Deep brain stimulation — a novel surgical procedure — is emerging as a treatment of last resort for people diagnosed with neuropsychiatric disorders such as severe obsessive-compulsive disorder. The US Food and Drug Administration granted a so-called humanitarian device exemption to allow patients to access this intervention, thereby removing the requirement for a clinical trial of the appropriate size and statistical power. Bypassing the rigors of such trials puts patients at risk, limits opportunities for scientific discovery, and gives device manufacturers (...) unique marketing opportunities. We argue that Congress and federal regulators should revisit the humanitarian device exemption to ensure that it is not used to sidestep careful research that can offer valuable data with appropriate patient safeguards. (shrink)

Neurosurgery for psychiatric disorders, also sometimes referred to as psychosurgery, is rapidly evolving, with new techniques and indications being investigated actively. Many within the field have suggested that some form of guidelines or regulations are needed to help ensure that a promising field develops safely. Multiple countries have enacted specific laws regulating NPD. This article reviews NPD-specific laws drawn from North and South America, Asia and Europe, in order to identify the typical form and contents of these laws and to (...) set the groundwork for the design of an optimal regulation for the field. Key challenges for this design that are revealed by the review are how to define the scope of the law, what types of regulations are required, and how to approach international harmonization given the potential migration of researchers and patients. (shrink)

In this paper, I show that Aristophanes’s speech in Plato’s Symposium is tied into an interesting and hitherto unexplored web of ideas in Plato’s ethics and psychology. The poet’s analysis of erōs as ‘leading us to what “belongs” (the oikeion)’ (193d2) and as ‘restoring us in our “original nature” (archaia phusis)’ (193d4) is not a mere negative contribution that renders him a ‘target for Diotima’s fire’ (Dover). Rather, he unwittingly communicates central ethical and psychological ideas which we find developed in (...) key passages of Plato’s dialogues. What is interesting is that Diotima in a curious passage seems to dismiss his contribution of the oikeion as unrelated to our good (agathon) and irrelevant to the analysis of desire (205d10–206a1). I argue that this interpretation of Diotima’s response to Aristophanes, which would render her position an ethical anomaly in Plato’s dialogues, should be rejected. Instead, it is more plausible to read her response as proposing a revisionary conception of the oikeion, relying on the idea that our agathon is our true oikeion. In addition, I tentatively suggest that the theory of psychic pregnancy may be seen as presenting the agathon of wisdom of virtue produced in the ascent as an oikeion. Just as fascinating as Diotima’s stance on the oikeion is the question how her teachings relate to the concept of an archaia phusis of the soul. The idea that the soul’s self-perfection constitutes a return to a temporally prior condition of excellence, which in two places other than the Symposium (Republic X, Timaeus) is called the ‘archaia phusis’, is pervasive and centrally important to Plato’s psychology. I address the question whether Diotima’s ascent passage constitutes a psychological anomaly in portraying self-perfection as unrelated to the concept of the archaia phusis. I argue that an answer to this depends on the stance we take on the Symposium’s position regarding the immortality of the soul. While a reading that posits a rejection of immortality in the Symposium must indeed deny a role for the concept in Diotima’s speech, I show that a reading allowing for immortality as a theoretical commitment in the background has an interesting interpretative option: along with Timaeus 90d5, it may fruitfully interpret the ascent as an ordering of the soul ‘in accordance with its archaia phusis’. (shrink)

If critical theory is meant to be the “ruthless criticism of all that exists”, on what basis can critical theory ground its evaluative claims without being self-defeating? Is there a normative ground on which critique can stand? For Jürgen Habermas, critical theory has a ground embedded in the normative logic of communicative interactions. On the contrary, for Michel Foucault, critique can stand on no ground: critique is the refusal of any given ground and the opening up of possibilities for “thinking (...) and acting differently.” In this dissertation, I will show that a reconsideration of the Habermas-Foucault debate can be helpful for elucidating the normative foundations and the tasks of critical theory. Given the incommensurability of Habermas’s and Foucault’s positions, this elucidation aims to forge a non-assimilatory synthesis between them. Juxtaposing Habermas’s emphasis on moral universality and the participant’s perspective with Foucault’s focus on objectivating problematization, I will suggest that, taken in isolation, their critical theories are inadequate, and a ‘synthesis’ of their respective positions can be found in a “critical conception of participatory normativity.” This conception of normativity, which is in some sense outlined in the critical theories of Theodor Adorno and Judith Butler, will offer a way of understanding the normative foundations of critical theory. (shrink)

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion of (...) the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy’s old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy. (shrink)

To localize wheat ESTs on chromosomes, 882 homoeologous group 6-specific ESTs were identified by physically mapping 7965 singletons from 37 cDNA libraries on 146 chromosome, arm, and sub-arm aneuploid and deletion stocks. The 882 ESTs were physically mapped to 25 regions flanked by 23 deletion breakpoints. Of the 5154 restriction fragments detected by 882 ESTs, 2043 were localized to group 6 chromosomes and 806 were mapped on other chromosome groups. The number of loci mapped was greatest on chromosome 6B and (...) least on 6D. The 264 ESTs that detected orthologous loci on all three homoeologs using one restriction enzyme were used to construct a consensus physical map. The physical distribution of ESTs was uneven on chromosomes with a tendency toward higher densities in the distal halves of chromosome arms. About 43% of the wheat group 6 ESTs identified rice homologs upon comparisons of genome sequences. Fifty-eight percent of these ESTs were present on rice chromosome 2 and the remaining were on other rice chromosomes. Even within the group 6 bins, rice chromosomal blocks identified by 1-6 wheat ESTs were homologous to up to 11 rice chromosomes. These rice-block contigs were used to resolve the order of wheat ESTs within each bin. (shrink)

The essay published here in English was one of the earliest documents of the birth of the form of idealism which Giovanni Gentile called “Actual Idealism.” The most celebrated full-length statement of it was published in 1916 as General Theory of the Spirit as Pure Act. But there is no other essay in which the relation between Gentile’s view and the great German tradition from which it derives is made so plain.

Background Euthanasia is a topic of intense ethical debate and it is illegal in most countries at present, including Sri Lanka. The aim of this descriptive cross-sectional study of medical students and practicing doctors was to explore the acceptance of euthanasia and physician assisted suicide, and factors influencing this opinion. Methods A customised online questionnaire which explored opinions on euthanasia was administered to first and final year medical undergraduates in University of Colombo and practicing doctors with more than 5 years (...) of work experience at The National Hospital of Sri Lanka. Attitudes on euthanasia and PAS were also assessed with the attitudes towards euthanasia Scale, which is a 10-item questionnaire. Results A total of 425 individuals responded, which included 143 first-year medical undergraduates, 141 final-year medical undergraduates and 141 practicing doctors. More participants favoured legalizing euthanasia than those directly opposing it, but a significant proportion remained undecided. The mean scores of ATE questionnaire from the whole sample were generally unfavourable towards euthanasia/PAS. Accepting euthanasia as an option for oneself was the strongest predictor of favouring euthanasia/PAS or supporting its legalization. Conclusion In this cross-sectional survey, more respondents supported legalisation of euthanasia in Sri Lanka than those openly opposing it. Yet, a significant minority that responded as “undecided” for legalisation, were more likely to have unfavourable ATE. (shrink)