Philosophical discussions have critically analysed the methodological pitfalls and epistemological implications of evidence assessment in medicine, however they have mainly focused on evidence of treatment efficacy. Most of this work is devoted to statistical methods of causal inference with a special attention to the privileged role assigned to randomized controlled trials (RCTs) in evidence based medicine. Regardless of whether the RCT’s privilege holds for efficacy assessment, it is nevertheless important to make a distinction between causal inference of intended and unintended (...) effects, in that the unknowns at stake are heterogonous in the two contexts. However, although “lower level” evidence is increasingly acknowledged to be a valid source of information contributory to assessing the risk profile of medications on theoretical or empirical grounds, current practices have difficulty in assigning a precise epistemic status to this kind of evidence because they are more or less implicitly parasitic on the (statistical) methods developed to test drug efficacy. My thesis is that (1) “lower level” evidence is justified on distinct grounds and at different conditions depending on the different epistemologies which one wishes to endorse, in that each impose different constraints on the methods we adopt to collect and evaluate evidence; (2) such constraints ought to be understood to be different in the case of evidence for risk versus benefit assessment for a series of reasons which I will illustrate on the basis of the recent debate on the causal association between acetaminophen (a.k.a. paracetamol) and asthma. (shrink)

A pianist’s movements are fundamental to music-making by producing the musical sounds and the expressive movements of the trunk and arms which communicate the music’s structural and emotional information making it valuable for this review to examine upper-body movement in the performance process in combination with the factors important in skill acquisition. The underpinning playing technique must be efficient with economic muscle use by using body segments according to their design and movement potential with the arm segments mechanically linked to (...) produce coordinated and fluent movement. Two physiologically and pianistically important actions proposed by early music scientists to deliver the keystroke involve dropping the hand from the shoulders towards the keys via a wave action with the joints activated sequentially, and forearm rotation to position the fingers for the keystroke, an action followed by the elbow/upper-arm rotating in the opposite direction. Both actions spare the forearm muscles by generating the energy needed in the larger shoulder muscles. The hand in the playing position has a curved palm through action of the metacarpal (knuckle) joints and curved fingers. Palm/finger posture controls sound quality from loud, high tempo sounds to a more mellow legato articulation, and to perform effectively the forearms should slope down towards the keyboard. The technique must be automatic through systematic practice which develops the motor skills for proficient playing, with practice duration tempered to reduce the risk of causing injury through overuse of the forearm muscles. Efficient movement patterns and strategic muscle relaxation which results in faster movement are realized only through extensive training. The constant movements of the head and trunk, and flowing arm movement with frequent hand lifts and rotational elbow movements, although generated in producing the playing technique, resonate with audience members who perceive them as expressive and thereby creating in them an empathic engagement with the music. It was proposed that music students be trained in the mechanical aspects of upper-body use in the playing technique, and practice strategies, with specialist pedagogy for children to develop motor skills for efficient playing, and training methods fostering an appreciation of the communicative aspects of music performance. (shrink)

Depictive expressions of thought predate written language by thousands of years. They have evolved in communities through a kind of informal user testing that has refined them. Analyzing common visual communications reveals consistencies that illuminate how people think as well as guide design; the process can be brought into the laboratory and accelerated. Like language, visual communications abstract and schematize; unlike language, they use properties of the page (e.g., proximity and place: center, horizontal/up–down, vertical/left–right) and the marks on it (e.g., (...) dots, lines, arrows, boxes, blobs, likenesses, symbols) to convey meanings. The visual expressions of these meanings (e.g., individual, category, order, relation, correspondence, continuum, hierarchy) have analogs in language, gesture, and especially in the patterns that are created when people design the world around them, arranging things into piles and rows and hierarchies and arrays, spatial-abstraction-action interconnections termed spractions. The designed world is a diagram. (shrink)

The problem of collecting, analyzing and evaluating evidence on adverse drug reactions (ADRs) is an example of the more general class of epistemological problems related to scientific inference and prediction, as well as a central problem of the health-care practice. Philosophical discussions have critically analysed the methodological pitfalls and epistemological implications of evidence assessment in medicine, however they have mainly focused on evidence of treatment efficacy. Most of this work is devoted to statistical methods of causal inference with a special (...) attention to the privileged role assigned to randomized controlled trials in Evidence Based Medicine. Regardless of whether the RCT’s privilege holds for efficacy assessment, it is nevertheless important to make a distinction between causal inference of intended and unintended effects, in that the unknowns at stake are heterogonous in the two contexts. This point has been emphasized by epidemiologists in the last decade. Their main focus is methodological, and regards the fact that bias and confounding do not affect studies on intended and unintended effects in the same way. However, deeper concerns ground the intuition for such a distinction; these are related to the constraints which we impose on evidence and their epistemological justification. My thesis is that such constraints ought to be understood to be different in the case of evidence for risk vs. benefit assessment. I present the recent debate on the causal association between acetaminophen and asthma in order to illustrate the point at issue. (shrink)

A familiar jurisprudential view is that a judicial decision functions as a legal precedent by laying down a rule and that the content of this rule is set by officials. Precedents can be followed only by acting in accordance with this rule. This view is mistaken on all counts. A judicial decision functions as a precedent by being an example. At its best, it is an example both for officials and for a target population. Even precedents outside of law function (...) as examples when they have conduct-guiding significance. Examples may be rule-like in their scope, but need not be. Their import is independent of their justification; this point has implications for coherence theories of precedent meaning. The content and scope of a legal decision’s extension is not set exclusively by officials. It is socially set and depends upon social salience. (shrink)

The present paper discusses the characteristics of performative speech through three distinct but related episodes: 1. the ancient origins of “convincing speech“ in Homeric and Sophistic discourse; 2. the treatment of linguistic issues through speech by South Africa’s Truth and Reconciliation Commission; 3. present-day language as determined and constituted by the plurality of languages, between the Scylla and Charybdis of “Globish” and “ontological nationalism”. John L. Austin’s theory of performative speech acts as laid down in How to do Things With (...) Words serves as a contemporary frame of reference throughout the argument. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Moments of Beating Addiction and Inscription in Virginia Woolf’s “A Sketch of the Past”Barbara Claire Freeman (bio)My title, which alludes to the collection of autobiographical essays authored by Virginia Woolf and entitled Moments of Being, implies that being and beating are co-constitutive and that exploring their interdependence may shed light upon the logic that binds the one to the other. In particular, I want to examine the ways (...) in which Woolf’s “A Sketch of the Past”—it is the longest essay in the collection and presumably incomplete, since Woolf wrote the last entry shortly before killing herself in 1941—sets up a complex relationship between beating, writing, and compulsion. For the text in which the phrase “moment of being” first occurs also reveals that the activity of writing, to which Woolf was addicted, has the symbolic valence of beating and functions at the level of language in the same ways that beating functions on the body. I will begin to unpack this perhaps obscure equation by focusing upon the relationship between being and beating in the experiences that define Woolf’s “moments of being.” 1In the opening pages of “A Sketch,” Woolf describes the routine, eminently forgettable aspects of daily life as “a kind of nondescript cotton wool”; the phrase is her “private shorthand” for the general and diffuse “moments of non-being” that predominate in daily life and in which, by contrast, “moments of being” are “embedded” [70]. “Every day,” Woolf notes, “includes much more non-being than being”; and although “the real novelist can somehow convey both sorts of being” [70], Woolf believes that “behind the cotton wool is hidden a pattern” [72] and that her vocation as a writer is to discover and communicate it.Though occasionally “moments of being” produce the experience of rapture or ecstasy, an aspect of beating I will presently explore, most frequently they name moments that entail negation and self-shattering. “Moments of being” are moments of extreme violence that “remain interesting” [78] not because they lead to self-transcendence or discovery, but because they provoke a sense of utter helplessness and paralysis. With one exception, Woolf’s “moments” involve memories of being beaten up by life: “a sudden violent shock” occurs “when something happened so violently that I have remembered it all my life” [71]. Woolf’s submission to her brother Thoby’s beating remains in her memory as inaugural:The first: I was fighting with Thoby on the lawn. We were pommelling each other with our fists. Just as I raised my fist to hit him, I felt: why hurt another person? I dropped my hand instantly, and stood there, and let him beat me. I remember the feeling. It was a feeling of hopeless sadness. It was as if I became aware of [End Page 65] something terrible; and of my own powerlessness. I slunk off alone, feeling horribly depressed.[71]The shock of a beating occasions Woolf’s knowledge that rupture may function as a form of revelation; its reception initiates a drive to repeat in words the impact and imprint of the blows she has received. Being beaten not only provides her with a paradigm of being, but institutes a reciprocal and necessary relationship between beating and writing in which the one elicits and engenders the other. 2Another “moment” recounts the experience of being “dragged down, hopelessly, into some pit of absolute despair from which I could not escape” upon hearing about the suicide of a family friend, a certain Mr. Valpy:I overheard my father or mother say that Mr. Valpy had killed himself. The next thing I remember is being in the garden at night and walking on the path by the apple tree. It seemed to me that the apple tree was connected with the horror of Mr. Valpy’s suicide. I could not pass it. I stood there looking at the grey-green creases of the bark—it was a moonlit night—in a trance of horror.... My body seemed paralysed.[71]As Woolf’s body received her brother’s blows, her consciousness receives the shock of overhearing news of a suicide. The memory of Mr... (shrink)

This essay explores the lines of thought focused on the relationship between gesture and technique, examining the theories which have conceptualized the transfer of gestural matrices into inert matter, and understood technique as a result of this process. Although associated mainly with the writings of the palaeontologist André Leroi-Gourhan, this thought actually predates his work, and consists of multiple branches: having first taken root at the end of the nineteenth century, it became diffused throughout the following decades in different forms. (...) These nevertheless shared a constant reference to cinema, both as a privileged place that captures gestures, and as a technique that can absorb their quintessence. From Espinas to Simondon, via Jousse and Eisenstein, the theory of gestural transmission breaks down various polarities, such as body and environment, organic and inorganic, animated and inanimate, performativity and inner life. It foregrounds the imaginative logic of the body and the many forms of somatic thinking developed by man. Such forms lie at the heart of the creative processes and have found their highest appreciation in cinema, as a machine that, from its very origins, has been grafted not only on the eye but on the whole body. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Contemplative Classroom, or Learning by Heart in the Age of GoogleBarbara NewmanIn his provocative essay “Slow Knowledge,” David Orr outlines the countervailing assumptions of what he calls “the culture of fast knowledge.” Among these are the widely shared, though rarely examined, beliefs that “only that which can be measured is true knowledge; the more knowledge we have, the better; there are no significant distinctions between information and knowledge; (...) and wisdom is an undefinable, hence unimportant category.”1 If all this were true, it would follow that computers are fast overtaking humans as the next intelligent species. Or, to put it differently, the two species have been colluding for some time to produce smarter machines and dumber people, as we humans abdicate more and more of our mental tasks. Moreover, when it comes time to weigh values—to ask not how quickly or efficiently some task can be done, but whether it ought to be done at all—we are strangely disinclined to challenge digital fatalism, which has become the default logic of late capitalism. Whenever a new digital option appears, we assume that if it can be done and someone somewhere is doing it, then it should be done and we ought to do it too. So even the local hardware store has to be on Facebook so customers can “like” it, and the AAR needs a Twitter account to send weekly tweets. We seldom pause to ask questions about means and ends, unintended consequences, or the sheer mindless clutter of our lives—let alone the implications of this or that new app for our descendants down to the seventh generation, or the enlightenment of all sentient beings. Surface obliterates depth; instant stimulation trumps mature reflection; short-term profit overrules the long-range good.Computers themselves are of course morally neutral. Nonetheless, it is useful to recall why contemplation is the antithesis of the fast knowledge they promote. Contemplative practice is grounded in such values as presence, mindfulness, inwardness, and the integration of mind and body. The last point is worth stressing, for all knowledge, even the most spiritual, is embodied; we are still biological beings, not cyborgs. Though contemplatives of the past have often been fierce ascetics, even the most emaciated hermit could scarcely despise the body to the degree that we find in [End Page 3] some contemporary Internet addicts. Consider the following, reported in July 2012 in Newsweek:When the new DSM [Diagnostic and Statistical Manual of Mental Disorders] is released next year, Internet Addiction Disorder will be included for the first time, albeit in an appendix tagged for “further study.” China, Taiwan, and Korea recently accepted the diagnosis, and began treating problematic Web use as a grave national health crisis. In those countries,... the story is sensational front-page news. One young couple neglected its infant to death while nourishing a virtual baby online. A young man fatally bludgeoned his mother for suggesting he log off (and then used her credit card to rack up more hours). At least 10 ultra-Web users, serviced by one-click noodle delivery, have died of blood clots from sitting too long.2Even short of such extremes, numerous studies have linked excessive Internet use in the United States with increased rates of depression, anxiety, suicidal thoughts, and obsessive-compulsive behavior. Teens admit to being exhausted by the constant need to update their Facebook status and answer countless texts, yet they are afraid to log off for fear that some excitement may pass them by. There is even a new acronym, FOMO, for the fear of missing out. If a central aim of contemplative practice is to dismantle and disengage from the “false self,” there is no better tool for constructing false selves than social media. In her book Alone Together, the social psychologist Sherry Turkle quotes a young man who told her, “What I learned in high school was profiles, profiles, profiles, how to make a me.”3 Another student said he maintained four avatars onscreen at all times, along with his email, video games, and—yes—coursework. His “real life,” he said, was “just one more window,... not usually my best one.”4But social... (shrink)

Food security policy, programs, and infrastructure have been incorporated into Public Health and other areas of the Provincial Government in British Columbia, including the adoption of food security as a Public Health Core Program. A policy analysis of the integration into Public Health is completed by merging findings from 48 key informant interviews conducted with government, civil society, and food supply chain representatives involved in the initiatives along with relevant documents and participant/direct observations. The paper then examines the results within (...) the context of historic and international trends and theoretical models of food policy, community food security, and applied policy research. Public Health re-emerged as a driver of food security in BC—both as a key player and in positing the public’s health as a driver in food security and food systems. While Public Health’s lead role supported an increase in legitimacy for food security in BC, interviewees described a clash of cultures between Public Health and civil society. The clash of cultures occurred partly as a result of Public Health’s limited food security mandate and top down approach. Consequently civil society voice at the provincial level was marginalized. A social policy movement toward a new political paradigm—regulatory pluralism—calls for greater engagement of civil society, and for all sectors to work together toward common goals. A new, emerging policy map is proposed for analyzing the dynamics of food security and health promotion initiatives in BC. (shrink)

In this paper I present a model of analysis of religion and science as forms of social construction of knowledge from the perspective of postmodern sociology. Numerous works have been recently published on the possible relations between religion and science. Most authors address this relationship from the perspectives of theology, philosophy, or selected disciplines of natural sciences . My goal is to add to that discussion a voice from the perspective of social sciences, specifically postmodern sociology. The model I propose (...) brings the religion‐science conversation down to earth, that is, to the level of people who “live” religion and science on a daily basis. The theoretical frame‐work for my analysis of religion and science and of their relationship is constructed on the basis of selected works of leading postmodern sociologists Zygmunt Bauman, Anthony Giddens, and Piotr Sztompka. I begin with a brief summary of the basic ontological and methodological presuppositions of the postmodern approach to reality. This summary is followed by a clarification of meanings of certain concepts that are crucial for the understanding of my model. Then, I present the model of analysis of religion and science and, finally, make some suggestions for sociology of religion and sociology of science that might open new opportunities and challenges for future research of the interface between religion and science in the postmodern culture. (shrink)

Love taking pictures with your digital camera? Want to improve your skills, but don’t have a lot of time to spend? How about some straight-to-the-point tips that cut to the chase and show you step by step how to accomplish a task? If that sounds like just what you had in mind, Digital Photography Just The Steps For Dummies, 2nd Edition is exactly what you need. This handy, full-color guide breaks down the most important tasks into simple two-page, illustrated instructions. (...) You choose what you want to do, flip to the right page, follow the instructions, and voilà! A new skill is yours! Digital Photography Just The Steps For Dummies, 2nd Edition covers important tasks from choosing a camera to printing your photos or turning them into slideshows or galleries. You’ll be able to: Select and use various lenses Take advantage of your meters Use tripods, screens, and scrims when shooting Work with depth of field Shoot and process Camera Raw images Download and organize your pictures Understand and use color profiles Edit in the “quick fix” mode Restore a vintage photo Create an online photo gallery, greeting cards, calendars, or CD jackets More than 170 digital photography tasks are presented in this easy-to-use, full-color reference. Grab a copy and find out how much more fun you can have with your digital camera! (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reconsidering Buster Keaton’s HeroinesBarbara E. SavedoffIt has become commonplace to acknowledge that art tends to reflect the prejudices and presuppositions of the age in which it is produced. Such acknowledgement can serve not only to place the prejudicial attitudes expressed by artists and authors in their proper context, it can also reassure us that we have avoided the same prejudices, or at least, that we have achieved a greater (...) awareness of and sensitivity to them. But we should not be too easily reassured by these thoughts of our own enlightened progress, for the prejudices that we think we discover in works of art may sometimes be of our own making.Prejudice is, at least in part, a problem of distorted perception. Freeing oneself of prejudice is thus not simply a matter of disposing of false beliefs; it requires new habits of perception—becoming able to see what one could not see before. Since habits of perception can be deeply ingrained, we may find it difficult to recognize their persistence. Therefore even as we attempt to repudiate prejudicial attitudes, we may find ourselves misled by their continuing distortion of our vision. This can lead not only to continuing bias on our part, it can also lead to unwarranted charges of bias against others. For instance, the distorted vision that can pervade our evaluation of people in real life can also pervade our evaluation of characters in films or novels. When this happens, we may unfairly charge the film or novel with the perpetuation of negative stereotypes. There are also other ways in which we may be misled by our own biases. For example, if we expect to find negative stereotypes in the products of a given age, this may lead us to see the stereotypes that we anticipate—whether they are really there or not. The work of art can thus become a mirror of our own prejudices and preconceptions. [End Page 77]This is, I believe, what has occurred with much of the criticism of the portrayal of women in Buster Keaton’s films. Critical essays, commentaries, and even film-schedule blurbs tend either to downplay the strengths of the heroines in his films or brand them unfairly as stupid and incompetent. This unjust characterization of the heroines has become an unquestioned myth planted early in the minds of Keaton’s audiences. For example, some prints of The General contain an “educational” introduction which, among other things, describes Annabelle as yet another one of Keaton’s scatter-brained heroines. 1 The audience is thus primed to see Keaton’s heroines in this light.In my discussion I will expose the gap between the myths surrounding Keaton’s heroines and the actual characterization of those heroines in the films. I will then explore possible explanations for the durability of the myths by looking at whether there is something about Keaton’s films that provokes these prejudicial readings.IKeaton’s short film, The Balloonatic, begins in an amusement park with the hero vainly pursuing one woman after another until he is finally given a black eye by a young woman he has annoyed with his attentions. Discouraged, he wanders over to watch the launching of a hot air balloon, where he is given a pennant to attach to its top. His task completed, he finds himself atop the runaway balloon. When his rash attempt to shoot a bird perched on the balloon brings him rapidly back down to earth, he discovers himself stranded in the wilderness.The hero quickly sets out to adapt to his wilderness environment, but he is thwarted in his efforts by his inexperience and incompetence in the role of outdoorsman. He tries to fish, but when he casts his line, he catches the hook on his pants. He then dams up a stream so that he can pick up the stranded fish, but unbeknownst to him, they fall through a hole in his creel as soon as he puts them in. When he finally does realize what is happening, his dam breaks and he is carried helplessly down stream by the rush of water. Later in the film, we see the hero trying to... (shrink)

The Nuremberg Code of ethical principles for experiments involving human beings has as its first requirement that “the voluntary consent of the human subject is absolutely essential.” Since the time of the trials that supplied its motivation the principles have been amplified and detail and distinctions have been added. For example, the Declaration of Helsinki, adopted by the World Medical Association in 1964, again laid down general principles related to voluntariness, balance of risk and benefit, and scientific soundness. However, it (...) also noted that the ethical issues with regard to two distinctly different types of human experiment vary. These two types are clinical research and nonclinical biomedical research. In actuality, we may distinguish three types of human biomedical experimentation. Two of these are therapeutic and nontherapeutic experimentation. The first is directed primarily to the benefit of the experimental subjects who are being treated with some new experimental therapy for their ailment. In the second an experiment is designed to increase medical knowledge and uses volunteers who are healthy or whose illness is not related to the experimental study. One key difference between the ethical requirements specified by the Declaration of Helsinki for therapeutic and nontherapeutic experimentation was that the second approach required participation only by volunteers whom we assume are able to and do give their informed consent. However, in the first approach if consent were not obtained, the physician must specify the reasons and present these before an independent committee. (shrink)

Analyzing navigational abilities and related aspects in individuals with Down syndrome is of considerable interest because of its relevance to everyday life. This study investigates path learning, the conditions favoring it, and the cognitive abilities involved. A group of 30 adults with DS and 32 typically-developing children matched on receptive vocabulary were shown a 4 × 4 Floor Matrix and asked to repeat increasingly long sequences of steps by walking on the grid. The sequences were presented under two learning conditions, (...) one called Oral instructions, the other Observation. Participants were also assessed on verbal and visuospatial cognitive measures. The results showed a similarly better performance in both groups when the Floor Matrix task was administered in the Observation as opposed to the Oral instructions condition. As for the relation with cognitive abilities, in the Floor Matrix task in the Oral instructions condition, individuals with DS showed an effect of both verbal and visuospatial abilities, which was only positive for verbal ability. The effect of verbal and visuospatial abilities was negligible in the TD group. In the Observation condition, performance was predicted by sequential working memory in both groups. Overall, these results shed light on path learning in individuals with DS, showing that they benefited from the Observation condition, and that the involvement of their cognitive abilities depended on the learning condition. (shrink)

In June 2015, the Supreme Court of Canada struck down the Criminal Code's prohibition on assisted death. Just over a year later, the federal government crafted legislation to entrench medical assistance in dying (MAiD), the term used in Canada in place of physician‐assisted death. Notably, Canada became the first country to allow nurse practitioners to act as assessors and providers, a result of a strong lobby by the Canadian Nurses Association. However, a legislated approach to assisted death has proven challenging (...) in a number of areas. Although it facilitates a degree of accountability, precision and accessibility, it has also resulted in particular challenges negotiating the diverse perspectives of such a morally contentious act. One of these challenges is the tendency to conflate what is legal and what is moral in a modern liberal constitutionalism that places supreme value on autonomy and choice. Such a conflation tends to render invisible the legal and moral/ethical considerations necessary for nurses and nurse practitioners to remain ethical actors. In this paper, we introduce this conflation and then discuss the process of lawmaking in Canada, including the legalization of MAiD and the contributions of nursing to that legalization. We then engage in a hypothetical dialogue about the legal and moral/ethical implications of MAiD for nursing in Canada. We conclude with an appeal for morally sustainable workspaces that, when implementing MAiD, appropriately balance patient choices and nurses’ moral well‐being. (shrink)

In what follows, I focus on the partiality and fallibility of each of us as individuals, and explore what that means for us as epistemic agents. When we examine the tradition of Western European thought, we note that most epistemological theories assume individuals can know the answer, and are able to critique what is passed down to others as socially constructed knowledge. Many have made the argument that while humanity can be deceived, one individual can know, and therefore teach the (...) others about their deceptions and false beliefs. I argue that because we are embedded and embodied social beings who do not have transcendental, objective, "God's eye views" of the world in which we live, we need each other to help us be potential knowers able to make knowledge claims. Others help us become aware of our own situatedness and help us develop enlarged views. Rather than thinking that individual philosophers, credentialed experts in their field of study, know more and therefore have knowledge they can teach humanity, I argue that all of us, as members of humanity, have much that we can teach each other. My position is that it is only with the help of others that we are able to know anything. (shrink)

Taking the possibility of visual argumentation seriously, this essay explores how refutation might proceed. We posit three ways in which images can refute and be refuted in a mixed-media environment: (1) dissection, in which an image is broken down discursively; (2) substitution, in which one image is replaced within a larger visual frame by a different image; and (3) transformation, in which an image is recontextualized in a new visual frame. These strategies are illustrated in an analysis of three American (...) documentary films on abortion. (shrink)

During the COVID-19 epidemic, draconian countermeasures forbidding nonessential human activities have been adopted in several countries worldwide, providing an unprecedented setup for testing and quantifying the current impact of humankind on climate and for driving potential sustainability policies in the postpandemic era from a perspective of complex systems. In this study, we consider heterogeneous sources of environmental and human activity observables, considered as components of a complex socioenvironmental system, and apply information theory, network science, and Bayesian inference to analyze their (...) structural relations and nonlinear dynamics between January 2019 and August 2020 in northern Italy, i.e., before, during, and after the national lockdown. The topological structure of a complex system strongly impacts its collective behavior; therefore, mapping this structure is essential to fully understand the functions of the system as a whole and its fragility to unexpected disruptions or shocks. To this aim, we unravel the causal relationships between the 16 environmental conditions and human activity variables, mapping the backbone of the complex interplay between intervening physical observables—such as NO2 emissions, energy consumption, intervening climate variables, and different flavors of human mobility flows—to a causal network model. To identify a tipping point during the period of observation, denoting the presence of a regime shift between distinct network states, we introduce a novel information-theoretic method based on statistical divergence widely used in statistical physics. We find that despite a measurable decrease in NO2 concentration, due to an overall decrease in human activities, locking down a region as a climate change mitigation is an insufficient remedy to reduce emissions. Our results provide a functional characterization of socioenvironmental interdependent systems, and our analytical framework can be used, more generally, to characterize environmental changes and their interdependencies using statistical physics. (shrink)

Theories of embodied cognition assume that concepts are grounded in non-linguistic, sensorimotor experience. In support of this assumption, previous studies have shown that upwards response movements are faster than downwards movements after participants have been presented with words whose referents are typically located in the upper vertical space. This is taken as evidence that processing these words reactivates sensorimotor experiential traces. This congruency effect was also found for novel words, after participants learned these words as labels for novel objects that (...) they encountered either in their upper or lower visual field. While this indicates that direct experience with a word's referent is sufficient to evoke said congruency effects, the present study investigates whether this direct experience is also a necessary condition. To this end, we conducted five experiments in which participants learned novel words from purely linguistic input: Novel words were presented in pairs with real up- or down-words ; they were presented in natural sentences where they replaced these real words ; they were presented as new labels for these real words ; and they were presented as labels for novel combined concepts based on these real words. In all five experiments, we did not find any congruency effects elicited by the novel words; however, participants were always able to make correct explicit judgements about the vertical dimension associated to the novel words. These results suggest that direct experience is necessary for reactivating experiential traces, but this reactivation is not a necessary condition for understanding the corresponding aspects of word meaning. (shrink)

Safety-critical systems manufacturers have the duty of care, i.e., they should take correct steps while performing acts that could foreseeably harm others. Commonly, industry standards prescribe reasonable steps in their process requirements, which regulatory bodies trust. Manufacturers perform careful documentation of compliance with each requirement to show that they act under acceptable criteria. To facilitate this task, a safety-centered planning-time framework, called ACCEPT, has been proposed. Based on compliance-by-design, ACCEPT capabilities permit to design Compliance-aware Engineering Process Plans, which are able (...) to show the planning-time allocation of standard demands, i.e., if the elements set down by the standard requirements are present at given points in the engineering process plan. In this paper, we perform a case study to understand if the ACCEPT produced models could support the planning of space software engineering processes. Space software is safety and mission-critical, and it is often the result of industrial cooperation. Such cooperation is coordinated through compliance with relevant standards. In the European context, ECSS-E-ST-40C is the de-facto standard for space software production. The planning of processes in compliance with project-specific ECSS-E-ST-40C applicable requirements is mandatory during contractual agreements. Our analysis is based on qualitative criteria targeting the effort dictated by task demands required to create a CaEPP for software development with ACCEPT. Initial observations show that the effort required to model compliance and processes artifacts is significant. However, such an effort pays off in the long term since models are, to some extend, reusable and flexible. The coverage level of the models is also analyzed based on design decisions. In our opinion, such a level is adequate since it responds to the information needs required by the ECSS-E-ST-40C framework. (shrink)

Ethics rounds in clinical ethics have already taken hold in multiple venues. There are “sit-down rounds,” which usually consist of a bioethicist setting a specific, prescheduled time aside for residents and/or others to bring a case or two for discussion with the bioethicist. Another kind of rounds that occurs on an ad hoc or infrequent basis is to have either a staff or outside bioethicist give hospital-wide and/or departmental “grand rounds.” Grand rounds is a traditional educational format in medicine and (...) adding bioethics to the topics covered in grand rounds is an important means of elevating ethical awareness within a department or throughout a healthcare organization. Newer is the rounding practice of adding a bioethicist to other established rounding processes, such as case management and utilization review rounds. All of these kinds of ethics rounds are important opportunities to elevate the level of moral discourse within a healthcare setting and are becoming part and parcel of any full-service hospital bioethics program. (shrink)

A major philosophical mind in his day, William Paley wrote in a lucid style that made complex ideas more accessible to a wide readership. This work, first published in 1785, was based on the lectures he gave on moral philosophy at Christ's College, Cambridge. Cited in parliamentary debates and remaining on the syllabus at Cambridge into the twentieth century, it stands as one of the most influential texts to emerge from the Enlightenment period in Britain. An orthodox theologian, grounding his (...) utilitarian ethics in strong religious faith, Paley held notably progressive views on issues of toleration and the slave trade. His perspicuity prompted one contemporary to remark that the book 'presents a subject which has always been considered as harsh and difficult, in the most agreeable and intelligible form … we sit down to be informed of our duty, and are surprised to meet with amusement'. (shrink)

"When you find yourself neck deep in shit, start making bricks," or so I was advised by Luanne T. Frank, a faculty member during my graduate days, who was deftly "translating" Heidegger for us during one class session. And now, decades later, I look around and think, "I'd better get busy, really busy."With that prelude, and apologies to those weak of stomach or imagination—but this is not the time to be queasy—I approach Barbara Cassin's Sophistical Practice: Toward a Consistent (...) Relativism. Indeed, the paperback cover image is of a man knee deep in water, at the least, and he looks down reflectively, somberly, as if to ask: "Really? What to do?"When I first read Cassin's volume—a collection of previously... (shrink)

Despite the entrenched acceptance of normal science in health care, it appears that authoritative, positivist, linear, risk averse, certainty-based thinking can only get us so far along the route of optimum health. This paper examines labor and childbirth as a paradigm case of a complex adaptive system (CAS) and offers the example of techniques used in a master-level course on normal childbirth to illustrate how maternity care clinicians can be introduced to complexity-based thinking through reflexive analysis of real life clinical (...) narratives. It suggests that these techniques might be used as a basis for answering the question, what is likely to work for this person, in this situation, given the range of evidence, and given their values and beliefs, my values and beliefs, and my clinical skills and knowledge? Topics discussed in this paper include complexity, pregnancy, and childbirth; mainstreaming complexity-focused decision making in maternity care; and using story in practice. In conclusion, complexity theory appears to offer a good explanatory model for pregnancy and childbirth, both in general, and for specific individuals. Future work in this area should examine the efficacy and limits to formal story telling in maternity care, with the aim of increasing optimal maternity care for mothers and babies, and for the staff and organizations that deliver the care. (PsycINFO Database Record (c) 2010 APA, all rights reserved). (shrink)

Qualitative research, particularly phenomenology, is increasingly popular as a method for midwifery and health-related research. These approaches enable rich and detailed explanations to be uncovered and bring experience to life. Important recommendations and practice- based implications may then be raised and debated for future use. This book brings together a range of phenomenological methods and insights into one accessible text. Illustrated with plenty of examples of successful phenomenological research, Qualitative Research in Midwifery and Childbirth keeps the focus applied to midwifery (...) and childbirth and makes clear the links to practice throughout. The book introduces three key phenomenological approaches âe" descriptive, interpretive and the life world âe" and includes a comparative chapter which discusses the differences between these varied perspectives and methods. Each chapter focuses on how these approaches are used within midwifery research. The remaining chapters present a number of different research projects. These demonstrate how different phenomenological approaches have been used to explore and uncover experiences of childbirth and maternity as well as offering important insights into how women experience different facets of the birth experience during the antenatal, intra-partum and postnatal period. Designed for researchers and students undertaking research projects on midwifery and childbirth, this text includes contributions from a range of international and highly regarded phenomenological authors and researchers. (shrink)

Physicalism is thought to entail that mental properties supervene on microphysical properties, or in other words that all God had to do was to create the fundamental physical properties and the rest came along for free. In this paper, we question the all-god-had-to-do reflex.

This collection breaks new ground in four key areas of feminist social thought: the sex/gender debates; challenges to liberalism/equality; feminist ethics; and feminist perspectives on global ethics and politics in the 21st century. Altogether, the essays provide an innovative look at feminist philosophy while making substantive contributions to current debates in gender theory, ethics, and political thought.

Being White, Being Good focuses on white complicity and white complicity pedagogy. It examines the shifts in our conceptualization of the subject, language and moral responsibility that are required for understanding white complicity and draws out implications for social justice pedagogy.

Physicalism is thought to entail that mental properties supervene on microphysical properties, or in other words that all God had to do was to create the fundamental physical properties and the rest came along for free. In this paper, we question the all-god-had-to-do reflex.

Many mathematicians are platonists: they believe that the axioms of mathematics are true because they express the structure of a nonspatiotemporal, mind independent, realm. But platonism is plagued by a philosophical worry: it is unclear how we could have knowledge of an abstract, realm, unclear how nonspatiotemporal objects could causally affect our spatiotemporal cognitive faculties. Here I aim to make room in our metaphysical picture of the world for the causal relevance of abstracta.

Forrest and Gross expose the scientific failure, the religious essence, and the political ambitions of "intelligent design" creationism. They examine the movement's "Wedge Strategy," which has advanced and is succeeding through public relations rather than through scientific research. Analyzing the content and character of "intelligent design theory," they highlight its threat to public education and to the separation of church and state.

Forrest and Gross expose the scientific failure, the religious essence, and the political ambitions of "intelligent design" creationism. They examine the movement's "Wedge Strategy," which has advanced and is succeeding through public relations rather than through scientific research. Analyzing the content and character of "intelligent design theory," they highlight its threat to public education and to the separation of church and state.

Athletes sometimes describe “being in the zone,” as a time when their actions flow effortlessly and flawlessly without the guidance of thought. But is it true that athletes don't think when performing at their best? Numerous studies (such as Beilock et al. 2004, 2007 Ford et al 2005, Baumeister 1984, Masters 1992, Wulf & Prinz 2001, Beilock & DeCaro, 2007). However, I aim to argue that because even highly‐practiced skills can remain in part under an expert athlete's conscious control, thinking (...) does not hinder expert performance. (shrink)

In this article, I trouble the pedagogical practice of comforting discomfort in the social-justice classroom. Is it possible to support white students, for instance, and not comfort them? Is it possible to support white students without recentering the emotional crisis of white students, without disregarding the needs and interests of students of color, and without reproducing the violence that students of color endure? First I address the dangers of comforting discomfort and discuss Robin DiAngelo's notion of white fragility, which has (...) been used to explain the tendency of white people to flee discomfort rather than tarry with it. Employing Erinn Gilson's work on vulnerability, I argue that white fragility is not a weakness but an active performance of invulnerability. I conclude by arguing that developing vulnerability is a counter to white fragility, and that one way such vulnerability can be encouraged is through offering critical hope, which I maintain is a type of support that does not comfort. (shrink)

Photo ID 72893750 © Rawpixelimages|Dreamstime.com ABSTRACT Solidarity is a concept increasingly employed in bioethics whose application merits further clarity and explanation. Given how vital cooperation and community-level care are to mitigating communicable disease transmission, we use lessons from the COVID-19 pandemic to reveal how solidarity is a useful descriptive and analytical tool for public health scholars, practitioners, and policymakers. Drawing upon an influential framework of solidarity that highlights how solidarity arises from the ground up, we reveal how structural forces can (...) impact the cultivation of solidarity from the top down, particularly through ensuring robust access to important social determinants of health. Public health institutions can support solidarity movements among individuals and communities by adopting a lens of social justice when considering public health priorities and, in turn, promote health equity. INTRODUCTION Over the past two decades, scholars have invoked the concept of solidarity when assessing a wide range of topics in bioethics, from CRISPR-Cas9 technology to organ donation to structural racism.[1] However, the growing literature on solidarity has not fully examined the roles and responsibilities of institutions and governments in fostering solidarity, especially regarding public health measures that implicate entire populations. We argue that it remains unclear how public health institutions should engage with solidarity and how their engagement will affect public health and its ethics. We first take Prainsack and Buyx’ three-tiered framework as an analytical starting point.[2] We then explore how public health institutions can foster solidarity by carefully considering factors that may bolster it on an interpersonal, community, and national scale. We conclude that public health institutions should adopt a lens of social justice to promote solidarity at the interpersonal and community levels, thereby promoting equity in future public health efforts. BACKGROUND Calls for solidarity in bioethics raise longstanding normative questions about the nature and limits of our duties to one another and how to weigh autonomy over considerations of justice.[3] Though the term is diversely applied, Prainsack and Buyx propose a potentially unifying definition in the 2011 Nuffield Council report, “Solidarity: Reflections On An Emerging Concept in Bioethics.” The report defines solidarity as an activity involving “shared practices reflecting a collective commitment to carry financial, social, emotional, and or other ‘costs’ to assist others.” Their conceptualization also includes important features that distinguish solidarity from other values like empathy or altruism: solidarity emphasizes action rather than mere internal feeling and recognition of connection as motivation.[4] Bioethicists have since applied this conceptualization when analyzing issues in public and global health, given that population-level efforts need cooperation from individuals and communities. Prainsack and Buyx further note that solidarity is relevant in bioethics discourses about justice and equity, in support of providing aid to low- and middle-income countries, and as a value exemplified by European welfare states.[5] Other bioethicists have argued that promoting solidarity can contribute to community engagement, partnership with Tribal communities, and global health equity.[6] Most recently, scholars have applied solidarity as a lens to assess the COVID-19 pandemic, highlighting the pitfalls of national mitigation efforts and global disparities in disease outcomes.[7] I. Solidarity at Three Levels It seems impossible to foster solidarity in public health if we cannot identify it in general contexts. Prainsack and Buyx articulate three levels of solidarity: interpersonal solidarity, group solidarity, and legal or contractual codifications of solidarity.[8] They argue that each level inherently informs the one ‘above’ it in a unilateral direction. In other words, solidarity is fundamentally a bottom-up phenomenon. Solidarity among individuals influences group norms, which then have the potential to shape policy and institutional practice.[9] Within the Prainsack and Buyx framework, it would seem nonsensical to posit how solidarity might be expressed vertically or from the “top down.” It appears intuitively odd to imagine how a government entity might ‘be’ in solidarity with a person or group if solidarity requires some cognition about their condition per Prainsack and Buyx’ definition. Some have argued that solidarity does not seem like something that one can impose, as instances of it arise from agents recognizing and acting upon some bond rather than in response to a command. Indeed, people may be rightfully hesitant to engage in solidarity if the official messaging is overly paternalistic or coercive.[10] However, some authors have countered that governments can express solidarity through enacting structural and policy changes, though it is ambiguous how these actions are distinct from a justice-driven approach.[11] If a bottom-up approach is thus the most practical means of achieving policy that reflects solidarity, then it does not add much to public health. Institutions would be ineffective without the population’s initiation of the corresponding social norms. However, we find this conclusion overly pessimistic. Fostering a culture of solidarity to improve public health has potential merit. Prainsack and Buyx’ framework overlooks how public health actors can influence solidarity between individuals and across communities. To clarify, we agree with the view that solidarity is a bottom-up phenomenon. Solidarity may not be able to originate in a top-down fashion, but we suggest that public health institutions can take a more active role in providing the public with accurate information, promoting social justice, and intervening in the social determinants of health. II. The COVID-19 Pandemic as a Case Study Lessons learned from the ongoing COVID-19 pandemic support our argument. The pandemic deepened socioeconomic disparities in the US and hindered access to vital resources such as food, housing, and healthcare.[12] Prainsack recently noted: “[n]ext to the immediate health effects of the virus, poverty and grave inequalities have been the root causes of human suffering during the pandemic.”[13] Prior to the pandemic, many rural and low-income populations lacked reliable access to the internet and devices like laptops or smartphones. This continued lack of access restricts the flow of information and prevents people from accessing telemedicine services.[14] Preexisting social, political, and health inequities worsened health outcomes among many marginalized racial and ethnic groups. It is well-documented that communities of color, including Black, American Indian or Alaska Native, and Latinx populations, had greater COVID-related mortality and morbidity due to the effects of structural racism.[15] Although federal US agencies such as the Centers for Disease Control and Prevention enacted laws that provided safety nets (e.g., the Federal Eviction Moratorium), the majority of such programs have ended, leaving many with little assistance and the threat of further hardship.[16] These disparities are relevant because Prainsack, Buyx, and others note that solidarity arises from agents recognizing and acting on some perceived attainable collective goal(s). Income inequality and disparate access to food, education, and health care may lead people to consider public health goals unattainable. This could limit the desire to work toward those goals collectively.[17] The existing literature on collective action theory supports this intuition. It emphasizes that structural conditions, such as an absence of perceived hope for social change among a group, can lead to low ‘group efficacy’ and little willingness to cooperate, both within and across socioeconomic strata.[18] The pandemic spurred countless messages from public health agencies. The messaging did not recognize or attend to the different material realities and circumstances of the US population. How can people feel comfortable getting vaccinated if they deeply distrust the government, including public health institutions? How can people remain motivated to wear masks and distance themselves if they cannot afford basic necessities and work jobs without adequate pay and leave policies? We ask these questions to illustrate how socioeconomic disparities can marginalize people if they feel ignored, apathetic, or resentful of those better off or those in power whom they perceive to “not be doing enough.” This marginalization precludes the formation of solidarity. There are instances when a population has disparate access to resources and social capital, but solidarity may still emerge from a shared goal or vision for the future. For example, a heterogeneous population living in the same town may come together to protest an environmental injustice that impacts their water supply with the common goal of securing access to safe drinking water. However, many populations in the US failed to recognize shared goals of this kind during the COVID-19 pandemic. A significant minority of the US population was reluctant to acknowledge the severity of COVID-19 infection and thus refused to participate in efforts to mitigate its spread. Even between groups who shared the goal of slowing COVID-19 transmission, the methods were widely debated. Approximately 20 percent of the adult population eligible for vaccination remains unvaccinated.[19] Governmental bodies responsible for disseminating information, coordinating the allocation of resources, and establishing guidelines have a large role in mediating these disagreements and intervening in socioeconomic conditions that impact people's ability and willingness to engage in solidarity. III. Solidarity, Social Justice, and the Role of Public Health Institutions Adopting a lens of social justice provides further insights into how public health actors impact solidarity. Powers and Faden argue that the “foundational moral justification for the social institution of public health is social justice.”[20] Their theory of social justice has two aims. First, it ensures that everyone has a sufficient amount of the six core elements of well-being and that public health institutions are responsible for “adopting policies and creating environments” where all can flourish.[21] Second, public health institutions should distribute resources meant to promote well-being and focus on the “needs of those who are the most disadvantaged.”[22] Public health institutions should enact policies that address injustice. In doing so, public health institutions can seed the opportunity to build solidarity from the bottom up. Equipping individuals and communities with resources will foster cooperation and adherence to policies that require solidarity, such as masking and vaccination. This is consistent with arguments illustrating how institutions such as Tribal governments promote the conditions needed for their group, and especially its most vulnerable members, to flourish.[23] Addressing social determinants of health with a social justice lens will create the circumstances under which more individuals and groups can find common causes and foster solidarity. In the long run, such efforts may result in the establishment of values and practices from the bottom up. There are societal and public health preconditions required before institutions can expect their audience to act in solidarity with one another. Through their great influence over information and resources, public institutions do have the power to impact what values are most widespread. Furthermore, public health may foster trust and hope, which are important psychosocial factors that influence collective action,[24] if policies increase access to resources that promote well-being. Messaging efficacy also depends on the context of public trust, education, and whether the institutions meet one’s basic needs. Disparate messaging across different public institutions may confuse or disillusion individuals. To apply our theory of solidarity to the decision to vaccinate, a policy would be to foster conditions that facilitate access to vaccines and information about vaccine efficacy instead of imposing a top-down mandate without first eliciting public trust. IV. Counterargument Some argue that discordant public health messaging, ineffective government, and inadequate social programs can also bring people together under pressure and foster solidarity. One may argue that the most powerful motivators towards solidarity are strife and disparity, as evidenced throughout history. During the pandemic alone, political struggle and personal hardship inspired solidarity in the US, from individual neighbors helping each other to mutual aid groups forming across communities. We thus do not claim that solidarity is possible only when our government programs and public health institutions are most effective. We instead point out that solidarity can be further hindered when people feel alienated, hopeless, and pitted against each other. CONCLUSION Many competing conceptualizations of solidarity persist in the bioethics literature, and Prainsack and Buyx offer one compelling framework that public health ethicists continue to draw upon.[25] However, their framework fails to acknowledge how public health institutions impact interpersonal and group solidarity. Public health institutions can foster solidarity through actions other than mere messaging, invoking catchphrases like “we are all in this together.” Efforts to address socioeconomic preconditions and alleviate health disparities can cultivate group solidarity. As we saw during the pandemic, cooperation and solidarity go hand-in-hand with disease mitigation efforts; solidarity has clear intrinsic value.[26] As this relationship becomes more apparent, we will continue to see attempts from public health institutions to foster or invoke solidarity. Therefore, public health institutions would be remiss to ignore their role in addressing the social determinants of health. Adopting a social justice lens when planning public health interventions will clarify and strengthen their role in facilitating solidarity. Ultimately, if health disparities continue to persist or widen, it is very hard to imagine how group solidarity can ever be achieved. The widescale adoption of many public health measures needed to promote health and well-being would be conducive to solidarity. - Disclaimer: The opinions expressed are the authors’ and do not represent the views of the NIH, DHHS, or the U.S. government. Funding Disclosure: This work was supported in part by the Intramural Program of the National Institutes of Health Clinical Center. - [1] John J Mulvihill et al., “Ethical Issues of CRISPR Technology and Gene Editing through the Lens of Solidarity,” British Medical Bulletin 122 (2017): 17–29, https://doi.org/10.1093/bmb/ldx002; Ben Saunders, “Altruism or Solidarity? The Motives for Organ Donation and Two Proposals,” Bioethics 26, no. 7 (September 2012): 376–81, https://doi.org/10.1111/j.1467-8519.2012.01989.x; -Vanessa Y Hiratsuka, “SPECIAL REPORT: A Critical Moment in Bioethics: Reckoning with Anti-Black Racism through Intergenerational Dialogue A Call for Solidarity in Bioethics: Confronting Anti-Black Racism Together,” 2022, https://doi.org/10.1002/hast.1380. [2] Prainsack and Buyx, Solidarity: Reflections on an Emerging Concept in Bioethics London: Nuffield Council on Bioethics, 2011; Prainsack and Buyx, “Solidarity in Contemporary Bioethics--towards a New Approach.” Bioethics 26, no. 7 (September 2012): 343–50. https://doi.org/10.1111/J.1467-8519.2012.01987.X. [3] Bob Simpson, “A ‘We’ Problem for Bioethics and the Social Sciences: A Response to Barbara Prainsack,” Science, Technology, & Human Values 43, no. 1 (January 12, 2018): 45–55, https://doi.org/10.1177/0162243917735899. [4] Barbara Prainsack and Alena Buyx, Solidarity: Reflections on an Emerging Concept in Bioethics (London: Nuffield Council on Bioethics, 2011). [5] Barbara Prainsack and Alena Buyx, “Solidarity in Contemporary Bioethics--towards a New Approach,” Bioethics 26, no. 7 (September 2012): 343–50, https://doi.org/10.1111/J.1467-8519.2012.01987.X. [6] Bridget Pratt, Phaik Yeong Cheah, and Vicki Marsh, “Solidarity and Community Engagement in Global Health Research,” The American Journal of Bioethics : AJOB 20, no. 5 (May 3, 2020): 43–56, https://doi.org/10.1080/15265161.2020.1745930; Sara Chandros Hull, F. Leah Nez (Diné), and Juliana M. Blome, “Solidarity as an Aspirational Basis for Partnership with Tribal Communities,” The American Journal of Bioethics 21, no. 10 (October 3, 2021): 14–17, https://doi.org/10.1080/15265161.2021.1965258; Mbih J. Tosam et al., “Global Health Inequalities and the Need for Solidarity: A View from the Global South,” Developing World Bioethics 18, no. 3 (September 1, 2018): 241–49, https://doi.org/10.1111/DEWB.12182. [7] Peter West-Oram, “Solidarity Is for Other People: Identifying Derelictions of Solidarity in Responses to COVID-19,” Journal of Medical Ethics 47, no. 2 (February 1, 2021): 65–68, https://doi.org/10.1136/MEDETHICS-2020-106522; Barbara Prainsack, “Solidarity in Times of Pandemics,” Democratic Theory 7, no. 2 (December 1, 2020): 124–33, https://doi.org/10.3167/DT.2020.070215; F. Marijn Stok et al., “Social Inequality and Solidarity in Times of COVID-19,” International Journal of Environmental Research and Public Health 18, no. 12 (June 2, 2021), https://doi.org/10.3390/IJERPH18126339; Ming Jui Yeh, “Solidarity in Pandemics, Mandatory Vaccination, and Public Health Ethics,” American Journal of Public Health 112, no. 2 (February 1, 2022): 255–61, https://doi.org/10.2105/AJPH.2021.306578; Barbara Prainsack, “Beyond Vaccination Mandates: Solidarity and Freedom During COVID-19.,” Am J Public Health 112, no. 2 (February 1, 2022): 232–33, https://doi.org/10.2105/AJPH.2021.306619. [8] Prainsack and Buyx, Solidarity: Reflections on an Emerging Concept in Bioethics London: Nuffield Council on Bioethics, 2011; Prainsack and Buyx, “Solidarity in Contemporary Bioethics--towards a New Approach.” Bioethics 26, no. 7 (September 2012): 343–50. https://doi.org/10.1111/J.1467-8519.2012.01987.X. [9] Prainsack and Buyx, Solidarity: Reflections on an Emerging Concept in Bioethics London: Nuffield Council on Bioethics, 2011; Prainsack and Buyx, “Solidarity in Contemporary Bioethics--towards a New Approach.” Bioethics 26, no. 7 (September 2012): 343–50. https://doi.org/10.1111/J.1467-8519.2012.01987.X. [10] Yeh, “Solidarity in Pandemics, Mandatory Vaccination, and Public Health Ethics”; Prainsack, “Beyond Vaccination Mandates: Solidarity and Freedom During COVID-19.” [11] Ho, Anita, and Iulia Dascalu. "Relational solidarity and COVID-19: an ethical approach to disrupt the global health disparity pathway." Global Bioethics 32, no. 1 (2021): 34-50; West-Oram, Peter. "Solidarity is for other people: identifying derelictions of solidarity in responses to COVID-19." Journal of Medical Ethics 47, no. 2 (2021): 65-68. [12] Monica Webb Hooper, Anna María Nápoles, and Eliseo J. Pérez-Stable, “COVID-19 and Racial/Ethnic Disparities,” JAMA 323, no. 24 (June 23, 2020): 2466, https://doi.org/10.1001/jama.2020.8598. [13] Prainsack, Barbara. “Beyond Vaccination Mandates: Solidarity and Freedom During COVID-19.” Am J Public Health 112, no. 2 (February 1, 2022): 232–33. https://doi.org/10.2105/AJPH.2021.306619. [14] Camille A Clare, “Telehealth and the Digital Divide as a Social Determinant of Health during the COVID-19 Pandemic,” Network Modeling Analysis in Health Informatics and Bioinformatics 10 (2021): 26, https://doi.org/10.1007/s13721-021-00300-y. [15] Patrick Nana-Sinkam et al., “Health Disparities and Equity in the Era of COVID-19,” Journal of Clinical and Translational Science 5, no. 1 (March 16, 2021): e99, https://doi.org/10.1017/cts.2021.23. [16] Kathryn M Leifheit et al., “Expiring Eviction Moratoriums and COVID-19 Incidence and Mortality,” American Journal of Epidemiology 190, no. 12 (December 1, 2021): 2503–10, https://doi.org/10.1093/aje/kwab196. [17] Barbara Prainsack, “Solidarity in Times of Pandemics,” Democratic Theory 7, no. 2 (December 1, 2020): 124–33, https://doi.org/10.3167/DT.2020.070215 [18] Maximilian Agostini and Martijn van Zomeren, “Toward a Comprehensive and Potentially Cross-Cultural Model of Why People Engage in Collective Action: A Quantitative Research Synthesis of Four Motivations and Structural Constraints.,” Psychological Bulletin 147, no. 7 (July 2021): 667–700, https://doi.org/10.1037/bul0000256. [19] Department of Health and Human Services (HHS) Centers for Disease Control and Prevention (HHS/CDC), “COVID Data Tracker,” 2023, https://covid.cdc.gov/covid-data-tracker. [20] Powers, Madison, and Ruth Faden. Social Justice: The Moral Foundation of Public Health and Health Policy. 1st editio. New York: Oxford Press, 2006, p. 9 and Chapter 4 [21] Powers and Faden, Social Justice: The Moral Foundation of Public Health and Health Policy; Madison Powers and Ruth Faden, Structural Injustice: Power, Advantage, and Human Rights (New York: Oxford University Press, 2019). [22] Powers, Madison, and Ruth Faden. Social Justice: The Moral Foundation of Public Health and Health Policy. 1st editio. New York: Oxford Press, 2006, p. 10 [23] Bobby Saunkeah et al., “Extending Research Protections to Tribal Communities,” The American Journal of Bioethics 21, no. 10 (October 3, 2021): 5–12, https://doi.org/10.1080/15265161.2020.1865477. [24] Agostini and van Zomeren, “Toward a Comprehensive and Potentially Cross-Cultural Model of Why People Engage in Collective Action: A Quantitative Research Synthesis of Four Motivations and Structural Constraints.” [25] Prainsack and Buyx, Solidarity: Reflections on an Emerging Concept in Bioethics. [26] Ruth Chadwick, “COVID‐19 and the Possibility of Solidarity,” Bioethics 34, no. 7 (September 8, 2020): 637–637, https://doi.org/10.1111/bioe.12813. (shrink)

Charles Taylor argues that recognition begins with the politics of "self-image," as groups represented in the past by others in ways harmful to their own identity replace negative historical self-images with positive ones of their own making. Given the centrality of "self image" to his politics of recognition, it is striking that Taylor, himself, represents disabled people in language that is both limiting and depreciating. The author argues such negative self-images are not unique to Taylor but endemic to modern political (...) thought from John Locke to John Rawls, as the disabled are constituted in direct opposition to the rational person and/or citizen. Using contemporary social theories of disability, as articulated by disabled scholars and advocates, the author concludes that such negative self-images must be purged from political theory and replaced with an alternative theory of personhood/citizenship rooted in the image of interdependency. (shrink)

Certified nursing assistants (CNAs) provide up to 80% of the direct care to older adults in long‐term care facilities.CNAs are perceived as being at the bottom of the hierarchy among healthcare professionals often negatively affecting their job satisfaction. However, manyCNAs persevere in providing quality care and even reporting high levels of job satisfaction. The aim of the present investigation was to identify primary themes that may helpCNAs make meaning of their chosen career; thus potentially partially explaining increases in job satisfaction (...) among this group. Focus groups were conducted withCNAs at three long‐term care facilities. Four themes emerged from the data:CNAwork is good or special;CNAas relationship builder;CNAas expert;CNAas team member. These themes reflect the perceptions that theseCNAs held in regard to themselves and their relationships to others in the work environment and, when present, can contribute to intrinsic job satisfaction. Our meaning‐making themes support the premise thatCNAs do not passively accept the evaluations of others but instead actively frame identities that validate their importance to residents and the institution. (shrink)

Over the last decade, the Anthropocene has overrun the discourses of the humanities and social sciences. Remarkably, two of the most astute commentators, the cross-disciplinary theorist Barbara Herrnstein Smith and the unorthodox philosopher Isabelle Stengers, find inspiration for grappling with these issues in the same apparently odd place: the work of the Polish microbiologist and comparative epistemologist Ludwik Fleck. The first part of this essay explores the role of Fleck's radical constructivism in Smith's analyses of perplexing Anthropocene realities and (...) Stengers's arguments for slowing down science and learning to “compose with Gaia.” In conjunction, they generate a pattern of speculative, conceptual, practical, and political motifs for dealing with changing climates. The second half of the essay uses those insights to test a divergent series of proposals for how to conceive science, politics, theory, and environmental relations in the Anthropocene. (shrink)