The works of Mary Wollstonecraft (1759-1797) ranged from the early Thoughts on the Education of Daughters to The Female Reader, a selection of texts for girls, and included two novels. But her reputation is founded on A Vindication of the Rights of Woman of 1792. This treatise is the first great document of feminism—and is now accepted as a core text in western tradition. It is not widely known that the germ of Wollstonecraft’s great work came out of an earlier (...) and much shorter vindication—A Vindication of the Rights of Men (1790), written in the context of the issues raised by the French Revolution. This edition, which follows the model of other Broadview Editions in including a range of materials that help the reader to see the work in the context of its era out of which it emerged, is arranged chronologically, opening with Wollstonecraft’s “other vindication.” It also includes a wide range of other documents in appendices, as well as a comprehensive and authoritative introduction, chronology, and full index. (shrink)

fusion theory challenges efforts to see theory as inhibiting by presenting an approach that is innovative, eclectic, and subtle in order to draw out competing and constellating ideas and opinions. This collected volume of essays examines fusion theory and demonstrates how the theory can be applied to the reading of various works of Indian English novelists.

An important function of the self is to identify external objects that are potentially personally relevant. We suggest that such objects may be identified through mere ownership. Extant research suggests that encoding information in a self-relevant context enhances memory , thus an experiment was designed to test the impact of ownership on memory performance. Participants either moved or observed the movement of picture cards into two baskets; one of which belonged to self and one which belonged to another participant. A (...) subsequent recognition test revealed that there was a significant memory advantage for objects that were owned by self. Acting on items had no impact on memory. Results are discussed with reference to the importance of self-object associations in cognition. (shrink)

Aim To ascertain the quantity and nature of gifts and items provided by the pharmaceutical industry in Australia to medical specialists and to consider whether these are appropriate in terms of justifiable ethical standards, empirical research and views expressed in the literature.

Using a policy-capturing approach with a broad student sample we examine how individuals’ economic, social and environmental values influence their propensity to engage in a broad range of sustainability-related corporate actions. We employ a multi-dimensional sustainability framework of corporate actions and account for both the positive and negative impacts associated with corporate activity—termed strength and concern actions, respectively. Strong economic values were found to increase the propensity for concern actions and the willingness to work in controversial industries. Individuals with balanced (...) values were as likely as those with strong economic values to pursue positive economic outcomes, but without the same downside potential for concern actions. We also found significant gender effects, with females being less likely to engage in concern actions and more supportive of social and environmental strength actions. (shrink)

Delirium, a common syndrome in terminally ill people, presents specific challenges to a good death in end‐of‐life care. This paper examines the relational engagement between hospice nurses and their patients in a context of end‐of‐life delirium. Ethnographic fieldwork spanning 15 months was conducted at a freestanding residential hospice in eastern Canada. A shared value system was apparent within the nursing community of hospice; patients’ comfort and dignity were deemed most at stake and therefore commanded nurses’ primary attention. This overarching commitment (...) to comfort and dignity shaped all of nursing practice in this hospice, including practices related to end‐of‐life delirium. The findings of this study elaborate the ways in which hospice nurses interpreted and responded to the discomfort of their patients in delirium, as well as the efforts they made to understand their patients’ subjective experiences and to connect with them in supportive ways. In addition to what is already known about clinical assessment and treatment of delirium in palliative care settings, the findings of this study offer points of reflection for nurses anywhere who are contending with the relational challenges that delirium presents in end‐of‐life care. (shrink)

BackgroundPublic Safety Personnel are routinely exposed to human suffering and need to make quick, morally challenging decisions. Such decisions can affect their psychological wellbeing. Participating in or observing an event or situation that conflicts with personal values can potentially lead to the development of moral injury. Common stressors associated with moral injury include betrayal, inability to prevent death or harm, and ethical dilemmas. Potentially psychologically traumatic event exposures and post-traumatic stress disorder can be comorbid with moral injury; however, moral injury (...) extends beyond fear to include spiritual, cognitive, emotional or existential struggles, which can produce feelings of severe shame, guilt, and anger.ObjectiveThis scoping review was designed to identify the extant empirical research regarding the construct of moral injury, its associated constructs, and how it relates to moral distress in firefighters, paramedics, and police officers.MethodsA systematic literature search of peer-reviewed research was conducted using databases MEDLINE, EMBASE, APA PsychInfo, CINHAL PLUS, Web of Science, SCOPUS, and Google Scholar. Included studies were selected based on the inclusion criteria before being manually extracted and independently screened by two reviewers.ResultsThe initial database search returned 777 articles, 506 of which remained after removal of duplicates. Following review of titles, abstracts, and full texts, 32 studies were included in the current review. Participants in the articles were primarily police officers, with fewer articles focusing on paramedics and firefighters. There were two studies that included mixed populations. Most studies were qualitative and focused on four topics: values, ethical decision-making, organizational betrayal, and spirituality.ConclusionPublic safety organizations appear to recognize the experience of moral distress or moral injury among public safety personnel that results from disconnects between personal core values, formal and informal organizational values, vocational duties, and expectations. Further research is needed to better understand moral distress or moral injury specific to public safety personnel and inform training and treatment in support of public safety personnel mental health. (shrink)

Teleosemantics seeks to explain meaning and other intentional phenomena in terms of their function in the life of the species. This volume of new essays from an impressive line-up of well-known contributors offers a valuable summary of the current state of the teleosemantics debate.

We argue that Hume was wrong to identify constant conjunction in time as the sole associative principle responsible for belief. On principles that can be grounded on his own account, constant contiguity in space ought to produce the same effect. We close by examining some of the ways in which a recognition of the influence of contiguity relations might have assisted Hume in resolving problems that otherwise arise with his accounts of causality and objectivity.

In the WebSurf task, humans forage for videos paying costs in terms of wait times on a time-limited task. A variant of the task in which demands during the wait time were manipulated revealed the role of attention in susceptibility to sunk costs. Consistent with parallel tasks in rodents, previous studies have found that humans preferred shorter delays, but waited longer for more preferred videos, suggesting that they were treating the delays economically. In an Amazon Mechanical Turk sample, we replicated (...) these predicted economic behaviors for a majority of participants. In the lab, participants showed susceptibility to sunk costs in this task, basing their decisions in part on time they have already waited, which we also observed in the subset of the mTurk sample that behaved economically. In another version of the task, we added an attention check to the wait phase of the delay. While that attention check further increased the proportion of subjects with predicted economic behaviors, it also removed the susceptibility to sunk costs. These findings have important implications for understanding how cognitive processes, such as the deployment of attention, are key to driving re-evaluation and susceptibility to sunk costs. (shrink)

Healthcare institutions have been making increasing efforts to standardize consultation methodology and to accredit both bioethics training programs and the consultants accordingly. The focus has traditionally been on the ethics consultation as the relevant unit of ethics intervention. Outcome measures are studied in relation to consultations, and the hidden assumption is that consultations are the preferred or best way to address day-to-day ethical dilemmas. Reflecting on the data from an internal quality improvement survey and the literature, we argue that having (...) general ethics education as a key function of ethics services may be more important in meeting the contemporaneous needs of acute care settings. An expanded and varied ethics education, with attention to the time constraints of healthcare workers’ schedules, was a key recommendation brought forward by survey respondents. Promoting ethical reflection and creating a culture of ethics may serve to prevent ethical dilemmas or mitigate their effects. (shrink)

: Care work straddles the divide between activities performed out of love and those performed for pay. The tensions created for workers by this divide raise questions concerning connections between recognition and redistribution. Through an analysis of mobilization among childcare workers, we argue that care workers can address redistribution and recognition simultaneously through vocabularies of both skill and virtue. We conclude with a discussion of strategies to overcome the false dichotomy between recognition and redistribution.

This is the first edition in over a century to present David Hume's Enquiry concerning Human Understanding, Dissertation on the Passions, Enquiry concerning the Principles of Morals, and Natural History of Religion in the format he intended: collected together in a single volume. Hume has suffered a fate unusual among great philosophers. His principal philosophical work is no longer published in the form in which he intended it to be read. It has been divided into separate parts, only some (...) of which continue to be published. This volume repairs that neglect by presenting the four pieces that Hume in later life desired to "alone be regarded as containing [his] philosophical sentiments and principles" in the format he preferred, as a single volume with an organization that parallels that of his early Treatise of Human Nature. This edition's introduction comments on the historical origins and evolution of the four parts and draws attention to how they mutually inform and support one another. The text is based on the first (1758) edition of Hume's Essays and Treatises on Several Subjects. Notes advise the reader of the changes made in the final (1777) edition. Excerpts from the work of some of Hume's most important contemporary critics are included as appendices. Hume's abundant references to ancient historians, geographers, poets, and philosophers—many of them now quite obscure—are rendered accessible in this volume through extensive textual notes and a bibliography of online sources. (shrink)

Care work straddles the divide between activities performed out of love and those performed for pay. The tensions created for workers by this divide raise questions concerning connections between recognition and redistribution. Through an analysis of mobilization among childcare workers, we argue that care workers can address redistribution and recognition simultaneously through vocabularies of both skill and virtue. We conclude with a discussion of strategies to overcome the false dichotomy between recognition and redistribution.

This paper reviews the principal objections that Hume's Scots "common sense" contemporaries had to his account of the understanding. In the absence of any but the most scant evidence of Hume's own reactions to these criticisms, it weighs what he might have said in his own defense.

Stanovich & West's assumption of discrete System 1 and System 2 mechanisms is questionable. System 2 can be understood as emerging from individuals who score high on several normally distributed cognitive mechanisms supporting System 1. Cognitions ascribed to System 1 and System 2 appear to be directed toward the same evolutionary significant goals, and thus are likely to have emerged from the same selection pressures.

Care work straddles the divide between activities performed out of love and those performed for pay. The tensions created for workers by this divide raise questions concerning connections between recognition and redistribution. Through an analysis of mobilization among childcare workers, we argue that care workers can address redistribution and recognition simultaneously through vocabularies of both skill and virtue. We conclude with a discussion of strategies to overcome the false dichotomy between recognition and redistribution.

This volume encompasses deeply critical dialogues that question how the field of psychology exists within and is shaped by the current neoliberal political context. Spanning from psychoanalysis to post-colonial theory, these far-reaching discussions consider how a greater ethical responsiveness to human experience and sociopolitical arrangements may reopen the borders of psychological discourse. With the understanding that psychology grows in the soil of neoliberal terrain and is a chief fertilizer for neoliberal expansion, the interviews in this book explore alternative possibilities for (...) this field of study might function. By offering their own unique responses regarding the current condition of their respective disciplines, these scholars critically consider the current conceptual frameworks that set the theoretical boundaries of psychology, and contemplate the ethical responsibilities currently affecting the field. This book will prove essential for scholars and students across several disciplines including psychology, philosophy, ethics, and post-colonial and socio-cultural studies, as well as practicing mental health professionals with an interest in the importance of psychological and social theory. (shrink)

Many philosophers have argued that psychological time is a fundamental, inherent quality of consciousness that provides continuity and sequence to mental events—enabling memory. And, since memory is consciousness, psychological time enables the individual intentionality of consciousness. Levinas , on the other hand, argues that an individual’s past, in the most original sense, is the past of other. The irreducible alterity of one’s past sets the stage for the other who co-determines the meaning of the past. This paper is about the (...) exploration cultural memory within the context of a Caucasian doctoral student entering into an African-American community during an internship, who finds that cultural memories are remarkably more complicated than the propositional description of historic events. The paper further explores how cultural memory is not a record of “what happened” but a sociolinguistic creative meaning making process. Histories can be contested. Memory, on the other hand, never adheres to the strict true or false dichotomy. Memory is like searching for the Divine, it cannot be found, only revealed in mysterious and small details. Memory, is the intruding of the infinite, creating as an effect the idea of a finite , they are not “representations” of the past nor are they a kind of mnemonic system of subjectivism to mediate all of consciousness. (shrink)

ObjectivesIn 2015, the Province of Quebec, Canada passed a law that allowed voluntary active euthanasia. Palliative care stakeholders in Canada have been largely opposed to euthanasia, yet there is little research about their views. The research question guiding this study was the following: How do palliative care physicians in Quebec position themselves regarding the practice of VAE in the context of the new provincial legislation?MethodsWe used interpretive description, an inductive methodology to answer research questions about clinical practice. A total of (...) 18 palliative care physicians participated in semistructured interviews at two university-affiliated hospitals in Quebec.ResultsParticipants positioned themselves in opposition to euthanasia. Their justifications were framed within their professional commitment to not hasten death, which sat in tension with the value of patients’ autonomy to choose how to die. Participants described VAE as unacceptable if it impeded opportunities to evaluate and alleviate suffering. Further, they contested government rhetoric that positioned VAE as a way to improve end-of-life care. Participants felt that VAE would diminish the potential of palliative care to relieve suffering. Dilemmas were apparent in their narratives, about reconciling respect for patient autonomy with broader palliative care values, and the value of accompanying and not abandoning patients who make requests for VAE while being committed to neither prolonging nor hastening death.ConclusionsThis study provides insight into nuanced positions of experienced palliative care physicians in Quebec and confirms expected tensions between an important stakeholder and the practice of VAE as guided by the new legislation. (shrink)

It is argued that “human-centredness” will be an important characteristic of systems that learn tasks from human users, as the difficulties in inductive inference rule out learning without human assistance. The aim of “programming by example” is to create systems that learn how to perform tasks from their human users by being shown examples of what is to be done. Just as the user creates a learning environment for the system, so the system provides a teaching opportunity for the user, (...) and emphasis is placed as much on facilitating successful teaching as on incorporating techniques of machine learning. If systems can “learn” repetitive tasks, their users will have the power to decide for themselves which parts of their jobs should be automated, and teach the system how to do them — reducing their dependence on intermediaries such as system designers and programmers.This paper presents principles for programming by example derived from experience in creating four prototype learners: for technical drawing, text editing, office tasks, and robot assembly. A teaching metaphor (a) enables the user to demonstrate a task by performing it manually, (b) helps to explain the learner's limited capabilities in terms of a persona, and (c) allows users to attribute intentionality. Tasks are represented procedurally, and augmented with constraints. Suitable mechanisms for attention focusing are necessary in order to control inductive search. Hidden features of a task should be made explicit so that the learner need not embark on the huge search entailed by hypothesizing missing steps. (shrink)

This article begins by accepting that strategic ignorance, or agnotology, underpins academic practice and perpetuates the systemic disadvantage experienced on a global level by non-White and Indige...

1 Evidence-based policy requires researchers to provide the answers to ecological questions that are of interest to policy makers. To find out what those questions are in the UK, representatives from 28 organizations involved in policy, together with scientists from 10 academic institutions, were asked to generate a list of questions from their organizations. 2 During a 2-day workshop the initial list of 1003 questions generated from consulting at least 654 policy makers and academics was used as a basis for (...) generating a short list of 100 questions of significant policy relevance. Short-listing was decided on the basis of the preferences of the representatives from the policy-led organizations. 3 The areas covered included most major issues of environmental concern in the UK, including agriculture, marine fisheries, climate change, ecosystem function and land management. 4 The most striking outcome was the preference for general questions rather than narrow ones. The reason is that policy is driven by broad issues rather than specific ones. In contrast, scientists are frequently best equipped to answer specific questions. This means that it may be necessary to extract the underpinning specific question before researchers can proceed. 5 Synthesis and applications. Greater communication between policy makers and scientists is required in order to ensure that applied ecologists are dealing with issues in a way that can feed into policy. It is particularly important that applied ecologists emphasize the generic value of their work wherever possible. (shrink)

Hume appears to have sometimes taken religion to be founded on reason, at other times to have taken it to be founded on faith, and at yet other times to be based on authority. All of these views can be found in the different pieces collected together in the second volume of his Essays and Treatises on Several Subjects. By means of an analysis of what Hume meant by "genuine religion," "true religion," and "rational religion," I uncover a consistent, sincere (...) view that Hume sustained throughout his published works. This view is atheistic. (shrink)

Hume had two principal arguments for denying that we can have an idea of a vacuum, an argument from the non-entity of unqualified points and an argument from the impossibility of forming abstract ideas of manners of disposition. He also made two serious concessions to the opposed view that we can indeed form ideas of vacua, namely, that bodies that have nothing sensible disposed between them may permit the interposition of other bodies without any apparent motion or occlusion and that (...) it is possible to conceive the contents of a room to be evacuated without being compelled to conceive the walls moving into contact. To reconcile these concessions with his arguments and show why we only “falsely imagine” that we can form the idea of a vacuum, Hume developed a psychological theory of the perception of “invisible and intangible distance” that has something in common with Berkeley’s account of the perception of outward distance. This paper argues that this theory is both untenable and inconsistent with fundamental Humean principles. It explains why Hume should have rejected the two arguments against the idea of a vacuum and why accepting ideas of vacua would have been more in line with the rest of his thought than attempting to deny that we have any such ideas. (shrink)

In Book 1, Part 2, Section 3 of his _Treatise of Human Nature_, David Hume argued that the idea of time arises from the experience of succession. In doing so, he raised a difficult question about the nature of that experience. The experience must be an experience had over time, not an experience of time. But how is that possible? This paper investigates how far mechanisms Hume appealed to when accounting for such related phenomena as causal inference, the understanding (...) of abstract terms and the attribution of necessitating power to causes – habituation, the formation of expectations and the projection of feelings – can serve as a Humean way of defending Hume's account of temporal experience. In passing the paper questions the soundness of Hume's arguments for concluding that it is impossible to experience time without experiencing change. (shrink)

This chapter examines what Hume and Reid had to say about what Reid called our intellectual powers: sensation, conception, perception, memory, abstraction, judgement, and reasoning. In the process it examines their opposed views on the nature of mind, on the representation of space and the spatiality of mental content, on temporal experience and the metaphysics of time, on the conception of non-existent objects, and on conceivability and possibility. The chapter critically examines what each had to say in his own defence (...) and what Reid had to say in opposition to Hume, and conjectures what Hume might have said in response to Reid. (shrink)

In this paper I argue that Hume's thought on comportment between the sexes developed over time. In the Treatise he was interested in explaining why the world seeks to impose artificial virtues of chastity and modesty on women and girls, and how it manages to do this so successfully. But as time passed he became increasingly concerned with justice towards women and the role of free interactions between the sexes in facilitating sociability. While his later work continues to explain the (...) origin of the artificial female virtues of chastity and modesty in the way he had in the Treatise, it also recognizes and condemns proprietary attitudes towards women and surveys various ways of achieving a balance between male jealousy and sociability. It concludes by condemning the male vices of jealousy and "gallantry" while suggesting that the emphasis on female chastity and modesty is excessive. (shrink)

This paper reviews Hume's arguments concerning space and time in the second part of the first book of the _Treatise_. It is argued that Hume's views on the finite divisibility of our ideas of space and time and on space and time as manners of disposition are coherent and well-defended. The same cannot be said about his views on vacuum and the impossibility of temporal passage in the absence of change.

This paper argues that Hume was first and foremost a moral psychologist and a determinist, not a moralist. When confronting the fact of moral disagreement, notably in "A Dialogue" affixed to his moral enquiry, he maintained that it is not psychologically possible to approve of the conflicting norms of other cultures, except in the case of sometimes approving of individuals in other cultures for abiding by those objectionable norms rather than fomenting cultural upheaval. All cultures should nonetheless agree on the (...) most general and fundamental moral principles as well as on most specifics. But there are non-trivial specific cases on which there will be irreconcilable disagreements, based on conflicting beliefs concerning utilities, finer matters of taste, and uncertainties over how best to maximize conflicts between the useful/agreeable and the personal/social. In these cases, we would be wise to consider whether tolerating the conflicting views of others would be more useful and agreeable than attempting to enforce conformity. Toleration is among the less obvious virtues, but it is one that experience has by now taught us to adopt, at least in certain cases. (shrink)

A survey of work on perception, mind, and mental representation by 18th century philosophers after Berkeley, notably Robert Smith, William Porterfield, David Hume, Etienne de Condillac, and Thomas Reid.

There are good reasons to think that at least a part of Hume's project in the ‘The natural history of religion’ was to buttress a philosophical critique of the reasonableness of religious belief undertaken in other works, and to attack a fundamentalist account of the history of religion and the foundations of morality. But there are also problems with supposing that Hume intended to achieve either of these goals. I argue that two problems in particular – accounting for Hume's neglect (...) of revelation, and accounting for his remarks on the ‘invincibility’ of the reasons for ‘genuine theism’ – can only be resolved by recognizing that Hume's purposes in ‘The natural history’ were not fundamentally critical. If I am right, Hume's purpose was mainly to explain why ‘false’ or ‘adulterate’ forms of religious belief are so widespread and so influential. (shrink)

David Hume’s philosophical work presents the reader with a perplexing mix of constructive accounts of empirically guided belief and destructive sceptical arguments against all belief. This book reconciles this conflict by showing that Hume intended his scepticism to be remedial. It immunizes us against the influence of “unphilosophical” causes of belief, determining us to proportion our beliefs to the evidence. In making this case, this book develops Humean positions on topics Hume did not discuss in detail but that are (...) of interest to contemporary philosophers: consciousness and the unity of consciousness, temporal experience, visual spatial perception, the experience of colour and other qualia, objective experience, and spatially extended minds. It also challenges currently accepted interpretations of Hume’s views on the finite divisibility of space and time, vacuum, the duration of unchanging objects, and identity over time. It deals with criticisms of Hume that were raised by his contemporaries, notably by Thomas Reid, draws attention to earlier seventeenth‑ and eighteenth‑century work that has bearing on the interpretation of Hume’s thought, and compares Hume’s achievements with those of later nineteenth‑century psychologists and philosophers. (shrink)

Book 1, Part 4, Section 5 of Hume’s Treatise is taken up with a response to an argument for the immateriality of the soul that Hume considered “remarkable,” and that Kant was later to describes as the “Achilles” (the strongest) of all the arguments for this conclusion. This paper surveys versions of the argument offered by Cudworth, Bayle, and Clarke before going on to argue that Hume’s own treatment of the argument departs from the standard in a number of important (...) ways. The departures restate the argument in Humean terms, replacing premises concerning inherence, substance, and action, which Hume considered to be false or unintelligible, with ones mentioning conjunction at a location in space, which he considered to be at least intelligible. These changes challenge the view that Treatise 1.4.5 was intended as a satire or a lampoon. A satire or lampoon exposes a flat statement of its target view to ridicule. It does not modify that view— certainly not by way of introducing improvements to make it more intelligible. Hume meant to endorse what he said in Treatise 1.4.5. In particular, he meant to endorse the tenets that that there are mental states that are spatially extended, and that it is as difficult to explain how an immaterial soul could contain extended mental images as to explain how a material soul could contain unextended thoughts. (shrink)

An edition of David Hume's _Enquiry concerning Human Understanding_ featuring an introduction to its composition and reception by Hume's contemporaries together with responses from his most significant contemporary critics: George Campbell, Thomas Reid, James Beattie, and Immanuel Kant. This edition also keeps track of the major changes Hume made to his work between the first edition of 1748 and the posthumous edition of 1777.

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)