Journal Name: Cognitive Linguistics Issue: Ahead of print.

Filosoof en arts Marli Huijer, de opvolger van René Gude als Denker des Vaderlands, is geen studeerkamergeleerde, al schreef ze meerdere boeken, zoals het recente Ritme en Discipline. Ze is geen tegen-, geen mee-, maar een tussendenker, ze wil de stemmen van allerlei verschillende mensen laten klinken. In de interviews in Het leven is niet leuk als je je mond houdt praat Peter Henk Steenhuis met haar over haar inspiratiebron Hannah Arendt, haar overstap van haar werk bij de methadonpost in (...) Beverwijk naar de filosofie, haar bijdrage aan het Filosofisch Elftal van Trouw, hoe wij met elkaar omgaan, hoe je jezelf kunt disciplineren, Simone de Beauvoir en Martha Nussbaum, de participatiesamenleving, omgaan met teleurstellingen, bevolkingsonderzoeken. In deze veelheid van onderwerpen benadrukt Huijer keer op keer dat het belangrijk is je vrijmoedig uit te spreken.00. (shrink)

ABSTRACTIn the last decades, narrative theory has collaborated with sociology and anthropology of health to account for the importance that illness narratives hold for those who are or have been si...

In Conway's Game of Life every cell is either fully alive (has the value of 1) or completey dead (has the value of 0). In Real Life this restriction to bivalence is lieft to countenance "real-valued" degrees of life and death. real Life contains Conway's Game of Life as a special case; however, Real Life, in contrast to Conway's Game of Life, exhbits sensitive dependence on initial conditions which is characteristics of chaotic systems.

Cannibalism in the animal kingdom is widespread and well characterized, whereas the occurrence of human cannibalism has been controversial. Evidence points to cannibalism in aboriginal societies, prehistory, and the closely related chimpanzees. We assembled a non-comprehensive list (121 offenders, ~631 victims) of cannibalistic homicides in modern societies (since 1900) through internet-searches, publications, and expert questioning. Cannibalistic homicides were exceedingly rare, and often sex-related. Cannibalistic offenders were mainly men and older than offenders of non-cannibalistic homicides, whereas victims were comparatively young. Cannibalistic (...) offenders typically killed manually (stabbing, strangulating, and beating) rather than using a gun. Furthermore, they killed more strangers and fewer intimates than conventional offenders. Human cannibals, similar to cannibalism in other species, killed and ate conspecifics, occasionally vomited and only rarely (2.5% of victims) ate kin. Interestingly, cannibalistic offenders who killed their blood relatives had more severe mental problems than non-kin-cannibals. We conclude that cannibalistic homicides have a unique pattern of murder methods, offenders, and victims. (shrink)

Social theory plays an important role in the nursing discipline and nursing inquiry as it helps conceptually embed nursing in the larger picture of the social world. For example, a broad category of critical theory provides a unique lens for uncovering social conditions of inequity and oppression. Among the sociological theories, actor‐network theory (ANT) is an approach to research and analysis that has recently gained interest among nurse philosophers and researchers. Studies guided by ANT seek to understand phenomena of interest (...) as constituted within the relationships between human and nonhuman actors to understand how care practices are co‐created/enacted and how they can be made more humane. In this paper, we describe the benefits of ANT for examining healthcare access for incarcerated individuals with life‐limiting illnesses accessing palliative care and for people using illicit drugs. We argue that attention to the materiality of care practices can contribute to efforts of advancing health equity for these groups. (shrink)

Considering the recent epigenetic studies on the transgenerational transmission of trauma, this article aims to 1) explore its ethical implications for the concept and nature of moral damage, and 2) offer normative suggestions on collective responsibilities both synchronic and diachronic. To do so, I first address recent epigenetic studies’ showing the crystallization of emotional information through generations, and second, defend that a unified approach to the concept of ghost damage may be useful to categorize this phenomenon, facilitate future research on (...) this type of moral damage, and recognize its importance in the identification of hermeneutical injustice. Finally, I suggest that granting a right to transgenerational information may help avoid the perpetuation of inherited damage that jeopardize mental and physical health in the offspring. (shrink)

Frente aos enormes e complexos desafios em que a tecnologia crescentemente se apodera de processos produtivos e decisórios sem a interferência humana - apesar de refletir sínteses e padrões resultantes de toda a sorte de elementos associados a nossa visão de mundo -, o design se constitui um dos campos do conhecimento que participa da configuração das relações entre o ser, o meio e a cultura material. Nesse sentido, o estudo objetiva compreender o pensamento de Jonas (2006) e investigar indícios (...) contribuintes à elaboração de critérios éticos autorregulatórios para o campo do design, traduzindo significados associados que possam orientar a profissão, situando a vida na Terra no centro do processo. A metodologia é de cunho bibliográfico com leitura de aproximação de Princípio Responsabilidade, seguida de perspectiva mais analítica dos capítulos I (A Natureza Modificada do Agir Humano) e II (Questões de Princípio e Método) e de outros tópicos quando oportunos. Os resultados apresentam pistas para articular o Princípio responsabilidade em termos de design, bem como contradições formuladas sob a forma de perguntas cuja intenção é fomentar novas reflexões. (shrink)

Journal of Chinese Philosophy, EarlyView.

BackgroundThe evaluation of pain remains one of the most difficult challenges that healthcare practitioners face. Chronic pain appears to affect more than 35% of the population in the West, and indeed, pain is the most common reason patients seek medical care. Despite its ubiquity, studies in the last decades reveal that many patients feel their pain is dismissed by healthcare practitioners and that, as a result, they are denied proper medical care. Buchman, Ho, and Goldberg (J Bioethic Inq 14:31-42, 2017) (...) point to this phenomenon as a form of “epistemic injustice”: an unfair and harmful downgrading of credibility affecting some individuals and groups, which prevents them from receiving appropriate and beneficial medical care.MethodsBy exploring the existing literature on this downgrading of patients’ credibility written by healthcare professionals and scholars in medical humanities, I identify and examine the reasons patients are often not believed about their pain and why healthcare is too-often unhelpful or hurtful to people presenting with chronic pain. I also explore to what extent it is possible to forge an alternative epistemological model.ResultsI suggest that most of the causes of this downgrading of patient’s credibility result from either the difficulty in communicating pain or the widespread belief that pathology is always the result of objective tissue damage. I examine whether pain has to be effectively communicated and have an objective cause in order for it to be deemed credible. In the end, I argue that in the case of pain, both communication and objectivity are highly problematic.ConclusionsI conclude by suggesting that, although alternative epistemological models might be impossible to build, believing patients has both moral and clinical benefits, and this warrants further research. (shrink)

Health is certainly a valuable asset in the life of every human being and of particular relevance for a flourishing childhood. As empirical research concerning the social determinants of health shows, its distribution can, at least to a certain extent, be influenced by the way a society is arranged. Many philosophers now acknowledge that a fair distribution of health has to be a central part of a just society and they discuss to what extent a right to health can be (...) justified. However, they do not typically distinguish between physical and mental health and neglect the special problems arising from these distinct, though related, perspectives. In this paper, we argue in favour of such a distinction and ask whether a minimally just society ought to include mental health among the goods that are to be distributed in a fair way among its children. Furthermore, we investigate the relationship between mental health and happiness and ask whether making mental health a subject of justice implies that children are entitled not only to a healthy but also to a happy childhood. Despite the positive impact of happiness on the lives of children, we conclude that happiness cannot be incorporated into a functional theory of justice, since it does not fully meet the criteria of objectivity, measurability and influenceability. (shrink)

Environmental changes such as extreme weather events become increasingly noticeable worldwide. Earth observation (EO) data provide information about such changes, but little is known about citizens’ perceptions of and responses to such changes. Across three studies, we assess whether people’s place attachment on different regional levels predicts interest in EO data, and whether perceived environmental change affects emotional responses and place attachment. Two survey studies ( N = 118 students and N = 197 citizens from the Palatinate in Southern Germany) (...) revealed that place attachment predicts interest in EO data, especially when people felt strongly attached to the region or place in question. A third experimental study ( N = 600) with repeated measures ( N = 203) revealed that visualized environmental change – using satellite images of local vs. non-local environmental change – did not affect place attachment but elicited stronger emotional responses than visualizing no change. Policy support measures across Studies 2 and 3 suggest that place attachment and emotional responses are important predictors for action to mitigate consequences of environmental change. (shrink)

The importance of relationality in ethical leadership has been the focus of recent attention in business ethics scholarship. However, this relational component has not been sufficiently theorized from different philosophical perspectives, allowing specific Western philosophical conceptions to dominate the leadership development literature. This paper offers a theoretical analysis of the relational ontology that informs various conceptualizations of selfhood from both African and Western philosophical traditions and unpacks its implications for values-driven leadership. We aim to broaden Western conceptions of leadership development (...) by drawing on twentieth century European philosophy’s insights on relationality, but more importantly, to show how African philosophical traditions precede this literature in its insistence on a relational ontology of the self. To illustrate our theoretical argument, we reflect on an executive education course called values-driven leadership into action, which ran in South Africa, Kenya, and Egypt in 2016, 2017, and 2018. We highlight an African-inspired employment of relationality through its use of the ME-WE-WORLD framework, articulating its theoretical assumptions with embodied experiential learning. (shrink)

Volume 46, Issue 6, November 2020, Page 693-707.

Judging Virtuously: Developing an Empathic Capacity for Perceptual Sensitivity: A Review of Amalia Amaya and Ho Hock Lai , Law, Virtue and Justice.

“No one can serve two masters.” This Bible quotation highlights an irreducible contradiction, which echoes numerous organizational settings. This article considers the under-explored ethical implications of paradoxical injunctions created by such a contradiction at the managerial level. Contradictory organizational constraints turn into paradoxant systems , where the organization structurally settles paradoxical injunctions which challenge managerial ethics in practice. We then ask what managerial responsibility means in such contexts and find that managers have then to reshape their practice as a situated (...) construction through constant mediation between different “masters” and bricolage (i.e., tinkering with concepts). An ethnographic case study of an anti-money laundering service in an investment bank illuminates this phenomenon from a practice perspective. The possibility to enact an actual ethical practice within the contradictory organization relies on a new role of the manager. This implies drawing on an approach of responsible management as an enactment of ethics in practice which is situated within the framework of a new conception of both the organization, as a structurally “paradoxant system,” and the manager as a mediator in charge of enacting coherence. (shrink)

Reflections or Dialogicals: Ways for Making up an Ethics. This purpose of this article is to analyze the relationship between reason and ethics in the thoughts ofLéon Brunschvicg and Gaston Bachelard. It will demonstrate that although the positions of these two authors have points in common as far as the development of their philosophical trajectories, there are also profound divergences in regards to their ethical conceptions. In affirming the passage from intellectual reason to moral consciousness, the ethical humanism of Brunschvicg (...) takes as foundation a monological conception of reason. In showing that the constitution of ethical principles is modeled after the dialogical nature of the scientific city, Bachelard opts for a conception of reason and ethics that passes thorough a reflection on the path taken by man, a path filled with contradictions, but that it is nonetheless as true as the one established by Brunschvicg. (shrink)

During the English Civil War and subsequent Restoration, beekeeping provided a ready set of moral examples for those seeking answers about the ‘natural’ structure of society. The practice itself also underwent a number of substantial changes, moving from a traditional craft practice to a more knowledge-focused, technologically complex one. The advent of glass-windowed hives in the latter half of the sixteenth century allowed intellectuals from across the political spectrum to directly observe bees as a way of gathering knowledge about how (...) to understand the divine plan and, with that understanding, improve human society. (shrink)

In the Eurotransplant region transplantable kidneys from cadaveric donors are allocated according to the Wujciak-Opelz algorithm. This paper shows that the algorithm as it stands fulfils certain normative standards of a more formal nature while violating others. In view of these insights, it is explored how the algorithm could perhaps be improved. Even if issues of substantial rather than formal adequacy need to be addressed separately, analyses as presented in this paper can prepare the ground for a discussion of substantive (...) normative issues. In any event, axiomatic accounts can tell us something about what we are in fact doing when using a procedure like the Wujciak-Opelz algorithm. (shrink)

This book provides a collection of 11 cutting-edge essays by leading young scholars, challenging long-held assumptions and offering new research paradigms in Philosophy of Law, in five parts: 1) methodology/metatheory; 2) reasoning/evaluating; 3) values/the moral life; 4) institutions/the social life; and 5) the global/international dimension.

In a questionnaire study on organ allocation 348 students of medicine (102) and economics (246) at the universities of Halle (114 students) and Hannover (234 students) responded to questions concerning their basic attitudes toward alternative criteria of organ allocation. Medical criteria were widely accepted by the respondents. Considerations concerning the patient's value to society were seen as being of minor importance. With respect to reciprocity, we could detect a high share of respondents who would favor former living donors and discriminate (...) against murderers. Among considerations of fairness, the criterion of waiting time gained the highest support. Furthermore, majorities favored the view that health-compromising behavior and differences in age should play a role. Economic considerations were strongly rejected as criteria of organ allocation. (shrink)

Kapitel II/3: Zuchwil und Solothurn, Schweiz (Seiten 160-200).

Given certain standard assumptions-that particular sentences are meaningful, for example, and do genuinely self-attribute their own falsity-the paradoxes appear to show intriguing patterns of generally unstable semantic behavior. In what follows we want to concentrate on those patterns themselves: the pattern of the Liar, for example, which if assumed either true or false appears to oscillate endlessly between truth and falsehood.

Foucault's analysis of an aesthetics of existence is presented as an instrument to practice ethical thought without the presupposition of an autonomous subject. The implications of Foucault's aesthetics of existence for ethical thought are traced to the work of Nietzsche. In Foucault's work, experiences of oneself are not a given, but are constituted in power relations and true-and-false games. In the interplay of truths and power relations, the individual constitutes a certain relationship to him- or herself. Foucault designated the relation (...) to oneself and one's existence as the main area of ethical concern and the most important field where aesthetic values are to be applied. In his aesthetics of existence, he invited the individual to problematize the relationship with the self and by using 'self-techniques' to transform it into a work of art. The relation to intimate others, shaped as friendship, is crucial to this ethical-aesthetic approach. Key Words: aesthetics of existence • ethics • Foucault • friendship • Nietzsche • subjectivity. (shrink)