BackgroundThe Public Health Service Increased Risk designation identified organ donors at increased risk of transmitting hepatitis B, hepatitis C, and human immunodeficiency virus. Despite clear data demonstrating a low absolute risk of disease transmission from these donors, patients are hesitant to consent to receiving organs from these donors. We hypothesize that patients who consent to receiving offers from these donors have decreased time to transplant and decreased waitlist mortality.MethodsWe performed a single-center retrospective review of all-comers waitlisted for liver transplant from (...) 2013 to 2019. The three competing risk events were analyzed. 1603 patients were included, of which 1244 consented to offers from increased risk donors.ResultsCompared to those who did not consent, those who did had 2.3 times the rate of transplant, with a median time to transplant of 11 months versus 14 months, as well as a 44% decrease in the rate of death on the waitlist. All findings remained significant after controlling for the recipient age, race, gender, blood type, and MELD. Of those who did not consent, 63/359 received a transplant, all of which were from standard criteria donors, and of those who did consent, 615/1244 received a transplant, of which 183/615 were from increased risk donors.ConclusionsThe findings of decreased rates of transplantation and increased risk of death on the waiting list by patients who were unwilling to accept risks of viral transmission of 1/300–1/1000 in the worst case scenarios suggests that this consent process may be harmful especially when involving “trigger” words such as HIV. The rigor of the consent process for the use of these organs was recently changed but a broader discussion about informed consent in similar situations is important. (shrink)

Reasoning about what other people know is an important cognitive ability, known as epistemic reasoning, which has fascinated psychologists, economists, and logicians. In this paper, we propose a computational model of humans’ epistemic reasoning, including higher-order epistemic reasoning—reasoning about what one person knows about another person’s knowledge—that we test in an experiment using a deductive card game called “Aces and Eights”. Our starting point is the model of perfect higher-order epistemic reasoners given by the framework of dynamic epistemic logic. We (...) modify this idealized model with bounds on the level of feasible epistemic reasoning and stochastic update of a player’s space of possibilities in response to new information. These modifications are crucial for explaining the variation in human performance across different participants and different games in the experiment. Our results demonstrate how research on epistemic logic and cognitive models can inform each other. (shrink)

The prospective study follows college students after the 9/11 attacks. Based on evidence and trauma-related theories, and guided by reports on positive and negative reactions and meaning-related actions among Americans after 9/11, we explored the seemingly contradictory, yet meaning-related pathways to posttraumatic growth and posttraumatic stress disorder symptoms , indicating the sense of deep interconnectedness and deep conflict. The final model showed that 9/11 emotional turmoil triggered processes of assimilation, as indicated in pathways between prayer coping and perceived spiritual and (...) social support, and of accommodation, as indicated in the pathway of spiritual struggle. Both pathways were directly associated with PTG in the follow-up. Perceived spiritual and social support contributed to lower levels of PTSD symptoms, whereas spiritual struggle had an opposite impact on symptoms; both effects were mediated through optimism but in opposite directions. The study suggests the interplay of complex crisis-related phenomena following meaning-laden collective trauma that presented existential challenges, involving coping, optimism, deep conflict, and deep interconnectedness. (shrink)

Faith has been shown to serve a protective role in the mental health of African Americans and European Americans. However, little research has examined whether any association exists in Asian Americans. Using the National Latino and Asian American Study dataset, we examined the effect of religious attendance on the mental health of Asian Americans in the United States. The present study focused on Chinese Americans because they are the largest Asian American group. The results revealed that almost 80% of the (...) respondents were foreign-born and that their English proficiency had a positive association with their self-rated mental health. Being male correlated significantly to higher levels of mental health self-rating. After controlling for known predictive variables, such as demographics, cultural and immigration variables, more frequent religious attendance significantly predicted higher self-rating of mental health. These findings suggest that faith may have a unique protective role in Chinese Americans’ mental health. (shrink)

The changing milieu of research—increasingly global, interdisciplinary and collaborative—prompts greater emphasis on cultural context and upon partnership with international scholars and diverse community groups. Ethics training, however, tends to ignore the cross-cultural challenges of making ethical choices. This paper confronts those challenges by presenting a new curricular model developed by an international team. It examines ethics across a very broad range of situations, using case studies and employing the perspectives of social science, humanities and the sciences. The course has been (...) developed and taught in a highly collaborative way, involving researchers and students at Zhejiang University, the Indian Institute of Technology, Bombay and Brown University. The article presents the curricular modules of the course, learning outcomes, an assessment framework developed for the project, and a discussion of evaluation findings. (shrink)

In recent analytic metaphysics, the view that ‘ordinary inanimate objects such as sticks and stones, tables and chairs, simply do not exist’ has been defended by some noteworthy writers. Thomasson opposes such revisionary ontology in favour of an ontology that is conservative with respect to common sense. The book is written in a straightforward, methodical and down-to-earth style. It is also relatively non-specialized, enabling the author and her readers to approach problems that are often dealt with in isolation in a (...) more unified way.Thomasson's arguments are mainly counter-attacks on six ‘eliminativist’ arguments against ordinary objects. A causal redundancy argument espoused by Trenton Merricks holds that to suppose that there are ordinary objects is to suppose that these objects have distinctive causal powers. However, the casual efficacy of a baseball, for example, is exhausted by that of some suitably arranged …. (shrink)

volume 1. God, self, and family -- volume 2. The Jewish community and beyond.

In her latest book, The End of Progress, Amy Allen embarks on an ambitious and much-needed project: to decolonize contemporary Frankfurt School Critical Theory. As with all of her books, this is an exceptionally well-written and well-argued book. Allen strives to avoid making assertions without backing them up via close and careful textual reading of the thinkers she engages in her book. In this article, I will state why this book makes a central contribution to contemporary critical theory (in the (...) broader sense), after which I pose a few questions. These questions are not meant to prove that there are any serious problems with her argumentation. Instead, they are meant in the spirit of dialogue and allow her to elaborate her work for her audience. (shrink)

有品社會是培養出來的！ 自《黃崑巖談教養》一書出版後，黃崑巖就成了「教養的代言人」 在《黃崑巖談有品社會》，他再度從家庭教育、大學教育、醫學教育，乃至中、美、英社會及日常生活來談有教養的社會，不僅借鏡國外良好的典範，也從文化、教育制度上的不同分析國內外教養的差異，希望我國的教養水準能 更為提升 回憶錄自傳出版不久以後，聯經出版公司的發行人林載爵先生，主編林芳瑜女士聯袂來我家裡，坐在一起從南談到北，也從天談到地，當然也談到我的《談教養》，就自然觸及該書銷售的實情。林先生及林女士異口同聲地說我為 何不寫《談教養二》一書？這事就此打斷，以後沒有再提。 等他們都走了，在空蕩蕩的家中一個人想起他們的建議，這本書的概念油然浮現。說實話，龍應台女土曾經打了一通電話，告訴我我的名字和教養兩個字連在一起了。龍女士打電話來以前，胡忠信先生也在台灣的電視說，黃某某 是位醫生又是教養的教父，現在胡志強的案件爆發了，他為什麼不講話？但當時我人在美國加州，答不上話。這兩個人都配得上稱為名嘴，兩個人都提起我的名字，可見教養兩個字已經掀起了一陣風潮。 其實，有不少高中以及大一的通識課程，舉行了《談教養》讀後感的論文比賽，高雄大學工學院的黃院長還以率團來見我當作入圍的獎品哩！ 嘉義縣政府也大量訂購，為的是要送縣府同仁共讀討論。這些都促成我寫這本書，期間還蒙吳豐山先生的鼓勵，他二○○四年二月十四日曾擔任兩位總統候選人陳水扁及連戰先生的電視辯論會歷史性的協調人。 本書仍以談教養為主，但從各種角度去檢視這個社會因為不重視教養而成了什麼樣子。我自從一九八二年回台之後，一直在觀察我們的社會，思辨其變化的原因。這本書選了約二十個現象是有關我們大眾教養不足的結果，加以申 論。目的無外乎在喚起國人的注意，並加以改善。 書裡提到「知識分子」四個字，我主張我們早日迎合世界潮流而改稱「智識分子」。智識分子有異於知識分子，是前者在處裡問題時，除了要有以前強調的 IQ 之外，現代的智識分子更應具有情緒管理的要領。情緒管理就是英文的 EQ ，是做人的教育，是真正教育的精髓，也是近代教育成敗的關鍵。 但是誰的情緒需要管理？答案是誰的情緒都得管理，包括自己的以及周遭有來往的人。中國近代社會與西歐列強接觸的結果，自敗於西洋的船堅砲利，而提出了學以致用的口號，迄至近年。國內的教育長期在這種醬缸裡浸淫的結 果，產生了畸型的教育法，國人叫做「一試定江山」，求學過程伴隨著學校老師及家長的體罰與關照，很少是不痛苦的。 美國教育部也清楚這種教育法的問題，所以有一次美國教育部的官員在訪查我們醫學系的運作時，曾經公開問過：「貴國依一試定江山的考試制度而招進醫護人員，怎能確保他或她會是個好醫生？」 前台灣駐南非末代大使陸以正曾經說過，一個社會若只強調學以致用，久了，會變得膚淺並技術化，我們社會所面對的教育問題，正是價值觀與技術化的問題。所幸國內具有慧眼的教育家已看到這問題的後果而呼籲改正，品格教 育的重要性也得到了應有的重視。 是的，追根究柢，人要有品格、要有教養，社會才會有文化以及品格內涵，住在人人盡責、利他而富於正義感的社會，就能享受幸福。.

本书作者对逻辑学、自然辩证法、科学技术哲学、科学技术社会学、科学技术与经济、知识创新、生态文明等领域的独到见解。.

Xiu zhen xu yu (wai pian) -- Tan Lao sui gan -- Yin shi yang zhen.

In her latest book, The End of Progress, Amy Allen embarks on an ambitious and much-needed project: to decolonize contemporary Frankfurt School Critical Theory. As with all of her books, this is an exceptionally well-written and well-argued book. Allen strives to avoid making assertions without backing them up via close and careful textual reading of the thinkers she engages in her book. In this article, I will state why this book makes a central contribution to contemporary critical theory (in the (...) broader sense), after which I pose a few questions. These questions are not meant to prove that there are any serious problems with her argumentation. Instead, they are meant in the spirit of dialogue and allow her to elaborate her work for her audience. (shrink)

The threshold view says that a person forms an outright belief P if and only if her credence for P reaches a certain threshold. Using computer simulations, I compare different versions of the threshold view to understand how they perform under time pressure in decision problems. The results illuminate the strengths and weaknesses of the various cognitive strategies in different decision contexts. A threshold view that performs well across diverse contexts is likely to be a cognitively flexible and context-dependent fusion (...) of several of the existing theories. The results of the simulations also cast doubts on the possibility of a threshold view that is both simple enough to streamline our reasoning while also allowing us to form good action-guiding beliefs. (shrink)

In many organizations, subsidiary performance goals are developed remotely by optimistic leaders back at headquarters, leaving deployed managers vulnerable to unrealistic operational expectations on the frontline, unable to follow orders. Most management research categorizes employees’ failure to follow workplace directives as deviant behavior. In contrast, I argue that in some circumstances ‘disobeying orders’ should be considered a virtuous, responsible leadership strategy when facing unachievable tasks. Through a historical analysis of the surrender of the British colony Singapore to Japan during World (...) War II, this paper links pro-social rule breaking, productive resistance, and responsible leadership literatures, developing a process model that explains how some deployed leaders cope with ethical dilemmas in virtuous ways by ‘disobeying orders’. (shrink)

2002 nian Huang Shouqi jiao shou dan chen jiu shi zhou nian -- 2005 nian Huang Shouqi jiao shou shi shi shi wu zhou nian.

Integrity is often conceived as a heroic ideal: the person of integrity sticks to what they believe is right, regardless of the consequences. In this article, I defend a conception of ordinary integrity, for people who either do not desire or are unable to be moral martyrs. Drawing on the writings of seventeenth century thinker Huang Zongxi, I propose refocussing attention away from an abstract ideal of integrity, to instead consider the institutional conditions whereby it is made safe not (...) to be servile. (shrink)

Huang, Chun-chieh, Konfuzianismus: Kontinuität und Entwicklung: Studien zur chinesischen Geistesgeschichte (Confucianism: Continuity and Development: Studies in Chinese Intellectual History), Edited and translated by Stephan Schmidt Content Type Journal Article DOI 10.1007/s11712-010-9191-0 Authors Heiner Roetz, Faculty of East Asian Studies, Ruhr University, 44780 Bochum, Germany Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 4.

Religious beliefs have often been taken either as absolutely foundational to all others or as ultimately founded on something else. This essay starts with an endorsement of the contemporary critique of foundationalism but sets its task as to search for the foundation of religious belief after foundationalism. In its third and main part, it argues for a Wittgensteinian reflective equilibrium as such a foundation. In this reflective equilibrium, religious beliefs are no more and no less foundational to, or founded by, (...) other beliefs and practices. To appreciate this perspective better, I argue,in the first part, that Kai Neilsen's charge of Wittgenstein as a fideist is not accurate, and, in the second part, that D. Z. Phillips's fideistic contentions are unWittgensteinian. (shrink)

In this postmodern era, God-talk is facing serious challenges. Is it still possible to have a meaningful concept of God after the demise of metaphysical realism? How can we make sense of the idea of absolute transcendence in a secularized world? In what sense can we still believe something as divine revelation when foundationalism is no longer taken for granted? While some believe that we can go about our old theological business as usual, others have entirely given up on the (...) hope of any intelligible theology. It is my hunch, however, that there are ways of doing theology that can take our postmodern conditions into serious account. In this article, I shall argue that, however anachronistic it might seem, Hegel's God-talk, seen through the lens of Heidegger's understanding of Being, provides one such possibility. (shrink)

In this article, I consider how fear in contexts of crisis shapes and is shaped by agents’ relationships. I survey a number of approaches to understanding fearing at the intersection of empirical psychology and philosophy, highlighting the extent to which interpersonal relationships are positioned as involved in processes of fearing, and establish what I take to insufficient attention paid by these approaches to the ways interpersonal relations shape the emotions we come to have. Contexts of acute crisis and uncertainty can (...) involve rapidly adjusting practices of fearing in response to other agents, both those we trust and those we do not. I call for the development of a model of ‘relational calibration’ for understanding the complex interpersonal dynamics of fearing during crises, including in the context of the COVID-19 pandemic. (shrink)

Yong Huang has recently claimed that after the demise of foundationalism, philosophy and theology can turn to Ludwig Wittgenstein's non-foundationalist or coherentist religious epistemology where, it is said, religious beliefs are justified by a 'reflective equilibrium' with other kinds of beliefs, with action, and with different 'forms of life'. I argue that there are very good reasons to reject this reading of Wittgenstein: not only unsupported, it is seriously mistaken. Once the epistemological terms of the debate are properly understood, (...) the evidence indicates that Wittgenstein's view of religious beliefs is a form of foundationalism, not coherentism. (shrink)

This paper approaches Husserl’s analysis of time-consciousness from a mereological perspective. Taking as inspiration Bergson’s idea that pure durée is a multiplicity of interpenetration, I will show, from within Husserlian phenomenology, that the absolute flow can indeed be described as a whole of interpenetrating parts. This mereological perspective will inform my re-consideration of the much-discussed issue of Husserl’s self-criticism concerning the schema of content and apprehension. It will also reveal a fundamental similarity between Husserl’s conception of the absolute flow and (...) Sartre’s conception of lived temporality. This paper consists of four sections. Section 2 presents the basic elements of Husserl’s mereology. Section 3 introduces the difficulty encountered by Husserl’s early account of time that makes use of the schema. I will examine Barry Dainton’s criticism of Husserl’s theory of time-consciousness against the background of the older debate between Meinong and Stern, a debate that has informed Husserl’s own account. Section 4 distinguishes two common criticisms of the schema from Husserl’s own self-criticism, which is in turn divided into two steps. It is shown how the second step of this self-criticism implies the interpenetration of the absolute flow and responds to Dainton’s criticism. Finally, Sect. 5 concludes with some comparative remarks. I will show how Husserl’s notion of absolute flow, as mereologically interpreted, anticipates Sartre’s conception of consciousness as self-transcendence, as well as how it accommodates the apparently conflicting mereological intuitions of Aristotle and Bergson. (shrink)

This challenging study places fiction squarely at the centre of the discussion of metaphysics. Philosophers have traditionally treated fiction as involving a set of narrow problems in logic or the philosophy of language. By contrast Amie Thomasson argues that fiction has far-reaching implications for central problems of metaphysics. The book develops an 'artifactual' theory of fiction, whereby fictional characters are abstract artifacts as ordinary as laws or symphonies or works of literature. By understanding fictional characters we come to understand how (...) other cultural and social objects are established on the basis of the independent physical world and the mental states of human beings. (shrink)

The most widely debated conception of democracy in recent years is deliberative democracy--the idea that citizens or their representatives owe each other mutually acceptable reasons for the laws they enact. Two prominent voices in the ongoing discussion are Amy Gutmann and Dennis Thompson. In Why Deliberative Democracy?, they move the debate forward beyond their influential book, Democracy and Disagreement.What exactly is deliberative democracy? Why is it more defensible than its rivals? By offering clear answers to these timely questions, Gutmann and (...) Thompson illuminate the theory and practice of justifying public policies in contemporary democracies. They not only develop their theory of deliberative democracy in new directions but also apply it to new practical problems. They discuss bioethics, health care, truth commissions, educational policy, and decisions to declare war. In "What Deliberative Democracy Means," which opens this collection of essays, they provide the most accessible exposition of deliberative democracy to date. They show how deliberative democracy should play an important role even in the debates about military intervention abroad.Why Deliberative Democracy? contributes to our understanding of how democratic citizens and their representatives can make justifiable decisions for their society in the face of the fundamental disagreements that are inevitable in diverse societies. Gutmann and Thompson provide a balanced and fair-minded approach that will benefit anyone intent on giving reason and reciprocity a more prominent place in politics than power and special interests. (shrink)

Imagination is celebrated as our vehicle for escape from the mundane here and now. It transports us to distant lands of magic and make-believe, and provides us with diversions during boring meetings or long bus rides. Yet the focus on imagination as a means of escape from the real world minimizes the fact that imagination seems also to furnish us with knowledge about it. Imagination seems an essential component in our endeavor to learn about the world in which we live--whether (...) we're planning for the future, aiming to understand other people, or figuring out whether two puzzle pieces fit together. But how can the same mental power that allows us to escape the world as it currently is also inform us about the world as it currently is? Ten original essays grapple with this neglected question; in doing so, they present a diverse array of positions ranging from cautious optimism to deep-seated pessimism. Blending perspectives from philosophy of mind, cognitive science, epistemology, aesthetics, and ethics, Knowledge Through Imagination sheds new light on the epistemic role of imagination. (shrink)

While post- and decolonial theorists have thoroughly debunked the idea of historical progress as a Eurocentric, imperialist, and neocolonialist fallacy, many of the most prominent contemporary thinkers associated with the Frankfurt School--Jürgen Habermas, Axel Honneth, and Rainer Forst--have persistently defended ideas of progress, development, and modernity and have even made such ideas central to their normative claims. Can the Frankfurt School's goal of radical social change survive this critique? And what would a decolonized critical theory look like? Amy Allen fractures (...) critical theory from within by dispensing with its progressive reading of history while retaining its notion of progress as a political imperative, so eloquently defended by Adorno. Critical theory, according to Allen, is the best resouce we have for achieving emancipatory social goals. In reimagining a decolonized critical theory after the end of progress, she rescues it from oblivion and gives it a future. (shrink)

Moral relativism familiar in the Western philosophical tradition, according to David Lyons, is either agent relativism or appraiser relativism or appraiser group). As Lyons has convincingly argued, they are both problematic. However, in the ancient Chinese Daoist classic, the Zhuangzi, we can find a different type of moral relativism, which I call patient relativism. In the essay, I aim to argue in what sense Zhuangzi is a patient relativist and how patient relativism can avoid the problem of agent relativism and (...) appraiser relativism. (shrink)

The COVID-19 pandemic has raised a host of ethical challenges, but key among these has been the possibility that health care systems might need to ration scarce critical care resources. Rationing p...