Specialists and primary care physicians play an integral role in treating the twin epidemics of pain and addiction. But inadequate access to specialists causes much of the treatment burden to fall on primary physicians. This article chronicles the differences between treatment contexts for both pain and addiction — in the specialty and primary care contexts — and derives a series of reforms that would empower primary care physicians and better leverage specialists.

I propose to analyze the concept of basing beliefs on reasons. The concept is an important one in understanamg the so-called "inferential" or "indirect" knowledge. After briefly stating the causal analyses of this concept given by D.M. Armstrong and Marshall Swain I will present two cases which show these analyses to be too strong and too weak. Finally, I will propose an analysis which avoids these twin difficulties.

The Mahabharata, an Indian epic poem, describes a legendary war between two sides of a royal family. The epic’s plot involves numerous moral dilemmas that have intrigued and perplexed scholars of Indian literature. Many of these dilemmas revolve around a character named Krsna. Krsna is a divine incarnation and a self-proclaimed upholder of dharma, a system of social and religious duties central to Hindu ethics. Yet, during the war, Krsna repeatedly encourages his allies to use tactics that violate dharma. In (...) this paper, I try to make sense of Krsna’s actions by analyzing them in terms of categories from Western moral philosophy. I show that Krsna seems to embrace an ethical approach called consequentialism, but that his version of consequentialism differs from Western theories of consequentialism by seeing adherence to dharma as an intrinsic good. (shrink)

This paper discusses the relationship between Kantian idealism and Marxian materialism. Part I examines the reasons this relationship is misconstrued to be predominantly a matter of practical philosophy and turns to the neglected works of Alfred Sohn-Rethel and Richard Seaford to outline the importance of money for understanding Kant’s theoretical work. Part II considers an objection that Kant confuses the commodity form for the transcendental object of experience. I am ultimately concerned with defusing the accusation that the identity of the (...) commodity with a Kantian thing renders Kantian idealism “bourgeois” in the pejorative sense. Money is implicated, historically and conceptually, in the very intelligibility of metaphysics. In that case, Kantian idealism and Marxian materialism are two sides of the same coin. (shrink)

Abstract:How might identity and identity politics inform music teachers' practices and assumptions about disability? In this article, we engage in a critical discussion about how music educators might respond to disability. This article is presented in three parts as a collaborative dialogue between the two authors, using the landscape of identity politics to frame the discussion. In the first part, Warren Churchill discusses Tobin Siebers' theorizing of "the ideology of ability" as it relates to music education's dominant response to (...) disability. Building on his idea of "complex embodiment," Siebers lays out a justification for disabled individuals to actively engage in identity politics for self-advocacy. Churchill connects Siebers' ideology to Joseph Abramo's epistemology of sound. In the second part, Cara Faith Bernard makes a counter-argument against deploying identity politics in the music classroom, drawing upon Gayatri Chakravorty Spivak's notion of strategic essentialism to examine its potential risks with regards to music education curricula, in which essentialism may lead to establishing detrimental "best practices" for students. Thereafter, in Part Three, the authors join together to make sense of these seemingly contradictory philosophical outlooks on identity politics, in the hope of furthering conversation about music education's ongoing response to disability. (shrink)

In this paper, we contend that the “Smith case” in Gettier’s attempt to refute the justified true belief (JTB) account of knowledge does not work. This is because the said case fails to satisfy the truth condition, and thus is not a case of JTB at all. We demonstrate this claim using the framework of Donnellan’s distinction between the referential and attributive uses of definite descriptions. Accordingly, the truth value of Smith’s proposition “The man who will get the job has (...) ten coins in his pocket” partly depends on how Smith uses the definite description “the man who will get the job” when he utters the proposition. Since, upon uttering the proposition, Smith has in mind a particular individual, namely Jones, and not just whoever will fit the attribute specified in the definite description, Smith uses the definite description referentially. And so when it turns out that it is Smith who eventually gets the job, the definite description fails to refer to Jones as intended by Smith, thereby making Smith’s proposition false. To think that Smith’s proposition is still true, in this regard, is to use the definite description attributively—that it is about whoever will fit the definite description. Apparently, when Gettier claims that Smith’s proposition is still true, to demonstrate that it is a case of JTB, he, in effect, imposes his attributive understanding of Smith’s usage of the definite description on Smith’s own epistemic situation. (shrink)

This book collects 13 papers that explore Wittgenstein's philosophy throughout the different stages of his career. The author writes from the viewpoint of critical rationalism. The tone of his analysis is friendly and appreciative yet critical. Of these papers, seven are on the background to the philosophy of Wittgenstein. Five papers examine different aspects of it: one on the philosophy of young Wittgenstein, one on his transitional period, and the final three on the philosophy of mature Wittgenstein, chiefly his Philosophical (...) Investigations. The last of these papers, which serves as the concluding chapter, concerns the analytical school of philosophy that grew chiefly under its influence. Wittgenstein’s posthumous Philosophical Investigations ignores formal languages while retaining the view of metaphysics as meaningless -- declaring that all languages are metaphysics-free. It was very popular in the middle of the twentieth century. Now it is passé. Wittgenstein had hoped to dissolve all philosophical disputes, yet he generated a new kind of dispute. His claim to have improved the philosophy of life is awkward just because he prevented philosophical discussion from the ability to achieve that: he cut the branch on which he was sitting. This, according to the author, is the most serious critique of Wittgenstein. (shrink)

It has become fashionable to worry about the development of superintelligent AI that results in the destruction of humanity. This worry is not without merit; but it may be overstated. This paper explores some previously undiscussed reasons to be optimistic that; even if superintelligent AI does arise; it will not destroy us. These have to do with the possibility that a superintelligent AI will become mired in skeptical worries that its superintelligence cannot help it to solve. I argue that superintelligent (...) AIs may lack the psychological idiosyncracies that allow humans to act in the face of skeptical problems; and so as a result they may become paralyzed in the face of these problems in a way that humans are not. (shrink)

In 1792, Thomas Paine sounded a cautionary note about the economics of empire: The most unprofitable of all commerce is that connected with foreign dominion. To a few individuals it may be beneficial, merely because it is commerce; but to the nation it is a loss. The expense of maintaining dominion more than absorbs the profit of any trade.1 Had Americans consistently heeded Paine’s advice, the United States might have avoided much of the overseas bloodshed, as well as domestic bureaucratization, (...) which have accompanied the creation of the American empire. (shrink)

This article—part of a larger project that examines the place of the human in contemporary thought after the critique of the subject—takes as its point of departure the problematic of the author in Maurice Blanchot. If the author is “sacrificed to language,” it is argued, this is not to be conceived as the mere negation of authorial subjectivity; rather, the author, as a sacrificial figure, answers to the exigency of a figuration that would enable the a priori condition of signification (...) in general to be exposed. In a word, the human is not dispensed with, for Blanchot, but engaged by language at its limits. On the basis of this analysis, La folie du jour is construed as a narrative of what is called “the narrative voice.”. (shrink)

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. (shrink)

The invention of development as public discourse began with US President Truman’s 1949 speech that trumped up an illusion of global material prosperity based on a total restructuring of the ‘developing’ world on the model of development and material achievement of the West. Truman argued that this painful process was the only recipe for world prosperity. After decades of serious engagement on development discourse and multiple implementations of successive theories, the situation of the developing countries has not improved as rapidly (...) as expected. At the same time, the developed countries are experiencing various forms of financial crises. This article acknowledges the professionalisation of development discourse, and proposes humanising development discourse in Africa in the light of Christian anthropology. This vision of integral development promotes the common good on the basis of God’s love and respect for the uniqueness of the human person. (shrink)