Objectives The use of empathy during clinical practice is paramount to delivering quality patient care and is important for understanding patient concerns at both the cognitive and affective levels. This study sought to determine how and when physicians self-report the use of empathy when interacting with their patients. Methods A cross-sectional survey of 76 physicians working in a large urban hospital was conducted in August of 2017. Physicians were asked a series of questions with Likert scale responses as well as (...) asked to respond to open-ended questions. Results All physicians self-report that they always (69%) or usually (29.3%) use empathic statements when engaging with patients. 93.1% of physicians believe that their colleagues always (20.7%) or usually (69%) use empathic statements when communicating with patients. Nearly one-third of physicians (33%) indicated that using the words “I understand” denotes an empathic statement. Although 36% of physicians reported that they would like to receive more training or assistance about how and when to use empathy during clinical practice. Significance of Results Despite the self-reported prevalent use of empathic statements, one-third of physicians indicate a desire for more training in what empathy means and when it should be used in a clinical setting. Additionally, nearly one-third of physicians in this study reported using responses that patients may not perceive as being empathic, even when intended to be empathic. This suggests that many physicians feel uncertain about a clinical skill they believe should be used in most, if not all, encounters. (shrink)

Although tissue plasminogen activator (tPA) is the only medication approved by the United States Food and Drug Administration (FDA) for acute ischemic stroke, there is no consensus about the need for informed consent for its use. As a result, hospitals throughout the U.S. have varying requirements regarding obtaining informed consent from patients for the use of tPA, ranging from no requirement for informed consent to a requirement for verbal or written informed consent. We conducted a study to (1) determine current (...) beliefs about obtaining patients’ informed consent for tPA among a large group of stroke clinicians and (2) identify the ethical, clinical, and organizational factors that influence tPA consent practices. Semi-structured interviews were conducted by trained and experienced investigators and research staff to identify key barriers to implementing acute stroke services. Part of the interview explored current beliefs and practices around informed consent for tPA.This was a multicenter study that included 38 Veterans Health Administration (VHA) hospital locations. Participants were 68 stroke team clinicians, serving primarily on the neurology (35 percent) or emergency medicine (41 percent) service. We conducted thematic analysis based on principles of grounded theory to identify codes about consent for tPA. We used interpretive convergence to ensure consistency among the individual investigators’ codes and to ensure that all of the investigators agreed on coding and themes.We found that 38 percent of the stroke clinicians did not believe any form of consent was necessary for tPA, 47 percent thought that some form of consent was necessary, and 15 percent were unsure. Clinicians who believed tPA required informed consent were divided on whether consent should be written (40 percent) or verbal (60 percent). We identified three factors describing clinicians’ attitudes about consent: (1) legal and policy factors, (2) ethical factors, and (3) medical factors.The lack of consensus regarding consent for tPA creates the potential for delays in treatment, uneasiness among clinicians, and legal liability. The identified factors provide a potential framework to guide discussions about developing a standard of care for acquiring the informed consent of patients for the administration of tPA. (shrink)

Aristotle bequeathed to us a powerful metaphysical picture, of substances in which properties inhere. The picture has turned out to be highly problematic in many ways; but it is nevertheless a picture not easy to dislodge. Less obvious are the normative tones implicit in the picture and the way these permeate our system of values, especially when thinking of ourselves and our ambitions, hopes and fears. These have proved, if anything, even harder to dislodge than the metaphysical picture which supports (...) them. This paper first draws out the ethics suggested by a conception of being as individual substances, and finds both inner tensions among these values—expressed in divergent characteristics in the history of philosophy—and a neglect of a significant set of values. Substance metaphysics prefers freedom, independence and autonomy over relational and reciprocal values, which can even be regarded as existentially threatening. A prominent attempt to accommodate both sorts of values without eschewing substantialist metaphysics is briefly considered, before turning to examine an alternative metaphysics and the values it implies. A metaphysics which takes being as becoming, it is argued, supports an ethics centred on relational values, and their associated virtues of care. (shrink)

Noninvasive prenatal testing promises to enhance women's reproductive autonomy by providing genetic information about the fetus, especially in the detection of genetic impairments like Down syndrome. In practice, however, NIPT provides opportunities for intensified manipulation and control over women's reproductive decisions. Applying Miranda Fricker's concept of epistemic injustice to prenatal screening, this article analyzes how medical professionals impair reproductive decision-making by perpetuating testimonial injustice. They do so by discrediting positive parental testimony about what it is like to raise a child (...) with DS. We argue that this testimonial injustice constitutes a twofold harm: people with DS and their family members who claim that parenting a child with DS may be a rewarding and joyous experience are harmed when they are systematically silenced, disbelieved, and/or denied epistemic credibility by medical professionals, and pregnant women are harmed since they might make poorly informed choices without access to all relevant information. The broader implication of the analysis is that epistemic justice is a precondition of reproductive autonomy. We conclude by calling for federal oversight of the acquisition and dissemination of information that prospective parents receive following a positive diagnosis of DS to ensure that it is comprehensive and up to date. (shrink)

It is commonly maintained that neuroplastic mechanisms in the brain provide empirical support for the hypothesis of multiple realizability. We show in various case studies that neuroplasticity stems from preexisting mechanisms and processes inherent in the neural structure of the brain. We argue that not only does neuroplasticity fail to provide empirical evidence of multiple realization, its inability to do so strengthens the mind-body identity theory. Finally, we argue that a recently proposed identity theory called Flat Physicalism can be enlisted (...) to explain the current state of the mind-body problem more adequately. (shrink)

Medieval and early modern devotional works rarely receive serious treatment from philosophers, even those working in the subfields of philosophy of religion or the history of ideas. In this article, I examine one medieval devotional work in particular—the Middle High German image- and verse-program, Christus und die minnende Seele —and I argue that it can plausibly be viewed as a form of medieval public philosophy, one that both exhibited and encouraged philosophical innovation. I address a few objections to my proposal—namely, (...) that CMS is neither public enough nor that it counts as proper philosophy—and I attempt to defend CMS’s public philosophical credentials in light of these objections. I conclude with a brief discussion of how devotional texts like CMS can help us do innovative public philosophy today. (shrink)

Scholars have long speculated about what a future affected by gene editing technologies might hold. This article enters current debates over the future of gene editing and the place of disability within it. Specifically, I evaluate contemporary utopian thinking about gene editing found in two different schools of thought: transhumanism and critical disability studies, ultimately judging the latter to be richer and more politically promising than the former. If we take it as our goal to protect and promote future people’s (...) autonomy interests, I argue that current political efforts should be directed toward modifying ableist environments rather than employing genetic technologies to avoid disability or enhance capacity. The article concludes by drawing from disability justice scholarship to make the case that the “right to an open future” should be understood as the “right to an accessible future,” one wherein society is “open” to people with diverse genetic traits and capacities. (shrink)

More than two decades after the passage of the Americans with Disabilities Act , people with disabilities continue to live at the margins of American democracy and capitalist society. This persistent exclusion poses a conundrum to political theorists committed to disability rights, multiculturalism, and social justice. Drawing from feminist insights, specifically the work of Nancy Fraser, among others, I examine the necessary conditions for meaningful inclusion to be realized within a deliberative democracy. Using Fraser's concept of “participatory parity” as a (...) proxy for inclusion, I strategize how to overcome informal barriers—economic inequality and misrecognition—that persist even after disabled people are granted the legal right to participate. The analysis concludes that a truly inclusionary and multicultural democracy requires the redistribution of wealth and a more expansive model of political deliberation, one that can recognize unconventional modes of communication through practices of translation. (shrink)

The increasing demand for transparency in AI has recently come under scrutiny. The question is often posted in terms of “epistemic double standards”, and whether the standards for transparency in AI ought to be higher than, or equivalent to, our standards for ordinary human reasoners. I agree that the push for increased transparency in AI deserves closer examination, and that comparing these standards to our standards of transparency for other opaque systems is an appropriate starting point. I suggest that a (...) more fruitful exploration of this question will involve a different comparison class. We routinely treat judgments made by highly trained experts in specialized fields as fair or well-grounded even though—by the nature of expert/layperson division of epistemic labor—an expert will not be able to provide an explanation of the reasoning behind these judgments that makes sense to most other people. Regardless, laypeople are thought to be acting reasonably—and ethically—in deferring to the judgments of experts that concern their areas of specialization. I suggest that we reframe our question regarding the appropriate standards of transparency in AI as one that asks when, why, and to what degree it would be ethical to accept opacity in AI. I argue that our epistemic relation to certain opaque AI technology may be relevantly similar to the layperson’s epistemic relation to the expert in certain respects, such that the successful expert/layperson division of epistemic labor can serve as a blueprint for the ethical use of opaque AI. (shrink)

Moral understanding is a species of knowledge. Understanding why an action is wrong, for example, amounts to knowing why the action is wrong. The claim that moral understanding is immune to luck while moral knowledge is not does not withstand scrutiny; nor does the idea that there is something deep about understanding for there are different degrees of understanding. It is also mistaken to suppose that grasping is a distinct psychological state that accompanies understanding. To understand why something is the (...) case is to grasp or see why something is the case and grasping and seeing are ways of knowing. (shrink)

This article examines the significance of patience in Søren Kierkegaard’s 1843–1844 discourses on patience as a needed corrective for the “common sense” perception of time as an adversary rather than a friend. Kierkegaard stresses the biblical idea of the goodness of time especially in connection to the formation of the self. According to his authorship, the self is not a static being, but one that develops, expands, and becomes its most mature expression through God’s transformative work in time. This perspective (...) on the self and its relationship to time illuminates the crucial role of patience as an essential formative virtue. While there are many insights to be garnered from Kierkegaard’s idea of patience for philosophical discussions on the nature of the self, this article focuses on how they are especially salient and applicable for spiritual formation and discipleship. (shrink)

In Between Shadows and Noise, Amber Musser develops a sensuous method of analysis by moving past the representational clarity of Enlightenment thinking and into the irrational and vulnerable space of shadow and the unruly and excessive dimensions of noise. For Musser, shadows and noise are categories of embodied relation or critical situatedness--modes of attending to context, relation, and hierarchy through affective and sensorial body work. The book's analysis of various art objects, such as Jordan Peele's film US and Samita (...) Sinha's sound performance This Ember State, is rooted in Musser's own autobiographical situatedness as a queer middle-class Black Caribbean expatriate woman and the various politics of difference those identities emerge from. Through a series of meditations on blackness, empire, and colonialism, Between Shadows and Noise offers Black feminist methods for sensing one's way through art (and living) using knowledges held by the body. (shrink)

Infants are sensitive to statistical regularities (i.e., transitional probabilities, or TPs) relevant to segmenting words in fluent speech. However, there is debate about whether tracking TPs results in representations of possible words. Infants show preferential learning of sequences with high TPs (HTPs) as object labels relative to those with low TPs (LTPs). Such findings could mean that only the HTP sequences have a word‐like status, and they are more readily mapped to a referent for that reason. But these findings could (...) also suggest that HTP sequences are easier to encode, just like any other predictable sequence. Here we aimed to distinguish between these explanations. To do so, we built on findings that infants become resistant to learning labels that are not typical of their native language as they approach 2 years of age and add words to their lexicons. If tracking TPs in speech results in identifying candidate words, at this age TPs may have reduced power to confer lexical status when they yield a unit that is very dissimilar to word forms that are typical of infants’ native language. Indeed, we found that at 20 months, English‐learning infants with relatively small vocabularies learned HTP Italian words (but not LTP words) as object labels, while infants with larger vocabularies resisted learning HTP Italian words. These findings suggest that the HTP sequences may be represented as candidate words, and more broadly, that TP statistics are relevant to word learning. (shrink)

We present an instrument developed to explain to students the concept of the personal ethical threshold (PET). The PET represents an individual’s susceptibility to situational pressure in his or her organization that makes moral behavior more personally difficult. Further, the PET varies according to the moral intensity of the issue at hand, such that individuals are less vulnerable to situational pressure for issues of high moral intensity, i.e., those with greater consequences for others. A higher PET reflects an individual’s greater (...) likelihood of adhering to the morally correct path, even in the face of high situational pressures (personal costs) and low moral intensity (collective importance). PET questionnaires were completed by 506 students representing eight business schools throughout the United States. Relationships between respondents’ PET and their gender, age, and major field of study, as well as the geographical location of their school, are explored. Results indicate that older students have higher PETs and that students attending schools in the northeastern part of the United States have lower PETs. These findings are discussed. It is argued that the PET instrument can be used to help students identify organizational pressures and intrapersonal processes that can impede their moral behavior in organizations. (shrink)

Many philosophers think that we can identify, e.g., a weather expert by checking if she has a track record of making accurate weather predictions but that there isn’t an analogous way for laypeople to verify the judgement of a putative moral expert. The weather is an independent check for weather expertise but there is no independent check for moral expertise, and the only way for laypeople to identify moral experts is to engage in first-order moral reasoning of one’s own. But (...) if one can do that, one would not need to rely on a moral expert in the first place. This paper provides an account of Feedback as an independent check for moral expertise in the form of certain positive and negative changes in the lives of advisees after they started acting in accordance with an advisor’s advice whilst nothing else of significance changed in their lives in that period. Given our folk background theories, and some specific information about the advisee’s situation, Feedback suggests that the advisor’s advice was correct. Laypeople would identify moral experts by inferring that the best explanation of the correctness of the advisor’s advice in a high proportion of cases in which she dispensed advice is that the advisor had moral knowledge. Identifying moral experts in this way involves the use of some moral reasoning of one’s own but it is too elementary to make moral experts redundant. (shrink)

In Psychoanalysis as a Subversive Phenomenon, Amber M. Trotter explores processes of social change, highlights the role of ethics, and illuminates ways in which analytic theory and practice can disrupt contemporary American culture.

Background There is a need for clearer guidance for pharmacists regarding their responsibilities when selling complementary medicines. A recently published ethical framework provides guidance regarding the specific responsibilities that pharmacists need to meet in order to fulfil their professional obligations and make a positive contribution to health outcomes when selling complementary medicines. Objective Evaluate the acceptability and feasibility of a new ethical framework for the sale of complementary medicines in community pharmacy. Methods Australian community pharmacists were invited to participate in (...) online focus groups and interviews. Participants were recruited via multiple methods, including social media and the professional networks of pharmacy groups. Participants were provided the ethical framework prior to the discussion. Discussions were transcribed verbatim and analysed using thematic analysis. Results Seventeen community pharmacists participated in the study. There was good representation among participants in terms of gender, years of practice, pharmacy location and script volume. Participants differed in how proactive they were in relation to selling and providing advice on complementary medicines, how they interpreted evidence in relation to complementary medicines, and how they navigated their practice within the retail environment of community pharmacy. The majority of participants found the framework was acceptable for practice and was feasible for implementation with targeted support. Participants identified two important areas for targeted support in implementing the framework: improved access to evidence-based information resources on complementary medicines and independent evidence-based education and training on complementary medicine for pharmacists and pharmacy support staff. Conclusion The ethical framework addresses an important gap in providing specific professional guidance to pharmacists when selling complementary medicines. The results of the study suggest that the framework may be acceptable to community pharmacists and be feasible to implement with targeted support. (shrink)

In the "Ethics", Abelard discusses the example of a judge who knowingly convicts an innocent defendant. He claims that this judge does rightly when he punishes the innocent man to the full extent of the law. Yet this claim seems counterintuitive, and, at first glance, contrary to Abelard’s own ethical system. Nevertheless, I argue that Abelard’s ethical system cannot be viewed as completely subjective, since the rightness of an individual act of consent is grounded in objective standards established by God. (...) Likewise, any particular civil government must derive its authority objectively from the natural and/or Christian laws, which ground its possibility and function. In this paper, I examine Abelard’s explication of the natural law, discoverable through reason, and the divine laws, knowable only through revelation, in order to explore what form an adequate civil law would have to take under which the judge could be said to have acted rightly. (shrink)

In the Timaeus , plants are granted soul, and specifically the sort of soul capable of perception and desire. Also in the Timaeus , perception requires the involvement of to phronimon . It seems it must follow that plants are intelligent. I argue that we can neither avoid granting plants sensation in just this sense, nor can we suppose that ` to phronimon ' is something devoid of intelligence. Indeed, plants must be related to intelligence, if they are to be (...) both orderly and good. Plants must have individual souls if they are to be distinguished from each other, each with an orderly life; but the intelligence their perceptions require is not similarly individuated, for their ultimate good is only derivative: it is only as completing the body of the cosmos that plants are good things. Plants have their own perceptions and desires in virtue of the intelligence ordering the cosmos as a whole. (shrink)

A survey was conducted on the advertising practitioners in Taiwan concerning their experiences of ethical challenges at work. Among 120 respondents, while 32.5 percent responded that ethical problems did not exist, 67.5 percent admitted that ethical problem was a commonplace at work. According to these respondents, the most frequently mentioned ethical problems area representing unethical products or services, the message of advertisements, agency-client relationship, the creditability of research, undertable rebate, and the quality of service. Suggestions for international advertising managers were (...) also provided by comparing the finding from the present study with earlier studies in the United States. However, due to its preliminary nature, the present study should be considered exploratory and descriptive rather than conclusive, with the hope to inspire more research on advertising ethics in Taiwan as well as in other countries in the world. (shrink)

Given that many people with disabilities have been excluded from political deliberation and subjected to infantilizing and degrading treatment from others, many members of the disability rights movement are understandably critical of policies and practices that speak on behalf of people with disabilities and presume to know what is really in their best interest. Yet, this analysis argues that a general principle of anti-paternalism is not desirable for disability politics. In particular, people with cognitive disabilities are sometimes unable to make (...) important decisions by themselves, and may require assistance from family members or more cognitively able and verbally fluent citizens to make their political voices and choices heard. Drawing from John Locke and Alasdair MacIntyre, this article reconsiders the relationship between paternalism and autonomy, suggesting that autonomous decisionmaking and expression are best thought of as collaborative processes undertaken between people with a range of capacities. (shrink)

Magnetism is all about creating alignment between your authentic self and your actions. The more aligned we are, the more opportunity, flow, and joy we invite into our lives. We each hold the power to attract the life we want, the one we deserve, the one we dream of. Yet so many of us get stuck in a cycle of self-doubt, insecurities, and old patterns of behavior. Through simple guiding principles, Amber Lyon shows you how to embrace and enhance (...) your own power and magnetism. You Are a Magnet shares powerful magnetic mindset shifts, practical tools, and reflections to help you discover the limitless potential for growth that is at your fingertips. What if you could change your life, simply by changing the way you see it? Through her four-part framework--Alchemizing Fear, Cultivating Courage, The Magnetic Mindsest, and Living Through Joy--you will be gently guided along the journey of seeing your life through new eyes and learning to slign your thoughts and behaviors with your most magnetic self. (shrink)

Socrates’ claim that pleasure is a γένεσις unifies the Philebus’ conception of pleasure. Close examination of the passage reveals an emphasis on metaphysical-normative dependency in γένεσις. Seeds for such an emphasis were sown in the dialogue’s earlier discussion of μεικτά, thus linking the γένεσις claim to Philebus’ description of pleasure as ἄπειρον. False pleasures illustrate the radical dependency of pleasure on outside determinants. I end tying together the Philebus’ three descriptions of pleasure: restoration, indefinite, and γένεσις.

We analyze the environmental implications of basic income programs through literature review, government documents, pilot studies, and interviews eliciting expert knowledge. We consider existing knowledge and then use a grounded approach to produce theory on the relationship between a basic income guarantee and environmental protection/damage. We find that very little empirical or theoretical work has been done on this relationship and that theoretical arguments can be made for both positive and negative environmental impacts. Ultimately, this implies, the environmental impact of (...) a basic income program will be dependent on program design. These insights allow us to generate a toolkit of policy proposals to assist in the development of green basic income programs via either conditions, additions, or complements. (shrink)

Microbiome science asserts humans are made up of more microbial cells and genes than human ones, and that each person harbors their own unique microbial population. Human microbiome studies gesture toward the post-racial aspirations of personalized medicine—characterizing states of human health and illness microbially. By viewing humans as “supraorganisms” made up of millions of microbial partners, some microbiome science seems to disrupt binding historical categories often grounded in racist biology, allowing interspeciality to supersede race. But inevitably, unexamined categories of race (...) and ethnicity surface in a myriad of studies on microbiota. This paper approaches race as a ghost variable across microbiome research and asks, what is race doing in studies of the microbiome? Why is it there, and how is it functioning? I examine this research to argue that social scientists must work with biological scientists to help put microbial differences into perspective—to investigate how microbiomes and race are entangled embodiments of the social, environmental, and biological. Ultimately, transdisciplinary collaboration is required to address racial health disparities in microbiome research without reifying race as a straightforward biological or social designation. (shrink)

This article proposes potential strategies to address gun violence in communities of color while identifying the harms associated with a policing-centered, criminal legal approach. In addition to highlighting the dangers associated with the United States' current criminal legal tactics to reduce gun violence in these communities, the authors advocate for community-endorsed strategies that give those impacted by this issue the resources to take on gun violence in their own communities. Specifically, they identify, describe, and endorse a series of violence prevention (...) programs that rely on community relations to detect and prevent incidents of gun violence and that view gun violence as a public health rather than criminal legal issue. (shrink)

From a theoretical standpoint, the problem of human suffering can be understood as one formulation of the classical problem of evil, which calls into question the compatibility of the existence of a perfect God with the extent to which human beings suffer. Philosophical responses to this problem have traditionally been posed in the form of theodicies, or justifications of the divine. In this article, I argue that the theodical approach in analytic philosophy of religion exhibits both morally and epistemically harmful (...) tendencies and that philosophers would do better to shift their perspective from the hypothetical “God’s-eye view” to the standpoint of those who actually suffer. By focusing less on defending the epistemic rationality of religious belief and more on the therapeutic effectiveness of particular imaginings of God with respect to suffering, we can recover, (re)construct, and/or (re)appropriate more virtuous approaches to the individual and collective struggle with the life of faith in the face of suffering. (shrink)

Plato articulates a deep perplexity about inquiry in ?Meno's Paradox??the claim that one can inquire neither into what one knows, nor into what one does not know. Although some commentators have wrestled with the paradox itself, many suppose that the paradox of inquiry is special to Plato, arising from peculiarities of the Socratic elenchus or of Platonic epistemology. But there is nothing peculiarly Platonic in this puzzle. For it arises, too, in classical Indian philosophical discussions, where it is formulated with (...) great clarity, and analysed in a way that casts it in a new light. We present three treatments of the puzzle in Indian philosophy, as a way of refining and sharpening our understanding of the paradox, before turning to the most radical of the Indian philosophers to tackle it. The Indian philosophers who are optimistic that the paradox can be resolved appeal to the existence of prior beliefs, and to the resources embedded in language to explain how we can investigate, and so move from ignorance to knowledge. Highlighting this structural feature of inquiry, however, allows the pessimist philosopher to demonstrate that the paradox stands. The incoherence of inquiry is rooted in the very idea of aiming our desires at the unknown. Asking questions and giving answers rests on referential intentions targeting objects in a region of epistemic darkness, and so our ?inquiry sceptic? also finds structurally similar forms of incoherence in the pragmatics of interrogative discourse. (shrink)

This chapter aims to reconstruct the philosophical motivation for the pudgalavāda or “Personalist” Buddhist view that the person is ultimately real. It argues that the ultraminimalism of the Abhidharma is too minimal to account for crucial features of personhood—especially its capacity to construct unities out of pluralities. The Buddhist Personalist insists that the individuation of person-constituting continua must be an ultimately real fact, not something we project onto or construct out of ultimate reality. That certain ultimate particulars really do belong (...) together, in a way they do not belong to other dharmas with which they may stand in causal-conditional relations, is a position not readily articulated within the Abhidharma metaphysical framework—yet the Pudgalavādin will not reject this framework, for it is only the person, and not other complex wholes, that must be ultimately real. (shrink)

Development of Buddhist thought in India; 1. The Buddha’s suffering; 2. Practice and theory of no-self; 3. Kleśas and compassion; 4. The second Buddha’s greater vehicle; 5. Karmic questions; 6. Irresponsible selves, responsible non-selves; 7. The third turning: Yogācāra; 8. The long sixth to seventh century: epistemology as ethics; I. Perception and conception: the changing face ofultimate reality; II. Evaluating reasons: Naiyāyikas and Diṅnāga. III. Madhyamaka response to Yogācāra IV. Percepts and concepts: Apoha 1 ; V. Efficacy: Apoha 2 ; (...) VI. The path of the Bodhisattva; Epilogue; Background information; Appendix 1: The languages of Buddhism; Appendix 2: Intellectual context; Appendix 3: The Abhidharma. (shrink)

The basic purpose of this study is to analyze the impact of intellectual capital on corporate financial performance. This study is conducted on pharmaceutical sector listed in Pakistan Stock Exchange. Data for this study was collected from audited annual financial statements of selected business organizations over period of ten year i.e. from 2005-2014. Value Added Intellectual Coefficient methodology is employed, in order to measure IC and its different components. The firm’s financial performance is measured by using profitability measures including ROE (...) and ROA, market to book value and asset turnover. In order to analyze the collected data, the Partial Least Square, a SEM technique. These approaches are used to assess the measurement and structural models. The results of analysis have supported the proposed hypothesis i.e. there is significant positive impact of intellectual capital on firm’s financial performance among pharmaceutical industries of Pakistan. (shrink)

This study analyzes discussions from online language teacher education to understand how conversations between monolingual and bilingual preservice teachers (PSTs) in the US create and delimit structural constraints on teachers’ agency, (re)positioning teachers’ capacity to act in the instruction of emergent bilingual students (EBs). Employing positioning theory within a critical discursive psychology approach, findings demonstrate how bilingual PSTs pushed back on structural constraints introduced as potential barriers to achieving linguistic pluralism in monolingual teachers’ posts, asserting teachers’ agency by simultaneously positioning (...) themselves and others as capable and responsible for education of EBs. These findings inform theoretical understandings of agency as a discursive construct and offer insights for teacher educators as they conceptualize the role of discursive exchanges in developing PSTs’ understanding of structures and agentive possibilities regarding the equitable education of EBs. (shrink)

Insofar as the Greek dramaturge Aeschylus taught that 'Suffering is our only teacher,' it is highly relevant for teachers, and teachers-in-formation, to learn to better understand the nature of suffering in teaching itself. This book contains witness and testimony from teachers in many different walks and situations, providing a rich, revealing invitation to all of us teachers, young and old, to engage our difficulties creatively, both for ourselves and for those we are called to stand together with, colleagues and students (...) alike. Highly recommended!" -David Geoffrey Smith, Professor Emeritus, University of Alberta, Canada "The teachers' interiority-the anxieties and joys that nourish (or deplete) their craft-is here, for the first time made the subject of sustained reflection. A groundbreaking collection!" -Heinz-Dieter Meyer, Professor of Education, State University of New York, USA This book shares insights drawn from the diverse voices of public school teachers, community outreach education workers, professors, writers, poets, artists, and musicians on suffering in school and the classroom. Teachers speak about their own encounters with and perceptions from suffering using critical-analytic textual works, as well as first-hand personally reflective accounts. By sharing their stories and reflections, the editors and contributors shed light upon the dark areas that often are not addressed in Teacher Training Programs, and that generally remain unaddressed and unacknowledged when well-established as professionals in the field of education. (shrink)

Recent studies of the low abundant signaling lipid, phosphatidylinositol 3,5‐bisphosphate (PI(3,5)P2), reveal an intriguingly diverse list of downstream pathways, the intertwined relationship between PI(3,5)P2 and PI5P, as well as links to neurodegenerative diseases. Derived from the structural lipid phosphatidylinositol, PI(3,5)P2 is dynamically generated on multiple cellular compartments where interactions with an increasing list of effectors regulate many cellular pathways. A complex of proteins that includes Fab1/PIKfyve, Vac14, and Fig4/Sac3 mediates the biosynthesis of PI(3,5)P2, and mutations that disrupt complex function and/or (...) formation cause profound consequences in cells. Surprisingly, mutations in this pathway are linked with neurological diseases, including Charcot‐Marie‐Tooth syndrome and amyotrophic lateral sclerosis. Future studies of PI(3,5)P2 and PI5P are likely to expand the roles of these lipids in regulation of cellular functions, as well as provide new approaches for treatment of some neurological diseases. (shrink)

ABSTRACTEffects of metaphorical framing of political issues on opinion have been studied widely by two approaches: a critical-discourse approach and a response-elicitation approach. The current article reports a systematic literature review that examines whether these approaches report converging or diverging effects. We compared CDA and REA on the metaphorical frames that were studied and their reported effects. Results show that the CDA frames are typically more negative, nonfictional, and extreme than REA frames. Reported effects in CDA and REA studies differ (...) in terms of presence, directionality, and strength, with CDA typically reporting strong effects in line with the frame, compared to REA. These differences in effects can be explained by the different frame characteristics. However, differences in the methods applied by CDA and REA could be responsible for these differences as well. In all, we conclude that the research field is fragmented on the impact of metaphors in politics. (shrink)

This is the editors' Introduction to a special issue of the journal, Multisensory Research. European philosophers of the modern period found multisensory perception to be impossible because they thought that perceptual ideas are defined by how they are experienced. Under this conception, the individual modalities are determinables of ideas—just as colour is a determinable that embraces red and blue, so also the visual is a determinable that embraces colour and (visually experienced) shape. Since no idea is experienced as, for example, (...) both visual and auditory, there can be no such thing as audiovisual perception. This conception of modality is not directly contested, but a variety of perceptual phenomena are listed that could raise interesting questions if treated as multimodal in origin. (shrink)

Gender and Sexuality in Critical Animal Studies explores nonhuman animals' experiences of gender, physiological sex, and sexuality while in nature and captivity. Each chapter applies disciplines like literary theory, disability studies, queer studies, ecocriticism, and more to investigate media that shape perceptions and treatment of nonhumans.