Current fears of a “reproducibility crisis” have led researchers, sources of scientific funding, and the public to question both the efficacy and trustworthiness of science. Suggested policy changes have been focused on statistical problems, such as p-hacking, and issues of experimental design and execution. However, “reproducibility” is a broad concept that includes a number of issues. Furthermore, reproducibility failures occur even in fields such as mathematics or computer science that do not have statistical problems or issues with experimental design. Most (...) importantly, these proposed policy changes ignore a core feature of the process of scientific inquiry that occurs after reproducibility failures: the integration of conflicting observations and ideas into a coherent theory. (shrink)

In this article, we illuminate the affective phenomenon of loneliness by exploring the question of how it relates to love and other forms of friendship. We reflect in particular on the question of how different forms of loneliness are relevant to human existence. Distinguishing three forms of loneliness, we first introduce two border cases of loneliness: unfelt loneliness in which one’s individuality is denied and one therefore cannot feel lonely; and existential loneliness in which the possibility of intimacy and (...) existential communication are denied and one therefore cannot but feel lonely. We then turn to loneliness that occurs within intimate friendships—even the most intimate ones. In our analysis, we pay attention especially to the role of communication. In order to do so, we repeatedly turn to poetic expressions of loneliness. We argue that loneliness cannot reflect only the absence or partial failure of communication but also the inherent limits of communication. These limits in turn point back to the nature of human existence and love itself. (shrink)

In this chapter, DeYoung explores the vice of sloth and how its traditional conception differs from popular thought. Pulling from the tradition of the Desert Fathers, Augustine, and Aquinas, DeYoung reconnects sloth to its spiritual roots to see how this vice detracts from love.

Based on fieldwork in Newmarket, England, and Kentucky, this paper examines the acts of looking that take place at international thoroughbred horse auctions. Racehorse caretakers employ bloodstock agents to select the yearling thoroughbred who will make the best racehorse as a 2-year-old and, hopefully, successful stallion or broodmare after retiring from the track as a 4- or 5-year old. The paper assesses the criteria used to assess yearlings: pedigree, conformation, and "that something extra."The paper concludes that the ambiguous status of (...) the bloodstock agent derives from the liminal task the agent performs, communicating with a young, nonhuman animal to discover the animal's essential properties. Selecting yearlings depends upon a process of divination that mitigates against the characterization of western thought as "rational" and opposed to decision-making processes conventionally thought of as "non-normal" or irrational. (shrink)

The list of the seven capital vices include sloth, envy, avarice, vainglory, gluttony, lust, and anger. While many of the seven vices are more complex than they appear at first glance, one stands out as more obscure and out of place than all the others, at least for a contemporary audience: the vice of sloth. Our puzzlement over sloth is heightened by sloth's inclusion on the traditional lists of the seven capital vices and the seven deadly sins from the fourth (...) century onward. For hundreds of years, these seven vices were distinguished as moral and spiritual failings of serious and perennial importance. By contrast, recent studies, as well as the popular imagination, typically associate sloth with, or even define it as, laziness. But is laziness in fact a moral failing? (shrink)

From the acclaimed writer and thinker--whose award-winning books include both fiction and non-fiction--a dazzlingly original plunge into the drama of philosophy, revealing its hidden but essential role in today's debates on love, religion, politics, and science. Imagine that Plato came to life in the 21st century and set out on a multi-city speaking tour: How would he handle a host on Fox News who challenges him on religion and morality? How would he mediate a debate on the best way (...) to raise a child between a Freudian psychoanalyst and a Tiger Mom? How would he answer a neuroscientist who, about to scan Plato's brain, argues that all his philosophical problems can be solved by our new technologies? What would he make of Google, and the idea that knowledge can be crowdsourced rather than reasoned out by experts? With a philosopher's depth and a novelist's imagination, Rebecca Newberger Goldstein probes the deepest issues confronting us--from sexuality and child-rearing to morality and the meaning of life--by allowing us to eavesdrop on Plato as he encounters the modern world. By reviving the Platonic art of the dialogue for the 21st century, she demonstrates that the questions he first posed continue to confound and enlarge us. (shrink)

In this essay, I examine how Plato’s Symposium can be helpful for teachers who are interested in encouraging introductory students to develop a sense of wonder in their early encounters with philosophical texts. Plato’s work is helpful, I argue, in two ways. First, as teachers of philosophy, the Symposium contains important pedagogical lessons for us about the roles of creativity and affectivity in philosophical pedagogy. Second, the dialogue lends itself well to the pedagogical methods that Plato’s work recommends. That is, (...) the Symposium invites students to engage with it in ways that involve them as affective and creative learners. I begin by providing the theoretical basis for my pedagogical approach, which is inspired by phenomenology. Next, I offer my interpretation of the Symposium, indicating what we can learn from the text about how to teach philosophy. And finally, I describe three classroom activities based on Plato’s text that are aimed at accomplishing the pedagogical ends I have outlined. (shrink)

(2013). Eros, Education, and Eco-Ethical Consciousness: Re-Membering the “Room of Love” in Wendell Berry's Hannah Coulter. Educational Studies: Vol. 49, Eco-Democratic Reforms in Education, pp. 443-450.

ABSTRACT According to one widely accepted view, our actions and emotions ought to be proportional to the degree of value present in their objects. Against this proportionality principle, Pettigrove sketches a view according to which the value of some virtuous actions and attitudes derives from the characteristic way of being of the agent herself, and not from any other goods that agent appreciates, pursues, or promotes. Granting Pettigrove’s rejection of the proportionality principle, I raise some questions for his replacement account. (...) I suggest that it is not just the characteristic way of being of an agent who loves and forgives virtuously that explains the goodness of their love and forgiveness, but also the role such virtues play in making possible valuable relationships that are partially constitutive of human flourishing. (shrink)

Three years ago, as my fortieth birthday disappeared into the far distance in my rearview mirror, driven by a combination of vanity and fear of my own mortality and decrepitude, I committed to getting in shape.I’ve always been fairly active: I have always walked a lot, commuted by bike when that was plausible, avoided driving whenever possible, and just generally been high energy. But a childhood full of failure at team sports and a lack of innate gifts in the coordination (...) department scared me off for decades from formal physical activity. Indeed, I was convinced that I hated working out—that I would always hate it, no matter what, and that it would always take a tremendous and ongoing act of sheer will power to do... (shrink)

Drawing on centuries of wisdom from the Christian ethical tradition, this book takes readers on a journey of self-examination, exploring why our hearts are captivated by glittery but false substitutes for true human goodness and happiness. The first edition sold 35,000 copies and was a C. S. Lewis Book Prize award winner. Now updated and revised throughout, the second edition includes a new chapter on grace and growth through the spiritual disciplines. Questions for discussion and study are included at the (...) end of each chapter. Contents 1. Why Study the Vices? 2. Gifts from the Desert: The Origins and History of the Vices Tradition 3. Vainglory: Image Is Everything 4. Envy: Feeling Bitter When Others Have It Better 5. Sloth (Acedia): Resistance to the Demands of Love 6. Avarice: Possession and Mastery 7. Wrath: Holy Emotion or Hellish Passion? 8. Gluttony: Feeding Your Face and Starving Your Heart 9. Lust: Sexuality Stripped Down 10. The Rest of the Journey: Self-Examination, the Seven Capital Vices, and Spiritual Formation Epilogue Index. (shrink)

In this essay I refer to eros as the force that plays on our bodies and connects us to the larger community of life, an embodied form of love that charges the will towards well-being. Analyzing the ways that eros can be engaged and expressed in the "commons" as a life sustaining force, I look to current, on-the-ground work being done in Detroit, MI where a grassroots network of artists, community-builders, educators and neighborhood folk are revitalizing their city. Linking (...) this work and the love I experienced with them to childhood experiences in my own homeplace in northern New York State, I argue for the development of eco-ethical consciousness within an erotic "poetics of place" where the natural world speaks to us within our interpretive, expressive efforts. Finally, in an explication of education as those generative relations that are specifically oriented towards well-being, I look to the relation among eros, language and the creation of the commons as a critical educational endeavor. If we are to stem the tide of ecological destruction now upon us, we will need educators in public schools who recognize and are able to create classroom practices that encourage an "eco-erosic love" and thus inspire students who can protect the fragile relationship of their human communities to the ecosystems upon which we depend. (shrink)

Thomas Osborne's study is doubly successful—first, as a careful account of the historical sources and multiple layers of concerns shaping thirteenth-century debates about whether God can be naturally loved more than oneself. Second, it is also an excellent articulation of the metaphysical and conceptual gaps between ancient and medieval eudaimonistic ethical theories and contemporary morality. Both thirteenth-century..

Abstract:I raise several concerns with Earp and colleagues' analysis of enhancement through neurochemical modulation of love as a key issue in contemporary neuroethics. These include: (i) strengthening their deflation of medicalization concerns by showing how the objection that love should be left outside of the scope of medicine would directly undermine the goal of medicine; (ii) developing stronger analysis of the social and political concerns relevant to neurochemical modulation of love, by exploring and suggesting possible counters to (...) ways in which 'wellbeing' may be used as a tool of oppression; (iii) providing reasons to support a broad need for ecological investigation of, and indeed ecological education concerning, neurotechnology; (iv) suggesting ways in which philosophy, and the humanities more broadly, remain directly relevant to responding effectively to issues in contemporary neuroethics. (shrink)

In this chapter, DeYoung looks at the culturally and historically recognized virtue of courage. She specifically questions how we should think of all the pictures of courage and where we might look for Christlike examples of courage. To do this, DeYoung explores courage as it relates to fear and love and then delves into how courage can be a Christian practice.

In this essay I will contend that there is something called holy fear, which expresses love for God. First I distinguish holy fear from certain types of unholy fear and from the type of fear regulated by the virtue of courage. Next, relying on the work of Thomas Aquinas, I consider the roles love and power play in holy and unholy fear and extend his analysis of the passion of fear by analogy to the capital vices. I conclude (...) that this extension illuminates the moral significance of John PaulII’s call not to be afraid and shows how this theme of his pontificate is inextricably linked to another great theme of his teaching, that of love as a gift of oneself. (shrink)

Bioethicists have, of course, always been concerned with death: we have asked when should we allow it to happen without trying to stave it off any longer; whether is it ever acceptable for doctors to hasten or cause it; how can we make death a dignified and relatively humane experience for the dying and for their loved ones; and how we can and cannot treat human remains. We discussed all of these classic ethical issues even when death itself seemed to (...) be a fairly straightforward, all-or-nothing concept: life and death were natural, biological states, and people were either alive, with a beating heart and a working brain, or they were dead, and everything in them had stopped. But over the last several... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Studying Human Behavior: How Scientists Investigate Aggression and Sexuality by Helen LonginoRebecca KuklaReview: Helen Longino, Studying Human Behavior: How Scientists Investigate Aggression and Sexuality, University of Chicago Press, 2013In Studying Human Behavior: How Scientists Investigate Aggression and Sexuality, Helen Longino meticulously examines a wide variety of research programs devoted to studying human behavior, specifically aggression and sexual orientation. She teases apart the methodologies of the various approaches, examining (...) their epistemic structure, the assumptions they must hold fixed, the research questions they enable and those they necessarily occlude, their underlying ontologies, the interests that motivate them, the ideological investments they help buttress, and the practical and political uses they serve. By the end of the book she has made clear that the so-called ‘nature-nurture’ debates invoke a hopelessly simplistic and distorting dualism when it comes to any interesting question about the etiology of a behavior. This is a readable, informative, rigorous, and elegantly organized new work from a leading scholar who has had a major hand in turning the interplay among science, ethics, and social interests into a topic of rigorous philosophical study.In the first part of the book, Longino devotes a chapter or substantial section to each major methodological approach to studying aggression and sexual orientation, including (using her labels): quantitative behavioral genetics, social-environmental approaches, molecular behavioral genetics, neurobiological approaches, and several ‘integrative’ approaches (such as developmental systems theory) that focus on the interactions and dynamics between causal factors over time rather than trying to isolate one causal contribution. She also briefly discusses human ecology, which takes the unit of study to be the behavior of a population, studied in its material environment, rather than the behavior of an individual.Longino shows elegantly how each of these research programs is equipped to reveal certain specific kinds of truths about behavior, while making other important dimensions of the phenomena invisible. Many of her examples are technical and detailed, but I can recap a few relatively simple and powerful examples: (1) Behavioral researchers have no shared understanding of what an ‘environment’ is or which features of it we need [End Page E-97] to measure. Whatever operationalization of ‘environment’ is used within a study or set of studies, this operationalization is not itself scientifically validated, but merely presupposed (33). Thus how much of a behavior shows up in a study as due to the ‘environment’ depends on just what we measure. On the behavioral genetic approach this will include everything other than genes, but on, say, the neurobiological approach this will be everything other than neural structure. But these are quite different senses of ‘environment’ with different scopes, and there’s no good reason to think they are easily commensurable. (2) ‘GxExN’ researchers use techniques to study the etiology of behavior that were developed expressly for studying disorders (112). This work thus presupposes that we can understand whatever behavior is under study on the disorder model, and will yield no well-formed results to the extent that this model does not fit. But it is at best non-obvious that a disorder model is unproblematic when it comes to aggression or—especially!—sexual orientation. (3) Most of the research programs Longino covers treat the behaving individual as the unit of analysis and study, as opposed to, for example, human ecologists’ focus on whole populations. But as she demonstrates, this affects what kinds of causes we can study, because patterns at the population level may not be detectable using the kinds of measures that can be manipulated at the individual level. Furthermore, some kinds of behaviors may require more than one participant to exist at all; for instance, the very same thing that counts as an aggressive act within one interaction may be a peaceful act in another (175).Longino does a lovely job of showing what sorts of social interests are served and buttressed by which kinds of research. For example, social-environmental approaches will, in virtue of their methodology, focus on social factors that are manipulable, and this makes them particularly amenable to generating suggestions for social interventions. Such research thus better serves the ends of those who are looking to implement... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Breathing TogetherRebecca L. Walkowitz (bio)For the first seven years of my career, I taught a very large lecture course once, and sometimes twice, a year in a graded auditorium filled seat-to-seat with as many as 350 undergraduates. The course focused on a cluster of themes that linked art and violence–how art resists violence, how art animates violence, how art expresses violence, how violence spurs art– and traced those themes (...) through the history of British fiction from Joyce, Woolf, and Forster through Barker, Burgess, Ishiguro, and Rushdie. I loved teaching that class. I loved and was sometimes terrified and almost always invigorated by being in that room with those students. Needless to say, no one wore masks. Far from it.I remember the feel of the crowded, anonymous, yet intimate room. Intimate, because a group of 20 or 30 very avid students occupied the first few rows, and I came to value and recognize their attentive faces. I could hear their little sounds as they scratched out notes, adjusted their laptops, whispered to each other, and rustled papers. Intimate, because I was standing at my full, not very substantial height on a stage, and they were looking up at my body and listening to my voice for 50 minutes twice a week. And intimate, in another sense, because they would sometimes forget that we were there together live and behave in ways that I have never experienced in a smaller classroom. One day, two students in the last row, which in the slanted auditorium was directly level with my elevated gaze, spent most of the lecture kissing ardently. I was impressed by their enthusiasm and by the duration of their embrace. At the end of the lecture, I quick-stepped up the aisle to remind them: this is not TV; we are here together. I smiled while I said it, and they apologized for distracting me. I smile as I think about it now.During the COVID lockdown, I missed the embodied experience of large gatherings, including large lectures. The Zoom classroom, for all its affordances, can't replicate the accidental encounters, the risk and energy of embodied presentation, the warmth of individual eye contact, and the shoulder experiences of the class period: what happens in the time just before and the time just after the actual class takes place. The shoulder experiences are truly precious, as any seasoned teacher knows, because [End Page 258] they allow us to shift the scale of encounter up and down, and they allow us to interact in spontaneous and less formal ways than we do when the entire class is gathered as one. Close up and informally, we are more likely to use our faces and our hands: smiling, nodding, tilting, waving, and pressing our palms together to say thank you.There is a kind of social intimacy and a kind of social violence that can only be illustrated in a very large group, and I appreciated my lecture for allowing me to experience that. The most terrifying day of my class each semester was the day I spoke about– and performed!–the shock of involuntary, inchoate expression in E. M. Forster's A Room with a View. Like other Bloomsbury artists, Forster was committed to ushering out traditional ideas of self-restraint and maturity and ushering in greater communication between men and women, between social classes, and between ages about sexuality, desire, and the experiences of the body. The word of the day was "play": life needed more play, more honesty, more curiosity, and less seriousness, less decorum, and less lying to ourselves and others.What does this look like in the classroom? On the day in question, we would talk about the scenes in the novel in which characters are criticized for disruptive actions they cannot or do not control, such as fainting, laughing, bleeding, getting carried away, or expressing sounds in addition to words. I would explain that there are two problems with these actions: they are accidental or unintentional, and they involve an unexpected, unregulated expression of the body in public. Even worse, the actions take place in what our grandparents used to call "mixed... (shrink)

To interpret scripture, we must first recognize the “thing” of which it speaks: the incarnation understood through the commandments of love for God and neighbor. Scripture consists of “signs” that disclose that message. Interpreting the signs and communicating their meaning are dynamic processes that engage the “unquiet” of the human condition.

The current rise of populism is often associated with affects. However, the exact relationship between populism and affects is unclear. This article addresses the question of what is distinctive about populist (appeals to) affects. It does so against the backdrop of a Laclauian conception of populism as a political logic that appeals to a morally laden frontier between two homogenous groups, ‘the people’ and ‘those in power’, in order to establish a new hegemonic order. I argue that it is distinctive (...) of populism that it breaks with the dominating feeling rules by overtly appealing to affects and reclaiming them for the realm of the political. The article explores three groups of affective phenomena: discontent, anger, and fear; empathetic, sympathetic, group-based, and shared emotions; and collective passions of enthusiasm and love. It shows how an appeal to these affects relates to the political logic of populism itself by contributing to the concretization, collectivization, and unification of affects. (shrink)

What kind of affective phenomenon is religious zeal and how does it relate to other affective phenomena, such as moral anger, hatred, and love? In this paper, I argue that religious zeal can be both, and be presented and interpreted as both, a love-like passion and an anger-like emotion. As a passion, religious zeal consists of the loving devotion to a transcendent religious object or idea such as God. It is a relatively enduring attachment that is constitutive of (...) who the zealot is, and it expresses itself in a distinctive set of mental and behavioral dispositions. Most importantly, it motivates uncompromising actions and involves intense, hot, and deep emotions. As an anger-like emotion, religious zeal is an occurrent affective state of mind that is intentionally directed towards a specific object, characteristically a person or group of persons. It condemns the violation of a religious norm that is taken to be of absolute validity and general applicability. It motivates an action aiming at vengeance and retaliation, and it involves intense and hot feelings of hostility towards its object. I argue that rather than reducing the complex phenomenon of religious zeal to one of these two manifestations, we should reflect upon the question of how the two distinct conceptualizations relate to each other. (shrink)

Vacuolar ATPases (V‐ATPases, V1Vo‐ATPases) are rotary motor proton pumps that acidify intracellular compartments, and, when localized to the plasma membrane, the extracellular space. V‐ATPase is regulated by a unique process referred to as reversible disassembly, wherein V1‐ATPase disengages from Vo proton channel in response to diverse environmental signals. Whereas the disassembly step of this process is ATP dependent, the (re)assembly step is not, but requires the action of a heterotrimeric chaperone referred to as the RAVE complex. Recently, an alternative pathway (...) of holoenzyme disassembly was discovered that involves binding of Oxidation Resistance 1 (Oxr1p), a poorly characterized protein implicated in oxidative stress response. Unlike conventional reversible disassembly, which depends on enzyme activity, Oxr1p induced dissociation can occur in absence of ATP. Yeast Oxr1p belongs to the family of TLDc domain containing proteins that are conserved from yeast to mammals, and have been implicated in V‐ATPase function in a variety of tissues. This brief perspective summarizes what we know about the molecular mechanisms governing both reversible (ATP dependent) and Oxr1p driven (ATP independent) V‐ATPase dissociation into autoinhibited V1 and Vo subcomplexes. (shrink)

This chapter considers how care of the self is a fundamental part of the task of experimenting with what the ethical, when freed from the constraints of moral fanaticism, might mean. Nietzsche provides a sustained critique of moral fanaticism that carries important implications for contemporary analysis of security. Through his psychological probing of the “fantastical instincts” and of the need for the feeling of power Nietzsche is led to cultivate skepticism about politics in Dawn and to favor instead a program (...) of therapeutic self‐cultivation. Nietzsche also admires Epictetus on account of his dedication to his own ego and for resisting the glorification of thinking and living for others. Nietzsche holds to the view that human beings need to be discouraged from making important decisions while in a condition of romantic love, observing how too much of life is easily squandered with the chanciness of marriages rendering any great advance of reason and humanity impossible. (shrink)

There is a need for inner recollection opposed to our everyday distraction. Our distraction is partly based on anthropological features and partly on social and cultural features. As well as feelings of distraction, we know experiences of being focussed from everyday life. As feelings in which distraction is absent, and as feelings in which we are partly and temporarily released from our own egocentric perspective, they remind us that a different kind of relation to ourselves and the world is possible. (...) Therefore, they can motivate a process of self-transformation aiming at a mystical state of mind, which is of a more profound and enduring kind than ordinary experiences of being focussed. The mystical state of mind is a state in which we transcend ourselves in the face of the universe and thereby relativize our own affective involvement. It is a feeling of an all-encompassing unity which ultimately concerns us; and it is a feeling of love, joy, and peace of mind. Mystical feelings thus shape and restrict spaces of possibilities, and they comprise an altered sense of what it means to be real. Therefore, they can be classified as existential feelings. Still, the mystical state of mind differs from prototypical existential feelings because it is a positive feeling, necessarily comprises active as well as passive moments, and presupposes an explicit way of attending to the world as world. (shrink)

This chapter examines the consequences of Nietzsche's campaign against morality for the pursuit of knowledge in philosophy, and specifically, on values and methods of the German Enlightenment. In Dawn, Nietzsche explores how an experimental approach to knowing and to knowledge involves us in adopting different ways of being toward things in the world, as well as toward ourselves and our experiences, and in using associated diverse methods of inquiry. Nietzsche's free‐spirit writings, including Dawn, are works of a particular kind of (...) enlightenment project that works against all expressions of fanaticism, especially religious and moral, and in an effort to temper emotional and mental excess. Nietzsche's primary commitment in Dawn is to experimentation in which the love of, or passion for, knowledge gives humanity back its right to engage in self‐experimentation. (shrink)

Based on social-cognitive theory, this article proposes a model that seeks to explain why high status organizational members engage in unethical behavior. We argue that status differentiation in organizations creates social isolation which initiates activation of high status group identity and a deactivation of moral identity. We further argue that high status group identity results in insensitivity to the needs of out-group members which, in turn, results in lessened motivation to selfregulate ethical decision making. As a result of this identity (...) activation, we demonstrate how high status individuals will be more vulnerable to engaging in unethical activities. Individual-level moderators of the relationships are also discussed. (shrink)

Research involving recently deceased humans that are physiologically maintained following declaration of death by neurologic criteria—or ‘research involving the recently deceased’—can fill a translational research gap while reducing harm to animals and living human subjects. It also creates new challenges for honouring the donor’s legacy, respecting the rights of donor loved ones, resource allocation and public health. As this research model gains traction, new empirical ethics questions must be answered to preserve public trust in all forms of tissue donation and (...) in the practice of medicine while respecting the legacy of the deceased and the rights of donor loved ones. This article suggests several topics for immediate investigation to understand the attitudes and experiences of researchers, clinical collaborators, donor loved ones and the public to ensure research involving the recently deceased advances ethically. (shrink)

The decline in autobiographical memory function in people with Alzheimer’s dementia has been argued to cause a loss of self-identity. Prior research suggests that people perceive changes in moral traits and loss of memories with a “social-moral core” as most impactful to the maintenance of identity. However, such research has so far asked people to rate from a third-person perspective, considering the extent to which hypothetical others maintain their identity in the face of various impairments. In the current study, we (...) examined the impact of perspective, comparing first- and third-person perspectives, as well as memory type. This online study asked 201 participants to consider hypothetical scenarios in which either themselves or another person experienced different types of memory failures associated with a diagnosis of AD. For each scenario, participants rated the degree to which the depicted individual remained the same person, and how impactful the impairment was. Social semantic memory failures – involving failures to recognise a loved one – were rated as most detrimental to self-continuity, and procedural memory failures the least. Averaged across all memory types, people considered their own and their partner’s self-continuity to be more resilient to memory failures than that of a parent or stranger. However, this pattern was reversed for some memory types: forgetting semantic or episodic information about close relationships was rated as more detrimental from a first-person than third-person perspective. Our findings suggest that perspective and type of memory impairment interact to impact judgements about the extent to which people maintain their identity when they experience dementia, and highlight the importance of social relationships to maintaining a sense of self. (shrink)

We all experience loneliness at some time in our lives and it often motivates people, consciously or otherwise, to enter treatment. Yet it is rarely explicitly addressed in psychoanalytic literature. Loneliness and Longing rectifies this oversight by thoroughly exploring this painful psychological state. In this book contributors address the inner sense of loneliness âe" that is feeling alone even in the company of others âe" by drawing on different aspects of loneliness and longing. Topics covered include: loneliness in the consulting (...) room the relationship between loneliness and love the effects of social networking and the internet how loneliness changes throughout the life-cycle healing the analystâe(tm)s loneliness. Loneliness and Longing draws on both theory and practice to discuss ways to help people to understand and cope with this important emotional state, encouraging them to make loneliness and longing less pervasive in their lives. This will be ideal reading for analysts, psychotherapists, and related practitioners facing the challenges of loneliness in their consulting rooms. (shrink)

We all experience loneliness at some time in our lives and it often motivates people, consciously or otherwise, to enter treatment. Yet it is rarely explicitly addressed in psychoanalytic literature. _Loneliness and Longing_ rectifies this oversight by thoroughly exploring this painful psychological state. In this book contributors address the inner sense of loneliness – that is feeling alone even in the company of others – by drawing on different aspects of loneliness and longing. Topics covered include: loneliness in the consulting (...) room the relationship between loneliness and love the effects of social networking and the internet how loneliness changes throughout the life-cycle healing the analyst’s loneliness. _Loneliness and Longing_ draws on both theory and practice to discuss ways to help people to understand and cope with this important emotional state, encouraging them to make loneliness and longing less pervasive in their lives. This will be ideal reading for analysts, psychotherapists, and related practitioners facing the challenges of loneliness in their consulting rooms. (shrink)

Rebecca West’s The Return of the Soldier offers an imaginative and philosophically intriguing twist on the familiar trope of the irreconcilable tension between a man’s love for a woman and his duties to his wife and family. In West’s hands this theme becomes a mere framing device for a deeper conflict, one in which the need for happiness is set against the prerogatives of truth, the whim of fantasy against the realm of public facts. In this paper I (...) discuss these themes in the light of recent philosophical discussions of the nature and value of truth. (shrink)

Rebecca Skloot's The Immortal Life of Henrietta Lacks received renewed attention in August after the National Institutes for Health reached an agreement with the Lacks family over the use of the HeLa genome. The book details how researchers took cancerous cervical cells from a poor black woman, without even telling Lacks or her family, and how the cells evolved into the scientifically significant and commercially lucrative HeLa cell line while the family continued their hardscrabble existence after her 1951 death. (...) I am not a huge fan. How can I not love a book that has received stellar reviews and become mandatory reading at many colleges? One problem is that it views the history of African Americans in medicine and bioethics exclusively through the lens of exploitation, powerlessness, and victimization. (shrink)

Former NAACP chapter head Rachel Dolezal's attempted transition from the white to the black race occasioned heated controversy. Her story gained notoriety at the same time that Caitlyn Jenner graced the cover of Vanity Fair, signaling a growing acceptance of transgender identity. Yet criticisms of Dolezal for misrepresenting her birth race indicate a widespread social perception that it is neither possible nor acceptable to change one's race in the way it might be to change one's sex. Considerations that support transgenderism (...) seem to apply equally to transracialism. Although Dolezal herself may or may not represent a genuine case of a transracial person, her story and the public reaction to it serve helpful illustrative purposes. (shrink)

The Charkha, or the spinning wheel, a symbol of self-sufficiency and freedom, implicitly promoted the idea of togetherness, as it makes people sit and spin yarn together while they share joy and agony. This paper highlights the charkha as an epicenter, where it assimilates all the attributes and values of the focal thing (pre-technological life), a concept developed by Albert Borgmann in contrast to the device paradigm (modern technology). The paper has three objectives: first, to understand how the charkha may (...) be developed as a model artifact in the context of Gandhi’s philosophy; second, to highlight the conceptual proximity between Borgmann’s and Gandhi’s ideas of harmonious relation between humans and technology through skill and engagement; and lastly, reading Gandhi through Borgmann, the paper explores the charkha as a focal thing that provides people with a meaningful way of living where it tends to unify means and ends, labor and leisure. (shrink)

The COVID-19 pandemic has led a number of countries to introduce restrictive ‘lockdown’ policies on their citizens in order to control infection spread. Immunity passports have been proposed as a way of easing the harms of such policies, and could be used in conjunction with other strategies for infection control. These passports would permit those who test positive for COVID-19 antibodies to return to some of their normal behaviours, such as travelling more freely and returning to work. The introduction of (...) immunity passports raises a number of practical and ethical challenges. In this paper, we seek to review the challenges relating to various practical considerations, fairness issues, the risk to social cooperation and the impact on people’s civil liberties. We make tentative recommendations for the ethical introduction of immunity passports. (shrink)

Mass Hysteria examines the medical and cultural practices surrounding pregnancy, new motherhood, and infant feeding. Late eighteenth century transformations in these practices reshaped mothers' bodies, and contemporary norms and routines of prenatal care and early motherhood have inherited the legacy of that era. As a result, mothers are socially positioned in ways that can make it difficult for them to establish and maintain healthy and safe boundaries and appropriate divisions between public and private space.