of (from British Columbia Philosophy Graduate Conference) In response to the “Causal Drainage” objection to his Supervenience Argument, Kim introduces micro-based properties and argues that their presence prohibits any causal drainage between metaphysical levels. Noordhof disagrees and instead argues that the causal powers of the �micro-bases� of micro-based properties seem to preempt the causal powers of micro-based properties, in much the same way as Kim claims the powers of subvening base properties preempt the powers of supervenient properties. Thus Noordhof argues (...) that the causal powers of higher-level micro-based properties still seem to drain downward to their lower-level micro-bases. In this paper I will defend Noordhof and argue that in fact this drainage is due to the fact that micro-based properties seem to supervene on their micro-bases. I thus argue that micro-based properties fall victim to the very same Supervenience Argument that Kim himself presents and I conclude that even micro-based properties turn out to be causally impotent if Kim�s Supervenience Argument is sound. (shrink)

The ICD-11 personality disorder model is the first fully dimensional assessment of personality pathology. It consists of a personality disorder dysfunction-severity dimension, which encompasses both self- and interpersonal dysfunction, and six optional qualifiers for five prominent personality traits—Negative Affectivity, Detachment, Dissociality, Disinhibition, and Anankastia —plus a borderline pattern that is defined by the criteria of DSM-IV borderline PD. This article reports on the development of a new self-report measure to assess self- and interpersonal dysfunction and the five trait qualifiers. It (...) is the first comprehensive measure of the ICD-11 PD model in that it is the only one to include both PD dysfunction-severity as well as trait scales and because it is based on the Clinical Description and Diagnostic Guidelines, which are more detailed than the “statistical” model description that is currently on the ICD-11 website. The authors wrote 992 items and then reduced the pool to 300 items by eliminating redundancy and selecting the consensus best few items for each subconstruct. Data were collected using an online sample of 383 Prolific workers. Using exploratory factor analysis, seven domain scales were developed, each of which contained two to four scales assessing components of the domain. These preliminary scales’ psychometrics were excellent, as were the domains’ and their components’ convergent and discriminant validity, with a few generally minor exceptions. Structural analyses at the component level revealed a three-factor structure consisting of two moderately correlated Internalizing factors, one centered on Self Dysfunction with two NA components and a DSN component and the other on Interpersonal Dysfunction with DET and ANK components; as well as an Externalizing factor with DSL and a DSN component that was uncorrelated with the other two factors. Two aspects of the results in particular are striking: ANK was not the opposite end of a DSN dimension, but rather contributed to an Internalizing Interpersonal Dysfunction dimension and DSN had both an Internalizing and an Externalizing component. Implications of the findings and study limitations are discussed. (shrink)

Since scholarly interest in corporate social responsibility (CSR) has primarily focused on the synergies between social and economic performance, our understanding of how (and the conditions under which) companies use CSR to produce policy outcomes that work against public welfare has remained comparatively underdeveloped. In particular, little is known about how corporate decision-makers privately reconcile the conflicts between public and private interests, even though this is likely to be relevant to understanding the limitations of CSR as a means of aligning (...) business activity with the broader public interest . This study addresses this issue using internal tobacco industry documents to explore British-American Tobacco’s (BAT) thinking on CSR and its effects on the company’s CSR Programme. The article presents a three-stage model of CSR development, based on Sykes and Matza’s theory of techniques of neutralization, which links together: how BAT managers made sense of the company’s declining political authority in the mid-1990s; how they subsequently justified the use of CSR as a tool of stakeholder management aimed at diffusing the political impact of public health advocates by breaking up political constituencies working towards evidence-based tobacco regulation; and how CSR works ideologically to shape stakeholders’ perceptions of the relative merits of competing approaches to tobacco control. Our analysis has three implications for research and practice. First, it underlines the importance of approaching corporate managers’ public comments on CSR critically and situating them in their economic, political and historical contexts. Second, it illustrates the importance of focusing on the political aims and effects of CSR. Third, by showing how CSR practices are used to stymie evidence-based government regulation, the article underlines the importance of highlighting and developing matrices to assess the negative social impacts of CSR. (shrink)

Federal regulations in the United States have shaped Institutional Review Boards to focus on protecting individual human subjects. Health services research studies focusing on healthcare institutions such as hospitals or clinics do not have individual human subjects. Since U.S. federal regulations are silent on what type of review, if any, these studies require, different IRBs may approach similar studies differently, resulting in undesirable variation in the review of studies focusing on healthcare institutions. Further, although these studies do not focus on (...) individual human subjects, they may pose risks to participating institutions, as well as individuals who work at those institutions, if identifying information becomes public. (shrink)

Deception is a reasonably common part of daily life that society sometimes demonstrates a degree of acceptance of, and occasionally people are very willing to be deceived. But can a computer identify deception and distinguish it from that which is not deceptive? We explore deception in various guises, differentiating it from lies, and highlighting the influence of medium and message in both deception and its detection. Our investigations to date have uncovered disagreements relating to the measurements of such cues, and (...) variations in interpretations, as could be problematic in building a deception detection system. (shrink)

��Disoriented 4-year-old children use a distinctive container to locate a hidden object, but do they reorient by this information? We addressed this question by testing children’s search for objects in a circular room containing one distinctive and two identical containers. Children’s search patterns provided evidence that the distinctive container served as a direct cue to a hidden object’s location, but not as a directional signal guiding reorientation. The findings suggest that disoriented children’s search behavior depends on two distinct processes: a (...) modular reorientation process attuned to the geometry of the surface layout and an associative process linking landmarks to specific locations. (shrink)

In this paper we investigate composition models of incarnation, according to which Christ is a compound of qualitatively and numerically different constituents. We focus on three-part models, according to which Christ is composed of a divine mind, a human mind, and a human body. We consider four possible relational structures that the three components could form. We argue that a ‘hierarchy of natures’ model, in which the human mind and body are united to each other in the normal way, and (...) in which they are jointly related to the divine mind by the relation of co-action, is the most metaphysically plausible model. Finally, we consider the problem of how Christ can be a single person even when his components may be considered persons. We argue that an Aristotelian metaphysics, according to which identity is a matter of function, offers a plausible solution: Christ's components may acquire a radically new identity through being parts of the whole, which enables them to be reidentified as parts, not persons. (shrink)

This conversation between two scholars of international law focuses on the contemporary realities of feminist analysis of international law and on current and future spaces of resistance. It notes that feminism has moved from the margin towards the centre, but that this has also come at a cost. As the language of women’s rights and gender equality has travelled into the international policy worlds of crisis management and peace and security, feminist scholars need to become more careful in their analysis (...) and find new ways of resistance. While noting that we live in dangerous times, this is also a hopeful discussion. (shrink)

Contents/Inhalt: Preface. Vorwort. Abbreviations/Siglen. I. JASPERS ON WORLD PHILOSOPHY AND WORLD HISTORY OF PHILOSOPHY/JASPERS ÜBER WELT-PHILOSOPHIE UND WELTGESCHICHTE DER PHILOSOPHIE. Nekrolog von Karl Jaspers selbst verfaßt. Obituary by Karl Jaspers himself. Karl JASPERS: Weltgeschichte der Philosophie - Zweites Buch: Geschichte der Gehalte: Einleitung. Karl JASPERS: World History of Philosophy - Second Volume: History of the Substantive Contents of Philosophic Thought. Introduction. II. INTRODUCTION/EINLEITUNG. Leonard H. EHRLICH: Opening Remarks. Introduction of Jeanne Hersch, Honorary President of the Conference. Jeanne HERSCH: Von der (...) Wirkung einer "philosophia negativa". III. LEGACY AND TASK. VERMÄCHTNIS UND AUFGABE. Leonard H. EHRLICH: Ausblick: Vernunft, Geist, Geschichte. Sawako HANYU: the Concept of the "Encompassing" in World Philosophy. Andreas RINOFNER: Periechontologie und Weltgeschichte der Philosophie. Systematische Bemerkungen zu einem aufschlußreichen Verhältnis. Richard WISSER: Projekt und Vision einer "Weltgeschichte der Philosophie" und "Weltphilosophie" als Folgen der "Grundverfassung" von Karl Jaspers. IV. DIMENSIONS OF COMMUNICATION/RÄUME DER KOMMUNIKATION. Andreas CESANA: Grenzen der Rationalität und Kommunikation. Brenio ONETTO-BÄCHLER: Existentielle Kommunikation bei Jaspers. Czes_awa PIECUCH: Es ist gleichgültig, wer die Wahrheit ausspricht. Über die Uneigennützigkeit der existentiellen Kommunikation. Oswald O. SCHRAG: Existence, Existenz, and Social Organization. Vladimir KATASONOV: The Gadfly, Stinging the Sluggish Horse: The Socratic Mission of Jaspers's Philosophy. V. COMMUNICATIVE WORLD HISTORY OF PHILOSOPHY/KOMMUNIKATIVE WELTGESCHICHTE DER PHILOSOPHIE. Albrecht KIEL: Die Weisen des Umgreifenden, die der Mensch ist: Wege zu Jaspers' Periechontologie. Maria Luisa BASSO: K. Jaspers - N. Berdiaeff: une confrontation entre deux philosophies de l'histoire. Convergence et divergence d'affirmations. Inigo BOCKEN: Kommunikation und Mutmaßung. Versuch eines Vergleichs zwischen Jaspers' Idee einer Philosophie der Kommunikation und Nikolaus von Kues' Kunst der Mutmaßungen. Boles_aw ANDRZEJEWSKI: Jaspers' Stellung zur Romantik im Lichte seiner Sprachphilosophie. Endre KISS: Karl Jaspers' Auslegung Nietzsches als eines Metaphysikers der Immanenz. Danièle MOYAL-SHARROCK: Genie et Folie selon Jaspers. Milan UZELAC: The World and Existence. Pablo LÓPEZ-LÓPEZ: Das Studium der Philosophie als Studium der Weltgeschichte der Philosophie. VI. COMMUNICATIVE WORLD PHILOSOPHY: EAST AND WEST/KOMMUNIKATIVE WELTPHILOSOPHIE: OST UND WEST. Wonjae LEE: Karl Jaspers und das Weltproblem des interreligiösen Dialogs. Silvia MARZANO: Comunicazione mondiale, kantismo e frattura dell'essere in Karl Jaspers. Una "terza via" fra Occidente e Oriente? Indu SARIN: Jaspers's Quest for Existential Communication. Mohammed MARUF: Jaspers and Iqbal on Self, Freedom and Communication. Subhadr PANYADEEP: Ich und Nicht-Ich bei Jaspers und im Buddhismus. Kazuteru FUKUI: Das Wesen des Buddhismus und Jaspers' Philosophie. Yukio MASUBUCHI: Jaspers und Nishida. Eine Theorie des "Topos" in der Lehre von der Kommunikation. Hans SANER: Weltphilosophie und Globalkultur im interkulturellen Vergleich mit den Konzepten "Weltmusik" und "Weltkunst". Gerhard RAUCHE: The Paradox of " Das Scheitern " as a World Formula. VII. COMMUNICATIVE WORLD PHILOSOPHY: FREEDOM AND TOLERANCE/KOMMUNIKATIVE WELTPHILOSOPHIE: FREIHEIT UND TOLERANZ. Anna MASÓ-MONCLÚS: Libertad y autoridad en Hannah Arendt y Karl Jaspers. Otmar KLEIN: "Weltverabsolutierung" und Verantwortungsverlust. Kurt SALAMUN: Grenzen der Toleranz. Zum Offenheits- und Toleranzparadigma in der Philosophie von Karl Jaspers. Giorgio PENZO: Politik als Ethos und das Problem der Freiheit bei Jaspers. Gerhard KNAUSS: Von der Weimarer Republik zur Weltpolitik. Wandlungen in Jaspers' Auffassung und Wertung der Politik von der Heidelberger Frühschrift "Die geistige Situation der Zeit" bis zu den Basler Spätschriften. Hermann-Josef SEIDENECK: Freiheit und Wiedervereinigung auf dem Prüfstand. Prognose und Ergebnis unter dem Blickwinkel von existentieller Kommunikation im Welthorizont. Appendix/Anhang. (shrink)

In an attempt to increase the number of organs available for transplantation, section 43 of the Human Tissue Act 2004 provides, for the first time, a statutory basis for the non-consensual preservation of organs. However, several issues arise out of the terminology of the section relating to where the preservation steps can be carried out and, indeed, what preservation steps can be performed which may affect the success of this attempt to increase the organ donor pool.

This important new work surveys the source and ramifications of the famed Nuremburg Code -- recognized around the world as one of the cornerstones of modern bioethics.

At a time when the analytic/continental split dominates contemporary philosophy, this ambitious work offers a careful and clear-minded way to bridge that divide. Combining conceptual rigor and clarity of prose with historical erudition, A Thing of This World shows how one of the standard issues of analytic philosophy—realism and anti-realism—has also been at the heart of continental philosophy. Using a framework derived from prominent analytic thinkers, Lee Braver traces the roots of anti-realism to Kant's idea that the mind actively organizes (...) experience. He then shows in depth and in detail how this idea evolves through the works of Hegel, Nietzsche, Heidegger, Foucault, and Derrida. This narrative presents an illuminating account of the history of continental philosophy by explaining how these thinkers build on each other's attempts to develop new concepts of reality and truth in the wake of the rejection of realism. Braver demonstrates that the analytic and continental traditions have been discussing the same issues, albeit with different vocabularies, interests, and approaches. By developing a commensurate vocabulary, his book promotes a dialogue between the two branches of philosophy in which each can begin to learn from the other. (shrink)

The future is kid stuff -- Sinthom-osexuality -- Compassion's compulsion -- No future.

Two compelling principles, the Reasonable Range Principle and the Preservation of Irrelevant Evidence Principle, are necessary conditions that any response to peer disagreements ought to abide by. The Reasonable Range Principle maintains that a resolution to a peer disagreement should not fall outside the range of views expressed by the peers in their dispute, whereas the Preservation of Irrelevant Evidence Principle maintains that a resolution strategy should be able to preserve unanimous judgments of evidential irrelevance among the peers. No standard (...) Bayesian resolution strategy satisfies the PIE Principle, however, and we give a loss aversion argument in support of PIE and against Bayes. The theory of imprecise probability allows one to satisfy both principles, and we introduce the notion of a set-based credal judgment to frame and address a range of subtle issues that arise in peer disagreements. (shrink)

Intuitively, we often see absences. For example, if someone steals your laptop at a café, you may see its absence from your table. However, absence perception presents a paradox. On prevailing models of perception, we see only present objects and scenes (Marr, Gibson, Dretske). So, we cannot literally see something that is not present. This suggests that we never literally perceive absences; instead, we come to believe that something is absent cognitively on the basis of what we perceive. But this (...) cognitive explanation does not do justice to the phenomenology. Many experiences of absence possess immediate, perceptual qualities. One may further argue that the ability to detect certain absences confers strong adaptive advantage and therefore must be as primitive and fundamental to humans as seeing positive things. I argue that we can literally see absences; in addition to representing objects, perception represents absences of objects. I present a model of seeing absence based on visual expectations and a visual matching process. The phenomenon of seeing absence can thus serve as an adequacy-test for a theory of perceptual content. If experiences of absence are possible, then we have another reason (following Siegel) to reject the view that perceptual content is restricted to colors and shapes. Furthermore, if the proposed account is correct, then we have grounds for dissociating seeing absence from other imagery-based phenomena termed “perceptual presence-in-absence” (Noë, Macpherson). (shrink)

The Orwell centenary of 2003 has come and gone, but the pace of academic publications that usually accompany such biographical milestones has not slackened. The Cambridge Companion to George Orwell was released in summer 2007, John Rodden's Every Intellectual's Big Brother: George Orwell's Literary Siblings was published in 2006, On Nineteen Eighty-Four: Orwell and Our Future, the proceedings of a 1999 conference, came out in 2005. The striking thing about many of these publications, not to mention the ones which emerged (...) out of the commemorative activities of 2003 itself, is that they are more concerned with Orwell's reputation and relevance today than with his oeuvre as such. As many as five chapters of the Cambridge Companion have a “posthumous” focus; the proceedings of the largest centenary conference, George Orwell: Into the Twenty-First Century, raise the issue of Orwell and the war in Iraq more frequently than that of Orwell and World War II.The latter is not entirely surprising for an American conference which featured the “liberal hawk” and former Trotskyist journalist Christopher Hitchens as the keynote speaker, and whose proceedings were edited in accordance with a corresponding political agenda, but it is also indicative of a larger phenomenon, a phenomenon most thoroughly examined by John Rodden in books like George Orwell: The Politics of Literary Reputation and Scenes from an Afterlife: The Legacy of George Orwell. Few imaginative writers have been so compulsively remoulded, coopted, and invoked outside of their proper literary sphere; as Rodden's scrupulous documentation shows, no modern crisis from the Cold War to the war on terror has gone by without an Orwell headline to define it. What, one may ask, are the mechanisms behind this astounding popularity? How are reputations on this vast scale made? Looking at “the writer and his work” will only get one so far; one must also look outward, for the world's perception of Orwell is as interesting and intriguing a subject as Orwell himself. Rodden, the most prolific Orwell critic publishing today, has made this reception history his focus. (shrink)

Ludwig Wittgenstein and Martin Heidegger are two of the most important--and two of the most difficult--philosophers of the twentieth century, indelibly influencing the course of continental and analytic philosophy, respectively. In _ Groundless Grounds_, Lee Braver argues that the views of both thinkers emerge from a fundamental attempt to create a philosophy that has dispensed with everything transcendent so that we may be satisfied with the human. Examining the central topics of their thought in detail, Braver finds that Wittgenstein and (...) Heidegger construct a philosophy based on _original_ _finitude_--finitude without the contrast of the infinite. In Braver's elegant analysis, these two difficult bodies of work offer mutual illumination rather than compounded obscurity. Moreover, bringing the most influential thinkers in continental and analytic philosophy into dialogue with each other may enable broader conversations between these two divergent branches of philosophy. Braver's meticulously researched and strongly argued account shows that both Wittgenstein and Heidegger strive to construct a new conception of reason, free of the illusions of the past and appropriate to the kind of beings that we are. Readers interested in either philosopher, or concerned more generally with the history of twentieth-century philosophy as well as questions of the nature of reason, will find _Groundless Grounds _of interest. (shrink)

Many political theorists today deny that citizenship can be defended on liberal grounds alone. Cosmopolitans claim that loyalty to a particular state is incompatible with universal liberal principles, which hold that we have equal duties of justice to persons everywhere, while nationalist theorists justify civic obligations only by reaching beyond liberal principles and invoking the importance of national culture. In Liberal Loyalty, Anna Stilz challenges both views by defending a distinctively liberal understanding of citizenship. Drawing on Kant, Rousseau, and (...) Habermas, Stilz argues that we owe civic obligations to the state if it is sufficiently just, and that constitutionally enshrined principles of justice in themselves--rather than territory, common language, or shared culture--are grounds for obedience to our particular state and for democratic solidarity with our fellow citizens. She demonstrates that specifying what freedom and equality mean among a particular people requires their democratic participation together as a group. Justice, therefore, depends on the authority of the democratic state because there is no way equal freedom can be defined or guaranteed without it. Yet, as Stilz shows, this does not mean that each of us should entertain some vague loyalty to democracy in general. Citizens are politically obligated to their own state and to each other, because within their particular democracy they define and ultimately guarantee their own civil rights. Liberal Loyalty is a persuasive defense of citizenship on purely liberal grounds. (shrink)

Is consciousness intrinsically valuable? Some theorists favor the positive view, according to which consciousness itself accrues intrinsic value, independent of the particular kind of experience instantiated. In contrast, I favor the neutral view, according to which consciousness is neither intrinsically valuable nor disvaluable. The primary purpose of this paper is to clarify what is at stake when we ask whether consciousness is intrinsically valuable, to carve out the theoretical space, and to evaluate the question rigorously. Along the way, I also (...) show why the neutral view is attractive and why certain arguments for the positive view do not work. (shrink)

Are a material object, such as a statue, and its constituting matter, the clay, parts of one another? One wouldn't have thought so, and yet a number of philosophers have argued that they are. I review the arguments for this surprising claim showing how they all fail. I then consider two arguments against the view concluding that there are both pre-theoretical and theoretical considerations for denying that the statue and the clay are mutual parts.

In recent years there has been an increasing focus on a crucial aspect of the ‘meeting of minds’ problem :160–165, 2013), namely the ability that human beings have for sharing different types of mental states such as emotions, intentions, and perceptual experiences. In this paper I examine what counts as basic forms of ‘shared experiences’ and focus on a relatively overlooked aspect of human embodiment, namely the fact that we start our journey into our experiential life within the experiencing body (...) of a second person, i.e. our mothers. For example, Zahavi and Rochat recently draw on phenomenological insights and developmental studies in order to support the idea that empathy must be considered a central precondition for experiential sharing. Here I suggest that the defence of the primacy of empathy over experiential sharing might reveal how we are often mislead in our understanding of more basic forms of shared experiences. I argue that while previous approaches mainly defined experiential sharing by using the case of visual experience as a paradigmatic example of ‘togetherness’, it is fruitful to consider the case of pregnancy and intersubjective touch in early infancy as a more basic model of experiential sharing in general. I conclude that shared experiences are phenomena emerging first and foremost from a ‘meeting of bodies’ rather than of minds and as such they precede rather than presuppose empathetic abilities. (shrink)