The implementation of online technologies to promote wellbeing is increasingly becoming a worldwide priority. This study includes secondary analyses of data and examined drop-out rates in an online guided self-help intervention for patients with anorexia nervosa. Specifically, rates of drop-out at end of treatment (i.e. six-week assessment), as well as intervention adherence (minimum of four of six online guided sessions) and differences between completers and drop-outs were examined. Motivation to change and associated patient variables were assessed as predictors of drop-out (...) using structural equation modelling. Ninety-nine patients were randomised to the intervention arm of the trial. Data were available for 82 individuals, 67 of whom completed the six-week assessment and attended a minimum of four online sessions. No significant differences were found between completers and drop-outs at baseline. At the end of the first week of participation, drop-outs from the six-week assessment or the intervention reported less satisfaction with their work with the mentor delivering online guidance. Greater confidence in own ability to change and higher controlled motivation (willingness to change due to pressure from others) predicted lower drop-out rates from the six-week assessment. Stronger alliance with the therapist at the treatment centre and lower psychological distress were associated with greater autonomous motivation (self-directed motivation) and importance and ability to change. Data demonstrate that a novel online guided self-help intervention for patients with anorexia nervosa is feasible. Early satisfaction with the program and external pressure to change have a protective role against drop-out rates. (shrink)

We are extremely grateful for the insightful and thought-provoking commentaries on our feature article.1 We have distilled four themes emerging from the commentaries, and we would also like to address one misunderstanding of our argument that has appeared. In our article, we explicitly acknowledge that major decisions relevant for climate protection take place at the mesolevels and macrolevels of healthcare, a point raised again in some of the commentaries.2–4 Climate protection is a societal issue, and we thank these authors for (...) the concrete proposals of potential models to guide action. Yet, to us, it still makes sense to reflect simultaneously on the responsibilities that physicians have themselves. Without wanting to put the main responsibility on them, we argue it is important to start thinking about the scope of action that physicians actually have (or not have). As we have argued the need for climate action comes ever more into focus of society, we wanted to explore whether the professional ethics of the medical professionals needs to be amended. Our argument is that this is the case, based on the reasons that climate change has a big health impact while simultaneously the health system has a strong climate impact. Based on the World Medical Association (WMA) Declaration of Geneva the focus on the individual patient is clear, but this and other important codices do also include a public health perspective. The (model) Professional Code for Physicians in Germany, for example, states in its first article that ‘Physicians serve the health of …. (shrink)

It is often argued that there are no practical reasons for belief because we could not believe for such reasons. A recent reply by pragmatists is that we can often believe for practical reasons because we can often cause our beliefs for practical reasons. This paper reveals the limits of this recently popular strategy for defending pragmatism, and thereby reshapes the dialectical options for pragmatism. I argue that the strategy presupposes that reasons for being in non-intentional states are not reducible (...) to reasons to act. Pragmatists who want to preserve a motivational constraint on reasons therefore have exactly two options: either arguing that there are irreducible reasons for being in non-intentional states ; or arguing that we can believe directly for practical reasons. I argue that the prospects for the former option are dim because irreducible reasons to be in states are hard to square with the motivational constraint on reasons. Returning to the more traditional route of arguing for pragmatism by defending a version of doxastic voluntarism therefore seems to be the more promising way for pragmatists to go. (shrink)

Building on group discussions and interviews with life science researchers in Austria, this paper analyses the narratives that researchers use in describing what they feel responsible for, with a particular focus on how they perceive the societal responsibilities of their research. Our analysis shows that the core narratives used by the life scientists participating in this study continue to be informed by the linear model of innovation. This makes it challenging for more complex innovation models [such as responsible research and (...) innovation ] to gain ground in how researchers make sense of and conduct their research. Furthermore, the paper shows that the life scientists were not easily able to imagine specific practices that would address broader societal concerns and thus found it hard to integrate the latter into their core responsibilities. Linked to this, researchers saw institutional reward structures as strongly focused on scientific excellence. Thus, they saw reward structures as competing with—rather than incentivising—broader notions of societal responsibility. This narrative framing of societal responsibilities is indicative of a structural marginalisation of responsibility practices and explains the claim, made by many researchers in our sample, that they cannot afford to spend time on such practices. The paper thus concludes that the core ideas of RRI stand in tension with predominant narrative and institutional infrastructures that researchers draw on to attribute meaning to their research practices. This suggests that scientific institutions still have a core role to play in providing new and context-specific narratives as well as new forms of valuing responsibility practices. (shrink)

The semeiotic of Charles Sanders Peirce is irreducibly triadic, positing that a sign mediates between the object that determines it and the interpretant that it determines. He eventually holds that each sign has two objects and three interpretants, standardizing quickly on immediate and dynamical for the objects but experimenting with a variety of names for the interpretants. The two most prominent terminologies are immediate/dynamical/final and emotional/energetic/logical, and scholars have long debated how they are related to each other. This paper seeks (...) to shed new light on the matter by reviewing the numerous manuscript drafts where Peirce develops the latter nomenclature while attempting to introduce his pragmatism to a general audience. It then goes on to examine an additional set of interpretants, intentional/effectual/communicational, and shows that the three different trichotomies can be understood as complementary, rather than redundant or conflicting. (shrink)

Cases of heroic supererogation have been taken to suggest that non-moral reasons are morally relevant. While non-moral reasons are unable to make actions morally required, they can prevent moral reasons from doing so. I argue that non-moral reasons are morally relevant in yet another way, since they can also play an essential role in making it the case that an action is morally required. Even though non-moral reasons are not able themselves to make actions morally required, they can prevent reasons (...) that otherwise would prevent moral reasons from making actions morally required from doing so. I elaborate and defend this view, and I show how it can be made the basis of an explanation of moral requirements in terms of reasons that is to be preferred over rival accounts. (shrink)

Emotion Review, Volume 14, Issue 4, Page 264-269, October 2022. Müller's position-taking view of emotions takes issue with the widely endorsed philosophical notion that emotional feelings are a form of consciousness in which we become acquainted with the evaluative properties of objects and events. Müller rejects this perceptual theory of emotions and casts doubt on the idea that it is through emotional feeling that we develop an awareness of value. In so doing, his proposal amounts to a denial of any (...) epistemic function of emotional feeling. Challenging such a radical move, in my commentary, I discuss several affective phenomena in which feelings do seem to serve an epistemic function. These cases pose problems for Müller's version of the position-taking view of emotion, at least in its current form. (shrink)

_A revised translation of Heidegger's most important work._.

The fruits of knowledge—such as books, data, and ideas—tend to generate far more attention than the ways in which knowledge is produced and acquired. Correcting this imbalance, Making Knowledge in Early Modern Europe brings together a wide-ranging yet tightly integrated series of essays that explore how knowledge was obtained and demonstrated in Europe during an intellectually explosive four centuries, when standard methods of inquiry took shape across several fields of intellectual pursuit. Composed by scholars in disciplines ranging from the history (...) of science to art history to religious studies, the pieces collected here look at the production and consumption of knowledge as a social process within many different communities. They focus, in particular, on how the methods employed by scientists and intellectuals came to interact with the practices of craftspeople and practitioners to create new ways of knowing. Examining the role of texts, reading habits, painting methods, and countless other forms of knowledge making, this volume brilliantly illuminates the myriad ways these processes affected and were affected by the period’s monumental shifts in culture and learning. (shrink)

Background: Adequate immunity to COVID-19 apparently cannot be attained in Germany by voluntary vaccination alone, and therefore the introduction of mandatory COVID-19 vaccination is still under consideration. We present findings on the potential acceptance of such a requirement by the German population, and we report on the reasons given for accepting or rejecting it and how these reasons vary according to population subgroup. -/- Methods: We used representative data from the Socio-Economic Panel for the period January to December 2021. We (...) linked the respondents’ answers concerning mandatory COVID-19 vaccination to information about their sociodemographic characteristics, state of health, political attitudes, and degree of confidence in the judicial and political systems. We analyzed these data using univariate, bivariate, and multivariate statistical methods. -/- Results: Just over half of the respondents (50.44% [49.08%; 51.79%]) favored mandatory COVID-19 vaccination. Among the supporters, the reason most frequently given (95.22% [94.45; 96.00]) was that, without such a requirement, not enough people would be vaccinated. Among the opponents of mandatory COVID-19 vaccination (49.56% [48.21%; 50.92%]), by far the most common reason given for opposing it was a desire to uphold individual freedom (91.36% [90.31%; 92.40%]). Persons supporting mandatory COVID-19 vaccination, on average, older than those who opposed it; they less commonly had an education beyond secondary school, were less healthy, tended to have no children, had centrist political views, and expressed more confidence in the political system. The largest difference between the two groups was that about 90% of supporters of mandatory COVID-19 vaccination were themselves vaccinated, compared to only about 62% of opponents. -/- Conclusion: The lack of consensus on this issue among politicians and physicians in Germany is reflected in a similar lack of consensus in the German population as a whole. A discussion of the appropriate understanding of individual freedom would be the most promising way to widen the acceptance of mandatory COVID-19 vaccination. A commonly expressed conception of freedom that permits the deliberate endangerment of other people’s health seems morally questionable. -/- DOI: 10.3238/arztebl.m2022.0174. (shrink)

Governments and local administrations increasingly use the internet to improve citizens’ participation in deliberation processes. However, research studies have pointed out that deliberation outcomes vary due to the participants’ sociodemographic differences. In this paper, we address this debate by quantitatively measuring different sociodemographic participant groups’ deliberation quality. By building an index of the quality of understanding, we analyze the quality of 1,991 postings on local political issues that participants contributed during the 2011 Zurich City debate. We defined five indicators for (...) deliberation quality: statement of reasons, proposals for solutions, respect, doubts, and reciprocity. The analysis confirms that the sociodemographic composition of the participants is of great importance for self-selected participation and deliberation quantity, but not for the deliberation quality. (shrink)

The contributions in this part of the present issue mainly originate from the Carnap Lectures 2011 in Bochum where Prof. Tim Crane (Cambridge, UK) and Prof. Katalin Farkas (Budapest) presented keynote lectures under the heading “The Boundaries of the Mental”. The full workshop program is available on our website: http://www.ruhr-uni-bochum.de/philosophy/carnap2011/index.html.

It is the aim of this paper to find a systematic approach to the study of induction by integrating the ideas of several disciplines to have a successful instrument for analyzing processes of inference, learning and discovery. On the way to generalities which enable sensible forecasts the social and economic sciences use empirical work and nowadays we are encouraged to use more and more experimental access to investigate analogous situations. Induction is used as a fundamental concept and experimental work has (...) brought some lights behind learning and inference. (shrink)

Charles Peirce incorporates modality into his Existential Graphs by introducing the broken cut for possible falsity. Although it can be adapted to various modern modal logics, Zeman demonstrates that making no other changes results in a version that he calls Gamma-MR, an implementation of Jan Łukasiewicz's four-valued Ł-modal system. It disallows the assertion of necessity, reflecting a denial of determinism, and has theorems involving possibility that seem counterintuitive at first glance. However, the latter is a misconception that arises from overlooking (...) the distinction between the intermediate truth values that are assigned to possibly true propositions as either X-contingent or Y-contingent. Any two propositions having the same ITV are possible together, while any two propositions having different ITVs, including those that are each other's negation, are possible individually yet not possible together. Porte shows that Ł-modal can be translated into classical logic by defining a constant for each ITV such that its implication of another proposition asserts the latter's possibility, while its conjunction with another proposition asserts the latter's necessity. These are expressed in the Alpha part of EG without broken cuts, simplifying derivations and shedding further light on Łukasiewicz's system, as long as graphs including either of the constants are properly interpreted. Ł-modal and Gamma-MR thus capture the two-sided nature of possibility as the limit between truth and falsity in Peirce's triadic conception. (shrink)

This article investigates whether religious experience can be conceived in such a way that the perceiver's religious expertise (via cognitive penetration or perceptual learning) contributes to the justificatory power of the experience. It also considers what kind of content religious experience would have to have to be able to justify standard types of religious beliefs. It argues that, against first impressions, religious expertise cannot supplement perceptual justification. At the same time, to the extent that religious experience has singular contents or (...) Gestalt contents, it may well be able to justify religious belief in virtue of such contents. (shrink)

It is well known that John Stuart Mill repeatedly acknowledges Harriet Taylor Mill's substantial contribution to On Liberty. After her death, however, he decides to publish the book under his name only. Are we justified in continuing this practice, initiated by JSM, of refusing unequivocal co-authorship status to HTM? Drawing on stylometric analyses, we make a preliminary case that JSM did not write On Liberty all by himself and that HTM had a hand in formulating it. Drawing on plausible standards (...) for authorship ascription, we further point out that authorship status requires, in addition to a substantial contribution, the approval by all contributors. We discuss potential reasons to assume that HTM did not approve the published version of On Liberty and would have objected to including her name on the title page. (This paper is available on an open-access basis at UTILITAS). (shrink)

We evaluate the effectiveness of impact investing from the perspective of the market failures approach (MFA) to business ethics. Under the MFA, businesses are ethically obligated to contribute to market efficiency by mitigating market failures. The MFA ethics literature emphasizes a negative externality interpretation of market failures, with ethical practice as self-regulation. We argue that the MFA also obligates businesses, and investors, to produce positive externalities, a form of private provision of public goods. We develop a graphical MFA ethical framework (...) addressed to impact investing. The framework is based on impact projects’ dual financial and social returns. Dual returns trade-offs originate in market failures and increase with positive externalities. In practice, a key determinant of market failure and the size of returns trade-offs is the availability of intermediate public goods. This varies systematically across sectors and country-markets. We identify the market circumstances under which impact investing is feasible. We show how provision of positive externalities mitigates market failures. We show that the effectiveness of impact investing depends on the interaction of the determinants of feasibility and of the size of project trade-offs. We show how government supporting intervention, through blended finance vehicles, can improve impact investing effectiveness. Finally, we show that evidence of actual patterns of impact investing across sectors and countries supports our analysis. (shrink)

Disney’s animated villains have recently changed to show less conventionally villainous traits: They look and express themselves more like sympathetic characters, and they are usually only outed as villains late in the plot. This shift has prompted much academic com­mentary on the psychological and cultural significance of Disney’s new villains. We add to the existing literature on Disney’s new villains in two ways. First, we analyze shifts in the vocalizations of villains between the 1990s and 2010s. Second, we integrate this (...) analysis in a biocultural account of Disney’s shifting overall representations of villains. We argue that while Disney has long employed evolutionarily explicable cues to villainy, such as a foreign accent and an unappealing exterior, the company is now reacting to challenges to norms of social representation that proscribe the linking of such overt traits with immorality. Con­sequently, recent Disney films do not employ socially stigmatizing cues. However, Disney continues to employ nonstigmatizing cues, such as evil laughter and abiding anger, because these cues foster antipathy in audiences at no sociomoral risk. (shrink)

Wenn die Uhren der Mitternacht Eine grossmütige Zeit verschenken Werde ich weiter gehen Als die Vorruderer des Odysseus Ist nicht jedes Drama und jede Komödie, jedes Schicksal, überhaupt das ganze Leben, eine Art Zusammentreffen gleichzeitiger und verschobener Rhythmen unterschiedlicher Akteure? Ist nicht der Zeitpunkt, wann etwas passiert, eingebettet in die jeweiligen rhythmischen Verläufe wimmelnder Individuen, Zellen und Welten, ebenso bedeutend oder vielleicht sogar - Musique et Musicologie – GALERIE – Nouvel article.

Träume eines Geistersehers : unhistorische Überlegungen -- Die deutsche Studentenrevolte und ihr Nachspiel der Identitäten -- Der Ausgang aus der selbst verschuldeten Unmündigkeit als Auszug aus der Schuld -- Kairos und Krise : Ernst Blochs Philosophie der eschatologischen Formen und die Aporie des messianischen Augenblicks.