This study investigated patient preferences for various types of physician persuasion strategies. Four types of persuasion strategies were utilized which involved combination of high and low levels of affectivity and information. In addition, patient variables, receiver apprehension and health beliefs were introduced to predict preference choices by patients. Results indicated that patients are influenced in their decision-making (preferences) by the type of persuasive strategy employed. Further, patients with different characteristics and predispositions prefer different persuasive strategies. The results of this study (...) suggest that the success of physician persuasiveness is dependent upon the type of strategy used and the type of patient being persuaded. (shrink)

Community engagement in research, including public health related research, is acknowledged as an ethical imperative. While medical care and public health action take priority over research during infectious disease outbreaks, research is still required in order to learn from epidemic responses. The World Health Organisation developed a guide for community engagement during infectious disease epidemics called the Good Participatory Practice for Trials of Emerging (and Re‐emerging) Pathogens that are Likely to Cause Severe Outbreaks in the Near Future and for which (...) Few or No Medical Counter‐Measures Exist (GPP‐EP). This paper identified priorities for community engagement for research conducted during infectious disease outbreaks drawing on discussions held with a purposive sample of bioethicists, social scientists, researchers, policy makers and laypersons who work with ethics committees in West Africa. These perspectives were considered in the light of the GPP‐EP, which adds further depth and dimension to discussions on community engagement frameworks. It concludes that there is no presumptive justification for the exclusion of communities in the design, implementation and monitoring of clinical trials conducted during an infectious disease outbreak. Engagement that facilitates collaboration rather than partnership between researchers and the community during epidemics is acceptable. (shrink)

Analysis of the relation of form and content in the parable of the wedding feast shows its distinctiveness alongside the true narrative parables and uncovers an emphasis, not so much on the consequences of the Kingdom coming as on the power of the divine to dispose of the human.

Contingent Valuation has been promoted as a catch-all approach to environmental valuation. While there have been numerous attempts in recent years to place monetary values on environmental amenities, studies have often reported a high frequency of protest, zero or inordinately large dollar-value responses. This paper reports on the results of a survey designed to obtain information on how people actually interpret questions of paying to avoid changes in their views of Rangitoto Island. Evidence suggests that the meaning respondents attach to (...) the actual dollar values they offer or bid are inconsistent with the conventional logic that underlies Contingent Valuation. Instead, respondents might be seen to be expressing views about how things ought to be in society, and that it is simply not right to develop Rangitoto Island. (shrink)

Paul's new message makes contact with a context provided by an item in his hearer's historical tradition—Deuteronomy—and also by the/a comic genre, which is a structure of the human mind.

(2013). A review of “Smith, Nicholas J. J., Logic: The Laws of Truth. Australasian Journal of Philosophy: Vol. 91, No. 3, pp. 629-629. doi: 10.1080/00048402.2013.794849.

Background Visual atypicalities in autism spectrum disorder (ASD) are a well documented phenomenon, beginning as early as 2–6 months of age and manifesting in a significantly decreased attention to the eyes, direct gaze and socially salient information. Early emerging neurobiological deficits in perceiving social stimuli as rewarding or its active avoidance due to the anxiety it entails have been widely purported as potential reasons for this atypicality. Parallel research evidence also points to the significant benefits of animal presence for reducing (...) social anxiety and enhancing social interaction in children with autism. While atypicality in social attention in ASD has been widely substantiated, whether this atypicality persists equally across species types or is confined to humans has not been a key focus of research insofar. Methods We attempted a comprehensive examination of the differences in visual attention to static images of human and animal faces (40 images; 20 human faces and 20 animal faces) among children with ASD using an eye tracking paradigm. 44 children (ASD n = 21; TD n = 23) participated in the study (10,362 valid observations) across five regions of interest (left eye, right eye, eye region, face and screen). Results Results obtained revealed significantly greater social attention across human and animal stimuli in typical controls when compared to children with ASD. However in children with ASD, a significantly greater attention allocation was seen to animal faces and eye region and lesser attention to the animal mouth when compared to human faces, indicative of a clear attentional preference to socially salient regions of animal stimuli. The positive attentional bias toward animals was also seen in terms of a significantly greater visual attention to direct gaze in animal images. Conclusion Our results suggest the possibility that atypicalities in social attention in ASD may not be uniform across species. It adds to the current neural and biomarker evidence base of the potentially greater social reward processing and lesser social anxiety underlying animal stimuli as compared to human stimuli in children with ASD. (shrink)

Dog ownership is believed to benefit owner wellbeing but, contrary to popular belief, there is limited evidence to suggest that simply owning a dog is associated with improved mental health. This mixed-methods study investigates whether dog owners with stronger relationships with their dogs experience better mental health. Participants completed an online survey. Owners’ health was measured using the validated PROMIS questions regarding depression, anxiety, emotional support, and companionship. The dog–owner relationship was measured using the validated MDORS scale, which has three (...) subscales: interaction, emotional closeness, and perceived costs. Univariable and multivariable linear regression analyses were conducted, adjusting for confounding factors. Additionally, positive and negative impacts of dog ownership on mental wellbeing were coded from open questions using thematic analysis. A stronger dog–owner relationship was associated with greater feelings of emotional support and companionship but poorer mental health in terms of anxiety or depression. However, the perceived costs subscale was consistently associated with better mental health outcomes. Direction of causality cannot be inferred as people with poor mental health may acquire dogs to help relieve symptoms, which qualitative analysis supported. Key themes included positive impacts on owner wellbeing and happiness through providing purpose, companionship and self-acceptance, pleasure and distraction, as well as lessening emotional pain and suffering and reducing risk behaviors. However, negative impacts of a strong relationship include anticipatory grief over loss of the dog, and concerns regarding the burden of responsibility and ability to meet dog’s needs. Perceived ability to adequately meet dog’s needs promoted personal growth and positive relationships with others, whereas perceived inability led to feelings of guilt, or anger/frustration, and reduced autonomy and sense of environmental mastery. Dog ownership contributes to both hedonic and eudaimonic wellbeing in multiple ways, including supporting owners through periods of poor mental health and providing purpose. However, the burden of responsibility and owner and dog characteristics can create challenges, and owners may benefit from support in caring for their dogs and reducing problematic behaviors. (shrink)

In certain situations, lies can be used to pass on knowledge. The kinds of cases I focus on are those involving a speaker's devious manipulation of the hearer's irrational or prejudiced thought. These cases show that sometimes a speaker's knowledge of a hearer's mind is necessary for the testimonial transmission of knowledge. They also support a 'seeding' model of knowledge transmission, rather than one that is akin to the postal delivery of complete parcels of information.

Overestimation of one’s ability to argue their position on socio-political issues may partially underlie the current climate of political extremism in the U.S. Yet very little is known about what factors influence overestimation in argumentation of socio-political issues. Across three experiments, emotional investment substantially increased participants’ overestimation. Potential confounding factors like topic complexity and familiarity were ruled out as alternative explanations. Belief-based cues were established as a mechanism underlying the relationship between emotional investment and overestimation in a measurement-of-mediation and manipulation-of-mediator (...) design. Representing a new bias blind spot, participants believed emotional investment helps them argue better than it helps others ; where in reality emotional investment harmed or had no effect on argument quality. These studies highlight misguided beliefs about emotional investment as a factor underlying metacognitive miscalibration in the context of socio-political issues. (shrink)

One kind of successful communication involves the transmission of knowledge from speaker to hearer. Such testimonial knowledge transmission is usually seen as conforming to three widely held epistemological approaches: reliabilism, impartialism and evidentialism. First, a speaker must be a reliable testifier in order that she transmits knowledge, and reliability is cashed out in terms of her likelihood of speaking the truth. Second, if a certain speaker's testimony has sufficient epistemic weight to be believed by hearer1, then it should also be (...) believed by hearer2. Third, the normative constraint here is evidentially grounded: whether or not a hearer should believe a speaker depends on the evidence the hearer has that the speaker is telling the truth. I argue that there are cases of testimonial knowledge transmission that are incompatible with these three claims. This is when one accepts the testimony of an intimate friend. (shrink)

Religious art can reconfigure our conception of God’s omniscience. This should be seen in terms of divine understanding, with empathy and love required for God’s understanding of human beings. §I surveys reasons to think that God can empathize with us. §II and §III consider different ways that religious art has attempted to represent such empathetic relations. There are images of Christ’s suffering that elicit empathy in the viewer, and there are depictions of God’s empathetic understanding of humanity. §IV and §V (...) consider the epistemic roles of art and how religious art can reconfigure how we think of God’s omniscience. (shrink)

This chapter contains sections titled: Candide Hume and Common Life Gardens and Tranquility Notes.

Hume is usually taken to have an evidentialist account of testimonial belief: one is justified in believing what someone says if one has empincal evidence that they have been reliable in the past. This account is impartialist: such evidence is required no matter who the person is, or what refotions she may have to you. I, however, argue that Hume has another account of testimony, one grounded in sympathy. This account is partialist, in that empincal evidence is not required in (...) order for one to be justified in believing some of the assertions of one's friends. (shrink)

There is a clean image of knowledge transmission between thinkers that involves sincere and reliable speakers, and hearers who carefully assess the epistemic credentials of the testimony that they hear. There is, however, a murkier side to testimonial exchange where deception and lies hold sway. Such mendacity leads to sceptical worries and to discussion of epistemic vice. Here, though, I explore cases where deceit and lies are involved in knowledge transmission. This may sound surprising or even incoherent since lying usually (...) involves saying something that is false. Even if a liar unwittingly tells the truth, those believing their testimony would not acquire knowledge. In §1, however, I suggest a range of examples where lies can be used to transmit knowledge. The kinds of cases upon which I focus are those involving ‘engineered knowledge’, where a speaker skilfully manipulates another into having a true belief. Such cases are epistemologically significant for several reasons. First, they are counter-examples to a range of widely held assumptions about knowledge. We have, for example, cases where sincerity is not necessary for knowledge transmission, where there is knowledge from falsehood, and, as we shall discuss in §2, knowledge that is fragile or not safe. Second, in §3 and §4 I suggest that engineered knowledge is best captured by a virtue theoretic approach to testimonial transmission. (shrink)

This paper explores one aspect of God’s omniscience, that is, his knowledge of human minds. In §1 I spell out a traditional notion of divine knowledge, and in §2 I argue that our understanding of the thoughts of others is a distinct kind of knowledge from that involved in knowledge of the physical world; it involves empathizing with thinkers. In §3 I show how this is relevant to the question of how, and whether, God understands the thoughts of man. There (...) is, we shall see, some tension between the alleged direct nature of God’s intuition-based knowledge and the empathetic nature of understanding other. (shrink)

This book brings together a team of international scholars to attempt to understand David Hume’s conception of the self. The standard interpretation is that he holds a no-self view: we are just bundles of conscious experiences, thoughts and emotions. There is nothing deeper to us, no core, no essence, no soul. In the Appendix to A Treatise of Human Nature, though, Hume admits to being dissatisfied with such an account and Part One of this book explores why this might be (...) so. Part Two turns to Books 2 and 3 of the Treatise, where Hume moves away from the ‘fiction’ of a simple self, to the complex idea we have of our flesh and blood selves, those with emotional lives, practical goals, and social relations with others. In Part Three connections are traced between Hume and Madhyamaka Buddhism, Husserl and the phenomenological tradition, and contemporary cognitive science. (shrink)

In most countries, the alcohol industry enjoys considerable freedom to market its products. Where government regulation is proposed or enacted, the alcohol industry has often deployed legal arguments and used legal forums to challenge regulation. Governments considering marketing regulation must be cognizant of relevant legal constraints and be prepared to defend their policies against industry legal challenges.

In this paper I distinguish between illustrative and performative uses of artworks in the teaching and communication of philosophy, drawing examples from the history of art and my own practice. The former are where works are used merely to illustrate and communicate a philosophical idea or argument, the latter are where the artist or teacher philosophizes through the creation of art. I hope to promote future collaboration between philosophers, art historians and artists, with artworks becoming catalysts for artistic-philosophical investigation, thus (...) revitalizing the idea of universities embodying ongoing and open-ended conversations. (shrink)