Psychiatry is rapidly adopting digital phenotyping and artificial intelligence/machine learning tools to study mental illness based on tracking participants’ locations, online activity, phone and text message usage, heart rate, sleep, physical activity, and more. Existing ethical frameworks for return of individual research results (IRRs) are inadequate to guide researchers for when, if, and how to return this unprecedented number of potentially sensitive results about each participant’s real-world behavior. To address this gap, we convened an interdisciplinary expert working group, supported by (...) a National Institute of Mental Health grant. Building on established guidelines and the emerging norm of returning results in participant-centered research, we present a novel framework specific to the ethical, legal, and social implications of returning IRRs in digital phenotyping research. Our framework offers researchers, clinicians, and Institutional Review Boards (IRBs) urgently needed guidance, and the principles developed here in the context of psychiatry will be readily adaptable to other therapeutic areas. (shrink)

Graphical AbstractTo metastasize, cancer cells must be able to complete cell division in environments very different from their tissue of origin. We suggest that mitotic cell rounding, aided by several actin-regulatory oncogenes, may facilitate this process in a robust, context-independent manner.

In Italy, a judge reduced the sentence of a defendant by 1 year in response to evidence for a genetic predisposition to violence. The best characterized of these genetic differences, those in the monoamine oxidase A (MAOA), were cited as especially relevant. Several months previously in the USA, MAOA data contributed to a jury reducing charges from 1st degree murder (a capital offence) to voluntary manslaughter. Is there a rational basis for this type of use of MAOA evidence in criminal (...) court? This paper will review in context recent work on the MAOA gene–environment interaction in predisposing individuals to violence and address the relevance of such findings to murder trials. Interestingly, the MAOA genetic variants impact future violence and aggression only when combined with the adverse environmental stimuli of childhood maltreatment. Thus nature and nurture interact to determine the individual’s risk. Based on current evidence, I argue there is a weak case for mitigation. But should future experiments confirm the hypothesis that individual differences in impulse control and response to provocation found in MAOA-L men (without abuse) are significantly magnified when combined with childhood maltreatment, the case could turn into a stronger one. (shrink)

Patients with psychiatric illness feel the brunt of the intersection of many of our society's and our health care system's disparities, and the vulnerability of this population during the Covid‐19 pandemic cannot be overstated. Patients with psychiatric illness often suffer from the stigma of mental illness and receive poor medical care. Many patients with severe and persistent mental illness face additional barriers, including poverty, marginal housing, and food insecurity. Patients who require psychiatric hospitalization now face the risk of transmission of (...) Covid‐19 due to the inherent difficulties of social distancing within a psychiatric hospital. Patients whose freedom and self‐determination have been temporarily overruled as they receive involuntary psychiatric treatment deserve a setting that maintains their health and safety. While tele‐mental health has been rapidly expanded to provide new ways to access psychiatric treatment, some patients may have limitations in technological literacy or access to devices. The social isolation, economic fallout, and potential traumatization related to the current pandemic will disproportionately affect this vulnerable population, and society's duties to them must be considered. (shrink)

The outbreak of the COVID-19 pandemic had an impact on the global economy, including the provision of health services, with medical facilities and patients cancelling or postponing medical appointments. An alternative to in-person appointments was through the available forms of telemedicine. Scientific reports around the world have suggested that the accessibility and quality of health services declined. The aim of this study was to investigate the accessibility and quality of health services in Poland and to verify whether there were differences (...) between men and women in this respect. The study was based on the authors’ own survey questionnaire filled in by 265 respondents, including 181 women, 82 men, and 2 persons without a defined gender. The study revealed that during the COVID-19 pandemic, the accessibility and quality of health services declined. Additionally, women were more likely to use general and specialist health services than men, but a comparison of changes in the assessment of accessibility and quality of services by gender revealed no differences in the assessment of accessibility and quality. (shrink)

Since the 1980s, the mass media have changed the way they cover major political stories, like foreign policy crises. As a consequence, what the public learns about these events has changed. More media outlets cover major events than in the past, including the entertainment-oriented soft news media. When they do cover a political story, soft news outlets focus more on than traditional news media and less on the political or strategic context, or substantive nuances, of policy debates. Many Americans who (...) previously ignored most political news now attend to some information about major political events, like wars, via the soft news media. These changes have important implications for democratic politics. Most importantly, a large number of particularly persuadable potential voters are now tuning in to politics via soft news outlets. This gives politicians an incentive to develop strategies for reaching out to them. Such individuals care less about the nuances of policy and more about the personality of leaders and any sensational human drama that a policy, like a war, entails. Soft news consumers care less about geopolitics than about body bags. Politicians who want their votes are therefore likely to emphasize body bags more than geopolitics. In short, the media environment changes both the style and substance of politics in democracies. (shrink)

The American Journal of Bioethics, Volume 12, Issue 2, Page 22-24, February 2012.

The American Journal of Bioethics, Volume 11, Issue 12, Page 27-29, December 2011.

Substantial advancement in the diagnosis and treatment of psychiatric disorders may come from assembling diverse data streams from clinical notes, neuroimaging, genetics, and real-time digital footprints from smartphones and wearable devices. This is called “deep phenotyping” and often involves machine learning. We argue that incidental findings arising in deep phenotyping research have certain special, morally and legally salient features: They are specific, actionable, numerous, and probabilistic. We consider ethical and legal implications of these features and propose a practical ethics strategy (...) for managing them. (shrink)

In L. Frank Baum's story, Ozma of Oz, which is a sequel to Baum's much more famous story, The Wonderful Wizard of Oz, Dorothy and her companion come upon a wound-down mechanical man bearing a label on which are printed the following words: Smith and Tinker's Patent Double-Action, Extra-Responsive, Thought-Creating Perfect-Talking MECHANICAL MAN Fitted with our Special Clock-Work Attachment Thinks, Speaks, Acts, and Does Everything but Live As Dorothy and her companion are made to discover when they wind (...) up this man, he is indeed capable of doing all the things of which his label boasts—acting, speaking and even thinking. But as Tik-Tok himself insists, and no one in the story casts doubt on the matter, he is not alive. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophical Adventures in the Lands of Oz and EvGareth B. Matthews (bio)Charles Dodgson, using the pen name “Lewis Carroll,” was the first author in English to write philosophical fantasy for children. In naming his first Alice book Alice’s Adventures in Wonderland,1 Lewis Carroll may have been inspired by the famous saying of Aristotle that philosophy begins in wonder. More exactly, what Aristotle said was this: “For it is owing (...) to their wonder (thaumazein) that people both now begin, and first began to philosophize (philosophein)” (Metaphysics I, 1982b12-13). Plato expresses a similar idea in his dialogue Theatetus: “This is an experience characteristic of philosophy,” Plato has Socrates say, “this wondering: this is where philosophy begins and nowhere else” (155d).A reader might suppose that the wonder Plato and Aristotle thought could stimulate us to do philosophy was a Kantian awe at “the starry heavens above me and the moral law within me.”2 But, in fact, the wonder Plato and Aristotle allude to is a surprised recognition that something we thought we understood perfectly well actually presents a challenging perplexity (aporia). So for both Plato and Aristotle, philosophy begins in the wonder at a philosophically interesting perplexity.3 And, indeed, Alice’s adventures in Wonderland are adventures in philosophical perplexity.The first American writer of philosophical fantasy for children was L. Frank Baum, author of The Wonderful Wizard of Oz4 and a number of other Oz books. For Baum philosophical fantasy took a rather different form from the fantasy of Lewis Carroll. This should hardly be surprising. After all, Carroll was a philosopher and an Oxford don whose specialty was logic. The hallmark of his fantasy is clever and thought- provoking [End Page 37] repartee, such as one might hope to hear at high table in an Oxford college. Consider this passage from chapter 7 (“A Mad Tea-Party”) of Alice in Wonderland:“Take some more tea,” the March Hare said to Alice, very earnestly.“I’ve had nothing yet,” Alice replied in an offended tone, “so I can’t take more.”“You mean you can’t take less,” said the Hatter: “it’s very easy to take more than nothing.”5As this passage helps us realize, “A has had more tea than B” is normally taken to imply that, although both A and B have had some tea, the amount that A has had is more than the amount that B has had. However, it can also be taken to mean simply that the amount A has had is more than the amount B has had, even where, in the case of B, that amount is zero. Or consider this exchange from chapter 6 (“Humpty-Dumpty”) of Through the Looking-Glass:“I don’t know what you mean by ‘glory,’” Alice said.Humpty Dumpty smiled contemptuously, “Of course you don’t—till I tell you.I meant ‘There’s a nice knock-down argument for you!’”“But ‘glory’ doesn’t mean ‘a nice knock-down argument,’” Alice objected.“When I use a word,” Humpty Dumpty said, in rather a scornful tone,“it means just what I choose it to mean—neither more nor less.”“The question is,” said Alice, “whether you can make words mean so many different things.”“The question is,” said Humpty Dumpty, “which is to be master—that’s all.”6This characteristically clever and amusing exchange forces readers to make a distinction between lexical meaning and speaker meaning. Of course the word “glory” does not mean “there’s a nice knock-down argument for you,” but what a speaker might mean to communicate by using the word “glory” is another issue. Moreover, the relationship between lexical meaning and speaker meaning is a very interesting issue in linguistics and the philosophy of language.Nothing like this clever repartee is to be found in the Oz books. Nor should that fact be very surprising. Frank Baum never took a philosophy course; he never even went to college. He was a theater producer and journalist. Yet, despite this lack of academic background, perhaps the most striking feature7 of Baum’s writing—something almost universally ignored in the scholarly literature on Baum... (shrink)

Abstract I provide an account of the nature of seemings that explains why they are necessary for justification. The account grows out of a picture of cognition that explains what is required for epistemic agency. According to this account, epistemic agency requires (1) possessing the epistemic aims of forming true beliefs and avoiding errors, and (2) having some means of forming beliefs in order to satisfy those aims. I then argue that seeming are motives for belief characterized by their role (...) of providing us with doxastic instructions guided by our epistemic aims. Understanding the nature of seemings allows us to underwrite recent epistemological work by Michael Huemer, and shows why he was right to claim that seemings are the source of all justification. I then look at some objections both to my arguments regarding the connection between seemings and justification, and to Huemer’s related “Principle of Phenomenal Conservatism”. Content Type Journal Article Pages 1-21 DOI 10.1007/s11098-011-9830-2 Authors Matthew Skene, Syracuse University, 8330 E. Quincy Ave., I-307, Denver, CO 80237, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116. (shrink)

It's often thought that when we reason to new judgments in inference, we aim at believing the truth, and that this aim of ours can explain important psychological and normative features of belief. I reject this picture: the structure of aimed activity shows that inference is not guided by a truth‐aim. This finding clears the way for a positive understanding of how epistemic goods feature in our doxastic lives. We can indeed make sense of many of our inquisitive and deliberative (...) activities as undertaken in pursuit of such goods; but the evidence‐guided inferences in which those activities culminate will require a different theoretical approach. (shrink)

The aim in this paper is to focus on one of the proposals about successful perception that has led its adherents to advance some kind of disjunctive account of experience. The proposal is that we should understand the conscious sensory experience involved in successful perception in relational terms. I first try to clarify what the commitments of the view are, and where disagreements with competing views may lie. I then suggest that there are considerations relating to the conscious character of (...) our perception of events that speak in its favour. (shrink)

This paper argues that there is reason to distinguish between moral responsibility and blameworthiness and, in particular, that we can acknowledge that a person is responsible for the negative outcomes of their behavior without this necessarily informing our judgments about the person’s blameworthiness. This general theme is elaborated in the context of a discussion of some of Björn Petersson’s work on collective moral responsibility.

This chapter focuses on the phenomenology of mental agency by addressing the question of the ontological category of the conscious mental acts an agent is aware of when engaged in such directed mental activities as conscious calculation and deliberation. An argument is offered for the claim that the mental acts in question must involve phenomenally conscious mental events that have temporal extension. The problem the chapter goes on to address is how to reconcile this line of thought with Geach's arguments (...) for the claim that mental acts like judging lack temporal extension. (shrink)

MacIntyre argues that management embodies emotivism, and thus is inherently amoral and manipulative. His claim that management is necessarily Weberian is, at best, outdated, and the notion that management aims to be neutral and value free is incorrect. However, new forms of management, and in particular the increased emphasis on leadership which emerged after MacIntyre’s critique was published, tend to support his central charge. Indeed, charismatic and transformational forms of leadership seem to embody emotivism to a greater degree than do (...) more Weberian, bureaucratic forms of management; hence, MacIntyre’s central contention about our emotivistic culture seems to be well founded. Having criticised the details but defended the essence of MacIntyre’s critique of management, this paper sketches a MacIntyrean approach to management and leadership by highlighting the affinities between MacIntyre’s political philosophy and Greenleaf’s concept of servant leadership. (shrink)

Evolutionary psychologists attempt to infer our evolved psychology from the selection pressures present in our ancestral environments. Their use of this inference strategy—often called “adaptive thinking”—is thought to be justified by way of appeal to a rather modest form of adaptationism, according to which the mind's adaptive complexity reveals it to be a product of selection. I argue, on the contrary, that the mind's being an adaptation is only a necessary and not a sufficient condition for the validity of adaptive (...) thinking, and that evolutionary psychology's predictive project is in fact committed to an extremely strong and highly implausible form of adaptationism. According to this “strong adaptationism,” the macroevolutionary trajectory of a population is determined by, and therefore predictable on the basis of, the selection pressures acting upon it. Not only is this form of adaptationism prima facie highly implausible, it requires making a number of naïve and likely false assumptions concerning the nature of heritable phenotypic variation in natural populations. In particular, it assumes that phenotypic variation is inevitably small in its extent, unbiased in its direction, and copious in its quantity. Because it is unlikely that these conditions obtain as a general rule, and even more unlikely that they obtained in early human populations, I conclude that there is little reason to believe that adaptive thinking can be used to infer the current structure of our minds from evidence of past selection pressures. (shrink)

According to George Lucas, Star Wars is a morality play, a mythological tale of good and evil that's meant to teach timeless lessons about the moral life. This chapter shows how the moral framework of natural law ethics provides a philosophical foundation for the morality of the Force and helps illuminate Star Wars' moral themes.

Basal cognition investigates cognition working upward from nonneuronal organisms. Because basal cognition is committed to empirically testable hypotheses, a methodological challenge arises: how can experiments avoid using zoocentric assumptions that ignore the ecological contexts that might elicit cognitively driven behavior in nonneuronal organisms? To meet this challenge, I articulate the principle of dynamic holism (PDH), a methodological principle for guiding research on nonneuronal cognition. I describe PDH’s relation to holistic research programs in human-focused cognitive science and psychology then present an (...) argument from analogy based on holistic developmental biology. Last, I examine two experiments exemplifying the need for PDH. (shrink)

What makes teaching a moral endeavor? How can we prepare classroom practitioners for engaging in that moral endeavor in meaningful and effective ways? This volume brings together leading scholars who draw upon both their academic expertise and substantial wisdom of practice to offer a variety of perspectives on the challenge of preparing today’s teachers for the moral work of teaching. Book Features: Examines the role that teacher preparation and development can play in addressing the moral work of teaching. Highlights the (...) work of leading scholars from educational psychology, educational philosophy, and teacher education. Provides compelling insights for identifying the next generation of our nation’s best teachers. Contributors: Wolfgang Althof, Karen Benson, Marvin Berkowitz, Donald Blumenfeld-Jones, Elizabeth Campbell, Julie Canniff, Mary Crawford, Lana Daly, Rebecca Evers, Catherine Fallona, Gary Fenstermacher, Anthony Holter, Lisa Johnson, Daniel Lapsley, Darcia Narvaez, Virginia Navarro, Larry Nucci, Joy Pelton, Virginia Richardson, Don Senneville, David Light Shields, Barbara Stengel, Jonatha Vare, Marilyn Watson. (shrink)

It has been argued that nonreductive physicalism’s problems with mental causation disappear if we abandon the intuitive but naïve production-based conception of causation in favor of one based on counterfactual dependence and difference-making. In recent years, this response has been thoroughly developed and defended by James Woodward, who contends that Kim’s causal exclusion argument, widely thought to be the most serious threat to nonreductive mental causation, cannot even be given a coherent formulation within Woodward’s preferred interventionist framework. But Woodward has, (...) even more recently, defended a pair of necessary conditions on mental causation and higher-order causation more generally, and it is here that the interventionist framework proves less friendly to nonreductive mental causation. Functionalism is arguably the most important species of nonreductive physicalism concerning specifically mental properties, but, as I argue, functional properties fail both of Woodward’s tests of causal relevance, one of them in two different ways. The problem, moreover, seems unique to functionalism, for other types of higher-order properties appear to pass Woodward’s tests. If functionalism faces defeat even in such friendly territory, its problems with mental causation are not an artifact of naïve metaphysics. They run deep. (shrink)

This paper reassesses the Cooper-Hadot debate surrounding how students are converted to philosophy as a way of life (section 1) through engagement with philosophical protreptics. In section 2, the paper identifies the core “argument from finality” in philosophical protreptics seeking to convert non-philosophers to philosophy, starting from the universal human interest in securing eudaimonia. In line with Cooper, this argument seeks to persuade prospective students on rational grounds, so that their choice to philosophise would be rationally motivated. In section 3.1, (...) the paper illustrates how in Plato's Euthydemus (a) the choice to undertake philosophy is rationally justified by Socrates, using the eudaimonistic argument from finality. In section 3.2, by recourse to Aristotle's Protrepticus, the paper shows how the protreptic texts also compared philosophy to other intellectual pursuits, notably rhetoric, so as to recommend philosophy specifically for delivering a directive wisdom concerning how to live. (shrink)

Aby Warburg's Bilderatlas Mnemosyne, left unfinished in 1929, has attracted significant interest in recent decades. This essay offers a new interpretation of Warburg's “picture atlas,” not in relation to modernist collage and photomontage, but as an heir to scientific pedagogical exhibitions of the late Wilhelmine period. It deals in particular with two “public enlightenment” shows curated by the Leipzig medical historian Karl Sudhoff, whose work Warburg admired and employed: the first on with the history of hygiene in Dresden in 1911, (...) the second in Leipzig, three years later, on the development of scientific images. Like Warburg, Sudhoff appreciated artworks and artifacts as sources for the history of science and medicine. His exhibitions consisted of assemblages of photographic reproductions—some of which were provided by Warburg himself—and uncannily anticipate Mnemosyne in both form and content. By examining the exchange of materials and display methods between the two scholars, the article explores how their respective visual projects reflected deeper disagreements over the public role of science, the epistemic power of images, and the persistence of the irrational in the human psyche. (shrink)

The idea of philosophy as a 'way of life' is not a new one. From the first recorded philosophy by Plato, there has been a tradition of thinking about philosophy as pointing us towards the good life, happiness and an ethical existence. But where does this notion that philosophy has anything to offer in terms of guiding us in how to live and live well come from? In this first ever introduction to philosophy as a way of life, Matthew (...) Sharpe and Michael Ure take us us through the history of the idea from Plato and the Buddha to Foucault, Hadot and Zizek. They examine the kinds of practical exercises each thinker recommended and practiced to transform their philosophy into manners of living and acting. Philosophy as a Way of Life also examines the recent resurgence of thinking about philosophy as a practical, lived reality and why this ancient tradition still has so much relevance and power in the contemporary world. (shrink)

If God is good, then why did he do that? Violent wars, harsh laws, pronounced judgments. Christianity proclaims God's goodness, yet the Bible is filled with passages that seem to paint a different picture. On the surface, such depictions can hinder our confidence in God's goodness. But when we're willing to look deeper, we discover a consistent purpose behind everything God does--and that he is greater than we could ever imagine. Alongside bestselling author Josh McDowell, Matthew Tingblad invites you (...) to discover how a good God has good reasons for his challenging actions in the Bible. Throughout, you will uncover the reality of God's consistent motives and purposes: holiness, justice, and radical mercy. Whether you have your own questions about God or are ministering to those who do, Matthew and Josh will guide you through these difficult passages and ideas, all the while pointing to God's power and redeeming love. Find confidence and joy in discovering that God is good--always good--even in the passages of Scripture that appear to convey otherwise." - back cover. (shrink)

This chapter offers a complete account of Aristotle’s underexplored treatment of the virtue of wittiness (eutrapelia) in Nicomachean Ethics IV.8. It addresses the following questions: (1) What, according to Aristotle, is this virtue and what is its structure? (2) How do Aristotle’s moral psychological views inform Aristotle’s account, and how might Aristotle’s discussions of other, more familiar virtues, enable us to understand wittiness better? In particular, what passions does the virtue of wittiness concern, and how might the virtue (and its (...) attendant vices) be related to the virtue of temperance (and its attendant vices)? (3) How does wittiness, as an ethical virtue, benefit its possessor? (4) How can Aristotle resolve some key tensions that his introducing a virtue of wittiness apparently generates for his ethics? In addition to exploring these questions, this chapter challenges some commonly accepted accounts of Aristotle’s views on the nature of the laughable. (shrink)

This book is the first English-language collection of essays by leading Camus scholars around the world to focus on Albert Camus’ place and status as a philosopher amongst philosophers, engaging with leading Western thinkers, and considering themes of enduring interest.

Moral expressivists think that moral thoughts and sentences don’t represent or describe the world, at least not in any interesting sense. Global expressivists think that _no_ thoughts or sentences represent the world; local expressivists think that some do and others don’t. Huw Price has influentially argued that local expressivism collapses into global expressivism, due both to the effects of minimalist theories of representation and similar concepts, and to an unappreciated consequence of the success of specific expressivist theories like moral expressivism. (...) In this paper I argue that Price’s arguments don’t succeed. While they can be fixed, doing so makes them miss their intended target. Local expressivists should therefore not be worried by Price’s arguments. (shrink)

Ethics Lost in Modernity: Reflections on Wittgenstein and Bioethics turns to the philosopher Ludwig Wittgenstein as a guide to understand the immense success--yet great danger--of bioethics. Matthew Vest traces the story of bioethics since its inception in the late 1960s as a way to uncover a number of hidden assumptions within modern ethics that relies upon scientific theorizing as the fundamental way of thinking. Autonomy and utilitarianism, in particular, are two nearly unquestioned goals of scientific theorizing that are easily (...) accessible, but at what cost? Vest argues that such an ethics enacts a thin moral calculation that runs the risk of enslaving ethics to scientism. Far from the depth of religious ethos and practices of virtue, modern ethics is lost amidst thin ethical theories, enacting a language game that instrumentalizes ethics in service of technological, bureaucratic, and professional end goals. He proposes that true moral living is far from anti-science, but rather is envisioned best when ethics and science are balanced with keen insights from ancient sacred cosmology. (shrink)

The National Science Foundation's Second Merit Criterion, or Broader Impacts Criterion , was introduced in 1997 as the result of an earlier Congressional movement to enhance the accountability and responsibility as well as the effectiveness of federally funded projects. We demonstrate that a robust understanding and appreciation of NSF BIC argues for a broader conception of research ethics in the sciences than is currently offered in Responsible Conduct of Research training. This essay advocates augmenting RCR education with training regarding broader (...) impacts. We demonstrate that enhancing research ethics training in this way provides a more comprehensive understanding of the ethics relevant to scientific research and prepares scientists to think not only in terms of responsibly conducted science, but also of the role of science in responding to identified social needs and in adhering to principles of social justice. As universities respond to the mandate from America COMPETES to “provide training and oversight in the responsible and ethical conduct of research”, we urge institutions to embrace a more adequate conception of research ethics, what we call the Ethical Dimensions of Scientific Research, that addresses the full range of ethical issues relevant to scientific inquiry, including ethical issues related to the broader impacts of scientific research and practice. (shrink)

In this chapter, we consider the plausibility and consequences of the use of the term “honest errors” to describe the accidental killings of civilians resulting from the US military’s drone campaigns in Iraq, Syria, Afghanistan, and elsewhere. We argue that the narrative of “honest errors” unjustifiably excuses those involved in these killings from moral culpability, and reinforces long-standing, pernicious assumptions about the moral superiority of the US military and the inevitability of civilian deaths in combat. Furthermore, we maintain that, given (...) the knowledge-distorting practices within the US military’s organizational structure, few if any civilian deaths from drone strikes meet the criteria of a genuinely morally excusing “honest mistake”. Instead, these accidental killings often reflect objectionable attitudes of relative disregard for the safety of civilians. These attitudes are, we argue, sufficient to warrant the attribution of blame and moral responsibility, both with respect to certain individual actions and with respect to the US military as an institution. In light of this, we propose incorporating a Principle of the Moral Equality of Non-combatants into military assessments of what counts as “acceptable risk” to civilians. This would go some way, we argue, to redressing the ongoing injustice inflicted on the victims of civilian killings by the failure of the US military and US political leadership to take moral responsibility for unjustified civilian deaths. (shrink)

Introduction -- The syntax of English clefts -- Clefts and the licensing of relative clauses -- Clefts in Slavonic languages -- The syntax of specificational sentences -- Conclusion.