Pragmatic trials aim to directly inform health care decision-making through the collection of so-called ‘real world data’ from observations of comparative treatment effects in clinical practice. In order to ensure the applicability and feasibility of a pragmatic trial, design features may be necessary that deviate from standard research ethics requirements. Examples are traditional requirements to seek written informed consent and to perform extensive data and safety monitoring. Proposals for deviations from standard research ethics practice have resulted in controversy about their (...) ethical acceptability. One of the justifications for altered procedures is the allegedly high social value of pragmatic trials. In order to properly operationalize the concept in the ethical assessment of pragmatic trial designs, specification is warranted. We identified three determinants from common claims about a pragmatic trial's social value: the extent to which the research question has real world relevance, the trial design's ability to generate a real world answer and the probability of direct uptake of the results by decision-makers in practice. Subsequently, we discuss how these determinants should be applied to the practice of pragmatic trials, and to what extent they might be applicable to explanatory trials. (shrink)

Iris Marion Young (1949-2006) was one of the most influential and innovative political theorists of her generation who had a significant impact on a wide range of topics such as democratic theory, feminist theory, and justice. She bridged many longstanding divides among political theorists, engaging in Continental and critical theory, but also insisting on the importance of normative argument: her corpus stands as a testament to the fruitfulness of engaging in both abstract theory and the 'real world' of everyday (...) politics. This volume spans the several decades of her work, illustrating her intellectual development over time through three major areas of innovation: Gender: Maintaining that gender is both conceptually and politically meaningful, Young theorized gender in terms of structures that, in combination, position different people we call "women" in different ways, such that some women have some structures in common, without all women sharing all gendered structures in common. Justice: Young's early writings on a critical theory of justice evolved in her later and posthumously published works where she developed an account of justice that brought together her theorization of structure with her concern to respond to contemporary claims of injustice. The Politics of Difference: Young rejected universal and abstract theories of justice and maintained that justice instead required attending to the experiences of people marked by difference. (shrink)

Since the launch of applications such as DALL-E, Midjourney, and Stable Diffusion, generative artificial intelligence has been controversial as a tool for creating artwork. While some have presented longtermist worries about these technologies as harbingers of fully automated futures to come, more pressing is the impact of generative AI on creative labour in the present. Already, business leaders have begun replacing human artistic labour with AI-generated images. In response, the artistic community has launched a protest movement, which argues that AI (...) image generation is a kind of theft. This paper analyzes, substantiates, and critiques these arguments, concluding that AI image generators involve an unethical kind of labour theft. If correct, many other AI applications also rely upon theft. (shrink)

Cognitive Science, Volume 46, Issue 3, March 2022.

The increasing application of artificial intelligence (AI) to healthcare raises both hope and ethical concerns. Some advanced machine learning methods provide accurate clinical predictions at the expense of a significant lack of explainability. Alex John London has defended that accuracy is a more important value than explainability in AI medicine. In this article, we locate the trade-off between accurate performance and explainable algorithms in the context of distributive justice. We acknowledge that accuracy is cardinal from outcome-oriented justice because it helps (...) to maximize patients’ benefits and optimizes limited resources. However, we claim that the opaqueness of the algorithmic black box and its absence of explainability threatens core commitments of procedural fairness such as accountability, avoidance of bias, and transparency. To illustrate this, we discuss liver transplantation as a case of critical medical resources in which the lack of explainability in AI-based allocation algorithms is procedurally unfair. Finally, we provide a number of ethical recommendations for when considering the use of unexplainable algorithms in the distribution of health-related resources. (shrink)

According to Miranda Fricker, a hermeneutical injustice occurs when there is a deficit in our shared tools of social interpretation, such that marginalized social groups are at a disadvantage in making sense of their distinctive and important experiences. Critics have claimed that Fricker's account ignores or precludes a phenomenon I call hermeneutical dissent, where marginalized groups have produced their own interpretive tools for making sense of those experiences. I clarify the nature of hermeneutical injustice to make room for hermeneutical dissent, (...) clearing up the structure of the collective hermeneutical resource and the fundamental harm of hermeneutical injustice. I then provide a more nuanced account of the hermeneutical resources in play in instances of hermeneutical injustice, enabling six species of the injustice to be distinguished. Finally, I reflect on the corrective virtue of hermeneutical justice in light of hermeneutical dissent. (shrink)

When a computer system causes harm, who is responsible? This question has renewed significance given the proliferation of autonomous systems enabled by modern artificial intelligence techniques. At the root of this problem is a philosophical difficulty known in the literature as the responsibility gap. That is to say, because of the causal distance between the designers of autonomous systems and the eventual outcomes of those systems, the dilution of agency within the large and complex teams that design autonomous systems, and (...) the impossibility of fully predicting how autonomous systems will behave once deployed, determining who is morally responsible for harms caused by autonomous systems is unclear at a conceptual level. I review past work on this topic, criticizing prior works for suggesting workarounds rather than philosophical answers to the conceptual problem presented by the responsibility gap. The view I develop, drawing on my earlier work on vicarious moral responsibility, explains why computing professionals are ethically required to take responsibility for the systems they design, despite not being blameworthy for the harms these systems may cause. (shrink)

Before the trains of thought have been firmly laid down, we ask in this article about the very nature and histories of the speculative of the speculative-materialist turn. We do this from the intertwined interfaces of curious feminist materialisms, foregrounding sexual difference, post-positivist critique and posthumanist performativity such as is being done in various strands of feminist theory today. The question of speculation plays a constitutive role in feminist critique and in several new or neo-materialist traditions. In fact, many interesting (...) materialisms—Marxism, French feminism—can be named ‘speculative’. We argue that in spite of what the recent ‘speculative turn’ professes, speculative materialisms have a complex genealogy. Speculation functions transversally in a materialist genealogy -connecting the archive of feminist approaches in particular. In order to be able to imagine a different world we need to think through a stifled and sexually differentiated present from which a qualitative shift and political breakthrough can be formulated, and hopefully achieved. However, in what is currently called ‘speculative realism’ or ‘object-oriented ontologies’ neither speculation nor the speculative are reflected upon as a heritage from and alliance with feminist and politically materialist positions. What are the onto-epistemological stakes of this body of work? And what ethico-political horizons are drawn here? We stand speculative before such turn. (shrink)

When we encounter extremist rhetoric, we often find it dumbfounding, incredible, or straightforwardly unintelligible. For this reason, it can be tempting to dismiss or ignore it, at least where it is safe to do so. The problem discussed in this paper is that such dismissals may be, at least in certain circumstances, epistemically unjust. Specifically, it appears that recent work on the phenomenon of hermeneutical injustice compels us to accept two unpalatable conclusions: first, that this failure of intelligibility when we (...) encounter extremist rhetoric may be a manifestation of a hermeneutical injustice; and second, that remedying this injustice requires that we ought to become more engaged with and receptive of extremist worldviews. Whilst some theorists might interpret this as a reductio of this framework of epistemic in/justice, we push back against this conclusion. First, we argue that with a suitably amended conception of hermeneutical justice—one that is sensitive to the contextual nature of our hermeneutical responsibilities, and to the difference between understanding a worldview and accepting it—we can bite the bullet and accept that certain extremists are subject to hermeneutical injustice, but without committing ourselves to any unpalatable conclusions about how we ought to remedy these injustices. Second, we argue that bringing the framework of hermeneutical in/justice to bear upon the experience of certain extremists actually provides a new and useful perspective on one of the causes of extremism, and how it might be undermined. (shrink)

To analyze which ethically relevant biases have been identified by academic literature in artificial intelligence algorithms developed either for patient risk prediction and triage, or for contact tracing to deal with the COVID-19 pandemic. Additionally, to specifically investigate whether the role of social determinants of health have been considered in these AI developments or not. We conducted a scoping review of the literature, which covered publications from March 2020 to April 2021. ​Studies mentioning biases on AI algorithms developed for contact (...) tracing and medical triage or risk prediction regarding COVID-19 were included. From 1054 identified articles, 20 studies were finally included. We propose a typology of biases identified in the literature based on bias, limitations and other ethical issues in both areas of analysis. Results on health disparities and SDOH were classified into five categories: racial disparities, biased data, socio-economic disparities, unequal accessibility and workforce, and information communication. SDOH needs to be considered in the clinical context, where they still seem underestimated. Epidemiological conditions depend on geographic location, so the use of local data in studies to develop international solutions may increase some biases. Gender bias was not specifically addressed in the articles included. The main biases are related to data collection and management. Ethical problems related to privacy, consent, and lack of regulation have been identified in contact tracing while some bias-related health inequalities have been highlighted. There is a need for further research focusing on SDOH and these specific AI apps. (shrink)

Conceptual engineering is concerned with the improvement of our concepts. The motivating thought behind many such projects is that some of our concepts are defective. But, if to use a defective concept is to do something wrong, and if to do something wrong one must be in control of what one is doing, there might be no defective concepts, since we typically are not in control of our concept use. To address this problem, this paper turns from appraising the concepts (...) we use to appraising the people who use them. First, I outline several ways in which the use of a concept can violate moral standards. Second, I discuss three accounts of moral responsibility, which I call voluntarism, rationalism, and psychologism, arguing that each allows us to find at least some cases where we are responsible for using defective concepts. Third, I answer an objection that because most of our concepts are acquired through processes for which we are not responsible, our use of defective concepts is a matter of bad luck, and not something for which we are responsible after all. Finally, I conclude by discussing some of the ways we may hold people accountable for using defective concepts. (shrink)

Iris Murdoch once observed: 'philosophy is often a matter of finding occasions on which to say the obvious'. What was obvious to Murdoch, and to all those who read her work, is that Good transcends everything - even God. Throughout her distinguished and prolific writing career, she explored questions of Good and Bad, myth and morality. The framework for Murdoch's questions - and her own conclusions - can be found here.

Dooley provides background information for each of the interviews, along with a thorough index.

Vicarious responsibility is sometimes analysed by considering the different kinds of agents involved—who is vicariously responsible for the actions of whom? In this paper, I discuss vicarious responsibility from a different angle: in what sense is the vicarious agent responsible? I do this by considering the ways in which one may take responsibility for events caused by another agent or process. I discuss three senses of taking responsibility—accepting fault, assuming obligations, and fulfilling obligations—and the forms of vicarious responsibility that correspond (...) to these. I end by explaining how to judge which sense applies in a given case, based on the degree of (what I call) moral entanglement between the agent and what they should take responsibility for. (shrink)

This article attempts to answer a question that many dancers and non-dancers may have. What is dance according to the media? Furthermore, how does the written word portray dance in the media? To answer these ques-tions, this research focuses on the role that the discourse of dance in media plays in the public sphere’s knowledge construction of dance. This is impor-tant to study because the public sphere’s meaning of dance will determine whether dance education is promoted or banned in schools (...) and in society. The aim of this paper is to contribute to the existing literature of dance in the media. One limitation of this contribution is that the research uses only newspaper articles as a source of analysis. Future research should include an analysis of visual and audio clips of dance as portrayed in the media. (shrink)

While calls to integrate ethics into computer science education go back decades, recent high-profile ethical failures related to computing technology by large technology companies, governments, and academic institutions have accelerated the adoption of computer ethics education at all levels of instruction. Discussions of how to integrate ethics into existing computer science programmes often focus on the structure of the intervention—embedded modules or dedicated courses, humanists or computer scientists as ethics instructors—or on the specific content to be included—lists of case studies (...) and essential topics to cover. While proponents of computer ethics education often emphasize the importance of closely connecting ethical and technical content in these initiatives, most do not reflect in depth on the variety of ways in which the disciplines can be combined. In this paper, I deploy a framework from cross- disciplinary studies that categorizes academic projects that work across disciplines as multidisciplinary, interdisciplinary, or transdisciplinary, depending on the degree of integration. When applied to computer ethics education, this framework is orthogonal to the structure and content of the initiative, as I illustrate using examples of dedicated ethics courses and embedded modules. It therefore highlights additional features of cross-disciplinary teaching that need to be considered when planning a computer ethics programme. I argue that computer ethics education should aim to be at least interdisciplinary—multidisciplinary initiatives are less aligned with the pedagogical aims of computer ethics—and that computer ethics educators should experiment with fully transdisciplinary education that could transform computer science as a whole for the better. (shrink)

How do we prepare engineering students to make ethical and responsible decisions in their professional work? This paper presents an approach that enhances engineering students’ engagement with ethical reasoning by simulating decision-making in a complex scenario. The approach has two principal inspirations. The first is Anthony Weston’s scenario-based teaching. Weston’s concept of a scenario is a situation that changes in response to choices made by participants, according to an inner logic. Scenarios can dynamically explore open-ended complex problems without imposing predetermined (...) results, allowing students to apply their ethical reasoning in a more realistic fashion. The second inspiration is Thi Nguyen’s theory of games. According to Nguyen, games are the “art of agency,” meaning that they provide a structure under which some result is agreed to be valuable, along with prescribed ways of achieving that result, in a relatively low-stakes and temporary social arrangement. By playing many games, Nguyen argues, we can develop a “library of agency,” that is to say, a set of values and means to achieving them that can inform how we make high-stakes decisions in real life. Engaging with carefully designed game scenarios, then, can enable students to practice making ethical decisions within a structured framework, which unfolds in response to their choices, while their decisions are driven by some defined goal. This roleplaying game–based approach thus allows students to build their own ethical libraries of agency, in preparation for professional decision-making. The approach is illustrated using a specific example recently deployed in a seminar on engineered living materials (building materials that incorporate living tissues). The scenario uses techniques from tabletop roleplaying games (e.g. Dungeons & Dragons) for outcome resolution, adventure design, and character creation. Through the game, students practice making difficult decisions in a humanitarian context. (shrink)

This latest work from one of the world's leading political philosophers will appeal to audiences from a variety of fields, including philosophy, political science, women's studies, ethnic studies, sociology, and communications studies.

My dissertation consists of two main parts. In the first part, I begin by assuming the plausibility of the libertarian thesis that agents sometimes could have done otherwise than they did given the very same history of the world. In light of this assumption, I undertake to develop a model of agency which does not employ the concept of agent-causation. My agency theory is developed in three main stages: I suggest that any agency theory must satisfy four desiderata: It must (...) adequately account for the freedom and responsibility of human agents. It must provide an adequate answer to the question of what distinguishes human actions from mere happenings. It must adequately account for the epistemological fact that human agents have an immediate and nonobservational awareness of their actions. It should have the support of a respectable philosophical tradition. I argue that agent-causation provides a theory of agency which fails adequately to satisfy these four desiderata. I claim both that human actions are uncaused exercisings by agents of their powers and that human agents typically act for reasons. I maintain that the central issue dividing agency theorists and nonagency theorists is whether reasons for performing actions cause the latter. I maintain that the sense of 'because' in 'I did x because...' is not causal in nature, but teleological. ;Having developed my model of agency, in the second part of my dissertation I investigate what are some of the paradigmatic actions human agents perform. I claim that bodily actions, such as moving an arm, are psychological in nature. Essential to my argument is the concept of a body-image. A normal agent 'feels' as if she is present in her physical arm. The way a normal agent feels is revealed in the case of a phantom limb. The subject of a phantom arm feels as if her amputated physical arm is still there and she can move while feeling armishly. I maintain that the bodily action of moving an arm is the agent's movement as a psychological arm-image of her physical arm, whether the physical arm is present or not. (shrink)

Although'Otherness' is an extremely common phenomenon in every society, related research is still at its beginnings.'Otherness' in the Middle Ages is a versatile and complex theme that covers a great number of different aspects, facets, and approaches: from non-human monsters and cultural strangers from remote places up to foreigners from another country or another town; it can refer to ethnic, cultural, political, social, sexual, or religious'Otherness', inside or outside one's own community. In any case, however,'Otherness' is a subjective phenomenon depending (...) on personal views and ascriptions, an issue of'imagination' and experience rather than'reality'. There is neither one single model of alterity nor is'Otherness' a stable phenomenon, but it changes over time and according to the cultural context. All this calls for methodological reflection and needs thorough investigation.00The methodological introduction and the 18 contributions of this volume demonstrate the great diversity of the theme and its different manifestations and perspectives. They tackle the problem from distinct angles and disciplines (history, art history, archaeology, literary history, and philology) in a wide chronological and thematic frame, using different methodological approaches, dealing with different areas (from Northern and Southern Europe to Byzantium and India), perspectives (including law, social order, the past, a sea), and diverse kinds of sources. They examine all kinds of'Otherness' mentioned above, highlight demarcation and rejection, aversion or acceptance, assimilation and integration, thus relativizing a strict dichotomy between'the Self' and'the Other' or between inside and outside. This volume is so far the most comprehensive attempt to tackle the huge problem of'Otherness' in the Middle Ages. (shrink)

Culturally Responsive Teaching (CRT) weaves together rigor and relevance while it improves student achievement and engagement. The Philippine Department of Education implemented Indigenous People’s education to respond to the demands for culturally responsive teaching. Teacher education graduates are expected to articulate the rootedness of education in sociocultural contexts in creating a learning environment that recognizes respect, connectedness, choice, personal relevance, challenges, engagement, authenticity, and effectiveness. Practice teachers need relevant exposure and immersion to fully develop their competence in CRT. This scenario (...) necessitates attention to assessing the competence of 191 practice teachers in CRT, correlating their competence across dimensions, and verifying the role of gender and degree programs in competence development. This investigation provides evidence on the role of gender in competence development toward culturally responsive teaching. Such competence is vital in practice teachers, especially because they are exposed to learners with diverse backgrounds during their teaching internship. This evidence informs supervising instructors in molding practice teachers. (shrink)

When you expect something bad to happen, you take action to avoid it. That is the principle of action that underlies J. Y. Lee’s recent paper (2021), which presents a new form of epistemic injustice that arises from anticipating negative consequences for testifying. In this brief reply article occasioned by Lee’s essay, I make two main contributions to the discussion of this idea. The first (§§2–3) is an intervention in the discussion between Lee and Eric Bayruns García regarding the relationship (...) between anticipatory epistemic injustice and Kristie Dotson’s concept of testimonial smothering. The second (§§4–5) is to expand the concept of anticipatory epistemic injustice into the educational context, and to illuminate yet another form of anticipatory epistemic injustice, which I call anticipatory zetetic injustice (§6). (shrink)

In this classic work of feminist political thought, Iris Marion Young challenges the prevailing reduction of social justice to distributive justice.

The main aim of this article is to reflect on the impact of biases related to artificial intelligence (AI) systems developed to tackle issues arising from the COVID-19 pandemic, with special focus on those developed for triage and risk prediction. A secondary aim is to review assessment tools that have been developed to prevent biases in AI systems. In addition, we provide a conceptual clarification for some terms related to biases in this particular context. We focus mainly on nonracial biases (...) that may be less considered when addressing biases in AI systems in the existing literature. In the manuscript, we found that the existence of bias in AI systems used for COVID-19 can result in algorithmic justice and that the legal frameworks and strategies developed to prevent the apparition of bias have failed to adequately consider social determinants of health. Finally, we make some recommendations on how to include more diverse professional profiles in order to develop AI systems that increase the epistemic diversity needed to tackle AI biases during the COVID-19 pandemic and beyond. (shrink)

The essay theorizes the responsibilities moral agents may be said to have in relation to global structural social processes that have unjust consequences. How ought moral agents, whether individual or institutional, conceptualize their responsibilities in relation to global injustice? I propose a model of responsibility from social connection as an interpretation of obligations of justice arising from structural social processes. I use the example of justice in transnational processes of production, distribution and marketing of clothing to illustrate operations of structural (...) social processes that extend widely across regions of the world. The social connection model of responsibility says that all agents who contribute by their actions to the structural processes that produce injustice have responsibilities to work to remedy these injustices. I distinguish this model from a more standard model of responsibility, which I call a liability model. I specify five features of the social connection model of responsibility that distinguish it from the liability model: it does not isolate perpetrators; it judges background conditions of action; it is more forward looking than backward looking; its responsibility is essentially shared; and it can be discharged only through collective action. The final section of the essay begins to articulate parameters of reasoning that agents can use for thinking about their own action in relation to structural injustice. a Footnotesa Thanks to David Alexander, Daniel Drezner, David Owen, and Ellen Frankel Paul for comments on an earlier version of this essay. Thanks to David Newstone for research assistance. (shrink)

BackgroundIn the early phase of the COVID-19 pandemic, many restrictions hit people in ways never seen before. Mental wellbeing was affected and burden was high, especially for high-risk groups such as parents. However, to our knowledge no research has yet examined whether being a parent was not only a risk for psychological burden but also a way to cope with the COVID-19 pandemic.MethodsAn online survey was used to collect data from 1,121 participants from April to June 2020. In addition to (...) demographic variables, risk factors and protective factors were collected. The dataset was divided into three groups: parents whose children lived at home, parents whose children did not live at home, and people who were not parents.ResultsA linear mixed effect model showed that parents had no higher burden than non-parents, and even less when children did not live at home. Expected risk factors were generally less important, and there were no differences between parents and non-parents. In contrast, parents had advantages in protective factors.ConclusionIn the early phase of the COVID-19 pandemic, it was shown that parents were not necessarily at risk due to additional burden, but also had prospects of coping better with the situation than people without children. (shrink)

Abstract“Applications” of knowledge symbolically and structurally “codify” thinking, often displacing the human who is relegated to passive, routine reproduction of operations and left with no space or time to understand or question the relations underlying the processes. This is both mirrored and augmented by the schematic narrowing of computational, calculative reason and nebulous or hidden code that is often read-only if human-readable at all. According to French philosopher Bernard Stiegler, this has toxic effects on learning, systemically and progressively embedding failures (...) to think, hindering the potential for the collective and individual human adoption and adaptation of the knowledge of life. This article presents a process-based model to care for this problem through Stieglerian critical pedagogy, phenomenography, and process philosophy. The model evolved out of a course with the aim to achieve collective cultural literacy in that which “goes without saying” in the increasingly ubiquitous digital design of everyday life. (shrink)

Why an encyclopedia of the philosophy of religion? Because human beings have been and continue to be religious. Indeed, if one thinks in terms of what it is to be human, what is the essence of a human being, one can reasonably hold that it includes the property of trying to make sense of things and events, and religion, in terms of both belief and practice, is a way of doing this. A religious response to this attempt at sense-making in (...) no way implies that those who are not religious are not trying to make sense of things.They are, but conclude that the sought-after intelligibility, if it can be had, can be had without religion. So if one thinks of philosophy as, at least in part, a rational pursuit of intelligibility about things and events, then the philosophy of religion can plausibly be construed as the pursuit of this intelligibility in religious terms, and an encyclopedia of philosophy of religion as an orderly assemblage of entries about this rational undertaking. While the philosophy of religion has often been thought of as a "Western" activity which is engaged in by those in the Abrahamic faiths (Judaism, Christianity, and Islam), from the inception of this project we have believed it is important to think globally in terms of the scope of entries included in the encyclopedia. Hence, there are not only numerous entries on topics and individuals within the Abrahamic religious traditions, but also equally numerous entries on issues and people in Buddhism, Hinduism, Jainism, and other religious traditions.We have sought to be diverse in terms of the inclusion of entries across the religious world, not because we believe diversity and inclusion are goods in their own right, but because they are instrumental to helping us think more clearly about the overall intellectual project of making sense of things in terms of religion. Some persons might object that because the idea of making sense of things is a rational notion and religion, when properly understood, is at its core a rejection of the notion that things and events are intelligible, the philosophy of religion is itself a deeply incoherent intellectual discipline. Indeed, if we assume a desire tomake sense of things, the attempt to fulfill this desire along with perhaps its eventual frustration is a source of suffering. And who wants to suffer? Thus religion at its core is about giving up on the attempt to make sense of things and to achieve a state of "mind" in which there is nothingness or oneness with all things and, as a result, nothing distinct from other things of which to make sense. While this point is well made and appreciated, it nevertheless is also a fact that anyone reading one or more of the entries in this encyclopedia of the philosophy of religion is a person who is seeking to learn about, and thus make sense of, something or someone related to a particular religion or religions. So at least to this degree the reader is an individual who is pursuing intelligibility about that which is religious, or related to what is religious, in nature. And an initial assumption that the attempt to satisfy the desire for intelligibility through religion must fail and produce suffering is at least questionable. Finally, because this is an encyclopedia of the philosophy of religion, there are many entries about views and peoplewho believe that there are good reasons to reject religion altogether. These entries are warranted because the issues and people they cover occupy an important place in the dialogue that takes place between individuals with differing views who live in a shared global space. (shrink)

This chapter contains sections titled: Naturalism versus Theism The Physical World Cross‐Cultured Inquiry Value Inquiry.

This chapter contains sections titled: Augustine Aquinas.

In her long-awaited Responsibility for Justice, Young discusses our responsibilities to address "structural" injustices in which we among many are implicated, often by virtue of participating in a market, such as buying goods produced in sweatshops, or participating in booming housing markets that leave many homeless.

Whilst Rahimzadeh et al. (2023) apply a critical lens to the pedagogical use of LLM bioethics assistants, we outline here further reason for skepticism. Two features of LLM chatbots are of signific...

"A collection of essays that discuss the writings of Carole Pateman, with emphasis on her theories of democracy and feminism"--Provided by publisher.

The acclaimed author of The Good Apprentice draws on the entire history of philosophy--and particularly on Plato and Kant--to formulate her own model of morality and demonstrate how thoroughly it is bound up with our daily lives. "An utterly absorbing book".--The Wall Street Journal.

Feminist social theory and female body experience are the twin themes of Iris Marion Young's twelve outstanding essays written over the past decade and brought together here. Her contributions to social theory raise critical questions about women and citizenship, the relations of capitalism and women's oppression, and the differences between a feminist theory that emphasizes women's difference and one that assumes a gender-neutral humanity. Loosely following a phenomenological method of description, Young's essays on female embodiment discuss female movement, pregnancy, (...) clothing, and the breasted body. In an introduction that situates her work in the context of shifts in feminist theory and politics over the past decade, Young emphasizes the rootedness of her theorizing in a dedicated and seasoned political activism. (shrink)

This study aims to describe social network and social participation and to assess associations with depressive symptoms in older persons with increased risk for dementia in Germany. We conducted a cross-sectional observational study in primary care patients (aged 60-77) as part of a multicenter cluster-randomized controlled trial (AgeWell.de). We present descriptive and multivariate analyses for social networks (Lubben Social Network Scale and subscales) and social participation (item list of social activities) and analyze associations of these variables with depressive symptoms (Geriatric (...) Depression Scale). Of 1030 included patients, 17.2% were at risk for social isolation (Lubben Social Network Scale < 12). Looking at the subscales, a reduced non-family network was found almost twice as often as a reduced family network. Patients with depressive symptoms had significantly smaller social networks than patients without depression (p < 0.001). They rather engaged in social activities of low involvement level or no weekly social activity at all (p < 0.001). The study shows associations of depressive symptoms with a decreased social network and less social participation in elderly participants. Sufficient non-family contacts and weekly social activities seem to play an important role in mental health and should be encouraged in elderly primary care patients. (shrink)