The increasing use of pharmacotherapy raises specific ethical concerns for psychologists working with vulnerable populations. Due to a shortage of trained specialists, professionals without training in mental health, such as primary care providers, are increasingly prescribing and monitoring psychotropic medications. Vulnerable populations face additional barriers to mental health treatment and are at heightened risk when these factors intersect. Hence, these patients experience unique barriers to receiving optimal psychopharmacological care and are differentially vulnerable to deleterious outcomes associated with misdiagnosis and overmedication. (...) Taken together, these factors fuel inequities in the access, quality, and utilization of mental health care. Psychologists working with these patients are ethically mandated to protect patients from harm and ensure equitable care across patient populations. Specifically, psychologists must respond to the dilemma of how to effectively treat patients within these vulnerable populations who have been misdiagnosed or poorly medicated while remaining within the bounds of their competence. This article recommends pathways to address these dilemmas through education, training, research, and advocacy. (shrink)

ABSTRACTWithin the framework of the Defaultness Hypothesis, automatic responses to “fully abstract phrasal patterns,” involving strong attenuation of highly positive concepts, are sarcastic. Such g...

Extensive and diverse conceptual work towards developing a definition of ‘mental disorder’ was motivated by the declassification of homosexuality from the Diagnostic and Statistical Manual in 1973. This highly politicised event was understood as a call for psychiatry to provide assurances against further misclassification on the basis of discrimination or socio-political deviance. Today, if a definition of mental disorder fails to exclude homosexuality, then it fails to provide this safeguard against potential abuses and therefore fails to do an important part (...) of the work it was intended to do. We argue that fact-based definitions of mental disorder, relying on scientific theory, fail to offer a robust definition of mental disorder that excludes homosexuality. Definitions of mental disorder based on values do not fare better: these definitions are silent on questions about the diagnostic status of individuals in oppressive societies and over-inclusive of mental or behavioural states that happen to be negatively valued in the individual's social context. We consider the latest definition proposed for the Diagnostic and Statistical Manual-5 in light of these observations. We argue that definition fails to improve on these earlier deficiencies. Its inclusion in the manual may offer false reassurance against repetition of past misclassifications. We conclude with a provocation that if candidate definitions of mental disorder are unable to exclude homosexuality, it might perhaps be preferable not to attempt a definition at all. (shrink)

The sensitivity principle is a compelling idea in epistemology and is typically characterized as a necessary condition for knowledge. This collection of thirteen new essays constitutes a state-of-the-art discussion of this important principle. Some of the essays build on and strengthen sensitivity-based accounts of knowledge and offer novel defences of those accounts. Others present original objections to sensitivity-based accounts and offer comprehensive analysis and discussion of sensitivity's virtues and problems. The resulting collection will stimulate new debate about the sensitivity principle (...) and will be of great interest and value to scholars and advanced students of epistemology. (shrink)

Examines men's efforts to escape from the fear of death by performing acts of human wickedness through socially-sanctioned institutions.

Recent turmoil in the Middle East and North Africa has prompted renewed concerns about women’s rights in Muslim societies. It has also raised questions about women’s agency and activism in religious contexts. This article draws on ethnographic research with women activists in Indonesia, the country with the world’s largest Muslim population, to address such concerns. My fieldwork shows that some Muslim women activists in democratizing Indonesia manifest pious critical agency. Pious critical agency is the capacity to engage critically and publicly (...) with religious texts. While some scholars have argued that pious and feminist subjectivity are inherently at odds, the emergence of pious critical agency in Indonesia demonstrates that piety and feminism can intersect in surprising and unexpected ways. Moreover, it shows that women’s agency can draw on both secular and religious resources and that religion can be used to promote critical discourses on gender. (shrink)

Chapter One THE MAN-APES A Lesson for Thomas Hobbes Probably the most exciting development in modern anthropology is the discovery of the australopithecines ...

Within the rough ground that is the field of education there is a complex web of ethical obligations: to prepare our students for their future work; to be ethical as educators in our conduct and teaching; to the ethical principles embedded in the contexts in which we work; and given the Southern context of this work, the ethical obligations we have to this land and its First Peoples. We put out a call to colleagues whose work has been concerned with (...) the pedagogies of professional ethics, the ethical burdens of institutional injustice, and the application of ethical theory to education’s applied fields. In the responses we received it can be seen that ethical concerns in education are broad ranging, covering terrain varying from the preparation of preservice teachers, ethics in higher education, early childhood and care, educational leadership, relational and communicative ethics. Perhaps it could also be argued that this paper demonstrates Gibbon’s observation that ‘Assumptions about the particularity of this time as new and ripe with opportunity to make a difference through philosophy of education are not new and there’s much to learn from the persistence of wanting to imagine that they are’. However, while the field of ethics is perennially concerned with human relations and pedagogical interventions to improve these, the responses collected here show that educational ethics is far from static. Educational ethics is a field that continues to develop in response to changing contexts. (shrink)

is a term introduced by Ian Hacking to refer to the kinds of people—child abusers, pregnant teenagers, the unemployed—studied by the human sciences. Hacking argues that classifying and describing human kinds results in feedback, which alters the very kinds under study. This feedback results in human kinds having histories totally unlike those of natural kinds (such as gold, electrons and tigers), leading Hacking to conclude that human kinds are radically unlike natural kinds. Here I argue that Hacking's argument fails and (...) that he has not demonstrated that human kinds cannot be natural kinds. Introduction Natural kinds Hacking's feedback mechanisms 3.1 Cultural feedback 3.2 Conceptual feedback. (shrink)

It is well known that in the Republic, Socrates presents a view of the soul or the psyche according to which it has three distinct parts or aspects, which he calls the reasoning, spirited, and appetitive parts. Socrates’ clearest characterization of these parts of the soul occurs in Republic IX, where he suggests that they should be understood in terms of the various goals or ends that give rise to the particular desires that motivate our actions. In Republic X, however, (...) Socrates uses the phenomenon of cognitive conflict about matters of fact to show that the soul has only two parts, the rational and the irrational. Moreover, he characterizes these parts in terms of cognitive tendencies, such as forming beliefs on the basis of reason versus forming beliefs on the basis of perceptual appearances. In this chapter, I explain how these divergent accounts of the soul and its parts are legitimate alternative characterizations. A consequence of my argument is that we should not think of the divided soul as primarily a division of desires, but rather as a division of cognitive attitudes towards the world, each of which yields different sorts of desires. (shrink)

Educators, philosophers, and commentators in the popular media often assume that students and adult citizens alike should engage in dialogue regarding ethical, social, and political issues, particularly with people who hold different views. Debates about the value of such dialogue tend to focus on the political implications of these exchanges and neglect the ontological and epistemological assumptions that could make sense of why people should talk their way to greater understanding. This focus on the political implications of dialogue also obscures (...) conceptions of personhood that could call into question the relationship between dialogue and understanding. Drawing on conceptual resources available in the work of Charles Taylor, this article argues that ethical insight may best be cultivated when dialogue is interdependent with a quieting of the linguistic, conceptual mind. Taylor insists that articulation is indispensable to moral orientation. However for Taylor, rather than merely identifying or entirely constructing the good, language “grants access” to the good. This suggests that language is a vehicle for sources that exist outside of articulation. Education meant to cultivate students’ capacity for judgment in discussions of ethical, social, and political issues might then be enhanced through practices that reserve space for that which lies outside of language. In particular, educators could cultivate students’ capacity to produce reasons through dialogue not in isolation but in relationship to students’ receptivity to non-verbal insight. (shrink)

This article proposes to reconceive moral education on the model of spiritual practice. Such an education would be defined not by its content—that is, explicit instruction about moral rules or particular virtues—but rather by the form of its constituent activities. Drawing on the works of both Plato and Foucault, the article addresses questions about the epistemic complexity of virtue raised in Mark E. Jonas and Yoshiaka Nakzawa’s A Platonic Theory of Moral Education. It then goes on to suggest that the (...) form of spiritual practice is uniquely suited to the cultivation of virtue understood on their Platonic model. (shrink)

A turn from the “whither” to the “whence” of anarchism is at stake in Catherine Malabou’s interpretation of Latin American decolonial theory. This is a turn from a materialist philosophy that seeks to open the space of anarchism within the modern state toward one that discerns anarchism as already operative in the modern state given the social implications of colonial legacies. In tracing this turn, I propose a development of Malabou’s work insofar as I put her in dialogue with María (...) Lugones, who is much closer to Malabou than the more canonical decolonial figures she actively engages, especially in view of anarchism as a form of social–political plasticity. Understanding Lugones’ critique of earlier iterations of decolonial theory helps make explicit an immanent anarchic resistance to domination as an explosive inhabitation of everyday loci of tension. (shrink)

Kant claims in the third Critique that one can make about wine the merely subjective judgment that it is agreeable but never the universally valid judgment that it is beautiful. This follows from his views that judgments of beauty can be made only about the formal (spatiotemporal) features of a representation and that aromas and flavors consist of formless sensory matter. However, I argue that Kant's theory permits judgments of beauty about wine because the experience displays a temporal structure: the (...) aromas and flavors evolve over the course of a tasting from the bouquet through the palate to the finish. An analogy with music, which Kant describes as 'a play of sensations in time', illuminates how wine qualifies as an object of pure judgments of taste: the 'structure' of a wine can be compared to harmonic structure, and its development throughout the taste can be compared to the unfolding of melody and harmonic progression. (shrink)

The Routledge Handbook of Nostalgia serves as a guide to the complex and often contradictory concept of nostalgia, as well as the field of "nostalgia studies" more broadly. Nostalgia is an area of intense interest across several disciplines as well as within society and culture more generally. This handbook brings together an international, interdisciplinary team of researchers to survey the current landscape and identify common trends, achievements and gaps in existing literature. Comprising forty-five chapters, the volume covers the following topics: (...) Disciplinary perspectives of nostalgias including philosophy, history, literature, and psychology. Conceptual aspects of nostalgia including homesickness, temporality, affectivity, and memory. Historical and political dimensions such as afro-nostalgia, populism, feminism, and queer nostalgia. Spatial and material aspects of nostalgia including ruins, regionalism, and objects. Media related nostalgia such as analogue and digital nostalgia, reboots, revivals, gaming, and graphic novels. Essential reading for students and researchers working in nostalgia studies, this book will also be beneficial to related disciplines such as philosophy, anthropology, geography, history and literature; cultural, media, heritage, museum and film studies courses; and more generally for readers interested in how the past is represented and used in the present. (shrink)

ABSTRACT This article looks at how the practice of dance improvisation and somatic movement modalities inform and transform our experience of being in our bodies (via embodied knowledge, kinaesthetic awareness). In both individual and collective practice, these modalities offer alternative means for engaging with ourselves and others that allows us to transcend individual and social constraints within certain conditions. I discuss these practices as an ongoing process or state of freedom in the performative space, in daily “non-performative” life, in the (...) many spaces in-between, and the conditions necessary to thrive. (shrink)

BackgroundNeuroethics describes several interdisciplinary topics exploring the application and implications of engaging neuroscience in societal contexts. To explore this topic, we present Part 3 of a four-part bibliography of neuroethics’ literature focusing on the “ethics of neuroscience.”MethodsTo complete a systematic survey of the neuroethics literature, 19 databases and 4 individual open-access journals were employed. Searches were conducted using the indexing language of the U.S. National Library of Medicine. A Python code was used to eliminate duplications in the final bibliography.ResultsThis bibliography (...) consists of 1137 papers, 56 books, and 134 book chapters published from 2002 through 2014, covering ethical issues in neuroimaging, neurogenetics, neurobiomarkers, neuro-psychopharmacology, brain stimulation, neural stem cells, neural tissue transplants, pediatric-specific issues, dual-use, and general neuroscience research issues. These works contain explanations of recent research regarding neurotechnology, while exploring ethical issues in future discoveries and use. (shrink)

BackgroundPatients with COVID-19 may feel under pressure to participate in research during the pandemic. Safeguards to protect research participants include ethical guidelines [e.g. Declaration of Helsinki and good clinical practice (GCP)], legislation to protect participants’ privacy, research ethics committees (RECs) and informed consent. The International Committee of Medical Journal Editors (ICMJE) advises researchers to document compliance with these safeguards. Adherence to publication guidelines has been suboptimal in other specialty fields. The aim of this rapid review was to determine whether COVID-19 (...) human research publications report compliance with these ethical safeguards.MethodsA rapid systematic literature review was conducted in MEDLINE using the search term ‘COVID-19’. The search was performed in April 2020 with no start date and repeated to include articles published in November 2020. Filters were ‘Full free text available’ and ‘English Language’. Two reviewers assessed article title, abstracts and full texts. Non-COVID-19 articles and non-clinical studies were excluded. Independent reviewers conducted a second assessment of a random 20% of articles. The outcomes included reporting of compliance with the Declaration of Helsinki and GCP, REC approval, informed consent and participant privacy.ResultsThe searches yielded 1275 and 1942 articles of which 247 and 717 were deemed eligible, from the April search and November respectively. The majority of journals had editorial policies which purported to comply with ICMJE ethical standards. Reporting of compliance with ethical guidelines was low across all study types but was higher in the November search for case series and observational studies. Reporting of informed consent for case studies and observational studies was higher in the November search, but similar for case series. Overall, participant confidentiality was maintained but some case studies included a combination of details which would have enabled participant identification. Reporting of REC approval was higher in the November search for observational studies.ConclusionsWhile the majority of journal’s editorial policies purported to support the ethical safeguards, many COVID-19 clinical research publications identified in this rapid review lacked documentation of these important safeguards for research participants. In order to promote public trust, ethical declarations should be included consistently. (shrink)

Recognition theory attempts to conceptualize interpersonal relationships and their normative political implications. British social philosopher Gillian Rose developed her own version of recognition rooted in the work of Georg Hegel. This article applies Rose's theory of recognition to care, arguing that its emphasis on lack of identity, the dynamic process of recognition and the existential risks involved accurately describes the relationship between nurse and patient. Rose's version is compared to both contemporary notions of the interpersonal in healthcare literature, other forms (...) of recognition theory and Emmanuel Levinas's vision of intersubjective relationships, a traditional philosophical basis for nursing care. In each case, I will argue that Rosean recognition is a fuller, more complex and ultimately more satisfying view of the relationships involved. (shrink)

In his rich and suggestive paper, Alvaro Vallejo argues for the novel thesis that Plato posits a form of pleasure in the Republic and the Philebus. Vallejo argues that the notion of a Platonic form of pleasure best explains other things that Plato says about pleasure. First, Plato draws a distinction between true pleasure and the appearance of pleasure. Second, Plato uses the same language to describe the relationship between forms and their inferior instantiations as he uses to describe the (...) relationship between true and false pleasures. In these comments, I argue that we do not need to posit a form of pleasure to explain these features of the text. Moreover, I argue that on Vallejo’s account of the form of pleasure, the form could not do the job required of it, namely, it could not explain the problem with false pleasures. (shrink)

Taking as a starting point the assertion of an ambiguity in the Lutheran tradition's assessment of reason, the essay argues that the Kantian unreserved confidence in reason is criticised in Bonhoeffer. Based upon a Christological understanding of reason, Bonhoeffer endorses a view of reason which is specifically Christian and yet maintains a universality. With a focus on Bonhoeffer's Ethik as the hermeneutical key to his theology, Bonhoeffer's notion is also discussed in light of contemporary Christian ethics. In this part it (...) is particularly the role of reason within a public discourse which is treated in the essay. Here it is argued that Bonhoeffer may be appropriated in attempting to outline a Christological ontology of reason holding essential implications for the sources and conditions of public discourse. (shrink)

This essay describes how using unsupervised topic modeling on relatively small corpuses can help scholars of literature circumvent the limitations of some existing theories of the novel. Using an example drawn from work on Victorian novelist Anthony Trollope's Barsetshire series, it argues that unsupervised topic modeling's counter-factual and retrospective reconstruction of the topics out of which a given set of novels have been created allows for a denaturalizing and unfamiliar view. In other words, topic models are fictions, and scholars of (...) literature should consider reading them as such. Drawing on one aspect of Stephen Ramsay's idea of algorithmic criticism, the essay emphasizes the continuities between “big data” methods and techniques and longer-standing methods of literary study. (shrink)

Hume's position in ethics, which is based on his empiricist theory of the mind, is best known for asserting four theses: (1) Reason alone cannot be a motive to the will, but rather is the slave of the passions (see Section 3) (2) Moral distinctions are not derived from reason (see Section 4). (3) Moral distinctions are derived from the moral sentiments: feelings of approval (esteem, praise) and disapproval (blame) felt by spectators who contemplate a character trait or action (see (...) Section 7). (4) While some virtues and vices are natural (see Section 13), others, including justice, are artificial (see Section 9). There is heated debate about what Hume intends by each of these theses and how he argues for them. He articulates and defends them within the broader context of his metaethics and his ethic of virtue and vice. Hume's main ethical writings are Book 3 of his Treatise of Human Nature, Of Morals (which builds on Book 2, Of the Passions), his Enquiry concerning the Principles of Morals, and some of his Essays. In part the moral Enquiry simply recasts central ideas from the moral part of the Treatise in a more accessible style; but there are important differences. The ethical positions and arguments of the Treatise are set out below, noting where the moral Enquiry agrees; differences between the Enquiry and the Treatise are discussed afterwards. (shrink)

In the Metaphysical Foundations of Natural Science, Kant claims that perception of force through touch is fundamental to our knowledge of substance in space. However, he also holds that perception cannot have modal content. Causation is a modal notion, so how can Kant allow perception of causal force? In response to this puzzle, I provide a new reading of Kant’s theory of touch. Touch does not involve perception of the necessity of a cause, but it does involve awareness of the (...) activity of our body in relation to other bodies. Human embodied activity has a hitherto unrecognized central role in Kant’s accounts of empirical cognition of substance in space, the science of such a substance, and the irreducibility of its causal forces. (shrink)

Food - what we eat, how much we eat, how it is produced and prepared, and its cultural and ecological significance- is an increasingly significant topic not only for scholars but for all of us. Theology on the Menu is the first systematic and historical assessment of Christian attitudes to food and its role in shaping Christian identity. David Grumett and Rachel Muers unfold a fascinating history of feasting and fasting, food regulations and resistance to regulation, the symbolism attached (...) to particular foods, the relationship between diet and doctrine, and how food has shaped inter-religious encounters. Everyone interested in Christian approaches to food and diet or seeking to understand how theology can engage fruitfully with everyday life will find this book a stimulus and an inspiration. (shrink)

ObjectiveApproximately half of all people living with amyotrophic lateral sclerosis experience persistent or recurrent emotional distress, yet little is known about the psychological processes that maintain emotional distress in this population. The self-regulatory executive functioning model specifies that maladaptive metacognitive beliefs and processes are central to the development and maintenance of emotional distress. This study explored whether maladaptive metacognitive beliefs are associated with emotional distress after controlling for demographic factors, time since diagnosis, and current level of physical functioning.DesignIn a cross-sectional (...) design, 75 adults with a diagnosis of ALS completed self-report questionnaires. Participants had a mean age of 60.40 years, mean duration of symptoms 63.92 months, and male:female gender ratio of 14:11.Main Outcome MeasuresQuestionnaires assessed emotional distress, physical functioning, repetitive negative thinking, metacognitive beliefs, and demographic factors.ResultsMaladaptive metacognitive beliefs explained additional variance in emotional distress after controlling for age, gender, time since diagnosis, physical functioning, and repetitive negative thinking. Repetitive negative thinking partially mediated the relationships between positive and negative metacognitive beliefs and emotional distress.ConclusionsThese data support the utility of the metacognitive model in understanding emotional distress in people with ALS. Examination of the temporal relationship between maladaptive metacognitive beliefs and emotional distress in people living with ALS may help to guide the development of therapeutic approaches. (shrink)

For six decades, scholars have relied on Erving Goffman’s (1961) theory of total institutions to understand prison culture. Viewing prisons as total institutions offers insights into role performance and coercive control. However, mounting evidence suggests that prisons are not, in fact, total institutions. In this article, I first trace two credible challenges to the idea of prison as a total institution based on existing data: that prison gates open daily and that prisons operate within a context of overlapping surveillance and (...) punishment supported by broader political and economic interests. Second, I draw on empirical findings from my own yearlong ethnographic study inside one U.S. state women’s prison to illuminate a third challenge to the total institution paradigm. Using religion in prison as a case study, I describe the process of institutional infusion, in which an outside institution proffers attitudes, practices, and resources that individuals may draw on to shape their material and interpretive experiences within a host institution. Prisons are structured to accommodate institutional infusion, further calling their totality into question. I conclude that we can learn far more about the realities and inequalities of the prison experience by viewing prisons as porous institutions. (shrink)

Audrey Hepburn is one of cinema's most stylish and enduring icons, and has embodied an ideal of femininity for generations of women. Using textual analysis, archival research and audience accounts of ‘Doing the Hepburn Look’, I argue that Audrey Hepburn, as a star clearly addressing a female audience, offered a flexible image which was enabling to young women through dress in relation to exigencies of gender, class and national identity. The paper draws on research conducted as part of a larger (...) project investigating Hepburn's ongoing appeal for young British women from the 1950s to the 1990s. (shrink)

The construction of embodied conversational agents - robots as well as avatars - seem to be a new challenge in the field of both cognitive AI and human-computer-interface development. On the one hand, one aims at gaining new insights in the development of cognition and communication by constructing intelligent, physical instantiated artefacts. On the other hand people are driven by the idea, that humanlike mechanical dialog-partners will have a positive effect on human-machine-communication. In this contribution I put for discussion whether (...) the visions of scientist in this field are plausible and which problems might arise by the realization of such projects. (shrink)

Gyngell and colleagues consider that the recent Nuffield Council report does not go far enough: heritable genome editing is not just justifiable in a few rare cases; instead, there is a moral imperative to undertake it. We agree that there is a moral argument for this, but in the real world it is mitigated by the fact that it is not usually possible to ensure a better life. We suggest that a moral imperative for HGE can currently only be concluded (...) if one first buys into an overly deterministic view of a genome sequence, and the role of variation within in it, in the aetiology of the disease: most diseases cannot simply be attributed to specific genetic variants that we could edit away. Multiple, poorly understood genetic and environmental factors interact to influence the expression of diseases with a genetic component, even well understood ‘monogenic’ disorders. Population-level genome analyses are now demonstrating that many genetic ’mutations' are much less predictive than previously thought 1. Furthermore, HGE might introduce new risks just as it reduces old ones; or remove protections not yet clearly delineated. (shrink)

Why do we have a moral duty to fulfill promises? Hume offers what today is called a practice theory of the obligation of promises: he explains it by appeal to a social convention. His view has inspired more recent practice theories. All practice theories, including Hume’s, are assumed by contemporary philosophers to have a certain normative structure, in which the obligation to fulfill a promise is warranted or justified by a more fundamental moral purpose that is served by the social (...) practice of promising or adherence to it. Recent practice theories do have this structure, but, I argue, Hume’s own does not. Hume’s account, while it does trace the origin of promises to convention, is instead a causal explanation of the moral sentiments we have toward fulfillment and violation of promises, sentiments he regards as normative in themselves and not susceptible of further warrant. He explains how a collectively-invented social practice becomes morally obligatory for us to conform to, without deriving its moral authority from a more basic principle. I discuss one objection often made to practice theories that, in its application to Hume, presupposes the incorrect interpretation, and show that while it is telling for Hume’s descendants, for Hume it misses the mark. Instead I make a different challenge to Hume, and suggest how he might meet it. (shrink)

Uses the disciplines of psychology, anthropology, sociology and psychiatry to explain what makes people act the way they do.