To characterize human emotions, researchers have increasingly utilized Automatic Facial Expression Analysis (AFEA), which automates the Facial Action Coding System (FACS) and translates the facial muscular positioning into the basic universal emotions. There is broad interest in the application of FACS for assessing consumer expressions as an indication of emotions to consumer product-stimuli. However, the translation of FACS to characterization of emotions is elusive in the literature. The aim of this systematic review is to give an overview of how FACS (...) has been used to investigate human emotional behavior to consumer product-based stimuli. The search was limited to studies published in English after 1978, conducted on humans, using FACS or its action units to investigate affect, where emotional response is elicited by consumer product-based stimuli evoking at least one of the five senses. The search resulted in an initial total of 1,935 records, of which 55 studies were extracted and categorized based on the outcomes of interest including (i) method of FACS implementation; (ii) purpose of study; (iii) consumer product-based stimuli used; and (iv) measures of affect validation. Most studies implemented FACS manually (73%) to develop products and/or software (20%) and used consumer product-based stimuli that had known and/or defined capacity to evoke a particular affective response, such as films and/or movie clips (20%); minimal attention was paid to consumer products with low levels of emotional competence or with unknown affective impact. The vast majority of studies (53%) did not validate FACS-determined affect and, of the validation measures that were used, most tended to be discontinuous in nature and only captured affect as it holistically related to an experience. This review illuminated some inconsistencies in how FACS is carried out as well as how emotional response is inferred from facial muscle activation. This may prompt researchers to consider measuring the total consumer experience by employing a variety of methodologies in addition to FACS and its emotion-based interpretation guide. Such strategies may better conceptualize consumers' experience with products of low, unknown, and/or undefined capacity to evoke an affective response such as product prototypes, line extensions, etc. (shrink)

Recent proposals for human-centered AI (HCAI) help avoid the challenging task of specifying an objective for AI systems, since HCAI is designed to learn the objectives of the humans it is trying to assist. We think the move to HCAI is an important innovation but are concerned with how an instrumental, economic model of human rational agency has dominated research into HCAI. This paper brings the philosophical debate about human rational agency into the HCAI context, showing how more substantive ways (...) to understand human objectives may improve HCAI. We contrast the economic approach with two more substantive modern alternatives: the realist and constructivist approaches to human rational agency. The realist approach holds that rational agents pursue what is good, while the constructivist approach holds that rational agents make autonomous choices. We illustrate each by considering its implications for fine-tuning large language models for chatbots such as ChatGPT. (shrink)

This volume is a study of the relationship between philosophy and faith in Søren Kierkegaard's Philosophical Fragments. It is also the first book to examine the role of Socrates in this body of writings, illuminating the significance of Socrates for Kierkegaard's thought. Jacob Howland argues that in the Fragments, philosophy and faith are closely related passions. A careful examination of the role of Socrates demonstrates that Socratic, philosophical eros opens up a path to faith. At the same time, the (...) work of faith - which holds the self together with that which transcends it - is essentially erotic in the Socratic sense of the term. Chapters on Kierkegaard's Johannes Climacus and on Plato's Apology shed light on the Socratic character of the pseudonymous author of the Fragments and the role of 'the god' in Socrates' pursuit of wisdom. Howland also analyzes the Concluding Unscientific Postscript and Kierkegaard's reflections on Socrates and Christ. (shrink)

Welfarism is the view that individual welfare is the only thing that matters. One important contribution of social choice theory has been to provide a precise formulation and axiomatic characterization of welfarism using Amartya Sen's framework of social welfare functionals. This paper is motivated by the observation that the standard formalization of welfarism is too restrictive, since a welfarist social planner need not be committed to maximizing a preference ordering or any other binary relation over alternatives. We therefore provide a (...) characterization of welfarism in a more general choice-functional setting and show that welfarism, so understood, carries no commitment to rationalizability. This characterization is compatible with welfare values having any structure whatsoever. It also sheds light on different formulations of anonymity, revealing only some of these to be fundamental requirements of impartiality. (shrink)

I offer a response to the explanatory challenge, 'Why is time Markovian?' (i.e., why is it that the future is constrained by the present just as strictly as it is constrained by the entire history of the universe up to and including the present?). My response to this explanatory challenge does not rely on any claims about the ontology of time, undermining a recent empirical argument for Presentism which appeals to the fact that Presentism can be used to address this (...) explanatory challenge. My account shows that we can accept explanatory challenges of this sort, while denying that they lead to any strong metaphysical conclusions. (shrink)

In engaging five of Plato's dialogues—Theaetetus, Euthyphro, Cratylus, Sophist, and Statesman—and by paying particular attention to Socrates' intellectual defense in the "philosophic trial" by the Stranger from Elea, Jacob Howland illuminates Plato's understanding of the proper relationship between philosophy and politics. This insightful and innovative study illustrates the Plato's understanding of the difference between sophistry and philosophy, and it identifies the innate contradictions of political philosophy that Plato observed and remain entrenched within the field to this day. This is (...) essential reading for anyone interested in the past, present, and future of political philosophy. (shrink)

ABSTRACTPrevious research has found that individuals vary greatly in emotion differentiation, that is, the extent to which they distinguish between different emotions when reporting on their own fe...

What I will argue here is that the ethical potentiality of the human being that Aristotle cites in the Nicomachean Ethics refers to the general, rational capacity for someone to appropriate and develop their own specific, natural capacities which make them human; the name of this ability is called virtue, which, when expressed in actions, we call good. To separate out the concepts at work here demands an exegesis of the two kinds of dunamis in Metaphysics Theta, that is, dunamis (...) as causal power of change and dunamis as a potential way of being for an existent capacity. Once we grasp this, we can clarify the nature of virtue as the active, complete state of a capacity in human being which defines their function even though it must be acquired, and it need not ever be actualized. The concepts of habit ( ethos) and practical judgment ( phronesis) give Aristotle the means to solve the problem of how such a potentiality is acquired and how it is actualized, and hence we will end with a discussion of them. (shrink)

Priority for solid organ transplant generally does not consider the underlying cause of the need for transplantation. This paper argues that a distinctive set of factors justify assigning lower priority to willfully unvaccinated individuals who require transplant as a result of suffering from COVID‐19. These factors include the personal responsibility of the patients for their own condition and the public outrage likely to ensue if willfully unvaccinated patients receive organs at the expense of vaccinated ones. The paper then proposes a (...) three‐prong test for similar deviations from the current allocation standard that incorporates patient responsibility, foreseeability and avoidability, and the frequency of the occurrence. (shrink)

On February 24, 2022, Russia invaded its neighboring nation, Ukraine, in what is widely regarded in the West as a grave breach of international law. Since that time, the Russian military has been i...

Alva Noë’s version of the enactive conception in _Action in Perception_ is an important contribution to the study of visual perception. First, I argue, however, that it is unclear (at best) whether, as the enactivists claim, work on change blindness supports the denial of the existence of detailed visual representations. Second, I elaborate on what Noë calls the ‘puzzle of perceptual presence’. Thirdly, I question the enactivist account of perceptual constancy. Finally, I draw attention to the tensions between enactivism and (...) two trends in cognitive neuroscience: the two-visual systems model of human vision and the theory of internal forward models of action. (shrink)

After offering a definition of “conspiracy theory” and highlighting some interesting interconnections between conspiracy theories and religious worldviews, we turn to epistemologically relevant analogies. Proponents of conspiracy theories and religions have often been accused of the same biases and epistemic vices, e.g., gullibility, hypersensitive proneness to personal explanations, or overemphasis on holistic thinking. So-called Generalism is best understood as the thesis that conspiracy theories are guilty until proven innocent because they share certain “bunkum-making properties.” However, we argue for the particularist (...) position, i.e. the position that a general epistemic presumption against conspiracy theories is not tenable. Building a negative valence into the very notion of conspiracy theory is not convincing either. Given the analogies, our analysis supports similar verdicts with respect to religious worldviews: Like conspiracy theories, they should be evaluated on a case-by-case basis rather than being dismissed simply for being religious. Finally, we reject Bezazel’s view that both conspiracy theories and religious worldviews constitute a-rational frames or “bliks” that, besides other things, ground what counts as an explanation. Such a proposal squares badly with epistemic misgivings about particularly preposterous examples of conspiracy theories and religious worldviews. (shrink)

Over the past century, the “right to health” has been recognized by medical organizations and governments across the globe. This essay calls for recognition of a parallel “right to be sick” intended to reframe physician attitudes toward patient autonomy and the right to refuse care. Rather than seeking to discourage allopathic medicine or to question laws requiring involuntary treatment when indicated by the collective welfare, the goal is to have the medical and public health communities reconceptualize their attitudes toward individuals (...) who reject unsought guidance and care. (shrink)

Despite their vulnerability, adolescents are often excluded from health research due to ethical concerns about research with minors, especially in low-income regions like Sub-Saharan Africa. We enrolled adolescent girls aged 15–17 years and caregivers of girls of the same age. Using a 25-question Comprehension Score Sheet, we applied a quantitative approach to compare the comprehension of informed consent of 33 adolescent girls and 41 caregivers of adolescent girls aged 15–17 years. The assessments were audio-recorded and reviewed for quality check. The (...) results showed that adolescent girls were significantly better than caregivers in comprehending informed consent information overall and specifically on study procedures, voluntarism and study purpose. This suggests that adolescents can understand informed consent information at the same level as or better than caregivers who are entrusted with providing permission for adolescents to participate in research. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Spirit of Trust: A Reading of Hegel’s Phenomenology by Robert B. BrandomJacob L. GoodsonA Spirit of Trust: A Reading of Hegel’s Phenomenology. By Robert B. Brandom. Cambridge, MA: Harvard University Press, 2019. 856 pp. $50.00 hardcover.What a feat: an interpretation of G. F. W. Hegel’s Phenomenology of Spirit that is longer than the Phenomenology of Spirit itself! With 757 pages of text, and reportedly a work that (...) took Robert B. Brandom over 40 years to write, A Spirit of Trust accomplishes much and offers an interpretation of Hegel’s Phenomenology that mixes epistemology, ethics, and the philosophy of mind.Hegel scholars will be discontent with Brandom’s heavily analytic interpretation of Hegel’s Phenomenology. Analytic philosophers will be discontent with attributing to Hegel arguments and insights often attributed to Frege (this happens so often one reviewer says of Brandom’s book that he should call Hegel Fregel—a mix of Frege and Hegel). Scholars of American Philosophy might be the most excited by reading Brandom’s A Spirit of Trust because he goes out of his way to put Hegel in conversation with Donald Davidson, W. V. O. Quine, Wilfred Sellars, and others who are part of the American philosophical tradition.Such excitement, however, might eventually be tempered when one realizes that Brandom is no defender of philosophical naturalism in A Spirit of Trust. Indeed, waiting until page 499, Brandom claims that the remainder of the book (another 250 pages) involves telling the story of how Hegel connects alienation with reductive naturalism. Brandom’s story involves developing a “nonreductive account of how we should understand the place of norms in the natural world” (499). Once we understand norms in a way that avoids or eschews naturalism, then we overcome the problem of alienation. Whereas Karl Marx blames alienation on capitalism, Brandom blames alienation on naturalism.In addition to the adjective “reductive,” Brandom offers three other adjectives for naturalism: “disenchanted” (see 263), “normative” (see 558), and “scientific” [End Page 97] (see 661–65). According to Brandom, the dominance of scientific naturalism is one of the reasons his interpretation of Hegel’s Phenomenology is required right now. Brandom thinks scientific naturalism has a stronghold on contemporary philosophy, and Hegel’s Phenomenology offers a corrective to this mistake in contemporary philosophy. Let us take each of these naturalisms in turn.1. Disenchanted Naturalism. Situating Hegel’s Phenomenology in relation to the problems Hegel wanted to address in his own day, Brandom claims: “Another strand of the early modern tradition that Hegel takes up and develops is the disenchanting naturalism about norms”—which is “most evident in the British sentimentalists... who give explanatory pride of place to practical attitudes of normative assessment, of reflective approval or disapproval by a distinctive moral faculty, which they see as... rooted in a characteristic sentiment, typically... benevolence” (263). Brandom admits that Kant also repairs the tradition of British sentimentalism, but one of the themes of Brandom’s A Spirit of Trust involves how Kant’s emphasis on autonomy itself gets repaired by Hegel’s focus on recognition. Hence Kant’s repair of disenchanted naturalism remains necessary but insufficient. On Brandom’s interpretation, Hegel’s theory of recognition properly repairs both disenchanted naturalism and Kant’s theory of autonomy.2. Normative Naturalism. Staying with Hegel’s repair of Kant’s philosophy, Brandom finds a version of naturalism in Kant’s thinking as well. This version is normative naturalism, which attempts to “integrate reasons and causes” (558). Brandom claims, “This project, broadly construed, is to provide a response to Kant’s Third Antimony—the challenge to integrate reasons and causes. A significant proportion of Hegel’s claim... should be seen as deriving from his response to this issue of normative naturalism. So the stakes are very high” (558). Brandom’s rhetoric here reflects one of the annoyances of the book: every problem driving Hegel’s Phenomenology is the most important problem driving Hegel’s Phenomenology. The stakes are always high, and Brandom does not signal to the reader any way to rank the problems Hegel addresses in Phenomenology.According to Brandom, Hegel repairs Kant’s normative naturalism by separating reasons... (shrink)

Parental surrogacy remains a highly controversial issue in contemporary ethics with considerable variation in the legal approaches of different jurisdictions. Finding a societal consensus on the issue remains highly elusive. John Rawls’ theory of public reason, first developed in his A Theory of Justice (1971), offers a unifying model of political discourse and engagement that enables reasonable citizens to accept policies that they do not necessarily support at a personal level. The theory established a promising framework for private citizens with (...) distinct moral positions on the subject to find common ground and, in doing so, to negotiate a consensus regarding the degree and nature of regulation that is palatable to all rational citizens. (shrink)

This paper introduces readers to the philosophical problems related to Chan Buddhist meditation practices. By looking at the Platform Sutra's teachings of “non-abiding” (wuzhu) and the Hongzhou Chan Buddhist's teachings of being “without seeking” (wuqiu), I illustrate how a major problem that the Chan Buddhists were attempting to deal with was of the dualism between practice and realization. To properly understand the Chan Buddhist attitude towards meditation, we need to see them as critical of a means/ends dualism operating in human (...) experience. Contrary to interpretations by recent scholars that believe the Hongzhou Chan Buddhists abandon meditation practices, the Hongzhou approach to meditation is to be “without seeking” or the freedom from a means/ends dualism structuring how we perceive the world. (shrink)

Scientists, more than ever before, are interested in the logic of science, which has been stimulated by various interrelated circumstances including the development of the postulation method in mathematics, the unprecedented expansion of modern technology, and recent advances in the biological, psychological, and anthropological sciences that have created a demand for more effective theory and system construction. In this book, an attempt is made to free the logic of science from the historical epistemologies and ontologies. The elimination of spiritistic entities (...) enables the logician to study the evolution of scientific constructs from the actual behavior of persons with objects and events. The naturalistic study of scientific work and its systemic products is based upon Interbehavioral Psychology, which demands that the scientist be studied in his various contacts with objects and processes, both in the field and laboratory. (shrink)

Recent studies suggest that meta-learning may provide an original solution to an enduring puzzle about whether neural networks can explain compositionality – in particular, by raising the prospect that compositionality can be understood as an emergent property of an inner-loop learning algorithm. We elaborate on this hypothesis and consider its empirical predictions regarding the neural mechanisms and development of human compositionality.

Objective: Deep brain stimulation targeted to the ventral intermediate nucleus of the thalamus is effective for motor symptoms in essential tremor, but there is limited data on cognitive outcomes. We examined cognitive outcomes in a large cohort of ET DBS patients.Methods: In a retrospective analysis, we used repeated-measures ANOVA testing to examine whether the age of tremor onset, age at DBS surgery, hemisphere side implanted with lead, unilateral vs. bilateral implantations, and presence of surgical complications influenced the cognitive outcomes. Neuropsychological (...) outcomes of interest were verbal memory, executive functioning, working memory, language functioning, visuospatial functioning, and general cognitive function.Results: We identified 50 ET DBS patients; 29 males; the mean age of tremor onset was 35.84 years with a median age of 38 years. The mean age at DBS was 68.18 years. There were 37 unilateral 30 left, seven right, and 13 bilateral brain implantations. In the subgroup analysis, there was a significant interaction between assessment and age of tremor onset ; F = 4.47; p = 0.043 for working memory. The post hoc testing found improvements for younger onset ET. Similarly, there was a significant interaction between assessment and complications vs. no complications subgroups; F = 4.34; p = 0.043 for verbal memory with worsening scores seen for ET patients with complications. The remaining tests were not significant.Conclusion: In this large cohort of ET patients with, DBS was not accompanied by a significant decline in many cognitive domains. These outcomes were possibly related to the selection of patients with normal cognitive functioning before surgery, unilateral DBS implantations for the majority, and selection of patients with optimal response to DBS. (shrink)

Two basic theses underlie this work. The first, the specificity theorem, signifies that logic is essentially concerned with specific events and not with universal and transcendent systems. The second, the interbehavioral theorem, implies that no matter how logic is defined, it entails a psychological dimension that must be taken into account.

Traditional scholarly attention to human tragedy has been confined mainly within the artificial world of drama and literature. It has neglected to recognize the significant recurrence of tragedy throughout the entire realm of nature. This book attempts to place tragedy within the larger context of natural events, and to view it against a background of scientific philosophy and psychology.

In his transcendental approach, Cassirer argues that an objective world is not given and then simply copied by our cognitive faculties; rather, it is gained through the development of symbolic thought and perception. According to Cassirer, language plays a crucial role in this process of objectification. In this paper, the close relationship between language and symbolism in Cassirer’s philosophy will be delineated. This will also shed light on possible distinctions between human speech and animal communication. Furthermore, the relation of language (...) to the different functions of consciousness and to the symbolic forms of myth and science will be addressed. Finally, based on the former considerations of language and objectification, Cassirer’s conceptions of reality and truth will be explicated and critically evaluated. It will be argued that his approach offers several interesting and promising insights but is nonetheless in danger of falling short in explaining the difference between artefacts and natural kinds. (shrink)

Existen pocos trabajos en los que se aborde la filosofía de José Romano Muñoz. Incluso en los manuales o exposiciones de conjunto de la filosofía mexicana aparece pocas veces referido su trabajo, aun cuando aparezca mencionado. Excepciones a esta apreciación son la Historia de la fenomenología en México de Antonio Zirión, quien le dedica algunas páginas, y Fernando Salmerón, quien le dedica algunas interesantes líneas en su La filosofía en México entre 1950 y 1975. En relación a la metafísica, el (...) filósofo zacatecano sostiene una version de existencialista, a la que gusta en llamar existencial, en la que sigue sobre todo planteamientos de Heidegger y Ortega. En cuanto a la ética, Romano piensa que los valores son directrices ideales que dan sentido y fin a la vida humana y, por ende, fundamentan la ética, que tiene como rasgo esencial ser valorativa. Es interesante tener presente la obra de Romano en cuanto divulgador de la ética fenomenológica a mediados del siglo XX en México. Si bien no es un autor original, y a veces no parece ser un intérprete del todo seguro de la misma fenomenología, al parecer de Zirión, o poco preciso en varias de sus expresiones, al parecer de Salmerón, no deja de ser loable su labor divulgativa. (shrink)

As highlighted by Iglesias et al. (2025), digital doppelgängers present significant opportunities, from preserving personal legacies and maintaining relational continuity for loved ones, to advanci...

This article discusses the influence of Jean-Paul Sartre on Frantz Fanon’s political thinking. Sartre presents a dialectical social theory, based on the progressive-regressive method, considering the interplay between individual and collective, history and contemporary action, past and future. This philosophy has had a critical impact on Fanon’s political theory of neocolonialism, race, and intersectionality. Fanon studied colonialism based on Sartre’s philosophy and analyzed the problems of racism and oppression. He developed the concept of the colonial gaze as internalization of the (...) gaze of the colonial order as self-oppressive othering of the self. The point of departure for the article is a short presentation of Fanon’s biography. From this the article discusses the famous meeting between Fanon and Sartre in Rome in 1961. Finally, the article places this encounter within the development of a critical philosophy of race, as proposed in the work of Robert Bernasconi. (shrink)

Although there has been consistent interest in Marx and Marxism there has been little sustained interest in the origins of Marx’s ethical thought and his relation to the German philosophical tradition as a whole. Work has been done linking Marx to Fichte, and a great deal more linking him to Hegel. However, the fundamental concept joining them all is recognition, or interpersonal relations in general. In this regard, none of the German thinkers can be understood withoutfirst grasping their understanding of (...) the human person as one among many. This article begins this process for Marx. Although some literature has been devotedto the explication of Marx’s notion of species-being it is sparse and dated. In this article I proceed to reiterate how important species-being is as the foundationto Marx’s ethical philosophy. However, my main focus is on simply how to understand the concept itself. I, therefore, devote the majority of the article to ananalysis of Marx’s use of the concept in his early work as well as his critique of Ludwig Feuerbach’s use of it. This account provides the basis for understandingMarx’s concept of human essence and is the beginning of a project of rephrasing Marxian ethics around the concept of recognition thus reconnecting him to theGerman philosophical tradition. (shrink)

En el marco del centenario del nacimiento de José Rubén Sanabria, nos ha parecido conveniente estudiar algún aspecto de su amplia obra filosófica. En su libro Filosofía del Absoluto, el filósofo michoacano hace gala de un manejo envidiable de la fecunda tradición tomista desarrollada a lo largo del siglo XX denominada “tomismo” o “realismo trascendental”. Uno de los aspectos más interesantes y que mayor discusión ha desatado es el de la fundamentación ontológica del ente. En este trabajo se retoma esta (...) parte de la disputa, recuperando no sólo los pasajes centrales sobre el tema que elabora el propio Sanabria en la obra mencionada, sino también algunas de las posiciones de Johannes B. Lotz y Emerich Coreth, a los que sigue abundantemente en esta obra. (shrink)

"In this book, the second edition of the author's Principles of Psychology, he continues his attempt to forge naturalistic constructs (descriptions, interpretations) for psychological events. Despite the enormous development of psychology in the interval, the author still stresses the fact that psychological events are in all respects as natural as chemical reactions, electromagnetic radiation, or gravitational attraction. The attempt to transform psychology into a natural science is doubly motivated. First, there is the need to develop valid constructs for an important (...) series of happenings. Second, such results smooth the way for workers in other sciences such as physics, physiology, and anthropology in their inevitable encounter with psychological issues"--Preface. (PsycINFO Database Record (c) 2010 APA, all rights reserved). (shrink)

“Ethical exceptionalism” is often used as a pejorative shrouded in a superlative. The charge of wrongly treating similar things differently—for varying motives—has been leveled against exceptional...

The laws of medical malpractice have historically differed in significant ways from general liability laws. Until the mid‐twentieth century, physician liability in the United States was limited to cases in which the doctor and patient had an established professional relationship. In the 1970s, courts and legislatures began carving out exceptions when patients posed an imminent threat to identifiable third parties. Recently, a series of cases involving circumstances such as curbside consultation, threats of violence, and automotive accidents have led some state (...) courts to abandon the requirement of a preexisting physician‐patient relationship. Instead, the courts now focus on whether foreseeable reliance is present. While these developments may significantly impact clinical practice, the connections between these cases have gone largely overlooked by both the medical and bioethics communities. This essay aims to highlight these parallel developments and to suggest that this evolution reflects a broader trend with implications far beyond the individual cases themselves. (shrink)

Major depressive disorder is one of the most common serious illnesses worldwide; the disease is also among those with the lowest rates of treatment. Barriers to access to care, both practical and psychological, contribute significantly to these low treatment rates. Among such barriers are regulations in many nations that require a physician’s prescription for most pharmacological treatments including selective serotonin reuptake inhibitors (SSRIs). These rules are designed to protect patients. However, such regulations involve a tradeoff between the welfare of “visible” (...) victims, who might suffer negative consequences from a lack of regulation, and the well-being of invisible “victims,” who likely experience negative consequences that result from increased barriers to care. This article explores these tradeoffs and argues in favor of shifting SSRIs from prescription-only to over-the-counter status. (shrink)

Are the divine attributes intrinsic or relational properties of God? That is, can we ascribe the attributes to God, without relation to the things which God produces;or can we ascribe them to God only in relation to those things? In discussing the various aspects of this very old question, I argue that both views find strong support in the Ethics and other works. Spinoza’s “pantheism” removes the apparent contradiction between the two conceptions.

Chemical castration laws, such as one recently adopted in the U.S. State of Louisiana, raise challenging ethical concerns for physicians. Even if such interventions were to prove efficacious, which is far from certain, they would still raise troubling concerns regarding the degree of medical risk that may be imposed upon prisoners in the name of public safety as well as the appropriate role for physicians and other health care professionals in the administration of pharmaceuticals to competent prisoners over the inmates’ (...) unequivocal objections. This paper argues that the concerns raised by chemical castration are grave enough that, until they are adequately addressed by policymakers, physicians ought not to participate in the process. (shrink)