The COVID-19 pandemic has prompted unprecedented global disruption. For medical schools, this has manifested as examination and curricular restructuring as well as significant changes to clinical attachments. With the available evidence suggesting that medical students’ mental health status is already poorer than that of the general population, with academic stress being a chief predictor, such changes are likely to have a significant effect on these students. In addition, there is an assumption that these students are an available resource in terms (...) of volunteerism during a crisis. This conjecture should be questioned; however, as those engaging in such work without sufficient preparation are susceptible to moral trauma and adverse health outcomes. This, in conjunction with the likelihood of future pandemics, highlights the need for ‘pandemic preparedness’ to be embedded in the medical curriculum. (shrink)
For medical schools, the COVID-19 pandemic necessitated examination and curricular restructuring as well as significant changes to clinical attachments. With the available evidence suggesting that medical students’ mental health status is already poorer than that of the general population, with academic stress being a chief predictor, such changes are likely to have a significant effect on these students. This online, cross-sectional study aimed to determine the impact of COVID-19 on perceived stress levels of medical students, investigate possible contributing and alleviating (...) factors, and produce recommendations for medical schools to implement during future healthcare emergencies. The majority of respondents reported levels of stress ranging from moderate to extreme. Higher levels of stress were significantly associated with female gender and international status. A significant association was also noted between reported stress and the transition to online learning and online assessment formatting, concerns for personal health and for the health of family members. Students who reported higher stress levels were less confident in their government’s management of the crisis. Additionally, students who reported lower stress agreed highly that their medical school had an appropriate response to the crisis, had provided sufficient information regarding the crisis, that they trust their school in handling the continuing of their education and that their school had appropriate plans in place to support the continuing of education. (shrink)
Subjects and Simulations presents essays focused on suffering and sublimity, representation and subjectivity, and the relation of truth and appearance through engagement with the legacies of Jean Baudrillard and Philippe Lacoue-Labarthe.
_ Source: _Volume 47, Issue 3, pp 429 - 448 Taxonomy is our response to the proliferating variety of the natural world on the one hand, and the principle of unrelieved universality on the other. From Aristotle, through Porphyry to Linneaus, Kant and others, thinkers have struggled to develop taxonomies that could order what we know and also what we do not yet know, and this essay is a reflection on the existential desire that propels this effort. Porphyry’s tree of (...) logic is an exhaustive account of the things we can say about the sort of beings we are; Linneaus’s system of nature reaches completion in the classification of humans; Kant discovers a way to have natural and logical forms coincide in the thought of natural purpose and purposiveness. The stakes are high. When we order the world, we order ourselves: when we enter the taxonomy, it enters us and confronts us with our judgments of kind, race and kin. (shrink)
This book is concerned with the connection between the formal structure of agency and the formal structure of genocide. The contributors employ philosophical approaches to explore the idea of genocidal violence as a structural element in the world. Do mechanisms or structures in nation-states produce types of national citizens that are more susceptible to genocidal projects? There are powerful arguments within philosophy that in order to be the subjects of our own lives, we must constitute ourselves specifically as national subjects (...) and organize ourselves into nation states. Additionally, there are other genocidal structures of human society that spill beyond historically limited episodes. The chapters in this volume address the significance--moral, ethical, political--of the fact that our very form of agency suggests or requires these structures. The contributors touch on topics including birthright citizenship, contemporary mass incarceration, anti-black racism, and late capitalism. Logics of Genocide will be of interest to scholars and advanced students working in philosophy, critical theory, genocide studies, Holocaust and Jewish studies, history, and anthropology. (shrink)
Arendt was famously dismissive of the work of psychologists, claiming that they did nothing more than reveal the pervasive ugliness and monotony of the psyche. If we want to know who people are, she argued, we should observe what they do and say rather than delving into the turmoil of their inner lives; if we want to understand humanity, we would be better off reading Oedipus Rex than hearing about someone’s Oedipus complex. The rejection has a certain coherence in the (...) context of her understanding of public life as the realm of appearance and opinion, but examining it through the specific question of ugliness complicates that understanding. While beauty invites us to contemplate the world and admire it, ugliness repels our attention and sows the seed of a worry that the world might not want to be known. Working with Eichmann in Jerusalem, The Life of the Mind: Thinking, the Kant lectures and a striking Denktagebuch entry in which she reacts with revulsion to Matisse’s Heads of Jeannette, I argue that Arendt’s response to the ugly psyche requires a re-examination of the sensus communis. If the psyche does not want to be known, and if not all points of view are open to imaginative occupation, the ideal and practice of enlarged mentality must reckon with a right to opacity. (shrink)
Philosophers are accustomed to thinking about human existence as finite and deathbound. Anne O'Byrne focuses instead on birth as a way to make sense of being alive. Building on the work of Heidegger, Dilthey, Arendt, and Nancy, O'Byrne discusses how the world becomes ours and how meaning emerges from our relations to generations past and to come. Themes such as creation, time, inheritance, birth and action, embodiment, biological determinism, and cloning anchor this sensitive and powerful analysis. O'Byrne's (...) thinking advances and deepens important discussions at the intersections of feminism, continental philosophy, philosophy of religion, and social and political thought. (shrink)
This book, by one of the most innovative and challenging contemporary thinkers, consists of an extensive essay from which the book takes its title and five shorter essays that are internally related to “Being Singular Plural.” One of the strongest strands in Nancy’s philosophy is his attempt to rethink community and the very idea of the social in a way that does not ground these ideas in some individual subject or subjectivity. The fundamental argument of the book is that being (...) is always “being with,” that “I” is not prior to “we,” that existence is essentially co-existence. Nancy thinks of this “being-with” not as a comfortable enclosure in a pre-existing group, but as a mutual abandonment and exposure to each other, one that would preserve the “I” and its freedom in a mode of imagining community as neither a “society of spectacle” nor via some form of authenticity. The five shorter essays impressively translate the philosophical insight of “Being Singular Plural” into sophisticated discussions of national sovereignty, war and technology, identity politics, the Gulf War, and the tragic plight of Sarajevo. The essay “Eulogy for the Mêlée,” in particular, is a brilliant discussion of identity and hybridism that resonates with many contemporary social concerns. As Nancy moves through the exposition of his central concern, being-with, he engages a number of other important issues, including current notions of the “other” and “self” that are relevant to psychoanalytic, political, and multicultural concepts. He also offers astonishingly original reinterpretations of major philosophical positions, such as Nietzsche’s doctrine of “eternal recurrence,” Descartes’s “cogito,” and the nature of language and meaning. (shrink)
From its earliest beginnings, political thought has grappled with the problem of those who both do and do not belong to the city, those who cannot be exactly included or excluded, that is to say, with the problem of difference. Most often this emerges first as the problem of what to do with women. Communitas is an intense engagement with central figures in the history of political thought – Augustine, Hobbes, Rousseau – but also a remarkably efficient avoidance of women (...) and difference. Even as he deals with Augustine, who cannot stop discussing begetting and desire, and Hobbes, who insists on the maternal right of nature, Esposito's attention remains fixed on the fraternal violence rather than parental sex as the founding of community, and the result is a strangely phallic work. (shrink)
Objectives To review the extant literature on HIV criminal laws, and to determine the impact of these laws on public health practice.Methods The available research on this topic was obtained and reviewed.Results The extant literature addressed three main topics: people's awareness of HIV criminal laws; people's perceptions of HIV criminal laws; and the potential effects of HIV criminal laws on people's sexual, HIV-status disclosure and healthcare-seeking practices. Within these categories, the literature demonstrated a high level of awareness of HIV criminal (...) laws, but a poor comprehension of these laws. For perceptions, on the whole, the quantitative research identified support for, while the qualitative literature indicated opposition to, these laws. Lastly, the behavioural effects of HIV criminal laws appear to be complex and non-linear.Conclusions A review of the extant literature from a public health perspective leads to the conclusion that HIV criminal laws undermine public health. (shrink)
In this article I use Baudrillard’s claim that systems of exchange are ontologically and historically prior to systems of production, and Arendt’s understanding of birth as the arrival of something both quite familiar and quite new into the world as the starting-points for a theory of labour as relation. Such a theory has the virtue of avoiding the problem, found in Marx, Arendt and elsewhere, that labour is both a vital feature of being human and yet a drudgery that will (...) be absent from post-revolutionary society (in the case of Marx) or strictly relegated to the private realm (for Arendt). It also involves repositioning the work of social reproduction – of which women’s labour in giving birth is exemplary – as paradigmatic. (shrink)
Of all the terms Jean Améry might have chosen to explain the deepest effects of torture, the one he selected was world. To be tortured was to lose trust in the world, to become incapable of feeling at home in the world. In July 1943, Améry was arrested by the Gestapo in Belgium and tortured by the SS at the former fortress of Breendonk. With the first blow from the torturers, he famously wrote, one loses trust in the world. With (...) that blow, one can no l onger be certain that “by reason of written or unwritten social contracts the other person will spare me — and more precisely stated, that he will respect my physical, and with it also my metaphysical, being.” In a vault inside the fortress, beyond the reach of anyone who might help — a wife, a mother, a brother, a friend — it turned out that all social contracts had been broken and torture was possible. His attackers had no respect for him, and no-one else could or would help. (shrink)
John J. Cleary was an internationally recognised authority in ancient Greek philosophy. This volume of penetrating studies of Plato, Aristotle, and Proclus, philosophy of mathematics, and ancient theories of education, display Cleary’s range of expertise and originality of approach.
The Collegium Phaenomenologicum has met in Umbria, Italy every summer since 1976; only COVID made it pause, and hopefully only temporarily. It has been a forum for deep and broad discussion of the phenomenological tradition; it has also been a place where that tradition has itself been broadened and deepened by generations of thinkers who came to study the classical texts and to do phenomenology. In 2019, over the course of three weeks in July, in three lecture courses, several talks (...) by visiting faculty, twelve text seminars sessions, art workshops, and very many informal talks over dinner, on the terrace, and on long walks through the town of Città di Castello and beyond, the Collegium worked on the question of critical phenomenology. (shrink)
Resilience is often promoted as a boundary concept to integrate the social and natural dimensions of sustainability. However, it is a troubled dialogue from which social scientists may feel detached. To explain this, we first scrutinize the meanings, attributes, and uses of resilience in ecology and elsewhere to construct a typology of definitions. Second, we analyze core concepts and principles in resilience theory that cause disciplinary tensions between the social and natural sciences. Third, we provide empirical evidence of the asymmetry (...) in the use of resilience theory in ecology and environmental sciences compared to five relevant social science disciplines. Fourth, we contrast the unification ambition in resilience theory with methodological pluralism. Throughout, we develop the argument that incommensurability and unification constrain the interdisciplinary dialogue, whereas pluralism drawing on core social scientific concepts would better facilitate integrated sustainability research. (shrink)
In this author-meets critics discussion of Howard Thurman’s Philosophical Mysticism, Anthony Sean Neal argues that Thurman’s work requires systematic recognition of how he was rooted firmly within the Modern Era of the African American Freedom Struggle. Michael Barber suggests that Thurman may be understood in contrast to Levinas on two counts. Whereas Thurman develops the duty to love from within the one who must love, Levinas grasps the origin of love’s duty in the command of the one who is to (...) be loved. And while Thurman’s mysticism yearns for oneness, Levinas warns that oneness is ethically problematic. Eddie O'Byrn challenges the symbolic validity of calling love a weapon, and asks why the book has not treated Thurman’s relations to Gandhi or King. Neal defends a provisional usage of the term weapon in relation to love and offers some preliminary considerations of Thurman’s relation to Gandhi and King, especially in the symbolic significance of "the dream.". (shrink)