• Coherence1 for previsions of random variables with generalized betting; • Coherence2 for probability forecasts of events with Brier score penalty; • Coherence3 probability forecasts of events with various proper scoring rules.

Many scholars agree that the Internet plays a pivotal role in self-radicalization, which can lead to behaviours ranging from lone-wolf terrorism to participation in white nationalist rallies to mundane bigotry and voting for extremist candidates. However, the mechanisms by which the Internet facilitates self-radicalization are disputed; some fault the individuals who end up self-radicalized, while others lay the blame on the technology itself. In this paper, we explore the role played by technological design decisions in online self-radicalization in its myriad (...) guises, encompassing extreme as well as more mundane forms. We begin by characterizing the phenomenon of technological seduction. Next, we distinguish between top-down seduction and bottom-up seduction. We then situate both forms of technological seduction within the theoretical model of dynamical systems theory. We conclude by articulating strategies for combatting online self-radicalization. (shrink)

Santos, Mark Joseph. 2023. Pantayong pananaw sa ibayong dagat: Portugal at Espanya bilang mga lipunang may diskursong pangkabihasnan. In Banwa at Layag: Antolohiya ng mga Kuwentong Paglalakbay ng mga Pilipino sa Ibayong Dagat, ed. Axle Christien Tugano, pp. 274-278. Manila: Limbagang Pangkasaysayan.

Paunang Salita Ang kasalukuyang aklat ay produkto ng masigasig na pagsusumikap ng mga mag-aaral ng BA Kasaysayan sa Politeknikong Unibersidad ng Pilipinas, Sta. Mesa sa ilalim ng klase na Historiograpiya ni Dr. Zeus A. Salazar. Tinatangka nitong maitala para sa salinlahi ang mga kaganapan sa kanilang suplemental na klase tuwing Martes sa Bahay Escaler, ang tahanan ng kanilang Guro. -/- Magkagayumpaman, hindi ito talaga maitatangi sa mahabang kasaysayan ng pagtuturo ni Salazar. Ang pagkakatitikan/pagpapakatitikan higit sa lahat ay isa nang signature (...) style sa pagtuturo ni Salazar mula pa noong dekada 1970. Mababanggit din ang kinagawian niyang pagdaragdag ng oras labas sa opisyal na oras ng klase upang magpalalim ng mga paksang inaral sa loob nito, kung hindi man sa mga kapihang matatagpuan sa kaligiran ng U.P. Campus kung saan siya nagturo nang may 40 taon, at sa Bahay Gomburza mismo, ang dating tahanan ni Salazar. (shrink)

Using Jacques Derrida’s deconstruction of Levinas’s other, the paper argues that philosophy’s involvement with nonphenomenality necessarily leads to a discussion of the im/possibility of God. Because the nonphenomenal is proper to God, then the theological trap becomes explicit in the study of philosophy. The paper operates within an exposition of Derrida’s “Violence and Metaphysics,” while arguing in three sections. The first section discusses the theological trap implicit in Levinas and the language that he engages. The limitations of this theological language (...) and the negativity involved in the discussion of the other leads us to consider difference as nonphenomenal. The second section investigates the violence that language entails in Derrida’s understanding of Levinas’s Husserl and Heidegger. This is to demonstrate the point made in section one and to bridge the idea to section three, which investigates the limitations of this language and its implications to any understanding of God as the effect of the trace. If anything, the paper utilizes Derrida’s reading of Levinas to argue for the theological trap and the understanding of God as the effect of the trace. (shrink)

Ang pagpapalaganap ng wikang Filipino ay hindi payak na romantisasyon ng nasyonalismo. Sa halip, ito ay instrumento tungo sa higit na demokratisasyon ng wikang Filipino, at samakatuwid ay may malalim na implikasyon sa usapin ng katarungang panlipunan. Sa kontekstong ito mabibigyang-diin ang dulot na suliranin ng Dambuhalang Pagkakahating Pangkalinangan, na dahilan kung bakit mas namomonopolisa ng elit ang mga daluyan ng kapangyarihan tulad ng edukasyon, komersyo at pulitika. Tungo sa paghahanap ng lunas sa suliraning ito, makatutulong ang pagsasa-Filipino ng agham (...) panlipunan bilang esensyal na bahagi ng sistemang pang-edukasyon. -/- Bilang ambag sa adhikaing ito ng pagsasa-Filipino ng agham panlipunan, naglunsad ang pag-aaral na ito ng isang payak na bahaginan ng best practices para sa pagsasa-Filipino ng pagtuturo at pananaliksik sa antas ng silid-aralan at Departamento/Kolehiyo. Hinalaw ang best practices na ito mula sa iba’t ibang guro, mananaliksik, at institusyon, para makabuo ng isang munting imbentaryo ng mga “armas-panturo.” Binubuo ang imbentaryong ito ng 17 gawi/aktibidad/programa para sa antas ng silid-aralan, at 6 gawi/aktibidad/programa para sa antas ng Departamento/Kolehiyo. Nilalayon na maging munting batis ang imbentaryong ito para sa pagpapainam ng pedagohiya ng mga guro at polisiya ng mga institusyon tungo sa higit na pagsasa-Filipino ng pagtuturo at pananaliksik sa agham panlipunan. (shrink)

This dissertation challenges two myths about Leibniz' Theodicy: that it is primarily concerned with the problem of evil, and that its ethical implications are reactionary. ;Leibniz' neologism "theodicy" connotes not the justification of God, but the justice of God, a justice Leibniz is at pains to make us realize is no different from our own; we are "little gods." This makes God's world-choice a models for an ethics and politics of imitatio dei, and undermines the unspoken "theodicy or ethics" assumption (...) of much modern thought. The purpose of the Theodicy is "edification"--the encouragement of active piety in charity. Not evil but "mistaken notions of liberty, necessity and destiny" are Leibniz' main concern. ;The "best of all possible worlds" argument is a priori, thus insusceptible to empirical confirmation, rejection--or application. Any knowledge of the nature of the actual world is a posteriori, incomplete and fallible. This applies also to our knowledge of "evil" which, while no more than privation, is experienced as real. Language of "privative beings" has its place not in philosophical reflection on evil but in ethics, where the perception of privations defines the sites for action. ;The model for just choice is God's choice of worlds, and the contours of our ethics may be discerned in the way God's antecedent will to produce all goods and prevent all evils results in the consequent will to produce the goods and permit the evils of the best possible world. All antecedent wills survive in the consequent will, so all permission of evil must be attended by regret; only God in His omniscience can transcend regret. We must anticipate God's antecedent wills, not the consequent, and cannot escape regret. ;Leibniz' anti-voluntarist ethics forces us to think of goods in the context of possible worlds, while his understanding of freedom as "indirect" means that action must be understood in concrete and necessarily social ways with reference to the actual world. As I explore in an epilogue, this makes necessary a particular politics. (shrink)

We give an extension of de Finetti’s concept of coherence to unbounded random variables that allows for gambling in the presence of infinite previsions. We present a finitely additive extension of the Daniell integral to unbounded random variables that we believe has advantages over Lebesgue-style integrals in the finitely additive setting. We also give a general version of the Fundamental Theorem of Prevision to deal with conditional previsions and unbounded random variables.

Statistical decision theory, whether based on Bayesian principles or other concepts such as minimax or admissibility, relies on minimizing expected loss or maximizing expected utility. Loss and utility functions are generally treated as unit-less numerical measures of value for consequences. Here, we address the issue of the units in which loss and utility are settled and the implications that those units have on the rankings of potential decisions. When multiple currencies are available for paying the loss, one must take explicit (...) account of which currency is used as well as the exchange rates between the various available currencies. (shrink)

uniquely into a convex combination of a countably additive probability and a purely finitely additive (PFA) one. The coefficient of the PFA probability..

Although clinical ethics consultation is a high-stakes endeavor with an increasing prominence in health care systems, progress in developing standards for quality is challenging. In this article, we describe the results of a pilot project utilizing portfolios as an evaluation tool. We found that this approach is feasible and resulted in a reasonably wide distribution of scores among the 23 submitted portfolios that we evaluated. We discuss limitations and implications of these results, and suggest that this is a significant step (...) on the pathway to an eventual certification process for clinical ethics consultants. (shrink)

Last April 20, 2023, the book Banwa at Layag: Antolohiya ng mga Kuwentong Paglalakbay ng mga Pilipino sa Ibayong Dagat was officially launched. Edited by Axle Christien Tugano, it contains 56 chapters written by 52 contributors about their own experience of traveling outside (and inside [in the case of one particular chapter]) the country. It is for this occasion of book-launching that this review was written. In particular, it focuses on the introduction of Tugano as the editor entitled “Kapookan ng (...) Paglalakbay ng mga Pilipino sa Ibayong Dagat sa Konteksto ng Banwa at Layag sa Wikang Filipino,” especially on his formulation of Araling Pangmanlalakbay as a proposed new subfield of Araling Kabanwahan. The review is divided into three parts. The first part will take note of some “Pantayo elements” that can be found in the introduction of Tugano, such as the linguistic exploration of travel, formulation of new field as a critic to its Western form, periodization of travel’s history, diagramatic tendency, and emphasis on Filipino language. The second part focuses on mentioning some comments and criticisms about his on-going project of Araling Pangmanlalakbay (including the seemingly arbitrary use of the term lakbay [travel] and layag [voyage], auto-orientalist tendency in the face of Travel Studies, and insufficient connection between the internal and external aspect of Araling Pangmanlalakbay). Lastly, the review will offer some proposed projects that can be embarked on in the future for the development of Araling Pangmanlalakbay, like focusing on domestic travel, translation projects, exposition on the thought of Filipino experts on travel, life-story of and conversing with OFW travelers, among others. (shrink)

Title VI of the Civil Rights Act of 1964 and its implementing regulations prohibit federally-funded educational institutions and healthcare centers from engaging in disparate impact discrimination “on the ground of race, color, or national origin” in all of their operations.

Experimenters sometimes insist that it is unwise to examine data before determining how to analyze them, as it creates the potential for biased results. I explore the rationale behind this methodological guideline from the standpoint of an error statistical theory of evidence, and I discuss a method of evaluating evidence in some contexts when this predesignation rule has been violated. I illustrate the problem of potential bias, and the method by which it may be addressed, with an example from the (...) search for the top quark. A point in favor of the error statistical theory is its ability, demonstrated here, to explicate such methodological problems and suggest solutions, within the framework of an objective theory of evidence. (shrink)

Refiguring the Sacred offers perspectives on Ricoeur's life-long reflections about religion. This collection includes two essays by Ricoeur and new interpretations of some of his most significant writings by several noted Ricoeur scholars.

The article considers Richard Rorty’s thought on pragmatic religion and meliorism. It begins with Rorty’s critique of theism and Platonism, and his attempt to rehabilitate religion using a pragmatist framework. The article then offers an analysis of Rorty’s “unjustifiable hope”. Here, the author distinguishes the differentsenses of unjustifiable hope. With a tension between the “romantic” and “utilitarian” aspects of this outlook, the paper concludes with the advent of Rorty’s pragmatic religion.

A familiar defense of Personalist or Subjective Bayesian theory is that, under a variety of sufficient conditions, asymptotically—with increasing shared evidence—almost surely, each non-extreme, countably additive Bayesian opinion, when updated by conditionalization, converges to certainty that is veridical about the truth/falsity of hypotheses of interest. Then, with probability 1 over possible evidential histories, personal probabilities track the truth. In this note we examine varieties of failures of these asymptotics. In an extreme case, conditional probabilities are deceptive when they converge to (...) certainty for a false hypothesis. We establish that proposals for so-called “modest” credences, offered by Elga (2016) and by Nielsen and Stewart (2019) in response to a concern about Bayesian orgulity raised by Belot (2013), instead support deceptive credences. We argue that deceptive credences are not modest, but for a reason different than Belot adduces. (shrink)

In two recent papers Perez Laraudogoitia has described a variety of supertasks involving elastic collisions in Newtonian systems containing a denumerably infinite set of particles. He maintains that these various supertasks give examples of systems in which energy is not conserved, particles at rest begin to move spontaneously, particles disappear from a system, and particles are created ex nihilo. An analysis of these supertasks suggests that they involve systems that do not satisfy the mathematical conditions required of Newtonian systems at (...) the time the supertask is due to be completed, or else they rely on the application of the time-reversal transformation to states which are not well-defined. Consequently, it is unjustified to conclude that the paradoxical results are arising from within the framework of Newtonian mechanics. In the last part of this article, we discuss various aspects of the physics of these supertasks. (shrink)

Bilang pagpapahalaga sa GOMBURZA, sa okasyon ng ika-150 anibersaryo ng kanilang kamatayan, ang pag-aaral na ito ay nagsagawa ng isang preliminaryong pagbaybay sa samu't saring pagpapakahulugan at pagbibigay-saysay na ikinakabit sa 1872 sa historiograpiyang Pilipino. Sa partikular, siniyasat ng sanaysay ang kapookan ng 1872 sa balangkas historiograpikal ng ilang prominenteng historyador tulad nina Teodoro Agoncillo, Zeus Salazar, Renato Constantino, Reynaldo Ileto, John Schumacher, Horacio de la Costa, at iba pa. Liban dito, tiningnan din ang pagpapakahulugan sa 1872 ng iba pang (...) teksbuk at akdang pangkasaysayan, bilang tagapagtawid ng mga diskurso ukol sa 1872 mula sa mga prominenteng historyador tungo sa mas malawak na bilang ng mga mambabasa. Sa huli, nahinuha mula sa mga talakayan na ang samu't saring pagpapakahulugan at pagbibigay-saysay sa 1872 bilang teksto ay nahuhulma ng mga balangkas at pananaw historiograpikal na kinapapalooban ng bawat historyador bilang mambabasa ng teksto. (shrink)

Ang sanaysay na ito ay isang pagsisiyasat sa rehiyunalistang batayan ng nasyonalistang historiograpiya ni Zeus Salazar. Isinagawa ito sa pamamagitan ng eksposisyon sa kanyang trikotomiya ng sarili, kapwa at iba. Ang mahabang panahon ng kolonyalismo ay nagdulot ng pagkakagapos ng kakanyahang Pilipino sa Kanluran. Nagkaroon ito ng samu’t saring implikasyon sa historiograpiyang Pilipino tulad ng pananaig ng tatluhang paghahati ng kasaysayan (prekolonyal-kolonyal-postkolonyal), labis-labis na pagtuon sa panahong kolonyal, at pagdakila sa mga banyagang impluwensya. Binaybay ang walong piling akda ni Salazar (...) upang ipakita kung paanong ang kanyang pagpopook ng kakanyahang Pilipino (sarili) sa mundong Pan-Malayo (malapit na kapwa) at Austronesyano (malayong kapwa) ay ang lunas sa mga suliraning ito, na dala ng pagkakagapos sa Kanluran (iba). Ang pagbabalik-loob na ito sa Pan-Malayo at Austronesyanong nakaraan ng Pilipinas ay isang instrumento para sa dekolonisasyon ng kamalayang pambansa, tungo sa pakikipag-ugnayan ng sarili bilang kapantay ng kapwa at iba. (shrink)

Bilang “kathang-buhay” ni Zeus A. Salazar, ang tinaguriang Ama ng Pantayong Pananaw (PP) at ng Bagong Historiograpiyang Pilipino, hindi mauunawaan ang PP nang hiwalay sa kanyang akademikong talambuhay. Kaya naman mainam na baybayin angkasaysayan ng Pantayong Pananaw sa konteksto ng kapantasanni Salazar. Maaaring hatiin ang kasaysayan ng PP sa konteksto ng kapantasan ni Salazar sa limang yugto, gamit ang metapora ng paglago ng halaman: 1. Panahon ng Pagpupunla ng mga ideyang magiging batayang kaisipan ng PP sa hinaharap, mula sapagpasok ni (...) Salazar sa Unibersidad ng Pilipinas (PP) bilang magaaral ng kasaysayan (1951) hanggang sa pagkakalimbag ngkanyang Ang Pagtuturo ng Kasaysayan sa Pilipino (1970), maaari itong bansagan bilang “Yugtong Pre-Pantayo”; 2. Panahon ng Pag-uugat ng PP sa UP mula sa pagkakalimbag ng artikulo ukol sa wikang Filipino (1970) hanggang sa pagdaraos ng Unang Pambansang Kumperensya sa Historiograpiyang Pilipino, kaalinsabay ng paghirang sa kanya bilang dekano ng Dalubhasaan ng Agham Panlipunan at Pilosopiya at pagdaraos ng (1989), 3. Panahon ng Pagsibol ng PP sa UP na tumutukoy sa institusyunalisasyon nito sa UP Departamento ng Kasaysayanmula sa kumperensyang ito (1989) hanggang sa pagkakalimbag ng Pantayong Pananaw: Ugat at Kabuluhan (1997), 4. Panahon ng Pagyabong ng PP sa labas ng UP mula sa pagkakalimbag ng aklat (1997) hanggang sa paglulunsad ng Saliksik E-Journal (2012), at 5. Panahon ng Pamumunga mula sa paglulunsad ngSaliksik E-Journal (2012) hanggang sa pagtatapos ng pagtuturo ni Salazar sa Politeknikong Unibersidad ng Pilipinas (2019). (shrink)

Nang masakop ng Estados Unidos ang Pilipinas, dumating sa bansa ang isa pang uri ng Kristiyanismo na iba sa bitbit ng mga Espanyol-ang Protestantismo (na nagsimulang isilang noong ika-16 na dantaon sa Europa sa pamumuno nina Luther, Calvin, at Zwingli). Salaysay ni T. Valentino Sitoy (1989, iii, 7-11), 1899 unang dumating ang mga misyonerong Protestante sa Pilipinas, na kinabibilangan ng mga Presbyterian, Baptist, at Methodist. Kalaunan ay sinundan ito ng pagdating ng mga Episcopalian, Seventh-Day Adventist, United Brethren, Disciples, Christian and (...) Missionary Alliance, at iba pa. Ilan sa mga ito ay nagsama-sama upang mabuo ang Evangelical Union. Hinati nila ang Pilipinas sa iba't ibang probinsya ng mission fields (tulad ng ginawa dati ng mga Heswita, Rekoletos, Augustino, Pransiskano, at Dominikano), upang hindi sila magkaagawan sa populasyon na babahaginan ng ebanghelyo. (shrink)

Founded upon ethnological studies on the concepts of ginhawa (well-being), hanapbuhay (livelihood), and himagsikan (revolution), the paper aims to provide an exploration on the possibility of a Filipino conceptualization of katarungang panlipunan (social justice) that is outside the bounds of Marxist theoretization. This essay insists that although Marxist theoretization of katarungang panlipunan is highly advanced, it is only one among many other possible versions of theorizing katarungang panlipunan. Since there is no concept that is possible to exist in the consciousness (...) without the embodiment of language and culture, the contextualization or critical appropriation of any concept or conceptualization is essential. In the spirit of Filipinization, the study tries to reinforce the position that each culture has its own logic in solving its own problems. It suggests katuwirang bayan as a dynamic translation of social justice, which is often translated as katarungang panlipunan. Katuwirang bayan, which is based upon talastasang bayan (national discourse), is focused on the allocation of ginhawa to the people: hanapbuhay as contemporary pangangayaw for the maintenance of ginhawa, and himagsikan as the manifestation of the people’s bagsik (anger) whenever there is a threat to kaginhawaang bayan (people’s well-being). (shrink)

Namulat sa makipot na kasanayang disiplinal ng metodolohiyang pangkasaysayan na nakatuon sa pagsusuri ng mga dokumento sa arkibo, hindi pa katagalan mula nang mag umpisang mabatid ng mga historyador ang kahalagahan ng kulturang materyal sa kanyang larangan. Higit pa sa pagpapahalaga sa kulturang materyal bilang batis ng kasaysayan, paksa ng sinusuring aklat ang pagsasakasaysayan ng kulturang materyal bilang isang bagong larangan. Tinipon ng mga historyador na patnugot na sina Anne Gerritsen at Giorgio Riello sa Writing Material Culture History ang kontribusyon (...) ng dalawampu’t anim na akademiko mula sa iba’t ibang larangan tulad ng kasaysayan, antropolohiya, arkeolohiya, museolohiya, at kasaysayan ng sining, upang makabuo ng isang batayang aklat tungo sa pagpapayabong ng makabago at interdisiplinaryong larangan ng kasaysayan ng kulturang materyal. Nahahati sa tatlong bahagi ang rebyung ito: ang una’y tatalakay sa pangkabuuang tema na nagbubuklod sa samu’t saring sanaysay na nilalaman ng aklat, ang ikalawa’y magbibigay ng payak na pagbubuod sa bawat kabanata, at ang huli’y tatalunton sa maaaring maging metodolohikal na ambag ng aklat sa larangan ng historiograpiyang Pilipino. (shrink)

The scientific, ethical, and policy issues raised by research involving the engraftment of human neural stem cells into the brains of nonhuman primates are explored by an interdisciplinary working group in this Policy Forum. The authors consider the possibility that this research might alter the cognitive capacities of recipient great apes and monkeys, with potential significance for their moral status.

This important collection of essays is a synthesis of foundational studies in Bayesian decision theory and statistics. An overarching topic of the collection is understanding how the norms for Bayesian decision making should apply in settings with more than one rational decision maker and then tracing out some of the consequences of this turn for Bayesian statistics. There are four principal themes to the collection: cooperative, non-sequential decisions; the representation and measurement of 'partially ordered' preferences; non-cooperative, sequential decisions; and pooling (...) rules and Bayesian dynamics for sets of probabilities. The volume will be particularly valuable to philosophers concerned with decision theory, probability, and statistics, statisticians, mathematicians, and economists. (shrink)

Dalawa sa mga hibla ng Pilosopiyang Filipino ay patungkol sa paggamit ng banyagang pilosopiya at pamimilosopiya sa wikang Filipino. Makatutulong ang dalawang ito tungo sa pagsasalin ng mga banyagang kaisipan sa talastasang bayan. Ang dalawang hiblang ito ang nais na ambagan ng kasalukuyang sanaysay, sa pamamagitan ng pagsasagawa ng rebyu sa isang halimbawa ng anime/manga na Hapon: ang Attack on Titan (AOT) ni Hajime Isayama. Gagamitin sa pagbasa ng AOT ang mga pilosopikal na pananaw ng ilang Aleman/Austrianong pilosoper/sikolohista na sina (...) Sigmund Freud, Erich Fromm, Carl Schmitt, at Friedrich Nietzsche. Sa pagbasang ito sa pamamagitan ng apat na banyagang palaisip, tututukan ang tema ng kalayaan at digmaan. Liban dito, maglalatag din ng pagmumuni-muni ukol sa paksa ng pananangkapan sa kasaysayan bilang sandatang pulitikal, isang temang lantad na lantad rin sa AOT. Ang lahat ng ito ay isasagawa sa wikang Filipino, bilang pagtatangka na makapag-ambag sa pagpapasok ng anime/manga na Hapon at pilosopiyang Aleman/Austriano sa talastasang bayan. (shrink)

Ang sanaysay na ito ay isang deskriptibong pagbasa sa To Be in History: Dark Days of Authoritarianism na pinatnugutan ni Melba Padilla Maggay, sa lente ng “kuwentong buhay,” partikular na ang bersyon nito na dinalumat ni Clemen Aquino, isa sa mga pangunahing tagapagtaguyod ng Sosyolohiyang Pilipino. Sisiyasatin ang saysay ng mga kuwentong buhay na nilalaman ng akda sa konteksto ng mga kontemporaryong reyalidad ng lipunang Pilipino, tulad ng rehimeng Duterte, pagsuporta ng mga Kristiyano sa mga represibong administrasyon, at pambabaluktot ng (...) kasaysayan. (shrink)

Ang panunuring-aklat na ito ay interogasyon sa isang partikular na aspekto ng historiograpiya ni Resil Mojares. Sa pamamagitan ng pagbasa sa kanyang Interrogations in Philippine Cultural History bilang isang ehemplong tekstong historiograpikal, inilalatag ng panunuring-aklat na ito ang suhestiyon na mula sa punto-de-bista ng Pantayong Pananaw ay maituturing na malapit ang pagkakahawig ng historiograpiya ni Mojares sa balangkas pangkaisipan ng historiograpiyang Third Way. Binibigyang-tuon dito ang manaka-nakang puna ni Mojares sa tinatawag niyang “ethnonationalism”, na ang isa sa pinakamaunlad na anyo (...) sa kasalukuyan ay ang Pantayong Pananaw. Nagtangka rin na maghain sa panunuring-aklat na ito ng kritika ng Pantayong Pananaw sa historiograpiyang Third Way, sa pamamagitan ng pagtugon sa mga punto ni Mojares. (shrink)

Cristina Pantoja Hidalgo, Professor Emeritus of English & Comparative Literature at the University of the Philippines (UP) and one of the foremost contemporary Filipina scholars on travel studies, once wrote: -/- All travel writing is, in a sense translation. Travelers come to an unknown place and try to “translate” it, i.e. to make it comprehensible, for themselves first, and then for their readers (Hidalgo 2020). -/- Travel writing as an act of translation is not only personal (i.e., making the unknown (...) known through personal experiences) but also cultural. When we travel and write about these travels, we are not looking at the foreign places and peoples simply as they are (or in Kantian terminology, “noumenon” or “thing-in-itself”). We always. (shrink)

Pantayong Pananaw: Kakaliwa, Kakanan o Didiretso?

The COVID-19 pandemic has inspired numerous opportunities for telehealth implementation to meet diverse healthcare needs, including the use of virtual communication platforms to facilitate the growth of and access to clinical ethics consultation (CEC) services across the globe. Here we discuss the conceptualization and implementation of two different virtual CEC services that arose during the COVID-19 pandemic: the Clinical Ethics Malaysia COVID-19 Consultation Service and the Johns Hopkins Hospital Ethics Committee and Consultation Service. A common strength experienced by both platforms (...) during virtual delivery included improved ability for local practitioners to address consultation needs for patient populations otherwise unable to access CEC services in their respective locations. Additionally, virtual platforms allowed for enhanced collaboration and sharing of expertise among ethics consultants. Both contexts encountered numerous challenges related to patient care delivery during the pandemic. The use of virtual technologies resulted in decreased personalization of patient-provider communication. We discuss these challenges with respect to contextual differences specific to each service and setting, including differences in CEC needs, sociocultural norms, resource availability, populations served, consultation service visibility, healthcare infrastructure, and funding disparities. Through lessons learned from a health system in the United States and a national service in Malaysia, we provide key recommendations for health practitioners and clinical ethics consultants to leverage virtual communication platforms to mitigate existing inequities in patient care delivery and increase capacity for CEC globally. (shrink)

A large proportion of the total global burden of disease is caused by emergency medical conditions. Emergency care research is essential to improving emergency medicine but this research can raise some distinctive ethical challenges, especially with regard to (1) standard of care and risk–benefit assessment; (2) blurring of the roles of clinician and researcher; (3) enrolment of populations with intersecting vulnerabilities; (4) fair participant selection; (5) quality of consent; and (6) community engagement. Despite the importance of research to improve emergency (...) care in low-income and middle-income countries (LMICs) and the widely acknowledged ethical challenges, very little has been written on the ethics of emergency care research in LMICs. This paper examines the ethical and regulatory challenges to conducting emergency care research with human participants in LMICs. We outline key challenges, present potential solutions or frameworks for addressing these challenges, and identify gaps. Despite the ethical and regulatory challenges, conducting high-quality, ethical emergency care research in LMICs is possible and it is essential for global health. (shrink)

One of the early propositions on the nature of Southeast Asia comes from George Coedes’ 1968 The Indianized states of Southeast Asia, which assumes that Southeast Asia and its identity construction resulted from the region’s passive acceptance of culture from India and China. Such is the case that that the cultural landscape of the region becomes a mere accumulation of external influences. Robert Redfield’s notion of “great and little traditions” that Southeast Asian historians used in examining and understanding Southeast Asian (...) identity and history influenced these ideas. Zeus Salazar’s 1988 The Malayan connection, challenges this framing of Southeast Asian history. -/- This study aims to evaluate Salazar’s historiographical contributions to Southeast Asian studies, especially in terms of his efforts to problematize and establish the pan-Malayan identity of insular Southeast Asia. This will be undertaken through a critical review of his works such as Kabihasnang Asyano: Isang pangkasaysayang introduksyon [Asian civilization: A historical introduction] (1990); The Malayan connection (1998); Ang Pilipinong banua/banwa sa mundong Melano-Polynesiano [The Philippines in the Melano-Polynesian world] (2006); and, Asya: Kasaysayan at kabihasnan [Asia: History and civilization] (2010), as well as the works of some scholars in Southeast Asian Studies who have been influenced by Salazar and his works. The research will also show that the nationalist historiography that Salazar advocates emphasizes and highlights the Southeast Asian region’s Austronesian roots as the basis of the region’s cultural identity. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.2 (2001) 259-288 [Access article in PDF] Substitutes for Wisdom:Kant's Practical Thought and the Tradition of the Temperaments Mark Larrimore [Appendix]For much of Western history, the theory of the four temperaments played a vital part in medicine, anthropology, and moral reflection. The Hippocratic foursome of sanguine, choleric, melancholy, and phlegmatic survives on the margins of modernity, but its role in moral theory and (...) practice has been largely forgotten. Premodern understandings of human diversity based in climate, temperament, and politics collapsed with the Galenic medical tradition with which they harmonized. Yet temperament continued to be a feature of moral philosophies and philosophical anthropologies even into the twentieth century, and arguably has had a symbiotic relationship with the egalitarian aspirations of modern moral and political thought. This essay surveys the development and practical consequences of the theory of the temperaments developed by one of the greatest prophets of modern values, Immanuel Kant.Temperament was a feature in Kant's course in anthropology from the 1760s until the end of his life. Kant's teachings on temperament are by turns creative and conservative, and bespeak a deep understanding of the logic and rationale of humoral characterology in ethics. But as Kant moves from an ethics based in feeling to an ethics based on the possibility of autonomy, his theory of temperament also changes. In 1764's Observations on the Feeling of the Beautiful and the Sublime, Kant eloquently celebrates the melancholy as the temperament capable of "genuine virtue" (Obs2:217-18/60); by the time of Anthropology from a Pragmatic Point of View (1798), he is commending instead "phlegma as strength" (a variant of a temperament he had earlier dismissed), which can serve as a "substitute for wisdom" (Ant7:290/155). 1 Both of these [End Page 259] positions are distinctive, especially for an eighteenth-century thinker. As we will see, however, they are not without precedent in the tradition of temperament theory. Whether Kant knew he was developing countertraditions of temperament or not, his arguments in each case creatively exploit tensions in the humoral system which go back to its origins in ancient Greece.The mature Kant defended the classic foursome at a time when it had come under fire from many quarters. The early nineteenth century historian of temperament theories Harro Wilhelm Dircksen thought Kant played a decisive role in saving the classical theory from oblivion. 2 Why did Kant think it worth retrieving? One would expect him to reject a category which eighteenth-century German Popularphilosophie understood as a proto-psychological category bridging the gap between body and mind, nature and freedom. Yet, as I shall argue, the very things which might seem to render a theory of temperament incompatible with his mature ethics of autonomy make it important to [End Page 260] Kant. An understanding of human embodiment and diversity like that of the tradition of the temperaments forms part of the background to Kant's practical thought, and ethical formalism makes more rather than less sense if difference is taken seriously. For the same reason, it is important to have the right account of diversity. The complicated view of temperament in the Anthropology furnishes a microcosm of Kant's understanding of the fraught role of empirical considerations in recognizing and promoting freedom in rational agents embodied in human form(s).In this essay I will (1) provide a brief survey of the tradition of temperament theorizing before Kant, and expound Kant's (2) early and (3) mature views of temperament in the context of this tradition, as well as in the context of his emerging practical philosophy. 3 Some well-known parts of Kant's ethics make a new kind of sense when read in the light of the fact that their author thought humanity subdivided into temperaments. 1. The Tradition of the Temperaments 1.1. The history of moralizing about and through the temperaments is complex and—once one moves beyond the melancholy—largely uncharted. Here I will... (shrink)