictions. (shrink)

Persuasive design draws on our basic psychological makeup to build products that make our engagement with them habitual. It uses variable rewards, creates Fear of Missing Out, and leverages social approval to incrementally increase and maintain user engagement. Social media and networking platforms, video games, and slot machines are all examples of persuasive technologies. Recent attention has focused on the dangers of PD: It can deceptively prod users into forming habits that help the company’s bottom line but not the user’s (...) wellbeing. But PD is not inherently immoral. We can take advantage of our psychological biases to make beneficial changes in ways that enhance our agency rather than limit it. Knowing that a tool is persuasively designed is a consideration in favor of using it when we are trying to break bad habits, such as smoking. How are we to conceptually distinguish between ethical and unethical uses of PD? In this paper, I argue that unethical uses of PD betray or erode our trust. Annette Baier offers a moral test for trust: If gaining knowledge about what other parties do with our trust in them would lead us to stop trusting, then that trusting relationship is immoral. I apply this test to the case of PD. Using trust as a litmus test for ferreting out unethical PD has several advantages, one of which is that it reveals how the harm of unethical PD extends beyond the individual to her wider social network. I close the paper by investigating these cascading effects. (shrink)

Luigi Ferrajoli ha propuesto la llamada Constitución de la Tierra para enfrentar los graves problemas globales de nuestra época. Según Ferrajoli, su propuesta sigue las ideas cosmopolitas kantianas y contempla crear la Federación de la Tierra, que sería la federación de pueblos de Kant. Este escrito muestra tres asuntos que emergen de tal proyecto normativo y lo debilitan. Estos tres puntos se entrelazan de manera problemática con las ideas jurídicas de Kant. Primero, se argumenta que la Federación de la Tierra (...) tiene una naturaleza normativa diferente de la federación de pueblos y se acerca más al modelo del Estado mundial del que Kant desconfió. Segundo, se sostiene que la inclusión del principio democrático en la Constitución de la Tierra no garantiza de manera suficiente la protección frente a las tendencias despóticas de algunos miembros de la Federación de la Tierra y, tercero, que el concepto de estado de naturaleza que emplea Ferrajoli no se ajusta a la realidad normativa global. (shrink)

In this paper we prove the space of unital qubit channels is a Scott domain. In the process we provide a simple protocol to achieve Holevo capacity for these channels.

In Germany the claim is sometimes made that National Socialism incorporates the best of Plato’s political theory. In this country, too, Bertrand Russell and Mr. R. H. Crossman have emphasized, but with a different intention, the fascist elements in Plato's thought. It has to be admitted that whereas it would be merely laughable to claim that Jesus or Kant were exponents of the fascist philosophy, there is no such glaring incongruity with regard to Plato. It may be of some interest, (...) therefore, to examine anew the alleged likeness between the basic principles of fascism and the thought of Plato. No one would deny a strong likeness between some details of Plato’s. (shrink)

This paper presents a initial historiography of Brazilian studies on the topic of Old Norse and Christian religion during the Middle Ages, covering the prospects of myth, ritual and magic. The period of research involves the years 1959 to 2015 and refers to books, articles, reviews, interviews, events and posgraduate researchs developed by Brazilian authors. The objective of the research is to demonstrate the state of the area for future generations, as well as to provide to advanced researchers with some (...) parameters of insertion of investigations on this subject in the Brazilian academy. The methodology we adopted is basead on the framework of Cultural History of Religions and existing critical debates among experts, in particular, Jens Peter Schjødt, Anders Andrén, Kristina Jennbert and Catharina Raudvere. Our main conclusion shows that in a short amount of time, about twenty years, these studies have reached a relative espace in Brazil and some international repercussion. (shrink)

Safe stair negotiation is an everyday task that children with developmental coordination disorder are commonly thought to struggle with. Yet, there is currently a paucity of research supporting these claims. We investigated the visuomotor control strategies underpinning stair negotiation in children with and without DCD by measuring kinematics, gaze behavior and state anxiety as they ascended and descended a staircase. A questionnaire was administered to determine parents' confidence in their child's ability to safely navigate stairs and their child's fall history. (...) Kinematics were measured using three-dimensional motion capture, whilst gaze was measured using mobile eye-tracking equipment. The parents of DCD children reported significantly lower confidence in their child's ability to maintain balance on the stairs and significantly more stair-related falls in the previous year compared to the parents of typically developing children. During both stair ascent and stair descent, the children with DCD took longer to ascend/descend the staircase and displayed greater handrail use, reflecting a more cautious stair negotiation strategy. No differences were observed between groups in their margin of stability, but the DCD children exhibited significantly greater variability in their foot-clearances over the step edge, which may increase the risk of a fall. For stair descent only, the DCD children reported significantly higher levels of state anxiety than the TD children and looked significantly further along the staircase during the initial entry phase, suggesting an anxiety-related response that may bias gaze toward the planning of future stepping actions over the accurate execution of an ongoing step. Taken together, our findings provide the first quantifiable evidence that safe stair negotiation is a significant challenge for children with DCD, and that this challenge is reflected by marked differences in their visuomotor control strategies and state anxiety levels. Whilst it is currently unclear whether these differences are contributing to the frequency of stair-related falls in children with DCD, our findings pave the way for future research to answer these important questions. (shrink)

For caregivers of minimally communicative individuals, providing support in the absence of clearly meaningful responses is ethically fraught. We conducted a secondary analysis of qualitative data from caregivers of individuals who are minimally communicative, including persons with advanced dementia and individuals in disorders of consciousness. Our analysis led to two central claims: (1) Personhood is a threshold concept that is situated, relational, and dynamic and (2) in circumstances in which personhood is difficult to judge, caregivers can “fill the gap” to (...) reach the threshold through a repertoire of strategies. Because personhood is in part an attribution from others, a situational loss of personhood does not preclude restoration, nor does it eliminate moral status. (shrink)