Large‐scale characterization of the human microbiota has largely focused on Western adults, yet these populations may be uncharacteristic because of their diets and lifestyles. In particular, the rise of “Western diseases” may in part stem from reduced exposure to, or even loss of, microbes with which humans have coevolved. Here, we review beneficial microbes associated with pathogen resistance, highlighting the emerging role of complex microbial communities in protecting against disease. We discuss ways in which modern lifestyles and practices may deplete (...) physiologically important microbiota, and explore prospects for reintroducing or encouraging the growth of beneficial microbes to promote the restoration of healthy microbial ecosystems. (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)

The function of philosophy at the present time.--Nationality as an element in the evolution of philosophy.--Our present philosophical outlook.--Poetry and science, their contrasts and affinities.--The unseen root of ethics.--The correlation of the moral forces.--Corporate responsibility: France, and the Transvaal.--Practical ethics.--Philosophical societies in the universities of Scotland.--The formation of public opinion.--Desiderata in modern philosophy.--The ethics of criticism.

Purpose This paper aims to critically assess approaches to sex and gender in the Human Brain Project as a large information and communication technology project case study using intersectionality. Design/methodology/approach The strategy of the HBP is contextualised within the wider context of the representation of women in ICT, and critically reflected upon from an intersectional standpoint. Findings The policy underpinning the approach deployed by the HBP in response to these issues parallels Horizon 2020 wording and emphasises economic outcomes, productivity and (...) value, which aligns with other “equality” initiatives influenced by neoliberalised versions of feminism. Research limitations/implications Limitations include focussing on a single case study, the authors being funded as part of the Ethics and Society Subproject of the HBP, and the limited temporal period under consideration. Social implications The frameworks underpinning the HBP approach to sex and gender issues present risks with regard to the further entrenchment of present disparities in the ICT sector, may fail to acknowledge systemic inequalities and biases and ignore the importance of intersectionality. Shortcomings of the approach employed by the HBP up to March, 2018 included aspects of each of these risks, and replicated problematic understandings of sex, gender and diversity. Originality/value This paper is the first to use an intersectional approach to issues of sex and gender in the context of large-scale ICT research. Its value lies in raising awareness, opening a discursive space and presenting opportunities to consider and reflect upon potential, contextualised intersectional solutions to such issues. (shrink)

The interdisciplinary field of neurorobotics looks to neuroscience to overcome the limitations of modern robotics technology, to robotics to advance our understanding of the neural system’s inner workings, and to information technology to develop tools that support those complementary endeavours. The development of these technologies is still at an early stage, which makes them an ideal candidate for proactive and anticipatory ethical reflection. This article explains the current state of neurorobotics development within the Human Brain Project, originating from a close (...) collaboration between the scientific and technical experts who drive neurorobotics innovation, and the humanities and social sciences scholars who provide contextualising and reflective capabilities. This article discusses some of the ethical issues which can reasonably be expected. On this basis, the article explores possible gaps identified within this collaborative, ethical reflection that calls for attention to ensure that the development of neurorobotics is ethically sound and socially acceptable and desirable. (shrink)

Microbial ecology is flourishing, and in the process, is making contributions to how the ecology and biology of large organisms is understood. Ongoing advances in sequencing technology and computational methods have enabled the collection and analysis of vast amounts of molecular data from diverse biological communities. While early studies focused on cataloguing microbial biodiversity in environments ranging from simple marine ecosystems to complex soil ecologies, more recent research is concerned with community functions and their dynamics over time. Models and concepts (...) from traditional ecology have been used to generate new insight into microbial communities, and novel system-level models developed to explain and predict microbial interactions. The process of moving from molecular inventories to functional understanding is complex and challenging, and never more so than when many thousands of dynamic interactions are the phenomena of interest. We outline the process of how epistemic transitions are made from producing catalogues of molecules to achieving functional and predictive insight, and show how those insights not only revolutionize what is known about biological systems but also about how to do biology itself. Examples will be drawn primarily from analyses of different human microbiota, which are the microbial consortia found in and on areas of the human body, and their associated microbiomes (the genes of those communities). Molecular knowledge of these microbiomes is transforming microbiological knowledge, as well as broader aspects of human biology, health and disease. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:William James, W. E. B. Du Bois, and the Art of New Religious IdealsKolby Knight (bio)And I don’t know a soul who’s not been batteredI don’t have a friend who feels at easeI don’t know a dream that’s not been shatteredOr driven to its knees...Oh, and it’s alright, it’s alright, it’s alrightYou can’t be forever blessedStill, tomorrow’s going to be another working dayAnd I’m trying to get (...) some restThat’s all, I’m trying to get some rest—Paul Simon, “American Tune” (1973) / Recreated by Allen Toussaint (2016)William James and W. E. B. Du Bois believed that an artful life could produce new and world-changing religious ideals. As cosmopolitan scholars who studied in the United States and Europe, both men confidently interlaced original interpretations of Shakespeare, Wagner, and Goethe into their academic accounts of individual and social behavior. Beyond their patronage of the arts, James and Du Bois also saw themselves as scientists and artists who had the responsibility to create new pathways and religious ideals at a time when many European and American intellectuals depicted Western civilization as the endpoint of history.This article explores the pragmatic visions of science, art, and religion respectively offered by James and Du Bois. Pragmatism, here, refers to an active mode of study that looks closely at the interaction between specific thoughts and behaviors in particular situations without assuming a standard of truth which influences or evaluates human life from the outside of experience. As pragmatists, James and Du Bois did not believe their work consisted of merely the explication and description of preexisting truths, but more importantly the religious creation of what James called “new facts,” including healthier habits of thought and practice.1 [End Page 71]In this article, I will trace how the two men, as religious naturalists and leaders in the development of a pragmatic social science at the turn of the twentieth century, challenged evolutionary theories which envisioned Western civilization as the highest standard of aesthetic and intellectual development. Part one demonstrates how James, as a psychologist who prioritized the study and development of “first-hand” experiences, worked against visions of science that saw “lower” emotions as a hindrance to impartial intellectual discovery. It also explores how James centered personal religious experiences in his effort to de-center “impersonal” scientific frameworks which depicted human behavior and thinking as beholden to evolutionary laws which transcended individual experience. Part two considers James’s dissatisfaction with the “bad habits” of his privileged intellectual class, and how his own experience of “soul-sickness” and “stage fright” led him to contest both celebratory histories of Western progress and institutional arrangements which juxtaposed his “mystifying” intellectual performances to the lives of everyday people.Part three moves to how Du Bois, as a sociologist and former student of James, refocused James’s religious pragmatism within the context of his experience of anti-Black racism in the United States. This section traces how Du Bois saw his intellectual career as a work of art which could empower Black individuals to see themselves beyond what David Lloyd describes as “the racial regime of aesthetics” which imagines the progress of “lower humans” as dependent on higher civilizational and educational agents. This section also offers a tripartite interpretation of Du Bois’s experience of “double-consciousness” that considers its aesthetic, social, and political dimensions.2 While James expressed a desire to discard his own sense of double-consciousness, Du Bois’s experience of anti-Black racism made his two-ness more enforced and insidious. The fourth section looks at Du Bois’s disillusionment with white standards of beauty and intelligence as an experience akin to what James described as “soul-sickness.” It shows that whereas James believed that his negative emotional experiences could lead him to “new religious ideals” taking shape within the spiritual energy [End Page 72] and discomforts of his own individual body, Du Bois’s negative experience of racism led him to immerse himself in the religious and artistic vitality of Black social worlds which resisted the oppressive mechanisms and caricatures of... (shrink)

This chapter opens with a discussion on the Luke Skywalker's role in Return of the Jedi. At the end of the film Skywalker must make a decision whether to ignore the utilitarian principle that he must kill his father to save the galaxy, or violate the ethical principle against dishonoring and murdering his own father and risk being turned to the dark side by the Emperor. Both are unacceptable to Luke. So he will have to turn a Sith to the (...) light side of the Force. Such a maneuver requires a leap of faith, and for that this chapter turns to a man who knew just how hard it was: the Danish philosopher Soren Kierkegaard. Luke realizes that killing Darth Vader will not bring balance to the Force. Luke defeats Vader in the duel, but saves him in not ending it the way everyone has been telling him to. (shrink)

This article explores the Rawlsian goal of ensuring that distributions are not influenced by the morally arbitrary. It does so by bringing discussions of distributive justice into contact with the debate over moral luck initiated by Williams and Nagel. Rawls’ own justice as fairness appears to be incompatible with the arbitrariness commitment, as it creates some equalities arbitrarily. A major rival, Dworkin’s version of brute luck egalitarianism, aims to be continuous with ordinary ethics, and so is (a) sensitive to non-philosophical (...) beliefs about free will and responsibility, and (b) allows inequalities to arise on the basis of option luck. But Dworkin does not present convincing reasons in support of continuity, and there are compelling moral reasons for justice to be sensitive to the best philosophical account of free will and responsibility, as is proposed by the revised brute luck egalitarianism of Arneson and Cohen. While Dworkinian brute luck egalitarianism admits three sorts of morally arbitrary disadvantaging which correspond to three forms of moral luck (constitutive, circumstantial, and option luck), revised brute luck egalitarianism does not disadvantage on the basis of constitutive or circumstantial luck. But it is not as sensitive to responsibility as it needs to be to fully extinguish the influence of the morally arbitrary, for persons under it may exercise their responsibility equivalently yet end up with different outcomes on account of option luck. It is concluded that egalitarians should deny the existence of distributive luck, which is luck in the levels of advantage that individuals are due. (shrink)

Batman ist einer der komplexesten und ambivalentesten Charaktere der Comic-Welt. Um ihn und sein Tun drehen sich eine Menge Fragen: Welchen philosophischen Belastungen und Herausforderungen muss er sich beim Schutz von Gotham City stellen? Was treibt seine Gegenspieler an? Ist Batman in seiner Menschlichkeit besser als Superman? Die Philosophie bei Batman bietet unterhaltsame Antworten und Einblicke in Batmans Welt. Das Buch zeigt wie der Dark Knight zum Beispiel mit ethischen Fragen, moralischer Verantwortung, seinem Wunsch nach Rache an den Mördern (...) seiner Eltern und seiner geheimen Identität ringt. Dabei beschäftigen sich die Autoren mit bekannten Philosophen wie Plato, Aristoteles, Kant, Nietzsche und Kierkegaard. (shrink)

Why doesn't Batman just kill the Joker and end everyone's misery? Can we hold the Joker morally responsible for his actions? Is Batman better than Superman? If everyone followed Batman's example, would Gotham be a better place? What is the Tao of the Bat? Batman is one of the most complex characters ever to appear in comic books, graphic novels, and on the big screen. What philosophical trials does this superhero confront in order to keep Gotham safe? Combing through seventy (...) years of comic books, television shows, and movies, Batman and Philosophy explores how the Dark Knight grapples with ethical conundrums, moral responsibility, his identity crisis, the moral weight he carries to avenge his murdered parents, and much more. How does this caped crusader measure up against the teachings of Plato, Aristotle, Kant, Kierkegaard, and Lao Tzu? (shrink)

Batman ist einer der komplexesten und ambivalentesten Charaktere der Comic-Welt. Um ihn und sein Tun drehen sich eine Menge Fragen: Welchen philosophischen Belastungen und Herausforderungen muss er sich beim Schutz von Gotham City stellen? Was treibt seine Gegenspieler an? Ist Batman in seiner Menschlichkeit besser als Superman? Die Philosophie bei Batman bietet unterhaltsame Antworten und Einblicke in Batmans Welt. Das Buch zeigt wie der Dark Knight zum Beispiel mit ethischen Fragen, moralischer Verantwortung, seinem Wunsch nach Rache an den Mördern (...) seiner Eltern und seiner geheimen Identität ringt. Dabei beschäftigen sich die Autoren mit bekannten Philosophen wie Plato, Aristoteles, Kant, Nietzsche und Kierkegaard. (shrink)

Louis Agassiz.--Address at the Emerson Centenary in Concord.--Robert Gould Shaw.--Francis Boott.--Thomas Davidson: a knight-errant of the intellectual life.--Herbert Spencer's autobiography.--Frederick Myers' services to psychology.--Final impressions of a psychical researcher.--On some mental effects of the earthquake.--The energies of men.--The moral equivalent of war.--Remarks at the peace banquet.--The social value of the college-bred.--The university and the individual: The Ph.D. octopus. The true Harvard. Stanford's ideal destiny.--A pluralistic mystic.