This chapter contains sections titled: What Can Be Fashionable? From Pugs to Poodle Skirts Do Masses Matter? Robinson Crusoe's Runway Do Experts Matter? Khaki Glory Do Intentions Matter? Accidental Chic Do Aesthetics Matter? Form Over Function Does Identity Matter? Tribal Colors Does Timing Matter? To Everything, There is a Season Conclusion: What Matters?

What makes psychedelic psychotherapy work? Is it the induction of psychedelic experience, with its distinct patterns of hallucinations and insights, or is it the neural ‘shakeup’ that moves the brain out of its regular mode of functioning and into a more disordered state? We consider the role that attention-related phenomenological changes play in psychedelic transformation and psychotherapy. We review Letheby’s account of psychedelic psychotherapy, which appeals to increases in phenomenal opacity as the central mechanism of psychotherapeutic transformation. We argue that (...) there is an alternative vehicle of psychedelic transformation that this account overlooks, involving radically transparent experiences. We outline the common kinds of phenomenal transparency shifts typical of psychedelic experiences, and argue that in many cases, such shifts are responsible for the psychotherapeutic benefits. This argument motivates an alternative approach to possible mechanisms of psychedelic self-transformation, and opens up a new venue of empirical research into the role of attention and phenomenology in psychedelic psychotherapy. (shrink)

Introduction to Special Issue of Review of Philosophy and Psychology. Overview of the central issues in cognitive architecture, epistemology, and ethics surrounding cognitive penetrability. Special issue includes papers by philosophers and psychologists: Gary Lupyan, Fiona Macpherson, Reginald Adams, Anya Farennikova, Jona Vance, Francisco Marchi, Robert Cowan.

Two of the most important contributions that Bimal Krishna Matilal made to comparative philosophy are his doctoral dissertation The Navya-Nyāya Doctrine of Negation: The Semantics and Ontology of Negative Statements in Navya-Nyāya Philosophy and his classic: Perception: An Essay on Classical Indian Theories of Knowing. In this essay, we aim to carry forward the work of Bimal K. Matilal by showing how ideas in classical Indian philosophy concerning absence and perception are relevant to recent debates in Anglo-analytic philosophy. In particular, (...) we focus on the recent debate in the philosophy of perception centering on the perception of absence. In her Seeing Absence, Anya Farennikova argues for the thesis that we literally see absences. Her thesis is quite novel within the contexts of the traditions that she engages: analytical philosophy of perception, phenomenology, and cognitive neuroscience. In those traditions there is hardly any exploration of the epistemology of absence. By contrast, this is not the case in classical Indian philosophy where the debate over the ontological and epistemological status of absence is longstanding and quite engaging. In what follows, we engage Farennikova’s arguments, and those of John-Rémy Martin and Jérome Dokic in their response to her work. Using the work of Matilal, Bilimoria and Shaw we show that there are several engaging ideas that can be taken from Indian philosophy into the terrain explored by Farennikova, and Martin & Dokic. Our aim is to provide an updated comparative engagement on absence and its perception for the purposes of enhancing future discussions within global philosophy. However, we do not aim to do this merely by focusing on the history of primary texts or on twentieth century commentary on primary texts. Instead, we hope to show that the living tradition of Indian philosophy that Matilal embodied carries forward in his students and colleagues as they revive, revise, and extend Indian philosophy. (shrink)

Proponents of an intentionalist theory of perceptual experience have taken for granted that perceptual experience is an informing form of intentionality. Hence they often speak of the way an experience represents the environment to be, or what there is. In this respect perceptual experience is thus assumed to resemble a speech act like assertion or a mental state like belief. There is another important form of intentionality though that concerns not what there is, but what to do. I call this (...) a guiding form of intentionality. In speech, there are – for example – imperatives and among intentional mental states there are desires and intentions. In this paper I argue that perceptual experience is at least sometimes characterized by such a guiding form of intentionality. Perception does not just inform, it is sometimes intrinsically action‐guiding. I call this the perceptual guidance claim. I distinguish the perceptual guidance claim from related, but importantly distinct claims (such as claims concerning the perception of affordances or concerning whether perception is normative), and argue that perceptual action guidance occurs not just in an unconscious vision‐for‐action system, but also within conscious perceptual experience.1I have benefitted a lot from many discussions of the materials of this paper. Precursors, variants and extensions of this paper have been presented at the Harvard Philosophical Psychology lab, the CSMN colloquium in Oslo, a workshop on Imperatival Aspects of Perceptual Experience at the University of Oslo (organized by Susanna Siegel and the author), and a workshop on Attention and Perceptual Activity at Warwick University (organized by Thomas Crowther). I especially would like to thank: Tim Bayne, Rosa Cao, Thomas Crowther, Anya Farennikova, Dagfinn Føllesdal, Olav Gjelsvik, Sean Kelly, Farid Masrour, James Stazicker. Most of all I would like to thank Susanna Siegel for many illuminating and exciting discussions of every aspect of the contents of this paper. (shrink)

Intuitively, we often see absences. For example, if someone steals your laptop at a café, you may see its absence from your table. However, absence perception presents a paradox. On prevailing models of perception, we see only present objects and scenes (Marr, Gibson, Dretske). So, we cannot literally see something that is not present. This suggests that we never literally perceive absences; instead, we come to believe that something is absent cognitively on the basis of what we perceive. But this (...) cognitive explanation does not do justice to the phenomenology. Many experiences of absence possess immediate, perceptual qualities. One may further argue that the ability to detect certain absences confers strong adaptive advantage and therefore must be as primitive and fundamental to humans as seeing positive things. I argue that we can literally see absences; in addition to representing objects, perception represents absences of objects. I present a model of seeing absence based on visual expectations and a visual matching process. The phenomenon of seeing absence can thus serve as an adequacy-test for a theory of perceptual content. If experiences of absence are possible, then we have another reason (following Siegel) to reject the view that perceptual content is restricted to colors and shapes. Furthermore, if the proposed account is correct, then we have grounds for dissociating seeing absence from other imagery-based phenomena termed “perceptual presence-in-absence” (Noë, Macpherson). (shrink)

I argue that perception of absence presents a top-down effect from expectations on perception, but then show that this cognitive effect is atypical and indirect. This calls into question usefulness of some of the existing notions of cognitive penetrability of perception and generates new questions about indirect cognitive influences on perception.

Pleistocene Park is a large-scale science experiment in Arctic Siberia in the form of a future-oriented rewilding project with the goal of mitigating climate change. The park’s creators hypothesize that introducing large herbivores into the area will slow the thawing of permafrost. Using the approach of multispecies ethnography in attending to the nonhuman agencies at work in the project, I argue that the park differs from other rewilding projects, which are usually ecocentric, in emerging as a survivalist project with a (...) distinct anthropocentric bent. Even so, the park’s survivalist goal for humans coexists with ontologies based on collaboration and mutual aid between humans and nonhumans and between organic and inorganic matter, with extensive agency assigned to nonhuman others. Drawing on ethnographic fieldwork within the frame of the park’s various genealogies, I trace the project’s underlying assumptions in equal measure to the history of Russian science and to the park’s lead scientists’ experience of sociopolitical rupture following the collapse of the Soviet Union. As a case study, Pleistocene Park is especially suited to exploring issues of time and temporality, apocalypticism and redemption, and extinction and eternity, in addition to particular visions of the natural and the human. (shrink)

The modern synthesis in evolutionary biology is taken to be that period in which a consensus developed among biologists about the major causes of evolution, a consensus that informed research in evolutionary biology for at least a half century. As such, it is a particularly fruitful period to consider when reflecting on the meaning and role of chance in evolutionary explanation. Biologists of this period make reference to “chance” and loose cognates of “chance,” such as: “random,” “contingent,” “accidental,” “haphazard,” or (...) “stochastic.” Of course, what an author might mean by “chance” in any specific context varies. -/- In the following, we first offer a historiographical note on the synthesis. Second, we introduce five ways in which synthesis authors spoke about chance. We do not take these to be an exhaustive taxonomy of all possible ways in which chance meaningfully figures in explanations in evolutionary biology. These are simply five common uses of the term by biologists at this period. They will serve to organize our summary of the collected references to chance and the analysis and discussion of the following questions: • What did synthesis authors understand by chance? • How did these authors see chance operating in evolution? • Did their appeals to chance increase or decrease over time during the synthesis? That is, was there a “hardening” of the synthesis, as Gould claimed (1983)? (shrink)

The arguments advanced in this paper are the following. Firstly, that just as Trevarthen’s three subjective/intersubjective levels, primary, secondary, and tertiary, mapped out different modes of access, so too response is similarly structured, from direct primordial responsiveness, to that informed by shared pragmatic concerns and narrative contexts, to that which demands the distantiation afforded by representation. Secondly, I propose that empathy is an essential mode of intentionality, integral to the primary level of subjectivity/intersubjectivity, which is crucial to our survival as (...) individuals and as a species. Further to this last point, I argue that empathy is not derived on the basis of intersubjectivity, nor does it merely disclose intersubjectivity, rather it is constitutive of intersubjectivity at the primary level. Empathy is a direct, irreducible intentionality separable in thought from the other primary intentional modes of perception, rationality, memory and imagination, but co-arising with these. In regard to the inter-personal level, the concrete relations with others, primary empathy is both the ground for the possibility of the secondary manifestations—pity, sympathy, perspective taking, etc., and motivates them. Thirdly, it is the movement in the core of subjectivity initially generated by shifting attention between the ‘I’ and ‘we’ perspectives and later ‘solidified’ through affect to become shifting identification, which opens up the intersubjective domain. So we can affirm that we are not only born into sociality but our sociality goes to the roots of our being as Husserl, Heidegger and Merleau-Ponty have claimed. (shrink)

Merleau-Ponty's reversibility thesis argues that self, other and world are inherently relational, interdependent at the level of ontology. What is at stake in the reversibility thesis is whether it overcomes skeptical objections in both assuring real communication and avoiding solipsism in assuring real difference; the Other must be a genuine, irreducible Other. It is objected that across the domains of reversibility, symmetry and reciprocity are not guaranteed. I argue that this is a non-problem; rather the potentialities for asymmetry and non (...) reciprocity in fact guarantee the irreducibility of the Other; reversibility needs to be appreciated as dialectical or aesthetic, not as a literal or ‘mechanistic’ reversal. A further criticism targets the viability of ontology itself, whether alterity is ever compatible with ontology. This paper considers these objections from two of Merleau-Ponty's contemporaries—Claude Lefort and Emmanuel Levinas. Levinas developed a philosophy which while intersecting with Merleau-Ponty's at important junctures, nonetheless arrived at an entirely different destination. I argue alongside Martin Dillon against the objections of Lefort, and alongside Dan Zahavi against the objections of Levinas. Both of these interpreters, I propose remain faithful to the core directions and spirit of Merleau-Ponty's endeavours without becoming diverted by the less significant inconsistencies. (shrink)

This article traces the hidden race-religion constellation in Europe. The term “race-religion constellation” refers to the connection or co-constitution of the categories of race and “religion.” Specifically, the term “race-religion constellation” is used to refer to the practice of classifying people into races according to categories we now associate with the term “religion.” This calls for a consideration of European history and forms of racism in Europe, such as anti-Semitism and Islamophobia. This article aims to provide an alternative non-secularized or (...) biological account of the origins of the socially constructed category of race in Europe. The alternative story begins in the sixteenth century, when the category of “religion” as a means for classifying peoples was both constructed and politicized. In tracing this alternative story, this article seeks to outline a framework for a critical philosophy of race focused on a European religion line that intersects with Du Bois's color line. (shrink)

This book explores a variety of conceptual and methodological questions about cancer and cancer research: Is cancer one disease, or many? If many, how many exactly? How is cancer classified? What does it mean, exactly, to say that cancer is “genetic,” or “familial”? What exactly are the causes of cancer, and how do scientists come to know about them? When do we have good reason to believe that this or that is a risk factor for cancer? How is cancer a (...) product or byproduct of multilevel evolution? Is cancer research unified? What sort of models, or theories, govern cancer research? This book takes a close look at these philosophical questions, by examining work in disciplines as diverse as cell and molecular biology, epidemiology, clinical medicine, and evolutionary biology. (shrink)

ABSTRACTThe central hypothesis of this paper is that the phenomenology of Merleau-Ponty offers significant philosophical groundwork for an ethics that honours key feminist commitments – embodiment, situatedness, diversity and the intrinsic sociality of subjectivity. Part I evaluates feminist criticisms of Merleau-Ponty. Part II defends the claim that Merleau-Ponty’s non-dualist ontology underwrites leading approaches in feminist ethics, notably Care Ethics and the Ethics of Vulnerability. Part III examines Merleau-Ponty’s analyses of embodied percipience, arguing that these offer a powerful critique of the (...) view from nowhere, a totalizing God’s-eye-view with pretensions to objectivity. By revealing the normative structure of perceptual gestalts in the intersubjective domain, he establishes the view from everywhere. Normativity is no longer deferred to higher authorities such as duty, utility or the valorized virtue, but through the perceptual gestalt it is returned to the perceiving embodied subject. This... (shrink)

Cancer is not one, but many diseases, and each is a product of a variety of causes acting at distinct temporal and spatial scales, or ‘‘levels’’ in the biological hierarchy. In part because of this diversity of cancer types and causes, there has been a diversity of models, hypotheses, and explanations of carcinogenesis. However, there is one model of carcinogenesis that seems to have survived the diversification of cancer types: the multi-stage model of carcinogenesis. This paper examines the history of (...) the multistage theory, and uses the theory as a case study in the limits and goals of unification as a theoretical virtue, comparing and contrasting it with ‘‘integrative’’ research. (shrink)

This paper explores the issue whether feminism needs a metaphysical grounding, and if so, what form that might take to effectively take account of and support the socio-political demands of feminism; addressing these demands I further propose will also contribute to the resolution of other social concerns. Social constructionism is regularly invoked by feminists and other political activists who argue that social injustices are justified and sustained through hidden structures which oppress some while privileging others. Some feminists (Haslanger and Sveinsdóttir, (...) Feminist metaphysics. In E. N. Zalta (Ed.), Stanford encyclopedia of philosophy. Stanford: Stanford University, 2011) argue that the constructs appealed to in social constructivism are real but not metaphysically fundamental because they are contingent. And this is exactly the crux of the problem—is it possible to sustain an engaged feminist socio-political critique for which contingency is central (i.e., that things could be otherwise) and at the same time retain some kind of metaphysical grounding. Without metaphysical grounding it has been argued, the feminist project may be rendered nonsubstantive (Sider, Substantivity in feminist metaphysics. Philosophical Studies, 174(2017), 2467–2478, 2017). There has been much debate around this issue and Sider (as an exemplar of the points under contention) nuances the claims expressed in his earlier writings (Sider, Writing the book of the world. Oxford: Clarendon Press, 2011) and later presents a more qualified account (Sider, Substantivity in feminist metaphysics. Philosophical Studies, 174(2017), 2467–2478, 2017). Nonetheless, I propose the critiques and defences offered by the various parties continue to depend on certain erroneous assumptions and frameworks that are challengeable. I argue that fundamentality as presented in many of these current accounts, which are underpinned by the explicit or implicit ontologies of monism and dualism and argued for in purely rationalist terms which conceive of subjects as primarily reason-responding agents, reveal basic irresolvable problems. I propose that addressing these concerns will be possible through an enactivist account which, following phenomenology, advances an ontology of interdependence and reconceives the subject as first and foremost an organism immersed in a meaningful world as opposed to a primarily reason-responding agent. Enactivism is thus, I will argue, able to legitimize feminist socio-political critiques by offering a non-reductive grounding in which not only are contingency and fundamentality reconciled, but in which fundamentality is in fact defined by radical contingency. My paper proceeds in dialogue with feminists generally addressing this ‘metaphysical turn’ in feminism and specifically with Sally Haslanger and Mari Mikkola. (shrink)

This paper explores the ontological bases for ethical behaviour between human animals and non-human animals drawing on phenomenology and Buddhist philosophy. Alongside Singer and utilitarianism, I argue that ethical behaviour regarding animals is most effectively justified and motivated by considerations of sentience. Nonetheless, utilitarianism misses crucial aspects of sentience. Buddhist ethics is from the beginning focused on all sentient beings, not solely humans. This inclusivity, and refined interrogations of suffering, means it can furnish more nuanced understandings of sentience. For phenomenology, (...) sentience includes the capacities for self-awareness and, I will argue, a plural self-awareness; the ‘I’ belongs to a ‘we’, and the ‘we’ is constitutive of the ‘I’. This ‘primordial we’ provides the basis for rethinking the moral relations between human animals and non-human animals. I contend finally we thus have an ontological basis in ‘interanimality’ to explain why we most often do and should care about all sentient beings. (shrink)

There are several different ways in which chance affects evolutionary change. That all of these processes are called “random genetic drift” is in part a due to common elements across these different processes, but is also a product of historical borrowing of models and language across different levels of organization in the biological hierarchy. A history of the concept of drift will reveal the variety of contexts in which drift has played an explanatory role in biology, and will shed light (...) on some of the philosophical controversy surrounding whether drift is a cause of evolutionary change. (shrink)

This book draws on Merleau-Ponty’s phenomenology, psychology, neuroscience and Buddhist philosophy to explicate Merleau-Ponty’s unwritten ethics. Daly contends that though Merleau-Ponty never developed an ethics per se, there is significant textual evidence that clearly indicates he had the intention to do so. This book highlights the explicit references to ethics that he offers and proposes that these, allied to his ontological commitments, provide the basis for the development of an ethics. In this work Daly shows how Merleau-Ponty’s relational ontology, in (...) which the interdependence of self, other and world is affirmed, offers an entirely new approach to ethics. In contrast to the ‘top-down’ ethics of norms, obligations and prescriptions, Daly maintains that Merleau-Ponty’s ethics is a ‘bottom-up’ ethics which depends on direct insight into our own intersubjective natures, the ‘I’ within the ‘we’ and the ‘we’ within the ‘I’; insight into the real nature of our relation to others and the particularities of the given situation. Merleau-Ponty and the Ethics of Intersubjectivity is an important contribution to the scholarship on the later Merleau-Ponty which will be of interest to graduate students and scholars. Daly offers informed readings of Merleau-Ponty’s texts and the overall approach is both scholarly and innovative. (shrink)

In an interview with Udi Aloni in 2011, Judith Butler stated: “My politics, my life, even my feminism is about calling into question whether those ideas of femininity are necessary, and if I don’t...

By bringing Hannah Arendt’s politics into dialogue with Emmanuel Levinas’ ethics, this book develops an approach to the political that is relational, inclusive, and empowering.

Arabian Drugs in Early Medieval Mediterranean Medicine. By Zohar Amar and Efraim Lev. Edinburgh Studies in Classical Islamic History and Culture. Edinburgh: Edinburgh University Press, 2017. Pp. xiv + 290, ills. $125, £80.

The surviving portion of the tenth-century Egyptian Muḥammad b. Aḥmad al-Tamīmī’s recently edited Ṭīb al-ʿarūs has several formulas relating to the dying and perfuming of textiles. Some refer to the use of carved molds to impress designs upon textiles. Tamīmī’s formulas treat in particular the application of gold leaf and perfumed dye pastes with blocks, but presuppose the technology of using blocks to apply designs to textiles and include a vocabulary of technical terms for the process. This textual evidence provides (...) additional context for surviving early medieval Islamic block-printed gilded textiles. The attestation of the use of blocks to decorate textiles is contemporary with the use of blocks to print Arabic amulet texts, known by the tenth century from extant specimens and some literary evidence. (shrink)

The focus of this chapter will be on the epistemic and normative questions at issue in debates about cancer screening, with a special focus on mammography as a case study. Such questions include: How do we know who needs to be screened? What are the benefits and harms of cancer screening, and what is the quality of evidence for each? How ought we to measure and compare these benefits and harms? What are the sources of uncertainty about our estimates of (...) benefit and harm? Why are such issues so contested? What are the major drivers of dissent and consensus on the data and their interpretation? How, if at all, do values play a role in debates surrounding mammography screening? In sum: In what ways does inductive risk, broadly conceived, 1 come into play in the science behind cancer screening, and mammography screening in particular? (shrink)

This paper uses a number of examples of diverse types and functions of models in evolutionary biology to argue that the demarcation between theory and practice, or “theory model” and “data model,” is often difficult to make. It is shown how both mathematical and laboratory models function as plausibility arguments, existence proofs, and refutations in the investigation of questions about the pattern and process of evolutionary history. I consider the consequences of this for the semantic approach to theories and theory (...) confirmation. The paper attempts to reconcile the insights of both critics and advocates of the semantic approach to theories. (shrink)

Fisher’s ‘fundamental theorem of natural selection’ is notoriously abstract, and, no less notoriously, many take it to be false. In this paper, I explicate the theorem, examine the role that it played in Fisher’s general project for biology, and analyze why it was so very fundamental for Fisher. I defend Ewens (1989) and Lessard (1997) in the view that the theorem is in fact a true theorem if, as Fisher claimed, ‘the terms employed’ are ‘used strictly as defined’ (1930, p. (...) 38). Finally, I explain the role that projects such as Fisher’s play in the progress of scientific inquiry. (shrink)

Cancer is not one, but many diseases, and each is a product of a variety of causes acting (and interacting) at distinct temporal and spatial scales, or “levels” in the biological hierarchy. In part because of this diversity of cancer types and causes, there has been a diversity of models, hypotheses, and explanations of carcinogenesis. However, there is one model of carcinogenesis that seems to have survived the diversification of cancer types: the multi-stage model of carcinogenesis. This paper examines the (...) history of the multistage theory, and uses the theory as a case study in the limits and goals of unification as a theoretical virtue, comparing and contrasting it with “integrative” research. (shrink)

The growing practice of returning individual results to research participants has revealed a variety of interpretations of the multiple and sometimes conflicting duties that researchers may owe to participants. One particularly difficult question is the nature and extent of a researcher’s duty to facilitate a participant’s follow-up clinical care by placing research results in the participant’s medical record. The question is especially difficult in the context of genomic research. Some recent genomic research studies — enrolling patients as participants — boldly (...) address the question with protocols dictating that researchers place research results directly into study participants’ existing medical records, without participant consent. Such privileging of researcher judgment over participant choice may be motivated by a desire to discharge a duty that researchers perceive themselves as owing to participants. However, the underlying ethical, professional, legal, and regulatory duties that would compel or justify this action have not been fully explored. (shrink)

This book provides a rigorously researched, critically comparative introduction to yoga. Is this Yoga: Concepts, Histories, and the Complexities of Contemporary Practice recognizes the importance of contemporary understandings of yoga and, at the same time, provides historical context and complexity to modern and pre-modern definitions of yogic ideas and practices. Approaching yoga as a vast web of concepts, traditions, social interests, and embodied practices, it raises questions of knowledge, identity, and power across time and space, including the dynamics of "East" (...) and "West." The text is divided into three main sections: thematic concepts; histories; and topics in modern practice. This accessible guide is essential reading for undergraduate students approaching the topic for the first time as well as yoga teachers, teacher training programs, casual and devoted practitioners, and interested non-practitioners. (shrink)

BackgroundA growing number of studies show the potential of loyalty card data for use in health research. However, research into public perceptions of using this data is limited. This study aimed to investigate public attitudes towards donating loyalty card data for academic health research, and the safeguards the public would want to see implemented. The way in which participant attitudes varied according to whether loyalty card data would be used for either cancer or COVID-19 research was also examined.MethodsParticipants were recruited (...) via Prolific Academic to take part in semi-structured telephone interviews, with questions focused on data sharing related to either COVID-19 or ovarian/bowel cancer as the proposed health condition to be researched. Content analysis was used to identify sub-themes corresponding to the two a priori themes, attitudes and safeguards.ResultsParticipant attitudes were found to fall into two categories, either rational or emotional. Under rational, most participants were in favour of sharing loyalty card data. Support of health research was seen as an important reason to donate such data, with loyalty card logs being considered as already within the public domain. With increased understanding of research purpose, participants expressed higher willingness to donate data. Within the emotional category, participants shared fears about revealing location information and of third parties obtaining their data. With regards to safeguards, participants described the importance of anonymisation and the level of data detail; the control, convenience and choice they desired in sharing data; and the need for transparency and data security. The change in hypothetical purpose of the data sharing, from Covid-19 to cancer research, had no impact on participants’ decision to donate, although did affect their understanding of how loyalty card data could be used.ConclusionsBased on interviews with the public, this study contributes recommendations for those researchers and the wider policy community seeking to obtain loyalty card data for health research. Whilst participants were largely in favour of donating loyalty card data for academic health research, information, choice and appropriate safeguards are all exposed as prerequisites upon which decisions are made. (shrink)

Cancer is typically spoken of as a “complex” disease. But, in what sense are cancers “complex”? Is there one sense, or several? What implications does this complexity have – both for how we study, and how we intervene upon cancers? The aim of this paper is first, to clarify the variety of senses in which cancer is spoken of as "complex" in the scientific literature, and second, to discover what explanatory and predictive roles such features play.

Comprised of essays by top scholars in the field, this volume offers concise overviews of philosophical issues raised by biology. Brings together a team of eminent scholars to explore the philosophical issues raised by biology Addresses traditional and emerging topics, spanning molecular biology and genetics, evolution, developmental biology, immunology, ecology, mind and behaviour, neuroscience, and experimentation Begins with a thorough introduction to the field Goes beyond previous treatments that focused only on evolution to give equal attention to other areas, such (...) as molecular and developmental biology Represents both an authoritative guide to philosophy of biology, and an accessible reference work for anyone seeking to learn about this rapidly-changing field. (shrink)

Fisher’s ‘fundamental theorem of natural selection’ is notoriously abstract, and, no less notoriously, many take it to be false. In this paper, I explicate the theorem, examine the role that it played in Fisher’s general project for biology, and analyze why it was so very fundamental for Fisher. I defend Ewens and Lessard in the view that the theorem is in fact a true theorem if, as Fisher claimed, ‘the terms employed’ are ‘used strictly as defined’. Finally, I explain the (...) role that projects such as Fisher’s play in the progress of scientific inquiry. (shrink)

Congress passed the Genetic Information Nondiscrimination Act of 2008 in order to remove a perceived barrier to clinical genetic testing. By banning health insurance companies and employers from discriminating against an individual based on his or her genetic information, legislators hoped that patients would be encouraged to seek genetic testing that could improve health outcomes and provide opportunities for preventive measures. Their explicit legislative goal was to fully protect the public from discrimination and allay their concerns about the potential for (...) discrimination, thereby allowing individuals to take advantage of genetic testing, technologies, research, and new therapies.However, GINA left a number of issues unresolved, most notably failing to define the concept of disease manifestation. GINA was structured such that it only provides protection against misuse of genetic information up until the point when an individual's disease has manifested. It protects an individual with a genetic predisposition for a disease, but not an individual actively suffering from that disease. (shrink)

This book is open access under a CC BY 4.0 license. This book examines the current state of elective placements of medical undergraduate students in developing countries and their impact on health care education at home. Drawing from a recent case study of volunteer deployment in Uganda, the authors provide an in-depth evaluation of the impacts on the students themselves and the learning outcomes associated with placements in low resource settings, as well as the impacts that these forms of student (...) mobility have on the host settings. In addition to reviewing the existing literature on elective placements, the authors outline a potential model for the future development of ethical elective placements. As the book concurs with an increasing international demand for elective placements, it will be of immediate interest to universities, intermediary organizations, students as consumers, and hosting organisations in low-resource settings. (shrink)

This article draws upon thirteen months of ethnographic research in a Chicago pawnshop to show how prices of objects in pawnshops are actively, socially negotiated using what I term discursive strategies of valuation. Three kinds of discursive strategies of valuation emerge repeatedly in the data: a. references to the specific material attributes of the objects, b. references to the unique biographical histories of the objects, c. reference to the financial need and (relative) social positioning of the customer involved in the (...) negotiation. Examining these strategies reveals the relationship between socially contingent and culturally constructed perceptions of value and the production of price. I find that rhetorical strategies can and do affect price, within limits. Perhaps most surprisingly, the data show that discursive strategies emphasizing a lower socio-economic status can inflate the value, and ultimately the price, of an object during negotiations. (shrink)

Fisher’s ‘fundamental theorem of natural selection’ is notoriously abstract, and, no less notoriously, many take it to be false. In this paper, I explicate the theorem, examine the role that it played in Fisher’s general project for biology, and analyze why it was so very fundamental for Fisher. I defend Ewens and Lessard in the view that the theorem is in fact a true theorem if, as Fisher claimed, ‘the terms employed’ are ‘used strictly as defined’. Finally, I explain the (...) role that projects such as Fisher’s play in the progress of scientific inquiry. (shrink)

Debates concerning the character, scope, and warrant of abductive inference have been active since Peirce first proposed that there was a third form of inference, distinct from induction and deduction. Abductive reasoning has been dubbed weak, incoherent, and even nonexistent. Part, at least, of the problem of articulating a clear sense of abductive inference is due to difficulty in interpreting Peirce. Part of the fault must lie with his critics, however. While this article will argue that Peirce indeed left a (...) number of puzzles for interpreters, it will also contend that interpreters should be careful to distinguish discussion of the formal and strictly epistemic question of whether and how abduction is a sound form of inference from discussions of the practical goals of abduction, as Peirce understood them. This article will trace a history of critics and defenders of Peirce’s notion of abduction and discuss how Peirce both fueled the confusion and in fact anticipated and responded to several recurring objections. (shrink)

This paper addresses the persistent philosophical problem posed by the amoralist—one who eschews moral values—by drawing on complementary resources within phenomenology and care ethics. How is it that the amoralist can reject ethical injunctions that serve the general good and be unpersuaded by ethical intuitions that for most would require neither explanation nor justification? And more generally, what is the basis for ethical motivation? Why is it that we can care for others? What are the underpinning ontological structures that are (...) able to support an ethics of care? To respond to these questions, I draw on the work of Merleau-Ponty, focusing specifically on his analyses of perceptual attention. What is the nature and quality of perceptual attention that underwrite our capacities or incapacities for care? I proceed in dialogue with a range of philosophers attuned to the compelling nature of care, some who have also drawn on Merleau-Ponty and others who have examined the roots of an ethics of care inspired or incited by other thinkers. (shrink)