The aim of this present study is to investigate the influence of three learning contexts on the development of motor creativity of young footballers. In team sport, creativity is a fundamental issue because it allows players to adapt in an environment of high social uncertainty. To carry out this work, we suggest a method for assessing motor creativity into ecological situations based on the analysis of praxical communications. Creativity originates from an interaction between divergence and convergence. In our case, the (...) number of communications and the diversity of updated communications are our divergence indicators. Convergence, understood as the ability to make good decisions, is assessed by two expert judges. Sixty boys’ football players coming from three football clubs participated in this research. The study lasted 2 years. Each year, a team of 10 players from each club participated in the research twice a week for 32 weeks, these groups attended different training sessions: the control group followed a classical learning; the decoding group attended training focused on learning the praxemes of football; the traditional sporting games group followed a training session that was jointly focused on praxemes and the practice of traditional sporting games. The motor creativity of players and groups was assessed both at the beginning and at the end of the year during football matches. Compared to the control group, in the post-test, the group with the highest fluidity is the decoding group and the one with the highest fluidity is the traditional sporting games group. The latter group is also the one with the best convergence. The results showed that traditional games can help develop players’ creative abilities. This research invites us to investigate the complementarity between the different offered training. (shrink)

Employees with self-perceived misattributed culpability or incompetence are on the receiving end of complaints, reprimands, or accusations which, from their perspective, incorrectly assume that that they have fallen short of required standards or outcomes. We analyzed an archive of 23 personal stories featuring SMCI, which had been provided by 16 Hong Kong Chinese employees. The stories indicated that the most severe impacts on employee morale had arisen from punitive and targeted feedback based on misrepresentations by superiors, who had engaged in (...) blame deflection, politicking and manipulation, conflict and retaliation, and/or prejudice and stereotyping. We also identified organizational processes, such as soliciting and accepting voice and engaging in problem solving discussions that could attenuate any adverse emotional impact. (shrink)

The integration of genomics into public health and medicine is happening at a faster rate than the accrual of the capabilities necessary to ensure the equitable, global distribution of its clinical benefits. Uneven access to genetic testing and follow‐up care, unequal distribution of the resources required to access and participate in research, and underrepresentation of some descent groups in genetic and clinical datasets (and thus uncertain genetic results for some patients) are just some of the reasons to center justice in (...) genomics. A more just genomics is an imperative rooted in the ethical obligations incurred by a publicly funded science that is reliant on human data. These features of genomics indebt the genomics enterprise and compel the expanded scope of responsibility proposed by the authors of this special report. The report begins to define justice in genomics for different stakeholder groups and proposes substantial shifts in power, resource distribution, scientific practice, and governance that could enable genomics to meet its obligations to humanity. (shrink)

Metacognitive training (MCT) was developed to promote awareness of reasoning biases among patients with schizophrenia. While MCT has been translated into 31 languages, most MCT studies were conducted in Europe, including newer evidence recommending an individualized approach of delivery. As reasoning biases covered in MCT are separable processes and are associated with different symptoms, testing the effect of selected MCT modules would help to develop a targeted and cost-effective intervention for specific symptoms and associated mechanisms. This study tested the efficacy (...) of a 4-session metacognitive training for delusions, MCTd (in Traditional Chinese with cultural adaptations, provided individually), as an adjunct to antipsychotics in reducing severity and conviction of delusions, jumping to conclusions bias and belief inflexibility. Forty-four patients with delusions were randomized into the MCTd or the wait-list control condition. Patients on wait-list received the same MCTd after four weeks of treatment as usual. Assessment interviews took place before and after the treatment, and at 4-week follow-up. There was an additional baseline assessment for the controls. Jumping to conclusions and belief flexibility were measured by the beads tasks and the Maudsley Assessment of Delusions Scale. Attendance rate of the MCTd was satisfactory (84.5%). Compared to treatment as usual, there was a greater reduction in psychotic symptoms, delusional severity and conviction following MCTd. There was a large treatment effect size in improvement in belief flexibility. Improvement in reaction to hypothetical contradiction predicted treatment effect in positive symptoms and delusions. Jumping to conclusions bias was reduced following MCTd, although the treatment effect was not significantly larger than TAU. Our results support the use of process-based interventions that target psychological mechanisms underlying specific psychotic symptoms as adjuncts to more conventional approach. (shrink)

In _Beyond Animal Rights_, Josephine Donovan and Carol J. Adams introduced feminist "ethic of care" theory into philosophical discussions of the treatment of animals. In this new volume, seven essays from _Beyond Animal Rights_ are joined by nine new articles-most of which were written in response to that book-and a new introduction that situates feminist animal care theory within feminist theory and the larger debate over animal rights. Contributors critique theorists' reliance on natural rights doctrine and utilitarianism, which, they (...) suggest, have a masculine bias. They argue for ethical attentiveness and sympathy in our relationships with animals and propose a link between the continuing subjugation of women and the human domination of nature. Beginning with the earliest articulation of the idea in the mid-1980s and continuing to the theory's most recent revisions, this volume presents the most complete portrait of the evolution of the feminist-care tradition. (shrink)

David B. Wong proposes that there can be a plurality of true moralities, moralities that exist across different traditions and cultures, all of which address facets of the same problem: how we are to live well together. Wong examines a wide array of positions and texts within the Western canon as well as in Chinese philosophy, and draws on philosophy, psychology, evolutionary theory, history, and literature, to make a case for the importance of pluralism in moral life, and (...) to establish the virtues of acceptance and accommodation. Wong's point is that there is no single value or principle or ordering of values and principles that offers a uniquely true path for human living, but variations according to different contexts that carry within them a common core of human values. We should thus be modest about our own morality, learn from other approaches, and accommodate different practices in our pluralistic society. (shrink)

Over the years, companies have adopted hiring algorithms because they promise wider job candidate pools, lower recruitment costs and less human bias. Despite these promises, they also bring perils. Using them can inflict unintentional harms on individual human rights. These include the five human rights to work, equality and nondiscrimination, privacy, free expression and free association. Despite the human rights harms of hiring algorithms, the AI ethics literature has predominantly focused on abstract ethical principles. This is problematic for two reasons. (...) First, AI principles have been criticized for being vague and not actionable. Second, the use of vague ethical principles to discuss algorithmic risks does not provide any accountability. This lack of accountability creates an algorithmic accountability gap. Closing this gap is crucial because, without accountability, the use of hiring algorithms can lead to discrimination and unequal access to employment opportunities. This paper makes two contributions to the AI ethics literature. First, it frames the ethical risks of hiring algorithms using international human rights law as a universal standard for determining algorithmic accountability. Second, it evaluates four types of algorithmic impact assessments in terms of how effectively they address the five human rights of job applicants implicated in hiring algorithms. It determines which of the assessments can help companies audit their hiring algorithms and close the algorithmic accountability gap. (shrink)

One argument Robert and Baylis do not raise in their article on the creation of interspecies chimeras using human cellular material is that the creation of these chimeras would, or could, offend human dignity. Yet, human dignity is one of the most common concerns raised in public debates, academic arguments, and policy documents regarding biotechnology in general, and the creation animal-human chimeras in particular. … The concept is ill-defined within bioethics and … risks being dismissed as meaningless or uselessly vague. (...) However, this lack of definition should not yet cause us to abandon or ignore human dignity. At least in arguments about creating chimeras, an examination of what may be meant by appeals to human dignity can uncover important concerns or arguments that are not captured by other formulations of the debate. (shrink)

The authors aim in this article to show why it is extremely difficult to expect representatives of missionary religions to engage in productive interreligious dialogue. The article demonstrates how the imperative to convert, which is rooted in a sense of epistemic authority that one holds the best version of truth, precludes interreligious dialogue among religionists. The authors note, on the one hand, that the primary condition for any dialogue is that each of those involved come to the dialogue intellectually humble. (...) On the other hand, the authors note that for missionary religionists to embrace intellectual humility requires a fundamental rethink of their claims of epistemological certainty and final epistemic authority. This implies abandoning the missionary mandate and witnessing built on a sense of intellectual certainty and pride. The authors therefore argue that intellectual humility is a necessary condition for productive interreligious dialogue. Because representatives of missionary religions claim certainty about the knowledge they espouse, what is paraded as interreligious dialogue is largely a myth. It will remain a mere concept that yields little to no tangible result unless these representatives embrace intellectual humility, which is more achievable within a secularist framework.Contribution: This research contributes to the seemingly easy but difficult discourse and practice about interreligious dialogue. It brings to the limelight a more appropriate conception of dialogue in the context of interreligious dialogue, and explains how side-lining that conception empties the predominant practice of interreligous dialogue. This contribution is useful to HTS, which focuses on theological and religious studies, as well as critical study of religions. (shrink)

Contains eight contributions which extend feminist ethic-of-care theory to the issue of animal well-being. As a group, the essays aim to suggest ways that theorists can move beyond the notion of animal rights to establish care as a basis for the ethical treatment of animals. Annotation c. by Book.

Abstract:Natural law theory has a long history, going back to the Stoics. Ernst Bloch, a twentieth-century Marxist theorist, offered a compelling radical reconstruction of natural law, locating its source in the resistance of those whose natural law entitlements are being denied. That resistance, Bloch held, constitutes a critical standpoint, which forms the basis for radical natural law. Bloch restricted the concept to humans, but it is here proposed that animals too have critical standpoints which constitute the basis for radical natural (...) law. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Two Poems JOSEPHINE BALMER The House Opposite (Walbrook, London, 78 CE) Give this note to the cooper Junius, just opposite the house of Catullus... —Bloomberg Writing Tablets, 14 I unpack my treasures of Syrian glass, plates sourced from the slopes of Vesuvius. The walls I paint with frail shoots of grass and a poppy—my own hidden message for those who know the poet, my namesake: a flower fallen (...) at the meadow’s edge... I had pictured myself as a pioneer composing stark, startling, northern poems as fêted (one day) as my famed forebear. Besides, I’d been priced out of Rome. Yet each word I write I later delete. I watch the starlings rising up at dusk above the teeming, cloud-fogged streets like a simile slipping out of grasp. I hear the drunken Rhenish equites chant their taproom verse, swilled in vomit our bleak reward for six months’ back pay. My voice still clogs with Londinium clay. All I am here is the house opposite the cooper, two doors from the brewer. The only lines that come, come in error and for them: barrels, bills, more calls for beer. arion 27.2 fall 2019 Catullus the Slave (Walbrook, London, 79 CE) To Catullus the slave of Romanius Faustinus: 2000 units, 65 denarii [lines struck through] —Bloomberg Writing Tablets, 70 Six months on, the ice kicked in. My page was frost-white, its lines still frozen. By the following year I had given up, sold everything— volcanic crockery to the cooper, ink-smudged glass to the brewer who was branching out to wine. When even that was not enough I sold myself to Romanius Faustinus, a scrawny Gallic works contractor (a literary man, he said, was worth more than most). I did his books. I counted bricks, tessera for mosaics shifting back into the face of Orpheus, accounts closed, nothing outstanding. I learnt silence where once I spoke— he owned the air, he owned my breath— so I mouthed the verse I used to quote, the finest Catullus (snr) had written: you pea-brain, hairy-legged hick whose farts are your best feature... And concurred re bastard Caesar: why did he ever eye up Britain, that cursed place, ugly and remote? two poems 136... (shrink)

Was ist Musik? Diese musikphilosophische Fragestel-lung bildet den Ausgangspunkt von Josephine Geislers phänomenologischer Untersuchung, die einen wichtigen Beitrag zur anthropologischen Grundlagenforschung liefert. Geisler greift in diesem Zusammenhang nicht nur auf die Phänomenologie der Tonwahrnehmung Husserls zurück, sondern auch auf Helmuth Plessners ästhesiologische Schriften, die bisher kaum rezipiert wurden. Auch Günther Anders' musikphänomenologische Habilitationsschrift - noch nicht veröffentlicht und daher wenig bekannt - dient als theoretische Grundlage. Anhand dieser drei Autoren legt die Arbeit mit den Kategorien Zeitlichkeit, Leiblichkeit und Gestimmtheit (...) anthropologische Konstanten des Verhältnisses Mensch-Musik frei und verweist damit auf den normativen Eigensinn des besonderen Wahrnehmungsereignisses Musik. (shrink)

As you might guess, the words goodness, truth, and beauty are not of heavy poetic value today. Terms of concept may be stressed again someday, and maybe soon, but at the moment have gone out of poetry in favor of more concreteness, more imagery, more connotative suggestion, less effect of the naming and labeling virtues, which Ezra Pound and other twentieth-century leaders have told us not to use. But actually these terms of abstract concept were lessened in major usage in (...) poetry long before the twentieth century. They had flourished in a setting of kings and courts. The love poetry, the political poetry, the philosophic poetry not only dealt directly with truth and goodness but used them constantly for evaluative commentary of other subjects. People, as well as moral issues, were good; lovers, as well as propositions, were true . . . Love and honor, good and true, these were terms of value in which poetry worked so strongly that a large proportion of its reference was limited to these alone, and so thoroughly that there was not a poet in the sixteenth and seventeenth centuries who did not share in this emphasis. Josephine Miles is a poet, critic, and University Professor of English at Berkeley. Her works of criticism include The Vocabulary of Poetry, The Continuity of Poetic Language, Eras and Modes in English Poetry, Style and Proportion, and Poetry and Change. She is also the author of a number of books of poems, from Lines at Intersection to Poems 1930-60, Kinds of Affection , and To All Appearances. (shrink)

Emergence is a notorious philosophical term of art. A variety of theorists have appropriated it for their purposes ever since George Henry Lewes gave it a philosophical sense in his 1875 Problems of Life and Mind. We might roughly characterize the shared meaning thus: emergent entities (properties or substances) ‘arise’ out of more fundamental entities and yet are ‘novel’ or ‘irreducible’ with respect to them. (For example, it is sometimes said that consciousness is an emergent property of the brain.) Each (...) of the quoted terms is slippery in its own right, and their specifications yield the varied notions of emergence that we discuss below. There has been renewed interest in emergence within discussions of the behavior of complex systems and debates over the reconcilability of mental causation, intentionality, or consciousness with physicalism. (shrink)

The following framework of theses, roughly hewn, shapes contemporary discussion of the problem of mental causation: (1) Non-Identity of the Mental and the Physical Mental properties and states cannot be identified with specific physical properties and states. (2) Causal Closure (Completeness) of the Physical The objective probability of every physical event is fixed by prior physical events and laws alone. (This thesis is sometimes expressed in terms of explanation: In tracing the causal history of any physical event, one need not (...) advert to any non-physical events or laws. To the extent that there is any explanation available for a physical event, there is a complete explanation available couched entirely in physical vocabulary. We prefer the probability formulation, as it should be acceptable to any physicalist, though some reject the explanation formulation.) (3) Causal Exclusion There is at most one complete and wholly independent explanation for any given event or sequence of events. (shrink)

Résumé Dans les situations sociomotrices, l’engagement des participants n’est pas seulement réductible aux communications directes. Il est surtout lié à l’émergence de systèmes de signes assurant la dynamique globale du jeu. Nous proposons d’appréhender la communication comme un système d’interaction global constitué de plusieurs canaux. On y retrouve les communications directes mais aussi quatre systèmes de signes : celui des praxèmes, des gestèmes, des gestes et des communications verbales. Ce travail interroge la place de chaque canal communicationnel dans deux sports (...) et deux jeux traditionnels. Nous recrutons trois groupes de 20 étudiants pour participer aux jeux mentionnés. Les communications sont filmées, décryptées, triées et catégorisées. On constate une forte prévalence des praxèmes dans les sports collectifs, tandis que la répartition des communications est plus équilibrée dans les jeux traditionnels. La quantité, la variabilité et l’organisation des signes sont sensibles à la logique interne. Globalement, cette recherche tend à montrer que les jeux sont un formidable laboratoire in vivo pour comprendre l’organisation des systèmes de signes. Spécifiquement, elle apporte des informations sur le pouvoir socialisant de la sémiotricité de chaque jeu et sur le renouvellement des pédagogies qu’elle peut engendrer. (shrink)

This paper is to inform the recent situations of work by the foreign domestic workers (FDWs) in Hong Kong through the lens of Covid-19. Through the interviews with seven informants — two employers and five FDWs, stories describing the changes in their working conditions, rights and entitlement, and the contextual environment related to the impacts of Covid-19 were collected. They were analysed through three theoretical tools — visibility/invisibility, mobility/immobility, and work boundary. The findings show that under the Covid-19 crisis, the (...) FDWs experienced more hardships and struggles in both the home country and host country. The paradoxes of visibility/invisibility and mobility/immobility together with blurred work boundary were found in their experience of work, rights and entitlement, and the contextual environment. On one hand, the employers’ power of controlling FDWs has increased, but the agency to resist by the FDWs has decreased making them to turn to more passive means of resistance which could harm the FDWs’ physical and mental health and wellbeing. (shrink)

Laffin, Josephine The archbishop of Adelaide, it must be acknowledged, did not play a prominent role at Vatican II. Matthew Beovich never gave a speech in the aula, the Council 'hall' inside St Peter's Basilica, nor did he prepare a written submission. At first glance, his seemingly minimal participation reinforces the damning judgment of Patrick O'Farrell that members of the Australian hierarchy were 'frequently uncomprehending and even resistant to the spirit of change'. With this from the doyen of Catholic (...) historians in Australia in the late twentieth century, it is not surprising that Ian Breward concluded in his survey of Australian religious history: 'Most Australian bishops were bemused observers of a process which shattered their convictions about the uniformity of the Roman Catholic Church. Australian contributions to Council debates were few. The pragmatism and traditionalism of the Australian Church stood nakedly exposed'. (shrink)

Laffin, Josephine On 31 October 2017 it will be five hundred years since Martin Luther posted his Ninety-Five Theses on the door of the Castle Church in Wittenberg, the date traditionally hailed as the start of the Lutheran Reformation. Another anniversary is a personal one: it is twenty-five years since I began teaching Reformation history. It seems an appropriate time, therefore, to pause and reflect on the significance of this task.

When the use of CRIsPR-Cas9 to edit DNA was first reported in 2012, it was quickly heralded by scientists, policymakers, and journalists as a transformative technology. CRISPR-Cas9 provides the means to change DNA in ways that either were not generally possible using previous genetic technologies or that were orders of magnitude more laborious or inefficient to undertake. CRISPR's possible applications were readily apparent and seemingly endless, from supercharging laboratory research to modifying insects that transmit disease to eliminating genetic conditions. By (...) 2015, Wired magazine was calling the discovery "The Genesis Engine."Against a backdrop of disappointing results from gene transfer... (shrink)

Maiese and Hanna (2019) argue that social institutions shape and transform our embodied minds, and that detrimental and harmful institutions can be reverted in order to promote mentally healthy, authentic, and fulfilling lives. This commentary aims to complement this proposal by understanding the role that narratives and narrative practices play in shaping our embodied minds, by highlighting narrativity’s (1) active, deliberative, and productive functions, and (2) its strong entanglement with embodiment. We will argue that this addition to Maiese and Hanna’s (...) account allows agents to assume a more active role within social institutions by engaging in conscious and deliberative self-narration. This is because, we contend, not only do we understand ourselves and others according to cultural narrative archetypes; we also, crucially, bring about concrete changes in our embodiment and behavior by narrative deliberation and intention formation. As such, self-narration is not only an intellectual endeavor, but can also have profound consequences for how we experience the world; in other words, narrative practices can purposefully alter our affective framing which, in Maiese and Hanna’s account, is fundamental in the process of changing detrimental institutions into constructive, enabling institutions. (shrink)

Hegel’s famous criticism of Laozi in his Lectures on the History of Philosophy, has been a center of controversy in comparative philosophy. It is often regarded as an example of the unfair treatment of Chinese philosophy by its Western counterpart, that the West is measuring the East according to its own standard, imposing on the latter its understanding of what philosophy should be, passing judgment on China that it has no mature philosophy, or, if it has, that it is still (...) in an unsophisticated, primitive stage. However, there has been little serious and detailed discussion about Hegel’s argument in this important and representative document in the dialogue between Western and Chinese philosophy. Most of the .. (shrink)

This chapter contains sections titled: References Further reading.

This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1984.

In a project The Hastings Center is now running on the future of prenatal testing, we are encountering clear examples, both in established law and in the practices of individual providers, of failures to respect women's reproductive autonomy: when testing is not offered to certain demographics of women, for instance, or when the choices of women to terminate or continue pregnancies are prohibited or otherwise not supported. But this project also raises puzzles for reproductive autonomy. We have learned that some (...) clinicians and patients do not discuss the fact that prenatal testing can lead to a decision about whether to terminate a pregnancy—they just don't talk about it. And while the decision whether to agree to prenatal screening and diagnostic testing is to be made with women's free and informed consent, many screening tests have been routinized in such a way that some women do not even recall agreeing to testing, while others feel that agreeing to testing is what their clinicians expect of them or that the testing is necessary to protect themselves and their families from the significant financial hardship of raising a child with a disability. In the face of these pressures, can one really say that women are freely choosing to undergo testing or are freely choosing to continue or terminate a pregnancy following receipt of test results? The reality of these pressures is requiring us to consider expanding the scope of our investigation beyond the clinical encounter to the broader context—to think harder about what reproductive autonomy means and how best to enhance it. (shrink)

The cornea was the first human solid tissue to be transplanted successfully, and is now a common procedure in ophthalmic surgery. The grafts come from deceased donors. Corneal therapies are now being developed that rely on tissue from living-related donors. This presents new ethical challenges for ophthalmic surgeons, who have hitherto been somewhat insulated from debates in transplantation and donation ethics. This paper provides the first overview of the ethical considerations generated by ocular tissue donation from living donors and suggests (...) how these might be addressed in practice. These are discussed in the context of a novel treatment for corneal limbal stem cell deficiency. This involves limbal cell grafts which are transplanted, either directly or after ex vivo expansion, onto recipient stem cell-deficient eyes. Where only one eye is diseased, the unaffected eye can be used as a source of graft tissue. Bilateral disease requires an allogenic donation, preferably from a genetically related living donor. While numerous papers have dealt with the theory, surgical approaches and clinical outcomes of limbal stem cell therapies, none has addressed the ethical dimensions of this form of tissue donation. (shrink)