Decreasing philanthropic funding from governments and foundations and increasing social needs are putting pressure on nonprofits to generate financial resources in more entrepreneurial ways. This type of social innovation within the nonprofit sector can be facilitated through collaborative alliances with universities, corporations and other public/private partnerships. This paper presents a case study of a university partnership between Institute of Social Innovation at Carnegie Mellon University and the Pittsburgh Social Innovation Accelerator.

Population-based research is enhanced by biological measures, but biological sampling raises complex ethical issues. The third British National Survey of Sexual Attitudes and Lifestyles (Natsal-3) will estimate the population prevalence of five sexually transmitted infections (STIs) (Chlamydia trachomatis, Neisseria gonorrhoeae, human papillomavirus (HPV), HIV and Mycoplasma genitalium) in a probability sample aged 16–44 years. The present work describes the development of an ethical approach to urine testing for STIs, including the process of reaching consensus on whether to return results. The (...) following issues were considered: (1) testing for some STIs that are treatable and for which appropriate settings to obtain free testing and advice are widely available (Natsal-3 provides all respondents with STI and healthcare access information), (2) limits on test accuracy and timeliness imposed by survey conditions and sample type, (3) testing for some STIs with unknown clinical and public health implications, (4) how a uniform approach is easier to explain and understand, (5) practical difficulties in returning results and cost efficiency, such as enabling wider STI testing by not returning results. The agreed approach, to perform voluntary anonymous testing with specific consent for five STIs without returning results, was approved by stakeholders and a research ethics committee. Overall, this was acceptable to respondents in developmental piloting; 61% (68 of 111) of respondents agreed to provide a sample. The experiences reported here may inform the ethical decision making of researchers, research ethics committees and funders considering population-based biological sampling. (shrink)

The Treatment Escalation Plan (TEP) was introduced into our trust in an attempt to improve patient involvement and experience of their treatment in hospital and to embrace and clarify a wider remit of treatment options than the Do Not Resuscitate (DNR) order currently offers. Our experience suggests that the patient and family are rarely engaged in DNR discussions. This is acutely relevant considering that the Mental Capacity Act (MCA) now obliges these discussions to take place. The TEP is a form (...) that the doctor completes, ideally with the competent patient or close relative, documenting what treatment options would be appropriate if that patient were to become acutely unwell. Ventilation of the lungs, cardiac resuscitation, renal replacement therapy, intravenous fluids and antibiotics are all discussed. The study evaluated patient and relative experiences with the TEP. 55 patients or their relatives were interviewed regarding their experience of the TEP and thoughts regarding the process. 96% of patients and relatives evaluated thought that the TEP was a good idea. Free text comments were all positive and only 34% of patients claimed to feel anxious when completing the form. Following this study, the TEP has been expanded hospital wide and into the community within our trust. Discussions are currently taking place in hospitals within our region to introduce the TEP form into other local trusts. (shrink)

Donald Davidson holds that metaphors have no linguistic meaning in addition to their literal meaning. Max Black and Frank B. Farrell each contends that Davidson’s view is inconsistent with the fact that metaphors are appropriate objects of explication and evaluation. However, as I show, Davidson’s view actually is entirely consistent with this fact. I also argue that Black’s and Farrell’s own accounts of metaphor imply that sometimes the linguistic meaning of a sentence is other than a product of the meanings (...) of its words and its logical form, and I give a reason why accounts of metaphor with this implication are best rejected. E.M. Zemach, for his part, agrees with Davidson about what metaphors mean, but contends that, on Davidson’s recent account of language and interpretation, all metaphors turn out to be true; metaphors express novel or impractical but nonetheless literally true comparisons or categorizations. Zemach, however, I argue, has neglected the distinction between how speakers actually apply their words to things and their standards of correct application. (shrink)

I will begin this comparative analysis with Quine, focusing on the front matter and first chapter of Word and Object (alongside From a Logical Point of View and two other short pieces), attempting to illuminate there a (1) basis of excessive, yet familiar, chaos, (2) method of improvised, dramatic distortion, and (3) consequent neo-Pragmatist metaphysics. Having elaborated this Quinian basis, method and metaphysics, I will then show that they can be productively translated into James Mercer’s poetic lyrics for The (...) Shins, with an emphasis on the first song, entitled “Caring is Creepy,” from their debut studio album, Oh, Inverted World! Finally, I will explain why Quine and Mercer are particularly suited to this translation (in contrast to other philosophically-rich pop lyricists such as Bob Dylan, and other pragmatist philosophers like Robert Brandom), in the course of which important implications will emerge for our globalized world today. (shrink)

This book offers a major reassessment of Leibniz's metaphysics. Christia Mercer has exposed the underlying doctrines of Leibniz's philosophy. By analysing Leibniz's early works she demonstrates that the metaphysics of pre-established harmony developed many years earlier than previously believed and for reasons which have not been understood. As a result of this analysis she has unearthed a philosophical school that Leibniz scholars have not recognized. A much deeper understanding of some of Leibniz's key doctrines emerges. Moreover, since the Leibniz (...) that is revealed here does not fit neatly into the standard accounts of the history of philosophy and science, Christia Mercer's study will prompt scholars to reconsider their basic assumptions about early modern philosophy and science. (shrink)

while no one was looking, contextualism replaced rational reconstructionism as the dominant methodology among English-speaking early modern historians of philosophy. In this paper, I expose the contours of this silent revolution, show that rational reconstructionism is a thing of the past among early modern historians, and examine the current state of early modern scholarship.1 As the contextualist revolution has increasingly widened our perspective and revealed the period’s philosophical diversity, it has encouraged early modernists to develop new skills and expertise. I (...) propose here that current early modern historians are devoted to maximize... (shrink)

The main goal of this chapter is to present the basic components of Anne Conway’s metaphysics of sympathy. To that end, I will explicate her concepts of God or first substance and second substance or Christ with special emphasis on the key role that the second substance plays in her philosophy. I argue that one of the keys to Conway’s system lies in her reinterpretation of the Christian narrative about suffering. She combines Christian imagery with ancient and modern ideas in (...) an attempt to create a philosophy that will appeal to people of all faiths and explain ‘all phenomena in the entire universe’ ). Christ’s role as a metaphysical and moral figure is crucial to Conway’s philosophy and helps explain her views about suffering and the importance of sympathy in her philosophy. (shrink)

This study described the relationships between academic class and student moral sensitivity and reasoning and between curriculum design components for ethics education and student moral sensitivity and reasoning. The data were collected from freshman (n = 506) and senior students (n = 440) in eight baccalaureate nursing programs in South Korea by survey; the survey consisted of the Korean Moral Sensitivity Questionnaire and the Korean Defining Issues Test. The results showed that moral sensitivity scores in patient-oriented care and conflict were (...) higher in senior students than in freshman students. Furthermore, more hours of ethics content were associated with higher principled thinking scores of senior students. Nursing education in South Korea may have an impact on developing student moral sensitivity. Planned ethics content in nursing curricula is necessary to improve moral sensitivity and moral reasoning of students. (shrink)

He shows us that Kierkegaard's expressed intent is to provide readers with the opportunity to choose or reject Christ. He explores the question of who Kierkegaard understands Jesus to be and why he believes that faith or history alone cannot answer this question, claiming that history is meaningful only when it is understood from the perspective of "sacred history." Kierkegaard's Livingroom explores what "sacred history" is, why it is so important to us, and why it depends on an incarnate God. (...) Mercer argues that Kierkegaard is not tilting at windmills but responding to Hegel's view of history and Kant's view of faith, showing that Kierkegaard has much to contribute to the debates on liberalism and post-modernism. (shrink)

In Kierkegaard's Livingroom David Mercer weaves his way through the Philosophical Fragments, bringing the reader a new understanding of Kierkegaard's work. Placing the Philosophical Fragments in the context of Kierkegaard's others works, Mercer's commentary shows how literary style and character are used to reveal the nature of history and time.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Leibniz and the Rational Order of Nature by Donald RutherfordChristia MercerDonald Rutherford. Leibniz and the Rational Order of Nature. New York: Cambridge University Press, 1995. Pp. xiii + 301. Cloth, $54.95. Paper, $18.95.During the twentieth century, scholars of Leibniz have mostly ignored his theology. The tide has recently turned, however, and a few brave souls have begun to disentangle the subtle complications of the relations between Leibniz’s philosophical (...) theology and the rest of his thought. Donald Rutherford is such a brave soul. In his book, he intends to recover “the theodicy as an essential part of Leibniz’s philosophy” (1). To this end, he offers “a comprehensive interpretation of Leibniz’s metaphysical theories—particularly those of his late writings,” and attempts to show “how theodicy [End Page 139] and metaphysics inform each other in his thought” (1). The book has three parts and ten chapters. In the three chapters of Part I, Rutherford “focuses on Leibniz’s theodicy: his vindication of divine justice, the character of the goods that make this the best of all possible worlds, and the special role assigned to rational minds as agents within God’s providential plan for the world” (1). In the three chapters of Part II, Rutherford turns his attention to “Leibniz’s conception of metaphysics as a rational science” and to the notion of substance at its center (2). Finally, in the four chapters of Part III, Rutherford presents an account of Leibniz’s late metaphysics.The structure of Rutherford’s general argument is ingenious. Most fundamentally, he argues that “the guiding force behind” the theodicy is a commitment to reason: “reason as it directs the creative will of God, reason as it is... realized in the intelligible order of the created world, and reason as it helps human beings discern and appreciate that order.” Moreover, “Leibniz’s metaphysical theories are designed to promote the goals of his theodicy” by evidencing as much as possible that rational order (2). Therefore, once we see the metaphysics in light of its theological goal, the close interconnections among its parts will become evident. As Rutherford nicely puts it: “The Leibniz who emerges in this book is one for whom theoretical and practical ends are inextricably linked” (3).In Part I, Rutherford describes the project of the theodicy and, along the way, offers answers to questions which have plagued scholars for decades: What is the relation between variety and simplicity as (apparently conflicting) criteria of worldly goodness? How is the demand for the maximization of perfection related to the (apparently conflicting) commitment to the optimization of the happiness of rational creatures? How can there be different orders and harmonies in one world? Although many of Rutherford’s proposals are both plausible and interesting, they are painted with such broad strokes that they are sometimes difficult to evaluate. Some of the missing details are supplied later in the book, but others are not. For example, a clear picture of the relation between God’s power, goodness, will, and rationality never emerges. In Part II, Rutherford surveys some important texts and topics which concern Leibniz’s methodology, and he presents an intelligent interpretation of Leibniz’s theory of substance. There is much that is interesting here. In Part III, Rutherford is at his best. He ties together many of the separate strands of the late philosophy and tells a plausible story about monads, panorganism, and corporeal substance. This is a genuine achievement and one that will generate a lot of discussion.While I applaud Rutherford’s attempt to construct a coherent account of Leibniz’s philosophy, it is my opinion that he has attached too much importance both to the rational order that is supposed to please the faculty of reason, whether divine or human, and to that faculty itself. According to the Christianized Platonism that Leibniz learned (among many other things) from his teachers in Leipzig, it is the intellect or understanding (intellectus) and not the reason that comes to know the most fundamental truths; and moreover the goodness that created beings (and their interrelations) are supposed to have is based on the fact that they are expressions of God... (shrink)

Ronald Mercer - Levinas and the Philosophy of Religion - Journal of the History of Philosophy 40:3 Journal of the History of Philosophy 40.3 410-411 Book Review Levinas and the Philosophy of Religion Jeffrey L. Kosky. Levinas and the Philosophy of Religion. Bloomington: Indiana University Press, 2001. Pp. xxiv + 223. Cloth, $39.95. Emmanuel Levinas's thought has been a sleeping giant in continental philosophy, having influence upon many of his contemporaries while drawing minimal attention to himself. In the last (...) few years, however, as evidenced by the explosion of secondary literature on Levinas, it is clear that scholars are awakening to Levinas's importance. Jeffrey Kosky's work, Levinas and the Philosophy of Religion, joins this secondary.. (shrink)

The Japanese scholar Miura Baien (1723-1789) worked throughout his life to produce a philosophical analysis of the natural world. Misinterpretations of his intentions arise from drawing diagrams on his behalf that are inconsistent with his text, or by applying to his text Western academic terms that are quite foreign to his thought. When Baien's text is examined in his own terms we can understand its significant role in the scientific thought of the Edo period.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.4 (2003) 571-572 [Access article in PDF] Simon Critchley and Robert Bernasconi, editors. The Cambridge Companion to Levinas. New York: Cambridge University Press, 2002. Pp. xxx + 292. Cloth, $65.00. Paper, $23.00. The goal of the Cambridge Companion to Philosophy series has been to "dispel the intimidation" that students and non-specialists often experience when faced with the works of a "difficult and challenging (...) thinker" (i). Indeed, Emmanuel Levinas would qualify as such a thinker, whose work is firmly rooted in two traditions: (1) the admittedly abstruse and seminal phenomenologies of Edmund Husserl and Martin Heidegger and (2) Judaism, including the Talmudic tradition, the philosophy of Franz Rosenzweig, as well as Levinas's experience with rampant anti-Semitism in twentieth-century Europe. The imminent danger in producing a collection with the express intent of making a challenging thinker accessible is that the force of the thought may become undermined by the process of simplification. The Cambridge Companion to Levinas, however, achieves its goal as a book that not only elucidates Levinas but also provides numerous essays that even the Levinasian scholar will find useful.Simon Critchley and Robert Bernasconi are directly responsible for the success of the Companion. These two editors have proven themselves as adept collaborators in the area of Levinasian philosophy with their earlier contribution to Indiana University Press's series Studies in Continental Thought: Re-reading Levinas (Simon Critchley and Robert Bernasconi, editors [Bloomington: Indiana University Press, 1991]). This new cooperative effort offers essays that introduce Levinas's thought from the perspective of some of the many fields upon which he has had an influence including the philosophy of language, art, feminism, Judaism, phenomenology, and the philosophy of religion.Even with the many tangential fields to which Levinas's thought contributes, the Companion often refers to Derrida's metaphor which describes Levinas's work as a wave, the "same" wave, crashing on the beach with increasing demand. Derrida, however, is also partly responsible for the intensifying return of Levinas's work. Derrida's critique of Levinas's Totality and Infinity was the impetus behind Levinas's subsequent focus on language and the problematic of "how" one speaks of that which is outside being. Certainly, the Companion could have spent the majority of its pages outlining this philosophical, textual conversation, but such an explication would have compromised the accessibility of this introductory text to the non-specialists to whom this series caters. The editors, instead, chose to avoid Derrida's difficult critique while having a significant concentration of essays that deal with Levinas's philosophy of language. This allows neophyte students of Levinas to discover his intricate thought on language without necessary knowledge of the context as well as provide those scholars interested in the debate access to the most contemporary thought on the matter—at least from the Levinasian perspective. Readers are assured, then, that the Companion covers the difficult concepts of the speaking face from the early period to the later distinction of the "saying" and the "said," inspired by Derrida's critique.The Companion, unfortunately, seems one sided concerning an important aspect of Levinas's philosophy. Throughout his entire corpus, Levinas attributes his thought to the seminal work of Edmund Husserl, continually inviting his readers to begin again with Husserl's phenomenology. Rudolph Bernet contributes to this collection an outstanding analysis of Levinas's critique of Husserl, describing some of the departures that Levinas makes from Husserl's phenomenology. The rest of the Companion, however, makes note to downplay Levinas's positive indebtedness to phenomenology. Hillary Putnam promises to explain Levinas with a "minimum of reliance on any prior knowledge of the two great 'H's (Husserl/Heidegger)" (40). Adhering to her word, in an otherwise insightful essay, means that the phenomenological issue remains superficial. While it is never absent, Bernet's essay seems to have set the tone, placing Levinas in a position of opposition with Husserl with a minimum of discussion of what Levinas has called his adherence to the "spirit" of phenomenology. To the Companion's credit... (shrink)

Contemporary critical approaches to bioethics increasingly present themselves as “relational,” though the meaning of relationality and its implications for bioethics seem to be many and varying. I argue that this confusion is due to a multiplicity of relational approaches originating from distinct theoretical lineages. In this article, I identify four key differences among commonly referenced relational approaches: the scope and nature of relationships considered, the extent of the determining influence on individual selfhood, and the integrity of individual selfhood. Importantly, these (...) four differences carry consequences for the usage of relational approaches within academic and clinical bioethics. I show that these differences attach to multiple objects of critique within mainstream bioethics and imply distinct metaethical commitments. Although I issue a cautionary note about combining relational approaches from distinct lineages, I close by suggesting that many such approaches may have their use, drawing on Susan Sherwin's sense of bioethical theories as lenses. (shrink)

“Care robots” offer technological solutions to increasing needs for care just as economic imperatives increasingly regulate the care sector. Ethical critiques of this technology cannot succeed without situating themselves within the crisis of social reproduction under neoliberal capitalism. What, however, constitutes “care” and its status as a potential critical resource, and how might care robots damage this potential? Although robots might threaten norms of care, I argue that they are by no means necessarily damaging. Critiques of care robots must not (...) entrench exclusionary images of the ideal carer. Instead, critical reflection on their use should trouble dominant paradigms of care. (shrink)

The crisis of Covid‐19 has forced us to notice two things: our human interdependence and American society's tolerance for what Nancy Krieger has called “inequalities embodied in health inequities,” reflected in data on Covid‐19 mortality and geographies. Care is integral to our recovery from this catastrophe and to the development of sustainable public health policies and practices that promote societal resilience and reduce the vulnerabilities of our citizens. Drawing on the insights of Joan Tronto and Eva Feder Kittay, we argue (...) that the ethics of care offers a critical alternative to utilitarian and deontological approaches and provides a street‐ready framework for integration into public health deliberations to anchor public policy and investments concerning the recovery and future well‐being of America's citizens and society. (shrink)

The Routledge Handbook of Feminist Bioethics, edited by Wendy A. Rogers et al., presents a thorough, contemporary understanding of feminist bioethics, linking feminist efforts to other critical approaches in the field of bioethics. A more demanding standard for feminist scholarship is set by engaging gender at its intersections with race, class, sexuality, and ability––intersections that require bioethicists to attend to issues like incarceration and transmisogynistic violence that are less frequently tackled in the field. Editors and contributors alike in this volume (...) show that long‐standing feminist conceptual interventions, especially those regarding the significance of relationality and epistemic marginalization, provide key tools for a coalition of critical approaches to bioethics. (shrink)

This commentary responds to “Home Care in America: The Urgent Challenge of Putting Ethical Care into Practice,” by Coleman Solis and colleagues, in the May‐June 2023 issue of the Hastings Center Report. More specifically, we respond to the authors’ call for “inquiry into the nature, value, and practice” of home care. We argue that the most urgently needed normative reset for thinking about care work is the replacement of dominant individualistic thinking with systemic thinking. Deepening a focus on the social, (...) economic, and historical forces that shape the state of contemporary care work will help bioethicists to argue more effectively for improvements to working conditions. In turn, better working conditions will ease the oppositional stance between caregivers and receivers that has been set up by the current system, enabling all parties involved to better pursue the feminist ethical ideal of care. (shrink)

Designed to immediately engage students and other readers in philosophical reflection, the new edition of Ethical Argument: Critical Thinking in Ethics bridges the gap between ethical theory and practice. This brief introduction combines a discussion of ethical theory with fundamental elements of critical thinking--including informal fallacies and the basics of logic--and uses case studies and practical applications to illustrate concepts. Author Hugh Mercer Curtler presents a carefully formulated critique of ethical relativism, encouraging students to reason along with him and (...) to question his argument at every point. This approach enables students to think systematically about ethical issues and to acquire basic skills in argumentation at the same time. They will learn how to bring principles to bear on ethical conflict, how to weigh pros and cons, how to recognize good ethical reasons, and how to distinguish sound argumentation from rationalization. The second edition of Ethical Argument: Critical Thinking in Ethics includes new exercises and examples, summary boxes, cartoons, and sample dialogues that demonstrate how to effectively debate ethical positions. It features more than forty case studies on ethical issues that are interesting and relevant to students. An ideal core text for courses in introductory ethics, this concise volume can be used along with additional primary sources, case studies, or newspaper articles and novels. It is also a helpful supplementary text for courses in applied ethics--including professional, business, and medical ethics--and in critical thinking. (shrink)

This paper is an update of the documents we have concerning the Acts of the Christian martyrs, focused on three main aspects: 1) the kind of acts we know of and their classification from the point of view of their historic value; 2) the versions or editions of the texts that are most accepted by scholars; 3) the relevance of the different parts that make up these documents in order to discern the original text from passages that were rewritten or (...) underwent later variations. In this way, the article offers an exhaustive list of the documents for use in researching Christian martyrs in the Roman period. (shrink)

In its institutionalized form, disability studies has historically drawn from political activism in the United States and the United Kingdom, particularly struggles that sought rights and recognition through the development of a social understanding of disability in opposition to the mainstream medical model.1 Recent work that expands the geographic scope of disability studies beyond these contexts has spurred debate about the challenges such a move poses to the foundations of the field. This essay responds to the field’s transnational turn by (...) interrogating recent work by Nirmala Erevelles, Jasbir Puar, and Robert McRuer that displaces the white, wealthy, and Western contexts that have grounded the landmark achievements of disability studies. At issue here are the category struggles that emerge when a concept confronts the conditions and limits of its own migration. (shrink)

Philosophy Compass, Volume 17, Issue 4, April 2022. -/- In a moment where needs for care are acute and their provision precarious, feminist care ethics has gained new relevance as a framework for understanding and responding to necessary interdependence. This article reviews and evaluates two long-standing critiques of care ethics in light of this recent research. First, I assess what I call the pluralist feminist critique, or the dispute over the ability of care ethics to address the needs and histories (...) of a range of marginalized subjects. I identify two forms of this critique: the first disputes the biased starting points shaping the development of the theory, and the second concerns the weaponization of care in support of domination. Although these critiques are well-established, I draw attention to recent responses that move care theory in generative directions. I argue that the pluralist feminist critique demands both self-critical transformation in dialog with other feminist schools of thought and a robust account of care ethics' normative authority. I then take up critiques those levied by mainstream ethicists concerned with care theory's adequacy as an ethical approach. I show that recent work on normative authority, conceptual uniqueness, and the grounding of responsibility must be engaged before care theory can be dismissed as “under-theorized.” In articulating these two sets of critiques and evaluating recent rebuttals to them, I argue for a pluralist feminist theory of care within which strands informed by varying philosophical schools and methods can coexist. (shrink)

Despite what you have heard over the years, the famous evil deceiver argument in Meditation One is not original to Descartes. Early modern meditators often struggle with deceptive demons. The author of the Meditations is merely giving a new spin to a common rhetorical device. Equally surprising is the fact that Descartes’ epistemological rendering of the demon trope is probably inspired by a Spanish nun, Teresa of Ávila, whose works have been ignored by historians of philosophy, although they were a (...) global phenomenon during Descartes’ formative years. In this paper, I first answer the obvious question as to why previous early modernists have missed something so important as the fact that Descartes’ most famous publication relies on a well-established genre and that his deceiver argument bears a striking similarity to ideas in Teresa’s final work, El Castillo Interior? I discuss the meditative tradition at the end of which Descartes’ Meditations stands, present evidence to support the claim that Descartes was familiar with Teresa’s proposals, contrast their meditative goals, and make a point-by-point comparison between the meditative steps in Teresa’s Interior Castle and those in Descartes’ Meditations which constitute their common deceiver strategy. My conclusion makes a case for a broader and more inclusive history of philosophy. (shrink)

In recent literature, panpsychism has been defended by appeal to two main arguments: first, an argument from philosophy of mind, according to which panpsychism is the only view which successfully integrates consciousness into the physical world (Strawson 2006; Chalmers 2013); second, an argument from categorical properties, according to which panpsychism offers the only positive account of the categorical or intrinsic nature of physical reality (Seager 2006; Adams 2007; Alter and Nagasawa 2012). Historically, however, panpsychism has also been defended by appeal (...) to a third argument based on considerations about the nature and observability of causation. This argument has not been much discussed in recent times. Here is a concise version from William James: "… the concrete perceptual flux, taken just as it comes, offers in our own activity-situations perfectly comprehensible instances of causal agency … If we took these experiences as the type of what actual causation is, we should have to ascribe to cases of causation outside of our life, to physical cases also, an inwardly experiential nature. In other words, we should have to espouse a so-called “pan-psychic” philosophy" (James 1911: 218). James here suggests that we have direct experience of causation in our own agency. He thereby directly contradicts David Hume, who famously denied that we have any experience of causation. James goes on to claim that if this experience is representative of causation in general, it follows that all causation is mental, and that panpsychism is true. This kind of argument for panpsychism can be called the argument from (experience of) causation. This chapter offers, first, a history of this argument and arguments closely related to it, and second, an analysis of the argument – is it valid, are its premises in any way defensible, and how does it relate to the other, more popular arguments for panpsychism from philosophy of mind and categorical properties? (shrink)

Despite the progress made in pediatrics over the past decades, nearly every metric of children’s health and well-being in the United States has deteriorated relative to other high-income Western democracies. This is in part due to American pediatricians’ slow response to the impact of social and environmental determinants on children’s health. It is well established that social and environmental determinants of health—the social, economic, political, environmental, and cultural conditions that influence the health and well-being of individuals and communities—are the primary (...) drivers of contemporary child and adult health and health disparities (ACE Study 2015; CDC 2015; Marmot.. (shrink)

Ibn al-ʻArabī, 1165-1240; views on freedom; Sufism; Islamic philosophy.

Contributing Authors Include Oliver L. Reiser, Alvin Priestly Bradford, Irving J. Lee, And Others. Non-Aristotelian Methodology Applied For Sanity In Our Time.