Objectives: Neuroplastic changes that drive recovery of shoulder/elbow function after stroke have been poorly understood. The purpose of this study was to determine the relationship between neuroplastic brain changes related to shoulder/elbow movement control in response to treatment and recovery of arm motor function in chronic stroke survivors.Methods: Twenty-three chronic stroke survivors were treated with 12 weeks of arm rehabilitation. Outcome measures included functional Magnetic Resonance Imaging (fMRI) for the shoulder/elbow components of reach and a skilled motor function test (Arm (...) Motor Abilities Test, AMAT), collected before and after treatment.Results: We observed two patterns of neuroplastic changes that were associated with gains in motor function: decreased or increased task-related brain activation. Those with significantly better motor function at baseline exhibited a decrease in brain activation in response to treatment, evident in the ipsilesional primary motor and contralesional supplementary motor regions; in contrast, those with greater baseline motor impairment, exhibited increased brain activation in response to treatment. There was a linear relationship between greater functional gain (AMAT) and increased activation in bilateral primary motor, contralesional primary and secondary sensory regions, and contralesional lateral premotor area, after adjusting for baseline AMAT, age, and time since stroke.Conclusions: Recovery of functional reach involves recruitment of several contralesional and bilateral primary motor regions. In response to intensive therapy, the direction of functional brain change (i.e., increase or decrease in task-related brain recruitment) for shoulder/elbow reach components depends on baseline level of motor function and may represent either different phases of recovery or different patterns of neuroplasticity that drive functional recovery. (shrink)

In this astonishingly rich volume, experts in ethics, epistemology, philosophy of mind, political theory, aesthetics, history, critical theory, and hermeneutics bring to light the best philosophical scholarship on what is arguably Nietzsche's most rewarding but most challenging text. Including essays that were commissioned specifically for the volume as well as essays revised and edited by their authors, this collection showcases definitive works that have shaped Nietzsche studies alongside new works of interest to students and experts alike. A lengthy introduction, annotated (...) bibliography, and index make this an extremely useful guide for the classroom and advanced research. (shrink)

This symposia-papers volume is the second volume of essays from the PSA 2008 program. The vast majority of the work in putting together this volume fell to the program committee. The members of this committee began the adjudication process with over 200 submitted papers and went through two rounds of selection, first for the program and then for this volume. Throughout, they all worked diligently and in good humor. So, I would like to thank Ken Aizawa, Rachel Ankeny, Davis Baird, (...) Paul Bartha, Anjan Chakravartty, Hasok Chang, Sharyn Clough, Carla Fehr, Peter Godfrey-Smith, Brad Monton, Mark Risjord, Laura Ruetsche, Kyle Stanford, Friedrich Steinle, and Peter Vranas. In addition to papers from symposia presented at PSA 2008, we hope the selection of symposia reveals the widening range of philosophical expertise within the PSA. (shrink)

Before he became a counterculture hero, Alan Watts was known as an incisive scholar of Eastern and Western psychology and philosophy. In this 1961 classic, Watts demonstrates his deep understanding of both Western psychotherapy and the Eastern spiritual philosophies of Buddhism, Taoism, Vedanta, and Yoga. He examined the problem of humans in a seemingly hostile universe in ways that questioned the social norms and illusions that bind and constrict modern humans. Marking a groundbreaking synthesis, Watts asserted that the powerful (...) insights of Freud and Jung, which had, indeed, brought psychiatry close to the edge of liberation, could, if melded with the hitherto secret wisdom of the Eastern traditions, free people from their battles with the self. When psychotherapy merely helps us adjust to social norms, Watts argued, it falls short of true liberation, while Eastern philosophy seeks our natural relation to the cosmos. (shrink)

This contributed-papers volume is the first volume of essays from the PSA 2008 program. The vast majority of the work in putting together this volume fell to the program committee. The members of this committee began the adjudication process with over 200 submitted papers and went through two rounds of selection, first for the program and then for this volume. Throughout, they all worked diligently and in good humor. So, I would like to thank Ken Aizawa, Rachel Ankeny, Davis Baird, (...) Paul Bartha, Anjan Chakravartty, Hasok Chang, Sharyn Clough, Carla Fehr, Peter Godfrey-Smith, Brad Monton, Mark Risjord, Laura Ruetsche, Kyle Stanford, Friedrich Steinle, and Peter Vranas. (shrink)

Bridging the gap between the world of science and the realm of the spiritual, B. Alan Wallace introduces a natural theory of human consciousness that has its roots in contemporary physics and Buddhism. Wallace's "special theory of ontological relativity" suggests that mental phenomena are _conditioned_ by the brain, but do not _emerge_ from it. Rather, the entire natural world of mind and matter, subjects and objects, arises from a unitary dimension of reality that is more fundamental than these dualities, (...) as proposed by Wolfgang Pauli and Carl Jung. To test his hypothesis, Wallace employs the Buddhist meditative practice of _samatha_, refining one's attention and metacognition, to create a kind of telescope to examine the space of the mind. Drawing on the work of the physicist John Wheeler, he then proposes a more general theory in which the participatory nature of reality is envisioned as a self-excited circuit. In comparing these ideas to the Buddhist theory known as the Middle Way philosophy, Wallace explores further aspects of his "general theory of ontological relativity," which can be investigated by means of _vipasyana_, or insight, meditation. Wallace then focuses on the theme of symmetry in reference to quantum cosmology and the "problem of frozen time," relating these issues to the theory and practices of the Great Perfection school of Tibetan Buddhism. He concludes with a discussion of the general theme of complementarity as it relates to science and religion. The theories of relativity and quantum mechanics were major achievements in the physical sciences, and the theory of evolution has had an equally deep impact on the life sciences. However, rigorous scientific methods do not yet exist to observe mental phenomena, and naturalism has its limits for shedding light on the workings of the mind. A pioneer of modern consciousness research, Wallace offers a practical and revolutionary method for exploring the mind that combines the keenest insights of contemporary physicists and philosophers with the time-honored meditative traditions of Buddhism. (shrink)

In this paper I identify two problematic strands of Wilber's transpersonal theory. Firstly, I question Wilber's claim that his spectrum model is supported by the materials of all the world's major mystical traditions, arguing that his integral, hierarchical perspective privileges some traditions, while distorting others. Drawing heavily upon Andrew Rawlins on's recent, taxonomic study of mystical traditions, which identifies four authentic routes to spiritual emancipation (Cool Structured, Cool Unstructured, Hot Structured and Hot Unstructured), I argue that while Wilber's model, itself (...) Cool (the source of spiritual liberation hes within oneself) and Structured (developmental, hierarchical), provides a valuable cartography of transpersonal structures and states of consciousness, h cannot adequately handle the materials of the alternative, soteriological paths of Hot traditions (emphasising the numinous, and as other than oneself) and Unstructured traditions (affirming that there can be no gradual, or progressive, spiritual development at ah). Secondly, and more cursorily, in the light of this discussion, I argue that it is Wilber's Cool Structured perspective that informs his judgement that Jung is an elevationist. I demonstrate that Jung's psychic model of the conjunction of opposhes is a Hot Structured one, which provides an alternative, soteriological path for people whose spiritual needs are very different from those addressed by Wilber. (shrink)

Analitik psikoloji 20. yüzyılda İsviçreli psikoterapist Carl Gustav Jung tarafından oluşturulmuş kuramdır. Kuram sadece psikoterapi alanını değil psikolojiden teoloji, etnografi, edebiyat ve güzel sanatlara kadar pek çok bilim dalını da etkilemiştir. Jung’un kuramındaki en önemli başarısı; bilinçdışı ile bireysel bilinçdışı ve kolektif bilinçdışının keşfidir. Bu keşifle sadece çeşitli bilim dalları edebî metinlerde geçen kolektif imgeler ve onların kolektif simgelerinin neler olduğunu değil insanlar da ruhun ihtiyacının ne olduğunu öğrenmiştir. Jung’un kuramının birincil maddesi ontolojik açıdan insanın kendisinden daha (...) güçlü bir varlığa bağlanma ihtiyacıyla doğmasıdır. İnsan bu temel ihtiyacını göz ardı ederek yaşamını sürdürdüğünde enerjisini yapısına ters yönde isteklere harcayarak giderir. Nitekim insan doğası gereği hayatın çeşitli yönlerine ilgi duyan, onları gerçekleştirmede istekli olan varlıktır. Bu istekler bazen toplumun refahını engelleyici dolayısıyla dinî emirlere aykırı olabilir. Böylece gerek toplumun kurallarına gerek dinin buyruklarına ters düşülür. Bu durumda dinen istenilen insan olunamadığı gibi psikolojik açıdan da bireyselleşme gerçekleştirilememiş olur. Bireyselliğini gerçekleştirememiş insanlar Jung’un kuramında isimlendirdiği gibi gölgelerinin farkına varamamış kişilerdir. Analitik psikolojide insanlık adına çok önemli olan gölgelerin farkına varılması oldukça zordur. Klinik gözlemlerinden hareketle kuramını oluşturan Jung’a göre hayatı boyunca gölgelerinin farkına varamayan insanlar olduğu gibi hayatlarının bazı evrelerinde yaşadıkları tecrübe neticesinde kendilerini bitkin, yorgun hatta hasta hisseden insanların olması da mümkündür. Jung kuramında gölgelerinin farkına varamayan insanların; bireyselleşmelerinin gerçekleşmediğini belirtir. Ona göre insanlığın en büyük yıkımı bireyselleşmenin gerçekleşmediği toplumlardan kaynaklanacaktır. Makale; analitik psikolojide gölge arketipinin tasavvufî görüşte arzu, istek, hayatın ilkeleri manalarına da gelen nefs teriminin benzeşik oluşu üzerine kaleme alınmıştır. Bu sebeple makalede on bir tane mutasavvıf şairin dîvânında zikredilen nefs kelimesi kuram doğrultusunda titizlikle incelenmiştir. Makale Jung’un kuramı ışığında bir arketip olan gölge ibaresinin mutasavvıf şairlerin dîvânlarında incelenen nefs ibaresine karşılık geldiği elli bir manzumenin açıklanmasından oluşmaktadır. Elde edilen veriler neticesinde makale gölgenin tanımı, bilinçlenmeye başlama, gölgeleri tanıma, bireyselleşme ve gölge çeşitleri olmak üzere beş bölümdür. Makalede yer alan gölge çeşitleri; acelecilik, hırs, kibir ve kin alt bölümlerini ihtiva etmektedir. Bu alt bölümlerde insanın olumsuz özelliklerini anlatan gölge çeşitlerini bildiren manzumelerin aynı zamanda insanın bu kötü hasletleriyle nasıl mücadele edeceğine dair öğütleri, çözüm önerilerini içerdiği tespit edilmiştir. Mutasavvıf şairler tarafından okuyucusuna verilen bu öğütler Jung’un da kuramında özellikle üzerinde durduğu hasletlerdir. Çalışmayla gerek klasik Türk edebiyatı gerek Türk İslâm edebiyatı alanına metinlerde zikredilen kelimelerin sembolik anlamlarının kazandırılması, farklı bir derinlik getirilmesinin yanında teoloji bilim dallarına da katkı sağlaması ümit edilmektedir. (shrink)

Illness creates a range of negative emotions in patients including anxiety, fear, powerlessness, and vulnerability. There is much debate on the ‘therapeutic’ or ‘helping’ nurse–patient relationship. However, despite the current agenda regarding patient-centred care, the literature concerning the development of good interpersonal responses and the view that a satisfactory nursing ethics should focus on persons and character traits rather than actions, nursing ethics is dominated by the traditional obligation, act-centred theories such as consequentialism and deontology. I critically examine these theories (...) and the role of duty-based notions in both general ethics and nursing practice. Because of well-established flaws, I conclude that obligation-based moral theories are incomplete and inadequate for nursing practice. I examine the work of Hursthouse on virtue ethics’ action guidance and the v-rules. I argue that the moral virtues and a strong (action-guiding) version of virtue ethics provide a plausible and viable alternative for nursing practice. I develop an account of a virtue-based helping relationship and a virtue-based approach to nursing. The latter is characterized by three features: (1) exercising the moral virtues such as compassion; (2) using judgement; and (3) using moral wisdom, understood to include at least moral perception, moral sensitivity, and moral imagination. Merits and problems of the virtue-based approach are examined. I relate the work of MacIntyre to nursing and I conceive nursing as a practice: nurses who exercise the virtues and seek the internal goods help to sustain the practice of nursing and thus prevent the marginalization of the virtues. The strong practice-based version of virtue ethics proposed is context-dependent, particularist, and relational. Several areas for future philosophical inquiry and empirical nursing research are suggested to develop this account yet further. (shrink)

The Dutch Book argument, like Route 66, is about to turn 80. It is arguably the most celebrated argument for subjective Bayesianism. Start by rejecting the Cartesian idea that doxastic attitudes are ‘all-or-nothing’; rather, they are far more nuanced degrees of belief, for short credences, susceptible to fine-grained numerical measurement. Add a coherentist assumption that the rationality of a doxastic state consists in its internal consistency. The remaining problem is to determine what consistency of credences amounts to. The Dutch Book (...) argument, in a nutshell, says that if your credences do not obey the probability calculus, you are ‘incoherent’—susceptible to sure losses at the hands of a ‘Dutch Bookie’—and thus irrational. Conclusion: rationality requires your credences to obey the probability calculus. And like Route 66, the fortunes of the Dutch Book argument have been mixed. Opinions on the argument are sharply divided. The list of its proponents is quite a ‘who’s who’ of philosophers of probability; they include de Finetti (1937, 1980), Carnap (1950, 1962, and more fully, 1955), Kemeny (1955), Lehman (1955), Shimony (1955), Adams (1962), Mellor (1971), Rosenkrantz (1981), van Fraassen (1989), Jeffrey (1983, 1992). (shrink)

Relevance with regard to the social sciences can be presented as a new imposition from external stakeholders and an obligation imposed upon the individual researcher. As an alternative approach, we place relevance in a larger institutional but also historical perspective. Taking the case of two non-traditional locations for the social sciences, we suggest that ‘relevance’ has been actively constitutive of both institutions from the beginning—even if the definition and practice of relevance have been matters of discussion, change and contestation. In (...) what we describe as a process of multi-layering, relevance has over time accumulated new meanings which can co-exist with older concerns. It follows that, even when universities express a commitment to relevance, the enactment of that commitment will be open to competing interpretations. Our account identifies an element of circularity as old issues return in new form. We also note that both the institutional past and organizational complexity can be overlooked within contemporary discussions. Relevance is not a static concept around which critical debate then circulates. Its contextuality, case-specificity and multi-dimensionality make it difficult to impose from above. Nevertheless, the shifting construction of its meaning and enactment provokes questions about the identity and purpose of both the social sciences and the universities. (shrink)

A brief biography of the Chinese teacher and sage whose teachings, though largely ignored during his lifetime, influenced all aspects of Chinese life for many centuries after his death.

This article argues thatPanegyricus LatinusXII(9), a speech performed before Constantine in Trier in 313c.e.following his defeat of Maxentius the previous year, acted as a crucial localized act of communication to the emperor. Through a series of allusions and the careful presentation of his narrative, the orator made a case for the continued political and cultural importance of Trier within the newly expanded Constantinian empire.

‘The several modes of feeling, perception, desire, and will, so far as we are aware of them, are in general called ideas (mental representations) and it may be roughly said that philosophy puts thoughts, categories, or, in more precise language, adequate notions, in the place of generalized images we ordinarily call ideas. Mental impressions such as these may be regarded as the metaphors of thoughts and notions. But to have these figurate conceptions does not imply that we appreciate their intellectual (...) significance, the thoughts and rational notions to which they correspond. Conversely, it is one thing to have thoughts and intelligent notions, and another to know what impressions, perceptions, and feelings correspond to them’.1. (shrink)

Any system of taxation depends on a substantial degree of compliance from the taxpayer. But do ethical considerations stop at obeying the letter of the tax law, or do they drive one to take a more critical and socially responsible attitude towards tax avoidance as well as evasion? Dr Alan Stainer is Head of Engineering Management at Middlesex University, Bounds Green Road, London N11 2NQ, and Founder Director of the International Society for Productivity & Quality Research; Lorice Stainer is (...) Senior Lecturer in Business Ethics at the University of Hertfordshire Business School and a Business Ethics Consultant; and Alexandra Segal is a Chartered Accountant, Taxation Manager with Keelings Chartered Accountants, London, and a Taxation Consultant. (shrink)

ABSTRACT After a brief review of environmental ethics this paper examines how terrestrial environmental values can be developed into policies to protect extraterrestrial environments. Shallow environmentalism, deep environmentalism and the libertarian extension of rights are compared and then applied to the environmental protection of extraterrestrial bodies. Some scientific background is given. The planet Mars is used as a test case from which an ethical argument emerges for the protection of environments beyond Earth. The argument is based on the necessity to (...) recognise the intrinsic value of all living species and natural environments. At present, the treatment of extraterrestrial environments by makers of space policy is ethically undernourished. This paper explains why such an attitude endangers those environments and calls for the policy‐makers to incorporate non‐anthropocentric ethics into extraterrestrial environmental policy. (shrink)

Explores the extraordinary states of expanded consciousness that arise during comas, both positive and negative.

Die aramäischen Texte aus Tall Šēḫ Ḥamad/Dūr-Katlimmu/Magdalu. By Wolfgang Röllig. Berichte der Ausgrabung Tall Šēḫ Ḥamad/Dūr-Katlimmu, vol. 17. Wiesbaden: Harrassowitz Verlag, 2014. Pp. lxiv + 284, illus. €84.

The essays present both an introduction to and aesthetic analysis of Cohen's work, while the interview discusses the intractable problems of history and memory that his photographs so uniquely capture.

This text attempts to show why the academic split between ethics and social sciences has been disastrous and argues that advances in vigour and sensitivity are made possible by closing this artificial divide.

We live in an age beset by religiously inspired violence. Terms such as "holy war" are the stock-in-trade of the evening news. But what is the relationship between holiness and violence? Can acts such as murder ever truly be described as holy? In Does Judaism Condone Violence?, Alan Mittleman offers a searching philosophical investigation of such questions in the Jewish tradition. Jewish texts feature episodes of divinely inspired violence, and the position of the Jews as God's chosen people has (...) been invoked to justify violent acts today. Are these justifications valid? Or does our understanding of the holy entail an ethic that argues against violence?Reconstructing the concept of the holy through a philosophical examination of biblical texts, Mittleman finds that the holy and the good are inextricably linked, and that our experience of holiness is authenticated through its moral consequences. Our understanding of the holy develops through reflection on God's creation of the natural world, and our values emerge through our relations with that world. Ultimately, Mittleman concludes, religious justifications for violence cannot be sustained. (shrink)