One of the significant roles performed by the higher degree research supervisor is to assist students to prepare their dissertations for examination. At a time when there is increasing interest in how the academy manages the transition of creative arts HDR candidates from apprentice to peer, there is also concern about the processes, practices, and policies associated with this largely under-researched area of research training. In a recent national Office of Learning and Teaching funded project, we investigated the policy expectations, (...) expert and peer beliefs and expectations, and examiners’ practice around HDR examination, and canvassed the creative arts academic community for their recommendations on best practice in the examination of creative arts doctorates. An unexpected finding was the role of the HDR supervisor in relation to these key areas, and the impact of supervisors upon the examination of students’ theses. This article presents our findings with special reference to the role, understandings, and aspirations of HDR supervisors in the context, and process, of preparing their students for creative arts HDR examination. (shrink)

Fog in August is a German film based on Robert Domes' historical novel of the same name. The film provides a fictionalized account of the institutionalization and eventual killing of children and adults labelled as a burden on the State and unworthy of life. On one level, this is a story of good versus evil, where innocent patients are manipulated by callous doctors and nurses. At a deeper level, however, it is possible to read the characters as more complex and (...) such a reading gives an insight into the paradox of how a genocidal policy was able to be systematically implemented by health care professionals who had previously taken an oath to provide care to all people. Carl Jung argued that powerful stories, told across generations, contain mythical archetypes that help drive the plot and convey beliefs about humanity. The aims of this paper are to explore Jungian ideas within Fog in August that help the historical story it is based on resonate with viewers today, and demonstrate how the application of these insights can help health care professionals more fully understand morally distressing events and, as a result, support and improve the safety of patients. (shrink)

Working the night shift can be fraught and experienced as demanding and, yet, is often dismissed as babysitting. Few researchers have explored the social and cultural meanings of night nursing, including storytelling rituals. In 2019, a narrative study was undertaken. The aim was to explore the stories recalled by nurses about working night shifts. Thirteen Australian nurses participated. Data were gathered using the Biographical Narrative Interview Method, and narrative analysis produced forty stories and three themes: strange and challenging experiences; colleagues (...) can be mentors (or not); and textbook knowledge is only part of what is needed on night shift. Nursing students who engage with these stories may come to understand the challenges of the night shift, and the valuable work that nurses engage in throughout a 24‐hr period, work that involves adept psychosocial and interpersonal skills alongside technical and physical competence. (shrink)

This article discusses how doctoral candidates identify and navigate personal learning challenges on their journey to becoming researchers. Our study asked creative arts and humanities candidates t...

The twelve specially written essays in this volume investigate the neglected topic of mental action, and show its importance for the metaphysics, epistemology, and phenomenology of mind. The essays investigate what mental actions are, how we are aware of them, and what is the relationship between mental and physical action.

First Published in 2009. Routledge is an imprint of Taylor & Francis, an informa company.

Research on gender inequality has posited the importance of gender discrimination for women’s experiences at work. Previous studies have suggested that gender stereotyping and organizational factors may contribute to discrimination. Yet it is not well understood how these elements connect to foster gender discrimination in everyday workplaces. This work contributes to our understanding of these relationships by analyzing 219 discrimination narratives constructed from sex discrimination cases brought before the Ohio Civil Rights Commission. By looking across a variety of actual work (...) settings, the analysis sheds light on the cultural underpinnings and structural contexts in which discriminatory actions occur. The analyses reveal how gender stereotyping combines in predictable ways with sex composition of workplaces and organizational policies, often through interactional dynamics of discretionary policy usage, to result in discrimination. The findings suggest the importance of cultural, structural, and interactional influences on gender discrimination. (shrink)

My aim in this paper is to articulate further what may be called an agency theory of self-knowledge. Many theorists have stressed how important agency is to self- knowledge, and much work has been done drawing connections between the two notions.² However, it has not always been clear what _epistemic_ advantage agency gives us in this area and why it does so. I take it as a constraint on an adequate account of how a subject knows her own mental states (...) and acts, that it construe the known mental states and acts realistically and as independent of their self-ascription, and that it deliver genuine epistemic standing to the knower. The main task of the paper will, then, be to explore how our having rational agency with respect to our mental states may be able to secure genuine epistemic warrant for our self-ascriptions of states or acts independent of the ascriptions. This task will be carried out by focussing on the question of what account we should give of our knowledge of what I call our acts of judging. In the remainder of this section, I will do a little to clarify what is meant by that question. Section 2 will attempt to introduce us to elements of the best way to approach the question by considering some alternative strategies. Section 3 is devoted to forming some idea of what _kind_ of warrant we are looking for when considering how agency might give us self-knowledge. Section 4 aims to present a suggestion as to how agency gives us the kind of warrant identified over our acts of judging. Section 5 deals with some objections. (shrink)

New technologies are transforming and reconfiguring the boundaries between patients, research participants and consumers, between research and clinical practice, and between public and private domains. From personalised medicine to big data and social media, these platforms facilitate new kinds of interactions, challenge longstanding understandings of privacy and consent, and raise fundamental questions about how the translational patient pathway should be organised.This editorial introduces the cross-journal article collection "Translation in healthcare: ethical, legal, and social implications", briefly outlining the genesis of the (...) collection in the 2015 Translation in healthcare conference in Oxford, UK and providing an introduction to the contemporary ethical challenges of translational research in biology and medicine accompanied by a summary of the papers included in this collection. (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.

A sample of college women and men responded to a survey assessing attitudes, beliefs, experiences, and behaviors relevant to sexual harassment and assault. Men were more tolerant of sexual harassment, more likely to believe that heterosexual relationships were adversarial, more likely to subscribe to rape myths, and more likely to admit that they might sexually assault someone under some circumstances. Data from the present study support the proposition that relevant affective, cognitive, and behavioral indices of hostile sexuality directed against women (...) are linked, supporting the assumption of a continuum of misogyny. Significant positive correlations were predicted and found among men's self-reported tolerance for sexual harassment, adversarial sexual beliefs, rape-myth acceptance, likelihood to rape, and experience as a sexual victimizer. Among women, belief and attitude measures were positively correlated but, as predicted, experience of sexual victimization was not reliably related to any other measure, supporting the conclusion that personal characteristics are not relevant to college women's sexual victimization. (shrink)

Following the introduction of do-not-resuscitate orders in the 1970s, there was widespread misinterpretation of the term among healthcare professionals. In this brief report, we present findings from a survey of healthcare professionals. Our aim was to examine current understanding of the term do-not-attempt-resuscitate, decision-making surrounding DNAR and awareness of current guidelines. The survey was distributed to doctors and nurses in a university teaching hospital and affiliated primary care physicians in Dublin via email and by hard copy at educational meetings from (...) July to December 2014. A total of 519 completed the survey. The response rate in the hospital doctors group was 35.5%, 19.8% in the nurses group but 68.8% in the specialist nurses group and 40% in the primary care physician group.Alarmingly, our results demonstrate that 26.8% of staff nurses and 30% of primary care physicians surveyed believed that a patient with a DNAR order could not receive any/at least one of a list of simple treatments including antibiotics, physiotherapy, intravenous fluids, pain relief, oxygen, nasogastric feeding or airway suctioning, which were higher percentages compared to the other hospital doctors and experienced nurses groups with statistically significant differences. Furthermore, a higher percentage of staff nurses and primary care physicians believed that a patient with a DNAR order could not be referred to hospital from home/a nursing home, when compared with other healthcare groups. Our findings highlight continued misunderstanding and over-interpretation of DNAR orders. Further collaboration and information is required for meaningful Advance Care Plans. (shrink)

In this paper we defend a position we call radical connectionism. Radical connectionism claims that cognition _never_ implicates an internal symbolic medium, not even when natural language plays a part in our thought processes. On the face of it, such a position renders the human capacity for abstract thought quite mysterious. However, we argue that connectionism is committed to an analog conception of neural computation, and that representation of the abstract is no more problematic for a system of analog vehicles (...) than for a symbol system. Natural language is therefore not required as a representational medium for abstract thought. Since natural language is arguably not a representational medium _at all_, but a conventionally governed scheme of communicative signals, we suggest that the role of internalised (i.e., self- directed) language is best conceived in terms of the coordination and control of cognitive activities within the brain. (shrink)

O'Regan & Noë (O&N) fail to address adequately the two most historically important reasons for seeking to explain visual experience in terms of internal representations. They are silent about the apparently inferential nature of perception, and mistaken about the significance of the phenomenology accompanying dreams, hallucinations, and mental imagery.

In this article I consider and reflect upon the aesthetic significance of Simon Hail-wood's conception of nature as articulated in an earlier volume of this journal in his paper ‘The Value of Nature's Otherness’ (Hailwood 2000: 353–72). I provide a brief elucidation of Hailwood's conception of nature as other and I maintain that recognition of the value of nature's otherness and respect for nature's otherness requires as a necessary condition that one know and perceive that nature is other. I then (...) go on to consider Hailwood's concerns over the possibility of locating nature's value as other in aesthetic responses to nature. I argue that such reservations are warranted insofar as they focus on an inadequate ‘subjectivist’ account of aesthetic experience but are not warranted for all accounts of aesthetic experience, in particular, I will argue that such reservations do not apply to the ‘cognitive’ model of aesthetic appreciation proposed by Allen Carlson as the ‘environmental model’ and developed in the work of Yuriko Saito. I conclude this paper by claiming that aesthetic value is a necessary component of otherness as a ground of nature's value and that this needs to be conceded if we are to be able to acknowledge the reality of something other than ourselves, to treat it appropriately and with respect. (shrink)

This volume responds to calls in visual and material cultural studies to move beyond the visual and to explore the multi-sensory impact of the image, across a wide range of cultural and historical contexts. What does it mean to do art history after the material and sensory turns? What is an image, if it is not purely visual phenomenon, and how does it prompt non-visual sensory experiences? The multi-sensoriality of the image was a less challenging concept before the occularcentric modern (...) age, and so this volume brings together a global array of scholars from multiple disciplines to explore these questions in pre-modern or non-western contexts, ranging from Minoan palace frescoes, to Roman statues, early church sermons, tombs of Byzantine saints, museum displays of Islamic artefacts of scent, medieval depictions of the voice, and Stuart court masques. Each chapter presents a means of appreciating images beyond the visual, demonstrating the new information and understanding that can consequently be gleaned from their material. As a collection, these chapters offer the student and scholar of art history and visual culture an array of exciting new approaches that can be applied to appreciate the multi-sensoriality of images in any context, as well as prompts for reflection on future directions in the study of images and its application. The Multi-Sensory Image thus illustrates that it is not only possible to explore the non-visual impact of images, but imperative. (shrink)

Empedocles’ repeated description of his four “roots” or elements by the repetition of three seemingly simple words (αὐτά + ἐστίν + ταῦτα) has constantly defied explanation. If the verb is given a copulative function, the result appears to be a pointless tautology (“these things are themselves”). If it is given an existential value, the result is puzzlingly abstruse (“these things themselves are”). Translators therefore commonly opt for a loose paraphrase, where one word out of three is not translated at all (...) (αὐτά) and an adverb (“only”) is added, seemingly from nowhere (“only these things are”). The solution to the puzzle is to be found in Empedocles’ reaction to his older contemporary, Anaxagoras. Empedocles’ repeated description is a covert criticism of Anaxagoras’ curious claim that “in everything there is a part of everything”. (shrink)

Equality of opportunity is a complex and contested ideal. There is disagreement about what the most plausible account of equal opportunity is, why equal opportunity matters, and how much it matters relative to other considerations that bear on how we ought to act. Over and above those disagreements about the general ideal of equal opportunity, there are further disagreements about what equal educational opportunity requires, why equal educational opportunity matters, and how much it matters relative to other considerations that bear (...) on what educational policies we ought to enact. Much of the literature on equal opportunity and education focuses on equal opportunity and K-12 (i.e., primary- or secondary-level) education. But there is now also a sizeable literature that focuses on distinctive questions about equal opportunity and higher (i.e., tertiary-level) education. That latter set of questions – how the ideal of equal opportunity bears on higher education – is the primary topic of this chapter. The chapter is divided into two parts. The first part of the chapter focuses on more theoretical issues in normative ethics and foundational political philosophy. It first surveys some disagreements about the nature, scope, grounds, and stringency of equal opportunity requirements; in light of those disagreements, it then surveys a variety of views about how the ideal of equal opportunity bears on higher education. The second part of the chapter focuses on more practical issues in applied ethics and applied political philosophy. It surveys some contemporary controversies in higher education that implicate concerns about equal opportunity. (shrink)

Immanuel Kant’s position on special revelation is a matter of debate. Here I discuss Kant’s position in detail and compare it to that of Richard Swinburne. I examine both philosophers’ views on the assertability of special revelation, its contingency, whether it is necessary, the possibility of error, and appropriate methods of interpretation. I argue that, like Swinburne, Kant finds belief in special revelation to be acceptable, even beneficial, under certain circumstances.

In restricting his analysis to the causal relations of functionalism, on the one hand, and the neurophysiological realizers of biology, on the other, Palmer has overlooked an alternative conception of the relationship between color experience and the brain - one that liberalises the relation between mental phenomena and their physical implementation, without generating functionalism.

Written in response to what he recognizes as the problematic philosophical underpinnings of “orthodox research ethics,” Alex John London’s For the Common Good reimagines what is called for in any effort to create a better system of oversight and regulation in biomedical research. London weaves a common thread — justice — through this historical and critical account of the practice of research ethics and its organization of stakeholders, institutions and regulations. By introducing the idea of “a common good” London reframes (...) the narrative and responsibilities of the research ethics field to demonstrate that scientific research and regard for the rights and welfare of individuals are not mutually exclusive. This impressive monograph encourages its readers to push past the limitations of traditional research ethics to consider the context in which the discipline is embedded. That is, rather than settling for analysis at the level of researchers and research participants alone, London encourages us to expand our inquiry to encompass a wider array of stakeholders who co-labor in the social undertaking of biomedical knowledge production. London accomplishes the difficult task of upstream analysis — turning his attention to the conditions and assumptions which create ethical dilemmas rather than applying a retrospective ethical salve to injuries near-guaranteed by a broken system. As opposed to the limited domain of orthodox research ethics (researchers, participants, and the institutional bodies which regulate interaction between the two) London also considers the role and contributions of affected communities, pharmaceutical firms, philanthropic organizations, and journal editors among others. (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)

Testimonial knowledge sometimes depends on internalist epistemic conditions, those that thinkers are able to reflect upon. In the testimony literature the only internalist conditions that are considered are those concerning a hearer's knowledge of a speaker's reliability. I argue, however, that the relevant sense of internal"" should not be seen as referring to just the hearer's point of view, but rather to the points of view of both the hearer and the speaker. There are certain cases of testimonial knowledge transmission (...) that depend on the speaker's knowledge of his audience. These include cases of ""engineered knowledge"" in which a speaker deviously manipulates a hearer's beliefs. Such knowledge is therefore internalist because it depends on factors that are internal to the point of view of the speaker, and not merely on externalist factors such as the reliability of the speakers' and hearers' beliefs.". (shrink)