Released 3 years after the death of political philosopher Claude Lefort and contributing to the rectification of a “notoriously slow”Martín Plot, “Introduction”, Claude Lefort: Thinker of the Political (New York: Palgrave Macmillan, 2013), 1. release of English translations and secondary material regarding Lefort’s work, Claude Lefort: Thinker of the Political aims to both outline Lefort’s oeuvre, as well as to explore potential impacts of this thought on contemporary and future debates. Comprising essays written by Lefort’s closest contemporaries, it is difficult (...) to imagine a book that is more relevantly assembled; the contributors are not only some of the foremost experts on Lefort’s work, but many also knew him personally. This combination of social and theoretical familiarity contributes a type of intimacy to the book that goes beyond admiration for Lefort (although this is present), and is but one way in which the collection embodies a position of multiplicity. Even setting aside. (shrink)

The article takes issue with the proposal that dominant accounts of collective intentionality suffer from an individualist bias and that one should instead reverse the order of explanation and give primacy to the we and the community. It discusses different versions of the community first view and argues that they fail because they operate with too simplistic a conception of what it means to be a self and misunderstand what it means to be (part of) a we. In presenting this (...) argument, the article seeks to demonstrate that a thorough investigation of collective intentionality has to address the status and nature of the we, and that doing so will require an analysis of the relation between the we and the I, which in turn will call for a more explicit engagement with the question of selfhood than is customary in contemporary discussions of collective intentionality. (shrink)

Whereas classical Critical Theory has tended to view phenomenology as inherently uncritical, the recent upsurge of what has become known as critical phenomenology has attempted to show that phenomenological concepts and methods can be used in critical analyses of social and political issues. A recent landmark publication, 50 Concepts for Critical Phenomenology, contains no reference to psychiatry and psychopathology, however. This is an unfortunate omission, since the tradition of phenomenological psychiatry—as we will demonstrate in the present article by surveying and (...) discussing the contribution of Jaspers, Minkowski, Laing, Basaglia, and Fanon—from the outset has practiced critical thinking, be it at the theoretical, interpersonal, institutional, or political level. Fanon is today a recognized figure in critical phenomenology, even if his role in psychiatry might not yet have been appreciated as thoroughly as his anticolonial and antiracist contributions. But as we show, he is part of a long history of critical approaches in psychopathology and psychiatry, which has firm roots in the phenomenological tradition, and which keeps up its critical work today. (shrink)

Some medical services have long generated deep moral controversy within the medical profession as well as in broader society and have led to conscientious refusals by some physicians to provide those services to their patients. More recently, pharmacists in a number of states have refused on grounds of conscience to fill legal prescriptions for their customers. This paper assesses these controversies. First, I offer a brief account of the basis and limits of the claim to be free to act on (...) one’s conscience. Second, I sketch an account of the basis of the medical and pharmacy professions’ responsibilities and the process by which they are specified and change over time. Third, I then set out and defend what I call the “conventional compromise” as a reasonable accommodation to conflicts between these professions’ responsibilities and the moral integrity of their individual members. Finally, I take up and reject the complicity objection to the conventional compromise. Put together, this provides my answer to the question posed in the title of my paper: “Conscientious refusal by physicians and pharmacists: who is obligated to do what, and why?”. (shrink)

How should modern medicine's dramatic new powers to sustain life be employed? How should limited resources be used to extend and improve the quality of life? In this collection, Dan Brock, a distinguished philosopher and bioethicist and co-author of Deciding for Others (Cambridge, 1989), explores the moral issues raised by new ideals of shared decision making between physicians and patients. The book develops an ethical framework for decisions about life-sustaining treatment and euthanasia, and examines how these life and death decisions (...) are transformed in health policy when the focus shifts from what is best for a patient to what is just for all patients. Professor Brock combines acute philosophical analysis with a deep understanding of the realities of clinical health policy. This is a volume for philosophers concerned with medical ethics, health policy professionals, physicians interested in bioethics, and undergraduate courses in biomedical ethics. (shrink)

Reviews the history of teaching in the United States over three hundred years, and describes aspects of recruitment, organization, and logic particular to the profession.

Contemporary versions of natural rights libertarianism trace their locus classicus to Robert Nozick’s Anarchy, State, and Utopia. But although there have been many criticisms of the version of political libertarianism put forward by Nozick, many of these fail objections to meet basic methodological desiderata. Thus, Nozick’s libertarianism deserves to be re-examined. In this paper I develop a new argument which meets these desiderata. Specifically, I argue that the libertarian conception of self-ownership, the view’s foundation, implies what I call the Asymmetrical (...) Value Claim: a dubious claim about the importance of choice relative to other valuable capacities. I argue that this misunderstands what is really valuable in life, and show how it causes libertarianism to generate counterintuitive public policy recommendations. (shrink)

A number of philosophers have recently claimed that intrinsicality can be analysed in terms of the metaphysical notion of grounding. Since grounding is a hyperintensional notion, accounts of intrinsicality in terms of grounding, unlike most other accounts, promise to be able to discriminate between necessarily coextensive properties that differ in whether they are intrinsic. They therefore promise to be compatible with popular metaphysical theories that posit necessary entities and necessary connections between wholly distinct entities, on which it is plausible that (...) there are such properties. This paper argues that this promise is illusory. It is not possible to give an analysis of intrinsicality in terms of grounding that is consistent with these theories. Given an adequate analysis should be compatible with these theories, it follows that it is not possible to analyse intrinsicality in terms of grounding. (shrink)

Metacognition – the ability to represent, monitor and control ongoing cognitive processes – helps us perform many tasks, both when acting alone and when working with others. While metacognition is adaptive, and found in other animals, we should not assume that all human forms of metacognition are gene-based adaptations. Instead, some forms may have a social origin, including the discrimination, interpretation, and broadcasting of metacognitive representations. There is evidence that each of these abilities depends on cultural learning and therefore that (...) cultural selectionmight shape humanmetacognition. The cultural origins hypothesis is a plausible and testable alternative that directs us towards a substantial new programme of research. (shrink)

It is widely recognized that prioritizing health care resources by their relative cost-effectiveness can result in lower priority for the treatment of disabled persons than otherwise similar non-disabled persons. I distinguish six different ways in which this discrimination against the disabled can occur. I then spell out and evaluate the following moral objections to this discrimination, most of which capture an aspect of its unethical character: it implies that disabled persons' lives are of lesser value than those of non-disabled persons; (...) it constitutes “double jeopardy” or violates Frances Kamm's non-linkage principle; it conflicts with equality of opportunity; it conflicts with fairness, which requires ignoring (some/most) differential impacts of treatment; it wrongly gives lower priority to disabled persons for equally effective treatment; it conflicts with giving all persons an equal chance to reach their full potential; and, it is in conflict with giving priority to the worse off. (shrink)

The article examines some of the main theses about self-awareness developed in recent analytic philosophy of mind (especially the work of Bermúdez), and points to a number of striking overlaps between these accounts and the ones to be found in phenomenology. Given the real risk of unintended repetitions, it is argued that it would be counterproductive for philosophy of mind to ignore already existing resources, and that both analytical philosophy and phenomenology would profit from a more open exchange.

Background Randomized controlled trials are central to generating knowledge about effectiveness of interventions as well as risk, protective and prognostic factors related to diseases in emergency newborn care. Whether prospective participants understand the purpose of research, and what they perceive as the influence of the context on their understanding of the informed consent process for RCTs in emergency obstetric and newborn care are not well documented. Methods Conceptual review. Discussion Research is necessary to identify how the illnesses may be prevented, (...) to explore the causes, and to investigate what medications could be used to manage such illness. Voluntary informed consent requires that prospective participants understand the disclose information about the research, and use this to make autonomous informed decision about participation, in line with their preferences and values. Yet the emergency context affects how information may be disclosed to prospective research participants, how much participants may comprehend, and how participants may express their voluntary decision to participate, all of which pose a threat to the validity of the informed consent. I challenge the claim that the ‘understanding’ of research is always necessary for ethical informed consent for research during emergency care. I argue for reconceptualization of the value of understanding, through recognition of other values that may be equally important. I then present a reflective perspective that frames moral reflection about autonomy, beneficence and justice in research in emergency research. Conclusion While participant ‘understanding’ of research is important, it is neither necessary nor sufficient for a valid informed consent, and may compete with other values with which it needs to be considered. (shrink)

Rationing is the allocation of a good under conditions of scarcity, which necessarily implies that some who want and could be benefitted by that good will not receive it. One reflection of our ambivalence towards health care rationing is reflected in our resistance to having it distributed in a market like most other goods—most Americans reject ability to pay as the basis for distributing health care. They do not view health care as just another commodity to be distributed by markets. (...) Despite this widespread view, we are the only developed country without some form of universal health insurance, and so for the 46 million Americans without health insurance their access to health care often does depend on their ability to pay for it. Rationing largely remains a topic that the public, their elected leaders, and many health care professionals prefer to avoid. Ever-growing costs of health care will increasingly force the practice and issue of health care resource prioritization and rationing into the open for public, professional, and political attention. This paper explores some of the features of those practices and issues that make them especially ethically and politically difficult. Those issues will not be easily resolved, but avoiding them will not avoid the need or reality of rationing, it will only mean that it will go on covertly and unexamined. That will lead neither to better or more legitimate prioritization and rationing decisions. (shrink)

I argue for the merits of studying historical moral revolutions to inform moral and political philosophy. Such a research program is not merely of empirical, historical interest but has normative implications. To explain why, I situate the proposal in the tradition of naturalized epistemology. As Alison M. Jaggar and other scholars have argued, a naturalistic approach is characteristic of much feminist philosophy. Accordingly, I argue that the study of moral revolutions would be especially fruitful for feminist moral and political philosophers.

In this paper I address the relation between just claims to health care and severe cognitive impairment from dementia. Two general approaches to justice in allocation of health care are distinguished – prudential allocation and interpersonal distribution. First, I analyze why a patient who has died has no further claims to health care. Second, I show why prudential allocators would not provide for health care treatment should they be in a persistent vegetative state. Third, I argue that the destruction of (...) personal identity from severe dementia implies that only claims to palliative, but not life-sustaining, health care remain. Finally, I argue that the prudential allocator approach is indeterminate regarding life-sustaining care for the moderately demented and that social policy should not deny that care to patients. Keywords: elderly, health care, the severely-demented, justice CiteULike Connotea Del.icio.us What's this? (shrink)

The article deals with the notion of the genetic code and its metaphorical understanding as a “language”. In the traditional view of the language metaphor of the genetic code, combinations of nucleotides are signs of amino acids. Similarly, words combined from letters represent certain meanings. The language metaphor of the genetic code, 171–200, 2011) assumes that the nucleotides stay in the analogy to letters, triples to words and genes to sentences. We propose an application of mathematical linguistic methods on the (...) notion of the genetic code. We provide quantitative analysis of mRNA strings and natural language texts. This analysis is sensitive to the detection of the code units hierarchy. We also take into consideration a representative quantitative analysis of DNA, RNA and proteins. Our analysis of mRNA confirms an assumption that the design of the genetic code cannot analogize DNA bases and letters. The notion of the letter is much more appropriate if analogized with triplets or amino acids, 187–191, 2017). (shrink)

The intense and extensive debate over human embryonic stem cell research has focused primarily on the moral status of the human embryo. Some commentators assign full moral status of normal adult human beings to the embryo from the moment of its conception. At the other extreme are those who believe that a human embryo has no significant moral status at the time it is used and destroyed in stem cell research. And in between are many intermediate positions that assign an (...) embryo some degree of moral status between none and full. This controversy and the respective positions, like the abortion controversy, is by now well understood, despite the lack of progress in resolving it. I have argued briefly elsewhere that early embryos do not have significant moral status, but I do not want to reenter that debate here. Instead, I want to focus on an issue that has had relatively little explicit and separate attention, but is likely to loom larger in light of the Obama administration’s partial lifting of the Bush administration’s restriction on the embryos that can be used in stem cell research that receives federal funding. (shrink)

According to the orthodox interpretation of bounce cosmologies, the universe was born from an entropy-reducing phase in a previous universe. To defend the thesis that the whole of physical reality was caused to exist a finite time ago, Craig and Sinclair have argued the low-entropy interface between universes should instead be understood as the beginning of two universes. Here, I present Craig and Sinclair with a dilemma. On the one hand, if the direction of time is reducible, as friends of (...) the Mentaculus—for example, Albert, Loewer, and Papineau—maintain, then there is reason to think that the direction of time and the entropic arrow of time align. But on that account, efficient causation is likely reducible to non-causal phenomena. In consequence, contrary to Craig and Sinclair’s theological aims, things can begin to exist without causes. On the other hand, if the direction of time is not reducible, Craig and Sinclair’s interpretation of bounce cosmologies is unjustified. Lastly, a reply to a potential objection motivates a discussion of how to interpret bounce cosmologies on the tensed theory of absolute time favoured by Craig and Sinclair. I offer two interpretations of bounce cosmologies that, given a tensed theory of absolute time, are preferable to those Craig and Sinclair offer, yet inconsistent with their project in natural theology; on one interpretation, the universe does not require a supernatural cause and, on the other, bounce cosmologies represent the universe as never having begun to exist. (shrink)

Combining careful historical and textual analysis with comparisons across past and present political theory, this book re-establishes Spinoza as a collectivist philosopher.

Research on algorithms tends to focus on American companies and on the effects their algorithms have on Western users, while such algorithms are in fact developed in various geographical locations and used in highly diverse socio-cultural contexts. That is, the spatial trajectories through which algorithms operate and the distances and differences between the people who develop such algorithms and the users their algorithms affect remain overlooked. Moreover, while the power of big data algorithms has been recently compared to colonialism (Couldry (...) and Mejias 2019), the move from the colonial gaze (Yegenoglu 1998) to the algorithmic gaze (Graham 2010) has yet to be fully discussed. This article aims to fill these gaps by exploring the attempts to algorithmically conceptualize “the Other”. Based on the case study of an Israeli user-profiling company and its attempts to sell its services to East Asian corporations, I show that the algorithmic gaze—algorithms’ ability to characterize, conceptualize, and affect users—stems from a complex combination between opposing-but-complimentary perspectives: that it is simultaneously a continuation of the colonial gaze and its complete opposite. The ways in which algorithms are being programmed to see the Other, the ways algorithmic categories are named to depict the Other, and the ways people who design such algorithms describe and understand the Other are all different but deeply interrelated factors in how algorithms “see.” I accordingly argue that the story of algorithms is an intercultural one, and that the power of algorithms perpetually flows back and forth—between East and West, South and North. (shrink)

It is sometimes said that a society should be judged ethically by how it treats its least-fortunate or worst-off members. In one interpretation this is not a point about justice, but instead about moral virtues such as compassion and charity. In our response to the least fortunate among us, we display, or show that we lack, fundamental moral virtues of fellow feeling and concern for others in need. In a different interpretation, however, this point is about justice and a just (...) society—the justice of a society is shown especially in how it treats its least-fortunate members. (shrink)

It is widely held that the Experience Machine is the basis of a serious objection to Hedonistic theories of welfare. It is also widely held that Desire Satisfactionist theories of welfare can readily avoid problems stemming from the Experience Machine. But in this paper, we argue that if the Experience Machine poses a serious problem for Hedonism, it also poses a serious problem for Desire Satisfactionism. We raise two objections to Desire Satisfactionism, each of which relies on the Experience Machine. (...) The first is very much like the well-known Experience Machine objection to Hedonism. The second asks whether someone who accepts Desire Satisfactionism should want to form a desire to plug into the Experience Machine. (shrink)

Discussions of “privilege” have become increasingly common, but it’s often unclear what exactly people mean by “privilege.” Even well-known writings about privilege rarely take the time to define the word and explain what it means. The confusion this creates is one reason why debates about privilege are often contentious and unproductive. This essay aims to demystify privilege, presupposing no prior knowledge of philosophy. With a clear definition, it is easier to discuss some of the main debates about privilege: Is there (...) such a thing as “white privilege”? What about “male privilege”? And what’s the point of talking about privilege, anyway? (shrink)

In 1990 the landmark Americans with Disabilities Act (ADA) became federal law with the express purpose to “establish a clear and comprehensive national mandate for the elimination of discrimination against individuals with disabilities."l The act includes separate titles prohibiting discrimination on the basis of disability in employment, public services, transportation and public accommodations. Since it prohibits discrimination on the basis of disability in both public and private services and programs, in health care “it applies to programs provided by the government, (...) benefits provided by employers, and services pro- ”2 vided by physicians.Moreover, the ADA defines disability broadly to include “any.. (shrink)

This article will study a class of deduction systems that allow for a limited use of the modus ponens method of deduction. We will show that it is possible to devise axiom systems α that can recognize their consistency under a deduction system D provided that: (1) α treats multiplication as a 3-way relation (rather than as a total function), and that (2) D does not allow for the use of a modus ponens methodology above essentially the levels of Π1 (...) and Σ1 formulae. Part of what will make this boundary-case exception to the Second Incompleteness Theorem interesting is that we will also characterize generalizations of the Second Incompleteness Theorem that take force when we only slightly weaken the assumptions of our boundary-case exceptions in any of several further directions. (shrink)