The article aims to summarize the literature about the profile of risk of orthorexia in athletes using the ORTO-15 questionnaire. The search was performed at PubMed, Embase, Web of Science, and Sport Discus databases, using the terms “orthorexia” AND “athletes” with the respective entry terms. A multistage process of selection followed the PRISMA 2020 recommendation. A total of 688 articles were identified, and six studies were available for the final process. The prevalence of risk for orthorexia was assessed by the (...) articles by the ORTO-15 questionnaire and ranged between 38 and 35 points. The comparison between male and female athletes and, athletes and non-athletes was not significant in the six articles. In conclusion, the review highlights that athletes from different sports, included in the review, do not present a risk of orthorexia nervosa considering the cutoff of 40 points, but not 35 points. Also, athletes present the same orthorexic behavior compared to non-athletes, demonstrating that orthorexia is an issue that needs to be considered in the general population. Moreover, a special focus should be given on the ORTO-15 questionnaire, about the sensitivity to diagnose the prevalence of orthorexia, especially in athletes. (shrink)

Parallel to Kemp's interest in contemporary science, one of his most consistent themes is the historical exploration of the possibilities of perceived and represented structures and patterns as organisational imperatives in nature and cognition. Structures in the context of Kemp's writing not only relate to the privileged observation sites of modern science but also act as instruments for an art history of contextually examined yet philosophically approached continuities.

El tema aquí propuesto rebasa los límites de un ensayo por centrarse en un escritor tan erudito y enciclopédico como Borges. Pero no se trata de una excepción, en realidad cualquier propuesta sobre su obra suele afrontar el mismo riesgo. Con esta idea en mente, mi ensayo intenta dar un resumen de los puntos de encuentro que Borges mantiene con algunos representantes de la Ilustración, como Berkeley, Hume, Jonathan Swift, Kant y Leibniz. En este sentido mi enfoque bosqueja un derrotero (...) epistemológico al adentrarse en teorías del conocimiento que, refutando postulados metafísicos y teológicos, instalan la vida humana, como diría José Isaacson, en la pendiente interminable de la pregunta. (shrink)

In all cultures, ethnomedical practices are largely the same for animals and people, whether in mode of administration of materia medica, in the materials themselves, or in surgical, mechanical, behavioral, medico-religious, and other realms. Below, parallels between veterinary and human ethnomedical techniques are outlined. Taken together, they suggest that a number of benefits could be gained by closer collaboration between veterinary and human medicine in the delivery of basic healthcare information and services.

'Marina G. Ogden offers a competitive and comprehensive outlook of the prominent Russian thinker Lev Shestov. This valuable book, based on the archive sources, provides a good historical background for Shestov's investigations which is very important for the better understanding not only Russian religious thought, but also Western philosophy of the twentieth century.'- Professor Teresa Obolevitch, The Pontifical University of John Paul II, Krakow 'The pioneering Russian existentialist Lev Shestov influenced Camus, Bataille, Celan and many others. In this absorbing (...) study, Marina G. Ogden shows how his "parable" of the many-eyed Angel of Death anticipates much recent thinking about trauma and its effect in setting a life on a unique and sometimes creative path.'- David M. Black, the author of Why Things Matter: The place of values in science, psychoanalysis and religion At the beginning of the twentieth century the Russian émigré philosopher Lev Shestov (1866-1938) challenged traditional philosophical norms and brought the individual experience of the anxiety of death to the forefront of philosophical investigation. Based on new research and translations of Shestov's unpublished manuscripts, notes and correspondence, this book analyses the thoughts of one of the most influential thinkers of the past century in an interdisciplinary context. While uncovering the roots of the philosopher's existential position, the author traces Shestov's 'wandering through souls' of the world's most significant philosophers and writers within the context of a historical and biographical narrative, offering a close reading of his thinking in its chronological progression. A new interpretation of Shestov's philosophy, this comparative and hermeneutical analysis focuses on the thinker's continual search for meaning on the question of human mortality. Bringing together up-to-date research findings in Russian, English and French, an evolutionary analysis of the key notions in Shestov's philosophy the problems of truth, revelation, faith and death - is carried out in conjunction with the ideas of such pivotal figures in Western culture as Fyodor Dostoevsky, William James, Edmund Husserl, Karl Jaspers, Martin Buber and Sigmund Freud. (shrink)

Kant criticizes Plato for his interest in positing ideas that are entirely purified from any sensible elements, but which, nonetheless, exist in some supra-sensible reality. I argue that Kant’s criticism can be repositioned and even countered if, in our assessment of Plato, we assign a wider scope of significance and greater value to the senses. In order to lend focus to my article, I analyze Socrates’ presentation of what I translate as the “look of the Good” (τοῦ ἀγαθοῦ ἰδέαν, 508e) (...) in the Republic so as to show the proximity between Plato and Kant on the question of sensibility. I also draw on the Phaedo and extant literature that goes against the traditional view regarding the status of Ideas or Forms, including the Idea of the Good. I further discuss an affinity between the Good that is “beyond being” (ἐπέκεινα τῆς οὐσίας, 509c) in the Republic and Kant’s view of God as an Ideal of Reason. Given my articulation of the importance of the sensible dimension in Plato, there is a continuity between Kant and Plato on the question of the illegitimacy of certain ideas. In other words, in my reading (and contrary to Kant’s view of Plato), Kant does not so much overturn Plato’s metaphysics, but develops further the view that is already inscribed in Plato. (shrink)

A questão do trágico é um importante eixo teórico da filosofia alemã pautado não somente na filosofia da arte, mas também no desenvolvimento de teses ontológicas que constituem a chamada filosofia do trágico. Heidegger, como herdeiro da tradição alemã, se debruçou sobre essa questão - principalmente em sua interpretação do primeiro estásimo da Antígona de Sófocles - que pode ser encontrada em diversos pontos de sua filosofia no período de 1935-1946. Inserindo-nos no debate da filosofia do trágico, nosso objetivo é (...) investigar: 1) de que modo a questão do trágico se manifesta em Heidegger; 2) em que medida Heidegger se diferencia ou se aproxima da filosofia do trágico e de autores que refletiram sobre essa questão, especificamente Hegel e Hölderlin. Nossa hipótese é que há uma via trágica original no pensamento heideggeriano, sustentada por sua noção conflitual de verdade, que é uma chave de leitura da história do ser, passível de ser construída em embate com Hegel e Hölderlin. (shrink)

This dissertation gives what I consider to be the proper account of Edmund Husserl's theories of intentionality and meaning. This account stresses that meaning is the content of intentional acts of consciousness and thus establishes the necessary connection between meaning and consciousness. ;I also maintain that the two leading interpretations of Husserl's concept of the noema, the traditional interpretation of Aron Gurwitsch and the more recent interpretation of Dagfinn Follesdal, are unsatisfactory because each ignores some fundamental aspect of Husserl's concept (...) of the noema. Furthermore, I argue that Follesdal's misleading interpretation of the noema as a Fregean Sinn renders the connection between meaning and consciousness contingent and has facilitated the view, advanced by some recent commentators, that Husserl was primarily a linguistically motivated philosopher. ;I argue that, since for Husserl, the connection between consciousness and meaning is necessary, rather than contingent, no theory of meaning can be developed without first doing a phenomenological study of consciousness itself and of its essential characteristic, intentionality. ;In addition to this, I defend Husserl from criticisms raised against him by Martin Heidegger, Johannes Daubert, and George E. Oberlander. These criticisms are based upon misinterpretations of Husserl. I also consider a possible criticism against Husserl which might be raised by an adherent of Hilary Putnam's position that "meanings are not in the head". If meanings were mind-dependent, Putnam argues, communication would be impossible. I argue that the impossibility of communication does not follow from Husserl's position that meanings are mind-dependent. I demonstrate how Husserl accounts for communication by explaining that a speaker's intentions are intuited by a hearer when that speaker uses expressions to communicate his intentions. ;To conclude, I maintain that, because of the insightfulness of Husserl's theories of intentionality and meaning, it is imperative that phenomenologists go beyond the mistakes of the past and work to formulate an interpretation more faithful to Husserl's intentions. (shrink)

Shortly before the first publication of The Birth of Tragedy, Friedrich Nietzsche identified his philosophy as an “inverted Platonism.” Although, as Martin Heidegger warns, “we may not overlook the fact that the ‘inverted Platonism’ of his early period is enormously different from the position finally attained,” nonetheless, Nietzsche’s suspicion about otherworldly truths and optimistic faith in reason runs as a strong current throughout his works. I argue that Nietzsche’s view of Plato as the initiator of the “true world”—the world (...) that must be overcome on Nietzsche’s valuation—and of Socrates as a proponent of logicality suffers from the same overly rationalistic thinking that Nietzsche himself impugns in Plato. To account for Nietzsche’s interest in setting up Plato as the origin of the system of thought he seeks to overcome, I analyze Nietzsche’s remarks on Plato’s Phaedo in the Birth of Tragedy. (shrink)

: In his book Monad and Thou: Phenomenological Ontology of the Human Being, Japanese philosopher Hiroshi Kojima proposes to redefine the I-Thou relation, first extensively investigated by Martin Buber, and to reconcile the notions of ‘individuality’ and ‘community’ in terms of his new phenomenological ontology of the human being as monad. In this essay, Kojima’s ideas are examined concerning the monad and intersubjectivity, and it is shown how these ideas can be extended and brought to bear on issues concerning (...) human encounters with the environment and, in particular, to nonhuman animals. (shrink)

The subject of research in this article is some aspects of the life path of a prominent figure of the Reformation in Germany, Philip Melanchthon, which influenced the evolution of his worldview. Special attention is paid to the facts of his biography, the characteristics of his early works, as well as his assessments of the confessional struggle and calls for the active involvement of administrative resources to crack down on dissidents. The methodological basis of this article is the dialectical approach, (...) in particular, the principle of the relationship between the general and the singular, as well as the principle of the unity of the logical and historical. These principles allow us to identify the ethical nuances of the evolution of F. Melanchthon's views as a Reformation figure based on his statements and assessments. Philip Melanchthon is often evaluated in the scientific literature as one of the founders of the new faith, the second most important after Martin Luther, whose merit was the attempt to reconcile humanistic views and new confessional interests. However, based on a detailed analysis of the material presented in the article, the authors come to the conclusion that Philip Melanchthon, having devoted himself entirely to the Reformation, renounced the German humanistic tradition of the XV century, the values of humanism represented in the works of Jacob Wimplefing, Johann Reichlin, Erasmus of Rotterdam, Thomas More, John Colet. Therefore, its classification as "Christian humanism" is erroneous. (shrink)

Se habla de las traducciones de Aristóteles y Pseudo-Aristóteles en tierras gallegas o realizados por gallegos en la Edad Media; así como los problemas inherentes a toda operación de traducción en cualquier época y circunstancia. Nos centramos en Pedro Gallego, representante de la 3º generación de los traductores de la corte toledana de Alfonso X el Sabio, de quien fue amigo y confesor, aunque afincado en Murcia y obispo titular de la recién recuperada sede de Cartagena. Y pormenorizamos las distintas (...) secuencias en el traslado de una de las obras capitales de Aristóteles, que tanto interesó a los árabes, del árabe al latín, el Liber de animalibus, compendio de diversos trabajos naturalistas y de biología, que traduce nuestro autor natural de Ortigueira (mariña lucense). (shrink)

Interactions and conversations with children, caretakers and other pedagogues take central stage in early childhood education. In this article, we investigate how future teachers in early childhood education reflect on dialogues and their own participation in practical conversation training from Philosophy for Children. We discuss these in the light of the triad address-responsiveness-responsibility, which has been considered central to genuine dialogues in dialogical ethics. In our study, the students´ express discomfort at the need to discuss matters in a manner that (...) is new to them, but also think that this form of conversation helps them to listen more actively to others. This insight about the difficulty of listening, and the possibility of developing into better listeners, is of significance in the formation of their professional identity and practice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Why Theory?Oscar Martín (bio) and Simone Pinet (bio)Theory is, of course, a medieval word, brought from Greek into Latin from a common root (theastai) that also gives us theater, linked through shared meanings related to speculation, contemplation, and so forth. It is used in the Bible, and its English modern use, according to the Oxford english dictionary, probably comes from a medieval Latin translation of Aristotle. The dictionary does (...) not direct us to any specific translation, but prompts us to compare with Italian and, of course, French usage. In French, however, the word théorie was not used until quite late. In fact, it appeared for the first time in French in a 1584 translation of Antonio de Guevara, the famous Spanish court preacher and man of letters whose oeuvre was translated, imitated, and plagiarized in France, Italy, Germany, and England during the sixteenth century. In Spanish, the word theoria had begun its vernacular life a few years before in the writings of Fernando de Herrera.Theoria is already documented by Antonio de Nebrija’s Vocabulario español-latino of 1495, listed between “speculation” and “species” and designating the contemplative and the art of speculation, from theory to the perception of its quality. It is appropriate that Spanish would give theory to the West, sharing with it a point of view or, better, a series of perspectives or miradores, as María Rosa Menocal would call them, from which to look back into or beyond cultural and literary practices [“Visions of al-Andalus”]. For Medieval Iberia was, as this collection of essays purports to be, not a space or a history but a shifting and fluid gaze on the conflicting world surrounding the different literary and cultural works dealt with in this issue.Reluctant at best, and most of the time resentful of theoretical approaches to the study of literature and culture, medievalism found in Hispanism a surprising and most loyal ally. If in most Spanish departments critical theory pushed its way into the study of later periods, to the point that today even the mourning itself (or celebration) of the agony of theory is done from a theoretical standpoint, Hispanomedievalism remained suspicious longer, and sharpened its words on statistics and “scientific” claims to authority. Its close relationship to historical research, however, also made this philology vulnerable to the practices of interpretation. And it is as a will to interpretation that theory has managed to place itself within and outside the criticism of medieval Iberian literature and culture in insightful and renewing ways—including collective projects similar to the present one. Marina Brownlee’s contribution to this volume in this sense offers a most telling guiding thread of this continued approach to the discipline, which she helped revitalize through her participation in the project the new Medievalism. More recently, Josiah Blackmore and Gregory Hutcheson, also contributing to the present volume, sparked a lively debate, as showcased in a forum published by La corónica, with their project Queer iberia: sexualities, cultures, and crossing from the Middle ages to the renaissance. But a host of monographs and single-authored books in recent years have come to inhabit and enliven medieval studies as Hispanism has grown into the most important area of foreign language studies. [End Page 3]Theories find themselves in the articles for this special issue by way of a development from within. There is no application, no rigid use of conceptual frameworks to revisit texts, but an interior process of thought on and through the texts and cultural practices analyzed that produces theoretical insights. While a variety of methodologies and theoretical positionings can be identified, both explicitly and not, from speech-act theory to deconstruction, from Žižek to Badiou, postcolonialism to politics, these seem to emerge from within, as if the obvious result of the need to think questions posed from slightly different standpoints than they have been up until now. All of the articles reflect on very well-known texts and periods, pondering about a discipline, its methodologies, even the nature of its object of study. These articles do not dismiss previous work, but they do bring it under a new light.At a... (shrink)

Analysis of two medieval documents on the Celtic rite of the threefold death in Hispania, where hitherto it had been not yet noted. The legend of Santa Marina de Aguas Santas, in Orense, Galicia, is associated with a galaico-lusitanian switch-sauna for initiatic rituals of pre-Roman origin, while the story of the son of the King Alcaraz in the Castillian Libro de Buen Amor (14th century) is a new example of Hispanic Celtic literature, derived from the Arthurian cycle of Merlin, (...) originated in Wales and Brittany, but with some Persian influence. (shrink)

In this paper, I offer an analysis of evil in Friedrich W. J. Schelling’s Philosophische Untersuchungen über das Wesen der menschlichen Freiheit (1809). Schelling develops an account of the sui-genesis of God out of the two principles. These principles are 1) the dark ground (dunkler Grund) that belongs to God and 2) the self-revelation of God, who actualizes the dark ground, which grounds God antecedently. These two principles also contain in themselves the possibility and the intelligibility of the human world. (...) In order to elucidate the ontological account of the possibility of evil in Schelling, I turn to Martin Heidegger’s analyses of Schelling’s Freiheitsschrift and especially to Heidegger’s account of self-will (Eigenwille) and put these analyses in conversation with Heidegger’s own thinking about αλήθεια. I establish a conceptual affinity between Schelling’s presentation of the dark ground, which for him is the ground of selfhood, and Heidegger’s insights into the prioricity of concealment (Verborgenheit). (shrink)

Phantasmagoria explores ideas of spirit and soul since the Enlightenment; it traces metaphors that have traditionally conveyed the presence of immaterial forces, and reveals how such pagan and Christian imagery about ethereal beings are embedded in a logic of the imagination, clothing spirits in the languages of air, clouds, light and shadow, glass, and ether itself. Moving from Wax to Film, the book also discusses key questions of imagination and cognition, and probes the perceived distinctions between fantasy and deception; it (...) uncovers a host of spirit forms--angels, ghosts, fairies, revenants, and zombies--that are still actively present in contemporary culture. It reveals how their transformations over time illuminate changing ideas about the self. Phantasmagoria also tells the accompanying story about the means used to communicate such ideas, and relates how the new technologies of the Victorian era were applied to figuring the invisible and the impalpable, and how magic lanterns (the phantasmagoria shows themselves), radio, photography and then moving pictures spread ideas about spirit forces. As the story unfolds, the book features the many eminent men and women--scientists and philosophers--who in the Society of Psychical Research applied their considerable energies to the question of other worlds and other states of mind: they staged trance seances in which mediums produced spirit phenomena, including ectoplasm. The book shows how this often embarrassing story connects with some of the important scientific discoveries of a fertile age, in psychology and physics. Over a sequence of twenty-eight chapters, with over thirty illustrations in color and black and white, Phantasmagoria thus tells an unexpected and often uncomfortable story about shifts in thought about consciousness and the individual person, from the first public waxworks portraits at the end of the eighteenth century to stories of hauntings, possession, and loss of self as in the case of the zombie, a popular figure of soulessness, in modern times. (shrink)

The continued development of General Circulation Models (GCMs) towards increasing resolution and complexity is a predominantly chosen strategy to advance climate science, resulting in channelling of research and funding to meet this aspiration. Yet many other modelling strategies have also been developed and can be used to understand past and present climates, to project future climates and ultimately to support decision-making. We argue that a plurality of climate modelling strategies and an equitable distribution of funding among them would be an (...) improvement on the current predominant strategy for informing policy making. To support our claim, we use a philosophy of science approach to compare increasing resolution and complexity of General Circulation Models with three alternate examples: the use of machine learning techniques, the physical climate storyline approach, and Earth System Models of Intermediate Complexity. We show that each of these strategies prioritises a particular set of methodological aims, among which are empirical agreement, realism, comprehensiveness, diversity of process representations, inclusion of the human dimension, reduction of computational expense, and intelligibility. Thus, each strategy may provide adequate information to support different specific kinds of research and decision questions. We conclude that, because climate decision-making consists of different kinds of questions, many modelling strategies are all potentially useful, and can be used in a complementary way. (shrink)

Plato’s Protagoras plays off the genre of Greek comedy in its expression of its philosophical meaning. This dialogue at points invites us to re-envision Socrates against the backdrop of Aristophanes’ criticisms of Socrates and the sophists. The Protagoras follows some of the conventions of Greek comedy but interrupts its form with moments of lengthier rational discussion absent in Greek comedy. The dialogue’s logos and antilogos lead to aporia, but this aporia shows a limit to reason that recognizes human incompleteness without (...) leading to misology. In contrast to performed drama, the written form of the dialogue both engages its audience’s emotions while allowing the reader to return to the text and to continue their rational assessment of the arguments. (shrink)

[I]f you could know a priori that you are in a given mental state, and your being in that state conceptually or logically implies the existence of external objects, then you could know a priori that the external world exists. Since you obviously _can.

Osip Mandel'štam belongs among the greatest Russian poets of the twentieth century. During the thirties, when he led a tragic existence and felt a premonition of his inevitable violent death, Mandel'štam saw in Dante not only the greatest poet, but also his own superior teacher, and his poems of that period contain a tormented meditation on the masterpiece of Dante's genius -- the "Divine Comedy". Epic poetry of Dante, Homer, Virgil and others was possible because the inner world of each (...) poet was essentially at one with the ethos of the society in which he lived. Mandel'štam's inner world was Judaeo-Christian, European, and rooted in classical and neo-Platonic philosophy, but his outer world, consisting of a new Marxist or pseudo-Marxist system, was totally at odds with it. Thus Mandel'štam could not embody the epic impulse of the society he opposed. He was left with the tormented lyric impulse. The fundamental conflict between Mandel'štam as a lyric poet and the society in which he had to live and work accounts for the fact that his vision of Stalinist society in a number of respects remarkably corresponds to Dante's vision of a perverted divine order in the Inferno. (shrink)

In Mandel'štam's writing, artistic creativity is described as based on the indispensable yet contradictory modes of compliance and deviation. The artist, by his artistic nature, must be an "obedient disciple" to the tradition that inspires him, and, at the same time, a "violator" who renders what inspires him in an individual form. Thus, art implies iterability through novelty. In the totalitarian state, this double nature of art acquires a sinister context and brings the artist to an unavoidable conflict with the (...) state. He has a choice between a servile compliance with the state's command and artistic independence. If the artist complies, he loses his ingenuity; if, on the other hand, he has the courage to break away from the established order, his fate is martyrdom. The criteria of truth and falsehood, the issue of loyalty, of compromise and collaboration or resistance become most relevant. Such words as "outcast" or "non-contemporary" acquire the meaning of "non-collaborationist" or "enemy of the people". In the totalitarian state a genuine artist is viewed as a "law-breaker", and his art leads him to "crime". The notions of compliance and deviation cease being merely aesthetic terms and assume in Mandel'štam's poetry complex, subtle and tragic overtones. (shrink)

This paper develops a largely neglected parallel between prudence and population ethics. Prudence is generally understood to be concerned with the balancing of well-being over time. How, precisely, well-being ought to be balanced over time, however, is a fervently debated question. I argue that developing a standard guiding such evaluations is exceedingly challenging. This is due to an often overlooked fact about prudence, namely that it shares a structural similarity with population ethics: In both contexts, we assess the comparative value (...) of populations of personstages/people, which may vary in number and level of well-being. Based on this analogy, I show that the development of an adequate theory of prudence runs into very similar impossibility results as obtain in population ethics. In particular, I prove that Arrhenius’ fifth impossibility theorem can be applied to prudence. I develop and compare four possible answers to this challenge. First, I discuss the possibility of accepting the very repugnant conclusion intrapersonally. Second, I present and further develop Donald Bruckner’s Minimax Regret approach, which gives up Transitivity. Third, I apply Jacob Nebel’s Lexical Threshold View to prudence and critically evaluate it. Lastly, I introduce what I call the Negative Lexicality View, which is based on Lexical Threshold View but overcomes some of its problems. (shrink)

The discussion of collective agency involves the reduction problem of the concept of a collective. Individualism and Cartesian internalism have long restricted orthodox theories and made them face the tension between an irreducible concept of a collective and ontological reductionism. Heterodox theories as functionalism and interpretationism reinterpret the concept of agency and accept it as realized on the level of a collective. In order to adequately explain social phenomena that have relations as their essence, in this paper we propose a (...) relational, holistic account of collective agency and argue that functionalism and interpretationism can be integrated into such an account. (shrink)

Criticism is a staple of the scientific enterprise and of the social epistemology of science. Philosophical discussions of criticism have traditionally focused on its roles in relation to objectivity, confirmation, and theory choice. However, attention to criticism and to criticizability should also inform our thinking about scientific pursuits: the allocation of resources with the aim of developing scientific tools and ideas. In this paper, we offer an account of scientific pursuitworthiness which takes criticizability as its starting point. We call this (...) the apokritic model of pursuit. Its core ideas are that pursuits are practices governed by norms for asking and answering questions, and that criticism arises from the breach of these norms. We illustrate and advertise our approach using examples from institutional grant review, neuroscience, and sociology. We show that the apokritic model can unify several indices of criticizability, that it can account for the importance of criticizing pursuits in scientific practice, and that it can offer ameliorative advice to erstwhile pursuers. (shrink)

The Extent of the Literal develops a strikingly new approach to metaphor and polysemy in their relation to the conceptual structure. In a straightforward narrative style, the author argues for a reconsideration of standard assumptions concerning the notion of literal meaning and its relation to conceptual structure. She draws on neurophysiological and psychological experimental data in support of a view in which polysemy belongs to the level of words but not to the level of concepts, and thus challenges some seminal (...) work on metaphor and polysemy within cognitive linguistics, lexical semantics and analytical philosophy. (shrink)

In many areas of the social and behavioral sciences, the nature of the experiments and theories that best capture the underlying constructs are themselves areas of active inquiry. Integrative experiment design risks being prematurely exploitative, hindering exploration of experimental paradigms and of diverse theoretical accounts for target phenomena.

In this paper we set out the context in which experiences of mental distress occur with an emphasis on the contributions of social and structural factors and then make a case for the use of intersectionality as an analytic and methodological framework for understanding these factors. We then turn to the political urgency for taking up the concept of recovery and argue for the importance of research and practice that addresses professional domination of the field, and that promotes ongoing engagement (...) and dialogue about recovery as both a personal and social experience. To this end, we describe a unique project that sought to deepen our understanding of how recovery is being thought about and applied in the current context of mental health care in Vancouver, BC, with a specific focus on how, and whether, people are taking up and addressing dimensions of power that we see as critical to the operationalization of recovery within a social justice framework. Emerging from our research and discussion is a set of critical questions about whether or not the political moment in Canada with respect to re-invigorating recovery should be embraced, versus a rejection of the concept of recovery as too limiting in its scope and too vulnerable to professional co-optation. (shrink)

We offer a new account of the role of values in theory choice that captures a temporal dimension to the values themselves. We argue that non-epistemic values sometimes serve as “inquiry tickets,” justifying scientists’ pursuit of certain questions in the short run, while the answers to those questions mitigate transient underdetermination in the long run. Our account of inquiry tickets shows that the role of non-epistemic values need not be restricted to belief or acceptance in order to be relevant to (...) hypothesis choice: the relevance of non-epistemic values to a particular cognitive attitude with respect to h vary over time. (shrink)