Calls for the “translation” of research from bench to bedside are increasingly demanding. What is translation, and why does it matter? We sketch the recent history of outcome-oriented translational research in the United States, with a particular focus on the Roadmap Initiative of the National Institutes of Health (Bethesda, MD). Our main example of contemporary translational research is stem cell research, which has superseded genomics as the translational object of choice. We explore the nature of and obstacles to translational research (...) and assess the ethical and biomedical challenges of embracing a translational ethos. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Pragmatism's Evolution: Organism and Environment in American Philosophy by Trevor PearceAlexander KleinTrevor Pearce. Pragmatism's Evolution: Organism and Environment in American Philosophy. Chicago: The University of Chicago Press, 2020. Pp. 384. Paperback, $35.00.Pragmatist pioneers were young lions in the days of Darwin. Evolutionary-biological thinking infused this philosophical movement from the start. And yet the last time a major monograph appeared on classic pragmatism and evolutionary biology—Philip Wiener's Evolution and (...) the Founders of Pragmatism (New York: Harper Torchbooks, 1949)—the author could personally thank Ralph Barton Perry, William James's junior colleague and eventual biographer. John Dewey himself wrote the foreword.Almost seventy-five years later, we have Trevor Pearce's painstakingly researched Pragmatism's Evolution. The author has graduate training in both biology and philosophy and is a former student of William Wimsatt and Robert Richards's (343). The book offers an intricate portrait of how debates about evolutionary biology informed the thinking of a loose-knit group of pragmatists between the years 1860 and 1910. While a remarkable variety of figures are discussed, ten pragmatists command the most attention: Chauncey Wright, C. S. Peirce, Francis Ellingwood Abbot, John Fiske, William James, Josiah Royce, John Dewey, Jane Addams, G. H. Mead, and W. E. B. Du Bois (18). Call them "the American Ten."Without downplaying Darwin, an overarching theme is the special significance of Herbert Spencer. Despite many specific disagreements with him (see e.g. 74, 207–8, 253–54, 281), the American Ten all accepted something more fundamental from Spencer: an intellectual framework that explains mind and morality in terms of functional relationships between organism and environment.After an introduction outlining what Pearce identifies as four chronological "cohorts" of pragmatists (more on this concept below), he examines the 1860s and 1870s reception of Darwin (chapter 1) and Spencer (chapter 2), showing how senior pragmatists like Wright, Peirce, and James defended evolution during this period. In chapter 2, we meet the Metaphysical Club's arch Spencerian, John Fiske, and we get a reading of James's critique of Spencer's psychology and sociology. Chapter 3 gives a highly detailed, reference-work-like portrait of the second cohort's training in evolutionary biology during the 1880s—chiefly Royce, Dewey, Addams, Mead, and Du Bois. In chapter 4, we learn that in the 1880s and 1890s, idealists like Edward Caird, Samuel Alexander, David George Ritchie, and Josiah Royce all co-opted ideas from evolutionary biology, which they apparently thought compatible with Hegelian dialectics. Chapter 5 shows that central planks of Peirce's metaphysics and Dewey's ethics are responsive to an 1890s dispute over the causes of the biological variation upon which selection acts (the so-called "factors" debate). The final two chapters show how pragmatist ethics (chapter 6) and epistemology (chapter 7) were infused with substantive ideas about evolution and about scientific experiment more generally.The depth and use of historical scholarship on offer here are both remarkable. On depth, Pearce draws from nineteen special collections and archives housed at institutions from California to Manchester, UK. The reference list (published on Pearce's website) runs [End Page 160] to 118 pages and was apparently too long for inclusion in the book. Archival research and lengthy bibliographies are to be expected in today's history of philosophy. But the sheer range of sources Pearce draws from is, by any measure, impressive.The use to which he puts those sources is provocative. Close reading, and in particular argument reconstruction, is usually the stock in trade for historians of philosophy. Pearce takes a different approach (7), seeking interpretive insight through a kind of philosophical network analysis. The nodes are mainly philosophers, scientists, and social critics. Unlike digital network analyses, Pearce connects his nodes by hand, via a great multiplicity of social, educational, and intellectual relations. We learn who studied evolution where, with whom, and when; what specific texts were assigned in classes taken, in classes taught; who attacked whom, who sided with whom; and so on.The resulting networks are rich, though they can be difficult to track due to their complexity. At its best, the book uses networks to produce genuine insights that... (shrink)

Because of its capacity to characterize mathematical concepts and structures?a capacity which first-order languages clearly lack?second-order languages recommend themselves as a convenient framework for much of mathematics, including set theory. This paper is about the credentials of second-order logic:the reasons for it to be considered logic, its relations with set theory, and especially the efficacy with which it performs its role of the underlying logic of set theory.

Human beings are social animals. A solitary life would be horrible for most of us. What makes life worthwhile is being with others and engaging in shared projects with them. To do justice to these facts, philosophers need to pay more attention to the first-person plural, we/us, and to rethink their accounts of value and virtue.

Some see the co-cognitive view of how we arrive at judgements about others' thoughts as a version of the analogy approach, where I reason from how I find things to be with me to how they will be for others. These thinkers think it a virtue of the view that it need not accept any linkage between thought and rationality. This paper will, however, defend the view that a co-cognitive view is a natural ally of theories which link thought and (...) rationality. It will try to show that exclusive stress on analogy is unduly sceptical about our cognitive capacities and overestimates our similarity to each other. (shrink)

Using an approach developed in the context of human bioethics, we argue that chimpanzees in research can be regarded as vulnerable subjects. This vulnerability is primarily due to communication barriers and situational factors—confinement and dependency—that make chimpanzees particularly susceptible to risks of harm and exploitation in experimental settings. In human research, individuals who are deemed vulnerable are accorded special protections. Using conceptual and moral resources developed in the context of research with vulnerable humans, we show how chimpanzees warrant additional safeguards (...) against harm and exploitation paralleling those for human subjects. These safeguards should include empowering third parties to act as surrogate decision makers for chimpanzees, ensuring participant “assent,” and avoiding recruitment of animal subjects based merely on convenience. (shrink)

Austin Farrer is often called the one genius the Church of England produced in the 20th Century. His innovative ideas crossed a host of theological disciplines. Assessing his continuing importance and introducing him to a new generation of readers, Austin Farrer for Today brings together a stellar collection of writers to reflect on Farrer’s contribution to biblical theology, philosophy, language, doctrine, prayer and preaching. Chapters include: •Rowan Williams on Farrer as a doctrinal theologian •Morwenna Ludlow on Farrer's language and symbolism (...) •Jane Shaw on Farrer as preacher •John Barton, on typology in Farrer. (shrink)

First person authority, argues Moran, is not to be understood as a matter of having some especially good observational access to certain facts about oneself. We can imagine a person who can report accurately on her own psychological states, for example because she can perform, without conscious thought, extremely reliable psychoanalytic-style diagnoses of herself. But the ‘authority’ with which she produces her judgements resembles that which she could have about another person in that it can exist even when she does (...) not endorse or identify with the states she reports on. In imagining such a person we see that her speech about herself is very different from our more usual sort of psychological self-attributions and that something central to their authority, something we want to explain, has gone missing. Also the observational view does not illuminate why it is only psychological states to which one can have such privileged access, and only one’s own; nor does it explain why loss of such access is a serious matter. (shrink)

Beginning with the current discontent felt by prominent aesthetic theorists over the marginalization of their field within philosophy, this paper seeks to find an explanation for the discipline's apparent neglect. A meta-aesthetic examination of approaches to the study of art and of concurrent historical trends in the art world itself reveals that a methodological emphasis on the ontology of art objects and the conditions for their perception has created a gulf between art and human life that renders it unimportant to (...) central philosophical concerns. The disenfranchisement of the field, I argue, is thus due to factors internal to the discipline itself. (shrink)

Most anthropological and sociological studies of Buddhism have concentrated on village and rural Buddhism. This is a systematic anthropological study of monastic organization and monk-layman interaction in a purely urban context in the countries where Theravada Buddhism is practised, namely, Burma, Cambodia, Ceylon, Laos and Thailand. The material presented is based on fieldwork carried out in Ayutthaya, Central Thailand. Dr Bunnag describes and analyses the socio-economic and ritual relations existing between the monk and the lay community, and she demonstrates the (...) way in which the role of the monk is used by some men, wittingly or otherwise, as a social stepping-stone, in that for the son of a farmer a period in the monkhood can provide the education and contacts necessary to facilitate his assimilation into the urban lay community at a social and economic level which would otherwise have been impossible. Finally, Dr Bunnag places the material presented in a broader theoretical context by reviewing it in relation to anthropological discussions concerning the nature of Thai society as a whole. (shrink)

One of the chief grounds of objection to the view that value is a function of interest is afforded by the recognized distinction between what really is valuable and what merely seems to be valuable. This objection was urged against hedonism at the very dawn of European ethics, when it was contended that pleasure is an illusory experience of value which reason corrects, or a merely provisional experience of value which reason confirms. The same objection is embodied in the assumption (...) of common sense that present inclination, instead of constituting unimpeachable evidence of value, is often false and misleading. (shrink)

In 2013, Bennett proposed a mereological theory in which the parthood relation is defined on the basis of two primitive relations: a is a part of b iff a fills a slot owned by b. However, this theory has issues counting how many parts an entity has. We explore the various counting problems and propose a new theory to solve them. Keeping the core idea of Bennett’s slots, this theory introduces mereological relations between slots. This theory enables us to solve (...) all known counting problems and to go beyond the limits of Bennett’s theory by theorising expected features of mereological theories: supplementation principles and mereological sum and fusion. The theory is illustrated on ontological issues on the nature of structural universals and informational entities. (shrink)

Policymakers use financial incentives to achieve a wide variety of public objectives, from pollution reduction to the employment of welfare recipients. Combining insights from economic theory with lessons learned from actual implementation, this article analyzes the implications of two such policies: first, subsidizing contraception, and second, offering financial incentives to individuals for sterilization or for using a long-term, semipermanent method of contraception such as the Intra-Uterine Device, Depo-Provera or Norplant. These subsidy and incentive policies achieve their goals through a myriad (...) of individuals who make their reproductive choices in response to particular costs and benefits. Such programs are ethically and politically controversial. In this paper, I address the question of whether they can be justified either economically or ethically.The first section of this article presents an economic theory to assess whether a subsidy, tax, or incentive is economically efficient, both generally and in the context of contraception. (shrink)

This paper explores the philosophical concept of epistemic injustice and contends its significance and relevance to mental health nurse education and clinical practice. The term epistemic injustice may be unfamiliar to mental health nurses, yet the effects are readily visible in the dismissing, silencing, and doubting of service users’ knowledge, testimony, and interpretation. Existing professional values and clinical standards lack depth and critical exploration pertaining to epistemology and associated ethical concerns. Despite central tenets of person-centred care and valuing the service (...) users’ voice, epistemic injustice continues to occur. Epistemic injustice cannot be summed up merely by asking nurses to listen to service users. This represents an oversimplification of epistemology, ignoring the complexities of social influence and knowledge exchanges. Epistemic injustice brings something new and innovative to the nursing curriculum and fits within the principles of heutagogy. It encourages deep reflexivity surrounding the ethical issues of power inequalities and intersectionality. Inclusion in mental health nursing education allows for the social and political powers of psychiatric diagnosis as a form of silencing and stigma to be examined. Practical application is made to mental health nursing education and practice with epistemological values and ethical reflexive prompts. These can be utilised by educators and lecturers for pre-registration mental health nurse education, post-registration, and continued professional development. (shrink)

Background: When a genetic mutation is identified in a family member, internationally, it is usually the proband’s or another responsible family member’s role to disclose the information to at-risk relatives. However, both active and passive non-disclosure in families occurs: choosing not to communicate the information or failing to communicate the information despite intention to do so, respectively. The ethical obligations to prevent harm to at-risk relatives and promote the duty of care by genetic health professionals is in conflict with Privacy (...) laws and professional regulations that prohibits disclosure of information to a third party without the consent of the proband. In New South Wales, Australia, amendments to Privacy legislation permits such disclosure to living genetic relatives with the process defined under guidelines although there is no legal duty to warn. This study assessed NSW GHP’s awareness and experience of the legislation and guidelines. Methods: An online survey collected demographics; theoretical knowledge; clinical scenarios to assess application knowledge; attitudes; confidence; experience with active non-disclosure. A link to correct answers was provided after completion. Knowledge scores above the median for non-parametric data or above the mean for parametric data were classified as ‘good’ or ‘poor’. Chi square tests assessed associations between confidence and knowledge scores. Results: While many of the 37 participants reported reading the guidelines, there was limited awareness of their scope and clinical application; that there is no legal duty to warn; and that the threat does not need to be imminent to warrant disclosure. No association between confidence and ‘good’ theoretical or applied clinical knowledge was identified. Uncertainty of their professional responsibility was identified and in the several case examples of active non-disclosure that were reported this uncertainty reflected the need for further understanding of the guidelines in regard to the processes required before disclosure was initiated. Conclusions: There is a need for further education and training about the guidelines associated with the legislation that would be relevant to support disclosure. The findings may inform future strategies to support introduction of policy changes in other jurisdictions where similar regulatory regimes are introduced. (shrink)

Sartre's writing on colonialism and anti-colonial critique is diverse, protean and frequently self-contradictory, and for this reason has generated a good deal of controversy. His celebrated and notorious 'Orphée noir', written as the preface to Senghor's Anthologie de la nouvelle poésie nègre et malgache de langue française, has been read as both veneration and critique of the negritude movement, and he has been named both spokesman and traitor of anti-colonial resistance in Africa. Explicating the dynamics of an assertion of black (...) identity in contradistinction to colonial influence, Sartre introduced revolutionary black poetry to the European audience it was directed against, only to be condemned by some of the other negritude thinkers, such as Alioune Diop, as eurocentric and blinded by his own position as a metropolitan, and therefore colonial, intellectual. The version of negritude promoted in 'Orphée noir' was criticised by such thinkers for being too rigid and essentialist, yet conversely, Fanon objected that Sartre's stress on the movement as transitory and provisional meant that was insufficiently immersed in 'authentic black experience'. In addition, Sartre's more journalistic writing, which called for the withdrawal of the French presence in Algeria during the war of independence, aptly served to draw attention to dissension about the Algerian question within French society, but, as Robert Young points out, the Marxist approach underpinning many of these pieces has also been seen as universalising. (shrink)

The dissertation examines the intersection of language and sense discrimination in the texts of classical Chinese philosophy . Through an analysis of the figures of speech related to language and sense discrimination, it argues that the pair 'aural and visual' forms a significant dualism within the Chinese cosmos. ;The significance of the aural/visual dualism is threefold. First, it clarifies classical Chinese epistemology. The dissertation argues that classical Chinese epistemology is a matter of matching many levels of parallels between the aural (...) and the visual. In other words, knowledge in classical China is verified through correspondences between the aural and visual. ;Second, the aural/visual dualism challenges a common assumption that in classical China sense discrimination is natural while language is conventional. The aural and visual are two aspects of sense discrimination, but they are also two aspects of language. That is, the category 'language' extends over both sides of the dualism. It is both aural and visual . As a result, the contrast of 'language as conventional' in opposition to 'sense discrimination as natural' does not develop in classical China. Both language and sense discrimination are to some extent both natural and conventional. ;Thirdly, the importance of the aural and visual is connected to the pair ming/shi. Ming/shi is typically translated 'names and reality' or 'names and objects' on the assumption that shi is more substantial and therefore more real. But as a form of the aural/visual dualism, there seems to be no justification for taking shi as 'reality'. Shi is what is seen by the eyes, just as ming is what is heard by the ears, but neither appears more intrinsically 'real'. Thus, the dissertation argues that in light of the aural/visual dualism we must reconsider what constitutes the notion of reality in classical China. (shrink)

The reception history of a text is frequently at odds with its origins. Colin Burrow notes the irony that despite its loud support of those in power, Virgil’s Aeneid is taken up and translated by the disempowered during the Renaissance. The same is partly true of Xenophon’s Cyropaedia. This paper examines the place of the Cyropaedia within the English humanist tradition, focussing on English translations of the text, and its interpretation within the speculum principis tradition. This culminates in the moment (...) when the reigning monarch, King James I of England, finds mirrored in the Cyropaedia an irresistible model of imperial kingship. (shrink)

The notion of affordance remains elusive, notwithstanding its importance for the representation of agency, cognition, and behaviors. This paper lays down a foundation for an ontology of affordances by elaborating the idea of “core affordance” which would serve as a common ground for explaining existing diverse conceptions of affordances and their interrelationships. For this purpose, it analyzes M. T. Turvey’s dispositional theory of affordances in light of a formal ontology of dispositions. Consequently, two kinds of so-called “core affordances” are proposed: (...) specific and general ones. Inspired directly by Turvey’s original account, a specific core affordance is intimately connected to a specific agent, as it is reciprocal with a counterpart effectivity (which is a disposition) of this agent within the agent-environment system. On the opposite, a general core affordance does not depend on individual agents; rather, its realization involves an action by an instance of a determinate class of agents. The utility of such core affordances is illustrated by examining how they can be leveraged to formalize other major accounts of affordances. Additionally, it is briefly outlined how core affordances can be employed to analyze three notions that are closely allied with affordances: the environment, image schemas, and intentions. (shrink)

Neste livro, Jane Kneller foca o papel da imaginação como uma força criativa na estética de Kant e em toda sua filosofia. Ela analisa a explicação de Kant para a liberdade imaginativa e a relação entre a representação imaginativa livre, o social humano e o desenvolvimento moral, mostrando várias formas nas quais sua estética da reflexão desinteressada explica o interesse moral. Ela localiza esses aspectos da teoria estética de Kant dentro do contexto estético alemão do século XVIII, argumentando que (...) sua contribuição é uma ponte entre as primeiras teorias da educação moral estética e o Pré-Romantismo da última década daquele século. Ao fazer isso, seu livro dialoga com os dois filósofos alemães do Iluminismo e do Romantismo - Kant e Novalis. (shrink)