Speakers of English have available a set of terms dedicated to doing individual self-reference: `I' and its grammatical variants, `me', `my', `mine', etc. Speaker selection of other than these dedicated terms may invite special attention for what has prompted their use. This article draws on field recordings of talk-in-interaction in which speakers use `third-person' reference forms when speaking about themselves. We show that third-person forms are recurrently used for representing the views of someone else. We also show how — by (...) drawing on resources such as the distinction between recognitional and non-recognitional person reference forms, and on category bound attributes — the particular third-person term selected can be fitted to and thereby contribute to the action a speaker is implementing through their turn at talk. (shrink)

This review essay looks at Christopher Boyer’s Political landscapes: forests, conservation and community in Mexico,, Thomas Miller Klubock’s La Frontera: forests and ecological conflict in Chile’s Frontier Territory, Pablo Lapegna’s Soybeans and power: genetically modified crops, environmental politics and social movements in Argentina and Elspeth Probyn’s Eating the ocean as each provide a holistic study of how political ecology and marginalized peoples engage the issue of natural resources in Latin America. Through they deal with different regions and a wide range (...) of approaches to management, collectively they shine light on the social interactions that accompany changes in the land and how local communities engage issues surrounding nature’s use. On a larger level, they offer readers more insight into the field of the environmental humanities and what it means to live with the land. (shrink)

A review of Peter Steele’s: The Whispering Gallery: Art into Poetry, in which Steele writes poems on and to paintings and the sculpture Black Sun (By Inge King) in the National Gallery of Victoria, Melbourne, Australia. Each work on which there is a poem is reproduced. In this book Steele writes more to the ‘contour’ of the topic-work than he did in Plenty. His poems – as ever sidenoted – are tensed between the topicality of the work of art (...) in question, and Kant’s aesthetic which involves ‘the free play of the cognitive faculties’. In ths tension lies the particular pleasure of Steele’s poetry. (shrink)

Corporate actors in capitalist food systems continue to consolidate ownership of the means of production in ever fewer hands, posing a critical barrier to food sovereignty and to an agroecological transition. Further, corporate influence on the state is often direct and blatant, but there are also more insidious governance barriers– hegemonic structures of power and ‘common sense’ theories of value that exclude smallholders and local communities from participation in decision-making processes. This is especially pertinent in land use planning and (...) in building processing facilities, usually referred to as ‘value chain infrastructure’, or what I call the ‘intrinsic infrastructure of agroecology’. Using a case study approach, I evaluate the successes and failures of two campaigns for agrarian reform in the Australian state of Victoria, concluding that civil society must act collectively to gain the thick legitimacy needed to work with the state to enact enabling policies for an agroecological transition. (shrink)

In this photo essay, we take readers through ecologies of de/colonization that we engage with in our creative methodology of walking and talking. As academics called upon to do equity, diversity and decolonization work in colonial institutions, we reflect on our location in lək̓ʷəŋən and W̱SÁNEĆ lands (“Victoria, BC, Canada”) and the circuits that extend to the Caribbean archipelago of our origins and families (Borikén/Puerto Rico and Jamaica). We take up the tasks of collectively reflecting on how to care (...) for our communities and for each other in an interconnected world amidst socio-ecological crisis. Our method that emerged during the pandemic is specific to our embodiments “here” as settlers of Caribbean roots whose family histories “there” include both complicity with and domination by colonization, trans-Atlantic enslavement, and forced migration. We are attempting to learn, as we hold the messiness of institutions who want straightforward paths to remediate racism, colonization, and the like. Our walking and talking follow a meandering and re-visiting process prompted by our institutional contexts and circumstances, and also by serendipity, surprise and beauty offered through non-human elements on our walks. The photos evidence these moments and the connections to “here-there” in ecologies of de/colonization. We invite readers on our circuitous paths that involve deconstructing, and building or affirming, noticing, following literal paths and those in scholarly-activist circles. In the creative process of drawing relations of the here-there, and attending to serendipity, ancestral spirit, and more-than-human agency, we witness and imagine worlds otherwise (King et al., 2020). These circuitous roots and routes offer possibilities of reckoning, repairing and re-worlding. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Learning to BreatheFive Fragments Against RacismB. Venkat Mani (bio)For Dr. JLW, for all Black academics and students1. Air HungerI know you, Derek Chauvin. You may think that we first met on May 25, 2020, in Minneapolis. I was called George Perry Floyd. For you, I was just another Black man, a potential criminal. For me, you were not a police officer, but the knee that stands for racism. You (...) kneeled on my windpipe for 9 minutes and 29 seconds. Those were neither my first nor my last memories.You may choose not to recognize me, as you always have. But I do. I recognize every bone, muscle, tendon, pointy curve of the cap, every contour of your strong, heavy, determined, calculating, conniving knee that presses on my windpipe with a false sense of racist superiority. 9 minutes and 29 seconds. As often as you can.We have a history. You have never missed the opportunity of kneeling on my windpipe. You hauled me into your slave ships from various African ports along the Atlantic, then you kneeled on my windpipe all over your cotton and tobacco plantations in the Americas. We met again on schooners from Indian shores journeying across the Indian and Pacific oceans. With slavery banned in the British empire, you turned me into an indentured laborer. You made me put my thumb imprint on a document you created, in a script I could not read, of a language I could not speak. Then you threw me thousands of miles away in Mauritius, Fiji, and numerous Caribbean islands, pressing on my windpipe on sugarcane plantations. My wife, children, sisters, mothers, aunts, brothers, uncles, nephews, nieces, grandparents, great grandparents, we all have lived through those fatal 9 minutes and 29 seconds: on water and land. Repeatedly. Consistently. Incessantly.You want specific dates? April 8, 1857, Barrackpore, Northern India. My name was Mangal Pandey, you called me a Sepoy. You hanged me for standing up against my subjugation by your British East India Company. Against your rule over my land and my people. With your many titles [End Page 41] and names: Major-General Sir Henry Havelock, Lieutenant-General Sir Colin Campbell, Brigadier-General Charles Windham, you rampaged through the streets of Delhi, Meerut, Lucknow, killing anyone in your way so I could be a jewel in Victoria's crown. January 29, 1863, Bear River, Idaho. I was one among the Shoshone of Bia Ogoi, you were Colonel Patrick Connor. You came to us on a frigid morning and killed us by the hundreds. November 15, 1884, the Congo Conference, Berlin. You were called Chancellor Otto von Bismarck and were acting at the behest of sharecropping interests of King Leopold the Second. Your name for me was a "savage." You set up a society to civilize me while you plundered my bounty. You started drawing lines through land, rivers, mountains, deserts. For you, it was the Scramble for Africa. For me, bloody murder. You knelt on my windpipe, smoking a pipe with tobacco my people had grown. April 13, 1919, Jallianwala Bagh, Amritsar. You were called Brigadier General Reginald Edward Harry Dyer. For you, I was just a troublemaking native disrupting the civilized business of the Empire. You surrounded our peaceful gathering in Amritsar and opened fire. Your Nobel Laureate Rudyard Kipling claimed that "you did your duty as you saw fit." By killing us in thousands until the bullets ran out. Rikki Tikki Tavi. May 31, 1921, Tulsa, Oklahoma. Inspired by Jim Crow, your knees came running to us in mobs to massacre us. October 19, 1926, Imperial Conference, London. Your name was Field Marshall the Right Honorable Jan Christian Smuts. For you, I was one among the many "colored" subjects from the Cape Colony. You spoke vehemently against mixing my people with your people. Eloquently, I was told, in favor of apartheid.You know very well, Chauvin, that our acquaintance neither begins in 1857 nor ends in 1926. I could take you on a grand tour of the world and give you all the dates when you appeared in different forms. Your self-induced conviction of racial supremacy over me remained the same... (shrink)

Joseph Burney Trapp, a Fellow of the British Academy, was librarian; editor and teacher; scholar of humanism, letters, and the humanities; and an enlightened but efficient administrator. His career, or rather his life from first encounter, was bound up with the Warburg Institute in London. Trapp was born in New Zealand, at Carterton, near Wellington, on July 16, 1925. His maternal grandfather had founded an agency there for registering and distributing land tenure, which his father, Burney Trapp, had joined. (...) Trapp attended Dannevirke School, a small state boarding school where his elder sister Phyllis taught English. He went on, with a national scholarship, to Victoria University College, Wellington, graduating in 1946 in English and Greek, with subsidiary qualifications in Latin and French. From the late 1950s, Thomas More's work, both in English and Latin, became a preoccupation. It was at this time that Trapp was commissioned to edit the volume on the Apology for the Complete Works of More for Yale University Press. (shrink)

Este artigo apresenta um exame da crítica proposta por Morton White em seu artigo “Valor e obrigação em Dewey e Lewis”, em particular, a aquela voltada para o conceito de normatividade e valoração de C.I. Lewis. A crítica afirma que Lewis, ao oferecer um caráter normativo dos juízos éticos, malogra ao articular consistentemente a sua concepção ética com a sua teoria do conhecimento. Isso leva White a concluir que o pragmatista não possui uma solução para o problema fundamental da ética. (...) Argumentarei que tal conclusão é equivocada. O núcleo da minha argumentação repousa na tese de que a crítica de White se origina de uma interpretação incorreta do pragmatismo conceitualista de Lewis, falhando em reconhecer que o apriorismo pragmático é a chave para o entendimento adequado de teoria do conhecimento e para uma explicação da conexão e articulação entre valoração e normatividade no interior da abordagem de Lewis. Nesta linha, mostrarei que, muito pelo contrário, a epistemologia de Lewis destaca os desenvolvimentos éticos e normativos, revelando uma teoria naturalística de valoração que é a base na qual a normatividade emerge pragmaticamente. Sustentarei, também, que essa perspectiva oferece uma concepção profícua de valores e normas que não têm sido suficientemente exploradas; algo que confronta o ceticismo ético, podendo levar em conta o status cognitivo de valores e normas, e que recupera o caráter racional da valoração não apenas para a ética, mas, também, para o conhecimento e a ciência. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:IntroductionPiers H.G. StephensThis special issue of Ethics and the Environment is dedicated to the philosophical contributions of our founding editor, Victoria Davion, who launched the journal in 1996 and edited it until shortly before her death in November 2017. Vicky was a pioneering figure in ecofeminist philosophy, as well as being both the first woman to become a full professor and the first to be chair of the (...) Philosophy Department here at the University of Georgia. Naturally we have endeavored to give her a suitable tribute in this issue, which we hope you will appreciate.In addition to these achievements, Vicky developed and practiced a pedagogy that consistently complemented her philosophical perspective, and in the issue's opening piece, Cecilia Herles reflects personally on the enduring legacy and influence of Vicky Davion's teaching work, and the rich heritage that has flowed out of it for her students, encouraging egalitarian dialogue, interdisciplinarity, and a practicality that extended beyond the University and into the wider community. It is surely appropriate to begin our special issue with such an appreciation of the ways that Vicky touched and lifted up so many lives.These reflections are built upon in Chaone Mallory's essay, which takes Davion's key essay "Is Ecofeminism Feminist?" as its touchstone, examining that essay's vital influence on scholarship and activism as well as its key role in defining contemporary ecofeminism itself. Drawing upon Davion's arguments, Mallory tracks a series of vital questions for the development of the field. She demonstrates how Davion's early critical insights have helped sort the wheat from the chaff in dealing with concerns such as spirituality, irrationality, essentialism, and sexism within environmentalism, concerns that made ecofeminism questionable in some feminists' eyes, and she concludes with a positive exposition as to why "all feminisms, whether named this or not, should in some sense, be eco."From here we move to Ronnie Hawkins' extensive and detailed application of Davion's work to the neurobiological, cultural, and axiological roots of our contemporary ecological situation, in which Hawkins invokes [End Page 1] and applies the insights of Davion's 2002 essay "Anthropocentrism, Artificial Intelligence, and Moral Network Theory: An Ecofeminist Perspective." Drawing upon Davion's inventive use of Val Plumwood's account of dualisms, Hawkins stresses Davion's pioneering work in avoiding the reason/nature dualistic fracture, and uses this work to critique the predominant current discourses of AI and neuroscience, in the process further expounding Davion's critiques of anthropocentrism and logocentrism. Cashing out the wider implications of Davion's perspective for our models of the mind, Hawkins connects these to Iain McGilchrist's recent work on the neuropsychology of perception and morality, arguing that this new account of the interaction of the two cerebral hemispheres and their role in generating an orientation to the world for cognition and valuing is consistent with Davion's insights, and can both help explain the environmental failings of modern Western culture and give support for non-instrumentalizing and nonanthropocentric alternatives.Finally, Trish Glazebrook and Emmanuela Opoku offer an extended ecofeminist examination of the roles, significance, dangers, and current status of environmental protectors in contemporary global environmental politics. In a paper dedicated to Davion that addresses many of her concerns with the interlocking character of forms of oppression, they systematically investigate and elucidate the importance of environmental protectors, the struggles that they engage in, the increasing threats of violence that they face, and their significance in the fight against climate change, ultimately arguing that the UN should extend explicit protection to land and environmental defenders under its human rights umbrella.We think these contributions are a fitting tribute to our founding editor, and offer you this special issue with the wish that her legacy will endure. [End Page 2]Copyright © 2018 The Trustees of Indiana University... (shrink)

Integrating large language models (LLMs) like GPT-4 into medical ethics is a novel concept, and understanding the effectiveness of these models in aiding ethicists with decision-making can have significant implications for the healthcare sector. Thus, the objective of this study was to evaluate the performance of GPT-4 in responding to complex medical ethical vignettes and to gauge its utility and limitations for aiding medical ethicists. Using a mixed-methods, cross-sectional survey approach, a panel of six ethicists assessed LLM-generated responses to eight (...) ethical vignettes.The main outcomes measured were relevance, reasoning, depth, technical and non-technical clarity, as well as acceptability of GPT-4’s responses. The readability of the responses was also assessed. Of the six metrics evaluating the effectiveness of GPT-4’s responses, the overall mean score was 4.1/5. GPT-4 was rated highest in providing technical (4.7/5) and non-technical clarity (4.4/5), whereas the lowest rated metrics were depth (3.8/5) and acceptability (3.8/5). There was poor-to-moderate inter-rater reliability characterised by an intraclass coefficient of 0.54 (95% CI: 0.30 to 0.71). Based on panellist feedback, GPT-4 was able to identify and articulate key ethical issues but struggled to appreciate the nuanced aspects of ethical dilemmas and misapplied certain moral principles.This study reveals limitations in the ability of GPT-4 to appreciate the depth and nuanced acceptability of real-world ethical dilemmas, particularly those that require a thorough understanding of relational complexities and context-specific values. Ongoing evaluation of LLM capabilities within medical ethics remains paramount, and further refinement is needed before it can be used effectively in clinical settings. (shrink)

En esta oportunidad, la filosofía de Mario Bunge nos seduce con la actitud de esos científicos que, poniendo las pruebas a la vista de todos, denuncian las falsificaciones y las supercherías con soltura intelectual y minuciosidad. Les advierto, en todo caso, que éste no es un texto de divulgación sino un ensayo filosófico. No obstante, aunque el marco conceptual es denso, uno recorre sus páginas con un creciente interés, como si este repertorio sistemático de ideas fuese una necesidad ineludible frente (...) al pensamiento débil y las triquiñuelas esotéricas. En el cuerpo de creencias que uno puede rebatir con las argumentaciones de Bunge figuran la parapsicología, el sociologismo, la psicología evolutiva, las ideologías fundamentalistas e incluso algunos postulados políticos y económicos. En el mágico país de las pseudociencias, donde no rige la retórica de la obviedad (sentido común, si lo prefieren) sino el ronroneo de lo posible, la voz del filósofo argentino suena con una especial intensidad. A lo largo del libro, las revelaciones son constantes. Vivimos en una época en la que casi todo vale, como quien dice. El menudeo posmoderno se manifiesta en demasiados ámbitos, conduciéndonos hacia un no man's land en el que los más rigurosos y críticos son los que tienen menos posibilidad de victoria. (shrink)

In this paper, we explore how the prospect of artificial placenta technology (nearing clinical trials in human subjects) should encourage further consideration of the loss experienced by individuals when their pregnancy ends unexpectedly. Discussions of pregnancy loss are intertwined with procreative loss, whereby the gestated entity has died when the pregnancy ends. However, we demonstrate how pregnancy loss can and does exist separate to procreative loss in circumstances where the gestated entity survives the premature ending of the pregnancy. In outlining (...) the value that can be attached to pregnancy beyond fetal-centric narratives, we illustrate how pregnancy loss, separate to procreative loss, can be experienced. This loss has already been recognised among parents who have experienced an unexpected early ending of their pregnancy, resulting in their child being cared for in neonatal intensive care unit. Artificial placentas, however, may exacerbate these feelings and make pregnancy loss (without procreative loss) more visible. We argue that pregnancy is an embodied state in which gestation is facilitated by the body but gestation itself should be recognised as a process—and one that could be separable from pregnancy. In demarcating the two, we explore the different ways in which pregnancy loss can be understood. Our objective in this paper goes beyond contributing to our philosophical understanding of pregnancy towards practical-orientated conclusions regarding the care pathways surrounding the artificial placenta. We make recommendations including the need for counselling and careful consideration of the language used when an artificial placenta is used. (shrink)

In the recent debate between conceptualists and nonconceptualists about perceptual content, Kant’s notion of intuition has been invoked on both sides. Conceptualists claim Kant as a forerunner of their position, arguing that Kantian intuitions have the same kind of content as conceptual thought. On the other hand, nonconceptualists claim Kant as a forerunner of their own position, contending that Kantian intuitions have a distinctly nonconceptual kind of content. In this paper, I argue first, that both sides are wrong about Kant, (...) secondly, that neither side can properly account for the epistemic function of intuition, and thirdly, that Kant’s own notion of intuition contains the resources for a third alternative. The epistemic function of an intuition for Kant is to furnish the sensory representation of an object of cognition. Conceptualism cannot account for this function because it construes perception as a species of thought. As a proper appreciation of Kant’s reasons for insisting upon the heterogeneity of thought and perception puts one in a position to see, any view that does this will fail to do justice to the distinctly sensory nature of intuition. Nonconceptualism, on the other hand, cannot account for the epistemic function of intuition because it views intuition as self-standing, and thus as completely independent from thought. As a consequence, nonconceptualism is not entitled to claim that an intuition is itself a cognitive state. I show that Kant’s actual view avoids both these extremes because it involves a different way of conceiving how perception is informed by conceptual thought. Building on this conception, Kant is able to preserve the distinctly sensory nature of intuition, while also securing proper cognitive standing for it. As a result, Kant’s notion of intuition provides the resources for an alternative account of how thought relates to the senses – one that avoids the shortcomings of the positions staked out in the contemporary debate. (shrink)

Literature on the mental capacities and cognitive mechanisms of the great apes has been silent about whether they can act autonomously. This paper provides a philosophical theory of autonomy supported by psychological studies of the cognitive mechanisms that underlie chimpanzee behavior to argue that chimpanzees can act autonomously even though their psychological mechanisms differ from those of humans. Chimpanzees satisfy the two basic conditions of autonomy: (1) liberty (the absence of controlling influences) and (2) agency (self-initiated intentional action), each of (...) which is specified here in terms of conditions of understanding, intention, and self-control. In this account, chimpanzees make knowledge-based choices reflecting a richly information-based and socially sophisticated understanding of the world. Finally, two major theories of autonomy (Kantian theory and two-level theory) are rejected as too narrow to adequately address these issues, necessitating the modifications made in the present approach. (shrink)

This paper defends a neorepublican account of civic virtue as consisting of stable traits of character, understood in broadly Aristotelian terms, that exhibit excellences associated with the role of citizen, and that contribute to the secure protection of freedom as non-domination. Such an account is important for the neorepublican project because neither laws nor social norms can yield reliable support for republican freedom without a parallel input from civic virtue. The paper emphasizes the need to distinguish civic virtue from desirable (...) norms, which can operate in tandem. Against other neorepublican accounts of civic virtue, it argues that the primary function of such virtue is not to support the stability of republican regimes. Rather, it has a corrective function, and may in fact challenge institutions, laws, and informal norms if they allow for the exercise of arbitrary power. Finally, the paper argues that this account of civic virtue is better positioned than a stability-focused account to shed light on the relationship between civic virtue and the common good. (shrink)

The rise of neuroplasticity has led to new fields of study about the relation between social inequalities and neurobiology, including investigations into the “neuroscience of poverty.” The neural phenotype of poverty proposed in recent neuroscientific research emerges out of classed, gendered, and racialized inequalities that not only affect bodies in material ways but also shape scientific understandings of difference. An intersectional, sociomaterial approach is needed to grasp the implications of neuroscientific research that aims to both produce and repair neurobiological difference. (...) Following Benjamin’s critique of the “carceral imagination” of technoscience, this article considers how such research may fix in terms of helping, or in contrast, fix by classifying and reifying, vulnerable subjects. I address the potential for biosocial determinism in linking neural phenotypes and social problems. I use an intersectional approach to consider the presence and absence of race in this body of research and explore how some methodological and conceptual framings of the “brain on poverty” mark poor and minority children for intervention in concert with neoliberal approaches to poverty. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This paper examines the professions as examples of “moral community” and explores how professional leaders possessed of moral intelligence can make a contribution to enhance the ethical fabric of their communities. The paper offers a model of ethical leadership in the professional business sector that will improve our understanding of how ethical behavior in the professions confers legitimacy and sustainability necessary to achieving the professions’ goals, and how a leadership approach to ethics can serve as an effective tool for the (...) dissemination of moral values in the organization. (shrink)

El presente artículo tiene como objetivo analizar la recepción argentina de los governmentality studies , particularmente con los denominados anglofoucauldians . En esta dirección, nos referimos, inicialmente a los “deslizamientos” y “sobreentendidos” implicados en la traducción local de la perspectiva que examinamos. En segundo lugar, en un nivel más teórico y general, abordamos las limitaciones que supone la analítica del gobierno entendida en términos de la descripción de unas racionalidades políticas. En este punto, proponemos un modo alternativo, aunque complementario, de (...) reflexión sobre las prácticas discursivas de gobierno. Para ello, nos nutrimos de las elaboraciones provenientes del análisis materialista del discurso. Finalmente, en las conclusiones reflexionamos acerca del Sur como posición enunciativa desde la cual contribuir al debate teórico-conceptual sobre el problema del gobierno y la gubernamentalidad. (shrink)

Un supuesto común dentro del debate interpretativo en torno a la descripción epicúrea de la amistad es que el hedonismo que promulgaba esta escuela implicaba al egoísmo como su consecuencia conceptual y doctrinal necesaria. Este trabajo plantea que la amistad epicúrea, lejos de ser un concepto que contradice su propio sistema, ilumina zonas del hedonismo que habían sido oscurecidas por este supuesto. Por esto, el objetivo de esta investigación es disolver –y no resolver– el problema de la coherencia entre el (...) concepto epicúreo de amistad y el hedonismo supuestamente egoísta. La primera parte de este trabajo está dedicada a describir por lo menos una parte de la discusión académica en torno al concepto epicúreo de amistad. Así, la segunda parte procura cuestionar, a partir de textos epicúreos que versan sobre la amistad y la justicia, la suposición de que Epicuro y los epicúreos basaban su sistema en el egoísmo. Finalmente, en la conclusión, se sintetizan los resultados del cuestionamiento y se plantean algunas consecuencias que la disolución del mentado problema podría tener en futuras investigaciones sobre la dimensión social del placer en Epicuro. (shrink)

Neo-republicanism seems well suited to provide insight into current policies for the control and restriction of immigration. In this paper, I discuss three different accounts of domination to assess whether they can provide intuitively acceptable responses to the types of domination experienced by different groups of immigrants. First, I present and criticize an argument offered by Philip Pettit in support of the view that immigration restrictions could in principle avoid being dominating. My criticism focuses on Pettit’s account of non-arbitrary governmental (...) action that claims that laws and policies are not dominating when people have democratic control over the government’s activity. Given the failure of Pettit’s argument, I turn to the proceduralist account of non-arbitrary state action proposed by Frank Lovett, and discuss the limitations of the account in diagnosing all ways in which border controls and immigration policy can generate domination. Finally, I present and defend the view that governmental action is not dominating when there are adequate checks that protect the objective interests of individuals. (shrink)

The debate over the improvement of moral capacity or moral enhancement through pharmacology has gained momentum in the last decade as a result of advances in neuroscience. These advances have led to the discovery and allowed the alteration of patterns of human behavior, and have permitted direct interventions on the neuronal structure of behavior. In recent years, this analysis has deepened regarding the anthropological foundations of morality and the reasons that would justify the acceptance or rejection of such technology. We (...) present a review of proposals for pharmacological interventions directed directly towards moral enhancement. In addition, we identify the ethical dilemmas that such interventions may generate, as well as the moral assessment of the authors of these studies. There is a moderate consensus on the risks of any intervention on the intimate structure of the human condition, its autonomy and identity, but there are large differences in explaining the reasons for this concern and especially in justifying such interventions. These findings show that it is necessary to investigate the moral assessment of authors and the ethical dimension within the field of pharmacology in order to identify future trends. (shrink)

This paper offers an answer to an objection to Phillip Pettit’s neo‐republican account of freedom as non‐domination raised by Sharon Krause. The objection is that widespread prejudice, such as systemic racism or sexism, generates significant obstacles to individuals’ free agency but that neo‐republicanism fails to explain why these obstacles reduce freedom. This is because neo‐republicanism defines domination in terms of the capacity for arbitrary interference, but many prejudiced actions do not involve physical coercion, threats, or any other behavior typically described (...) as types of interference. The paper discusses three strategies to account for the impact of widespread prejudice on the domination of groups. It argues that the most plausible strategy redefines domination in terms of behavior that is prima facie wrong and lacks appropriate checks. Such behavior includes interference but also includes prejudiced actions, such as failing to select the most qualified candidate for a job. (shrink)

Philosophers seeking to formulate a philosophy of mind that offers an alternative to the cur-rently dominant reductionist positions frequently appeal to the Kantian thesis that the mind is essentially spontaneous. Yet it is far from clear what the content of this thesis is, and what recommends it. In this paper, I discuss this question and propose a new answer – one that makes better philosophical and textual sense of Kant’s own claims than I believe has hitherto been offered. I do (...) this by focusing on Kant’s claim that, in particular, the represen-tation of categorial unity is spontaneous, rather than receptive. What I call the Single Spe-cies View of Spontaneity locates the rationale for this thesis in the fact that all representa-tion of categorial unity takes place in judgment and that judgment must be conceived as spontaneous. Against this I argue that Kant accepts a Two Species View of Spontaneity, according to which categorial unity can be represented in acts other than judgment. I defend this view by giving an account of Kant’s motivation for regarding categorial unity as spon-taneous, which has both a negative and a positive component. The negative component shows that categorial unity could not be accounted for by a mind whose representational capacities are entirely receptive. The positive component argues that Kant’s conception of cognition as the non-accidental agreement of a representation with its object requires him to hold that the mind is capable of an exercise of spontaneity that is directly involved in sense-perception and, therefore, distinct from judgment. It thus emerges that, properly under-stood, Kant’s thesis about the spontaneity of the mind has a much wider scope and rests on very different grounds than is commonly believed. (shrink)

RESUMEN Más allá de ser un mero recurso ornamental, la alusión a los perros que hace Platón en diferentes pasajes de la República parece realizarse con miras a defender importantes tesis políticas. Este artículo tiene como propósito develar algunas de estas tesis y busca defender la elección que hace Platón del perro, de entre otros animales, para caracterizar la figura del guardián y del filósofo. El texto aborda la analogía presentada en República según la cual la disposición natural para vigilar (...) es el elemento común que comparte un buen cachorro con un joven de buen linaje y pone en el centro de su interés el rol que tiene el perro, descendiente de un antepasado más bestial y salvaje, el lobo, por ser capaz de sintetizar fiereza y mansedumbre por medio del aprendizaje y la domesticación. ABSTRACT Plato's reference to dogs in different passages of the Republic is more than a mere embellishment; it also serves to defend important political theses. The purpose of this article is to reveal some of these theses and to defend the author's choice of the dog, among other animals, to characterize the figures of the guardian and of the philosopher. The text discusses the analogy presented in the Republic according to which the natural disposition to guard is the common element shared between a puppy and a young man from good descent. The article focuses on the dog's role - descending from a wilder and more beastly animal, the wolf - as that of being able to synthesize fierceness and gentleness through learning and domestication. (shrink)

We describe the ongoing citations to biomedical articles affected by scientific misconduct, and characterize the papers that cite these affected articles. The citations to 102 articles named in official findings of scientific misconduct during the period of 1993 and 2001 were identified through the Institute for Scientific Information Web of Science database. Using a stratified random sampling strategy, we performed a content analysis of 603 of the 5,393 citing papers to identify indications of awareness that the cited articles affected by (...) scientific misconduct had validity issues, and to examine how the citing papers referred to the affected articles. Fewer than 5% of citing papers indicated any awareness that the cited article was retracted or named in a finding of misconduct. We also tested the hypothesis that affected articles would have fewer citations than a comparison sample; this was not supported. Most articles affected by misconduct were published in basic science journals, and we found little cause for concern that such articles may have affected clinical equipoise or clinical care. (shrink)

The remarkable modern speculations concerning non-Euclidean sorts of space, of which Prof. Helmholtz gave some account in No. III. of MIND, are likely to be hailed as one of the chief difficulties with which the Kantian theory of space will have to deal. Digital edition compiled by Gabriele Dörflinger. Heidelberg University Library.

AimThe functional prognosis of patients after coma following either cardiac arrest or acute structural brain injury is often uncertain. These patients are associated with high mortality and disability. N20 and N70 somatosensory evoked potentials are used to predict prognosis. We evaluated the utility of SSEP as an early indicator of long-term prognosis in these patients.MethodsThis was a retrospective cohort study of patients admitted to the intensive care unit with a diagnosis of coma after CA or ABI. An SSEP study was (...) performed, including N20 and N70 at 24–72 h, after coma onset. Functional recovery was assessed 6–12 months later using the modified Glasgow scale. The study was approved by our local research ethics committee.ResultsIn the CA and ABI groups, the absence of N20 or N70 was a strong indicator of poor outcome. Conversely, the presence of N70 was an indicator of a good outcome.ConclusionSomatosensory evoked potentials are useful early prognostic markers with high specificity and sensitivity. Moreover, N70 has additional potential value for improving the prediction of good long-term functional outcomes.Clinical Trial Registration:[https://clinicaltrials.gov/], identifier [2018/01/001]. (shrink)

Probability theory promises to deliver an exact and unified foundation for inquiry in epistemology and philosophy of science. But philosophy of religion is also fertile ground for the application of probabilistic thinking. This volume presents original contributions from twelve contemporary researchers, both established and emerging, to offer a representative sample of the work currently being carried out in this potentially rich field of inquiry. Grouped into five parts, the chapters span a broad range of traditional issues in religious epistemology. The (...) first three parts discuss the evidential impact of various considerations that have been brought to bear on the question of the existence of God. These include witness reports of the occurrence of miraculous events, the existence of complex biological adaptations, the apparent 'fine-tuning' for life of various physical constants and the existence of seemingly unnecessary evil. The fourth part addresses a number of issues raised by Pascal's famous pragmatic argument for theistic belief. A final part offers probabilistic perspectives on the rationality of faith and the epistemic significance of religious disagreement. (shrink)

Lavoie and Talwar examine the phenomenon of prosocial lie telling: lying with the intention to benefit others. They investigate how well children aged 4 to 11 are able to conceal information about a surprise gift from their parents based on these children’s responses to their parents’ questions. Lavoie and Talwar conclude that, as children’s theory of mind abilities and working memory improve, their ability to conceal information from others also develops.

Although research on corporate social responsibility has grown steadily, little research has focused on CSR at the individual level. In addition, research on the role of environmental friendly organizational citizenship behaviors within CSR initiatives is scarce. In response to this gap and recent calls for further research on both individual and organizational variables of employees’ environmentally friendly, or green, behaviors, this article sheds light on the influence of these variables on three types of green employee behaviors simultaneously: recycling, energy savings, (...) and printing reduction. An initial theoretical model identifies both individual and organizational variables that affect different types of green behaviors as a stepping stone for further research. The results reveal managerial implications and future research directions on the design of effective social marketing interventions that motivate different types of OCBs in the workplace. In particular, the results suggest that creating separate interventions for each type of environmental behavior, as well as for each organization, sector, and type of organization , is necessary. In addition, this research illustrates patterns of attitudes, perceptions, and behaviors by exploring individual and organizational variables and behaviors across seven different organizations belonging to different sectors. (shrink)

Desde una hermenéutica ontológica política se hacen visibles y audibles prácticas singulares a partir del punto de vista de los estudios latinoamericanos, los cuales apelan por una perspectiva de afirmación como propone Arturo Escobar respecto a una mirada sobre la diversidad y singularidad de accio..

What can you say after you say that the world—or at least human life on it—looks like it's nearing its end? How about starting with wonder at the possibility that dialogue and subjectivity—the bases of human language—are possible now? In _Time and Human Language Now_ two lifelong friends share, in the form of a long-distance e-mail correspondence, a conversation about the relation between cosmos and consciousness, and about the possibility of being responsibly open toward the future without either despair or (...) unreasoning hope. The urgency that underlies this dialogue is the conviction that there can only be reason for hope if the members of homo sapiens can learn—soon—how vital and astonishing is the phenomenon of shared human presence through language. (shrink)

RESUMEN El texto explora, en mujeres mayores de 80 años, la experiencia vivida durante el pe ríodo conocido como La Violencia en Colombia. Se examina el "trauma" que, según la autora, se manifiesta como "rayones", lo que hace difícil traducirlo o interpretarlo, porque solo se percibe a través de la escucha. Se estudia lo que M. Heidegger exploró como "ser-ahí" y "ser-en-el-mundo", esto es, el estar lanzados al mundo en un de terminado contexto donde construimos nuestra subjetividad y aprendemos a (...) vivir, para entenderlo mediante estas experiencias femeninas singulares. ABSTRACT The text explores the experience lived during the period known as The Violence in Colombia by women now over 80. It examines the "trauma" that, according to the author, manifests itself in the form of "scratches", thus making it difficult to translate and interpret given that it is only perceptible through listening. The article discusses M. Heidegger's notions of Dasein and being-in-the-world, that is, our thrownness into the world in a specific context in which we construct our subjectivity and learn how to live, in order to understand them through these singular feminine experiences. (shrink)