This article examines three aspects of the problem of understanding Benjamin Libet’s idea of conscious will causally interacting with certain neural activities involved in generating overt bodily movements. The first is to grasp the notion of cause involved, and we suggest a definition. The second is to form an idea of by what neural structure(s) and mechanism(s) a conscious will may control the motor activation. We discuss the possibility that the acts of control have to do with levels of supplementary (...) motor area activity and with the activation of populations of excitatory and inhibitory interneurons. The third aspect is to conceive of the main features of Libet’s proposed conscious mental field (CMF). We consider both an ontological and an epistemological interpretation of the CMF being nonphysical. In an attempt to refute the idea that Libet’s dualist mind–brain interactionism would violate the law of conservation of energy, we suggest that a CMF may alter the probability of the ion-channel gating by influencing structures of a size to which quantum mechanics needs to be applied. We argue that given the suggested definition of cause, and given the epistemological interpretation of the CMF being nonphysical, nothing would necessarily rule out that an element of a CMF, conscious will, may causally interact with neural activities in the brain. This defense of the idea of conscious will being causally efficacious has a bearing not only on the understanding of the mind–brain relation but also on the free will debate. (shrink)

In this article a brief overview is given of the field of medical ethics in Sweden in recent years. The presentation concentrates on the occurrence of official ethical norms for physicians, current ethical committees, the educational situation, legislation in force, and some essential features of the ethical debate on a few central issues.

A great number of constructive suggestions for the analysis of the concepts and models treated are presented in this book, which mirrors a current debate within the theory of medicine by covering three central topics: the concepts of health and disease; definition and classification in medicine; and causal explanation in medicine. Among the issues dealt with are: How should the concepts of health and disease be characterized in order to be of relevance to clinical practice? Should we try to define (...) particular diseases in explicit terms? What should be the criteria for selecting causes when explaining disease or death? These problems are treated from various points of view, the contributors being drawn from the fields of clinical medicine, epidemiology, psychiatry, social medicine, philosophy, and history of medicine. (shrink)

This article presents a brief general view of the recent literature and the scholarly activity in the field of philosophy of medicine in Scandinavia. The focus of attention is not on medical ethics, but on studies on topics like decision theory, medical classification, causality, causal explanations, concept formation, and on analyses of different ideals of medical science and clinical practice. A few principal works on medical ethics are mentioned by way of introduction and a brief account of a highly topical (...) debate on the legislation on artificial insemination in Sweden is given at the end. (shrink)

The World Health Organization has issued international instructions for certification and classification (coding) of the coronavirus disease (COVID-19) as cause of death. Central to these instructions is the selection of the underlying cause of death for a public health preventive purpose. This article focuses on two rules for this selection: (1) that a death due to COVID-19 should be counted independently of pre-existing conditions that are suspected of triggering a severe course of COVID-19 and (2) that COVID-19 should not be (...) considered as due to anything else. The article argues that observance of the first rule may not always lead to an optimal selection from a preventive point of view and that in the future the ascertainment of an animal source of the coronavirus (SARS-CoV-2) would make it possible to reconceptualize ‘COVID-19‘ and create a zoonotic classification code by means of which a factor of a greater preventive value could be selected than what is currently possible. (shrink)

It has been suggested that if the preservation and development of consciousness in the biological evolution is a result of natural selection, it is plausible that consciousness not only has been influenced by neural processes, but has had a survival value itself; and it could only have had this, if it had also been efficacious. This argument for mind-brain interaction is examined, both as the argument has been developed by William James and Karl Popper and as it has been discussed (...) by C.D. Broad. The problem of identifying mental phenomena with certain neural phenomena is also addressed. The main conclusion of the analysis is that an explanation of the evolution of consciousness in Darwinian terms of natural selection does not rule out that consciousness may have evolved as a mere causally inert effect of the evolution of the nervous system, or that mental phenomena are identical with certain neural phenomena. However, the interactionistic theory still seems, more plausible and more fruitful for other reasons brought up in the discussion. (shrink)

The survival and development of consciousness in biological evolution call for an explanation. An interactionistic mind-brain theory seems to have the greatest explanatory value in this context. An interpretation of an interactionistic hypothesis, recently proposed by Karl Popper, is discussed both theoretically and based on recent experimental data. In the interpretation, the distinction between the conscious mind and the brain is seen as a division into what is subjective and what is objective, and not as an ontological distinction between something (...) immaterial and something material. The interactionistic hypothesis is based on similarities between minds and physical forces. The conscious mind is understood to interact with randomly spontaneous spatio-temporal patterns of action potentials through an electromagnetic field. Consequences and suggestions for future studies are discussed. (shrink)

Citation data have become an increasingly significant source of information for historians, sociologists, and other researchers studying the evolution of science. In the past few decades elaborate methodologies have been developed for the use of citation data in the study of the modern history of science. This article focuses on how citation indexes make it possible to trace the background and development of discoveries as well as to assess the credit that publishing scientists assign to particular discoverers. Kuhn's notion of (...) discovery is discussed. The priority dispute over the discovery of the AIDS virus is used as an example. (shrink)

The main objective of this essay is to validate some of the principal, currently competing, mammalian consciousness-brain theories by comparing these theories with data on both cognitive abilities and brain organization in birds. Our argument is that, given that multiple complex cognitive functions are correlated with presumed consciousness in mammals, this correlation holds for birds as well. Thus, the neuroanatomical features of the forebrain common to both birds and mammals may be those that are crucial to the generation of both (...) complex cognition and consciousness. The general conclusion is that most of the consciousness-brain theories appear to be valid for the avian brain. Even though some specific homologies are unresolved, most of the critical structures presumed necessary for consciousness in mammalian brains have clear homologues in avian brains. Furthermore, considering the fact that the reptile-bird brain transition shows more structural continuity than the stem amniote-mammalian transition, the line drawn at the origin of mammals for consciousness by several of the theorists seems questionable. An equally important point is that consciousness cannot be ruled out in the absence of complex cognition; it may in fact be the case that consciousness is a necessary prerequisite for complex cognition. (shrink)

This article compares Wolfgang Köhler's pioneering field theory of the consciousness–brain relation with Benjamin Libet's conscious mental field theory and Karl Popper's mental force field hypothesis. In the discussion of Köhler's theory we devote special attention to his analysis of problems of sense perception and to his explanation of figural after-effects. Both Libet and Popper take consciousness to causally interact with the brain, and we argue that even Köhler presupposes an interactionist interpretation of the consciousness–brain relation. We argue that nothing (...) necessarily rules out that consciousness as something subjective may causally interact with the brain as something objective. We discuss an evolutionary argument for the theory that consciousness causally interacts with the brain, and we consider some arguments for consciousness having had a survival value. (shrink)

In this paper Popper formulates and discusses a new aspect of the theory of mind. This theory is partly based on his earlier developed interactionistic theory. It takes as its point of departure the observation that mind and physical forces have several properties in common, at least the following six: both are located, unextended, incorporeal, capable of acting on bodies, dependent upon body, capable of being influenced by bodies. Other properties such as intensity and extension in time may be added. (...) It is argued that a fuller understanding of the nature of forces is essential for the analysis of the mind-brain problem. The relative autonomy and indeterministic nature of mind is stressed. Indeterminism is treated in relation to a theorem of Hadamard. The computer theory of mind and the Turing test are criticized. Finally the evolution of mind is discussed. (shrink)

A change in sense of self is an outcome commonly associated with Buddhist meditation. However, the sense of self is construed in multiple ways, and which changes in self-related processing are expected, intended, or possible through meditation is not well understood. In a qualitative study of meditation-related challenges, six discrete changes in sense of self were reported by Buddhist meditators: change in narrative self, loss of sense of ownership, loss of sense of agency, change in sense of embodiment, change in (...) self-other or self-world boundaries, and loss of sense of basic self. Changes in sense of self could be transient or enduring, positive or distressing, enhancing or impairing. These changes were also given varied appraisals, ranging from insights associated with Buddhist doctrines to psychopathologies such as depersonalization. In this study of practitioners reporting meditation-related challenges, more global changes in sense of self were associated with higher levels of impairment. These results have implications for both Buddhist meditation as well as mindfulness-based interventions. (shrink)

While Mindfulness-Based Interventions have been shown to be effective for a range of patient populations and outcomes, a question remains as to the role of common therapeutic factors, as opposed to the specific effects of mindfulness practice, in contributing to patient improvements. This project used a mixed-method design to investigate the contribution of specific and common therapeutic factors to client improvements within an MBI. Participants with mild-severe depression participated in an 8-week MBI. Specific therapeutic factors and social common factors were (...) entered into multilevel growth curve models to predict changes in depression, anxiety, stress, and mindfulness at six timepoints from baseline to 3-month follow-up. Qualitative interviews with participants provided rich descriptions of how instructor and group related factors played a role in therapeutic trajectories. Findings indicated that instructor ratings predicted changes in depression and stress, group ratings predicted changes in stress and self-reported mindfulness, and formal meditation predicted changes in anxiety and stress, while informal mindfulness practice did not predict client improvements. Social common factors were stronger predictors of improvements in depression, stress, and self-reported mindfulness than specific mindfulness practice-related factors. Qualitative data supported the importance of relationships with instructor and group members, involving bonding, expressing feelings, and instilling hope. Our findings dispel the myth that MBI outcomes are exclusively the result of mindfulness meditation practice, and suggest that social common factors may account for much of the effects of these interventions. Further research on meditation should take into consideration the effects of social context and other common therapeutic factors. (shrink)

KARLSSON V, LINDAHL B and BERGBOM I. Nursing Inquiry 2012; 19: 247–258 Patients’ statements and experiences concerning receiving mechanical ventilation: a prospective video‐recorded studyProspective studies using video‐recordings of patients during mechanical ventilator treatment (MVT) while conscious have not previously been published. The aim was to describe patients’ statements, communication and facial expressions during a video‐recorded interview while undergoing MVT. Content analysis and hermeneutics inspired by the philosophy of Gadamer were used. The patients experienced almost constant difficulties in breathing and (...) lost their voice. The most common types of communication techniques patients used were nodding or shaking the head. Their expressions were interpreted as stiffened facial expression, tense body position and feelings of sadness and sorrow. Nursing care for patients’ conscious during MVT is challenging as it creates new demands regarding the content of the care provided. In caring for patients undergoing MVT while conscious, establishing a caring relationship, making patients feel safe and helping them to communicate seem to be most important for alleviating discomfort and instilling hope. (shrink)

The present author developed a calculus for the logic of ‘because’. In a recent paper in this journal, it has been claimed that the central inference rules for the logic are invalid and that the intuition upon which the rules are based is not accounted for. This note criticises these arguments and presents an independent argument in favour of the rules used in the logic.

Stig Kanger made important contributions to logic and formal philosophy. Kanger's most original achievements were in the areas of general proof theory, the semantics of modal and deontic logic, and the logical analysis of the concept of rights. But he contributed significantly to action theory, preference logic and the theory of measurement as well. This is the second of two volumes dedicated to the work of Stig Kanger. The first volume is a complete collection of Kanger's philosophical papers. The present (...) volume contains critical essays on the various aspects of Kanger's work as well as some biographical sketches. Lennart Åqvist, Jan Berg, Brian Chellas, Anatoli Degtyarev, Lars Gustafsson, Sören Halldén, Kaj Børge Hansen, Sven Ove Hansson, Risto Hilpinen, Jaakko Hintikka, Ghita Holmström-Hintikka, Lars Lindahl, Sten Lindström, Ingmar Pörn, Dag Prawitz, Wlodek Rabinowicz, Krister Segerberg, Amartya Sen, Sören Stenlund, Göran Sundholm, and Andrei Voronkov have contributed to this volume. (shrink)

_The purpose_ of the article is to comprehend the Husserlian model of constituting temporal modes through the ability of intentional "retentional-protentional" consciousness, as well as to clarify the possibility of interpreting its positions in the reconstruction of the concept of anthropic time. _Theoretical basis._ The theoretical framework of the research includes: 1) the interpretation of the phenomenological reflection of "time-consciousness" by E. Husserl in the context of solving the problem of phased-differentiation of this form of temporality; 2) the concept of (...) anthropic time (V. Khanzhy). _Originality._ For the first time in research literature, the possibilities of applying the ideas of Husserl to the reconstruction of the concept of anthropic time are considered through the interpretation of the phenomenological solution to the problem of temporality, proposed and specified in Husserl’s "time-consciousness" concept. _Conclusions._ The comprehension of the Husserlian model of intentionality of consciousness through the "grasping-from-now" and the constitution of phases of phenomenological time through the component of "exiting-from-now" showed that solving the problem of phased-differentiation of phenomenological time leads to the observation of the impossibility of isolating the modes of past, present, and future as self-sufficient and unconditional. More accurate indications, based on the constitutive intentionality of consciousness on the "grasping-from-now" phases of time (as conventional), are as follows: a) the abilities of retention and recollection are the foundation for the constitution of the past and its connections to the present; b) the perception establishes the basis for the phase of the present itself; c) the possibilities of protention and anticipation (as forms of imagination) constitute the future and its connections to the present. By the concept of retention, Husserl fixes a certain primary memory (the present "now" of a past interval), which enables retaining the past in the present. The category of recollection or secondary memory is used by the philosopher to refer to the self-sufficient reproduction of past experiences (without being joined to present perception). The fundamental difference between recollection and retention is that the former _re-_presents a temporal interval, grasping its content and reproducing it as it was in the past, while in the latter, the perceived duration is presented as a fragment of time that has just passed. According to the German philosopher, the "grasping" of the present phase is performed by perception. Through the constitutive intentionality of consciousness, perception synthesizes the results of primary-actual activity and retentional holding of duration. The second part of the article will present solutions to the following research tasks: 1) analysis of the possibilities of protention and anticipation in constituting the future and its connections with the present; 2) understanding the possibility of using interpreted forms of Husser’s ideas in reconstructing the concept of anthropic time. (shrink)

Shaftesbury believed that the height of virtue was impartial love for all of humanity. But Shaftesbury also harboured grave doubts about our ability to develop such an expansive love. In The Moralists, Shaftesbury addressed this problem. I show that while it may appear on the surface that The Moralists solves the difficulty, it in fact remains unresolved. Shaftesbury may not have been able to reconcile his view of the content of virtue with his view of our motivational psychology.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:From Passion to Paschal Mystery: A Recent Magisterial Development concerning the Christological Foundation of the Sacraments by Dominic M. Langevin, O.PGuy Mansini O.S.B.From Passion to Paschal Mystery: A Recent Magisterial Development concerning the Christological Foundation of the Sacraments. By Dominic M. Langevin, O.P. Fribourg: Academic Press Fribourg, 2015. Pp. x + 403. 69,00 CHF (paper). ISBN 978-3-7278-1728-3.The “magisterial development” of the title of this monograph consists of the (...) move from binding the efficacy of the Mass and sacraments exclusively to the Passion of Christ to the recognition of the efficacy and exemplarity of the Lord’s Resurrection as well. Langevin also traces the increasing recognition of the Mass and sacraments not only as empowered by but also as signifying the paschal mystery of Good Friday and Easter and memoralizing both.Part 1 is a long series of readings of strategically chosen texts from Pius XII’s Mediator Dei (1947), from the Second Vatican Council’s Sacrosanctum Concilium (1963), and from John Paul II’s Catechism of the Catholic Church (1997) on the Mass and sacraments and liturgy. These texts are very closely read, and the reading is a sort of model of how the inquiring theologian should approach magisterial sources. The first chapter of part 2 charts the soteriological effects of both the Passion and the Resurrection according as they are extended to us in baptism and the Eucharist. The second and last [End Page 467] chapter of part 2 does two things. First, it explains the motion charted in part 1 by adducing some of its historical causes. Second, it provides systematic insight into the term of the motion.Mediator Dei appreciates Christ especially as offering sacrifice and the Mass especially as the memorial and application of that sacrifice. As Christ’s sacrifice is an exercise of the virtue of religion, so also is our participation in that sacrifice: we render the debt of justice we owe God, and in the way exclusive to rendering a debt to God, by way of sacrifice. Salvation is configuration to Christ—to his Passion. However, while the very sacrifice of Christ is made present, it must be the risen Christ who acts now in the Mass, and communion is reception of the Body and Blood of the risen Christ, though the encyclical rather emphasizes that the signification of the Mass is the signification of the passion. Generally, “for Pius, the Passion is more important and active than the Resurrection in the sacramental economy.” The encyclical’s discussion of the liturgical year is more expansive, however, since the year renders all the mysteries and not just the Passion present and in their saving effects. The encyclical is thus open to a further reflection on the Resurrection that it itself does not take up.Sacrosanctum Concilium teaches that baptism gives us to participate in the entire paschal mystery. Its insistence that the Mass is principally to be understood in a sacrificial key follows Pius, but it is more open to seeing the Mass and the sacraments as also memorializing the Resurrection and bringing it to bear on our salvation. For one thing, it drops the framework according to which the liturgy is understood first and foremost as an exercise of the virtue of religion, which allows other aspects more easily to come to the fore. Thus the Mass and the sacraments are seen in relation to the entire paschal mystery, now appreciated in its unity, and not only to the meritorious work of the Passion and sacrifice of the Lord, for it is the entire paschal mystery that works salvation, going beyond the mode of merit that is exclusive to the Passion. Even in SC 47, the principal text on the Mass, which came to assert the sacrificial nature of the Mass at the insistence of many council fathers, there is an express connection of the Mass with the Resurrection such that the relation of the Mass to the entire paschal mystery comes to expression. The text states that the Lord instituted the Eucharist “in order to perpetuate the sacrifice of the cross... and even more to entrust to His beloved... (shrink)

Short’s assertion that Peirce lacked a cohesive philosophical system is critically examined, and the interconnectedness of Peirce’s 1884–1893 “cosmology” with other aspects of his work is explored, countering Short’s claims of its limited systematic relevance. Additionally, Short’s claim that Peirce “expanded empiricism empirically” is scrutinized, and his interpretation of Peirce’s account of perception is criticized. By contrasting Short’s anti-system reading, I highlight the importance of studying Peirce’s philosophy holistically.