The paper examines the conception of health of the Graeco-Roman medical and philosophical author Galen. On the basis of a range of texts, especially Matters of Health and Thrasybulus, the most significant and influential characteristics of this conception are considered: the twofold definition of health in terms of balance of elements and of organic function; the notion of a latitude within health; the extent to which health is conceived as a specialist expertise, and against this (...) the possible role of the patient in understanding his/her own health. Galen's health writings are also considered in their social-historical context and in relation to their intellectual predecessors – Hippocrates, Plato, Aristotle and a range.. (shrink)

Hegel et le choléra (1770-1831) -- La manie d'Auguste Comte (1798-1857) -- Friedrich Nietzsche et la syphilis (1884-1900) -- Michel Foucault et le sida (1926-1984).

Offering a Canadian perspective on the emotional health of servicemen and women, Military Operations and the Mind brings together researchers and practitioners from across the country to consider the impact that ethical issues have on the well-being of those who serve. Stemming from an initiative to enhance the lives of serving members by providing them with the best education and training in military ethics before and after deployments, this volume will better inform politics and public policies and enhance the (...) welfare of the soldiers, sailors, and airmen and women who serve in singular, often harsh, and sometimes dangerous conditions. By integrating into the analysis the critical issue of well-being, this emerging field demonstrates a more holistic approach and is distinct from other fields in military, historical, philosophical, and behavioural studies. The first study of its kind, Military Operations and the Mind presents a new and helpful way to focus on the life of soldiers not only in operations overseas, but also once they return home. (shrink)

In this chapter, I propose a minimal construal of philosophical health that contains two core elements: variegated coherence and intentional directedness at a trans-subjective good. Combining elements from the works of Iris Murdoch and Marshall Rosenberg, I sketch a practice I dub non-violent just communication and argue that it promotes philosophical health as per the minimal construal and that we can derive from it a principle of philosophical health to complement the list of five principles of philosophical (...) health that have been proposed by Luis de Miranda. I then show that the practice of non-violent just communication promotes what Miranda Fricker has characterized as hermeneutic virtue and testimonial sensibility and, finally, suggest that my minimal notion of philosophical health is a useful tool to contrast various conceptions of philosophical counselling. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Bioethics in Azerbaijan:History and Development of Bioethics in AzerbaijanAdelia Avaz gizi Namazova (bio) and Tarana Qadir gizi Taghi-Zada (bio)HistoryAzerbaijan is a unique country with a centuries-old culture and history; it is a country located at the junction of Europe and Western Asia, uniting economic and cultural relationships between two continents and harmoniously combining the elements of various civilisations and cultures. Peculiarities of the historical development of Azerbaijan and its (...) geographical location, as well as the ethnic composition of the population created an opportunity for the flourishing of various religions. Idolatry, fire worship, Zoroastrianism, Judaism, Christianity, Islam and other religions were spread in the country during different periods. The multinational and confessional state (also known as a multicultural state), with its unique cultural inheritance, provided the opportunity not only to adhere to traditions and customs of previous generations, but also to develop spiritual-moral values that created respect and tolerance towards other religions. As a result of this cultural synthesis throughout the centuries, universal ethical values such as respecting the dignity of all persons, veneration of elderly people by youth, and principals of mercy, care and love to those in need and in the closing stages of life evolved. Numerous sources of ancient manuscripts bear witness that poetry, philosophy and the ethics of medical practice have always been part of the searching and thinking in medicine.One of the ancient religions, Zoroastrianism, begins from fire worship and was revealed to the religious teacher and prophet Zoroaster (seventh century BC, Holy Book Zend-Avesta). According to the basic understandings of Zoroastrianism, there are two principles which are always contradictory—Kindness and Evil. [End Page 433] Zoroaster called upon people to be fair and pure, to fight any kind of unfairness and disgracefulness.The name of the healer Logman is covered with legends and is well known among different nations of the East. Across generations in Azerbaijan the name Logman has been used, inspiring the sharing of medical secrets and advice, cure of different illnesses and their prevention.1 This is witnessed by the Logman Covenants. The first covenant warns of excessive consumption of alcohol and food, educating people in hygienic practices and developing that culture. Another covenant is dedicated to the high mission of the medic: “Every kindness on this planet created people. The kind beginning is there where you have a doctor.”The basic principles of humanitarian behaviour of the doctor have also been described in an ancient manuscript of Azerbaijani literature, the national epic “Kitabi-Dede Qorqud” (seventh century), which provides advice on how to maintain one’s health in good condition, and the importance of spiritual purity, health and morals.Outstanding philosophers, poets and scientists of the ancient land of Azerbaijan, such as Bakhmaniyar ibn Marzaban (eleventh century), Omar Osmanoglu (eleventh century), Khatib Tabrizi (1030–1109), Khagani (1120–99), Nizami Ganjavi (1141–1209), Nakchivani (thirteenth century), Makhmud Shabustari (1287–1320), Seid YakhyaBakuvi (1410–62), Fizuli (1498–1556), Vagif (1717–97) and many others, described in their doctrines the difficult, selfless activities of doctors and the positive results and outcomes.6Back in the eleventh2 century, when madrasas or spiritual schools, where theology and medicine were taught and, ecclesiastics and tabibs (medics) were prepared and educated, a medical school was established in Azerbaijan’s old capital Shamakha. Here, under the guidance of the most famous doctor and pharmacologist in all the East, Omar Osman oglu, training and education of medical workers took place. Having been widely educated, Omar Osman oglu was an adherent of the moral principles declared by Logman and taught his students that the main goal of any doctor’s activities should be based on love towards the other person. His understanding of a medic’s behaviour was contrary to major customs of that time, saying: “Don’t deny your enemy. Heal him.” Omar Osman oglu inspired his students to undertake spiritual pureness, patriotism and service to the nation. “Bring benefit to the nation, even if it is contrary with your personal benefit”, “do not be egotistical”, “do not try to find your way to heaven and do not be afraid of hell” were his slogans.The famous poet Khagani (1120... (shrink)

This open access book is a systematic update of the philosophical and scientific foundations of the biopsychosocial model of health, disease and healthcare. First proposed by George Engel 40 years ago, the Biopsychosocial Model is much cited in healthcare settings worldwide, but has been increasingly criticised for being vague, lacking in content, and in need of reworking in the light of recent developments. The book confronts the rapid changes to psychological science, neuroscience, healthcare, and philosophy that have occurred since (...) the model was first proposed and addresses key issues such as the model’s scientific basis, clinical utility, and philosophical coherence. The authors conceptualise biology and the psychosocial as in the same ontological space, interlinked by systems of communication-based regulatory control which constitute a new kind of causation. These are distinguished from physical and chemical laws, most clearly because they can break down, thus providing the basis for difference between health and disease. This work offers an urgent update to the model’s scientific and philosophical foundations, providing a new and coherent account of causal interactions between the biological, the psychological and social. (shrink)

My assigned task in today’s colloquium is to review philosophers’ perspectives on the broad question of whether health care rationing ought to target the elderly. This is a revolutionary question, particularly in a society that is so sensitive to apparent discrimination, and the question must be approached carefully if it is to be successfully dealt with. Three subordinate questions attend this one and must be addressed in the course of answering it. The first such question has to do (...) with the issue of justice: how is it fair to target the elderly in achieving reductions in health care costs? Isn’t the proposal, or for that matter, isn’t targeting any age group, morally objectionable as a species of ageism, just as targeting members of a particular race or sex would be racist or sexist? The second subordinate question has to do with the issue of fittingness. Given that we can show in some way that targeting the elderly is not inherently unjust, why would limiting health care to them be a fitting thing for medicine to do? How would it fit, for example, with the traditional commitments of medicine, to sustain life, to relieve suffering, to heal and cure and restore function? And in particular, if medicine has the ability to save and relieve and restore the elderly, why should it replace that set of commitments with a different set for this particular population? The third subordinate question seems political, an arena reserved for one of my speaker colleagues today. There are, I believe, some underlying philosophical dimensions to its answer, and so I will say something about it. The philosophical/political questions is, Given that rationing health care to the elderly is not patently unjust, and given that a case can be made out that the ends of medicine are not violated by such limitation, shy should the elderly, as a group, assent to such a limitation? I want to address these subordinate questions, for I believe them to be the chief stumbling blocks for the possibility of an affirmative answer to our... (shrink)

Grounded in ideas about sense-making and whole-person care with a long intellectual heritage, the movement for Philosophical Health—with its specific conceptions of philosophical care and counselling—is a relatively recent addition to the ongoing debate about understanding better the perspectives of patients to improve health practice. This article locates the development of this movement within the context of broader discussions of person-centred care (PCC), arguing that the approach advocated by defenders of philosophical health can provide a straightforward method (...) for implementing PCC in actual cases. This claim is explained and defended with reference to the SMILE_PH method created by Luis de Miranda (Sense-Making Interviews Looking at Elements of Philosophical Health), an approach recently trialled convincingly with people living with traumatic spinal cord injury. (shrink)

This commentary delves into Elizabeth Barnes’ upcoming publication, “Health Problems,” which embarks on the bold and essential journey of scrutinizing established philosophical frameworks surrounding health and its definition. Examining Barnes’ method of unraveling the complexities within our comprehension of health, this review sheds light on the significance of her work, especially for philosophers of medicine, bioethicists, and related scholars. It challenges the ingrained philosophical impulse to rigidly define and clarify health, arguing that such endeavors often (...) only exacerbate the entanglement of this crucial concept, central to human existence. (shrink)

The central role of Health Care Analysis is to advance discourses between philosophy, health, and policy. Within that very wide-ranging agenda, perhaps the most complex challenges are in global health. In countries across the world, many, many populations are unable to enjoy conditions in which they can be healthy. The barriers to change are political, economic, social, regulatory, legal, and philosophical. Lawrence Gostin’s recent book on Global Health Law therefore marks a contribution of the highest importance, (...) marrying practical and philosophical agendas, and aiming at achieving global health with justice. -/- To progress the important work of Gostin’s book, the current journal issue draws together leading scholars in moral and political philosophy, economics, and law, with a shared interest in questions of global justice. In the first paper, Eric Friedman and Lawrence Gostin provide a clear overview of the practical and theoretical global health challenges and their response to these. Their analysis is followed by stimulating contributions from Norman Daniels, Jennifer Prah Ruger, Shawn Harmon, Attiya Waris and Laila Abdul Latif, Heather Widdows, and A.M. Viens, each engaging with questions raised by Global Health Law. The different papers underscore the significance of this area of inquiry, and the imperative to bring insights from scholarly work into global health practice. (shrink)

Growing nursing workforce maldistributions impede rural healthcare access globally. In‐depth exploration of underlying philosophical ideas about rural health in nursing curricular could support recruitment and retention of nurses who are well positioned to support and advocated for health care and services relevant to their communities. Through a lens of positionality, the purpose of this paper is to explore rural health and nursing within the United States and Australia from the perspective of undergraduate students. Recognizing that both countries (...) have ‘first world’ health services, issues of access to services associated with systemic and structural biases were significant features identified by participants. Their perceptions were supported by discussion with attendees of the 26th International Nursing Philosophy Conference from several countries, during a presentation titled ‘What is different about rural health nursing: A philosophical exploration.’ This international consistency suggests that systemic and structural biases are global phenomena. While exposure to rural health and rural nursing may be beneficial for recruitment, preparing nurses for rural practice requires more than educating students to complete clinical tasks. Uncovering collaboration, advocacy and policy development opportunities for nurses in rural communities could move the dial from recruiting rural nurses to fulfill immediate needs to retention of well‐educated and highly skilled nurses. Building a stronger philosophical base for rural healthcare inclusive of all people, honouring their distinguishing characteristics such as age, gender, ethnicity, is long overdue. Positionality can inform how nurses across the globe relate to other countries' governments, cultures, norms, values, expectations, etc., which can influence the advancement of the profession and address social inequities among rural populations. (shrink)

How do people understand the concepts of mental health and disorder? The objective of this paper is to examine the impact of several factors on people’s judgments about whether a condition constitutes a mental disorder or a healthy state. Specifically, this study examines the impact of the source of the condition, its outcome, individual valuation (i.e., the value the individual attaches to the condition), and group valuation (i.e., the value the relevant group attaches to the condition). While we find (...) that people’s health and disorder judgments are driven by perceived dysfunction, we also find that health and disorder judgments are impacted differently by these factors. Health judgements are impacted by outcome and individual valuation, and disorder judgments are impacted by condition source. These results suggest that the folk concept of mental health is positive (i.e., mental health is more than the absence of mental disorder) and normativist (i.e., value judgments play a significant role in determining whether a condition counts as healthy), while the concept of mental disorder aligns with a naturalist perspective, at least to the extent that dysfunction plays an important role in categorizing a condition as a disorder. However, our finding that people’s dysfunction judgments are influenced by individual valuation and outcomes poses a strong challenge to naturalist accounts. To provide access to our supplementary data, an appendix has been included. (shrink)

Are you philosophically healthy? Do your actions reflect your thoughts, do your words mirror your values, or do you live in contradiction? This first introduction to the new field of philosophical health, written by its forerunner, Luis de Miranda, explores the 6 elements of the discipline, including the senses of body, self, belonging, possibility, purpose, and the philosophical sense. Each chapter will be placed in conversation with a modern philosopher: Bergson for embodied intuition, Descartes for self-honesty, Spinoza for well-belonging, (...) in order to make existential stances explicit, thus more relevant and actionable in practice. (shrink)

Bringing together leading international and interdisciplinary scholars, this ground-breaking volume examines the theory and practice of philosophical health in contemporary contexts of care broadly understood, care for the self, care for the other, and care for the world.

Philosophical discussions about health and disease often refer to a 'medical model' of bodily disease, in which diseases are regarded as causes of illness; diagnosis consists in identifying the disease affecting the patient, and this determines the appropriate treatment. This view is plausible only for diseases whose cause is known, though even in such instances the disease is the effect on the affected person, and must not be confused with its own cause. But in fact the medical diagnostic process (...) which progresses from recognition of patterns of symptoms and signs, through search for abnormalities of structure and/or function, towards knowledge of causation often stops short of this desirable end-point; and at whatever point it comes to a halt, its result is expressed in terms of 'diseases'. Thus in medical discourse the names of diseases are a convenient device by which the current conclusion of the diagnostic process can be stated briefly; and they have widely varying factual implications. This nominalist analysis of the medical usages of the names of diseases has consequences for definitions of health and disease, and for some problems in medical ethics. (shrink)

This issue of Philosophical Psychology hosts two book symposia. One is on Elizabeth Barnes’s book, Health Problems: Philosophical Puzzles about the Nature of Health (Oxford University Press, 2023),...

This book is a collection of contributions written by philosophers and scientists active in different fields, such as mathematics, logics, social sciences, computer sciences and linguistics. They comment on and discuss various parts of and subjects and propositions introduced in the Handbook of Analytical Philosophy of Medicine from Kadem Sadegh-Zadeh, published by Springer in 2012. This volume reports on the fruitful exchange and debate that arose in the fuzzy community upon the publication of the Handbook. This was not only (...) very much appreciated by the community but also seen as a critical starting point for beginning a new discussion. The results of this discussion, which involved many different perspectives from science and the humanities and was warmly encouraged by Kadem Sadegh-Zadeh himself, are accurately reported in this volume, which is intended to be a critical companion to Kadem Sadegh-Zadeh ́s handbook. Rudolf Seising is currently an adjunct researcher at the European Centre for Soft Computing in Mieres, Asturias (Spain) and a college lecturer at the Faculty of History and Arts, at the Ludwig Maximilians University of Munich (Germany). Marco Elio Tabacchi is currently the Scientific Director of the Italian National Research & Survey Organization Demopolis, and a research assistant in the Soft Computing Group at University of Palermo (Italy). (shrink)

BackgroundRationing of care in nursing is nurses' inability to complete all care activities for patients because of scarcity in time and resource. Literature suggests that rationing of care is closely related to patient safety and quality of care. The phenomena have been defined and studied from varied perspectives and contexts. A systematic review of studies related to the concept was aimed at identifying and synthesizing the finding.MethodsThe review followed Preferred Reporting Items for Systematic Reviews and Meta‐analysis guidelines, and literature searches (...) were conducted in MEDLINE, CINAHL, PsycInfo, Web of Science and EMBASE databases. Fifty‐seven quantitative studies were included in the review.FindingsThe review observed that nursing activities addressing the emotional, educational, mobility and hygiene needs of the patients were commonly rationed. Antecedents of rationing included resource inadequacy and organizational work environment. Rationing influenced patient satisfaction, mortality and a number of adverse events and was associated with decreased job satisfaction, increased intention to leave and high turnover among nurses.DiscussionsThis review concludes that rationing in nursing is ubiquitous, embedded in the work environment and poses a threat to the professional health and philosophical base of nursing in addition to having serious implications on patients' safety. Strategies to reframe and reconsider organizational traits, and open discussion with other healthcare stakeholders can reduce rationing of nursing care. The review suggests future researchers adopt different methodological layout to study rationing. (shrink)

The style of Wittgenstein's writing in his Philosophical Investigations seems quite peculiar to many readers, and is in many way unlike any other style of writing in the history of philosophy. In Philosophical Health, Richard Gilmore argues that Wittgenstein's ultimate goal in the "Investigations" is to restore us to a condition of philosophical health. The traditional methods and styles of doing philosophy, Gilmore suggests, led to a strange kind of philosophical sickness. Philosophical health is a condition that (...) does not repudiate the philosophical search or philosophical wonder, but does free us from a kind of sickness that results from looking in the wrong places for the wrong kinds of answers. According to Gilmore, Wittgenstein thought that to do philosophy in the right way we have to pay careful attention to the way we speak and think about things in our everyday lives. Philosophical Health is an original and thought-provoking look at Wittgenstein's later philosophy. (shrink)

This book argues for adopting a new account of the circumstances of justice ("the habilitation framework") for philosophical theories of basic justice. It proposes a concept of basic health as a metric for such theories, and healthy agency as a target for them. It does not, however, propose a specific distributive rule or set of distributive principles. Nor does it propose a specific type of theory to pursue (e.g., utilitarian, contractarian, etc.). The book is thus meant to be largely (...) theory-independent respect to standard normative theories. (shrink)

Exploring both the intrapersonal (moral) and interpersonal (ethical) nature of death and dying in the context of their development (philosophical), Dying in a Transhumanist and Posthuman Society shows how death and dying have been and will continue to be governed in any given society. Drawing on transhumanism and discourses about posthumanity, life prolongation and digital life, the book analyses death, dying and grief via the governance of dying. It states that the bio-medical dimensions of our understanding of death and dying (...) have predominated not only the discourses about death in society and the care of the dying, but their policy and practice as well. It seeks to provoke thinking beyond the benefits of technology and within the confinements of the world transhumanists describe. This book is written for all who have an interest in thanatology (i.e. death studies) but will be useful specifically to those investigating the experiences of dying and grieving in contemporary societies, wherein technology, biology and medicine continuously advance. Thus, the manuscript will be of interest to researchers in a broad range of areas including health and social care, social policy, anthropology, sociology, philosophy, cultural studies, and, of course, thanatology. (shrink)

In 1878, amid a rapidly proliferating social interest in public health and cleanliness, a group of sanitary scientists and reformers founded the Parkes Museum of Hygiene in central London. Dirt and contagion knew no social boundaries, and the Parkes's founders conceived of the museum as a dynamic space for all classes to better themselves and their environments. They promoted sanitary science through a variety of initiatives: exhibits of scientific, medical and architectural paraphernalia; product endorsements; and lectures and certificated (...) courses in practical sanitation, food inspection and tropical hygiene. While the Parkes's programmes reified the era's hierarchies of class and gender, it also pursued a public-health mission that cut across these divisions. Set apart from the great cultural and scientific popular museums that dominated Victorian London, it exhibited a collection with little intrinsic value, and offered an education in hygiene designed to be imported into visitors’ homes and into urban spaces in the metropole and beyond. This essay explores the unique contributions of the Parkes Museum to late nineteenth-century sanitary science and to museum development, even as the growth of public-health policy rendered the museum obsolete. (shrink)

The categories of health and disease/illness are conceptualized from the perspective of the philosophy of medicine. Philosophical contradictions are revealed, which, fueling the debate between naturalism and normativism, prevent biomedicine from developing a single satisfactory understanding of these categories. The theoretical and practical consequences of such biomedicine features as pathocentrism, identification of health with complete well-being, dichotomy of health and disease in the absence of a clear criterion for their differentiation are analyzed. The role of humanistic approaches (...) to the medicine rehumanization is investigated with a focus on their balanced view of health and disease/illness, attentive to the fundamental vulnerability of human nature. (shrink)

Philippa Lang - Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease - Journal of the History of Philosophy 45:1 Journal of the History of Philosophy 45.1 151-152 Muse Search Journals This Journal Contents Reviewed by Philippa Lang Emory University Philip van der Eijk. Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease. Cambridge-New York: Cambridge University Press, 2005. Pp. xiv + 404. Cloth, $95.00. (...) This immaculately edited volume usefully collects ten significant articles by van der Eijk, together with one chapter based on other previously published material. They appear here slightly revised,.. (shrink)

Review on Philip J. van der Eijk, Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, Cambridge University Press, Cambridge, 2005.

While ideals of racial purity may be out of fashion, other sorts of purity ideals are increasingly popular in the United States today. The theme of purity is noticeable everywhere, but it is especially prominent in our contemporary fixation on health and hygiene. This may seem totally unrelated to issues of racism and classism, but in fact, the purveyors of purity draw upon the same themes of physical and moral purity that have helped produce white identity and dominance (...) in the US. Historically, this is where the purity rhetoric gets its power. To invoke purity ideals in the US is to mobilize this genealogy of racialized associations. Today's zealous preoccupation with hygiene is part of our living heritage in a racist culture.Just as ideas of race and racial purity were debunked by biologists long before the public would begin to question them, ideals of extreme hygienic purity linger with us, even flourish, despite scientific evidence of their futility and harm. Why are we still so enamored with purity? Because, to some extent, our very self-conceptions are at stake. Other scholars have described how our process of self individuation is based upon exclusion. The unique contribution of a genealogical approach to this issue is that, instead of merely locating the problem in ideologies held by others, it can evoke self-recognition and self-transformation. We will tend to assume the problem lies elsewhere until we learn to recognize ourselves in practices that reproduce cultural ideals. As inheritors of this racist culture, we are all lovers of purity, and we are all responsible for rethinking this value. (shrink)

This unpublished paper from 2004 argues that the agenda for positive psychology laid out by Christopher Peterson and Martin Seligman in their massive work Character Strengths and Virtues: a Handbook and Classification (New York: Oxford University Press, 2004) might be improved by making several conceptual changes: 1) by developing general concepts of virtue (singular), and of positive health to clarify the relationships between specific virtues and competing conceptions of positive health; 2) by aligning the project more firmly with (...) eudaimonistic accounts of virtue that fit comfortably with scientific psychology; and 3) by aligning the project more firmly with the health sciences than with ethics and philosophy generally. The paper was developed from a talk prepared for the Working Conference on The Philosophical History of Character Strengths and Virtues, The University of Pennsylvania, September 2-4, 2004. (shrink)

As a standard, health has proven to be as fecund a source of philosophic interest as it is enigmatic. The metaphor of health peppers the history of Western philosophy from its inception, and brings with it a network of questions related to the highly problematic constructions of the relationships between body and mind with which this history is littered. In particular, the connection between medical and political discourses in archaic and classical Greece is well documented, and reveals the (...) extent to which the metaphor of health has proven operative in multiple realms of classical Greek thought. This intertwining of medical and political discourses is powerfully present in the dialogues of Plato as well, and in the Republic in particular. This dissertation addresses itself to the role of medicine within Plato's Republic, and takes as its overarching project the investigation of the role of doctors and medicine in this dialogue in order to indicate the manner in which medicine is used to make clearer the position of the philosopher within the city. The following pages attempt to show that, when faced in the Republic with the need to give an account of the philosopher within the city, Plato found the medical art indispensable to this enterprise. Thus medicine emerges as intimately connected to the paradoxical coincidence of philosophy and political power for which the Republic calls. (shrink)

Background We investigated the personal philosophies of eight persons with a tetraplegic condition (four male, four female), all living in Sweden with a chronic spinal cord injury (SCI) and all reporting a good life. Our purpose was to discover if there is a philosophical mindset that may play a role in living a good life with a traumatic SCI. Methods Two rounds of in-depth qualitative interviews were performed by the same interviewer, a philosophical practitioner by training (de Miranda). The second (...) round systematically covered the following elements: bodily sense, sense of self, sense of belonging, sense of the possible, sense of purpose and philosophical sense. This six-step method developed by de Miranda is called SMILE_PH, an acronym for Sense-Making Interviews Looking at Elements of Philosophical Health. Results All the interviewees, as a consequence of their trauma, reported having gone through a reinvention of themselves which implied questioning the meaning and purpose of their life in particular and life in general. A philosophical rather than realistic sense of the possible was abstracted toward teleological growth. All interviewees developed a sense of purpose based on self-interested altruism and solidarity with disabled peers. Conclusions To reinvent a good life with SCI, in addition to physical training and willpower, one needs to consider philosophical questions about the self and life, what Kant called the cosmic interests of reason: What may I hope? What must I do? What can I know? Our results indicate that we should, in the future, explore what the philosophical health approach may bring to rehabilitation processes in the months or years that follow the trauma. (shrink)

Philosophical and political discussions of health inequalities have largely focused on questions of justice. The general strategy employed by philosophers like Norman Daniels is to identify a certain state of affairs—in his case, equality of opportunity—and then argue that health disparities limiting an individual's or group's access to that condition are unjust, demanding intervention. Recent work in epidemiology, however, has highlighted the importance of socioeconomic status in creating health inequalities. I explore the ways in which theories (...) of justice have been expanded in light of this data, suggesting that more work is required if such theories are to provide an adequate framework for addressing health disparities. I conclude by sketching an alternative possibility for thinking about health disparities outside of the context of justice. (shrink)

There exists in the United States a popular account of the historical roots of environmental philosophy which is worth noting not simply as a matter of historical interest, but also as a source book for some of the key ideas that lend shape to contemporary North American environmental philosophy. However, this folk wisdom about the historical beginnings of North American environmental thinking is incomplete. The wilderness-based history commonly used by environmental philosophers should be supplemented with the neglected story of (...) garbage and sanitation in North American urban areas during the nineteenth century. This supplemented history changes the conceptual territory over which North American environmental philosophy roams. This new territory is better suited to a number of important local and international environmental challenges. (shrink)

This book is aimed at providing the reader with a systematic overview of the concepts of health and disease as utilized in various areas of the health sciences. It attempts to provide some historical background to modern models of health and disease. Special attention is given to controversial topics such as the notion of "mental health." the volume contains a number of new papers on health and disease by physicians, philosophers and others.

What is it like to be a bat? What is it like to be sick? These two questions are much closer to one another than has hitherto been acknowledged. Indeed, both raise a number of related, albeit very complex, philosophical problems. In recent years, the phenomenology of health and disease has become a major topic in bioethics and the philosophy of medicine, owing much to the work of Havi Carel (2007, 2011, 2018). Surprisingly little attention, however, has been given (...) to the phenomenology of animal health and suffering. This omission shall be remedied here, laying the groundwork for the phenomenological evaluation of animal health and suffering. (shrink)

In line with recent proposals for experimental philosophy and philosophy of science in practice, we propose that the philosophy of medicine could benefit from incorporating empirical research, just as bioethics has. In this paper, we therefore take first steps towards the development of an empirical philosophy of medicine, that includes investigating practical and moral dimensions. This qualitative study gives insight into the views and experiences of a group of various medical professionals and patient representatives regarding the conceptualization of health (...) and disease concepts in practice and the possible problems that surround them. This includes clinical, epistemological, and ethical issues. We have conducted qualitative interviews with a broad range of participants (n = 17), working in various health-related disciplines, fields and organizations. From the interviews, we highlight several different practical functions of definitions of health and disease. Furthermore, we discuss 5 types of problematic situations that emerged from the interviews and analyze the underlying conceptual issues. By providing theoretical frameworks and conceptual tools, and by suggesting conceptual changes or adaptations, philosophers might be able to help solve some of these problems. This empirical-philosophical study contributes to a more pragmatic way of understanding the relevance of conceptualizing health and disease by connecting the participants’ views and experiences to the theoretical debate. Going back and forth between theory and practice will likely result in a more complex but hopefully also better and more fruitful understanding of health and disease concepts. (shrink)

In a world described or experienced as unfair, what can philosophical practitioners propose in order to help individuals and communities strive for a meaningful life? One answer, empirically informed by the author’s practice as philosophical counselor in therapeutic, self-care and organizational contexts, is five principles for the cultivation of philosophical health, namely mental heroism, deep orientation, critical creativity, deep listening, and the “Creal” (the creative Real as ultimate possibility). In the light of Hadot’s rediscovery of philosophy as a way (...) of life and in dialogue with his reading of ancient philosophy, it is asserted that the embodied and socially embedded mind can, through these five principles or modalities, be prepared to maintain a pragmatic elevation of view and creative resilience in everyday events, especially in critical situations. This meta-analytic and meta-dialectic practice of philosophical health, termed “crealectics,” presupposes that we are of the same creative cosmological flesh (the Creal), and therefore we are bound to comprehend and care for each other philosophically. (shrink)

If one had to identify the biggest change within the philosophical tradition in the twenty-first century, it would certainly be the rapid rise of experimental philosophy to address differences in intuitions about concepts. It is, therefore, surprising that the philosophy of medicine has so far not drawn on the tools of experimental philosophy in the context of a particular conceptual debate that has overshadowed all others in the field: the long-standing dispute between so-called naturalists and normativists about the concepts of (...) health and disease. In this paper, I defend and advocate the use of empirical methods to inform and advance this and other debates within the philosophy of medicine. (shrink)

Building on the literature about the important differences between philosophical theory development and policymaking (Kamm 1990), I argue that the role and implications of counterexamples differ si...

Jennifer Prah Ruger's book Health and Social Justice is a substantial contribution to the emerging scholarship at the intersection of health issues and the philosophy of social justice. This area has been getting increasing attention which is partially evidenced by the growing number of monographs being published on the subject. Prah Ruger proposes a bold and expansive theory of justice and health care policy that is informed by health economics, public policy, political science, and legal and (...) political philosophy. The book should interest individuals seeking to bridge health care policy with social justice debates, public health ethicists, and political philosophers interested in population level health issues. (shrink)

In this book, an international group of philosophers, economists and theologians focus on the relationship between justice, luck and responsibility in health care. Together, they offer a thorough reflection on questions such as: How should we understand justice in health care? Why are health care interests so important that they deserve special protection? How should we value health? What are its functions and do these make it different from other goods? Furthermore, how much equality should (...) there be? Which inequalities in health and health care are unfair and which are simply unfortunate? Which matters of health care belong to the domain of justice, and which to the domain of charity? And to what extent should we allow personal responsibility to play a role in allocating health care services and resources, or in distributing the costs? With this book, the editors meet a double objective. First, they provide a comprehensive philosophical framework for understanding the concepts of justice, luck and responsibility in contemporary health care; and secondly, they explore whether these concepts have practical force to guide normative discussions in specific contexts of health care such as prevention of infectious diseases or in matters of reproductive technology. Particular and extensive attention is paid to issues regarding end-of-life care. (shrink)

This paper contains a brief comparative analysis of some philosophical and scientific discourses on human and animal health and welfare, focusing mainly on the welfare of sentient animals. The paper sets forth two kinds of proposals for the analysis of animal welfare which do not appear in the contemporary philosophical discussion of human welfare, viz. the coping theory of welfare and the theory of welfare in terms of natural behaviour. These proposals are scrutinized in the light of some similar (...) theories dealing with human health and quality of life. My conclusion is that the coping theory and the natural behaviour theory are not in themselves adequate for the characterization of welfare, either for humans or for sentient animals. I contend, finally, that, in the light of the previous discussion, there are good arguments for a particular set of analyses of both animal and human welfare, viz. the ones that are based on the notions of preference satisfaction and positive subjective experiences. (shrink)