Pointillistic based super‐resolution techniques, such as photoactivated localization microscopy (PALM), involve multiple cycles of sequential activation, imaging, and precise localization of single fluorescent molecules. A super‐resolution image, having nanoscopic structural information, is then constructed by compiling all the image sequences. Because the final image resolution is determined by the localization precision of detected single molecules and their density, accurate image reconstruction requires imaging of biological structures labeled with fluorescent molecules at high density. In such image datasets, stochastic variations in photon (...) emission and intervening dark states lead to uncertainties in identification of single molecules. This, in turn, prevents the proper utilization of the wealth of information on molecular distribution and quantity. A recent strategy for overcoming this problem is pair‐correlation analysis applied to PALM. Using rigorous statistical algorithms to estimate the number of detected proteins, this approach allows the spatial organization of molecules to be quantitatively described. (shrink)

The present article proposes an integration between cultural psychology and developmental science. Such an integration would draw on the cultural-psychology principle of culture-psyche interactions, as well as on the developmental-science principle of person↔︎context relations. Our proposed integration centers on acculturation, which is inherently both cultural and developmental. Specifically, we propose that acculturation is governed by specific transactions between the individual and the cultural context, and that different types of international migrants (e.g., legal immigrants, undocumented immigrants, refugees, asylum seekers, crisis migrants) (...) encounter quite different culture-psyche interactions and person↔︎context relations. We outline the ways in which various acculturation-related phenomena, such as acculturation operating at macro-level versus micro-level time scales, can be viewed through cultural and developmental lenses. The article concludes with future directions in research on acculturation as an intersection of cultural and developmental processes. (shrink)

BackgroundStigma refers to a distinguishing personal trait that is perceived as or actually is physically, socially, or psychologically disadvantageous. Little is known about the opinion of those who have more or less stigmatizing health conditions regarding the need for consent for use of their personal information for health research.MethodsWe surveyed the opinions of people 18 years and older with seven health conditions. Participants were drawn from: physicians' offices and clinics in southern Ontario; and from a cross-Canada marketing panel of individuals (...) with the target health conditions. For each of five research scenarios presented, respondents chose one of five consent choices: (1) no need for me to know; (2) notice with opt-out; (3) broad opt-in; (4) project-specific permission; and (5) this information should not be used. Consent choices were regressed onto: demographics; health condition; and attitude measures of privacy, disclosure concern, and the benefits of health research. We conducted focus groups to discuss possible reasons for observed consent choices.ResultsWe observed substantial variation in the control that people wish to have over use of their personal information for research. However, consent choice profiles were similar across health conditions, possibly due to sampling bias. Research involving profit or requiring linkage of health information with income, education, or occupation were associated with more restrictive consent choices. People were more willing to link their health information with biological samples than with information about their income, occupation, or education.ConclusionsThe heterogeneity in consent choices suggests individuals should be offered some choice in use of their information for different types of health research, even if limited to selectively opting-out. Some of the implementation challenges could be designed into the interoperable electronic health record. However, many questions remain, including how best to capture the opinions of those who are more privacy sensitive. (shrink)

In the introduction to Aquinas on Friendship, Daniel Schwartz admits that his treatment of Aquinas’s theory of friendship is not exhaustive. His central argument is that Aquinas reworks several elements of Aristotle’s view of friendship in accordance with his Christian commitment to the ideal of friendship with God and to the theological virtue of charity. Schwartz develops this argument through a detailed description of some of the elements of Aquinas’s theory, most notably the concept of concordia, along with (...) responses to the challenges posed by those elements, drawn from such luminaries as John Duns Scotus, Cicero, and St. Paul.According to Schwartz, Aquinas identifies three acts of friendship: concordia, benevolentia, and beneficentia. While he claims that these three acts represent the larger themes of the volume, its content and subject index suggest otherwise. Chapters two through four address the nature of concordia and the possible impediments to it, such as heresy, disparity of. (shrink)

In the introduction to Aquinas on Friendship, Daniel Schwartz admits that his treatment of Aquinas’s theory of friendship is not exhaustive. His central argument is that Aquinas reworks several elements of Aristotle’s view of friendship in accordance with his Christian commitment to the ideal of friendship with God and to the theological virtue of charity . Schwartz develops this argument through a detailed description of some of the elements of Aquinas’s theory, most notably the concept of concordia, along (...) with responses to the challenges posed by those elements, drawn from such luminaries as John Duns Scotus, Cicero, and St. Paul.According to Schwartz, Aquinas identifies three acts of friendship: concordia, benevolentia, and beneficentia. While he claims that these three acts represent the larger themes of the volume, its content and subject index suggest otherwise. Chapters two through four address the nature of concordia and the possible impediments to it, such as heresy, disparity of. (shrink)

Learning and memory are inextricably intertwined. The capacity for learning presupposes an ability to retain the knowledge acquired through experience, while memory stores the background knowledge against which new learning takes place. During the dark years of radical behaviorism, when the concept of memory was deemed too mentalistic to be a proper subject of scientific study, research on human memory took the form of research on verbal learning (Anderson, 2000; Schwartz & Reisberg, 1991).

Can or should God be considered a managerial stakeholder? While at first glance such a proposition might seem beyond the norms of stakeholder management theory or traditional management practice, further investigation suggests that there might be both theoretical and practical support for such a notion. This paper will make the argument that God both is and should be considered a managerial stakeholder for those businesspeople and business firms that accept that God exists and can affect the world. In doing so, (...) part one of the paper first discusses the growth of religion and spirituality within the business and academic communities. Part two raises several arguments based on stakeholder theory and business reality to support the notion of God as a managerial stakeholder. Part three addresses the arguments against God as a managerial stakeholder. Part four discusses the managerial implications of considering God as a managerial stakeholder. The paper concludes with its limitations. (shrink)

Philosophical theories about the nature of belief can be roughly classified into two groups: those that treat beliefs as occurrent mental states or episodes and those that treat beliefs as dispositions. David Hume's A Treatise of Human Nature seems to contain a classic example of an occurrence theory of belief as he defines 'belief' as 'a lively idea related to or associated with a present impression' (Treatise 1.3.7.5 96). This definition suggests that believing is an occurrent mental state, such as (...) judging, or thinking about something in a particular manner. However, a number of Hume's readers claim to find elements in his writings that are suggestive of a dispositional account of belief. Moreover, these elements are sometimes taken as signs of the inadequacy of Hume's account of belief and his dissatisfaction with it. This paper argues that Hume does hold an occurrence theory of belief, that he has deep-seated reasons for doing so, and that this theory of belief has greater explanatory power than its critics generally allow. I contend in particular that beliefs play an explanatory role in Hume's Science of Man that could not be played by dispositions, but requires that beliefs be introspectible occurrent mental states. Attention to the role of belief in explaining our actions, thoughts, emotional responses, and reasoning reveals that Hume is committed to treating beliefs as occurrent states. (shrink)

Emotional arousal and negative affect enhance recall of central aspects of an event. However, the role of discrete emotions in selective memory processing is understudied. Undergraduates were asked to recall and rate autobiographical memories of eight emotional events. Details of each memory were rated as central or peripheral to the event. Significance of the event, vividness, reliving and other aspects of remembering were also rated for each memory. Positive affect enhanced recall of peripheral details. Furthermore, the impairment of peripheral recall (...) was greatest in memories of anger, not of fear. Reliving the experience at retrieval was negatively correlated with recall of peripheral details for some emotions (e.g., anger) but not others (e.g., fear), irrespective of similarities in affect and intensity. Within individuals, recall of peripheral details was correlated with less belief in the memory's accuracy and more likelihood to recall the memory from one's own eyes (i.e., a field perspective). (shrink)

Basing ourselves on the writings of Hans Jonas, we offer to psychosomatic medicine a philosophy of life that surmounts the mind-body dualism which has plagued Western thought since the origins of modern science in seventeenth century Europe. Any present-day account of reality must draw upon everything we know about the living and the non-living. Since we are living beings ourselves, we know what it means to be alive from our own first-hand experience. Therefore, our philosophy of life, in addition to (...) starting with what empirical science tells us about inorganic and organic reality, must also begin from our own direct experience of life in ourselves and in others; it can then show how the two meet in the living being. Since life is ultimately one reality, our theory must reintegrate psyche with soma such that no component of the whole is short-changed, neither the objective nor the subjective. In this essay, we lay out the foundational components of such a theory by clarifying the defining features of living beings as polarities . We describe three such polarities: 1) Being vs. non-being: Always threatened by non-being, the organism must constantly re-assert its being through its own activity. 2) World-relatedness vs. self-enclosure: Living beings are both enclosed with themselves, defined by the boundaries that separate them from their environment, while they are also ceaselessly reaching out to their environment and engaging in transactions with it. 3) Dependence vs. independence: Living beings are both dependent on the material components that constitute them at any given moment and independent of any particular groupings of these components over time. We then discuss important features of the polarities of life: Metabolism; organic structure; enclosure by a semi-permeable membrane; distinction between "self" and "other"; autonomy; neediness; teleology; sensitivity; values. Moral needs and values already arise at the most basic levels of life, even if only human beings can recognize such values as moral requirements and develop responses to them. (shrink)

Civil society organizations (CSOs) have significantly impacted on the politics of health research and the field of bioethics. In the global HIV epidemic, CSOs have served a pivotal stakeholder role. The dire need for development of new prevention technologies has raised critical challenges for the ethical engagement of community stakeholders in HIV research. This study explored the perspectives of CSO representatives involved in HIV prevention trials (HPTs) on the impact of premature trial closures on stakeholder engagement. Fourteen respondents from South (...) African and international CSOs representing activist and advocacy groups, community mobilisation initiatives, and human and legal rights groups were purposively sampled based on involvement in HPTs. Interviews were conducted from February-May 2010. Descriptive analysis was undertaken across interviews and key themes were developed inductively. CSO representatives largely described positive outcomes of recent microbicide and HIV vaccine trial terminations, particularly in South Africa, which they attributed to improvements in stakeholder engagement. Ongoing challenges to community engagement included the need for principled justifications for selective stakeholder engagement at strategic time-points, as well as the need for legitimate alternatives to CABs as mechanisms for engagement. Key issues for CSOs in relation to research were also raised. (shrink)

Most of us find the surgeon's surprise at this patient' request understandable, and it is hard to imagine any surgeon acceding to this patient's demand. On the other hand, the patient is right—the surgeon is denying his technical skill because his values are different from those of the patient, whose values the surgeon does not respect. The autonomy of the patient is being limited by the values of the doctor whose own interests, other than his interest in practicing medicine according (...) to his own ethical values, would remain unaffected by his decision to provide the service. (shrink)

Can we extend accuracy-based epistemic utility theory to imprecise credences? There's no obvious way of proceeding: some stipulations will be necessary for either (i) the notion of accuracy or (ii) the epistemic decision rule. With some prima facie plausible stipulations, imprecise credences are always required. With others, they’re always impermissible. Care is needed to reach the familiar evidential view of imprecise credence: that whether precise or imprecise credences are required depends on the character of one's evidence. I propose an epistemic (...) utility theoretic defense of a common view about how evidence places demands on imprecise credence: that your spread of credence should cover the range of chance hypotheses left open by your evidence. I argue that objections to the form of epistemic utility theoretic argument that I use will extend to the standard motivation for epistemically mandatory imprecise credences. (shrink)

In the first book on the development of John Dewey's ethical thought, Jennifer Welchman revises the prevalent interpretation of his ethics. Her clear and engaging account traces the history of Dewey's distinctive moral philosophy from its roots in idealism during the 1890s through the pragmatist approach of his 1922 work, Human Nature and Conduct. Central to the development of Dewey's ethics was his lifelong conviction that the realms of science and morals, facts and values were reconcilable. This conviction, Welchman (...) demonstrates, drove Dewey to reject the orthodox ethics of his day in favor of radical alternatives?first absolute idealism and later pragmatism. She reveals how Dewey came to adopt and subsequently to modify idealist ethics of self-realization. Welchman then explores the transformations in Dewey's conception of science that exploded the fragile truce between fact and value that he had negotiated as an idealist. Finally, she examines how Dewey developed his own instrumentalist accounts of moral value, conduct, and character that culminated in his best-known work of ethics, Human Nature and Conduct. (shrink)

Although molecular systematists may use the terminology of cladism, claiming that the reconstruction of phylogenetic relationships is based on shared derived states , the latter is not the case. Rather, molecular systematics is based on the assumption, first clearly articulated by Zuckerkandl and Pauling , that degree of overall similarity reflects degree of relatedness. This assumption derives from interpreting molecular similarity between taxa in the context of a Darwinian model of continual and gradual change. Review of the history of molecular (...) systematics and its claims in the context of molecular biology reveals that there is no basis for the “molecular assumption.”. (shrink)

Philosophy has long either dismissed or paid only minimal attention to creativity, and even with the rise of research on imagination, the creative imagination has largely been ignored as well. The aim of this volume is to correct this neglect. By bringing together existing research in various sub-disciplines, we also aim to open up new avenues of research. The chapters in Part I provide some framing and history on the philosophical study of imagination and creativity, along with an overview of (...) the empirical literature. Part II explores imagination and creativity as they manifest in, and in turn shape, the individual. Part III surveys the role of imagination and creativity across a wide variety of artistic domains, and the chapters of Part IV turn to societal domains. Part V focuses on the interplay of imagination and creativity with regard to particular features of creative subjects and different kinds of creative subjects. *** -/- Part I: Theories and Approaches 1. Theories of Imagination (Peter Kung) 2. Theories of Creativity (Julia Langkau) 3. Historical Treatments of Imagination in the Western Tradition (Lucia Oliveri) 4. Historical Treatments of Creativity in the Western Tradition (Elliot Paul) 5. Non-Western Treatments of Imagination (Reza Hadisi and Jing Iris Hu) 6. Non-Western Treatments of Creativity (Nicolas B. Verger and Vlad Glăveanu) 7. Empirical Treatments of Imagination and Creativity (Dustin Stokes) 8. Experimental Philosophy of Imagination and Creativity (Michael T. Stuart) 9. The Relationship between Imagination and Creativity (Margherita Arcangeli) -/- Part II: Imagination and Creativity in Mind and Action 10. Imagination, Creativity, and Skill (Amy Kind) 11. Imagination, Creativity, and Attention (Bence Nanay) 12. Imagination, Creativity, and Agency (Caterina Moruzzi) 13. Imagination, Creativity, and Emotion (Julien Deonna and Fabrice Teroni) 14. Imagination, Creativity, and Embodiment (Adriana Clavel-Vázquez and María Jimena Clavel Vázquez) 15. Imagination, Creativity, and Gender (Luke Roelofs) 16. Imagination, Creativity, and Race (Nicholas Whittaker) 17. Imagination, Creativity, and Child Development (Thalia Goldstein, Anna Sofia Caruso, Darian Stapleton, and Lamin Fatty) -/- Part III: Imagination and Creativity in the Arts 18. Imagination, Creativity, and the Visual Arts (Claire Anscomb) 19. Imagination, Creativity, and Music (Matteo Ravasio) 20. Imagination, Creativity, and Fiction (Hannah H. Kim) 21. Imagination, Creativity, and Dance (David Davies and Anna Pakes) 22. Imagination, Creativity, and the Culinary Arts (Patrik Engisch) 23. Imagination, Creativity, and Film (Murray Smith) 24. Imagination, Creativity, and Acting (Tzachi Zamir) 25. Imagination, creativity, and fashion (Laura T. Di Summa) -/- Part IV: Imagination and Creativity in Society 26. Imagination and Creativity in the Scientific Realm (Alice Murphy) 27. Imagination and Creativity in the Moral Realm (Tim Mulgan) 28. Imagination and Creativity in the Political Realm (Avshalom Schwartz) 29. Imagination and Creativity in the Law (Maksymilian Del Mar) 30. Imagination and Creativity in the Religious Realm (Neil Van Leeuwen) 31. Imagination and Creativity in Business (Eric Peterson) 32. Imagination and Creativity in Times of Crisis (Jennifer Fraser and Noah Stemeroff) Part V: Emerging Issues in Imagination and Creativity Research 33. Imagination, Creativity, and Aphantasia (Andrea Blomkvist) 34. Imagination, Creativity, and Neurodivergence (Sofia Ortiz-Hinojosa) 35. Imagination, Creativity, and Non-Human Animals (Henry Shevlin) 36. Imagination, Creativity, and Artificial Intelligence (Peter Langland-Hassan) 37. Collective Imagination and Collective Creativity (Nick Wiltsher) . (shrink)

Background: The concept of dignity is recognised as a fundamental right in many countries. It is embedded into law, human rights legislation and is often visible in organisations’ philosophy of care, particularly in aged care. Yet, many authors describe difficulties in defining dignity and how it can be preserved for people living in long term care. Objectives: In this article, Nordenfelt’s ‘four notions of dignity’ are considered, drawing on research literature addressing the different perspectives of those who receive, observe or (...) deliver care in the context of the long-term care environment. Methods: A review of the literature was undertaken using the terms ‘nursing homes’, ‘residential care’ or ‘long-term care’. The terms were combined and the term ‘human dignity’ was added. A total of 29 articles met the inclusion criteria from the United Kingdom (14), United States (2), Australia (1), Sweden (3), Hong Kong (2), Norway (3), Nordic (1), Taiwan (1), Netherlands (1). Ethical Considerations: Every effort has been made to ensure an unbiased search of the literature with the intention of an accurate interpretation of findings. Discussion: The four notions of dignity outlined by Nordenfelt provide a comprehensive description of the concept of dignity which can be linked to the experiences of people living in long-term care today and provide a useful means of contextualising the experiences of older people, their families and significant others and also of staff in long-term care facilities. Of particular interest are the similarities of perspectives of dignity between these groups. The preservation of dignity implies that dignity is a quality inherent in us all. This links directly to the exploration and conclusions drawn from the literature review. Conversely, promoting dignity implies that dignity is something that can be influenced by others and external factors. Hence, there are a number of implications for practice. Conclusion: We suggest that two of Nordenfelt’s notions, ‘dignity of identity’ and ‘dignity of Menschenwüde’, are a common thread for residents, family members and staff when conceptualising dignity within long-term care environments. (shrink)

There is reason for genuine puzzlement about Hume's aim in ‘The Natural History of Religion’. Some commentators take the work to be merely a causal investigation into the psychological processes and environmental conditions that are likely to give rise to the first religions, an investigation that has no significant or straightforward implications for the rationality or justification of religious belief. Others take the work to constitute an attack on the rationality and justification of religious belief in general. In contrast to (...) these views, I argue that Hume aims to establish two important claims in ‘The Natural History of Religion’. First, almost all popular religions, including popular monotheism, are deeply superstitious. Second, superstitious monotheism is incompatible with the variety of theism supported by the argument from design. This incompatibility puts significant pressure on the rational acceptability of popular religions. (shrink)

With the growing focus on prevention in medicine, studies of how to describe risk have become increasing important. Recently, some researchers have argued against giving patients “comparative risk information,” such as data about whether their baseline risk of developing a particular disease is above or below average. The concern is that giving patients this information will interfere with their consideration of more relevant data, such as the specific chance of getting the disease (the “personal risk”), the risk reduction the treatment (...) provides, and any possible side effects. I explore this view and the theories of rationality that ground it, and I argue instead that comparative risk information can play a positive role in decision-making. The criticism of disclosing this sort of information to patients, I conclude, rests on a mistakenly narrow account of the goals of prevention and the nature of rational choice in medicine. (shrink)

Most decisions in life involve ambiguity, where probabilities can not be meaningfully specified, as much as they involve probabilistic uncertainty. In such conditions, the aspiration to utility maximization may be self-deceptive. We propose “robust satisficing” as an alternative to utility maximizing as the normative standard for rational decision making in such circumstances. Instead of seeking to maximize the expected value, or utility, of a decision outcome, robust satisficing aims to maximize the robustness to uncertainty of a satisfactory outcome. That is, (...) robust satisficing asks, “what is a ‘good enough’ outcome,” and then seeks the option that will produce such an outcome under the widest set of circumstances. We explore the conditions under which robust satisficing is a more appropriate norm for decision making than utility maximizing. (shrink)

In many countries the debate over the role that physicians may play in ending life has been limited to the judiciary and other law making institutions, professional medical organizations; and academics. Because of their multidisciplinary and diverse membership, ethics committees may be a particularly appropriate venue through which these discussions can be expanded to include a much larger community. In addition, ethics committees generally act in only advisory capacities because they do not actually make decisions, so they may provide a (...) forum for open discussions in ways that the court and the medical boards cannot. (shrink)

Ecumenical views in metaethics hold that normative utterances express hybrid mental states, states which include both a cognitive and a conative component. The ecumenicist can have her cake and eat it too: the view reaps the benefits of both cognitivist and non-cognitivist theories of normative judgement. The conative component of normative judgements accounts for their necessary link with motivation and rational action. The cognitive component makes it possible for the ecumenicist to endorse expressivism without facing the most difficult Frege-Geach challenges. (...) Ridge (2014) provides a defence of ecumenical expressivism about practical normativity that is both ambitious and compelling. I discuss and try to challenge two (unrelated) parts of the view. In the first section, I’ll raise a question for Ridge’s strategy for addressing the Frege-Geach problem, and in particular his proposed recipe for how to interpret normative assertions of arbitrary logical complexity. Then I discuss Ridge’s defence of cognitivism about rationality. I try to highlight some considerations that make expressivism about theoretical and practical rationality attractive. (shrink)

Sartrean ontological intersubjectivity is often understood to be hostile and conflictive, and Sartrean dialectics is repeatedly interpreted through the lenses of the Hegelian master-slave dyad, translating into a conflictive theory of practical ensembles. Building on this, critics in the aftermath of 9/11 argued that 'terror' and 'revolutionary violence' introduced in Critique of Dialectical Reason as the anti-thesis of oppression underscored his anti-colonial writings and this gives us justification to think that Sartre might consider terrorism a form of revolutionary violence.With this (...) in mind, this paper does not deal with the bigger issue of Sartre's political position, but only aims to question the basis of reading Hegelian dialectics in Sartre's ontology of intersubjectivity and social ensembles. Revisiting the role of dialectics in his Search for a Method and Critique of Dialectical Reason, it reveals a Sartre who is critical of Hegelian dialectics, and establishes his intersubjectivity as more compatible with Heidegger's being-with-others rather than Hegel's being-for-others. (shrink)

A series of papers in Philosophy, Ethics and Humanities in Medicine (PEHM) have recently disputed whether non-heart beating organ donors are alive and whether non-heart beating organ donation (NHBD) contravenes the dead donor rule. Several authors who argue that NHBD involves harvesting organs from live patients appeal to.

Over the last decades, curator Nicolas Bourriaud has drawn significant inspiration for his writings on contemporary art from the theories of the Situationist International (SI), an avant-garde group in existence from 1957 until 1972. Mischaracterizing the SI’s concepts of the situation, détournement, and the dérive, Bourriaud claims to update these concepts with concepts of his own: relational aesthetics, detourage, and radicant aesthetics. This article identifies such misrepresentations and highlights the differences between Bourriaud’s paradigms and those of the SI. This contextual (...) restitution also provides an opportunity to examine Bourriaud’s general methodology of substituting conceptual formalism for art historical theory. Bourriaud’s publications repeatedly claim a historical materialist perspective on aesthetics, only to eventually eliminate this perspective; his use and abuse of Situationist theory is the foundational example for this pattern. More than the artworks showcased in Bourriaud’s exhibitions and referenced in his publications, his artistic paradigms describe and delineate his own philosophical sleight of hand. (shrink)

The menopause transition is associated with an increased risk of depressed mood. Preliminary evidence suggests that increased sensitivity to psychosocial stress, triggered by exaggerated perimenopausal estradiol fluctuation, may play a role. However, accurately quantifying estradiol fluctuation while minimizing participant burden has posed a methodological challenge in the field. The current pilot project aimed to test the feasibility of capturing perimenopausal estradiol fluctuation via 12 weekly measurements of estrone-3-glucuronide (E1G), a urinary metabolite of estradiol, using participant-collected urine samples in 15 euthymic (...) perimenopausal women ages 45-55 years. Furthermore, it aimed to correlate E1G fluctuation (standard deviation across the 12 E1G measurements) with weekly mood and cardiovascular, salivary cortisol, and subjective emotional responses to the Trier Social Stress Test (TSST) at weeks 4, 8 and 12. Protocol acceptability and adherence was high; furthermore, E1G fluctuation was positively associated with anhedonic depressive symptoms and weekly negative affect. E1G fluctuation was also associated with increased heart rate throughout the TSST as well as higher levels of rejection, anger, and sadness. E1G fluctuation was not significantly associated with TSST blood pressure or cortisol levels. This study suggests a feasible method of assessing estradiol fluctuation in the menopause transition and provides support for the hypothesis that perimenopausal estradiol fluctuation increases sensitivity to psychosocial stress and vulnerability to depressed mood. (shrink)

In Heidegger's phenomenological ontology and his critique of the 'metaphysics of subjectivity,' the world is understood not as an 'object' at the disposal of a 'subject,' but as a phenomenal 'nearness' given revelation in language. Heidegger's ontology of language relies upon the work of Friedrich Holderlin, whose poetry Heidegger understands as giving 'voice' to Being in a peculiar proximity. For Heidegger, Holderlin's articulations are not those of a subject 'expressing' a meaning , but rather those of a poet whose 'remembrance' (...) recalls a sense of Being metaphysics has forgotten. Heidegger argues that Holderlin's language is of Being, beyond the self as defined by humanist notions of subjectivity which reduce Being, along with beings, to the subject's objectifying examination. In 'dialogue' with poetic language, Heidegger's philosophy aims to achieve a genuine thinking of Being, as well as Gelassenheit, the stance of receptivity. ;Holderlin's philosophical writings, however, challenge some of Heidegger's views both of poetic language and of the self or subject implied by language. Holderlin offers a critique of Kantian and Fichtean transcendental idealism and a theory of poetic language as promising a nontranscendental grasp of the 'ideal,' 'spirit' , or Being. Holderlin's examination of the 'poetic I' involves both skepticism and utopiainism, in which a self is understood to encounter the world outside the auspices of possessive, determinative, or objectifying relations. Thus I show that Holderlin suggests a model of 'poetic subjectivity' which conforms to dimensions of Heidegger's critique of the modern subject, yet which also does not leave behind the self and the human concerns of that self In Holderlin a non-anthropocentric humanism is imagined, one which furthers the Gelassenheit dimensions of Heideggerian philosophy while subverting the political determinations of his aesthetic ontology. The work of Julia Kristeva, in which poetic language reveals the 'subject in process' and which recognizes in Holderlin a poetic dimension of modern subjectivity, is employed to further examine these insights. (shrink)

In this essay, I aim to engage Martin Heidegger’s and Karl Jaspers’s views of the tragic in critical dialogue in order to show that for both of these philosophers tragedy, in literature and in its philosophical interpretation, defines the relationships of thought to transcendence, of history to truth, I begin with an account of Jaspers’s treatment of the tragic, proceed to interpret Heidegger’s account of tragic poetry and his post-tragic notion of Gelassenheit, and finally outline the limitations of tragedy as (...) a model for historical truth, I will argue that the fact that these limitations are explicitly denoted and called for by Jaspers but are to some extent neglected by Heidegger is due to a difference between their philosophies with regard to the primacy, and perhaps their rival conceptions, of ontology. (shrink)

Erickson's conclusion that if basic tastes are not appropriate at one level, reference to labeled lines is inappropriate at any level, depends on matters of definition and scope. His population model mirrors Young's theory of color perception. However, there is evidence for distinct pathways to the cortex for two cone-opponent and one achromatic channel. Depending on the use made of key terms, sensory systems may display both across-fiber and labeled-line features.

For Situationist, theorist and film-maker Guy Debord, the aerial view reproduced the falsely objective world-view he called ‘the spectacle’. To counter its myth of an infinitely expandable, omniscient perspective, Debord focused on reducing views from above to ‘derisory documents’ of the social and the environmental through détournement in the two films he made while the Situationist International was in existence. The films engage critically with aerial photography as a hegemonic mode of indexical media, with the aerial view’s application as information (...) image and ornament, and with the formal phenomenon of ciné-mapping. This analysis suggests that the détournement Debord performs in and across these films can be best conceptualized as a critical optic that constitutes a practice of seeing, a mode of reception and a call to action in the social space beyond its aesthetic employ. As such, the optic of détournement is the contestational counterpart to the optic of the aerial view. This remains the case despite the contemporary complexity of photographic views from above and their increased abstraction of social agents and spaces. An alternative to the testimonial function of embodied photographic views, détournement as optic represents an indexical civil contract founded upon representational inadequacy. (shrink)

This research was made to see the different level of Self efficacy of managers based on their style of management conflict. Sample (N=90) was taken from non probability sampling technique. Data was collected from questioner of 90 participants and analyzed by using oneway anova from program SPSS12.0. The results shows F (2,237) = p 0,091, p>0, 05, which there is no difference level of self efficacy on the managers based on their style of management conflict.

Despite some recognition that Aboriginal women who have experienced breast cancer may have unique health needs, little research has documented the experiences of Aboriginal women from their perspective. Our main objective was to explore and to begin to make visible Aboriginal women's experiences with breast cancer using the qualitative research technique, photovoice. The research was based in Saskatchewan, Canada and participants were Aboriginal women who had completed breast cancer treatment. Although Aboriginal women cannot be viewed as a homogeneous group, participants (...) indicated two areas of priority for health‐care: (i) Aboriginal identity and traditional beliefs, although expressed in diverse ways, are an important dimension of breast cancer experiences and have relevance for health‐care; and (ii) there is a need for multidimensional support which addresses larger issues of racism, power and socioeconomic inequality. We draw upon a critical and feminist conception of visuality to interrogate and disrupt the dominant visual terrain (both real and metaphorical) where Aboriginal women are either invisible or visible in disempowering ways. Aboriginal women who have experienced breast cancer must be made visible within health‐care in a way that recognizes their experiences situated within the structural context of marginalization through colonial oppression. (shrink)

Title III of the Americans with Disabilities Act (ADA) grants people with disabilities access to public accommodations, including the offices of medical providers, equal to that enjoyed by persons without disabilities. The Department of Justice (DOJ) has unequivocally declared that the law requires effective communication between the medical provider and the Deaf patient. Because most medical providers are not fluent in sign language, the DOJ has recognized that effective communication calls for the use of appropriate auxiliary aids, including sign language (...) interpreters. The final decision on what to offer the Deaf patient is the doctor's, and under current DOJ regulations, the doctor does not have to consult with the patient or give "primary consideration" to the patient's choice of auxiliary aid as long as what the doctor offers results in effective communication. However, given the great variation in people's communication styles and skills, a standard, one-size-fits-all auxiliary aid would fail to achieve effective communication in many cases, harming not only that Deaf patient, but also the medical provider, who would be potentially liable for violating the ADA as well as hamstrung in getting accurate information for purposes of diagnosis and treatment. Moreover, most doctors are not savvy about Deafness and Deaf culture. Thus, the best way to ensure effective communication would be to require the medical provider to ask the Deaf patient for his or her choice of auxiliary aid and to give "primary consideration" to the patient's expressed choice of auxiliary aid. Such an approach is required under Title II of the ADA, which makes it mandatory for state and local governments to consult with people with disabilities and give "primary consideration" to the patient's choice of auxiliary aid. Given that there is no difference between a public doctor and a private doctor that would justify the two different approaches and that cost is not a factor, since under either title, a medical provider cannot pass on the costs to the person with a disability, the DOJ should revise its interpretation of Title III in order to bring in into line with its interpretation of Title II. To fail to do so would operate to frustrate both the letter and the spirit of the ADA. Until the DOJ brings the titles into line, the courts should decline to give controlling weight to the DOJ's interpretation of Title III. (shrink)

As ethics committees become involved in discussing the propriety of euthanasia and assisted suicide, and as healthcare providers begin to seriously consider whether they might ever have a role in hastening the dying process, many have looked to The Netherlands as the only real example of a nation that permits euthanasia in limited circumstances. Unfortunately, partisans in the Dutch debate have often written about the Dutch experience as advocates rather than as neutral observers. Some have argued that euthanasia, which, they (...) claim, is rarely actually practiced, is universally accepted within The Netherlands; others have reported that the Dutch social fabric has been rended irreparably by what they claim, is a practice far more widespread than is generally understood. The debate in the United States has also been colored by a misunderstanding of the legal regulation of euthanasia in The Netherlands. (shrink)