The emergence of the field of health care at a distance, or “telehealth,” has been embedded within discourses of high ambition about health improvement, seamless services, empowerment, and independence for patients. In this article, the authors examine how telehealthcare technologies assume certain forms of patients—or “telepatients”—who can be mobilized and combined with images and artifacts that speak for them in the clinical encounter. Second, a tentative intervention is made in these emerging identities in the form of facilitating some alternative discourses (...) about telehealthcare. The aim is to stimulate debate by presenting and contrasting these different approaches to technology development. Such differences take material and discursive shape in the making and unmaking of telepatients, showing important interferences in the shaping of identity and possibilities for governance and participation. (shrink)

The world as we find it -- Kant and the death of God -- Nietzsche: the tragic ethos and the spirit of music -- Max Weber, magic, and the politics of social scientific objectivity -- "What have we to do with morals?": Nietzsche and Weber on the politics of morality -- Sigmund Freud and the heroism of knowledge -- Lenin and the calling of the party -- Carl Schmitt and the exceptional sovereign -- Martin Heidegger and the space of the (...) political -- Without a banister: Hannah Arendt and roads not taken -- Conclusion: the world as it finds us. (shrink)

Two studies tested whether observers could differentiate between two facets of pride—authentic and hubristic—on the basis of a single prototypical pride nonverbal expression combined with relevant contextual information. In Study 1, participants viewed targets displaying posed pride expressions in response to success, while causal attributions for the success (target's effort vs. ability) and the source of this information (target vs. omniscient narrator conveying objective fact) were varied. Study 2 used a similar method, but attribution information came from both the target (...) and an omniscient narrator; the congruence of these attributions was varied. Across studies, participants tended to label expressions as authentic pride, but were relatively more likely to label them as hubristic pride when (a) contextual information indicated that targets were arrogant and (b) no mitigating information about the target's potential value as a hard-working group member (i.e., that success was actually due to effort) was presented. (shrink)

The logical fatalist holds that the past truth of future tense propositions is incompatible with libertarian freedom. The theological fatalist holds that the combination of God’s past beliefs with His essential omniscience is incompatible with libertarian freedom. There is an ongoing dispute over the relation between these two kinds of fatalism: some philosophers believe that the problems are equivalent while others believe that the theological problem is more difficult. We offer a diagnosis of this dispute showing that one’s view of (...) the modal status of God’s existence and God’s rdation to free creatures should determine one’s position on the relation between the two fatalisms. (shrink)

In this special section, Ekman and Cordaro (2011); Izard (2011); Levenson (2011); and Panksepp and Watt (2011) have each outlined the latest instantiation of each lead author’s theoretical model of basic emotions. We identify four themes emerging from these models, and discuss areas of agreement and disagreement. We then briefly evaluate the models’ usefulness by examining how they would account for an emotion that has received considerable empirical attention but does not fit clearly within or outside of the basic emotion (...) category: pride. Finally, we compare the central themes covered by the four models with themes emerging from current emotion research, to conclude that, for the most part, the models are comprehensive; they largely converge with the current state of affective science research. (shrink)

Although pride has been central to philosophical and religious discussions of emotion for thousands of years, it has largely been neglected by psychologists. However, in the past decade a growing body of psychological research on pride has emerged; new theory and findings suggest that pride is a psychologically important and evolutionarily adaptive emotion. In this article we review this accumulated body of research and argue for a naturalist account of pride, which presumes that pride emerged by way of natural selection. (...) In this view, pride is prevalent in human life because of the functional and adaptive role it has played in the attainment, maintenance, and communication of social status throughout our evolutionary history. (shrink)

Intentional collective action -- Collective moral responsibility -- Collective guilt -- Individual responsibility for (and in) collective wrongs -- Collective obligation, individual obligation, and individual moral responsibility -- Individual moral responsibility in wrongful social practice.

This paper explores a philosophical praxis of paying attention, and the importance of bodily comportment, in human-animal interactions. It traces some of the beginnings of the notion of attentiveness as it has arisen in contemporary Western environmental and animal ethics, and its further development into both a philosophical approach and actual practice as a kind of interspecies etiquette. It is informed by the kinds of comportments of openness and responsivity found in diverse examples of practical phenomenology. Through a wide-ranging interdisciplinary (...) discussion, I suggest that a praxis of attentiveness can inspire practical applications of ethical interactions between species. (shrink)

Understanding each patient's situation or lived experience evolves from a nurse's sincere communication with the patient. Through rhetoric, the nurse's use of competent language and expressions is more likely to engage the patient in a dialogical discussion that brings forth an open, honest display of feelings and emotions. Through hermeneutics, the nurse gains an accurate understanding and interpretation of a patient's beliefs, values, and situations that supports explanations of meaning. Thus, with rhetoric being the words or expressions that give rise (...) to hermeneutics or the interpretation, the blending of the two creates a rhetorical–hermeneutical relationship that provides accurate understanding of a patient's true lived experience. Consequently, knowing the patient depends upon the nurse's rhetorical competence and accurate assessment of each patient's authentic self. Nurses should seek to interpret and understand the lived experiences of patients in order to limit or prevent misunderstandings and inaccuracies in communication. The truth that emerges from the expressed rhetorical–hermeneutical interrelationship will enhance nurses’ sensitivity to patient matters, produce relationship outcomes that emerge from a consistent and effectively applied set of interpersonal principles, and more importantly, successfully influence nurses’ lives and those of their patients with meaning that ultimately improves the human condition. Thus, nurses’ communication and perceptive understanding of each patient's world or lived experience becomes an integral and necessary component to effectively carrying out the practice role of caregiving. (shrink)

Although many of the congenital syndromes that used to be lethal no longer are, they are still routinely referred to as “lethal anomalies.” But the label is not only inaccurate, it is also dangerous: by portraying as a medical determination what is in fact a judgment about the child's quality of life, it wrests from the parents a decision that only the parents can make.

In this paper we consider the prospects for an account of good argument that takes the character of the arguer into consideration. We conclude that although there is much to be gained by identifying the virtues of the good arguer and by considering the ways in which these virtues can be developed in ourselves and in others, virtue argumentation theory does not offer a plausible alternative definition of good argument.

_Critical Thinking_ is a much-needed guide to thinking skills and above all to thinking critically for oneself. Through clear discussion, students learn the skills required to tell a good argument from a bad one. Key features include: *jargon-free discussion of key concepts in argumentation *how to avoid confusions surrounding words such as 'truth', 'knowledge' and 'opinion' *how to identify and evaluate the most common types of argument *how to spot fallacies in arguments and tell good reasoning from bad *topical examples (...) from politics, sport, medicine, music *chapter summaries, glossary and exercises _Critical Thinking_ is essential reading for anyone, student or professional, seeking to improve their reasoning and arguing skills. (shrink)

In my professional role as anatomy administrator and bequeathal secretary at a large surgical training centre, I am the first point of contact both for people wishing to donate their body, and for newly bereaved relatives telling us that their registered loved-one has died. I am involved in every stage of the process from that first phone call, through to eventual funeral service, cremation of the body and return of the ashes to the family. I am also a registered body (...) donor myself, as I strongly believe in the value of cadaveric training having seen it first hand. When prospective donors and relatives find out that I am also a registered body donor they find this to be very reassuring to know that having ‘behind the scenes’ access has not put me off, and is a good endorsement for the process, …. (shrink)

This study examines business students’ ethical awareness for two virtues needed to maintain academic integrity, respect, and responsibility. Using the multidimensional ethics survey, five dimensions were measured for six scenarios representing student behaviors using Information Technology . The results indicate that students are ethically aware in respect situations, but are more neutral in responsibility situations. Of the five ethical dimensions, moral equity and relativism appear to be the strongest influences in academic integrity scenarios utilizing IT. This study provides guidance for (...) business professors in their pursuit of ethical excellence in the classroom and for researchers in search of greater understanding of ethical judgments of students. (shrink)

Four studies explore the role of perceptual fluency in attenuating bullshit receptivity, or the tendency for individuals to rate otherwise meaningless statements as “profound”. Across four studies, we presented participants with a sample of pseudoprofound bullshit statements in either a fluent or disfluent font and found that overall, disfluency attenuated bullshit receptivity while also finding little evidence that this effect was moderated by cognitive thinking style. In all studies, we measured participants’ cognitive reflection, need for cognition, faith in intuition, and (...) superstitious beliefs. Superstition strongly predicted bullshit receptivity regardless of fluency. Inconclusive results were found for the remaining scales. Potential links for the role of perceptual disfluency in promoting analytic thinking are discussed. (shrink)

This book examines both the personal and the political sides of Nietzsche's writings to show how his writings can expand notions of democratic politics and democratic understanding.

Written in the intense political and intellectual tumult of the early years of the Weimar Republic, Political Theology develops the distinctive theory of sovereignty that made Carl Schmitt one of the most significant and controversial ...

The book makes a new contribution to the contemporary debates on nihilism and the sacred. Drawing on an original interpretation of Richard Rorty’s writings, it challenges the orthodox treatment of nihilism as a malaise that human beings must overcome. Instead, nihilism should be framed as a problem for human culture to outgrow through pragmatism.

People frequently make ethical choices they later regret. Causal Loop Archetypes offer a basic systems framework for analyzing the unintended consequences of personal and professional ethical decisions. Pressure or enticement or defensiveness can stymie individuals’ rational sensemaking. Causal Loop Thinking, and in particular the “Fixes That Fail” Archetype, draw on the familiar decision model of identifying the problem, specifying the alternative courses of action andtheir consequences, to guide our final choice. As students grapple with their own conflicts and business school (...) faculty look for tools to anticipate professional ethical dilemmas, Causal Loop Thinking can expand our awareness of the context of choices and actions, thus leading to a more fully assessed decision. (shrink)

The ‘Lima Call for Climate Action’ decision marked the conclusion of the 20th session of the Conference of Parties to the United Nations Framework Convention on Climate Change. It expresses how the 196 UNFCCC Parties intend to negotiate the elements of a new agreement to be opened for signature in Paris at COP21. This ‘Paris Agreement’ would govern Parties starting in 2020, when the Kyoto Protocol's second commitment period ends. The new agreement would also move Parties beyond the Kyoto Protocol's (...) focus on mitigation to include adaptation, finance, technology development and transfer, and capacity building requirements. At COP20, Party delegates struggled to find consensus on how to act on the UNFCCC's core principle of ‘common but differentiated responsibilities and respective capacities’ when drafting the Call for Climate Action. In this article, we provide a detailed account of the evolution of the COP20 decision, to show how both its overall structure and specific language shifted in.. (shrink)

At the close of the recent Boston Symposium, a panel discussion was held on the general theme of the conference. The following are the remarks of Professor J. N. Findlay of Yale, recorded and transcribed here with his permission.

According to policy makers, telemedicine offers “huge opportunities to improve the quality and accessibility of health services.” It is defined as diagnosis, treatment, and monitoring, with doctors and patients separated by space but mediated through information and communication technologies. This mediation is explored through an ethnography of a U.K. teledermatology clinic. Diagnostic image transfer enables medicine at a distance, as patients are removed from knowledge generation by concentrating their identities into images. Yet that form of identity allows images and the (...) expert gaze to be brought into potentially lifesaving proximity. Following Latour’s thread, images must be captured and then mobilized to the knowledge base, where they must be stabilized into standard diagnoses, then combined with different images, waiting lists, skin lesions, dermatologists, paper records, and beds, so that ultimately, outcomes are produced. This huge task requires new knowledges and a widening of agency that, if unacknowledged, may see telemedicine projects continue to founder. (shrink)

According to virtue theory, morality is about the person performing the actions. In The Good Place, Chidi Anagonye is characterized not by habitual moral action but by pained decision making and insecurity. One might say that Chidi can be forgiven for not having yet perfected his character because he is, after all, still acting voluntarily and making moral decisions most of the time. Chidi often wavers and changes his mind about what he should do. Even when he seems to have (...) a good moral intuition about what is right, he second‐guesses himself and overcomplicates things. Chidi falls in the category of incontinence. He has a generally good sense of what a moral person would do in a given situation and a generally reliable moral intuition. Because The Good Place requires near moral perfection, one can confidently say that Chidi deserves his spot in The Bad Place. (shrink)

Despite the drastic differences in their views of the intellect and the location and specific function of the will both Aquinas and Averroes are able to claim that their systems allow for moral agency because they both place the will—a faculty that is of prime importance to the process of moral action—in the individual. Both philosophers think that they are following Aristotle in making their claims about the will and the intellects. This paper will examine the issue of will and (...) the related issue of the intellects as it appears in the Aristotelian texts and in the subsequent work of Averroes and Aquinas. It will argue that at least some of the divergence in Averroes and Aquinas can be attributed to an issue of translation regarding De Anima, and a difference in the role of cogitation and the intellects regarding will. (shrink)

Despite the drastic differences in their views of the intellect and the location and specific function of the will both Aquinas and Averroes are able to claim that their systems allow for moral agency because they both place the will—a faculty that is of prime importance to the process of moral action—in the individual. Both philosophers think that they are following Aristotle in making their claims about the will and the intellects. This paper will examine the issue of will and (...) the related issue of the intellects as it appears in the Aristotelian texts and in the subsequent work of Averroes and Aquinas. It will argue that at least some of the divergence in Averroes and Aquinas can be attributed to an issue of translation regarding De Anima, and a difference in the role of cogitation and the intellects regarding will. (shrink)