We analyzed a sample of 356 forms containing information that Colorado law legally requires both licensed and unlicensed therapists to disclose to clients. The majority of forms contained the legally mandated information; fewer forms contained ethically desirable information. The average readability grade level was 15.74, corresponding to upper-level college, and 63.9% of the forms reached the highest (most difficult) readability grade of 17 +. Therapists are obeying the law, but do not appear to be taking advantage of the opportunity to (...) provide their clients useful information in an accessible way. (shrink)

This paper motivates and develops a novel semantics for several epistemic expressions, including possibility modals and indicative conditionals. The semantics I defend constitutes an alternative to standard truth conditional theories, as it assigns sets of probability spaces as sentential semantic values. I argue that what my theory lacks in conservatism is made up for by its strength. In particular, my semantics accounts for the distinctive behavior of nested epistemic modals, indicative conditionals embedded under probability operators, and instances of constructive dilemma (...) containing epistemic vocabulary. (shrink)

Plato's Timaeus is one of the most influential and challenging works of ancient philosophy to have come down to us. Sarah Broadie's rich and compelling study proposes new interpretations of major elements of the Timaeus, including the separate Demiurge, the cosmic 'beginning', the 'second mixing', the Receptacle and the Atlantis story. Broadie shows how Plato deploys the mythic themes of the Timaeus to convey fundamental philosophical insights and examines the profoundly differing methods of interpretation which have been brought to (...) bear on the work. Her book is for everyone interested in Ancient Greek philosophy, cosmology and mythology, whether classicists, philosophers, historians of ideas or historians of science. It offers new findings to scholars familiar with the material, but it is also a clear and reliable resource for anyone coming to it for the first time. (shrink)

Moral enhancement is a topic that has sparked much current interest in the world of bioethics. The possibility of making people ‘better,’ not just in the conventional enhancement sense of improving health and other desirable qualities and capacities, but by making them somehow more moral, more decent, altogether better people, has attracted attention from both advocates 1 2 and sceptics 3 alike. The concept of moral enhancement, however, is fraught with difficult questions, theoretical and practical. What does it actually mean (...) to be ‘more moral’? How would moral enhancement be defined and would it necessarily, as some have claimed, make the world a better or safer place? How would or could such enhancement be achieved safely and without undue constraint on personal liberty and autonomy? On this subject, a recent paper by Crockett et al 4 investigating the effects of the neurotransmitter serotonin on moral decision-making provides an intriguing scientific basis for examining what might or might not constitute moral enhancement. The study involved treatment with citalopram, a drug that increases the action of serotonin in the brain, and subsequent analysis of participants' decision-making behaviour in two different situations involving moral dilemmas: the well-known ‘Trolley Problem’ 5 and the ‘Ultimatum Game’. 6 The researchers found that citalopram promoted what they call ‘prosocial behaviour’, increasing the participants' aversion to causing direct harm to others: in the first scenario, they were less likely to select the option that required killing one in order to save five, and in the second, less likely to reject unfair offers at the expense of others. The Crockett study is fascinating both for its insight into human behaviour and because it appears to demonstrate that, at least on some accounts of moral behaviour, serotonin may in fact be a …. (shrink)

Feminist philosophy of science has led to improvements in the practices and products of scientific knowledge-making, and in this way it exemplifies socially relevant philosophy of science. It has also yielded important insights and original research questions for philosophy. Feminist scholarship on science thus presents a worthy thought-model for considering how we might build a more socially relevant philosophy of science—the question posed by the editors of this special issue. In this analysis of the history, contributions, and challenges faced by (...) feminist philosophy of science, I argue that engaged case study work and interdisciplinarity have been central to the success of feminist philosophy of science in producing socially relevant scholarship, and that its future lies in the continued development of robust and dynamic philosophical frameworks for modeling social values in science. Feminist philosophers of science, however, have often encountered marginalization and persistent misunderstandings, challenges that must be addressed within the institutional and intellectual culture of American philosophy. (shrink)

In this paper, we theorize that the anticipation of guilt plays an important role in ethically questionable consumer situations. We propose an ethical decision-making framework incorporating anticipated guilt as partial mediator between consumers’ ethical beliefs (anteceded by ethical ideology) and intentions. In the first study, we compared several models using structural equation modeling and found empirical support for our research model. A second experiment was set up to illustrate how these new insights may be applied to prevent consumers from taking (...) advantage of the seller. Results showed that enhancing the anticipation of guilt (by making the interpersonal consequences of the unethical act more salient) increased consumers’ ethical intentions, controlling for ethical beliefs. Together these two studies might have important theoretical and managerial contributions. (shrink)

An investigation into Aristotle's metaphysics of nature as expounded in the Physics. It focuses in particular his conception of change, a concept which is shown to possess a unique metaphysical structure, with implications that should engage the attention of contemporary analysis. First published in hardback in 1982, the book is now available for the first time in paperback. 'A powerful and appealing explanatory scheme which succeeds on the whole in drawing together a great many seemingly disparate elements in the Physics (...) into a neat unitary stucture.' Canadian Philosophical Review. (shrink)

The multiplicity of deubiquitinating enzymes (DUBs) encoded by vertebrate genomes is partly attributable to whole genome duplication events that occurred early in chordate evolution. By surveying the literature for the largest family of DUBs (the ubiquitin-specific proteases), extensive functional redundancy for duplicated genes has been confirmed as opposed to singletons. Dramatically conflicting results have been reported for loss of function studies conducted through RNA interference as opposed to inactivating mutations, but the contradictory findings can be reconciled by a recently proposed (...) compensatory mechanism involving nonsense-mediated RNA degradation. Duplicated genes are often inactivated to become pseudogenes, and it is proposed that such is the fate of the USP15 gene of zebrafish, a commonly used model system. As it is reviewed here, these observations have implications not only for the interpretation of model system phenotypes but also for therapeutic interventions designed to target DUBs. (shrink)

The study of reciprocal altruism, or the exchange of goods and services between individuals, requires attention to both evolutionary explanations and proximate mechanisms. Evolutionary explanations have been debated at length, but far less is known about the proximate mechanisms of reciprocity. Our own research has focused on the immediate causes and contingencies underlying services such as food sharing, grooming, and cooperation in brown capuchin monkeys and chimpanzees. Employing both observational and experimental techniques, we have come to distinguish three types of (...) reciprocity. Symmetry-based reciprocity is cognitively the least complex form, based on symmetries inherent in dyadic relationships (e.g., mutual association, kinship). Attitudinal reciprocity, which is more cognitively complex, is based on the mirroring of social attitudes between partners and is exhibited by both capuchin monkeys and chimpanzees. Finally, calculated reciprocity, the most cognitively advanced form, is based on mental scorekeeping and is found only in humans and possibly chimpanzees. (shrink)

I wish more books of philosophy were like this one. It is elegantly written. It is filled with provocative claims and ingenious arguments. It is a really good read, even while it forces us to rethink many of our assumptions about practical reason and practical reasoning, morality and agency.

This article reports the findings of a qualitative study that explored the organizational influences on moral distress for health professionals working in pediatric intensive care units across Canada. Participants were recruited to the study from PICUs across Canada. The PICU is a high-tech, fast-paced, high-pressure environment where caregivers frequently face conflict and ethical tension in the care of critically ill children. A number of themes including relationships with management, organizational structure and processes, workload and resources, and team dynamics were identified. (...) This study provides a rare and important multi-disciplinary perspective on this topic and the findings have implications for administrators and leaders who seek to improve the moral climate of healthcare delivery. (shrink)

Dance as a complex human activity is a rich test case for exploring perception in action. In this article, we explore a 4E approach to perception/action in dance, focussing on the intersubjective and ecological aspects of kinaesthetic attunement and their capacity to expand empathic and perceptive experience. We examine the question: what are the ways in which the performance ecology co-created in different dance practices influences empathic and perceptive experience? We adopt an enactive ethnographic and phenomenological approach to explore two (...) distinct dance forms: Contact Improvisation [CI], a duet-system based practice aimed at fostering interkinaesthetic awareness and challenging habits of movement; and Body Weather [BW], an anti-hierarchical movement practice sensitive to the surrounding environment. We argue that through intersubjective kinaesthetic attunement, CI scaffolds the development of perceptive awareness of subtle shifts within ourselves and others, allowing the cultivation of a capacity for flexibly traversing between conscious initiation of action, attuned responding, and the intersection between them. Similarly, we investigate the expansion of perceptive experience through kinaesthetic attunement in BW. We suggest that the capacity for empathy is enhanced in BW through drawing attention to, and perception of, the fullness of a place in a way that we do not typically experience. By focussing on the variations in which embodied perceptual skills are enacted in specific dance forms and the expansion of perceptive experience through kinaesthetic attunement, we stress the potential of the performing arts to cultivate and create new ways of empathic engagement with the world in which we find ourselves. (shrink)

This chapter demonstrates how early modern male and female thinkers alike were concerned not only with ethical, religious, and political liberty, but also with the liberty to philosophize, or libertas philosophandi. It is argued that while men’s interests in this latter kind of liberty tended to lie with the liberty to philosophize differently from their predecessors, women were more concerned with the liberty to philosophize at all. For them, the idea that women should be free to think was foundational. This (...) chapter shows how some women thinkers of the period, such as Damaris Cudworth Masham (1658–1708) and Mary Astell (1666–1731), followed through on the general trend of thinking about liberty in terms of freedom of the mind, to thinking about liberty for women in wider ethical and political terms. To support this point, the chapter explores their views on education, female rationality, and moral philosophy. (shrink)

Prior to the productive encounters that can be staged between Emmanuel Levinas’sthought and cinema at the level of reception, Jean-Pierre and Luc Dardenne introducehis philosophy to their filmmaking at its moment of inception.1Luc Dardenne’s diary Audos de nos images documents their filmmaking from 1991 to 2005, and isinterspersed with brief but erudite references to Levinas’s work. While Levinasianthinking is one among many cited influences in this text, which also features quotationsfrom the writings of novelists, poets, and other philosophers, along with (...) detailedreferences to other filmmakers, his work is a signal point of inspiration and ethicalaspiration for their filmmaking. The Dardenne brothers seek permanently to unsettlereceived ideas of what cinema is. In this, their approach is bound up explicitly, but notexclusively, with the ethical underpinnings of Levinas’s thought. Levinas’s reformulationof ethics as first philosophy creates a fissure at the root of the philosophy of being. TheDardennes’ films, in turn, perform a Levinasian-inspired challenge to the being ofcinema. At its most extreme moments, to kill or not to kill is the key question that theircinema raises. This tacit rewriting of the interrogative opening to Hamlet’s infamous soliloquy, shifts attention away from a self-centered concern with being or non-being,and towards the survival of the other. The passage from being to non-being, whichwould involve the death of the subject, is displaced here by a preoccupation with killing,or failing to kill, someone else. This particular move from dying to killing lies at the heartof the Dardennes’ mortal ethics. (shrink)

Most ethics committees which review research protocols insist that potential research participants reserve unconditional or absolute ‘right’ of withdrawal at any time and without giving any reason. In this paper, I examine what consent means for research participation and a sense of commitment in relation to this right to withdraw. I suggest that, once consent has been given (and here I am excluding incompetent minors and adults), participants should not necessarily have unconditional or absolute rights to withdraw.This does not imply (...) that that there should be a complete absence of rights, or, indeed, an abandonment of the right to withdraw. The point of this paper is to show that the supposed unconditional or absolute nature of these rights may be self‐defeating and so fail to respect the autonomy of participants. In addition, and on a more positive note, I suggest that, attaching certain conditions on the right to withdraw, may better respect the autonomy of these participants by underlining the idea that autonomy is more than mere whim or indifference to the fate of others. On the contrary, research staff are currently unable to ‘push’ participants, who may merely have logistical difficulties unrelated to the research itself, but who really want to stay the course, for fear of coercing them. Furthermore, researchers now try to ‘screen out’ people they think may be unreliable to protect the science of the study and so groups at risk of dropping out may be unfairly denied access to research treatments. I conclude that on‐going negotiation between the relevant parties could be on balance the only truly acceptable way forward but concede certain important limitations to take into account. (shrink)

The authors conducted a baseline survey of baccalaureate and graduate degree health humanities programs in the United States and Canada. The object of the survey was to formally assess the current state of the field, to gauge what kind of resources individual programs are receiving, and to assess their self-identified needs to become or remain programmatically sustainable, including their views on the potential benefits of program accreditation. A 56-question baseline survey was sent to 111 institutions with baccalaureate programs and 20 (...) institutions with graduate programs. Respondents were asked about three areas: (1) program administration (managing unit, paid director, faculty lines, paid staff, funding sources); (2) educational program (curricular structure, CIP code usage, completion rates); and (3) views on accreditation for the field. A clear majority of respondents agreed that some form of accreditation or consultation service could address resource and sustainability issues. Overall, the survey responses to staffing, curricular structure, and support suggest the need for developing a sustainable infrastructure for health humanities. (shrink)

This paper suggests that autistic people relate to themselves via a third-person perspective, an objective and explicit mode of access, while neurotypical people tend to access the different dimensions of their self through a first-person perspective. This approach sheds light on autistic traits involving interactions with others, usage of narratives, sensitivity and interoception, and emotional consciousness. Autistic people seem to access these dimensions through comparatively indirect and effortful processes, while neurotypical development enables a more intuitive sense of self.

Recently, attention has been drawn to the basic principles governing the use of human embryos in research: specifically, the so-called fourteen-day rule. This rule stipulates that human embryos should not be allowed to grow in vitro past fourteen days of development. For years, the fourteen-day limit was largely theoretical, since culture techniques were not sufficient to maintain embryos up to this point. Yet in the past year, research has suggested that growing embryos beyond fourteen days might be feasible and scientifically (...) valuable. At the same time, work with pluripotent stem cells, including human PSCs, has shown that under certain conditions, they can form structures that recapitulate developmental features of the postimplantation embryo. This raises the possibility that PSCs could generate embryo-like structures in vitro, even “synthetic embryos,” that might provoke moral concern but would not fall under most current embryo research policies. In countries that permit embryo research, the fourteen-day rule has long been the linchpin of an effective policy compromise between what remain deeply divided moral positions on the human embryo's status. It has also, particularly in the United Kingdom, been influential in establishing a bioethics public-policy process. Any moves to change the rule must consider not just the implications for the use of embryos but also the potential impact of this model of bioethical governance of science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Let’s Start AgainSarah Wood (bio)Nicholas Royle. After Derrida. Manchester: Manchester UP, 1995.Robert Smith. Derrida and Autobiography. Cambridge: Cambridge UP, 1995.start... v. i. to shoot, dart, move suddenly forth, or out: to spring up or forward: to strain forward: to break away: to make a sudden or involuntary movement as of surprise or becoming aware: to spring open, out of place, or loose: to begin to move: of a car, (...) engine, etc. to begin to work, to fire, combust: to set forth on a journey, race, career.—v. t. to begin: to set going: to set on foot: to set up: to drive from lair or hiding place: to cause or undergo displacement or loosening of: to startle (obs.): to pour out or shoot.—n. a sudden movement: a sudden involuntary motion of the body: a startled feeling: a spurt: an outburst or fit: a beginning of movement, esp. of a journey, race, or career: a beginning: a setting in motion: a help in or opportunity of beginning: an advantage in being early or ahead: the extent of such advantage in time or distance: a beginning of building work on a new house-site....—Chambers DictionaryAh, did you once see Shelley plain, And did he stop and speak to you And did you speak to him again? How strange it seems and new!But you were living before that, And also you are living after; And the memory I started at— My starting moves your laughter.—Robert Browning, “Memorabilia”The Shelley whose appearance regularly shocks Browning is, of course, a ghost. The bare fact of talking with a ghost is bound to be curious and impressive—enough to make one start. But at the same time it’s not unusual to converse with ghosts, and this generalization can be taken beyond the sphere of literature, beyond the notion of writers struggling with the mighty dead for imaginative priority, as it is conceived in Harold Bloom’s readings of Browning, for instance. Derrida insists that relationship in general requires the spectral: “[w]hat happens between two, and between all the ‘two’s’ one likes, such as between life and death, can only maintain itself with some ghost, can only talk with or about some ghost [s’entretenir de quelque fantôme]” [Derrida, Specters of Marx xviii]. Perhaps, then, what happens in and between the two books reviewed here needs to be approached in terms of ghosts and the psychoanalysis of ghosts, so powerfully thematized by Nicholas Royle. [End Page 4] Both his After Derrida and Robert Smith’s Derrida and Autobiography seek to make contact with something in writing that gets things going and produces breaks, that displaces and startles. Although each volume could still be called a monograph on Derrida, it responds to something other than a corpus.The sense of shock, wonder, and discontinuity that makes the imagined interlocutor in “Memorabilia” laugh illuminates also something playing itself out across the reception of Derrida’s work. Part of that reception could be conceived in familiar terms—the development of a canon of what could be called Derrida commentaries, the establishment of a set of themes readily associated with Derrida studies (charlatanism, the deconstruction of a metaphysics of presence, and so on). Yet to speak with or about ghosts entails having to start reading, listening, and thinking again, in order to broach familiarity anew without innocent recourse to sheer intuition. These books also, despite their scholarly knowledge of the field, share a sense of responsibility to discuss an aspect of writing—hard to ignore in Derrida—that has begun without commentary, that gets commentary started and that subjects the movement of thought to something like fits. Whether these fits are of phobia, laughter, melancholy, delirium, or anger, their irruption marks interesting gaps in thought’s continuity. More than moods, these strange outbursts might be understood better in terms of the theory of metapsychological “phantoms.” The phantom, according to Nicolas Abraham, is “sustained by secreted words, invisible gnomes whose aim is to wreak havoc, from within the unconscious, in the coherence of logical progression” [“Notes on the Phantom” 175]. The phantom is also “alien to the subject... (shrink)

This paper describes, analyzes, and critiques the construction of separate “male” and “female” genomes in current human genome research. Comparative genomic work on human sex differences conceives of the sexes as like different species, with different genomes. I argue that this construct is empirically unsound, distortive to research, and ethically questionable. I propose a conceptual model of biological sex that clarifies the distinction between species and sexes as genetic classes. The dynamic interdependence of the sexes makes them “dyadic kinds” that (...) are not like species, which are “individual kinds.” The concept of sex as a “dyadic kind” may be fruitful as a remedy to the tendency to conceive of the sexes as distinct, binary classes in biological research on sex more generally. (shrink)