Consideration of social cognition—how an individual’s decision-making is influenced by her/his social environment—is key to understanding the behaviour of socially living nonhuman primates. In this chapter we discuss primate social cognition by focusing on primates’ behavioural responses to the presence and actions of others, how they adjust their behaviour to maximize their own gains, and possibly also the rewards received by a partner. Individuals can observe and replicate the actions of others, or the outcomes of their actions, to accelerate behavioural (...) acquisition of techniques to obtain rewards. Beyond passively observing others, primates can also work with group mates to obtain rewards more easily or to get rewards that would otherwise be unattainable by a single individual. Although not universally seen among primates, one individual may also help another to acquire resources. Prosocial and collaborative interactions may result in an imbalance of benefits received, and certain primate species respond negatively when receiving less than a social partner, a response which may protect individuals against cheating. Such behaviours demonstrate how the interplay between an individual’s desires and those of others can modify behavioural outcomes and the importance of considering cognition from a social perspective in order to understand the decision-making of individuals. However, there is variation both within and between species in their sensitivity to the actions of others and their responses to them. Thus, a comparative framework is needed when studying what is meant by ‘primate social cognition’. (shrink)

The zone of latent solutions hypothesis provides an alternative approach to explaining cultural patterns in primates and many other animals. According to the ZLS hypothesis, non-human great ape cultures consist largely or solely of latent solutions. The current competing hypothesis for ape culture argues instead that at least some of their behavioural or artefact forms are copied through specific social learning mechanisms and that their forms may depend on copying. In contrast, the ape ZLS hypothesis does not require these forms (...) to be copied. Instead, it suggests that several social learning mechanisms help determine the frequency of these behaviours and artefacts within connected individuals. The ZLS hypothesis thus suggests that increases and stabilisations of a particular behaviour’s or artefact’s frequency can derive from socially-mediated form reinnovations. Therefore, and while genes and ecology play important roles as well, according to the ape ZLS hypothesis, apes typically acquire the forms of their behaviours and artefacts individually, but are usually socially induced to do so. The ZLS approach is often criticized—perhaps also because it challenges the current null hypothesis, which instead assumes a requirement of form-copying social learning mechanisms to explain many ape behavioural forms. However, as the ZLS hypothesis is a new approach, with less accumulated literature compared to the current null hypothesis, some confusion is to be expected. Here, we clarify the ZLS approach—also in relation to other competing hypotheses—and address misconceptions and objections. We believe that these clarifications will provide researchers with a coherent theoretical approach and an experimental methodology to examine the necessity of form-copying variants of social learning in apes, humans and other species. (shrink)

Social norms – rules governing which behaviours are deemed appropriate or inappropriate within a given community – are typically taken to be uniquely human. Recently, this position has been challenged by a number of philosophers, cognitive scientists, and ethologists, who have suggested that social norms may also be found in certain non-human animal communities. Such claims have elicited considerable scepticism from norm cognition researchers, who doubt that any non-human animals possess the psychological capacities necessary for normative cognition. However, there is (...) little agreement among these researchers about what these psychological prerequisites are. This makes empirical study of animal social norms difficult, since it is not clear what we are looking for and thus what should count as behavioural evidence for the presence (or absence) of social norms in animals. To break this impasse, we offer an approach that moves beyond contested psychological criteria for social norms. This approach is inspired by the animal culture research program, which has made a similar shift away from heavily psychological definitions of ‘culture’ and to become organized around a cluster of more empirically tractable concepts of culture. Here, we propose an analogous set of constructs built around the core notion of a normative regularity, which we define as a socially maintained pattern of behavioural conformity within a community. We suggest methods for studying potential normative regularities in wild and captive primates. We also discuss the broader scientific and philosophical implications of this research program with respect to questions of human uniqueness, animal welfare and conservation. (shrink)

The COVID-19 pandemic swept through New York City swiftly and with devastating effect. The crisis put enormous pressure on all hospital services, including the clinical ethics consultation team. This report describes the recent experience of the ethics consultants and Columbia University Irving Medical Center during the COVID-19 surge and compares the case load and characteristics to the corresponding period in 2019. By reporting this experience, we hope to supplement the growing body of COVID-19 scientific literature and provide details of the (...) human toll the virus took on our hospitals and communities. We also aim to highlight the role of the clinical ethics consultant as well as areas of policy and law that may need to be addressed in order to be better prepared for a future public health crisis. (shrink)

The litmus test for the development of a metarepresentational Theory of Mind is the false belief task in which children have to represent how another agent misrepresents the world. Children typically start mastering this task around age four. Recently, however, a puzzling finding has emerged: Once children master the FB task, they begin to fail true belief control tasks. Pragmatic accounts assume that the TB task is pragmatically confusing because it poses a trivial academic test question about a rational agent’s (...) perspective; and we do not normally engage in such discourse about subjective mental perspectives unless there is at least the possibility of error or deviance. The lack of such an obvious possibility in the TB task implicates that there might be some hidden perspective difference and thus makes the task confusing. In the present study, we test the pragmatic account by administering to 3- to 6-year-olds TB and FB tasks and structurally analogous true and false sign tasks. The belief and sign tasks are matched in terms of representational and metarepresentational complexity; the crucial difference is that TS tasks do not implicate an alternative non-mental perspective and should thus be less pragmatically confusing than TB tasks. The results show parallel and correlated development in FB and FS tasks, replicate the puzzling performance pattern in TB tasks, but show no trace of this in TS tasks. Taken together, these results speak in favor of the pragmatic performance account. (shrink)

Because a large number of molecular mechanisms involved in gene regulation have been described during the last decades, it is now becoming possible to address questions about the global structure of gene regulatory networks, at least in the case of some of the best-characterized organisms.This paper presents a global characterization of the transcriptional regulation in Escherichiacoli on the basis of the current data. The connectivity of the corresponding network was evaluated by analyzing the distribution of the number of genes regulated (...) by a given regulatory protein, and the distribution of the number of regulatory genes regulating a given regulated gene. The mean connectivity found (between 2 and 3) shows a rather loosely interconnected structure. Special emphasis is given to circular sequences of interactions (“circuits”) because of their critical dynamical properties. Only one-element circuits were found, in which negative autoregulation is the dominant architecture. These global properties are discussed in light of several pertinent theoretical approaches, as well as in terms of physiological and evolutionary considerations. BioEssays 20:433–440, 1998. © 1998 John Wiley & Sons Inc. (shrink)

The last decade has seen a slow but steady increase in the number of postdoctoral scholars employed in faculties of education. In this article, seven postdoctoral scholars who worked in the same Ca...

Because a large number of molecular mechanisms involved in gene regulation have been described during the last decades, it is now becoming possible to address questions about the global structure of gene regulatory networks, at least in the case of some of the best-characterized organisms.This paper presents a global characterization of the transcriptional regulation in Escherichiacoli on the basis of the current data. The connectivity of the corresponding network was evaluated by analyzing the distribution of the number of genes regulated (...) by a given regulatory protein, and the distribution of the number of regulatory genes regulating a given regulated gene. The mean connectivity found (between 2 and 3) shows a rather loosely interconnected structure. Special emphasis is given to circular sequences of interactions (“circuits”) because of their critical dynamical properties. Only one-element circuits were found, in which negative autoregulation is the dominant architecture. These global properties are discussed in light of several pertinent theoretical approaches, as well as in terms of physiological and evolutionary considerations. BioEssays 20:433–440, 1998. © 1998 John Wiley & Sons Inc. (shrink)

Because a large number of molecular mechanisms involved in gene regulation have been described during the last decades, it is now becoming possible to address questions about the global structure of gene regulatory networks, at least in the case of some of the best-characterized organisms.This paper presents a global characterization of the transcriptional regulation in Escherichiacoli on the basis of the current data. The connectivity of the corresponding network was evaluated by analyzing the distribution of the number of genes regulated (...) by a given regulatory protein, and the distribution of the number of regulatory genes regulating a given regulated gene. The mean connectivity found (between 2 and 3) shows a rather loosely interconnected structure. Special emphasis is given to circular sequences of interactions (“circuits”) because of their critical dynamical properties. Only one-element circuits were found, in which negative autoregulation is the dominant architecture. These global properties are discussed in light of several pertinent theoretical approaches, as well as in terms of physiological and evolutionary considerations. BioEssays 20:433–440, 1998. © 1998 John Wiley & Sons Inc. (shrink)

Moral injury results from the violation of deeply held moral commitments leading to emotional and existential distress. The phenomenon was initially described by psychologists and psychiatrists associated with the US Departments of Defense and Veterans Affairs but has since been applied more broadly. Although its application to healthcare preceded COVID-19, healthcare professionals have taken greater interest in moral injury since the pandemic’s advent. They have much to learn from combat veterans, who have substantial experience in identifying and addressing moral injury—particularly (...) its social dimensions. Veterans recognise that complex social factors lead to moral injury, and therefore a community approach is necessary for healing. We argue that similar attention must be given in healthcare, where a team-oriented and multidimensional approach is essential both for ameliorating the suffering faced by health professionals and for addressing the underlying causes that give rise to moral injury. (shrink)

Moral injury is the trauma caused by violations of deeply held values and beliefs. This paper draws on relational philosophical anthropologies to develop the connection between moral injury and moral identity and to offer implications for moral repair, focusing particularly on healthcare professionals. We expound on the notion of moral identity as the relational and narrative constitution of the self. Moral identity is formed and forged in the context of communities and narrative and is necessary for providing a moral horizon (...) against which to act. We then explore the relationship between moral injury and damaged moral identities. We describe how moral injury ruptures one’s sense of self leading to moral disorientation. The article concludes with implications for moral repair. Since moral identity is relationally formed, moral repair is not primarily an individual task but requires the involvement of others to heal one’s identity. The repair of moral injury requires the transformation of a moral identity in community. (shrink)

Sterols and the reductant nicotinamide adenine dinucleotide phosphate (NADPH), essential for eukaryotic life, arose because of, and as an adaptation to, rising levels of molecular oxygen (O2). Hence, the NADPH and O2‐intensive process of sterol biosynthesis is inextricably linked to redox status. In mammals, cholesterol biosynthesis is exquisitely regulated post‐translationally by multiple E3 ubiquitin ligases, with membrane associated Really Interesting New Gene (RING) C3HC4 finger 6 (MARCHF6) degrading at least six enzymes in the pathway. Intriguingly, all these MARCHF6‐dependent enzymes require (...) NADPH. Moreover, MARCHF6 is activated by NADPH, although what this means for control of cholesterol synthesis is unclear. Indeed, this presents a paradox for how NADPH regulates this vital pathway, since NADPH is a cofactor in cholesterol biosynthesis and yet, low levels of NADPH should spare cholesterol biosynthesis enzymes targeted by MARCHF6 by reducing its activity. We speculate MARCHF6 helps mammalian cells adapt to oxidative stress (signified by low NADPH levels) by reducing degradation of cholesterogenic enzymes, thereby maintaining synthesis of protective cholesterol. (shrink)

This paper advances a new paradigm in clinical ethics education that not only emphasizes development of individual cli but also focuses on the institutional context within which health care professionals work. This approach has been applied to the goal of improving the care provided to critically and terminally ill adults. The model has been adopted by about thirty hospitals and nursing homes; additional institutions will soon join the program, entitled Decisions Near the End of Life. Here, we describe the history (...) and rationale for this approach, its goals, pedagogical assumptions, and design. (shrink)

How should human beings and robots interact with one another? Nyholm’s answer to this question is given below in the form of a conditional: If a robot looks or behaves like an animal or a human being then we should treat them with a degree of moral consideration (p. 201). Although this is not a novel claim in the literature on ai ethics, what is new is the reason Nyholm gives to support this claim; we should treat robots that look (...) like human or non-human animals with a certain degree of moral restraint out of respect for human beings or other beings with moral status. Although Danaher or Coeckelbergh also claim that we should treat robots with a degree of moral consideration, the reasons they give for making this claim focus on duties or rights attaching to the robot themselves (see J. Danaher, “Welcoming Robots into the Moral Circle: A Defence of Ethical Behaviourism,” Science and Engineering Ethics, (2019): 1–27 or M. Coeckelbergh, “Moral Appearances: Emotions, Robots and Human Morality,” Ethics and Information Technology, 12(3) (2010): 235–241.). Nyholm disagrees with this type of reasoning and claims that until robots develop a human or animal like inner life, we have no direct duties to the robots themselves. Rather, it is out of respect for human beings or other beings with moral status that we should treat some robots with moral restraint. Gerdes, similarly inspired by Kant, focuses on the human agent to argue that we should avoid treating robots in cruel ways because this may corrupt the human agent’s character (see A. Gerdes, “The Issue of Moral Consideration in Robot Ethics,” siggas Computers and Society, 45(3) (2015): 274–279.). Nyholm’s contribution here is to extend this view such that the corruption or harm being done is against the humanity in all of us. (shrink)

Physicians, philosophers, and theologians consider how to address death and dying for a diverse population in a secularized century.Most of us are generally ill-equipped for dying. Today, we neither see death nor prepare for it. But this has not always been the case. In the early fifteenth century, the Roman Catholic Church published the Ars moriendi texts, which established prayers and practices for an art of dying. In the twenty-first century, physicians rely on procedures and protocols for the efficient management (...) of hospitalized patients. How can we recapture an art of dying that can facilitate our dying well? In this book, physicians, philosophers, and theologians attempt to articulate a bioethical framework for dying well in a secularized, diverse society.Contributors discuss such topics as the acceptance of human finitude; the role of hospice and palliative medicine; spiritual preparation for death; and the relationship between community, and individual autonomy. They also consider special cases, including children, elderly patients with dementia, and death in the early years of the AIDS epidemic, when doctors could do little more than accompany their patients in humble solidarity.These chapters make the case for a robust bioethics—one that could foster both the contemplation of finitude and the cultivation of community that would be necessary for a contemporary art of dying well.ContributorsJeffrey P. Bishop, Lisa Sowle Cahill, Daniel Callahan, Farr A. Curlin, Lydia S. Dugdale, Michelle Harrington, John Lantos, Stephen R. Latham, M. Therese Lysaught, Autumn Alcott Ridenour, Peter A. Selwyn, Daniel Sulmasy. (shrink)

While one strand of ramified natural theology focuses on direct evidence for mira­cles, another avenue to investigate is the argument from prophecy. Events that appear to fulfill prophecy may not be miraculous in themselves, but they can provide confirmation, even substantial confirmation, for a supernatural hypothesis. I examine the details of a small set of passages from the Old Testament and evaluate the probabilistic impact of the occurrence of events surrounding the death of Jesus of Nazareth that appear to fulfill (...) these prophecies. The hypothesis under consideration is M—that Jesus of Nazareth was the prophesied Messiah. Using Psalm 22 and Isaiah 53, historical evidence concerning the death of Jesus, and background evidence concerning Roman and Jewish history and culture, I estimate a cumulative Bayes factor of 2.5 × 107 in favor of M from the fact of Jesus’s crucifixion and four further details concerning his death. Independent confirmation of M is pertinent to the prior probability of miraculous claims such as the claim that Jesus rose from the dead. The examination of Jesus’s putative fulfillment of prophecy thus is an example of an objective treatment of the religious context of a miracle which makes a given putative miracle something other than an isolated and arbitrary wonder. (shrink)

This chapter contains sections titled: Two Killers in Montana Naming, Metaphor, and the Language of Serial Murder What's in a Name? The Wolf and the Widow Naming: Putting Practice into Theory Metaphor: Wolf in Sheep's Clothing Metaphor: White Wolf Revisited I Am Become Wolf: Anthropomorphism and Zoomorphism Strange Bedfellows For Further Contemplation.

Liminal Bodies, Reproductive Health, and Feminist Rhetoric presents composition professor Lydia McDermott's "sonogram" methodology of rhetorical listening, an exercise that discloses feminine voices muted or unjustly disciplined within texts ostensibly written on women's behalf. The texts examined by McDermott range from eighteenth-century pregnancy manuals to speeches by Favorinus, the ancient sophist, who is described from antiquity as a hermaphrodite. Part of McDermott's purpose in sonogramming is to critique modern and contemporary feminists. She objects to the feminist trend of perpetuating (...) and answering a "disability" rhetoric about women, or of demonstrating that women can overcome a... (shrink)

El artículo analiza los procesos deconstructivos propuestos por la estética feminista desde la reivindicación de la experiencia y la defensa de un pluralismo interpretativo que reevalúe el proyecto moderno. Se revisan, de este modo, los conceptos de subjetividad, creatividad, genio, estética pura del placer y las categorías de lo bello y lo sublime para visibilizar perspectivas estéticas tradicionalmente silenciadas. Perspectivas necesariamente inclusivas que concilian la afirmación de la diferencia en un mundo global donde identidades, cuerpos y sexualidades habiten y coexistan (...) en el espacio de lo público y lo privado en tanto testigos de la diversidad de nuestro tiempo. (shrink)

This paper investigates the claim that artificial Intelligence Systems cannot be held morally responsible because they do not have an ability for agential self-awareness e.g. they cannot be aware that they are the agents of an action. The main suggestion is that if agential self-awareness and related first person representations presuppose an awareness of a self, the possibility of responsible artificial intelligence systems cannot be evaluated independently of research conducted on the nature of the self. Focusing on a specific account (...) of the self from the phenomenological tradition, this paper suggests that a minimal necessary condition that artificial intelligence systems must satisfy so that they have a capability for self-awareness, is having a minimal self defined as ‘a sense of ownership’. As this sense of ownership is usually associated with having a living body, one suggestion is that artificial intelligence systems must have similar living bodies so they can have a sense of self. Discussing cases of robotic animals as examples of the possibility of artificial intelligence systems having a sense of self, the paper concludes that the possibility of artificial intelligence systems having a ‘sense of ownership’ or a sense of self may be a necessary condition for having responsibility. (shrink)

What is the difference between a performance of Beethoven's Fifth Symphony and the symphony itself? What does it mean for musicians to be faithful to the works they perform? To answer this question, Goehr combines philosophical and historical methods of enquiry. She describes how the concept of a musical work emerged as late as 1800, and how it subsequently defined the norms, expectations, and behavior characteristic of classical musical practice. Out of the historical thesis, Goehr draws philosophical conclusions about the (...) normative functions of concepts and ideals. She also addresses current debates amongst conductors, early-music performers, and avant-gardists. (shrink)

Modern physics was born in the XVII century and soon became the scientific paradigm. The key to its success was the use tht Newton made of mathematics. I hold that Newton’s analysis of mechanics contains flwas which led to its crisis at the end of the XIX century and at the same time had resources to overcome this crisis. I study in this paper the epistemological reasons for these vicissitudes using Polo’s theory of knowledge.

This article brings to light how AI research has benefited from post-Wittgensteinian philosophy. My research shows that Wittgenstein’s work began to engage the attention of AI researchers not only in the 1970s down to the present but right from the early beginnings of computational research in the 1950s. More specifically, his later philosophy inspired a group of researchers called the Cambridge Language Research Unit (CLRU) to start one of the first programs in machine translation, information retrieval, mechanical abstracting, and knowledge (...) representation technologies in the early 1950s, all of which have later been claimed for AI and cognitive science. I focus on the philosophical work of CLRU founder Margaret Masterman and her extraordinary but forgotten contributions to ordinary language philosophy. (shrink)

This systematic review synthesises the available evidence regarding the European understanding of workplace spirituality (definitions), the importance of spirituality and religion (evidence) as well as spiritual leadership (meaning and practice) in for-profitorganizations. The search for eligible studies was conducted in OPAC Plus, SCOPUS, Science Direct, JSTOR, EBSCO, and Google Scholar from 2007/01 to 2017/07. Three independent scholars extracted the data. Twenty studies were included (two mixed-methods, eight quantitative, ten qualitative) for the final quality assessment. A study quality assessment and thematic (...) analysis was conducted. This review gives suggestions for study quality improvement and reporting. Thematically, two different approaches to religion and spirituality (R/S) were detected: a) work has a spiritual dimension and b) religious and spiritual orientation as “spiritual capital”. Studies demonstrated positive effect on job satisfaction, health, commitment, company productivity and sustainability; Christian leadership does not address personal religious orientation; the spiritual dimension may lead to a change of perspective; workplace spirituality may exploit people for profit-oriented business goals; non-white Muslims experience discrimination. This systematic review provides robust evidence and findings for evidence-informed policymaking and encourages a more rigorous research in this field of study. (shrink)

.As editor of the National Anti-Slavery Standard in the early 1840s, Lydia Maria Child was responsible for keeping the abolitionist movement in the United States informed of relevant news. She also used her editorial position to philosophize. Her column entitled “Letters from New York” is particularly philosophical, including considerations of infinity, free will, time, nature, art, and history. She especially turned to German philosophers and intellectuals such as Kant, Schiller, Bettina von Arnim, Karoline von Günderrode, Jean Paul, Herder, and (...) Hegel in an attempt to guide her readers to a rejection of slavery for the right philosophical reasons. I consider the influence of German philosophy on three particular themes in her writings: a Romantic-Spinozistic view of humans and nature; a Kantian conception of conscience; and a Hegelian description of the philosophy of history. (shrink)

Concentrating on the music, politics, and philosophy of Richard Wagner, Lydia Goehr addresses some fundamental questions of German Romanticism: Is all music musical? Is music made less musical by the presence of words? What is musical autonomy? How do composers avoid censorship? How are composers affected by exile? Can music articulate a 'politics for the future'? What is the relation between music and philosophy?

This volume presents a penetrating interview and sixteen essays that explore key intersections of medieval religion and philosophy. With characteristic erudition and insight, Rémi_ _Brague focuses less on individual Christian, Jewish, and Muslim thinkers than on their relationships with one another. Their disparate philosophical worlds, Brague shows, were grounded in different models of revelation that engendered divergent interpretations of the ancient Greek sources they held in common. So, despite striking similarities in their solutions for the philosophical problems they all faced, (...) intellectuals in each theological tradition often viewed the others’ ideas with skepticism, if not disdain. Brague’s portrayal of this misunderstood age brings to life not only its philosophical and theological nuances, but also lessons for our own time. (shrink)

This volume presents a penetrating interview and sixteen essays that explore key intersections of medieval religion and philosophy. With characteristic erudition and insight, Rémi_ _Brague focuses less on individual Christian, Jewish, and Muslim thinkers than on their relationships with one another. Their disparate philosophical worlds, Brague shows, were grounded in different models of revelation that engendered divergent interpretations of the ancient Greek sources they held in common. So, despite striking similarities in their solutions for the philosophical problems they all faced, (...) intellectuals in each theological tradition often viewed the others’ ideas with skepticism, if not disdain. Brague’s portrayal of this misunderstood age brings to life not only its philosophical and theological nuances, but also lessons for our own time. (shrink)