Background Our objective was to evaluate whether the description of a machine learning (ML) app or brain imaging technology to predict the onset of schizophrenia or alcohol use disorder (AUD) influences healthcare professionals’ judgments of stigma, empathy, and compassion. Methods We randomized healthcare professionals (N = 310) to one vignette about a person whose clinician seeks to predict schizophrenia or an AUD, using a ML app, brain imaging, or a psychosocial assessment. Participants used scales to measure their judgments of stigma, (...) empathy, and compassion. Results Participants randomized to the ML vignette endorsed less anger and more fear relative to the psychosocial vignette, and the brain imaging vignette elicited higher pity ratings. The brain imaging and ML vignettes evoked lower personal responsibility judgments compared to the psychosocial vignette. Physicians and nurses reported less empathy than clinical psychologists. Conclusions The use of predictive technologies may reinforce essentialist views about mental health and substance use that may increase specific aspects of stigma and reduce others. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 3.2 (1996) 139-142 Concurrent Contents: Recent and Classic References at the Interface of Philosophy, Psychiatry, & Psychology Articles Abramowitz, S., C. Abramowitz, C. Jackson et al. 1973. The politics of clinical judgment. Journal of Consulting and Clinical Psychology 41: 385-391.Audi, R. N. 1972. Psychoanalytic explanation and the concept of rational action. The Monist 56: 444- 464.Barondess, J. A. 1979. Disease and illness--a crucial distinction. American (...) Journal of Medicine 66: 375-376.Barrett, R. J. 1988. Interpretations of schizophrenia. Culture, Medicine and Psychiatry 12: 357-388.Bechtel, W. 1993. The case for connectionism. Philosophical Studies 7: 119-154.Belzen, J. A. 1995. The impact of phenomenology on classical psychiatry: Rümke's position between Jaspers and Kraepelin. History of Psychiatry 6: 349-385.Benda, C. E. 1967. Neuroses of conscience. Journal of Existentialism 7: 425-442.Binns, P. 1995. Commentary on "Contentless consciousness." Philosophy, Psychiatry, & Psychology 2: 61-63.Blankenburg, W. 1980. Phenomenology and psychopathology. Journal of Phenomenological Psychology 11: 50-78.Bloomfield, T. M. 1979. Psychoanalysis: A human science? Journal for the Theory of Social Behavior 9: 271-287.Blumenfeld, D. 1972. Free action and unconscious motivation. The Monist 56: 426-443.Boudreaux, G. 1977. Freud on the nature of unconscious mental processes. Philosophy of the Social Sciences 7: 1-32.Bracken, P. J. 1995. Beyond liberation: Michael Foucault and the notion of a critical psychiatry. Philosophy, Psychiatry, & Psychology 2, no. 1: 1-13.Brazier, M. 1995. Commentary on "Who should be committable?." Philosophy, Psychiatry, & Psychology 2, no. 1: 49-50.Bursztajn, J., and A. Brodsky. 1995. Authenticity and autonomy in the managed-care era: Forensic psychiatric perspectives. Journal of Clinical Ethics 5, no. 3: 237-242.Byrnes, J. F. 1979. Suggestions on writing the history of psychological data. History and Theory 16: 297-305.Campbell, E. J., J. G. Scadding, and R. J. Roberts. 1979. The concept of disease. British Medical Journal 2: 757-762.Carveth, D. 1988. In reply to Eagle's reply on "The epistemological foundations of psychoanalysis." Philosophy of the Social Sciences 18: 377-378.Chadwick, R. F. 1995. Commentary on "Karl Jaspers and Edmund Husserl." Philosophy, Psychiatry, & Psychology 2, no. 1: 83-84.Christiansen, B. 1964. The scientific status of psychoanalytic clinical evidence (III). Inquiry 7: 47-79.Davis, M. 1987. Realistic utilitarianism and the social conditions of cognitive psychotherapy. Social Theory & Practice 13: 237-259.Dega, W., et al. 1978. Ethics and mental health: Discussion. Dialectics and Humanism 5: 219-235.Dingle, H. 1949. The logical status of psycho-analysis. Analysis 9: 63-66.Dupeau, J. 1977. Freud and degeneracy. Diogenes Spring: 43-64.Eagle, M. 1988. A reply to Carveth's "The epistemological foundations of psychoanalysis. Philosophy of the Social Sciences 18: 371-375.Elevitch, B. 1974-75. Reasons, motives and psychoanalysis. Philosophical Forum (Boston) 6: 143- 162.Elliot, P. 1995. Policies, identity, and social change: Contested grounds in psychoanalytic feminism. Hypatia 10: 41-55.Fabrega Jr, H. 1980. The position of psychiatric illness in biomedical theory: A cultural analysis. Journal of Medicine and Philosophy 5: 145-168.Fisk, G. 1993. Accreditation of psychotherapists. British Journal of Hospital Medicine 50: 437-438.Flynn, B. G. 1985. Reading Habermas reading Freud. Human Studies 8: 57-76.Forrow, L., R. M. Arnold, and J. Frader. 1991. Teaching clinical ethics in the residency years--preparing competent professionals. Journal of Medicine and Philosophy 16: 93-112.Friedman, M. 1982. Philosophical anthropology and psychotherapy. Philosophical Context 12: 9-19.Galdston, I. 1969. The ontologic foundations of morality. Existential Psychiatry 7: 69-75.Gardner, S. 1995a. Commentary on "Irrationality and the dynamic unconscious." Philosophy, Psychiatry, & Psychology 2, no. 2: 175-176.Gardner, S. 1995b. Psychoanalysis, science, and commonsense. Philosophy, Psychiatry, & Psychology 2, no. 2: 93-113.Handelsman, M. M. et al. 1995. Does legally mandated consent to psychotherapy ensure ethical appropriateness? The Colorado experience. Ethics and Behavior 5, no. 2: 119-129.Hanlon, M. D. 1977. Commentary on Dunham's "Psychiatry, Sociology and Civil Liberties." Values and Ethics in Health Care 2: 275-278.Heaton, J. M. 1972. Insight in... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 501 the practical problems of daily life by providing an explanation for misfortune and a source of guidance in times of uncertainty. There were also attempts to use it for divination and supernatural healing" (p. 151). Along these same lines, one should also cite a number of articles by Natalie Zemon Davis and, above all, the work of Robert Mandl 'ou. 17 To conclude these (...) remarks, I must stress once again that Cassirer's program, in its pure form, is not only impossible for any but the mystic to follow; it is fundamentally anti~ historical. Peter Gay himself, a great admirer of Cassker, and a historian who has a penchant for such neo--idealist hocus-pocus, has tended to follow Cassirer's dictum in his interpretation of the Enlightenment as a whole (to his grid, one is tempted to add).TM Earlier, in Voltaire's Politics (1959), Gay had made a most convincing case for a radically different approach, which he calls "the social history of ideas." Instead of "searching for a dynamic center of thought," "a single point of view," of which each pamphlet, poem or tale was but another facet, Gay presented Voltaire's works as responses to specific situatiom--a series of positions which, if not discrete, were at least sufficientlydiverse as to be incomprehensible without intimate knowledge of the peculiar circumstances of each. I am not suggestinghere that the historian of philosophy abandon his traditional m6tier in a mad search for more fashionable methods. There will always be a need for insightful, penetrating analyses of individual thinkers, and probing essays into internal consistencies or contradictions. Febvre readily conceded that the historian concerned only with "placing" Descartes in his century has not thereby come to grips with Cartesianism. But abstract analysis cannot safelybe divorced from its natural collateral disciplines. It is time to stop studying philosophical ideas as if they were statements propounded in a void. If we neglect the rhetorical situation of philosophy, if we forget the particular audience to which an idea was addressed, we run the risk of forgetting what it is we mean by an idea in the first place. ALeaev SOMA~ Par/~ COMPLEMENTARY METHODOLOGIES IN THE HISTORY OF IDEAS Alfred Soman doses his article with the modest statement, "I am not suggesting here that the historian of philosophy abandon his traditional metier in a mad search for more fashionable methods. There will always be a need for insightful, penetrating analyses of 1T N. Z. Davis, "The Reasons of Misrule: Youth Groups and Charivaris in Sixteenth-Century France.,"Past and Present, No. 50 (February, 1971), 41-75; "The Rites of Violence: Religious Riot in Sixteenth-Century France," ibid., No. 59 (May, 1973), 51-91. Mandrou's recent Des humaniatea au.r hommea de science: XVI 9 et XVIIe si~cles (1973) is by far the most coherent and systematic synthesisof the new historiography of ideas for this period. Specialistswill of course findroom to quarrel over some of the details;but as an initial outline and as a program for future research, the virtues of Mandrou's book are, I think, indisputable. is E.g., P. Gay, The Enlightenment, an Interpretation, 2 vols. (New York, 1966-1969). Gay's s~lmmaryremarks on Charron (I, 303) are so typical of his verbal sleights of hand that I cannot resist the following quotation: "While Charron was not a philosophe before his time---he was a priest and a theologian---the values he celebrates, in open dcfcren~ to his Romans, are the v~u of tl~ Eallghtc~m~nt." 502 HISTORY OF PHILOSOPHY individual thinkers, and probing essays into internal consistencies or contradictions.''t Yet what else might his intent be when he tacks on to a critique of an article explicitly designed as a textual analysis of De la Sagesse a glowing!audation of the new trends in the social history of ideas. The second half of his article is in fact an attack on many of the textual studies that fill this journal. The new trends in historiography that have so greatly affected eighteenth-century studies do indeed look most promising,2 hut in our concern for the social milieu in which... (shrink)

Book reviewed in this article: Life Before Birth: The Moral and Legal Status of Embryos and Fetuses. By Bonnie Steinbock.

Professor Strawson was interviewed on video on location at King's College, London during the Spring of 1992. Professor Strawson discusses his thoughts on a variety of topics on which he has written previously, providing some illuminating insights into how his thoughts has progressed. The text published here is en excerpt from this interview, translated with kind permission of Mr Rudolf V. Fara, the producer, in which prof. Strawson discusses his philosophical views with Martin Davies, Wilde Reader in Mental Philosophy at (...) Oxford University, and Mark Sainsbury, Susan Stebbing Professor of Philosophy at King's College, University of London. (shrink)

Today, unfortunately, we can not speak about the presence of one entire world philosophy. It is connected with the fact that the history of world philosophy is investigated from the position of eurocentrism, and what we consider as world philosophy actually is the West-European philosophy. In world philosophy, Eastern philosophy is represented only by three blocks: classical Chinese, Indian and Arabian philosophies. Even when we speak about Eastern philosophy, frequently it is examined as a marginal part of world philosophy which (...) has not played a significant role in its development. Thus concerning the question of development of world philosophy as a whole, the above given facts and other historical items of information prove: there is an entire world philosophy and it is a synthesis of East and West. So it is necessary to substantiate new methodological principles in studying world philosophy. (shrink)

Let ƒ be a real number. It is well known [7] that the set of rational numbers which are less than ƒ is a recursive set if and only if ƒ is representable as the limit of a recursive, recursively convergent sequence of rational numbers. In this paper we replace the condition that the set of rational numbers less than ƒ is recursive by the condition that this set is at various points in the Kleene hierarchy, and we replace the (...) recursive, recursively convergent limit by a variety of other recursive limiting processes. (shrink)

In this special issue of Human Nature we explore the possible adaptive links between teaching and learning during childhood, and we aim to expand the dialogue on the ways in which the social sciences, and in particular current anthropological research, may better inform our shifting understanding of how these processes vary in different social and ecological environments. Despite the cross-disciplinary trend toward incorporating more behavioral and cognitive data outside of postindustrial state societies, much of the published cross-cultural data is presented (...) as stand-alone population-level studies, making it challenging to extrapolate trends or incorporate both ecological and developmental perspectives. Here, contributors explore how human life history, ecological experience, cumulative culture, and ethnolinguistics impact social learning and child development in foraging and transitioning societies around the world. Using historical ethnographic data and qualitative and quantitative data from studies with contemporary populations, authors interrogate the array of factors that likely interact with cognitive development and learning. They provide contributions that explore the unique environmental, social, and cultural conditions that characterize such populations, offering key insights into processes of social learning, adaptive learning responses, and culture change. This series of articles demonstrates that children are taught culturally and environmentally salient skills in myriad ways, ranging from institutionalized instruction to brief, nuanced, and indirect instruction. Our hope is that this collection stimulates more research on the evolutionary and developmental implications associated with teaching and learning among humans. (shrink)

The essays collected in this issue offer complementary critical perspectives on the mature lyric work of Derek Walcott, the acclaimed Nobel laureate from the Caribbean island of St. Lucia. The centerpiece of the ensemble is a previously unpublished essay in which Walcott’s reflections on poetics illuminate his project in the masterpiece, _Omeros._ Other contributions by literary scholars in North America and the Caribbean focus on fundamental dimensions of Walcott’s craft and on such thematic preoccupations as the intersection of pictorial and (...) verbal modes of representation, the deployment of nuanced intertextual strategies (especially in relation to the Greco-Roman canon), the invention of a viable artistic identity in a postcolonial intercultural milieu, and the psychosocial modeling of the process of literary apprenticeship. _Contributors. _Edward Baugh, Peter Burian, Gregson Davis, Carol Dougherty, Joseph Farrell, Judith Harris, Timothy Hofmeister, Derek Walcott. (shrink)

Inverting a face impairs perception of its features and recognition of its identity. Whether faces are special in this regard is a current topic of research and debate. Kanizsa studied the role of facial features and environmental context in perceiving the emotion and identity of upright and inverted faces. He found that observers are biased to interpret faces in a retinal coordinate frame, and that this bias is readily overruled by increased realism of facial features, but not easily overruled by (...) environmental context. An additional factor contributing to a retinal coordinate-frame interpretation may be the ambiguous nature of the face stimuli. Since his facial expressions are interpretable both upright and inverted, they may in both orientations activate an endogenous attentional process for faces. We present visual search and change-blindness experiments that explore how inversion, negation, and facial emotion affect visual attention to static faces. We find that attention to faces is impaired by inversion and negation. We also find that the parts of the face that receive greater attention can be influenced by the emotional expression of the face. We propose to extend these experiments to dynamic faces. To this end, we develop a theory of the visual representation of dynamic faces, in which faces are represented by classes of `spacetime fragments'-moving regions of the face with high informational content. We then present ideas for future experiments which are motivated by the spacetime fragment theory, and which should serve to constrain its further development. (shrink)

Inverting a face impairs perception of its features and recognition of its identity. Whether faces are special in this regard is a current topic of research and debate. Kanizsa studied the role of facial features and environmental context in perceiving the emotion and identity of upright and inverted faces. He found that observers are biased to interpret faces in a retinal coordinate frame, and that this bias is readily overruled by increased realism of facial features, but not easily overruled by (...) environmental context. An additional factor contributing to a retinal coordinate-frame interpretation may be the ambiguous nature of the face stimuli. Since his facial expressions are interpretable both upright and inverted, they may in both orientations activate an endogenous attentional process for faces. We present visual search and change-blindness experiments that explore how inversion, negation, and facial emotion affect visual attention to static faces. We find that attention to faces is impaired by inversion and negation. We also find that the parts of the face that receive greater attention can be influenced by the emotional expression of the face. We propose to extend these experiments to dynamic faces. To this end, we develop a theory of the visual representation of dynamic faces, in which faces are represented by classes of `spacetime fragments'-moving regions of the face with high informational content. We then present ideas for future experiments which are motivated by the spacetime fragment theory, and which should serve to constrain its further development. (shrink)

This groundbreaking volume highlights the contemporary relevance of Jacques Lacan (1901-1981), whose linguistic reworking of Freudian analysis radicalized both psychoanalysis and its approach to theology. Part I: Lacan, Religion, and Others explores the application of Lacan's thought to the phenomena of religion. Part II: Theology and the Other Lacan explores and develops theology in light of Lacan. In both cases, a central place is given to Lacan's exposition of the real, thereby reflecting the impact of his later work. Contributors include (...) some of the most renowned readers and influential academics in their respective fields: Tina Beattie, Lorenzo Chiesa, Clayton Crockett, Creston Davis, Adrian Johnston, Katerina Kolozova, Thomas Lynch, Marcus Pound, Carl Raschke, Kenneth Reinhard, Mario D'Amato, Noelle Vahanian, and Slavoj Žižek. Topics traverse culture, art, philosophy, and politics, as well as providing critical exegesis of Lacan's most gnomic utterances on theology, including "The Triumph of Religion."--Back cover. (shrink)

Critical and comparative analysis on the philosophical thoughts of ʻAlī Sharīʻatī and Sir Muhammad Iqbal, 19th and 20th centuries Muslim philosophers.

Interfaith prejudice continues to be an understudied challenge in the United States. In three studies, the present research focused on prejudice between atheists and Christians and assessed the role that social identity complexity (SIC), the degree of overlap that an individual perceives between their various social identities, plays in these biases, as well as tested a novel intervention method using SIC to reduce bias. Study 1 assessed the relationship between SIC and prejudice for atheists and Christians and found that higher (...) SIC in Christians was associated with lower levels of prejudice, but SIC was unrelated to prejudice for atheists. Study 2 tested the utility of an SIC intervention for reducing prejudice in Christians and showed a small increase in SIC but no reduction in prejudice towards atheists. A mini meta-analysis in Study 3 assessed the relationship between SIC and prejudice across all three studies and fully replicated Study 1. This line of work was an important first step in uncovering the relationship between SIC and interfaith intolerance for atheists and Christians in the United States. The findings suggest that SIC interventions may have potential for reducing prejudice in Christians, but future researchers will need to use methods that can be tested longitudinally for greater impact. (shrink)

Universities introduce intermediate assessment because it is understood to have positive effects on student behaviour and achievement. Yet, how intermediate assessment is perceived might be conditional for its success. The current study investigates both teachers’ and students’ perceptions of intermediate assessment. Teachers and students were interviewed and Student Evaluations of Teaching were examined. Results indicate that both teachers and students had generally positive perceptions of intermediate assessment. However, the two groups provided different reasons for their positive perceptions. Teachers and students (...) agreed that intermediate assessment helps students to keep up with their study work. Moreover, teachers mentioned that they could assess various knowledge and skills with intermediate assessment, whereas students preferred intermediate assessments to test the same knowledge and skills as the final exam. This finding suggests that teachers and students in our study had different goals... (shrink)

Translation and interpretation of selected Hadith on Islamic ethics and coduct.

In this paper I try briefly to say why I think that what D.Z. Phillips had to say about belief in God can be defended against certain familiar criticisms, and why I think that his treatment could have been improved. I note passages in his writings which might be thought not to reflect what belief in God amounts to, but I argue that these passages can be read as reflecting belief in God as we find it in biblical authors and (...) in writers like Thomas Aquinas. Having noted that Phillips rejects attempts to do natural theology on largely Humean grounds, I argue against these grounds as echoed by Phillips and draw attention to a tradition of natural theology not subject to Humean objections, a tradition to which Phillips might have paid more attention than he did. (shrink)

Valid consent requires the potential research participant understands the information provided. We examined current practice in 50 proposed Clinical Trials of Investigational Medicinal Products to determine how this understanding is checked. The majority of the proposals ( n = 44) indicated confirmation of understanding would take place during an interactive conversation between the researcher and potential participant, containing questions to assess and establish understanding. Yet up until now, research design and review have not focussed upon this, concentrating more on written (...) material. We propose ways this interactive conversation can be documented, and the process of checking understanding improved. (shrink)

Sober (1992) has recently evaluated Brandon's (1982, 1990; see also 1985, 1988) use of Salmon's (1971) concept of screening-off in the philosophy of biology. He critiques three particular issues, each of which will be considered in this discussion.

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 123.2 (2002) 257-273 [Access article in PDF] The Colonial Subject in Ovid's Exile Poetry P. J. Davis IN RECENT YEARS ONE FOCUS FOR THE DISCUSSION of Ovid's poetry, including of course the exile poetry, has been its relationship to the Augustan regime. Although employing essentially the same critical assumptions, scholars have divided into more and less conservative camps, arguing for a pro- or anti-Augustan (...) Ovid. 1 However, in the case of the exile poetry at least, this situation has been altered by a chapter in a recent book by Thomas N. Habinek, in which he argues for what might be termed a conservative (i.e., pro-Augustan) reading, but employing forms of argument that, in classical studies at least, are decidedly unconservative. 2 Drawing on the work of the cultural materialists, 3 Habinek draws an analogy between Tristia and Epistulae ex Ponto and later European colonization narratives in order to argue that "Ovid's laments from exile and dispatches from the contact zone of Pontus sentimentalize his own and his readers' involvement in the project of Roman imperialism." 4The suggestion that Ovid's representation of Tomis and the Black Sea region in the first century C.E. has affinities with later European accounts of foreign and especially colonized territories is an intriguing one that clearly merits consideration. Habinek takes the idea still further and suggests that Ovid's mental attitude in Tomis is akin to that of a colonist living in one of the European colonial empires. Indeed, he quotes D. K. Fieldhouse's explanation of the durability of these empires: "The [End Page 257] basis of imperial authority was the mental attitude of the colonist. His acceptance of subordination—whether through a positive sense of common interest with the parent state, or through inability to conceive of any alternative—made empire durable." 5 For us, who are primarily concerned with Ovid, the important issue here is: who is the colonist with whom Ovid is being compared? After all, between the sixteenth and twentieth centuries, across two American continents, Asia, Africa, and Australia, European colonies took many different forms, incorporated many different peoples and embodied widely varying relationships with the metropolitan power. In fact, Fieldhouse's concern here is with the startling character of the American Revolution, for he argues that "loyalty was the norm and rebellion a break with long-established tradition"(1966, 103). For Fieldhouse the colonist whose mental attitude is so important is a male inhabitant of one of Britain's North American colonies in the second half of the eighteenth century. Fieldhouse is not concerned with colonists in general. How appropriate is the situation of this colonist, say, a locally born resident of pre-Revolutionary Boston or New York, as an analogy for that of Ovid among the Tomitans? The resemblance is not immediately striking.Although citing Fieldhouse's analysis of the nascent United States, Habinek makes it clear that in fact he has a very different kind of colony in mind, a colony in which a European power has control over a numerically superior non-European population: "A comparable claim can be made with regard to the agents of Roman imperialism—soldiers, administrators, and culture workers alike—especially as the Roman system was transformed during the Augustan age from what Conrad's Marlow called 'merely a squeeze' to a colonial system of pacification backed up by an idea, namely, the superiority of Roman culture to that of its subject populations." 6 The use of the phrase "White Man's Burden" 7 as the title for this section of the chapter and the reference to Joseph Conrad's Heart of Darkness 8 suggest that Habinek conceives of Roman Moesia as [End Page 258] analogous to one of Britain's twentieth-century Asian or African colonies. How appropriate is this analogy? No doubt there were soldiers and administrators in the province. Indeed, Ex Ponto 4.7 is addressed to Julius Vestalis, prefect of the maritime coast, 9 while 4.9 refers to L. Pomponius Flaccus, who had held... (shrink)