I develop an interpretation of Maurice Merleau-Ponty's concept of motor intentionality, one that emerges out of a reading of his presentation of a now classic case study in neuropathology—patient Johann Schneider—in Phenomenology of Perception. I begin with Merleau-Ponty's prescriptions for how we should use the pathological as a guide to the normal, a method I call triangulation. I then turn to his presentation of Schneider's unusual case. I argue that we should treat all of Schneider's behaviors as pathological, not only (...) his abstract movements, as is commonly acknowledged in the secondary literature, but also crucially his concrete movements. Using these facts of Schneider's illness, I reconstruct a ‘fundamental function’ of consciousness, as Merleau-Ponty called it, in which there are two kinds of bodily agency: the power of the body to be solicited by a situation and the power of the body to project a situation. I propose that these powers became dissociated in Schneider's case, as evidenced by his abstract and concrete movements, while in the normal case, these powers comprise a dynamic unity, enacted as motor intentionality. I also discuss how my interpretation complements Merleau-Ponty's assertion that motor intentions exist between mind and matter. (shrink)

Gilbert Ryle famously wrote that practical knowledge (knowing how) is distinct from propositional knowledge (knowing that). This claim continues to have broad philosophical appeal, and yet there are many unsettled questions surrounding Ryle’s basic proposal. In this article, I return to his original work in order to perform some intellectual archeology. I offer an interpretation of Ryle’s concept of action that I call ‘adverbialism’. Actions are constituted by bodily behaviours performed in a certain mode, style or manner. I present various (...) challenges to adverbialism – scenarios in which it seems we publicly behave one way, but privately feel another. And I offer a response – Ryle’s stated practice of re-describing those situations in ways that pose no threat to his adverbialism. I also present an interpretation of practical knowledge in Ryle’s work. Knowing how is a special kind of action, undertaken only when we progressively self-modify our behaviours in the presence of new challenges or opportunities. (shrink)

In this article, I link the empirical hypothesis that neural representations of sensory stimulation near the body involve a unique motor component to the idea that the perceptual field is structured by skillful bodily activity. The neurophenomenological view that emerges is illuminating in its own right, though it may also have practical consequences. I argue that recent experiments attempting to alter the scope of these near space sensorimotor representations are actually equivocal in what they show. I propose resolving this ambiguity (...) by treating these representations as responsive to the development or degeneration of know-how—which can be isolated as an appropriate object for scientific investigation. (shrink)

This paper connects ideas from twentieth century Gestalt psychology, experiments in vision science, and Maurice Merleau-Ponty’s phenomenology of perception. I propose that when we engage in simple sensorimotor tasks whose successful completion is open, our behavior may be motivated by practical perceptual awareness alone, responding to invariant features of the perceptual field that are invisible to other forms of perceptual awareness. On this view, we see more than we think we see, as evidenced by our skillful bodily behavior.

The mechanistic concept of the body, as inherited from René Descartes, has generated considerable trouble in philosophy—including, at least in part, the mind-body problem itself. Still, the corps mécanique remains perhaps the most prevalent though least examined assumption in recent philosophy of mind. I discuss two notable exceptions. Gilbert Ryle and Maurice Merleau-Ponty rejected this assumption for surprisingly similar reasons. Writing at about the same time, though in different languages and in very different circles, they each attempted to articulate a (...) non-mechanistic concept of the body by stressing the importance of skill: skillful behavior constituting cognition in Ryle’s case, and the skill body constituting perception in Merleau-Ponty’s case. In this article, I turn to their cautions and insights. By drawing out the relation between these two seemingly unrelated theorists, I hope to show that together Ryle and Merleau-Ponty have much to offer philosophy today. (shrink)

Gilbert Ryle and Maurice Merleau-Ponty each attempted to articulate a non-mechanistic concept of the body by stressing the importance of skill: skillful behavior constituting cognition in Ryle’s work, and the skill body constituting perception in Merleau-Ponty’s work. In this chapter, I turn to their cautions and insights. By drawing out the relation between these two seemingly unrelated theorists, I hope to show that together Ryle and Merleau-Ponty have much to offer philosophy today.

According to Frank Jackson’s famous knowledge argument, Mary, a brilliant neuroscientist raised in a black and white room and bestowed with complete physical knowledge, cannot know certain truths about phenomenal experience. This claim about knowledge, in turn, implies that physicalism is false. I argue that the knowledge argument founders on a dilemma. Either (i) Mary cannot know the relevant experiential truths because of trivial obstacles that have no bearing on the truth of physicalism or (ii) once the obstacles have (...) been removed, Mary can know the relevant truths. If we give Mary the epistemological capabilities necessary to draw metaphysical conclusions about physicalism, she will, while trapped in the black and white room, be able to know every truth about phenomenal experience. (shrink)

This dissertation contains four independent essays addressing a cluster of related topics in the philosophy of mind. Chapter 1: “Fundamentality Physicalism” argues that physicalism can usefully be conceived of as a thesis about fundamentality. The chapter explores a variety of other potential formulations of physicalism (particularly modal formulations), contrasts fundamentality physicalism with these theses, and offers reasons to prefer fundamentality physicalism over these rivals. Chapter 2:“Modal Rationalism and the Demonstrative Reply to the Master Argument Against Physicalism” introduces the Master Argument (...) Against Physicalism and investigates its crucial premise: the inference from an a priori gap between the physical and consciousness to a lack of necessitation between the two. I argue against the strong form of modal rationalism that underwrites the master argument and offer a more moderate rationalist view. I offer a novel demonstrative reply to the master argument, according to which a connection between conscious experience and demonstratives, not dualism, is the source of the epistemic gap between consciousness and the physical. Chapter 3: “Conceptual Mastery and the Knowledge Argument” argues that Frank Jackson’s famous anti-physicalist knowledge argument featuring Mary, a brilliant neuroscientist raised in a black and white room, founders on a dilemma. Either (i) Mary cannot know the relevant experiential truths because of trivial obstacles that have no bearing on the truth of physicalism or (ii) once the obstacles have been removed, Mary can know the relevant truths. Chapter 4: “Toward a Theory of Conceptual Mastery” investigates the question “Under what conditions does a thinker fully understand, or have mastery of, a concept?” I argue against three views of conceptual mastery, according to which conceptual mastery is a matter of holding certain beliefs, being disposed to make certain inferences, or having certain intuitions. I propose and respond to objections to my own “meaning postulate view” of the conditions under which a thinker has mastery of a concept. (shrink)

In Brazil, the social demand for veterinary expertise is growing. However, there is still a shortage of professionals trained in this area to apply specific knowledge to each case. Studies and research into forensic veterinary medicine are necessary for veterinary experts to assist in investigations and legal proceedings. Veterinary medicine has subjects on its curriculum that cover the knowledge needed to apply in the fields of animal health, public health and the environment. The interaction between human and veterinary medicine, as (...) well as other areas of health, is of great importance in the prevention and control of various diseases, both in animals and humans. Some cases of infectious bovine abortion have a major impact not only on cattle farming and animal health, but also on public and environmental health. The concept of "One Health" integrates human medicine and health professionals. In this context, knowledge of infectious abortive diseases that affect animal, human and environmental health is fundamental. Cattle are affected by specific infectious abortive diseases, caused by pathogens with different forms of presentation and transmission mechanisms. These include brucellosis, leptospirosis and listeriosis, which are potentially zoonotic diseases. Controlling these diseases can contribute to effective public health actions and reduce global health risks. In order to establish the diagnosis of these diseases, it is essential to properly collect specimens from live or dead animals under biosafety and biosecurity conditions, following the chain of custody for each case. These procedures allow for greater success in diagnosing the suspected agent and facilitate the investigation of other causes. Animal health standards for the prophylaxis and control of these diseases are established by specific legislation, including those of the Ministry of Agriculture, Livestock and Supply (MALS). This literature review was based on current knowledge on the Pubmed platform, Google Scholar, articles and textbooks. The aim of this article is to identify, understand and discuss the main infectious abortive diseases of cattle in the legal and forensic context, which have an impact on cattle farming, animal health, food safety, public and environmental health. -/- Referências bibliográficas Abdullah, N. M., Mohammad, W. M. Z. W., Shafei, M. N., Sukeri, S., Idris, Z., Arifin, W. N., Nozmi, N., Saudi, S. N. S., Samsudin, S., & Zainudin, A.-W. (2019). Leptospirosis and its prevention: knowledge, attitude and practice of urban community in Selangor, Malaysia. BMC Public Health, 19(1), 1–8. Agrimani, D. S. R., Rui, B. R., Cruz, I. V, Romano, R. M., & Lopes, H. C. (2011). 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R., Zylbersztajn, A., & Avila-Pires, F. D. (2004). Evolução histórica da medicina veterinária preventiva e saúde pública. Ciência Rural, 34(5), 1661–1668. Pinillos, R. G. (2018). One welfare: A framework to improve animal welfare and human well-being. Cabi. Poester, F. P., Goncalves, V. S. P., & Lage, A. P. (2002). Brucellosis in Brazil. Veterinary Microbiology, 90(1–4), 55–62. Porto, Y. F., Pinto Neto, A., Bernardi, F., Possa, M. G., Mota, M. F., Martinez, A. C., Merlini, L. S., & Berber, R. C. (2018). Occurrence of brucellosis, leptospirosis and neosporosis in cows with retained placenta in Southwest Paraná, Brazil. Pesquisa Veterinária Brasileira, 38(8), 1537–1542. Radostits, O. M., Gay, C. C., Blood, D. C., Hinchcliff, K. W., & McKenzie, R. A. (2010). Clínica Veterinária: um tratado de doenças dos bovinos, ovinos, suínos, caprinos e eqüinos (Vol. 1). Guanabara Koogan. Ramos, T. M. V., Balassiano, I. T., Silva, T. S. M., & Nogueira, J. M. R. (2022). Leptospirose: Características da enfermidade em humanos e principais técnicas de diagnóstico laboratorial. Revista Brasileira de Análises Clínicas, 53(3), 211–218. Ribeiro, A. C. A., Araújo, R. V., Rosa, A. S. M., Silva, P. N., Moraes, S. C., & Katagiri, S. (2020). Zoonoses e educação em saúde: Conhecer, compartilhar e multiplicar. Brazilian Journal of Health Review, 3(5), 12785–12801. Rocha, C. F., Mol, J. P. S., Garcia, L. N. N., Costa, L. F., Santos, R. L., & Paixão, T. A. (2017). Comparative experimental infection of Listeria monocytogenes and Listeria ivanovii in bovine trophoblasts. Plos One, 12, 1–13. Rocha, N. S. (2017). Corpo de delito e processos por erro médico veterinário. In R. A. Tostes, S. T. J. Reis, & V. V Castilho (Eds.), Tratado de medicina veterinária legal. Medvep. Rossi, M., Paiva, A., Tornese, M., Chianelli, S., & Troncoso, A. (2008). Brotes de infección por Listeria monocytogenes: Una revisión de las vias que llevan a su aparición. 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C., Silva, L. F. B., Oliveira, L. S., Xavier, R. S., Alvim, J. F., Costa, D. A. S., Pereira, Á. I. S., Carlos, M. A. S., Cantanhede, E. K. P., & Santos, M. L. C. (2018). Brucelose bovina: Situação epidemiológica em rebanhos no município de Codó-MA. PUBVET, 12(12), 1–4. Souza, A. O. (2010). Listeriose na gravidez. Revista Médica de Minas Gerais, 20, 433–434. Suárez, Á. C. A., & Parra, C. A. B. (2017). Actualización de la leptospirosis bovina en Colombia. Conexión Agropecuaria JDC, 7(1), 57–77. Tonin, A. A., Azevedo, M. I., Escobar, T. P., Casassola, I., Santos, L. G., Cocco, M., Martins, J. L. R., Schaefe, P. C., & Badke, M. R. T. (2010). Leptospirose bovina: aumento na incidência da Leptospira interrogans sorovar butembo no rebanho do Estado de Santa Catarina, Brasil. Acta Veterinaria Brasilica, 4(4), 294–297. Topazio, J., Tonin, A. A., Machado, G., Noll, J. C. G., Ribeiro, A., Moura, A. B., Carmo, G. M., Grosskopf, H. M., Martins, J. L. R., & Badke, M. R. T. (2015). Antibodies to Leptospira interrogans in goats and risk factors of the disease in Santa Catarina (West side), Brazil. Research in Veterinary Science, 99, 53–57. Tremori, T. M., & Rocha, N. S. (2013). Exame do corpo de delito na Perícia Veterinária (ensaio). Revista de Educação Continuada em Medicina Veterinária e Zootecnia do CRMV-SP, 11(3), 30–35. Urzêda, M., Ribeiro, P. G. M., Nascente, E. P., Espíndola, W. R., Teodoro, J. V. S., Gonçalves, G. B., Carneiro, Y. F., & Souza, W. J. (2020). Soroprevalência de leptospirose em fêmeas bovinas na microrregião do Vale Do Rio Dos Bois, Goiás, Brasil. Brazilian Journal of Development, 6(9), 69614–69622. Vallim, D. C., Barroso Hofer, C., Lisbôa, R. de C., Barbosa, A. V., Rusak, L. A., Reis, C. M. F., & Hofer, E. (2015). Twenty years of Listeria in Brazil: Occurrence of Listeria species and Listeria monocytogenes serovars in food samples in Brazil between 1990 and 2012. BioMed Research International, 2015. Vasconcelos, C. H., Fonseca, F. R., Lise, M. L. Z., & Arsky, M. (2012). Fatores ambientais e socioeconômicos relacionados à distribuição de casos de leptospirose no Estado de Pernambuco, Brasil, 2001-2009. Caderno de Saúde Coletiva, 20(1), 49–56. Viana, K. F., & Zanini, M. S. (2009). Perfil de produtores frente à vacinação contra doenças infecciosas abortivas em rebanhos bovinos do município de Alegre/ES. Archives of Veterinary Science, 14(2), 103–108. Vitas, A. I., & Garcia-Jalon, V. A. E. I. (2004). Occurrence of Listeria monocytogenes in fresh and processed foods in Navarra (Spain). International Journal of Food Microbiology, 90(3), 349–356. (shrink)

O elenchus é o método pelo qual Sócrates evidencia as incoerências entre a tese de seu interlocutor e seu sistema de crenças. Na visão de Gregory Vlastos, o método utilizado por Sócrates no Teeteto não é elêntico porque ele não visa a refutação direta da tese inicial de Teeteto. Argumentando contra a visão de Vlastos defendo que Sócrates constrói ao final da primeira parte do diálogo objeções fundamentadas em premissas aceitas por Teeteto que culminam no objetivo clássico do elenchus. Além (...) disso, argumento que mesmo que Sócrates não tivesse de fato refutado a tese original de Teeteto, ainda poderíamos defender que o método é elêntico, pois Teeteto consente com as premissas que igualam sua tese a tese de Protágoras. (shrink)

Multiple studies show that periodic reanalysis of genomic test results held by clinical laboratories delivers significant increases in overall diagnostic yield. However, while there is a widespread consensus that implementing routine reanalysis procedures is highly desirable, there is an equally widespread understanding that routine reanalysis of individual patient results is not presently feasible to perform for all patients. Instead, researchers, geneticists and ethicists are beginning to turn their attention to one part of reanalysis—reinterpretation of previously classified variants—as a means of (...) achieving similar ends to large-scale individual reanalysis but in a more sustainable manner. This has led some to ask whether the responsible implementation of genomics in healthcare requires that diagnostic laboratories routinely reinterpret their genomic variant classifications and reissue patient reports in the case of materially relevant changes. In this paper, we set out the nature and scope of any such obligation, and analyse some of the main ethical considerations pertaining to a putative duty to reinterpret. We discern and assess three potential outcomes of reinterpretation—upgrades, downgrades and regrades—in light of ongoing duties of care, systemic error risks and diagnostic equity. We argue against the existence of any general duty to reinterpret genomic variant classifications, yet we contend that a suitably restricted duty to reinterpret ought to be recognised, and that the responsible implementation of genomics into healthcare must take this into account. (shrink)

This book is devoted to applied ethics. We focus on six popular and controversial topics: abortion, the environment, animals, poverty, punishment, and disability. We cover three chapters per topic, and each chapter is devoted to a famous or influential argument on the topic. After we present an influential argument, we then consider objections to the argument, and replies to the objections. The book is impartial, and set up in order to equip the reader to make up her own mind about (...) the controversial topics covered. (shrink)

The use of genomic testing in pregnancy is increasing, giving rise to questions over how the information that is generated should be offered and returned in clinical practice. While these tests provide important information for prenatal decision-making, they can also generate information of uncertain significance. This paper critically examines three models for approaching the disclosure of variants of uncertain significance (VUS), which can arise from forms of genomic testing such as prenatal chromosomal microarray analysis (CMA). Contrary to prevailing arguments, we (...) argue that respect for reproductive autonomy does not justify adopting a model on which an offer to disclose VUS is a routine part of genetic counselling. Instead, we contend that a commitment both to solidarity between healthcare providers and pregnant women and to the acceptance of a novel principle of caution under normative uncertainty means that we should instead adopt a model of VUS disclosure that imposes a strong presumption against offering to disclose VUS. The upshot of this is that it should be standard practice to only offer to disclose VUS when this is requested by the woman undergoing CMA. We defend our position against claims that arise from an alleged right to such information and that a presumption against an offer will lead to inequity. (shrink)

Artificial intelligence (AI) has become nearly ubiquitous in modern society, from components of mobile applications to medical support systems, and everything in between. In societally impactful systems imbued with AI, there has been increasing concern related to opaque AI, that is, artificial intelligence where it is unclear how or why certain decisions are reached. This has led to a recent boom in research on “explainable AI” (XAI), or approaches to making AI more explainable and understandable to human users. In the (...) military domain, numerous bodies have argued that autonomous and AI-enabled weapon systems ought not incorporate unexplainable AI, with the International Committee of the Red Cross and the United States Department of Defense both explicitly including explainability as a relevant factor in the development and use of such systems. In this article, I present a cautiously critical assessment of this view, arguing that explainability will be irrelevant for many current and near-future autonomous systems in the military (which do not incorporate any AI), that it will be trivially incorporated into most military systems which do possess AI (as these generally possess simpler AI systems), and that for those systems with genuinely opaque AI, explainability will prove to be of more limited value than one might imagine. In particular, I argue that explainability, while indeed a virtue in design, is a virtue aimed primarily at designers and troubleshooters of AI-enabled systems, but is far less relevant for users and handlers actually deploying these systems. I further argue that human–machine teaming is a far more important element of responsibly using AI for military purposes, adding that explainability may undermine efforts to improve human–machine teamings by creating a prima facie sense that the AI, due to its explainability, may be utilized with little (or less) potential for mistakes. I conclude by clarifying that the arguments are not against XAI in the military, but are instead intended as a caution against over-inflating the value of XAI in this domain, or ignoring the limitations and potential pitfalls of this approach. (shrink)

In international law and the ethics of war, there are a variety of actions which are seen as particularly problematic and presumed to be always or inherently wrong, or in need of some overwhelmingly strong justification to override the presumption against them. One of these actions is assassination, in particular, assassination of heads of state. In this essay I argue that the presumption against assassination is incorrect. In particular, I argue that if in a given scenario war is justified, then (...) assassination of the enemy state's leader is also justified, and in fact ought to be pursued as a means short of war. I defend this position on both consequential and deontic grounds, arguing that assassination is both more discriminate than war and serves to harm only those most responsible for the situation which justifies war in the first place. I conclude by arguing that a norm of assassination, far from being a destabilizing force, as some have argued, would in fact serve to reinforce international norms of rights and respect for persons by making clear that tyrants and would-be oppressors cannot hide behind military forces or notions of sovereignty to protect themselves from judgment and retribution. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

A defense of material implication as implication.

Felicity Haynes earned Honours degrees in English and French literature from The University of Western Australia and completed her doctorate on reason and understanding at the University of Illinoi...

J.L. Schellenberg argues that divine hiddenness provides an argument for the conclusion that God does not exist, for if God existed he would not allow non-resistant non-belief to occur, but non-resistant non-belief does occur, so God does not exist. In this paper, I argue that the stakes involved in theistic considerations put pressure on Schellenberg’s premise that non-resistant non-belief occurs. First, I specify conditions for someone’s being a resistant non-believer. Then, I argue that many people fulfill these conditions because, given (...) some plausible assumptions, there is a very good pragmatic reason to be a theist rather than an atheist. I assume it is more likely that theists go to heaven than atheists, and I argue there is a non-zero probability that one can receive infinite utility and a method of comparing outcomes with infinite utilities in which the probability of each outcome affects the final expected values. Then, I show how this argument entails there is no good reason to think that there are very many non-resistant non-believers. (shrink)

I defend one way of solving the Impermissibility Problem—that is, the problem that on moralized approaches to coercion, coerciveness and permissibility are mutually exclusive. This brings up intuitive difficulties for cases such as taxation, which seem to be both coercive and permissible. I gloss three popular theories of coercion—the moralized baseline, nonmoralized baseline, and enforcement approaches—and conclude that only the nonmoralized baseline approach clearly solves the problem. However, Robert Nozick’s famous “slave case” raises another serious issue for the nonmoralized baseline (...) approach. So, in order to solve both the slave case and the Impermissibility Problem, I draw on Grant Lamond’s discussion of the coerciveness of law to propose the pro tanto wrong approach. On this approach, coercion is not impermissible simpliciter, but requires some sort of special justification. The pro tanto wrong approach is moralized, but on it, moralization comes in coercion’s need for justification, not in whether it is, in fact, justified. Thus impermissibility is neither necessary nor sufficient for coerciveness, and the Impermissibility Problem is avoided. I conclude that solving the problem in this way is desirable because it preserves a core belief of liberalism: certain acts, including taxation, may be both coercive and permissible. (shrink)

In this paper I examine a specific way that video-conferencing modifies structures of intersubjective awareness and interaction. I focus on multi-person interactions (involving more than two people) via video-call. By unpacking some of the key features of multi-person intersubjectivity in cases of embodied co-presence, I will show where and how certain social affordances are strained or lost when multi-person interactions are transferred to the screen.

In recent years, many disciplines have become interested in the scientific study of morality. However, a conceptual framework for this work is still lacking. In The Moral Background, Gabriel Abend develops just such a framework and uses it to investigate the history of business ethics in the United States from the 1850s to the 1930s. According to Abend, morality consists of three levels: moral and immoral behavior, or the behavioral level; moral understandings and norms, or the normative level; and the (...) moral background, which includes what moral concepts exist in a society, what moral methods can be used, what reasons can be given, and what objects can be morally evaluated at all. This background underlies the behavioral and normative levels; it supports, facilitates, and enables them. Through this perspective, Abend historically examines the work of numerous business ethicists and organizations--such as Protestant ministers, business associations, and business schools--and identifies two types of moral background. "Standards of Practice" is characterized by its scientific worldview, moral relativism, and emphasis on individuals' actions and decisions. The "Christian Merchant" type is characterized by its Christian worldview, moral objectivism, and conception of a person's life as a unity. The Moral Background offers both an original account of the history of business ethics and a novel framework for understanding and investigating morality in general. (shrink)

In 2016, France passed a major law that is unique in giving terminally ill and suffering patients the right to the controversial procedure of continuous deep sedation until death (CDS). In so doing, the law identifies CDS as a sui generis clinical practice, distinct from other forms of palliative sedation therapy, as well as from euthanasia. As such, it reconfigures the ethical debate over CDS in interesting ways. This paper addresses one aspect of this reconfiguration and its implications for the (...) intentions at work in this complex time at the end of life. The concept of intention is often considered central to the ethics of end-of-life care, but its role is recognized to be problematic, with charges of elusiveness and ambiguity. I aim to show that consideration of the French law affords a new understanding of the intentionality of CDS, and that in addition to the obvious importance of this for clarifying the ethics of the practice, it may suggest new ways of addressing the wider problem of ambiguous clinical intentions at end of life. (shrink)

The principle of proportionality demands that a war (or action in war) achieve more goods than bads. In the philosophical literature there has been a wealth of work examining precisely which goods and bads may count toward this evaluation. However, in all of these discussions there is no mention of one of the most certain bads of war, namely the psychological harm(s) likely to be suffered by the combatants who ultimately must fight and kill for the purposes of winning in (...) conflict. This paper argues that harms to one’s own soldiers must be included in proportionality judgments, and goes on to argue that one of the most significant harms one’s soldiers face are the psychological stresses and traumas associated with combat. The arguments draw on a growing wealth of psychological literature exploring the connections between combatancy and psychological trauma, and highlight, in particular, the uniquely negative impact which killing has on a combatant’s mental well-being. The paper concludes that these factors place an almost certain and rather weighty negative weight in any proportionality calculations concerning wars with ground combatants who must fight “up close and personal”, and that for more remote warfighters, there is also evidence to show that they may suffer deep psychological harm as a result of their combat roles as well. The argument, however, does not attempt to demonstrate that these factors render war impermissible. Rather, it merely shows that these harms, or bads, which can be quite significant, must be factored into our considerations of proportionality. The arguments themselves are rather uncontroversial, but they bring to light an element in the moral calculus which is sadly overlooked in most discussions of the ethics of war. (shrink)

Gilbert Harman’s famous principle of Clutter Avoidance commands that “one should not clutter one’s mind with trivialities". Many epistemologists have been inclined to accept Harman’s principle, or something like it. This is significant because the principle appears to have robust implications for our overall picture of epistemic normativity. Jane Friedman (2018) has recently argued that one potential implication is that there are no genuine purely evidential norms on belief revision. In this paper, we present some new objections to a suitably (...) formulated version of the clutter principle qua norm on belief revision. Moreover, we argue that the clutter principle is best understood as a norm on non-doxastic stages of inquiry. In our view, it is a norm of asking and considering questions rather than a norm of settling on an answer to a question by forming a belief. (shrink)

It is persons who are ontologically committed. But a person is not ontologically committed by virtue of his character, his height, his social standing or whatever, but by virtue of the sentences he assents to. Hence we should look to sentences for a criterion of ontological commitment. This is precisely what is done by advocates of what I will call the Referential theory. In this paper I argue that the Referential theory faces serious objections related to the role paraphrase must (...) play in it. I then present a modified Referential theory and go on to discuss certain implications of the modified theory. More precisely, the paper divides up as follows. In §1 I present the Referential theory. In §2 I argue that it is in trouble over paraphrase. In §3 I consider a general objection to the arguments of §2. In §4 I present the modified theory. In §5 I consider the implications of the modified theory for polemic over what there is and for the existence of properties or universals. (shrink)

There is a conceptual crisis in the biomedical sciences that is particularly salient in psychopathology research. Underlying the crisis is a controversy that pertains to the current medical model of disease that largely draws from causal-mechanistic explanations. The bedrock of this model is the analysis of biological part-dysfunctions that aims at unequivocally defining a pathological condition and demarcating it from its neighboring entities. This endeavor has led to a quest for physiological, biochemical, and genetic signatures. Yet, so far there is (...) little evidence for reliable biomarkers for any mental disorder. The contemporary biomedical paradigm largely ignores historical, dynamic, and system-level aspects—a view that has contributed much to the conceptual disjunction of the patient as a person from his/her disease. Notwithstanding the impressive progress in the biomedical sciences, increasingly more critics question whether the constituting framework is sufficient to convey a comprehensive understanding of illnesses, especially mental illnesses. Thus, the medical model urgently requires an update. But rather than revamping it by methodological advancements, it will be necessary to critically review its philosophical roots. The most problematic issues that require reworking are: the preponderance of the biostatistical theory; the undue decoupling of physiological from evolutionary explanations of function; the clinging to the Modern Synthesis ; and the neglect of dynamic and system-level properties. The proposed overhaul requires the heeding of historical explanations that draw from the Extended Evolutionary Synthesis as well as systems biology approaches for tackling multilevel and dynamic phenomena of complex systems. (shrink)

This discussion of pride, shame, and guilt centers on the beliefs involved in the experience of any of these emotions. Through a detailed study, the author demonstrates how these beliefs are alike--in that they are all directed towards the self--and how they differ. The experience of these three emotions are illustrated by examples taken from English literature. These concrete cases supply a context for study and indicate the complexity of the situations in which these emotions usually occur.

Sociologists often ask why particular groups of people have the moral views that they do. I argue that sociology’s empirical research on morality relies, implicitly or explicitly, on unsophisticated and even obsolete ethical theories, and thus is based on inadequate conceptions of the ontology, epistemology, and semantics of morality. In this article I address the two main problems in the sociology of morality: (1) the problem of moral truth, and (2) the problem of value freedom. I identify two ideal–typical approaches. (...) While the Weberian paradigm rejects the concept of moral truth, the Durkheimian paradigm accepts it. By contrast, I argue that sociology should be metaphysically agnostic, yet in practice it should proceed as though there were no moral truths. The Weberians claim that the sociology of morality can and should be value free; the Durkheimians claim that it cannot and it should not. My argument is that, while it is true that factual statements presuppose value judgments, it does not follow that sociologists are moral philosophers in disguise. Finally, I contend that in order for sociology to improve its understanding of morality, better conceptual, epistemological, and methodological foundations are needed. (shrink)

In this paper I analyze Alessandro Salice and Joona Taipale’s account of ‘group-directed empathy.’ I am highly sympathetic to Salice and Taipale’s account and intend this paper to be an endorsement of their project. However, I will argue that a more fine-grained account of group-directed empathy can be offered, and I seek to contribute to this discussion by outlining at least one way in which different types of group-directed empathy may be identified. I argue that while Salice and Taipale are (...) right to claim that an account of group-directed empathy requires a corresponding account of ‘collective bodiliness,’ there is an important form of collective bodiliness that their account does not fully incorporate, namely embodied interaction between others. I argue that a closer look at the perceivability of interactions between others offers a richer and more complete account of how we can empathetically perceive shared emotions between groups of people. (shrink)