In lieu of an abstract, here is a brief excerpt of the content:Spirituality in Nursing PracticeRegina Conway–PhillipsPersonally, I am a Christian and follow the principles of Unity, a new thought community that espouses that each individual creates their own reality and that God’s presence is within each individual. I am a spiritual being and I am sustained by my faith.Professionally, I have been a nurse for over 38 years in various capacities including clinical, administrative and academic. When I worked at (...) the bedside in the clinical capacity, I always believed that a person’s spirituality was most evident when dealing with an illness. In practice, I frequently prayed with and for patients that I was caring for regardless of their religion.In my administrative capacity I always encouraged my staff to feel free to incorporate their faith and belief into their practice. As an administrator I felt it important to be an example to my staff and allow them to see a professional practice in a spiritually faith–based capacity.Now, in my role as an academician, I stress to each of my students that it is important for them to get to know themselves. I challenge my students to know and understand what they believe about themselves and others, what they value and why. I encourage them to really reflect and be very honest with themselves about their worldview and what influences has shaped this worldview, their faith, beliefs and values. I explain that it is important for them to know themselves before they can help others. In the health care field it is important for my students to feel comfortable when they encounter a patient in need of spiritual support.Religion and spirituality are terms that are often used interchangeably in the health care setting. Although related, these terms have different meanings to health care practitioners, administrators, academicians and patients. Religion, religiousness, or religiosity is often referred to as membership and participation in the organizational structures, beliefs, rituals and dogma of religious faiths such as Judaism, Christianity, or Islam. While spirituality has been defined as believing in a Higher Power that guides ones life and is a source of unconditional love, peace and strength; as a result, one is able to cope with life’s situations and maintain a positive attitude and assurance that all is well.When presented with the opportunity to submit a story about how I, as a health care provider integrated faith into my practice, I jumped at the opportunity because I think it is an important factor in the care of others, be they patients, peers, students or oneself. One of the concepts I explored in my dissertation research was spirituality. I have always operated from a spiritual faith–based perspective both in my personal and professional life as a nurse and more recently as an academician. Personally, [End Page E3] I define myself as a spiritual being, governed by spiritual laws, guided by spiritual principles, living a human experience. I am a Christian and a beloved child of God, placed on this earth at this time to fulfill the divine potential and purpose I was sent to serve. I believe that every human being on the face of this earth is a spiritual being whether they acknowledge, believe it or accept it themselves. As such I believe we are all one with God and one with each other and I believe that everything in our lives happen for a reason and in due time. My faith and beliefs were never more clear to me than my experience in loosing my 84–year–old mother on January 18, 2013 after a four year battle with lung cancer.Professionally, I have been a nurse for over 38 years in various capacities including clinical, administrative and academic. When I worked at the bedside in the clinical capacity, I always believed that a person’s spirituality was most evident when dealing with an illness. In practice, I frequently prayed with and for patients that I was caring for regardless of their religion. I always felt it was a privilege to witness others resilience and faith. But it was as a cancer nurse navigator that I got to truly develop as a spiritual care... (shrink)

Public opinion in recent years has soured on multiculturalism, due in large part to fears of radical Islam. In Multiculturalism without Culture, Anne Phillips contends that critics misrepresent culture as the explanation of everything individuals from minority and non-Western groups do. She puts forward a defense of multiculturalism that dispenses with notions of culture, instead placing individuals themselves at its core. Multiculturalism has been blamed for encouraging the oppression of women--forced marriages, female genital cutting, school girls wearing the hijab. Many (...) critics opportunistically deploy gender equality to justify the retreat from multiculturalism, hijacking the equality agenda to perpetuate cultural stereotypes. Phillips informs her argument with the feminist insistence on recognizing women as agents, and defends her position using an unusually broad range of literature, including political theory, philosophy, feminist theory, law, and anthropology. She argues that critics and proponents alike exaggerate the unity, distinctness, and intractability of cultures, thereby encouraging a perception of men and women as dupes constrained by cultural dictates. Opponents of multiculturalism may think the argument against accommodating cultural difference is over and won, but they are wrong. Phillips believes multiculturalism still has an important role to play in achieving greater social equality. In this book, she offers a new way of addressing dilemmas of justice and equality in multiethnic, multicultural societies, intervening at this critical moment when so many Western countries are poised to abandon multiculturalism. (shrink)

Abstract:This paper is a preliminary attempt to better understand the concept of legitimacy in stakeholder theory. The normative component of stakeholder theory plays a central role in the concept of legitimacy. Though the elaboration of legitimacy contained herein applies generally to all “normative cores” this paper relies on Phillips’s principle of stakeholder fairness and therefore begins with a brief description of this work. This is followed by a discussion of the importance of legitimacy to stakeholder theory as well as the (...) general ambiguity of the term. A distinction is then drawn between normative and derivative legitimacy. Reference to this distinction helps distinguish between a relationship with the organization based on direct moral obligation and one based on the power to help or harm the organization. It is concluded that stakeholders who retain the ability to affect the organization arelegitimate(derivatively), but that this legitimacy is derived from the moral obligation owed other (normative) stakeholders and that the two sorts of legitimacy are importantly different from one another. An example of the normative/derivative distinction at work in managerial decision making is elaborated upon and managerial and research implications are then suggested. (shrink)

Research on theory of mind has primarily focused on demonstrating and understanding the ability to represent others' non‐factive mental states, for example, others' beliefs in the false‐belief task. This requirement confuses the ability to represent a particular kind of non‐factive content (e.g., a false belief) with the more general capacity to represent others' understanding of the world even when it differs from one's own. We provide a way of correcting this. We first offer a simple and theoretically motivated account on (...) which tracking another agent's understanding of the world and keeping that representation separate from one's own are the essential features of a capacity for theory of mind. We then show how these criteria can be operationalized in a new experimental paradigm: the “diverse‐knowledge task.”. (shrink)

An argument against treating our bodies as commodities No one wants to be treated like an object, regarded as an item of property, or put up for sale. Yet many people frame personal autonomy in terms of self-ownership, representing themselves as property owners with the right to do as they wish with their bodies. Others do not use the language of property, but are similarly insistent on the rights of free individuals to decide for themselves whether to engage in commercial (...) transactions for sex, reproduction, or organ sales. Drawing on analyses of rape, surrogacy, and markets in human organs, Our Bodies, Whose Property? challenges notions of freedom based on ownership of our bodies and argues against the normalization of markets in bodily services and parts. Anne Phillips explores the risks associated with metaphors of property and the reasons why the commodification of the body remains problematic. What, she asks, is wrong with thinking of oneself as the owner of one's body? What is wrong with making our bodies available for rent or sale? What, if anything, is the difference between markets in sex, reproduction, or human body parts, and the other markets we commonly applaud? Phillips contends that body markets occupy the outer edges of a continuum that is, in some way, a feature of all labor markets. But she also emphasizes that we all have bodies, and considers the implications of this otherwise banal fact for equality. Bodies remind us of shared vulnerability, alerting us to the common experience of living as embodied beings in the same world. Examining the complex issue of body exceptionalism, Our Bodies, Whose Property? demonstrates that treating the body as property makes human equality harder to comprehend. (shrink)

Past work has demonstrated that people’s moral judgments can influence their judgments in a number of domains that might seem to involve straightforward matters of fact, including judgments about freedom, causation, the doing/allowing distinction, and intentional action. The present studies explore whether the effect of morality in these four domains can be explained by changes in the relevance of alternative possibilities. More precisely, we propose that moral judgment influences the degree to which people regard certain alternative possibilities as relevant, which (...) in turn impacts intuitions about freedom, causation, doing/allowing, and intentional action. Employing the stimuli used in previous research, Studies 1a, 2a, 3a, and 4a show that the relevance of alternatives is influenced by moral judgments and mediates the impact of morality on non-moral judgments. Studies 1b, 2b, 3b, and 4b then provide direct empirical evidence for the link between the relevance of alternatives and judgments in these four domains by manipulating (rather than measuring) the relevance of alternative possibilities. Lastly, Study 5 demonstrates that the critical mechanism is not whether alternative possibilities are considered, but whether they are regarded as relevant. These studies support a unified framework for understanding the impact of morality across these very different kinds of judgments. (shrink)

In locating friendly fire in contemporary philosophy of religion, D.Z. Phillips shows that more harm can be done to religion by its philosophical defenders than by its philosophical despisers. Friendly fire is the result of an uncritical acceptance of empiricism, and Phillips argues that we need to examine critically the claims that individual consciousness is the necessary starting point from which we have to argue: for the existence of an external world and the reality of God; that God is a (...) person without a body, a pure consciousness; and that to assent to a religious belief is essentially to assign a truth value to a proposition independent of any confessional context. When these products of friendly fire are avoided, we arrive at a new understanding of belief, trust and the soul, and refuse to say more or less than we know about the realities of human life in the service of religious apologetics. (shrink)

For serious yoga practitioners curious to know the ancient origins of the art, Stephen Phillips, a professional philosopher and sanskritist with a long-standing personal practice, lays out the philosophies of action, knowledge, and devotion as well as the processes of meditation, reasoning, and self-analysis that formed the basis of yoga in ancient and classical India and continue to shape it today. In discussing yoga's fundamental commitments, Phillips explores traditional teachings of hatha yoga, karma yoga, _bhakti_ yoga, and tantra, and shows (...) how such core concepts as self-monitoring consciousness, karma, nonharmfulness, reincarnation, and the powers of consciousness relate to modern practice. He outlines values implicit in _bhakti_ yoga and the tantric yoga of beauty and art and explains the occult psychologies of _koshas_, _skandhas_, and _chakras_. His book incorporates original translations from the early Upanishads, the _Bhagavad Gita_, the _Yoga Sutra_, the _Hatha Yoga Pradipika_, and seminal tantric writings of the tenth-century Kashmiri Shaivite, Abhinava Gupta. A glossary defining more than three hundred technical terms and an extensive bibliography offer further help to nonscholars. A remarkable exploration of yoga's conceptual legacy, _Yoga, Karma, and Rebirth_ crystallizes ideas about self and reality that unite the many incarnations of yoga. (shrink)

William Harvey's De generatione uses a quotation from Seneca's Epistula 58 together with material from Aristotle to oppose the cognitive processes and methods of the artist to those Harvey wishes to require for the anatomist. This paper studies ways in which Harvey, as a deliberate writer, makes rhetorical uses of that opposition to expose false anatomists as those who rely on books rather than on observation and who promulgate sciolist fictions. In showing that they contrast to true anatomists, whose statements (...) derive from careful observation, and to imaginative artists, whose fictions do not claim to be verifiable truth, Harvey achieves a work establishing the status of the science of reproduction and summoning others to the proper method of practising it. (shrink)

Working memory--the ability to keep important information in mind while comprehending, thinking, and acting--varies considerably from person to person and changes dramatically during each person's life. Understanding such individual and developmental differences is crucial because working memory is a major contributor to general intellectual functioning. This volume offers a state-of-the-art, integrative, and comprehensive approach to understanding variation in working memory by presenting explicit, detailed comparisons of the leading theories. It incorporates views from the different research groups that operate on each (...) side of the Atlantic, and covers working-memory research on a wide variety of populations, including healthy adults, children with and without learning difficulties, older adults, and adults and children with neurological disorders. A particular strength of this volume is that each research group explicitly addresses the same set of theoretical questions, from the perspective of both their own theoretical and experimental work and from the perspective of relevant alternative approaches. Through these questions, each research group considers their overarching theory of working memory, specifies the critical sources of working memory variation according to their theory, reflects on the compatibility of their approach with other approaches, and assesses their contribution to general working memory theory. This shared focus across chapters unifies the volume and highlights the similarities and differences among the various theories. Each chapter includes both a summary of research positions and a detailed discussion of each position. Variation in Working Memory achieves coherence across its chapters, while presenting the entire range of current theoretical and experimental approaches to variation in working memory. (shrink)

Open science has recently gained traction as establishment institutions have come on-side and thrown their weight behind the movement and initiatives aimed at creation of information commons. At the same time, the movement's traditional insistence on unrestricted dissemination and reuse of all information of scientific value has been challenged by the movement to strengthen protection of personal data. This article assesses tensions between open science and data protection, with a focus on the GDPR.

Duration distortions familiar from trauma present an apparent counterexample to what we might call the naive view of duration perception. I argue that such distortions constitute a counterexample to naiveté only on the assumption that we perceive duration absolutely. This assumption can seem mandatory if we think of the alternative, relative view as limiting our awareness to the relative durations of perceptually presented events. However, once we recognize the constant presence of a stream of non-perceptual conscious mental activity, we can (...) provide an attractive, purely relative account of temporal distortions quite consistent with the naive view. I also consider (and reject) a second empirical challenge to the naive view arising from the so-called ‘oddball effect’. I conclude by tentatively pointing to further empirical data, traditionally accounted for in terms of an internal clock model of timing, which, I suggest, may be understood more illuminatingly by appeal to the idea that we perceive duration in part relative to concurrent non-perceptual mental activity. (shrink)

A psychoanalyst is said to provide the real explanation of a person's behaviour; an explanation which the person has arrived at with the help of a psychoanalyst. The person was not aware of the real character of his behaviour. It may have exhibited unconscious thoughts, beliefs, motives, intentions and emotions. In his paper ‘The Unconscious’, in Mind 1959, Ilham Dilman says, ‘What those who talked of “Freud's discovery of the unconscious” had in mind is a group of innovations which “the (...) founder of psycho-analysis” brought to bear on the study of the human mind’. I have ten questions concerning the relation of this ‘group of innovations’ to human behaviour. (shrink)

The naïve view of temporal experience (Phillips, in: Lloyd D, Arstila V (eds) Subjective time: the philosophy, psychology, and neuroscience of temporality, forthcoming-a) comprises two claims. First, that we are perceptually aware of temporal properties, such as succession and change. Second, that for any temporal property apparently presented in experience, our experience itself possesses that temporal property. In his paper ‘Silencing the experience of change’ (forthcoming), Watzl argues that this second naïve inheritance thesis faces a novel counter-example in the form (...) of the striking motion silencing effects recently demonstrated by Suchow and Alvarez (Curr Biol 21(2):140–143, 2011). Here I clarify the form which any counter-example to naïve inheritance must take. I then explain how, on a plausible, rival ‘crowding’ interpretation of Suchow and Alvarez’s data, motion silencing poses no more of a threat to naïve inheritance than standard cases of change blindness. (shrink)

Experience is inescapably temporal. But how do we experience time? Temporal experience is a fundamental subject in philosophy – according to Husserl, the most important and difficult of all. Its puzzles and paradoxes were of critical interest from the Early Moderns through to the Post-Kantians. After a period of relative neglect, temporal experience is again at the forefront of debates across a wealth of areas, from philosophy of mind and psychology, to metaphysics and aesthetics. The Routledge Handbook of Philosophy of (...) Temporal Experience is an outstanding reference source to the key debates in this exciting subject area and represents the first collection of its kind. Comprising nearly thirty chapters by a team of international contributors, the _Handbook_ is organised into seven clear parts: Ancient and early modern perspectives Nineteenth and early twentieth-century perspectives The structure of temporal experience Temporal experience and the philosophy of mind Temporal experience and metaphysics Empirical perspectives Aesthetics Within each part key topics concerning temporal experience are examined, including canonical figures such as Locke, Kant and Husserl; extensionalism, retentionalism and the specious present; interrelations between temporal experience and time, agency, dreaming, and the self; empirical theories of perceiving and attending to time; and temporal awareness in the arts including dance, music and film. The Routledge Handbook of Philosophy of Temporal Experience is essential reading for students and researchers of philosophy of mind and psychology. It is also extremely useful for those in related fields such as metaphysics, phenomenology and aesthetics, as well as to psychologists and cognitive neuroscientists. (shrink)

How far does a researcher’s responsibility extend when an incidental finding is identified? Balancing pertinent ethical principles such as beneficence, respect for persons, and duty to rescue is not always straightforward, particularly in neuroimaging research where empirical data that might help guide decision making are lacking. We conducted a systematic survey of perceptions and preferences of 396 investigators, research participants, and Institutional Review Board members at our institution. Using the partial entrustment model as described by Richardson, we argue that our (...) data supports universal reading by a neuroradiologist of all research MRI scans for incidental findings and providing full disclosure to all participants. (shrink)

Neoplatonic Exegeses of Plato's Cosmogony JOHN F. PHILLIPS AMONG THE MANY CONTROVERSIES to which the long history of interpretation of Plato's Timaeus has given rise, that concerning the eternity of the cosmos is one of the most enduring and complex, and the source of almost continuous debate from the time of Xenocrates to the present. The importance to all Platonists of a doctrinally consistent answer to the question of whether or not the universe had a beginning in time is made (...) amply clear in the statement attributed to Iamblichus by Proclus that proper understand- ing of the creation of the world is crucial for the entire theory of Nature. Iamblichus here refers obliquely to the orthodox Platonist position that the universe is not a temporal being subject to decay and destruction. The princi- pal problem for all of them, of course, was that, taken literally, Plato's account of the creation in the Timaeus, particularly the passage 27C-a8C, appears to be an unequivocal affirmation of a temporal beginning to the cosmos. Espe- cially troublesome was Plato's use of the verb y~yovev in Timaeus 28b 7, which seems to be an explicit claim for an &QX1] in time. That this passage did indeed refer to a temporal beginning was a point that was made repeatedly and forcefully by the chief opponents of the Platonists on this issue, the Peripa- tetics, who, following Aristotle, read the Timaeus creation account literally.' To.. (shrink)

This paper suggests that empirical educational research has not, on the whole, been treated well by philosophers of education. A variety of criticisms have been offered, ranging from triviality, conceptual confusion and the impossibility of empirically studying normative processes. Furthermore, many of those who criticise, or dismiss, empirical research do so without subjecting any specific examples to careful scholarly scrutiny. It is suggested that both philosophy of education, and the empirical research enterprise, stand to profit if philosophers pay more attention (...) to real cases—and this attention is especially important at present, when research funding is being based on spurious scientistic criteria such as the use of ‘gold standard’ randomised experimental research designs. (shrink)

How can we tell whether an incident counts as a microaggression? How do we draw the boundary between microaggressions and weightier forms of oppression, such as hate crimes? I address these questions by exploring the ontology and epistemology of microaggression, in particular the constitutive relationship between microaggression and systemic social oppression. I argue that we ought to define microaggression in terms of the ambiguous experience that its victims undergo, focusing attention on their perspectives while providing criteria for distinguishing microaggression.

This paper is taken from a long section of the _Tattva-cintā-maṇi_ by Gaṅgeśa that is devoted to proving the existence of—to use an inadequate word—“God” in a somewhat minimalist sense. The _īśvara_, the “Lord,” is for Gaṅgeśa, following Nyāya predecessors, a divine agent, a self, responsible for much, not all, of the order in the world. Unseen Force, _adṛṣṭa_, which is in effect _karman_ made by human action, is also a powerful agent as well as things’ intrinsic natures. Moreover, ordinary (...) selves, atoms, ether, and universals are uncreated. But the _īśvara_ brings about just desert in reincarnation in actualizing Unseen Force, and is responsible for a broad swathe of what some see as accidental arrangements as well as the forming of the macro elements from eternal, naturally _dis_joined atoms. Thus the cosmos in its general existence and structure is viewed in Nyāya as the work of the Lord. Gaṅgeśa’s argument runs: Earth and the like [_a_ (_pakṣa_) = earth and the like (_kṣity-ādi_)] have a conscious agent as a cause [S (_sādhya_) = having an agential cause (_sakartṛkatva_) (S_a_)], _since_ they are effects [H (_sādhana_) = being an effect [(_kāryatva_) (H_a_)], like a pot [_b_ (_dṛṣṭānta_) = a pot (H_b_,S_b_)]. And so the _vyāpti_ rule is: [H → S (_vyāpti_)] Whatever is an effect has an agential cause. For earth and the like, it is reasoned that only an omniscient _īśvara_ could be that cause. The argument was a target of Buddhists who pointed to counterexamples such as growing grass. Growing grass exhibits the prover property, being-an-effect, but not the property to be proved, having-an-agential-cause. The long section is dominated by Gaṅgeśa’s rebutting this and other potential defeaters, in particular, the _upādhi_, having-a-living-body (God does not have a living body but all the agential causes with which we are familiar do), along with a counterinference (_sat-pratipakṣa_), I_a_ & (x)(Ix → ¬Sx), where I = not-produced-by-an-agent-with-a-body. (shrink)

This book contains essays, written between 1965 and 1990, which focus on the need to explore such issues as the nature of moral endeavor, the request for a justification of moral endeavor; the appeal to human flourishing; the nature of the ...

There is a well-known remark in Wittgenstein's Philosophical Investigations which even some philosophers sympathetic to his work have found very hard to accept. It reads:Philosophy may in no way interfere with the actual use of language;it can in the end only describe it.For it cannot give it any foundation either.It leaves everything as it is. Surely, it is said, that is carrying matters too far. Wittgenstein's hyperbole should be excused as a harmless stylistic flourish.

Studies of aging and autism as outlined by Bertone, Mottron, & Faubert (Bertone et al.) and by Faubert & Bertone suggest that disorders of cognitive coordination involving impairments of dynamic gestalt grouping and context-sensitivity may be common to several different disorders. We agree that such studies may shed light on these processes and their neuronal bases. However, we also emphasize that dynamic grouping and context-sensitivity can fail in various ways, and that, although the underlying pathophysiology may often involve NMDA-receptor malfunction, (...) many different malfunctions are possible, and each of these may result from any one of a number of different etiologies. (shrink)