Technologic advances mean automated, wearable cameras are now feasible for investigating health behaviors in a public health context. This paper attempts to identify and discuss the ethical implications of such research, in relation to existing guidelines for ethical research in traditional visual methodologies. Research using automated, wearable cameras can be very intrusive, generating unprecedented levels of image data, some of it potentially unflattering or unwanted. Participants and third parties they encounter may feel uncomfortable or that their privacy has been affected (...) negatively. This paper attempts to formalize the protection of all according to best ethical principles through the development of an ethical framework. Respect for autonomy, through appropriate approaches to informed consent and adequate privacy and confidentiality controls, allows for ethical research, which has the potential to confer substantial benefits on the field of health behavior research. (shrink)

Trade treaties and legal agreements generally left Indigenous peoples and colonized communities out of negotiations that directly impacted them. Using Critical Discourse Analysis, informed by decolonial thinking and Nishnaabeg epistemology, this research study analyzed the language of five public documents, published by the World Intellectual Property Organization (WIPO) and the World Trade Organization (WTO), surrounding the protection of Traditional Knowledge (TK) through the _sui generis_ legal figure and its connection to the development of digitization TK. As TK is largely uncommodifiable, (...) the ability to identify and protect TK through Intellectual Property Rights within the WIPO and the WTO is encumbered. The research analyzed and explored how language and knowledge shape policy and ideology against historically marginalized people and communities through discourse enacted by the WIPO and the WTO. (shrink)

The western-based leadership and ethics literatures were reviewed to identify the key characteristics that conceptually define what it means to be an ethical leader. Data from the Global Leadership and Organizational Effectiveness (GLOBE) project were then used to analyze the degree to which four aspects of ethical leadership – Character/Integrity, Altruism, Collective Motivation, and Encouragement – were endorsed as important for effective leadership across cultures. First, using multi-group confirmatory factor analyses measurement equivalence of the ethical leadership scales was found, which (...) provides indication that the four dimensions have similar meaning across cultures. Then, using analysis of variance (ANOVA) tests each of the four dimensions were found to be universally endorsed as important for effective leadership. However, cultures also varied significantly in the degree of endorsement for each dimension. In the increasingly global business environment, these findings have implications for organizations implementing ethics programs across cultures and preparing leaders for expatriate assignments. (shrink)

Erasme est le plus grand des humanistes chrétiens de la Renaissance. Mais cet humanisme diffère de ce qu'on qualifiera ainsi à partir du siècle des Lumières. Il est construit sur l'amour des belles lettres et des langues anciennes, véhicule privilégié de la culture européenne. Abordant l'œuvre immense d'Erasme en se centrant sur la perspective topique du langage et en l'examinant dans les champs de la formation intellectuelle, de la religion et de la société, cette étude entend montrer en Erasme un (...) " homme de Parole ", soucieux de redonner toute sa place à une parole vraie, entendue dans le texte sacré, constructrice d'humanité, lieu, enfin, où se jouent la sociabilité et la paix de la cité. (shrink)

Children ranging from 3 to 5 years were introduced to two anthropomorphic robots that provided them with information about unfamiliar animals. Children treated the robots as interlocutors. They supplied information to the robots and retained what the robots told them. Children also treated the robots as informants from whom they could seek information. Consistent with studies of children's early sensitivity to an interlocutor's non-verbal signals, children were especially attentive and receptive to whichever robot displayed the greater non-verbal contingency. Such selective (...) information seeking is consistent with recent findings showing that although young children learn from others, they are selective with respect to the informants that they question or endorse. (shrink)

Similar to parasites, cancer cells depend on their hosts for sustenance, proliferation and reproduction, exploiting the hosts for energy and resources, and thereby impairing their health and fitness. Because of this lifestyle similarity, it is predicted that cancer cells could, like numerous parasitic organisms, evolve the capacity to manipulate the phenotype of their hosts to increase their own fitness. We claim that the extent of this phenomenon and its therapeutic implications are, however, underappreciated. Here, we review and discuss what can (...) be regarded as cases of host manipulation in the context of cancer development and progression. We elaborate on how acknowledging the applicability of these principles can offer novel therapeutic and preventive strategies. The manipulation of host phenotype by cancer cells is one more reason to adopt a Darwinian approach in cancer research. -/- . (shrink)

Titles and abstracts for the Pitt-London Workshop in the Philosophy of Biology and Neuroscience: September 2001.

This article examines Djanet Sears’ Afrika Solo (1990), the first published play by an African Canadian woman, as an example of African diasporic writing in Canada. Now one of Canada's most celebrated playwrights, and a leading figure in the recent popularity and success of African Canadian theatre in the last decade, Sears began her dramatic exploration of African Canadian identity in her semi-autobiographical play Afrika Solo, first produced in 1987. As I intend to argue, the play's musical score and its (...) use of stage space problematizes the notion of static cultural origins often associated with the Canadian multicultural discourse of hyphenated identities by pointing to the many cross-cultural and transnational sites that shape constructions of African Canadian identity. In so doing, the play develops an innovative diasporic aesthetic that can be placed within a larger cultural tradition of African diasporic representation theorized by Rinaldo Walcott, Paul Gilroy, and Dionne Brand. (shrink)

By the mid-1960s the sexual revolution was in full swing. The persuasive rhythms of the Beatles and the Rolling Stones urged new personal freedoms, Carl Djerassi’s Pill was introduced to widespread acclaim, and feminists were setting their underwear ablaze. Most Christian denominations had long ago overturned their previous teaching on contraception. John Calvin, had at one time, called the act "condemned" and "doubly monstrous", while John Wesley had said contraception was "very displeasing to God", and the "evidence of vile affections." (...) Those who used them he regarded as "logs", "stock" and "swine". But most Protestants had by now abandoned this instruction. Indeed, the Church of England had as far back as 1930 up-ended its once entrenched rejection of contraception as “demoralizing to character and hostile to national welfare.” Into this unlikely and tempting climate came the explosive Humanae Vitae. The Roman Catholic Church, alone among religions, publicly reaffirmed its traditional teaching prohibiting contraception. The encyclical warned of the need to maintain the connection between sex and babies – and this, despite the Rockefeller offer of cash for favourable encyclicals in the summer of ’65. Pope Paul VI warned that contraception would lead to promiscuity, loss of respect for life, marriage and the family, and breakdown of essential social structures. Laing suggests that there is reason to think this fear for the likely effects of separating sex from babies well founded. (shrink)

Cet ouvrage est issu d’un colloque international qui s’est tenu à Rouen en 2001 ; la réflexion porte sur la complexité des rapports entre organisations féminines et socialisme(s), principalement la social-démocratie à l’Ouest et le socialisme d’État à l’Est. La césure de 1945 implique aussi une réflexion sur le nazisme. Historiciser les liens entre les organisations féminines et les socialismes après 1945 nécessite de prendre en compte la re-masculinisation de la société avec le retour des pr...

Tell Akkaz in Kuwait. Edited by Jacqueline Gachet-Bizollon. Travaux de la Maison de l’Orient et de la Méditerranée, vol. 57. Paris: Maison de l’Orient et de la Méditerranée, 2011. Pp. 436, illus., plates, CD-ROM.

The North American Nietzsche Society held the first of its stand-alone conferences at Hunter College’s Roosevelt House in New York City on October 14–17, 2016. The three-day event featured invited keynotes by Bernard Reginster, Christopher Janaway, and Beatrix Himmelmann. In addition, the program committee selected seven blind-reviewed abstracts from a pool of over sixty submissions. The conference concluded with a group discussion on Nietzsche’s conception of philosophy, featuring invited presentations by Paul Loeb, Jacqueline Scott, and Daniel Conway....

Ont contribué au volume : David Allen, Gabriel Bergounioux, Claude Blanckaert, Jacqueline Carroy, Jean François Chiantarretto, Françoise Couchard, Gérard Lagneau, Sophie-Anne Leterrier, Laurent Muchielli, Jean Yves Pautrat, Paule Petitier, Jacques Postel, Jacques Rancière, Marc Renneville, Nathalie Richard et Geneviève Vermès. A priori, loin de la problématique des relations entre les sexes, ce recueil de textes issu d'un colloque organisé par la Société française pour l'histoire des s..

Ont contribué au volume : David Allen, Gabriel Bergounioux, Claude Blanckaert, Jacqueline Carroy, Jean François Chiantarretto, Françoise Couchard, Gérard Lagneau, Sophie-Anne Leterrier, Laurent Muchielli, Jean Yves Pautrat, Paule Petitier, Jacques Postel, Jacques Rancière, Marc Renneville, Nathalie Richard et Geneviève Vermès. A priori, loin de la problématique des relations entre les sexes, ce recueil de textes issu d'un colloque organisé par la Société française pour l'histoire des s...

Warum und wie genau darf zu Hause oder auf einer Theaterbühne anders gehandelt werden, als im Büro; wie verändert sich die Bedeutung von Worten, je nachdem wo, von wem und wie sie gesagt werden? Warum und mit welchen Mitteln versuchen wir, höflich zu sein, und inwiefern sind wir von unangemessenem Verhalten anderer bedroht? Welches Weltwissen benötigen Beobachter, um beurteilen zu können, wann Verhalten als angemessen oder unangemessen einzustufen ist? Im vorliegenden Band untersuchen die Beitragenden das Phänomen sozialer Angemessenheit unter anderem (...) aus philosophischer, sozialpsychologischer, soziologischer, kulturtheoretischer, linguistischer und anthropologischer Perspektive. Dabei werden insbesondere Bedingungen und Auswirkungen, Merkmale sowie Wandlungs- und Entstehungsprozesse sozialer Angemessenheit thematisiert. Die Herausgebenden Jacqueline Bellon M.A. promoviert an der TU Darmstadt und arbeitet als Philosophin, Kultur- und Sozialwissenschaftlerin. Dr. Bruno Gransche ist Philosoph am Institut für Technikzukünfte (ITZ) des Karlsruher Instituts für Technologie (KIT). Sebastian Nähr-Wagener M.A. ist wiss. Mitarbeiter am Institut für Technikzukünfte (ITZ) des Karlsruher Instituts für Technologie (KIT). (shrink)

Noam Chomsky and Frances Egan argue that David Marr’s computational theory of vision is not intentional, claiming that the formal scientific theory does not include description of visual content. They also argue that the theory is internalist in the sense of not describing things physically external to the perceiver. They argue that these claims hold for computational theories of vision in general. Beyond theories of vision, they argue that representational content does not figure as a topic within formal computational theories (...) in cognitive science. I demonstrate that Chomsky’s and Egan’s claims about Marr’s theory are false. Marr’s computational theory contains a mathematical theory of visual content, based on empirical psychophysical evidence. It also contains mathematical descriptions of distal physical surfaces and objects, and of their optic projection to the perceiver. Much computational research on vision contains these types of intentional and externalist components within the formal, mathematical, theories. Chomsky’s and Egan’s claims demonstrate inadequate study and understanding of Marr’s work and other research in this area. Computational theories of vision, by containing empirically based mathematical theories of visual content, to this extent present naturalizations of semantics. (shrink)

In his correspondence, John Locke described his close friend Damaris Masham as ‘a determined foe to ecclesiastical tyranny’ and someone who had ‘the greatest aversion to all persecution on account of religious matters.’ In her short biography of Locke, Masham returned the compliment by commending Locke for convincing others that ‘Liberty of Conscience is the unquestionable Right of Mankind.’ These comments attest to Masham’s personal commitment to the cause of religious liberty. Thus far, however, there has been no scholarly discussion (...) of the tolerationist ethic underlying Masham’s 1705 publication, Occasional Thoughts. In this chapter, I argue that Masham’s work appeals to three common tolerationist principles of her time: the idea that the authorities should not use coercion and penalties as ways of imposing religious beliefs on others; the view that God requires human beings to attain salvation through their own efforts, and not by blindly following the dictates of the state-established religion; and the idea that the granting of liberty of conscience helps to ensure the peace and stability of political society. I show that Masham goes further than her tolerationist contemporaries by arguing that together these principles imply that a woman’s intellectual education—or the conscious cultivation of a woman’s ability to reflect critically on her religious beliefs—is vital for the good of the commonwealth. (shrink)

In this rich and detailed study of early modern women's thought, Jacqueline Broad explores the complexity of women's responses to Cartesian philosophy and its intellectual legacy in England and Europe. She examines the work of thinkers such as Mary Astell, Elisabeth of Bohemia, Margaret Cavendish, Anne Conway and Damaris Masham, who were active participants in the intellectual life of their time and were also the respected colleagues of philosophers such as Descartes, Leibniz and Locke. She also illuminates the continuities (...) between early modern women's thought and the anti-dualism of more recent feminist thinkers. The result is a more gender-balanced account of early modern thought than has hitherto been available. Broad's clear and accessible exploration of this still-unfamiliar area will have a strong appeal to both students and scholars in the history of philosophy, women's studies and the history of ideas. (shrink)

This edition includes a new introduction by Peter J. Gomes that reflects on the impact of this book in the years since it was written.

As citizens, we hold certain truths to be self-evident: that the rights to own land, marry, inherit property, and especially to assume birthright citizenship should be guaranteed by the state. The laws promoting these rights appear not only to preserve our liberty but to guarantee society remains just. Yet considering how much violence and inequality results from these legal mandates, Jacqueline Stevens asks whether we might be making the wrong assumptions. Would a world without such laws be more just? (...) Arguing that the core laws of the nation-state are more about a fear of death than a desire for freedom, Jacqueline Stevens imagines a world in which birthright citizenship, family inheritance, state-sanctioned marriage, and private land ownership are eliminated. Would chaos be the result? Drawing on political theory and history and incorporating contemporary social and economic data, she brilliantly critiques our sentimental attachments to birthright citizenship, inheritance, and marriage and highlights their harmful outcomes, including war, global apartheid, destitution, family misery, and environmental damage. It might be hard to imagine countries without the rules of membership and ownership that have come to define them, but as Stevens shows, conjuring new ways of reconciling our laws with the condition of mortality reveals the flaws of our present institutions and inspires hope for moving beyond them. (shrink)

As citizens, we hold certain truths to be self-evident: that the rights to own land, marry, inherit property, and especially to assume birthright citizenship should be guaranteed by the state. The laws promoting these rights appear not only to preserve our liberty but to guarantee society remains just. Yet considering how much violence and inequality results from these legal mandates, Jacqueline Stevens asks whether we might be making the wrong assumptions. Would a world without such laws be more just? (...) Arguing that the core laws of the nation-state are more about a fear of death than a desire for freedom, Jacqueline Stevens imagines a world in which birthright citizenship, family inheritance, state-sanctioned marriage, and private land ownership are eliminated. Would chaos be the result? Drawing on political theory and history and incorporating contemporary social and economic data, she brilliantly critiques our sentimental attachments to birthright citizenship, inheritance, and marriage and highlights their harmful outcomes, including war, global apartheid, destitution, family misery, and environmental damage. It might be hard to imagine countries without the rules of membership and ownership that have come to define them, but as Stevens shows, conjuring new ways of reconciling our laws with the condition of mortality reveals the flaws of our present institutions and inspires hope for moving beyond them. (shrink)

Despite its centrality in the philosophy of cognitive science, there has been little prior philosophical work engaging with the notion of representation in contemporary NLP practice. This paper attempts to fill that lacuna: drawing on ideas from cognitive science, I introduce a framework for evaluating the representational claims made about components of neural NLP models, proposing three criteria with which to evaluate whether a component of a model represents a property and operationalising these criteria using probing classifiers, a popular analysis (...) technique in NLP (and deep learning more broadly). The project of operationalising a philosophically-informed notion of representation should be of interest to both philosophers of science and NLP practitioners. It affords philosophers a novel testing-ground for claims about the nature of representation, and helps NLPers organise the large literature on probing experiments, suggesting novel avenues for empirical research. (shrink)

In her Remarks Upon Some Writers (1743), Catharine Trotter Cockburn takes a seemingly radical stance by asserting that it is possible for atheists to be virtuous. In this paper, I examine whether or not Cockburn’s views concerning atheism commit her to a naturalistic ethics and a so-called radical enlightenment position on the independence of morality and religion. First, I examine her response to William Warburton’s critique of Pierre Bayle’s arguments concerning the possibility of a society of virtuous atheists. I argue (...) that this response shows Cockburn vacillating between a moral naturalism, on the one hand, and a theistic morality, on the other. Second, I draw on Cockburn’s letters to her niece Ann Arbuthnot, and her opinions concerning mystical ideas about “the will of God” in north-east Scotland in the mid-eighteenth century. I maintain that these letters give us a fuller appreciation of Cockburn’s naturalistic position. My conclusion is that Cockburn’s ideas concerning atheism prompt us to consider the close interplay between secular and religious principles in so-called radical ideas of the period. (shrink)