Marx’s theory of ground rent has been widely used to help understand the trinity of land, labor, and capital. However, limited attention has been paid to the role of water within the Marxian rent framework. This lack of attention proves troubling due to the role of surface waters as an essential means of production throughout capitalism. Here I restate Marxian ground rent in the form of water rent and discuss the function of water-rent in the two dominant surface water rights (...) doctrines of the United States—the riparian doctrine and the doctrine of prior appropriation. In doing so, I revise the distinction between differential rent 1 and differential rent 2 to provide more analytically useful categories. Paying special attention to issues of drought and scarcity, I fully articulate the function of Marxian rent and its four forms for both surface water rights doctrines, while clearly stating where they do and do not differ. (shrink)

The formal oversight of medical education in India occurred with the promulgation of the Indian Medical Degrees Act in 1916. Despite an awareness of the need to train ethical doctors and the formal discussion of this as early as 1955, the formal teaching of medical ethics has been restricted to a few colleges as it has not been part of a mandated requirement. In August, 2019, all medical colleges in India will adopt a new Medical Council of India mandated curriculum. (...) An embedded AETCOM module across all years of training is a part of this curriculum and is the first attempt to introduce medical ethics uniformly in close to 500 medical colleges in the country. This paper traces the historical attempts to include medical ethics in medical education in India, and describes the current plan to implement ethics teaching in the undergraduate medical curriculum in India. (shrink)

Background Regarding controversial medical services, many have argued that if physicians cannot in good conscience provide a legal medical intervention for which a patient is a candidate, they should refer the requesting patient to an accommodating provider. This study examines what US physicians think a doctor is obligated to do when the doctor thinks it would be immoral to provide a referral. Method The authors conducted a cross-sectional survey of a random sample of 2000 US physicians from all specialties. The (...) primary criterion variable was agreement that physicians have a professional obligation to refer patients for all legal medical services for which the patients are candidates, even if the physician believes that such a referral is immoral. Results Of 1895 eligible physicians, 1032 (55%) responded. 57% of physicians agreed that doctors must refer patients regardless of whether or not the doctor believes the referral itself is immoral. Holding this opinion was independently associated with being more theologically pluralistic, describing oneself as sociopolitically liberal, and indicating that respect for patient autonomy is the most important bioethical principle in one's practice (multivariable ORs, 1.6–2.4). Conclusions Physicians are divided about a professional obligation to refer when the physician believes that referral itself is immoral. These data suggest there is no uncontroversial way to resolve conflicts posed when patients request interventions that their physicians cannot in good conscience provide. (shrink)

In our target article, we took the position that tenure conveys many important benefits but that its original justification – fostering academic freedom – is not one of them. Here we respond to various criticisms of our study as well as to proposals to remedy the current state of affairs. Undoubtedly, more research is needed to confirm and extend our findings, but the most reasonable conclusion remains the one we offered – that the original rationale for tenure is poorly served (...) by the current system as practiced at top-ranked colleges and universities. (Published Online February 8 2007). (shrink)

The work of 6th century Indian logician Dharmakirti is explored in detail in series of twelve articles analyzing deviant logic, subject failure, andther important aspects of the Indo-Tibetan Buddhist logical tradition.riginal.

Discussions of research involving vulnerable populations have left the homeless comparatively ignored. Participation by these subjects in drug studies has the potential to be upsetting, inconvenient, or unpleasant. Participation occasionally produces injury, health emergencies, and chronic health problems. Nonetheless, no ethical justification exists for the categorical exclusion of homeless persons from research. The appropriate framework for informed consent for these subjects of pharmaceutical research is not a single event of oral or written consent, but a multi-staged arrangement of disclosure, dialogue, (...) and permission-giving. Payments and other rewards in biomedical research raise issues of whether it is ethical to offer inducements to the homeless in exchange for participation in drug studies. Such inducements can influence desperate persons who are seriously lacking in resources. The key is to strike a balance between a rate of payment high enough that it does not exploit subjects by underpayment and low enough that it does not create an irresistible inducement. This proposal does not underestimate the risks of research, which are often overestimated and need to be appraised in light of the relevant empirical literature. (shrink)

Let it be granted that Buddhism has, e.g., in its logical literature, detailed canons and explicit rules of right reason that, amongst other things, ban inconsistency as irrational. This is the normative dimension of how people should think according to many major Buddhist authors. But do important Buddhist writers ever recognize any interesting or substantive role for inconsistency and forms of irrationality in their account of how people actually do think and act? The article takes as its point of departure (...) a recurring theme in the writings of the 8th Century Indian Buddhist thinker, Śāntideva, who subjects his own behaviour and thought to minute scrutiny in argumentation with himself, only to be puzzled at his own seemingly irrational persistence in ways of thinking that he knows to be wrong and actions that he knows to be worse courses. The Buddhist’s situation is profitably comparable to issues of akrasia, weakness of the will, that are taken up by Plato, Aristotle and many modern philosophers, including notably Donald Davidson and David Wiggins. (shrink)

This paper concerns the translation and interpretation of a succinct quip of Sextus Clodius, a rhetorician in Antony's entourage, on the subject of Fulvia's swollen cheek. The jest is often interpreted as having suggested that she tempted Clodius’ pen, and various double meanings have been proposed. Contextualization may supply a key. The remark could mean that Fulvia seemed to be testing the point of her stylus, and the dark allusion might then be to reports of the manner in which Fulvia (...) had allegedly mistreated the severed head of Cicero. (shrink)

This article looks at the Indian canonical sources for Mādhyamika Buddhist refusals to personally endorse truth claims, even about customary matters. These sources, on a natural reading, seem to suggest that customary truth is only widespread error and that the Buddhist should do little more than duplicate, or acquiesce in, what the common man recognizes about it. The combination of those Indian canonical themes probably contributed to frequent Indo-Tibetan Madhyamaka positions on truth, i.e., that the customary is no more than (...) surface level truth, mere consensus amongst the mistaken, or, similarly, that there can be no right answers or truth claims to endorse about customary matters, as there are no sources of knowledge that have them as objects. Tsong kha pa and the dGe lugs pa, by contrast, adopted what I consider to be a philosophically more promising stance, one that recognized the need for a robust normativity: things customary are not just reduced to accepted errors; there are right answers about them that should be endorsed and may well defy current consensus of opinion. Not surprisingly, however, they needed a quite different and even strained exegesis of that same Indian textual legacy. (shrink)

In an article published in 2009 titled "How Do Mādhyamikas Think?" I tried to go some distance with Yasuo Deguchi, Jay Garfield, and Graham Priest (henceforth "DGP") in reading certain Buddhist texts as dialetheist.1 The dialetheism that I saw as plausible for the Prajñāpāramitā-sūtras and Nāgārjuna was not the full-blown robust variety of DGP (i.e., acceptance of the truth of some statement of the form p & ¬p) but a non-adjunctive variety, acceptance of p and acceptance of ¬p. In short, (...) the adjunctive move to p & ¬p is blocked.In the article, I focused on texts like the Vajracchedikā Prajñāpāramitā-sūtra ("Diamond Cutter Suūtra") with its famous "signature formulae" along the lines of "x does not exist / x is not .. (shrink)

ABSTRACTDifficulties with inhibiting fear have been associated with the emergence of anxiety problems and poor response to cognitive–behavioural treatment. Fear inhibition problems measured using experimental paradigms involving aversive stimuli may be inappropriate for vulnerable samples and may not capture fear inhibition problems evident in everyday life. We present the Fear Inhibition Questionnaire, a self-report measure of fear inhibition abilities. We assess the FIQ’s factor structure across two cultures and how well it correlates with fear inhibition indices derived experimentally. Adolescent participants (...) from Hong Kong and England completed the FIQ, with the English participants also completing a conditioning and extinction task to assess fear inhibition problems. Across both cultures, the FIQ showed a single factor structure and low FIQ scores, or worse fear inhibition problems, were associated with self-reports of heightened anxiety. Correlation of FIQ scores with experimental indices, whi... (shrink)

The paper looks at how Tsong kha pa, mKhas grub, and Go rams pa understood the third and fourth lemmas in the tetralemma, “both A and B” and “neither A nor B,” respectively.

Depression is a highly recurrent disorder with limited treatment alternatives for reducing risk of subsequent episodes. Acceptance and commitment therapy (ACT) and attention bias modification (ABM) separately have shown some promise in reducing depressive symptoms. This study investigates (a) if group-based ACT had a greater impact in reducing residual symptoms of depression over a 12-month follow-up than a control condition, and (b) if preceding ACT with ABM produced added benefits. This multisite study consisted of two phases. In phase 1, participants (...) with a history of depression, currently in remission (N= 244), were randomized to either receive 14 days of ABM or a control condition. In phase 2, a quasi- experimental design was adopted, and only phase-1 participants from the Sørlandet site (N= 124) next received an 8-week group-based ACT intervention. Self-reported and clinician-rated depression symptoms were assessed at baseline, immediately after phase 1 and at 1, 2, 6, and 12 months after the conclusion of phase 1. At 12-month follow-up, participants who received ACT exhibited fewer self-reported and clinician-rated depressive symptoms. There were no significant differences between ACT groups preceded by ABM or a control condition. There were no significant differences between ACT groups preceded by ABM or a control condition. Group-based ACT successfully decreased residual symptoms in depression over 12 months, suggesting some promise in preventing relapse. (shrink)

Intro -- Title -- Contents -- Publisher's Acknowledgment -- Introduction -- Madhyamaka's Promise as Philosophy -- 1. Trying to Be Fair -- 2. How Far Can a Mādhyamika Reform Customary Truth? Dismal Relativism, Fictionalism, Easy-Easy Truth, and the Alternatives -- Logic and Semantics -- 3. How Do Mādhyamikas Think? Notes on Jay Garfield, Graham Priest, and Paraconsistency -- 4. "How Do Mādhyamikas Think?" Revisited -- 5. Prasaṅga and Proof by Contradiction in Bhāviveka, Candrakīrti, and Dharmakīrti -- 6. Apoha Semantics: What (...) Did Bhāviveka Have to Do with It? -- 7. What Happened to the Third and Fourth Lemmas in the Tibetan Madhyamaka? -- Ethics and the Spiritual Path -- 8. Madhyamaka Buddhist Ethics -- 9. Reason, Irrationality, and Akrasia (Weakness of the Will) in Buddhism: Reflections upon Śāntideva's Arguments with Himself -- 10. Yogic Perception, Meditation, and Enlightenment: The Epistemological Issues in a Key Debate between Madhyamaka and Chan -- Madhyamaka in Contemporary Debates -- 11. On Minds, Dharmakīrti, and Madhyamaka -- 12. Serious, Lightweight, or Neither: Should Madhyamaka Go to Canberra? -- Notes on the Articles -- Abbreviations -- Bibliography -- Index -- About the Author -- Studies in Indian and Tibetan Buddhism Titles Previously Published -- About Wisdom Publications -- Copyright. (shrink)

This article presents an experimental analysis of several cybersecurity risks affecting the human attack surface of Fairmont State University, a mid-size state university. We consider two social engineering experiments: a phishing email barrage and a targeted spearphishing campaign. In the phishing experiment, a total of 4,769 students, faculty, and staff on campus were targeted by 90,000 phishing emails. Throughout these experiments, we explored the effectiveness of three types of phishing awareness training. Our results show that phishing emails that make it (...) through IT’s defenses pose a clear and present threat to large educational organizations. Moreover, we found that simple, visual, instructional guides are more effective training tools than long documents or interactive training. (shrink)

This research describes and empirically evaluates the application of a business ethics pedagogy informed by neuroscience and evolutionary biology that suggest ethical decisions are made unconsciously and emotionally. Moral Foundation Theory (MFT) provides a framework that considers a range of values individuals rely on for decision-making. This relates to Virtue ethics (VE) that develops intellectual and character virtues, requires emotional development and is thus suitable for guiding business ethics pedagogy. This study focuses on a business ethics course integrating intellectual virtue (...) and character virtue pedagogies, including contemplative and emotional intelligence skills practices. The aim of the course is to develop character, providing future managers the means to enact ethical decision-making through self-awareness of emotions, intrinsic values and translate these into ethical behavior. Pre-Post Emotional Intelligence (EI) and Moral Foundation Questionnaires (MFQ) are used to evaluate the development of students’ character virtues, i.e., increased emotional awareness, emotional regulation and intrinsic values. This paper mainly seeks to understand how to develop ethical behavior, beyond learning didactic definitions of what is ethically right and what is wrong, i.e. focusing on the learning process that can lead to personal ethical judgment and conduct. The related pedagogy integrates transdisciplinary theories and practices, and as such suggests a holistic approach to ethical behavior transformation. The results indicate limited, significant changes in all measures except emotional awareness. This developing field requires more research to identify the contributions of MFT and related pedagogy to students’ ethical development. (shrink)

Book reviewed in this article: Principles of Biomedical Ethics. By Tom L. Beauchamp and James F. Childress.

This book discusses how we can inspire today's youth to engage in challenging and productive discussions around the past, present and future role of animals in science education. Animals play a large role in the sciences and science education and yet they remain one of the least visible topics in the educational literature. This book is intended to cultivate research topics, conversations, and dispositions for the ethical use of animals in science and education. This book explores the vital role of (...) animals with/in science education, specimens, protected species, and other associated issues with regards to the role of animals in science. Topics explored include ethical, curriculum and pedagogical dimensions, involving invertebrates, engineering solutions that contribute to ecosystems, the experiences of animals under our care, aesthetic and contemplative practices alongside science, school-based ethical dialogue, nature study for promoting inquiry and sustainability, the challenge of whether animals need to be used for science whatsoever, reconceptualizing museum specimens, cultivating socioscientific issues and epistemic practice, cultural integrity and citizen science, the care and nurturance of gender-balanced curriculum choices for science education, and theoretical conversations around cultivating critical thinking skills and ethical dispositions. The diverse authors in this book take on the logic of domination and symbolic violence embodied within the scientific enterprise that has systematically subjugated animals and nature, and emboldened the anthropocentric and exploitative expressions for the future role of animals. At a time when animals are getting excluded from classrooms (too dangerous! too many allergies! too dirty!), this book is an important counterpoint. Interacting with animals helps students develop empathy, learn to care for living things, engage with content. We need more animals in the science curriculum, not less. David Sobel, Senior Faculty, Education Department, Antioch University New England. (shrink)

This article investigates the relation between freedom, the public use of reason, and sensus communis, as discussed throughout Kant’s political writings and critical works. Kant’s discussion of the public use of reason, as put forth in "What Is Enlightenment?" is closely tied to his views on autonomy, most notably in the political sphere. However, Kant’s distinction between the public and private uses of reason relies upon sensus communis as discussed in the Critique of Judgment. The communicability achieved by sensus communis (...) has a relevance not restricted only to Kant’s explicitly political writings; sensus communis is also what we might call “transcendentally significant.” In this article, I argue that the public use of reason—a use of reason achieved by sensus communis—is vital for reason itself to follow its own normative demands. I conclude that sensus communis itself grounds reason’s use for its own critique. (shrink)