Pleasure, the defining object of kāmaśāstric scholarship, is harmonious sensory experience, the product of a “good fit” between the self and the world. It comes about when one moves in a world of fitting sense objects, and one has made oneself fit to enter that world. The bulk of kāmaśāstric literature is devoted to developing, enhancing, and enacting specific bodily and sensory capabilities in order to maximize one’s ability to affect and be affected by the world. This article examines the (...) model of subjectivity implied by kāmaśāstra, tracking two sorts of changes to the self assumed by this body of texts. First, it presents and analyzes the ways in which the social actors described in this literature come into being in and through the cultivation and performance of particular bodily and social acts; the “artifactual” nature of the self is presumed. Second, it considers the changing set of acts that are described and prescribed over the course of kāmaśāstric history, noting the increasing place of physiognomy and of magico-medical alterations of the body, and the elision of the social sphere of sensual activity. Finally, this article situates the kāmaśāstric model of subjectivity in relation to the larger śāstric project, drawing out the model of empiricism that it presupposes, and speculating upon the epistemological/ontological implications of kāmaśāstra as a science. (shrink)

The idea that perceptual experience is transparent is generally used by naïve realists and externalist representationalists to promote an externalist account of the metaphysics of perceptual experience. It is claimed that the phenomenal character of our perceptual experience can be explained solely with reference to the externally located objects and properties which (for the representationalist) we represent, or which (for the naïve realist) partly constitute our experience. Internalist qualia theorists deny this, and claim that the phenomenal character of our perceptual (...) experience is internally constituted. However, my concern in this paper is not with the metaphysical debate, but with transparency as a phenomenological feature of perceptual experience. Qualia theorists have presented a number of examples of perceptual experiences which, they claim, do not even seem to be transparent; these experiences involve objects or properties which seem to be internally realized. I argue, contrary to the qualia theorist’s claim, that the phenomenal character of perceptual experience can in fact be characterized solely with reference to externally located objects and properties, and the sense in which some features of our perceptual experiences do not seem external is due to cognitive, not perceptual, phenomenology. (shrink)

Lorraine Daston ha señalado la influencia que The emergence of probability de Ian Hacking ha tenido en su trayectoria intelectual y en su elección de la etiqueta epistemología histórica para describir su trabajo. Hacking, por su parte, ha respondido a estos señalamientos que, en primer lugar, Daston y sus colegas no hacen epistemología, sino que más bien estudian conceptos epistemológicos como objetos que evolucionan y mutan; en segundo lugar, que su trabajo sobre la probabilidad no es epistemología histórica sino, en (...) todo caso, lo que él llama metaepistemología histórica o, mejor aún, ontología histórica. En el presente trabajo, analizo en qué forma entienden Daston y Hacking el tipo de investigación que denominan respectivamente epistemología y metaepistemología histórica, y exploro sus convergencias y divergencias con el fin de establecer posibles relaciones, intereses y antecedentes compartidos. Por último, sostengo que la obra de Hacking puede ser visualizada como resultado de investigaciones que caracterizan a la epistemología histórica, como consecuencia de su interés, estimulado por la lectura de Michel Foucault, en el análisis de las condiciones históricas de posibilidad para la emergencia de conceptos y objetos científicos. (shrink)

My first aim in this paper is to show that the transparency claim cannot serve the purpose to which it is assigned; that is, the idea that perceptual experience is transparent is no help whatsoever in motivating an externalist account of phenomenal character. My second aim is to show that the internalist qualia theorist's response to the transparency idea has been unnecessarily concessive to the externalist. Surprisingly, internalists seem to allow that much of the phenomenal character of perceptual experience depends (...) essentially (and not just causally) upon externally located properties. They argue that we can also be aware of internal, non-intentional qualia. I present an alternative response the internalist can make to the transparency claim: phenomenal character is wholly internal, and seeming to be aware of externally located properties just is being aware of internally constituted experiential features. (shrink)

One of Mark Textor’s main aims in Brentano’s Mind is to refute Brentano’s claim that intentionality – the capacity our mental acts have for being of, about, or directed on something – is the mark of the mental. I defend the view that Brentano analysed intentionality in terms of intentional inexistence (and so wasn’t an intentionality primitivist as Textor suggests). And I argue that we can regard intentionality as being the mark of the mental, but only if we give a (...) non-relational analysis of the idea of intentional inexistence. Textor objects to an analysis of intentionality in terms of intentional inexistence for failing to account for the relationship between the object our mental act is directed on, and the ‘immanent’ or ‘inexistent’ object which all mental acts contain. I claim that this problem doesn’t arise if the object our mental act is directed on just is the immanent/ inexistent object. I argue that Brentano (at least sometimes) seems to identify the two. I then offer my own view of intentionality according to which our mental acts are directed on immanent/ inexistent objects, and that ‘directedness’ should be understood non-relationally. (shrink)

All non-relational views of perceptual experience face Jackson's famous many-property problem. I argue that the original problem, and the existing responses to it, have focused too closely on the controversial terminology for which adverbialism is best known. We can also direct Jackson's many-property problem explicitly onto the adverbialist's metaphysics, generating a new challenge. The responses contemporary adverbialists and non-relationalists have made to the original objection are not successful against this challenge. We need a new non-relational account. I sketch an outline (...) of a new theory, and motivate the view by explaining how it can respond successfully to this additional challenge. -/- . (shrink)

European Journal of Philosophy, EarlyView.

The view that physical objects do not, in fact, possess colour properties is certainly the dominant position amongst scientists working on colour vision. It is also a reasonably popular view amongst philosophers. However, the recent philosophical debate about the metaphysical status of colour properties seems to have taken a more realist turn. In this article, I review the main philosophical views – eliminativism, physicalism, dispositionalism and primitivism – and describe the problems they face. I also examine how these views have (...) been classified and suggest that there may be less disparity between some of these positions than previously thought. (shrink)

Externalist representationalism is touted as a superior rival to naïve realism, and yet a careful analysis of the externalist representationalist's analysis of our ordinary perceptual experiences shows the view to be far closer to naïve realism than we might have expected. One of the central advertised benefits of representationalist views in general is that they are compatible with the idea that ordinary, illusory and hallucinatory perceptual experiences are of the same fundamental kind. Naïve realists are forced to deny the ‘common (...) fundamental kind claim’ and adopt disjunctivism. However, I argue that externalist representationalism is also a version of disjunctivism. Consequently, one of the main rivals to naïve realism turns out not to be a rival at all. (shrink)

El problema del origen de la vocación en el pensamiento de José Ortega y Gasset puede abordarse desde dos perspectivas de diversa profundidad: la primera,referida al fundamento de la vocación en el sujeto; la segunda, sobre la posibilidad de una causa de la vocación que sea exterior al sujeto mismo. La primera vía nos llevará a descubrir que la vocación surge de la más individual de nuestras dimensiones: el alma. Ésta es la sede de nuestros sentimientos, entre los cuales el (...) amor se manifiesta como el sentimiento fundamental, principio de todos los demás. Así, el problema del origen de la vocación en el sujeto encuentra,desde la comprensión del sentimiento amoroso, su pleno significado. La segunda vía sólo permite realizar una reflexión personal, pues el mismo Ortega deja en suspenso la cuestión que en ella plantea. (shrink)

BackgroundClinical ethics support aims to support health care professionals in dealing with ethical issues in clinical practice. Although the prevalence of CES is increasing, it does meet challenges and pressing questions regarding implementation and organization. In this paper we present a specific way of organizing CES, which we have called integrative CES, and argue that this approach meets some of the challenges regarding implementation and organization.MethodsThis integrative approach was developed in an iterative process, combining actual experiences in a case study (...) in which we offered CES to a team that provides transgender health care and reflecting on the theoretical underpinnings of our work stemming from pragmatism, hermeneutics and organizational and educational sciences.ResultsIn this paper we describe five key characteristics of an integrative approach to CES; 1. Positioning CES more within care practices, 2. Involving new perspectives, 3. Creating co-ownership of CES, 4. Paying attention to follow up, and 5. Developing innovative CES activities through an emerging design.ConclusionsIn the discussion we compare this approach to the integrated approach to CES developed in the US and the hub and spokes strategy developed in Canada. Furthermore, we reflect on how an integrative approach to CES can help to handle some of the challenges of current CES. (shrink)

This book provides rigorous analyses of Deleuze's writings on theatre practitioners such as Artaud, Beckett and Carmelo Bene, as well as offering innovative ...

Os sites institucionais das universidades são ferramentas importantes para que os estudantes acessem as informações referentes à instituição. Espera-se que as informações distribuídas nos sites sejam de fácil acesso e contemplem informações completas. Considera-se o cuidado com a saúde mental discente um assunto muito importante, mas pouco explorado e/ou investido. Esse estudo tem por objetivo problematizar e discutir sobre os serviços de saúde mental discente encontrados através das informações apresentadas nos sites institucionais das universidades e avaliar a facilidade de acesso (...) às informações. Foram escolhidas 11 universidades federais da região sul do Brasil por amostra de conveniência, sendo uma pesquisa qualitativa onde foi utilizado o método descritivo e interpretativo com o auxílio da etnografia virtual para construção dos dados. Ao longo da pesquisa, percebeu-se uma dificuldade em encontrar informações sobre suporte à saúde mental e informações completas sobre os serviços estudados. Durante o estudo houve o questionamento sobre a necessidade de pensar a saúde mental discente além do viés biomédico centralizado em dificuldades cognitivas e/ou possíveis adoecimentos no meio acadêmico. Existe uma urgência de criar propostas de prevenção e promoção à saúde mental universitária ampliando os campos de atuação do psicólogo escolar. (shrink)

Laura Hengehold presents a new, Deleuzian reading of Simone de Beauvoir's phenomenology, the place of recognition in The Second Sex, the philosophical issues in her novels, the important role of her student diaries and her early interest in Bergson and Leibniz.

René Descartes is best remembered today for writing 'I think, therefore I am', but his main contribution to the history of ideas was his effort to construct a philosophy that would be sympathetic to the new sciences that emerged in the seventeenth century. To a great extent he was the midwife to the Scientific Revolution and a significant contributor to its key concepts. In four major publications, he fashioned a philosophical system that accommodated the needs of these new sciences and (...) thereby earned the unrelenting hostility of both Catholic and Calvinist theologians, who relied on the scholastic philosophy that Descartes hoped to replace. His contemporaries claimed that his proofs of God's existence in the Meditations were so unsuccessful that he must have been a cryptic atheist and that his discussion of skepticism served merely to fan the flames of libertinism. This is the first biography in English that addresses the full range of Descartes' interest in theology, philosophy and the sciences and that traces his intellectual development through his entire career. (shrink)

David Papineau develops a new argument against representationalism, centering on the idea that sensory experiences are essentially representational on this view. He defends his own “qualitative view” according to which sensory experiences are only contingently representational. I discuss his main argument against essentialist representationalism and then provide two challenges for his positive account. First, Papineau's theory faces a dilemma when it comes to explaining the contents of our perceptual beliefs in situations where the conscious character of sensory experience comes apart (...) from what it represents. Second, we may need to abandon the idea that sensory experiences are assessable for veridicality. (shrink)

The idea that we can perceive absences is becoming increasingly popular in contemporary philosophy of mind, and seeing empty space and hearing silence are alleged to be two paradigmatic examples. In this paper, I remain neutral over the question of whether empty space experiences and experiences of silence are genuinely perceptual phenomena, however, I argue that these experiences do not qualify as absence experiences. Consequently, our experiences of empty space and silence cannot be appealed to as proof of the perceptual (...) view of absence experience. (shrink)

ONE Introduction Rene Descartes is, in many ways, a victim of his own success as a philosopher. He notoriously wrote a small number of readily accessible, ...

Externalist representationalists claim that the phenomenal character of a visual perceptual experience is determined by the representational content of that experience. Their deployment of the idea that perceptual experience is transparent shows that they account for representational content with reference to the properties which are represented – the properties out there in the world. I explain why this commits the externalist representationalist to objectivism and realism about colour properties. Colour physicalism has proved to be the position of choice for externalist (...) representationalists. However, my aim in this paper is to demonstrate that the proponent of the view which combines externalist representationalism with colour physicalism is unable to account for the phenomenal character of colour hallucination. (shrink)

Abstract:There is debate about the ontological status of conventional entities in Abhidharma thought. Buddhist texts often draw a distinction between two different kinds of entities, ultimately real entities (paramārtha-sat) and conventionally real entities (saṃvṛti-sat), but are often unclear about what the distinction entails. The debate about whether past and future dharmas are ultimately real reveals that Sam.ghabhadra and Vasubandhu—two prominent Abhidharma philosophers—fundamentally disagree about whether reality consists in one or many modes of being. Saṃghabhadra's Sarvāstivāda position is best understood as (...) the ontologically pluralist view that a dharma can enjoy three distinct but equally fundamental temporal modes of being. Vasubandhu's position is that reality is univocal, that everything is real in the same sense. Because Saṃghabhadra is a pluralist and Vasubandhu is not, Saṃghabhadra affirms the reality of conventional entities whereas Vasubandhu does not. (shrink)

Buddhist philosophers draw a distinction between two kinds of entities: ultimately real entities and conventionally real entities. Among Abhidharma Buddhist philosophers, who accept the fundamental existence of ultimately real entities, there is a debate over the existential status of conventionally real entities. The most prevalent interpretation of the general Abhidharma position is an anti-realist one: conventionally real entities do not exist. Here, however, I will argue that there is at least one Abhidharma philosopher who is not an anti-realist about conventionally (...) real entities. Saṅghabhadra, a fifth-century CE Indian Buddhist philosopher belonging to the Vaibhāṣika-Sarvāstivāda tradition of Abhidharma Buddhism, offers an account of conventionally real entities that takes them to be real. According to him, conventional entities exist, although in a derivative and degenerate way—a way that is supervenient on and grounded in what is ultimately real. Saṅghabhadra’s view substantiates, in his specific case, Kris McDaniel’s argument that Abhidharma accounts of conventional reality are profitably interpreted as the view that conventional entities exist but enjoy a mode of being that is distinct from the fundamental mode of being enjoyed by ultimately real entities. In what follows, I will argue that the pluralist framework that McDaniel lays out for understanding the mode of being that non-fundamental entities enjoy fits well with and makes the most sense of, the account of conventional entities offered by Saṅghabhadra. (shrink)

Clemente de Alejandría fundó la filosofía cristiana demostrando que fe y filosofía son verdaderamente complementarias. Nacido a mediados del siglo II, inauguró la convergencia y alianza entre el cristianismo y la cultura griega. Sus obras poseen un valor inestimable dentro de la literatura eclesiástica y de la filosofía cristiana de los primeros siglos de la Iglesia. El presente estudio aborda desde la antropología filosófica el pensamiento de Clemente de Alejandría sobre el matrimonio cristiano. Es cierto que el matrimonio no constituye (...) uno de los temas centrales en las obras del autor cristiano, no obstante, dedicó gran parte del tercer libro de los Stromata a refutar doctrinas heréticas surgidas en torno al matrimonio. Este trabajo presenta una reflexión de tipo filosófico sobre los textos que se encuentran en las obras de Clemente de Alejandría en las que fundamenta su visión sobre el matrimonio. La finalidad, características, dignidad del matrimonio así como las segundas nupcias son algunas de las cuestiones que se tratan en este estudio desde la antropología filosófica. (shrink)

This study explores corporate social responsibility (CSR) by conducting a cross-cultural analysis of communication of CSR activities in a total of 16 U.S. and European corporations. Drawing on previous research contrasting two major approaches to CSR initiatives, it was proposed that U.S. companies would tend to communicate about and justify CSR using economic or bottom-line terms and arguments whereas European companies would rely more heavily on language or theories of citizenship, corporate accountability, or moral commitment. Results supported this expectation of (...) difference, with some modification. Specifically, results indicated that EU companies do not value sustainability to the exclusion of financial elements, but instead project sustainability commitments in addition to financial commitments. Further, U.S.-based companies focused more heavily on financial justifications whereas EU-based companies incorporated both financial and sustainability elements in justifying their CSR activities. In addition, wide variance was found in both the prevalence and use of specific CSR-related terminology. Cross-cultural distinctions in this use create implications with regard to measurability and evidence of both strategic and bottom-line impact. Directions for further research are discussed. (shrink)

The prevalence of Clinical ethics support services is increasing. Yet, questions about what quality of CES entails and how to foster the quality of CES remain. This paper describes the development of a national network, which aimed to conceptualize and foster the quality of CES in the Netherlands simultaneously. Our methodology was inspired by a responsive evaluation approach which shares some of our key theoretical presuppositions of CES. A responsive evaluation methodology engages stakeholders in developing quality standards of a certain (...) practice, instead of evaluating a practice by predefined standards. In this paper, we describe the relationship between our theoretical viewpoint on CES and a responsive evaluation methodology. Then we describe the development of the network and focus on three activities that exemplify our approach. In the discussion, we reflect on the similarities and differences between our approach and other international initiatives focusing on the quality of CES. (shrink)

We began writing the first edition of this textbook in 2006, soon after a wave of major corporate scandals had shaken the financial world. Headlines made the companies involved in these ethical scandals household names: Enron, WorldCom, Arthur Andersen, KPMG, J.P. Morgan, Merrill Lynch, Morgan Stanley, Citigroup, Salomon Smith Barney. At that time, we suggested that, in light of such significant cases of financial fraud, mismanagement, criminality, and deceit, the relevance of business ethics could no longer be questioned.

Philosophers of perception have a notoriously difficult time trying to account for hallucinatory experiences. One surprisingly quite popular move, and one that cross-cuts the representationalism/relationalism divide, is to say that hallucinations involve an awareness of uninstantiated properties. In this paper, I provide a new argument against this view. Not only are its proponents forced to classify many hallucinations as veridical, such experiences turn out to be necessarily veridical. In addition, I show that representationalists who endorse the uninstantiated property view must (...) reject the common fundamental kind claim and adopt disjunctivism, and naïve realists/relationalists must radically modify their disjunctivism: The distinction between ‘veridical’ and ‘hallucinatory’ will no longer track a metaphysical distinction between the relevant experiences. (shrink)

Plato’s Timaeus provides a significant, original account of diseases afflicting the body and soul. The causes of disease are explained according to the same physical principles that account for the motion of the four elements in the universe. As a result, medical expertise concerning the microcosm of the human body depends on cosmological expertise concerning the macrocosm of the universe. in addition, the methods of division and collection (diairesis and sunagōgē) that Plato uses in other late dialogues are employed in (...) the Timaeus to classify ailments according to differences in their dunamis. Each of the three main kinds of disease is caused by a unique kind of bodily motion, which explains why the same body parts, humours, and elements are involved in multiple kinds of disease. (shrink)

Ecological restoration and native landscaping are increasing, particularly in the American Midwest, where they form part of the area's history and culture of conservation. But practitioners rarely pause to ask philosophical questions related to categories of native and invasive or human control and harmony with nature. This article brings philosophy into conversation with practice, using members of Wild Ones Native Landscaping, a non-profit headquartered in Neenah, WI, as a case study. Philosophers and ethicists who are studying Ecological Restoration and Native (...) Landscaping can learn valuable lessons - in practicality, aesthetics and flexibility - from practitioners such as the Wild Ones. (shrink)

Socioeconomic inequality is perpetuated and exacerbated by an overlooked yet serious epidemic of time theft: the act of causing others to lose their time without adequate cause, compensation, or consent. We explain why time theft goes unnoticed, how it drives socioeconomic inequality, and what businesses and policymakers can do to address it.

This article analyses ethnographic material gathered in Sweden amongst dancers in the Church of Sweden. With the help of the writings of Sarah Coakley and Simone Weil I explore if, and how, dancing could be considered a contemplative practice in the Christian traditions of the Latin West.

This paper draws on the philosophies of Maurice Merleau‐Ponty and Hannah Arendt in order to explore the nature of free action. Part one outlines three familiar ways in which we often understand the nature of freedom. Part two argues that these common understandings of freedom are rooted in impoverished conceptions of time and subjectivity. Part three engages with Arendt’s conception of natality alongside Merleau‐Ponty’s conception of expression in order to argue that the freely acting self draws in improvisational manners on (...) the resources of a shared past in order to open unprecedented spaces of meaning for the future, and in so doing at once discovers and institutes herself as the self that she is. Part four draws on an example of anti‐oppressive political action in order to argue that free action not only has the power to inaugurate new spaces of shared meaning for the future, but also to change the sens of the shared past. By the same token, free action is vulnerable in its ontological status and ethical meanings to the events and judgments of the future. Part five argues with both Merleau‐Ponty and Arendt that ethical‐political actors can do no better than to cultivate a political virtù while facing up to the inherently transgressive dimensions of free action in a shared historical world. (shrink)

René Descartes is best remembered today for writing 'I think, therefore I am', but his main contribution to the history of ideas was his effort to construct a philosophy that would be sympathetic to the new sciences that emerged in the seventeenth century. To a great extent he was the midwife to the Scientific Revolution and a significant contributor to its key concepts. In four major publications, he fashioned a philosophical system that accommodated the needs of these new sciences and (...) thereby earned the unrelenting hostility of both Catholic and Calvinist theologians, who relied on the scholastic philosophy that Descartes hoped to replace. His contemporaries claimed that his proofs of God's existence in the Meditations were so unsuccessful that he must have been a cryptic atheist and that his discussion of skepticism served merely to fan the flames of libertinism. This is the first biography in English that addresses the full range of Descartes' interest in theology, philosophy and the sciences and that traces his intellectual development through his entire career. (shrink)

This major new study of Descartes explores a number of key issues, including his use of experience and reason in science; the metaphysical foundations of Cartesian science; the Cartesian concept of explanation and proof; and an empiricist interpretation of the _Regulae_ and the _Discourse_. Dr. Clarke argues that labels such as empiricism and rationalism are useless for understanding Descartes because, at least in his scientific methodology, he is very much an Aristotelian for whom reflection on ordinary experience is the primary (...) source of scientific hypotheses. Descartes traditionally has been presented as a classic example of rationalism in science, especially by philosophers who concentrated their attention on the _Meditations_ or the _Discourse_. A different perspective is gained by reading Descartes as a practicing scientist and by examining his scientific work and correspondence with other seventeenth-century scientists. These texts suggest that the author relies very much on experience, and in some cases on scientific experiments to support his theories or to dispute those of others. Descartes scientific practice is even consistent with a less rationalistic interpretation of the _Regulae_ and the _Discourse_ than is normally defended. (shrink)

Background Intensivists must provide enough analgesia and sedation to ensure dying patients receive good palliative care. However, if it is perceived that too much is given, they risk prosecution for committing euthanasia. The goal of this study is to develop consensus guidelines on analgesia and sedation in dying intensive care unit patients that help distinguish palliative care from euthanasia. Methods Using the Delphi technique, panelists rated levels of agreement with statements describing how analgesics and sedatives should be given to dying (...) ICU patients and how palliative care should be distinguished from euthanasia. Participants were drawn from 3 panels: 1) Canadian Academic Adult Intensive Care Fellowship program directors and Intensive Care division chiefs (N = 9); 2) Deputy chief provincial coroners (N = 5); 3) Validation panel of Intensivists attending the Canadian Critical Care Trials Group meeting (N = 12). Results After three Delphi rounds, consensus was achieved on 16 statements encompassing the role of palliative care in the intensive care unit, the management of pain and suffering, current areas of controversy, and ways of improving palliative care in the ICU. Conclusion Consensus guidelines were developed to guide the administration of analgesics and sedatives to dying ICU patients and to help distinguish palliative care from euthanasia. (shrink)

ABSTRACT Against empiricist and rationalist prejudices concerning the nature of issues related to “mental health,” this article offers a phenomenological account of identity as developed in a meaningful system with the environment or world. Drawing on the work of Merleau-Ponty and Dewey, I argue that behavioral and emotional health and illness must be understood in terms of the plasticity or rigidity, respectively, of the individual's responses in the face of new and threatening environmental demands. However, individual plasticity and rigidity are (...) not given qualities of the individual but are themselves developed in healthy or unhealthy interpersonal environments. I discuss three cases of emotional and behavioral trouble in order to explore the manner in which unhealthy self-environment systems can undermine individuals' powers of adaptability and growth. (shrink)

While committed to the view that Buddhist Reductionism offers the best account of the Abhidharma distinction of the two truths, Siderits (2009) argues that Buddhist Reductionism has the surprising consequence of making itself inexpressible. This inexpressibility follows from the semantic insulation between conventional and ultimate discourses that Siderits argues is required in order to preserve classical logic for both types of discourse, avoiding contradiction and bivalence failure. I argue that inexpressibility is a problematic consequence that threatens to constitute a reductio (...) of Buddhist Reductionism. (shrink)

In this paper, we examine the drivers involved in an alternative business model: cross-sector social partnerships between for-profit, predominantly multinational corporations and nonprofit organizations. We explore these cross-sector social partnerships from the perspective of these primary stakeholders, examining the questions of power differentials and the definitions and determinants of success. In order more deeply to understand these drivers, we review the evolution of the concept of “value” and the perception of the value that each stakeholder brings to the partnership. We (...) then describe and offer the results of an empirical, qualitative study of 18 CSSPs, where we analyze each partner's representations of success, outcomes sought and distinctions in determinants of value within the partnerships. (shrink)

Essays and articles in the November‐December 2022 issue of the Hastings Center Report explore the complexities of medical decision‐making. A case‐study essay, for example, argues that the dismaying decision to perform resuscitation efforts on a patient who had obviously been dead for some time can be understood in the context of the harmful practice of defensive medicine. A narrative essay concerns whether an adolescent with locked‐in syndrome should be asked her wishes about life‐sustaining interventions, and the articles illuminate the ethical (...) value of the parental role in pediatric decision‐making, an array of ways in which patient decision‐making is interdependent, and the limitations of measures designed to evaluate the quality of a patient's decision and decision‐making process. (shrink)

A collection of essays on the approaches and applications of Deleuze's philosophy to the bodyUsing a variety of contemporary cultural, scientific and philosophical lines of enquiry, the contributors produce a truly multidisciplinary view of the Deleuzian body, inviting us to look afresh at art, movement and literature.The Deleuzian body is not necessarily a human body, but the lines of enquiry here all illuminate the idea of the human body and thinking about formation, origins and becoming in relation to power, creativity (...) and affect. (shrink)