A 62-year-old female with Huntington’s disease presented after a suicide attempt. Her advance directive stated that she did not want intubation or resuscitation, which her family acknowledged and supported. Despite these directives, she was resuscitated in the emergency department and continued to state that she would attempt suicide again. Her suicidality in the face of a chronic and advancing illness, and her prolonged consistency in her desire to take her own life, left careproviders wondering how to provide ethical, respectful care (...) to this patient. Tension between the ethical principles of autonomy and beneficence is central in this case. The patient’s narrative demonstrated that her suicide was an autonomous decision, free from coercion or disordered thinking from mental illness. Beneficence then would seem to necessitate care aligned with the patient’s desire to end her life, which created ethical uneasiness for her family and careproviders. The case highlights several end-of-life ethical considerations that have received much recent attention. With ongoing discussions about the legalization of aid in dying across the country, caregivers are challenged to understand what beneficence means in people with terminal illnesses who want a say in their death. This case also highlights the profound moral distress of families and careproviders that arises in such ethically challenging scenarios. (shrink)

Sentimental Rules is an ambitious and highly interdisciplinary work, which proposes and defends a new theory about the nature and evolution of moral judgment. In it, philosopher Shaun Nichols develops the theory that emotions play a critical role in both the psychological and the cultural underpinnings of basic moral judgment. Nichols argues that our norms prohibiting the harming of others are fundamentally associated with our emotional responses to those harms, and that such 'sentimental rules' enjoy an advantage in cultural evolution, (...) which partly explains the success of certain moral norms. This has sweeping and exciting implications for philosophical ethics. Nichols builds on an explosion of recent intriguing experimental work in psychology on our capacity for moral judgment and shows how this empirical work has broad import for enduring philosophical problems. The result is an account that illuminates fundamental questions about the character of moral emotions and the role of sentiment and reason in how we make our moral judgments. This work should appeal widely across philosophy and the other disciplines that comprise cognitive science. (shrink)

Nichols offers the first comprehensive interpretation of the eighteenth-century Scottish philosopher Thomas Reid's theory of perception - by far the most important feature of his philosophical system. Nichols's consummate knowledge of Reid's texts, lively examples, and plainspoken style make this book especially readable. It will be the definitive analysis for a long time to come.

As the implementation of new approaches and procedures of medical ethics is as complex and resource-consuming as in other fields, strategies and activities must be carefully planned to use the available means and funds responsibly. Which facilitators and barriers influence the implementation of a medical ethics decision-making model in daily routine? Up to now, there has been little examination of these factors in this field. A medical ethics decision-making model called METAP was introduced on three intensive care units and two (...) geriatric wards. An evaluation study was performed from 7 months after deployment of the project until two and a half years. Quantitative and qualitative methods including a questionnaire, semi-structured face-to-face and group-interviews were used. Sixty-three participants from different professional groups took part in 33 face-to-face and 9 group interviews, and 122 questionnaires could be analysed. The facilitating factors most frequently mentioned were: acceptance and presence of the model, support given by the medical and nursing management, an existing or developing ethics culture, perception of a need for a medical ethics decision-making model, and engaged staff members. Lack of presence and acceptance, insufficient time resources and staff, poor inter-professional collaboration, absence of ethical competence, and not recognizing ethical problems were identified as inhibiting the implementation of the METAP model. However, the results of the questionnaire as well as of explicit inquiry showed that the respondents stated to have had enough time and staff available to use METAP if necessary. Facilitators and barriers of the implementation of a medical ethics decision-making model are quite similar to that of medical guidelines. The planning for implementing an ethics model or guideline can, therefore, benefit from the extensive literature and experience concerning the implementation of medical guidelines. Lack of time and staff can be overcome when people are convinced that the benefits justify the effort. (shrink)

Williams (1970) argues that our intuitions about personal identity vary depending on how a given thought experiment is framed. Some frames lead us to think that persistence of self requires persistence of one's psychological characteristics; other frames lead us to think that the self persists even after the loss of one's distinctive psychological characteristics. The current paper takes an empirical approach to these issues. We find that framing does affect whether or not people judge that persistence of psychological characteristics is (...) required for persistence of self. Open-ended, abstract questions about what is required for survival tend to elicit responses that appeal to the importance of psychological characteristics. This emphasis on psychological characteristics is largely preserved even when participants are exposed to a concrete case that yields conflicting intuitions over whether memory must be preserved in order for a person to persist. Insofar as our philosophical theory of personal identity should be based on our intuitions, the results provide some support for the view that psychological characteristics really are critical for persistence of self. (shrink)

Say It Is Pentecost completes Aidan Nichols's presentation of the great theological trilogy of Hans Urs von Balthasar.

Since Freud's earliest psychoanalytic theorisation around the beginning of the twentieth-century, the concept of the unconscious has exerted an enormous influence upon psychoanalysis and psychology, literary, critical and social theory. Yet prior to Freud, the concept of the unconscious already possessed a complex genealogy in nineteenth-century German philosophy and literature, beginning with the aftermath of Kant's Critical Philosophy and the origins of German Idealism, and extending into the discourses of Romanticism and beyond. Despite the many key thinkers who contributed to (...) the Germanic discourses on the unconscious, the English speaking world remains comparatively unaware of this heritage and its influence upon the origins of psychoanalysis. Bringing together a collection of experts in the fields of German Studies, Continental Philosophy, the History and Philosophy of Science, and the History of Psychoanalysis, this volume examines the various theorisations, representations and transformations undergone by the concept of the unconscious in nineteenth-century German thought"--Provided by publisher. (shrink)

Investigating instances where lexical selection fails can lead to deeper insights into the cognitive machinery and architecture supporting successful word retrieval and speech production. In this paper, we used a multiplex lexical network approach that combines semantic and phonological similarities among words to model the structure of the mental lexicon. Network measures at different levels of analysis (degree, network distance, and closeness centrality) were used to investigate the influence of network structure on picture naming accuracy and errors by people with (...) Anomic, Broca's, Conduction, and Wernicke's aphasia. Our results reveal that word retrieval is influenced by the multiplex lexical network structure in at least two ways—(a) the accuracy of production and error type on incorrect productions were influenced by the degree and closeness centrality of the target word, and (b) error type also varied in terms of network distance between the target word and produced error word. Taken together, the analyses demonstrate that network science techniques, particularly the use of the multiplex lexical network to simultaneously represent semantic and phonological relationships among words, reveal how the structure of the mental lexicon influences language processes beyond traditionally examined psycholinguistic variables. We propose a framework for how the multiplex lexical network approach allows for understanding the influence of mental lexicon structure on word retrieval processes, with an eye toward a better understanding of the nature of clinical impairments, like aphasia. (shrink)

To say Early Confucians advocated the possession of a sense of shame as a means to moral virtue underestimates the tact and forethought they used successfully to mold natural dispositions to experience shame into a system of self, familial, and social governance. Shame represents an adaptive system of emotion, cognition, perception, and behavior in social primates for measurement of social rank. Early Confucians understood the utility of the shame system for promotion of cooperation, and they build and deploy cultural modules (...) – e.g., rituals, titles, punishments – with this in mind. These policies result in subtle alterations to components of the evolved shame system that are detectable in data form contemporary cross-cultural psychology that show that populations in the Confucian diaspora have a unique shame profile compared to Western and non-Western populations. The status of Confucian diaspora populations as outliers in the context of shame is partially explained by appeal to the cultural transmission and historical endurance of relevant Early Confucian cultural modules. (shrink)

The precautionary principle has been widely discussed in the academic, legal, and policy arenas. This paper argues, however, that there is no single precautionary principle and we should stop referring to ?the? precautionary principle. Instead, we should talk about ?precaution? and ?precautionary approaches? more generally and identify and defend distinct precautionary principles of limited scope. Drawing on the vast literature on ?the? precautionary principle, this paper further argues that the challenges of decision making under conditions of uncertainty necessitate taking a (...) precautionary approach to decision making that will enable us to understand what particular precautionary principles require of us on a case-by-case basis. (shrink)

According to recent accounts of the imagination, mental mechanisms that can take input from both imagining and from believing will process imagination‐based inputs (pretense representations) and isomorphic beliefs in much the same way. That is, such a mechanism should produce similar outputs whether its input is the belief that p or the pretense representation that p. Unfortunately, there seem to be clear counterexamples to this hypothesis, for in many cases, imagining that p and believing that p have quite different psychological (...) consequences. This paper sets out some central problem cases and argues that the cases might be accommodated by adverting to the role of desires concerning real and imaginary situations. (shrink)

This essay discusses Cecilia Heyes’ groundbreaking new book Cognitive Gadgets: The Cultural Evolution of Thinking. Heyes’ point of departure is the claim that current theories of cultural evolution fail adequately to make a place for the mind. Heyes articulates a cognitive psychology of cultural evolution by explaining how eponymous “cognitive gadgets,” such as imitation, mindreading and language, mental technologies, are “tuned” and “assembled” through social interaction and cultural learning. After recapitulating her explanations for the cultural and psychological origins of these (...) gadgets, we turn to criticisms. Among those, we find Heyes’ use of evolutionary theory confusing on several points of importance; alternative theories of cultural evolution, especially those of the Tomasello group and of Boyd, Richerson and Henrich, are misrepresented; the book neglects joint attention and other forms of intersubjectivity in its explanation of the origins of cognitive gadgets; and, whereas Heyes accuses other theories of being “mindblind,” we find her theory ironically other-blind and autistic in character. (shrink)

Solar radiation management is a form of geoengineering that involves the intentional manipulation of solar radiation with the aim of reducing global average temperature. This paper explores what precaution implies about the status of solar radiation management. It is argued that any form of solar radiation management that poses threats of catastrophe cannot constitute an appropriate precautionary measure against another threat of catastrophe, namely climate change. Research of solar radiation management is appropriate on a precautionary view only insofar as such (...) research aims to identify whether any forms of solar radiation management could be implemented without creating new or exacerbating existing threats of catastrophe. (shrink)

Volume 29, Issue 4, October-December, Page 279-281.

The essays in The Philosophy of Spirituality address spirituality as a subject of philosophical interest independent of religion and respecting diverse spiritual traditions: African, atheist, Indigenous, Indian, Stoic, and Sufic perspectives, as well as Western analytic and continental views.

In order to better understand the meaning of Socrates’ philosophic life, Nichols explores the theme of caring that is prominent in Socrates’ Apology. What is the relation between the examined life that he says is the only one worth living for a human being and the care he claims and shows for others, especially the young of Athens? Nichols discusses Socrates’ illustrations of philosophic caretaking from the Symposium, Phaedrus, and Theaetetus, both his own caretaking activities as well as his teachings (...) about love and generation, the art of words, and midwifery. Finally, she argues that the god who “commands” an answer to his oracular riddle, as Socrates interprets it in the Apology, serves as a model for the union of questioning and caretaking central to Socrates' life of philosophizing. Through his presentation of Socrates, Plato therefore offers an alternative to the Eleatic Stranger’s view of divine and human care in the Statesman that forms a backdrop to Socrates’ defense in the Apology. (shrink)

It used to be a commonplace that the discipline of philosophy was deeply concerned with questions about the human condition. Philosophers thought about human beings and how their minds worked. They took an interest in reason and passion, culture and innate ideas, the origins of people’s moral and religious beliefs. On this traditional conception, it wasn’t particularly important to keep philosophy clearly distinct from psychology, history, or political science. Philosophers were concerned, in a very general way, with questions about how..

This article argues that Vitruvius’ description of Julius Caesar's ‘discovery’ of the larch (larix, De arch. 2.9.15–16), previously read as a journalistic account of the author's first-hand experience in Caesar's military entourage, should instead be interpreted as a highly crafted morality tale illustrating human progress thwarted. In the passage, the use of larch wood to construct a defensive tower renders the Alpine fortress at Larignum impregnable to assault by fire; only the fear aroused by siege provokes the inhabitants to surrender (...) to Caesar and his troops (2.9.15–16). Nevertheless, the outcome of this discovery is not a complete victory, because the logistics of importing this remarkable timber to Rome are as yet insurmountable (2.9.16). Once the siege of Larignum is recognized as a diptych to Vitruvius’ narrative of the origins of civilization, in which fire and wood likewise play essential roles (2.1.1–7), and compared with similar aitia and source histories across the De architectura, it becomes clear that Larignum and its resources emblematize obstacles to a Vitruvian conception of imperial success, in which the city of Rome catalogues and indexes architectural knowledge amassed throughout the empire. (shrink)

The experimental validity of research in the experimental philosophy of free will has been called into question. Several new, important studies (Murray et al. forthcoming; Nadelhoffer et al., Cognitive Science 44 (8): 1–28, 2020 ; Nadelhoffer et al., 2021; Rose et al., Cognitive Science 41 (2): 482–502, 2017 ) are interpreted as showing that the vignette-judgment model is defective because participants only exhibit a surface-level comprehension and not the deeper comprehension the model requires. Participants, it is argued, commit _bypassing_, _intrusion_, (...) and _fatalism_ errors. We respond in two ways: (1) we critique and improve existing methods for assessing deeper comprehension and (2) we develop videos to convey deterministic principles of change that succeed in significantly reducing participants’ bypassing, intrusion, and fatalism errors. Consequently, we have the best existing instrument for gauging folk intuitions about the relationship between free will and determinism. (shrink)

Difficulty retrieving information (e.g., words) from memory is prevalent in neurogenic communication disorders (e.g., aphasia and dementia). Theoretical modeling of retrieval failures often relies on clinical data, despite methodological limitations (e.g., locus of retrieval failure, heterogeneity of individuals, and progression of disorder/disease). Techniques from network science are naturally capable of handling these limitations. This paper reviews recent work using a multiplex lexical network to account for word retrieval failures and highlights how network science can address the limitations of clinical data. (...) Critically, any model we employ could impact clinical practice and patient lives, harkening the need for theoretically well-informed network models. (shrink)

A disturbing economic reality confronts consumers today: thousands of farm workers are enslaved in U.S. agricultural fields, forced to work without pay amid deplorable conditions and under the constant threat of violence. If structural economic injustices perpetuate modern‐day agricultural slavery, then it is necessary to promote consumer practices that resist these abusive dynamics. But a consumption‐oriented strategy does not necessarily restore either personal agency or communal relations damaged by agricultural trafficking. This essay proposes a framework for aesthetic solidarity that cultivates (...) affective bonds necessary for building communities of resistance characterized by mutuality, equality, and participation. (shrink)

Laudato si’, with its articulation of a familial ecology reflecting Francis’s Latin American context, expands the subject of solidarity in Catholic social teaching and thought. Yet, this ecological vision of family fails to attend to the problem of gender subordination latent in Catholic social teaching, including in its approaches to ecology. A vision of solidarity that eradicates gender and ecological subordination must elaborate a familial ecology characterized by both mercy and equality.

Discussions of harm are central in the climate ethics literature. Especially in the rapidly emerging body of work addressing the question of whether or not individuals are morally responsible for their greenhouse gas (GHG) emissions, whether or in what way individuals’ emissions are harmful is a hotly debated question. John Nolt’s recent paper, “How harmful are the average American’s greenhouse gas emissions?” illustrates the prevalence of this framing (Nolt 2011). Here I take a step back and ask what we mean (...) by the concept “harmful” when talking about climate change. I argue, as several respondents to Nolt have suggested (e.g., Attfield 2011, Odenbaugh 2011), that we should not be so quick to apply our standard .. (shrink)

James F. Keenan defines mercy as “the willingness to enter the chaos of another.” Mercy thus defined, he argues, is the distinctive characteristic of Christian morality. This essay asserts that mercy is, in fact, a public virtue, one that can be affirmed across a broad range of religious and moral traditions. As a public virtue, mercy ought to shape both affective and effective responses to the Syrian refugee crisis in the United States.

Abstract: A 1991 article by psychologist John D. Carter offers an underdeveloped insight that typologies for relating science and religion might be fruitfully formulated in discipline-specific perspectives. This essay thus covers a specifically theological perspective only briefly outlined in Carter, and it expands four models that theologians have used to relate religion and science. This essay renames these models and expands their implications, especially for addressing the behavioral sciences. (1) The contrarian model generally opposes science, (2) the apologetic makes theology (...) congenial to science, (3) the correlational holds both disciplines in tension, and (4) the synthetic attempts a grand unification of them. Arguing from the theologian's perspective, this essay is intended to demonstrate that different models/methods for relating science and religion are really reflections of deeper religious attitudes and argues that the task for which a method is employed ultimately determines its adequacy within that attitude's constraints. (shrink)

Biblical theology is confronted with tensions between love and justice. There are sometimes attempts to avoid these tensions by dissolving one side of the opposing concept. One such attempt is to identify love and mercy as the essence of Christian theology, overcoming law and reciprocal justice. However, such a dissolution is irresponsible not only ethically, but also theologically--as the discussion in a number of the studies collected in the present volume will demonstrate.

This essay argues that the American psychologist and philosopher William James should be viewed in the Lutheran Reformation’s tradition because this viewpoint offers the hermeneutical key to his philosophy of religion. Though James obviously didn’t ascribe to biblical authority, he expressed the following religious sensibilities made possible by Martin Luther and his contemporaries: 1) challenge of prevailing systems, 2) anti-rationalism, 3) being pro-religious experience and dynamic belief, 4) need for a personal, caring God, and also 5) a gospel of religious (...) comfort. This essay asks, in one specifi c form, how religious concerns can hold steady over time but cause very different expressions of faith. (shrink)

This essay argues that the American psychologist and philosopher William James should be viewed in the Lutheran Reformation’s tradition because this viewpoint offers the hermeneutical key to his philosophy of religion. Though James obviously didn’t ascribe to biblical authority, he expressed the following religious sensibilities made possible by Martin Luther and his contemporaries: 1) challenge of prevailing systems, 2) anti-rationalism, 3) being pro-religious experience and dynamic belief, 4) need for a personal, caring God, and also 5) a gospel of religious (...) comfort. This essay asks, in one specific form, how religious concerns can hold steady over time but cause very different expressions of faith. (shrink)

Bruce Nichols explores the way in which the concept of humanitarian aid has been stretched beyond recognition for political ends.

Precaution is usually associated with the intuition that it is better to be safe than sorry, and/or that it is sometimes necessary to act in advance of scientific certainty to prevent harmful outcomes. At this point, we cannot entirely prevent climate change, but we can affect how harmful such change is. Adaptation may therefore be understood as a precautionary measure against the damage due to climate change. 'The' precautionary principle alone is too vague to shape adaptation policy, but a limited (...) catastrophic precautionary principle may productively guide adaptation policy makers. I argue in this paper that an explicit commitment to a precautionary approach based on the catastrophic precautionary principle could and should be made to strengthen the adaptation policies introduced at the United Nations Framework Convention on Climate Change (UNFCCC). (shrink)

Based on a survey of deans and marketing department chairs, this study explores the business and marketing curriculum in the areas of ethics, corporate social responsibility (CSR), and sustainability. The findings indicate that there was limited support for providing students with an understanding of these topics, in believing the concepts provide a competitive advantage in the job market, or would be utilized by students at a later point in their education. Finally, the value placed on research in these areas was (...) considerably less than on theory development or applied and pedagogical research. (shrink)

Assume for the sake of argument that doing philosophy is intrinsically valuable, where “doing philosophy” refers to the practice of forging arguments for and against the truth of theses in the domains of metaphysics, epistemology, ethics, and so on. The practice of the history of philosophy is devoted instead to discovering arguments for and against the truth of “authorial” propositions, that is, propositions that state the belief of some historical figure about a philosophical proposition. I explore arguments for thinking that (...) doing history of philosophy is valuable—specifically, valuable in such a way that its value does not reduce to the value of doing philosophy. Most such arguments proffered by historians of philosophy fail, as I show. I then offer a proposal about what makes doing history of philosophy uniquely valuable, but it is one that many historians will not find agreeable. (shrink)

Bibliography of works in experimental philosophy.

Theories of reference have been central to analytic philosophy, and two views, the descriptivist view of reference and the causal-historical view of reference, have dominated the field. In this research tradition, theories of reference are assessed by consulting one’s intuitions about the reference of terms in hypothetical situations. However, recent work in cultural psychology (e.g., Nisbett et al. 2001) has shown systematic cognitive differences between East Asians and Westerners, and some work indicates that this extends to intuitions about philosophical cases (...) (Weinberg et al. 2001). In light of these findings on cultural differences, two experiments were conducted which explored intuitions about reference in Westerners and East Asians. Both experiments indicate that, for certain central cases, Westerners are more likely than East Asians to report intuitions that are consistent with the causal-historical view. These results constitute prima facie evidence that semantic intuitions vary from culture to culture, and the paper argues that this fact raises questions about the nature of the philosophical enterprise of developing a theory of reference. (shrink)