CHAPTER ONE CUSANUS' VISION OF MAN Historical and Historiographical Backgrounds Nicolaus Cusanus has fascinated and puzzled students of late medieval and ...

This critique presents important textual, epistemological, and metaphysical considerations that serve to correct Pauline Watts' account of Nicholas of Cusa's "fifteenth-century vision of man.".

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.4 (2002) 383-385 [Access article in PDF] Minding Your Language:A Response to Caroline Brett and Stephen Sykes Marek Marzanski and Mark Bratton THE PAPER BY Jackson and Fulford (1997), to which ours is a preliminary response, has opened up an important and much-needed conversation on the borderlands of theology, philosophy, and psychiatry. We are deeply grateful for lapidary and attentive responses to our paper from (...) Caroline Brett and Stephen Sykes, in which each have affirmed the value of this conversation, but also indicated the issues that need to be thought through in greater depth. Sykes makes the point, quite rightly in our view, that the language of both theology and psychiatry are needed to illuminate the gray area between spirituality and mental disorder. Part of the difficulty, perhaps, has been the tendencies of theologians and psychiatrists alike either to speak past each other's shoulders or to refuse to engage in conversation at all (Watts 2002).Both commentators have accurately represented the core arguments of our thesis: that genuine spirituality may involve ego disablement and that positively evaluated psychotic, action-enhancing experiences are not, by definition, spiritual. They also both agree that religious traditions may offer resources that help discrimination at the borderlands of theology and psychiatry, beyond the reach of descriptive psychopathology. However, Brett has helpfully drawn attention to a number of possible weak spots that deserve further reflection:the distinction between breaking downand breaking throughand the possible continuing value of using the criterion of preserved or enhanced functionality; our failure to appreciate the precision with which Jackson and Fulford use the language of psychosis; and the uncertain clinical value of a schema that only allows an assessment of the contribution of an experience to spiritual reorientation after the event.Although it is not appropriate in the form of a final response to engage with these issues in depth, we thought that a few brief observations might be in order. Breaking Down and Breaking Through Brett's distinction between breaking down and breaking through is helpful but may disintegrate where the breaking down itself is considered to be constitutive of spiritual experience. The Pauline insight "for when I am weak; then I am strong" (2 Cor. 12:10, New Revised Standard Version [NRSV] 1989) finds vivid expression, for example, in the life of the Abbe Marie-Joseph Huvelin (Williams 1994). This Parisian curate, with chronic [End Page 383] and debilitating ill health and an almost unrelieved sense of personal worthlessness that bordered on despair, managed to transmit hope to an astonishing range of people who came to him for spiritual direction. There was no obvious, schematic breaking through the rigors of ego disablement to sunlit uplands of ethical conviction or renewed sense of vocation. It is by no means clear that he would have wished his predicament on anyone else, let alone himself, notwithstanding the fruitfulness of his ministry. The breaking down was arguably part of his life-long vocation and it perhaps stretches the meaning of action enhancement a little too far to use it encompass the often paradoxical nature of sanctity. The Language of Psychosis An important feature of good conversation is mindfulness in the way language is used and guardedness against misrepresenting the position of one's conversation partner. The expression of our discomfort with the application of the language of psychosis to spiritual experience was perhaps designed primarily to signpost our concern with certain reductive and assimilating tendencies in modern psychiatry. Perhaps psychotic may be used with precision and designed to draw attention to the complexities of discriminating at the borderlands of theology and psychiatry. Words, nonetheless, have resonance—philosophically and culturally—that radiate well beyond the boundaries of precise usage. The same could be said of Brett's use of anomalous, which might refer to a range of phenomena that most people would regard as abnormal: hallucinations, synesthaesia, out-and of-body, past-life, and near-death experiences. It is legitimate, we contend, to draw attention to these resonances even if they stray... (shrink)

This essay re-examines Kierkegaard's view of Socrates. I consider the problem that arises from Kierkegaard's appeal to Socrates as an exemplar for irony. The problem is that he also appears to think that, as an exemplar for irony, Socrates cannot be represented. And part of the problem is the paradox of self-reference that immediately arises from trying to represent x as unrepresentable. On the solution I propose, Kierkegaard does not hold that, as an exemplar for irony, Socrates is in no (...) way representable. Rather, he holds that, as an exemplar for irony, Socrates cannot be represented in a purely disinterested way. I show how, in The Concept of Irony, Kierkegaard makes use of 'limiting cases' of representation in order to bring Socrates into view as one who defies purely disinterested representation. I also show how this approach to Socrates connects up with Kierkegaard's more general interest in the problem of ethical exemplarity, where the problem is how ethical exemplars can be given as such, that is, in such a way that purely disinterested contemplation is not the appropriate response to them. (shrink)

A dual-processing model of moral whistleblowing in organizations is proposed. In this theory paper, moral whistleblowing is described as a unique type of whistleblowing that is undertaken by individuals that see themselves as moral agents and are primarily motivated to blow the whistle by a sense of moral duty. At the individual level, the model expands on traditional, rational models of whistleblowing by exploring how moral intuition and deliberative reasoning processes might interact to influence the whistleblowing behavior of moral agents. (...) The model combines individual variables, organizational variables, and external, societal variables to explain the moral whistleblowing process and the impact of moral agents on organizations and society. (shrink)

Explicates the mutually fundamental commonalities between the methods and practices of Western psychotherapies, especially those whose bases are social, interpersonal, and communicational, and the disciplines of Buddhism, Vedanta, Yoga, and Taoism.

The use of genomic testing in pregnancy is increasing, giving rise to questions over how the information that is generated should be offered and returned in clinical practice. While these tests provide important information for prenatal decision-making, they can also generate information of uncertain significance. This paper critically examines three models for approaching the disclosure of variants of uncertain significance (VUS), which can arise from forms of genomic testing such as prenatal chromosomal microarray analysis (CMA). Contrary to prevailing arguments, we (...) argue that respect for reproductive autonomy does not justify adopting a model on which an offer to disclose VUS is a routine part of genetic counselling. Instead, we contend that a commitment both to solidarity between healthcare providers and pregnant women and to the acceptance of a novel principle of caution under normative uncertainty means that we should instead adopt a model of VUS disclosure that imposes a strong presumption against offering to disclose VUS. The upshot of this is that it should be standard practice to only offer to disclose VUS when this is requested by the woman undergoing CMA. We defend our position against claims that arise from an alleged right to such information and that a presumption against an offer will lead to inequity. (shrink)

Technological developments in the sphere of artificial intelligence (AI) inspire debates about the implications of autonomous weapon systems (AWS), which can select and engage targets without human intervention. While increasingly more systems which could qualify as AWS, such as loitering munitions, are reportedly used in armed conflicts, the global discussion about a system of governance and international legal norms on AWS at the United Nations Convention on Certain Conventional Weapons (UN CCW) has stalled. In this article we argue for the (...) necessity to adopt legal norms on the use and development of AWS. Without a framework for global regulation, state practices in using weapon systems with AI-based and autonomous features will continue to shape the norms of warfare and affect the level and quality of human control in the use of force. By examining the practices of China, Russia, and the United States in their pursuit of AWS-related technologies and participation at the UN CCW debate, we acknowledge that their differing approaches make it challenging for states parties to reach an agreement on regulation, especially in a forum based on consensus. Nevertheless, we argue that global governance on AWS is not impossible. It will depend on the extent to which an actor or group of actors would be ready to take the lead on an alternative process outside of the CCW, inspired by the direction of travel given by previous arms control and weapons ban initiatives. (shrink)

This article probes the philosophical and political significance of the relationships between wheelchair activists and their wheelchairs. Analyzing disability memoirs and the work of a professional wheelchair dancer, I argue that wheelers frequently experience complex relationality and queer kinships with their wheels. By bringing the artistry of disabled writers and dancers into conversation with the notions of human–material relations in the work of Donna Haraway, Jane Bennett, Stacy Alaimo, and Mel Chen, I show how alternative animacies shape wheelers’ conceptions of (...) interdependence and movement. The sensuous pleasure they take in their wheels queers conventional conceptions of how humans should relate to things. New materialist philosophy has increasingly drawn attention to the porous boundaries between the human and material world. But where posthumanist philosophers have largely aimed to dethrone the sovereignty of the human, disability activists use alternative animacies to raise up a devalued and discounted portion of humanity: to emphasize the agency and capacity of those whose lives are often cast as pitiable and powerless, to express a queer feminist disability culture and politics, and to claim the transgressive vitality and vibrant artistry of life with disability. (shrink)

Resumen En este texto se intenta mostrar que la radicalización de la tesis expresada por Platón en el libro X de la República no permite "apreciar" el valor que el filósofo ateniense sabe que posee la poesía, pues ella podría ser un medio para el ejercicio reflexivo si se sirve de la sobriedad que la filosofía propone. Para realizar esta tarea es menester trazar tres puntos sobre los cuales gira este texto: primero, se ubica al lector en la discusión entre (...) poesía y filosofía para comprender el contexto de la crisis entre estos dos factores de la educación en la antigüedad griega; segundo, se aborda la crítica establecida en el libro X sobre la falta de rigor que muestran los poetas en la búsqueda del conocimiento; finalmente se vislumbra o abre una posibilidad interpretativa acerca del interés que puede tener la proposición de una "poesía filosófica" en la obra de Platón.The following text will try to show that radicalization of the thesis expressed by Plato in the book X does not allow "to "estímate" the value that the Athenian philo-sopher knows that poetry possesses, since poetry might be a means for the reflexive exercise if it takes advantage of the sobriety that philosophy proposes. To carry out this task it is necessary to define three points on which this paper will be about: first, the author will inform the reader about the old discussion among poetry and philosophy to understand the context of the crisis between these two forms of teaching; Second, criticism established in the book X on the lack of rigor in the search of knowledge that poets have will be addressed. Finally, the paper glimpses or opens an interpretive possibility about the interest that the proposition of a "philosophical poetry" can have in Plato's work. (shrink)

Contrasting Christian and Taoist thought, the philosopher explores the roots of man's estrangement from nature and its relationship to modern social, psychological, and sexual anxieties That human beings stand separate from a nature that ...

Assertive community treatment (ACT) is a widely propagated team approach to community mental health care that ‘assertively’ engages a subgroup of individuals with severe mental illness who continuously disengage from mental health services. It involves a number of interested parties – including clients, carers, clinicians and managers. Each operates according to perceived ethical principles related to their values, mores and principles. ACT condenses a dilemma that is common in psychiatry. ACT proffers social control whilst simultaneously holding therapeutic aspiration. The clients’ (...) perspective of this dilemma was studied in interviews with 12 clients using the ‘grounded theory’ approach. Results suggest that clients’ disengagement is as much a historical and cultural phenomenon as a result of lack of insight. Many clients had experienced rejection of early help–seeking behaviour and all had been subject to coercive interventions. These coercive interventions were experienced as an attack on identity. All felt that their voice had not been listened to in previous interactions with psychiatric services. Consequentially the clients had an increased level of arousal around issues of power, which needs to be incorporated when examining the ethics of community psychiatry. Traditional notions of the difference between persuasion and coercion – for example – may need to be adapted for this client group. Results are compared with the provider perspective. We conclude that the perspectives differ on two key dimensions. Such an empirical approach to examining psychiatric ethics may ensure that we incorporate the subjectivities of various interested parties in the clinical decision–making process. (shrink)

After hearing Donald Trump's acceptance speech at the Republican National Convention held in Cleveland, Ohio, Newt Gingrich was interviewed live on CNN about the menacing tone of the address. Gingrich not only defended Trump's nearly apocalyptic vision of America if he was not elected, the former Speaker of the House swiped aside the clear data that indicated that the criminalized landscapes portrayed in Trump's speech might just be the work of a frenzied and fearful imagination rather than based in fact. (...) "'People feel more threatened,'" Gingrich insisted. "'As a political candidate, I'll go with what people feel '". Commenting in Forbes shortly thereafter, Ethan Siegel, a scientist and science... (shrink)

MDR-TB and admission to isolation can induce a situation in which individuals are normless, unable to achieve the social goals that they have learned to pursue. Described as anomie, this situation can induce deviant behaviour. Addressing the psychosocial ethics of MDR-TB and isolation, this paper responds to the call for consideration of resource allocation and liberty.

Intensive research is carried out to develop a disease-modifying drug for Alzheimer’s disease. The development of drug candidates that reduce Aß or tau in the brain seems particularly promising. However, these drugs target people at risk for AD, who must be identified before they have any, or only moderate, symptoms associated with the disease. There are different strategies that may be used to identify these individuals. Each of these strategies raises different ethical challenges. In this paper, we analyse these challenges (...) in relation to the risk stratification for AD necessary for using these drugs. We conclude that the new drugs must generate large health benefits for people at risk of developing AD to justify the ethical costs associated with current risk stratification methods, benefits much larger than current drug candidates have. This conclusion raises a new set of ethical questions that should be further discussed. No data are available. (shrink)

In a series of recent articles, including his Boyle Lecture, Rowan Williams has developed a theology of the role of intelligence and attention in spiritual life. There is a sense in which all intelligence is spiritual activity. Current approaches to intelligence are often mechanistic, but intelligence in spiritual life needs to be understood in a more embodied and organic way. Attention is often thought of as a matter of choosing which already‐formed objects to focus on. That overlooks the fact that (...) sensory information is often confusing and ambiguous, and neglects how habits of attention make the world appear more atomized than it really is. If we can learn restraint in how we impose order upon the world around us in attending to it, there is an opportunity to encounter the divine Spirit which is the source of all that we experience. That leads to a more participatory, less objectifying, way of engaging with the world. (shrink)

Abstract:In this paper I argue that Hume’s decision to include an account of curiosity within his theory of the passions is what gives Book 2 of the Treatise its distinctive shape, in which an account of what Hume calls “indirect” passions precedes an account of the nature of the will, which is itself followed by an account of the “direct” passions, then curiosity. On my reading, Hume concludes his theory of the passions with an account of curiosity because this is (...) where it ought to go, given how Hume understands the love of truth to arise in human nature. Not only this, but I contend that Hume’s need to account for the nature of curiosity within his theory of the passions can explain his decision to open Book 2 with a discussion of the indirect passions, rather than the direct passions. (shrink)

The ethical decision making of researchers has historically been studied from an individualistic perspective. However, researchers rarely work alone, and they typically experience ethical dilemmas in a team context. In this mixed-methods study, 67 scientists and engineers working at a public R1 (very high research activity) university in the United States responded to a survey that asked whether they had experienced or observed an ethical dilemma while working in a research team. Among these, 30 respondents agreed to be interviewed about (...) their experiences using a think-aloud protocol. A total of 40 unique ethical incidents were collected across these interviews. Qualitative data from interview transcripts were then systematically content-analyzed by multiple independent judges to quantify the overall ethicality of team decisions as well as several team characteristics, decision processes, and situational factors. The results demonstrated that team formalistic orientation, ethical championing, and the use of ethical decision strategies were all positively related to the overall ethicality of team decisions. Additionally, the relationship between ethical championing and overall team decision ethicality was moderated by psychological safety and moral intensity. Implications for future research and practice are discussed. (shrink)

Durkheim, in his very role as a "founding father" of a new social science has become like a figure in an old religious painting, enshrouded in myth and encrusted in layers of thick, impenetrable varnish. This book undertakes detailed, up-to-date investigations of Durkheim's work in an effort to restore its freshness and reveal it as originally created. These investigations explore his particular ideas, within an overall narrative of his initial problematic search for solidarity, how it became a quest for the (...) sacred, and how, at the end of his life, he embarked on a project for a new great work on ethics. A theme running through this is his concern with a modern world in crisis and a hope in social and moral reform. Accordingly, the book concludes with a set of essays on modern times and on a crisis that Durkheim thought would pass but which now seems here to stay. (shrink)

The Old Academy developed in an unplanned fashion and, as its structure evolved, changes in leadership and institutional culture were mirrored by shifting Academic historical traditions. As the Old Academy became an institution that presented a systematized philosophy, its leadership placed increased emphasis upon traditions about Plato and other Academic leaders that illustrated the power and practical application of this Academic teaching. This suggests a conscious attempt by the scholarchs of the Old Academy to craft a distinctive institutional identity centred (...) as much upon the character and exemplary lifestyle of its leadership as upon its specific doctrinal teaching. (shrink)

What are the duties of carers and health professionals to people with mental incapacity? How ought we to think about the ethical and legal issues? What can any of us do to improve and safeguard the lives of those cared for? This book seeks to examine in detail and find ethically robust answers to such questions. Among the topics discussed are withholding treatment, tube-feeding patients with dementia, the 'persistent vegetative state', medical research, and sterilisation of intellectually disabled adults. Contributors come (...) from a wide range of disciplines, including psychiatry, nursing, philosophy, theology and law. The book includes an account by Wendy Hiscox of non-voluntary euthanasia in the Netherlands and Belgium, and a chapter by John Finnis exploring some aspects of Britain's Mental Capacity Act 2005. (shrink)

The results of tests carried out using next-generation genomic sequencing (NGS) possess a peculiar and perhaps unique ‘diagnostic durability’. Unlike most other forms of testing, if genomic results or data are stored over time, then it remains possible to interrogate that information indefinitely, without having to retest the patient. Another peculiar property of genomic results is that their interpretations are subject to change within relatively short time frames. For instance, a genomic variant that is of uncertain significance (VUS) at the (...) time of testing may shortly afterwards come to be understood as pathogenic (P) or benign (B). Moreover, variant classifications might be downgraded from likely pathogenic to VUS or B, or regraded from B to VUS. These two properties of genomic testing have important implications for the responsible implementation of genomic testing in healthcare. One of these is that they prompt the question whether diagnostic laboratories are morally required to routinely reinterpret their genomic variant classifications and reissue patient reports in the case of materially relevant changes. We take up this question in our paper, in which we argue against the existence of any general duty to reinterpret genomic variant classifications (as had been argued for by Appelbaum et al 1). Still, we maintain that a restricted duty to reinterpret ought to be recognised.2 We thank the authors of the commentaries on our paper for their attention to our argument and for their thoughtful responses to (and expansions of) our position. Oerlemans et al address …. (shrink)

The widely held legend of historical conflict between science and religion cannot be sustained on the basis of research. Different sciences show different relationships to religion; the physical sciences show rapprochement, whereas the human sciences often are antagonistic to religion. Reconciling science and religion by regarding each as applicable to a different domain is rejected in favor of seeing them as complementary perspectives on the same phenomena. The science and theology of human nature represents a fruitful arena for the development (...) of this approach. A key general requirement is the epistemological reconciliation of science and religion. (shrink)

[opening paragraph]: The first issue of the Journal of Consciousness Studies carried an interview with Francis Crick about his recent book, The Astonishing Hypothesis: The Scientific Search for the Soul. Both the book and the interview are a mixture of science and philosophy. Crick is interested in how visual processing in the brain leads to the experience of consciously `seeing' something. It is a good scientific question, and I agree with him that it is a timely one. The first two (...) parts of the book set the scene. Part one summarizes the psychology of perception, and part two presents comparable background about the physical brain. Crick does all this rather well, but there is nothing novel or remarkable in it. Then in part three comes the central question of what neuronal processes lead to conscious awareness. Here Crick is raising questions at the frontiers of current scientific understanding, and he takes us through what pointers he can find in recent scientific work. As he admits, he comes to no clear conclusions, though he makes a useful contribution to current scientific discussion. However, it is Crick's philosophy rather than his science that has attracted most attention, as I suspect he intended. Unfortunately, the philosophy is less competent than the science, and beset with imprecise and overly broad-brush positions. (shrink)