Risk prediction in emergency medicine (EM) holds unique challenges due to issues surrounding urgency, blurry research-practise distinctions, and the high-pressure environment in emergency departments (ED). Artificial intelligence (AI) risk prediction tools have been developed with the aim of streamlining triaging processes and mitigating perennial issues affecting EDs globally, such as overcrowding and delays. The implementation of these tools is complicated by the potential risks associated with over-triage and under-triage, untraceable false positives, as well as the potential for the biases of (...) healthcare professionals toward technology leading to the incorrect usage of such tools. This paper explores risk surrounding these issues in an analysis of a case study involving a machine learning triage tool called the Score for Emergency Risk Prediction (SERP) in Singapore. This tool is used for estimating mortality risk in presentation at the ED. After two successful retrospective studies demonstrating SERP’s strong predictive accuracy, researchers decided that the pre-implementation randomised controlled trial (RCT) would not be feasible due to how the tool interacts with clinical judgement, complicating the blinded arm of the trial. This led them to consider other methods of testing SERP’s real-world capabilities, such as ongoing-evaluation type studies. We discuss the outcomes of a risk–benefit analysis to argue that the proposed implementation strategy is ethically appropriate and aligns with improvement-focused and systemic approaches to implementation, especially the learning health systems framework (LHS) to ensure safety, efficacy, and ongoing learning. (shrink)

Meditations.--Some views on Paul Deussen's "Elements of metaphysics."--The fundamentals of Vedanta.--Uma's mirror.--The drum-beat of angels.--Heroes of ancient Ind.--The spirit of Vedic Ind.--Was Śaṅkara a crypto-Buddhist?--Vedic support for non-dualism.--The system of Ramanuja with side-lights on those of Madhava and Śaṅkara.--The system of Sankhya.--The system of thought revealed in the Bhagavad-gītā.--The philosophy of Advaita or non-dualism.--"Tiger" Varadachar.

How do we explain violence? What is so significant of modern forms of violence that it has produced such large-scale destruction in its wake? This volume builds on the political philosophy of Wittgenstein, his notions of peace and violence, to explore how violence in any form is contained within culturally or ideologically formed institutions. Drawing on Wittgenstein's work on language, it explores the link between language and violence, everydayness, culture. It examines everyday instances of micro-violence which we sometimes forget to (...) recall. This book puts forth the claim that any theory of violence will have to touch upon the many myriad - both micro and macro -- political, social and cultural interactions that make up the human condition. The author further comments on the unseen ways in which violence has been instrumentalized in modern history's many stages to create a spectacle of power so as to reinforce authority. The volume will be of great interest to students and scholars of peace and conflict studies, political philosophy, linguistics and modern history. (shrink)

Preston Stovall's book is rich in details and covers in broad strokes some very important themes within philosophy of language and intentionality. I will in thi.

On the Dvaita philosophy of Madhva, 13th century Hindu philosopher.

In lieu of an abstract, here is a brief excerpt of the content:The Criticism of Culture and the Culture of Criticism:At the Intersection of Postcolonialism and Globalization TheoryRevathi Krishnaswamy (bio)Why have culture in general and literature in particular emerged as key terms in critical theory today? Are we witnessing a dissolution of these categories similar to the earlier dissolution of the category of history, or are we witnessing an entirely novel consolidation of these categories? Has materialism essentially changed the (...) semiotic such that culture is now simply another commodity available for consumption on the world market, or has the semiotic radically subsumed the social such that cultural representation has become one with material reality itself? Has the relationship between the cultural and the economic altered in ways yet untheorized? Finally, what exactly does the culturalist turn in critical theory mean for the practice of postcolonial cultural/literary studies? And precisely what does it portend for the ongoing politics of decolonization?1 I shall attempt to engage these questions by focusing on two dominant theoretical discourses that regulate contemporary knowledge production in the humanities and social sciences: postcolonialism and globalization. While the "culturalist turn" in contemporary criticism has infected many disciplines, these two theoretical fields have been most influential in asserting the primacy or the constitutive role of the cultural in history, economics, and politics. Yet there has so far been relatively little explicit or systematic scrutiny of the links between postcolonialism and globalization theory.2The links are at once considerable and complicated. Despite differences in disciplinary origin (globalization theory in the social sciences, particularly sociology, and postcolonial theory in the humanities, particularly literary criticism), both discourses emerge at the intersection of imperialism, capitalism, and modernity. Both are concerned with the effects of unequal power relations between different geopolitical locations on the globe: postcolonial theory focuses primarily on a (Eurocentric) colonial past and studies how subaltern practices and productions in the non-Western peripheries respond to Western domination, while globalization theory concentrates mainly on [End Page 106] an (Americocentric) post/neocolonial present and examines how contemporary Western practices and productions affect the rest of the world. Furthermore, both theoretical paradigms have sought to question the universality attributed to Western modernity in metropolitan developmental theory by drawing attention to premodern, nonmodern, or alternatively modern formations in the margins. This attempt to dislocate Western modernity (from the theoretical center) has typically taken the form of dismantling those categories deemed to be central to the narrative of Western modernity—categories such as "nation," "nation-state," "culture" and so on. Consequently, both postcolonial and globalization studies have frequently focused on various forms of economic, political, social, and cultural flows that exceed the boundaries of the nation-state and operate in a deterritorialized or transnational fashion. Through these accounts, postcolonial theory has emphasized the cultural basis of history (the cultural constructedness of history as well as the archival value of cultural productions)3 while globalization theory, in turn, has highlighted the cultural basis of the economic (the economic value of cultural productions as well as the cultural production of economic value).But "besides their shared cultural grammar," the relationship between globalization and postcolonialism "is not very clear," notes Simon Gikandi in "Globalization and the Claims of Postcoloniality," a provocative essay that represents one of few attempts to explicitly articulate the relationship between the two discourses [628]. It is indeed unclear whether contemporary globalization theory has been made possible by the postcolonial challenge to older Eurocentric forms of globalization premised on the centrality of the nation and narrated in terms of modernization or whether postcoloniality itself is a consequence of a globalization premised on the marginalization of the nation, especially in the domain of the cultural and the imaginary. It is unclear whether the postcolonial and the global are one and the same, whether the postcolonial precedes and provides the foundations for global or transnational cultural studies [Eng and Stratton], or whether globalization created the historical and material conditions that both enabled the production of postcolonial theory and eroded its political purchase through incorporation into the Western academy [Ahmad]. What is clear, however, as Gikandi recognizes, is that the cultural and the literary have risen to new levels of prominence in both theoretical fields.The... (shrink)

We offer philosophical motivations for a method we call Virtual World Cognitive Science (VW CogSci), in which researchers use virtual embodied agents that are embedded in virtual worlds to explore questions in the field of Cognitive Science. We focus on questions about mental and linguistic representation and the ways that such computational modeling can add rigor to philosophical thought experiments, as well as the terminology used in the scientific study of such representations. We find that this method forces researchers to (...) take a god’s-eye view when describing dynamical relationships between entities in minds and entities in an environment in a way that eliminates the need for problematic talk of belief and concept types, such as the belief that cats are silly, and the concept CAT, while preserving belief and concept tokens in individual cognizers’ minds. We conclude with some further key advantages of VW CogSci for the scientific study of mental and linguistic representation and for Cognitive Science more broadly. (shrink)

Cognitive science has evolved since early disputes between radical empiricism and radical nativism. The authors are reacting to the revival of radical empiricism spurred by recent successes in deep neural network (NN) models. We agree that language-like mental representations (language-of-thoughts [LoTs]) are part of the best game in town, but they cannot be understood independent of the other players.

This paper examines the position of international human rights law towards missionary or proselytizing activities with a special focus on the American context. By evaluating UN legal acts such as the 1948 Universal Declaration of Human Rights, the 1960 Arcot Krishnaswami Study and the 1981 Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion or Belief and the American Convention of Human Rights, it investigates the extent to which such activities fall within the scope of (...) the right to free speech and to freedom of religion for religious organizations. This is exemplified by looking at two Evangelical religious organizations founded for the purpose of luring away groups of believers from their original religious communities: “Mission to Amish People”, targeting the Amish People, and “Jews for Jesus”, aimed at the Jewish community. The clash of one religious community which considers mission a fundamental element of its religion with a religious community who is highly skeptical about mission constitute the extreme test case of the right to free speech and to corporate freedom of religion. Given the highly various importance which mission can play in different religions, the article suggests to solve each case individually by carefully examining the content of each religious doctrine. (shrink)