It has been theorized that the contagion of behaviors may be related to social cognitive abilities, but empirical findings are inconsistent. We recorded young adults’ behavioral expression of contagious yawning and contagious smiling to video stimuli and employed a multi-method assessment of sociocognitive abilities including self-reported internal experience of emotional contagion, self-reported trait empathy, accuracy on a theory of mind task, and observed helping behavior. Results revealed that contagious yawners reported increases in tiredness from pre- to post-video stimuli exposure, providing (...) support for the internal experience of emotional contagion, and were more likely to provide help to the experimenter relative to non-contagious yawners. Contagious smilers showed stably high levels of self-reported happiness from pre- to post-video exposure, were more likely to provide help to the experimenter, and had increased accuracy on a theory of mind task relative to non-contagious smilers. There were no differences in self-reported trait empathy for contagious versus non-contagious yawners or smilers. Contagious yawning may be related to some basic (i.e., emotional contagion) and advanced (i.e., helping behavior) sociocognitive processes, whereas contagious smiling is related to some advanced sociocognitive processes (i.e., theory of mind and helping behavior). (shrink)

Several religious traditions of South Asia understand that mental activities produce colors (leśyās) that are associated with the mind or with the soul itself. In Jain texts, there are three theories about how leśyās are produced: that leśyās are a product (parināma) (1) of the passions (kasāyas), (2) of vibrations of the soul (yoga), and (3) of all eight varieties of karmas. The views of various Śvetāmbara and Digambara commentators regarding leśyās are compared.

This essay unpacks the Utopian impulse in Rosaura Sánchez and Beatrice Pita's novella Lunar Braceros 2125–2148 (2009). As speculative fiction that has strong, explicit critiques on labour and globalisation, Lunar Braceros crafts a future-historical and future-present world where racialised forms of labour exploitation are the norm. The novella offers the radical response of worker revolution that can only ever be a potential and desire. The novella does this by presenting an ambivalent labour politics that results in the dismantling of the (...) family as a heteronormative unit and that depend on the figure of the lost radical mother. The intervention this essay makes into Latina/o studies and feminist studies is to rearticulate the figure of motherhood through a specific lens of radicalism that is both queer and proletarian. By thinking about Latina radicalism through the intersections of labour, gender and non-normative sexuality in the novella, we see that the lost mother figure disrupts capitalist patriarchy by offering radical potentiality. (shrink)

I open the glossy cover of my alma mater's alumni magazine. Images of new frontiers in medicine abound—state‐of‐the‐art research buildings and the latest in high‐tech hospital innovations. Nestled among the articles on cutting edge medicine is a feel‐good story about medical students. The article profiles volunteer medical students and their uninsured patients with chronic health conditions. At one site, they are touted as providing “the only medical care.” Indeed. I think back to my medical student days and cringe.

The scenario is becoming achingly familiar to me: a woman in her fifties with no health insurance suffers a stroke. With luck, it is a small stroke—a "warning sign." But the patients I'm likely to see as a rehabilitation physician are usually not that lucky. The stroke is invariably large, causing significant disability. And the other familiar part of this scene? While treating her, I discover, unbeknownst to the patient, that her blood sugar and blood pressure are out of control. (...) Undoubtedly, the undiagnosed hypertension and diabetes contributed to the stroke.So what's the back story? Perhaps she works a job that doesn't provide insurance, or she can't afford the premiums. She has mouths to feed, rent to pay, and .. (shrink)

Amy's excellent home care was the only reason she was doing as well as she was. There was no one better at taking care of Amy than her husband. When she had a respiratory infection, Steve managed the necessary increased suctioning, nebulizer treatments, and ventilator, in addition to all the other intimate personal assistance she needed on a routine basis. Yet by law he could not be paid to be her personal care assistant. After a revolving door of unreliable, inadequate (...) assistants and recurring medical crises, Amy and Steve made the painful decision to divorce so he could quit his job and be paid by the state to care for her. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Womb as Synecdoche: Introduction to Irigaray’s Deconstruction of Plato’s CaveKristi L. Krumnow (bio)“Le prisonnier n’était déjà plus dans une matrice mais dans une caverne, tentative de figuration, de métaphorisation, de la cavité utérine.”(347)1Entering the used bookstore in a university city not too far from Paris, I was anxious to find a copy of a certain Luce Irigaray book. When asked, the bookstore owner politely mocked me about wanting one (...) of her books. What could I possibly want that for? After all, the study of Irigaray was very popular in the 1970s and 1980s, but today, “C’est bien passé, Madame,” he enlightened me. While the bookshop owner was correct in assessing a time frame of the academic popularity of Irigaray’s work, I would argue that the work she did at the onset of 1970s feminism is no more passé than the philosophers she deconstructed. For this reason, I read Irigaray’s work alongside the work of founder-philosopher-father Plato, in order to highlight the timeless relevance of a supposed irrelevant work as “passé” as Luce Irigaray’s Spéculum de l’autre femme. In this analysis, I argue that the negligence of her reading of Plato’s cave and subsequent amnesia of it clearly substantiate her steadfast claim that masculine universality eradicates the feminine and does so quite ironically and even jarringly, as shown by the critical dismissal of Plato’s cave in Spéculum.2Irigaray’s work does indeed come out of a French national context highly invested in the studies of antiquity and, by the postwar ’60s and ’70s, in the questioning of social, cultural, and political institutions (Egéa-Kuehne 200; Leonard, “Irigaray’s Cave” 159–64; Leonard, “Classics” 143; Leonard,Athens 1–14), but this historical fact does not marginalize her work nor subject it to a mere temporal estrangement of feminism, as the male bookstore owner had insinuated. It certainly is a point of fact that Irigaray questioned the father of Western philosophical truth. In fact, reconsidering Plato was tempting to someone, like Luce Irigaray, invested in cultural and academic revolutions, someone who questioned and doubted, like other cultural revolutionaries3 of the late 1960s and early ’70s. The bookstore owner seemed to be saying that the tide has returned to normal, that is, the “normal” that signifies complacency, the “normal” that no longer questions the supposed truth-bearers. He seemed to be pontificating, “it is no longer status quo not to be status quo,” or more precisely, “The revolution is over. Now, go home, girls.” [End Page 69]Spéculum de l’autre femme, the WholeLuce Irigaray’s work Spéculum de l’autre femme [Speculum of the Other Woman]4 is anything but status quo. In an idiosyncratic prose indicative of her deconstructive project, Irigaray daringly reads untouched historical and philosophical works, ones that for millennia have remained a critical and foundational part of Western discourse. Her methodology is complex and knotty because the rhetoric used twists and winds through its own words, sentences, scenes, and discourse, thereby intentionally effecting an implosion within language.5 While on the one hand she innocently participates in an evaluation of Platonism that Derrida made fashionable a few years prior with “deconstruction” of “La Pharmacie de Platon” (Leonard, Athens 190), what she unveils by rereading Plato’s work à la Derrida is the proliferation and predominance of certain philosophical images and ideas. She names this proliferation “patriarchy,” referencing the “phallus” as the symbol of patriarchy and its dominant masculine discourse, thereby calling every thing masculine-related “phallologic,” all of which are neologisms borrowed and employed from either Derrida or her teacher Lacan. Inevitably, she centers her whole argument on certain Western texts as the cause and consequent advancement of the masculine. Spéculum appears daunting in its 462-page French original,6 although no less truncated, albeit ordered, footnoted, and proportionally spaced, in the English translation (Gill 9). In order to facilitate comprehension of a charged and impressive topic, Irigaray relies on images to elucidate her reading by employing ambitious albeit ancient Greek philosophical metaphors of light, sun, and vision. As she does... (shrink)

Mr. C is a twenty‐two‐year‐old who was flown to a level‐1 trauma center after diving headfirst into shallow water. Prior to this accident, he was in excellent health. At the scene, he had been conscious but was paralyzed and had no sensation below his neck. The emergency medical services team immobilized Mr. C's neck with a cervical collar and intubated him for airway protection before transport. As Mr. C's medical care proceeds, he expresses a desire for extubation, although it was (...) not clear that he had the capacity to make this (or any other) decision. It also was unclear whether this desire reflected his authentic wishes to be allowed to die or stemmed from feelings of discomfort and agitation. Over a period of several days, Mr. C's sedation was lightened, and the psychiatry service conducted a formal decision‐making capacity assessment. Mr. C continues to express a desire to withdraw life‐sustaining medical treatment. However, the psychiatry service is concerned that Mr. C seems to lack adequate insight into what it would mean to die.What does it mean to respect Mr. C's autonomy? (shrink)

Hastings Center Report, Volume 52, Issue 3, Page 37-48, May–June 2022.

This paper uses the intuition from the game of chickento model client-auditor financial reporting and audit effort strategies. Within an ethical context, our model is concerned with the client misreporting and its detection by the auditor. The paper uses a welfare game(similar to the game of chicken) to more formally model client-auditor strategies. The welfare game is then extended to provide additional insight into ethical and audit effort issues.Such a welfare gameprovides equilibrium in mixed strategies. This mixed strategy solution makes (...) possible four outcomes from the game: 1) Financial Statements are fairly presented by client and the auditor performs a normal audit, 2) Financial Statements are fairly presented by client and the auditor performs an extended audit (over auditing), 3) Financial State-ments are misstated by client and detected by the auditor, and 4) Financial Statements are misstated by client and not detected by the auditor (audit failure despite no intended unethical action on the part of the auditor). (shrink)

This article describes a qualitative content analysis of 37 elementary examples of social studies Inquiry Design Models (C3 Teachers, 2023a), conducted with the purpose of identifying the core student skills necessary to successfully engage in these inquiries. Prior research identifies core inquiry teaching skills for teachers across content areas and grade bands, but there has been little research on the demands placed on elementary students in social studies inquiry. In this study, we identify 33 broad skills, each of which are (...) observable and teachable. Four of these skills occurred in high frequency: generation of new ideas ( n = 152), writing process ( n = 110), linking evidence with claims ( n = 65), and discussion ( n = 63). These most frequently occurring skills all required higher-level and/or critical thinking. Implications for preservice and in-service teacher education are discussed. (shrink)

Despite the burgeoning literature on professionalism in other health professions, psychology lags behind in the level of attention given to this core competency. In this article, we review definitions from other health professions and how they address professionalism. Next, we review how this competency evolved within health service psychology (HSP), and we propose a definition. We offer an approach for assessing professionalism within HSP. Consideration is given to strategies and methods for providing effective education and training in this multifaceted competency. (...) Finally, recommendations are made for creating a culture of professionalism within HSP and honoring psychology’s social contract with multiple publics. (shrink)

Verbal protocol methodology is used to examine how fourth-grade students construct meaning as they read and respond to two informational social studies texts. Results indicate most students are active readers, often engaging in higher-level comprehension strategies and critical thinking as they read independently. However, critical thinking and comprehension processes are not often captured in their responses to end-of-reading questions (ERQ), which as a result have limited scope and utility for guiding social studies instruction. Results also indicate that when students change (...) their patterns of strategy use for reading and responding to text in response to a change in text, they are more successful on the ERQ than when their strategy use remains stagnant. (shrink)

The purpose of this study is to describe ways in which elementary students access information from various components of informational social studies texts in schools. Although the time devoted to elementary social studies has decreased considerably in recent years, a renewed focus on content-area literacy skills, driven by state standard initiatives, presents us with the opportunity to regain lost social studies instructional time by integrating social studies content during literacy instructional time. However, it is not entirely clear what this instructional (...) time should entail. This paper describes how third-, fourth-, and fifth-grade children navigate various aspects of the written and graphical elements of informational social studies reading materials. Results indicate that when students are unable to correctly answer questions about the content of the reading materials, they primarily attempt to do so in one of four ways: (1) responding without the use of a discernable strategy; (2) extracting random information from the passage; (3) relying on prior knowledge; or, (4) extracting information from the correct aspect of text that is not responsive to the question. Based on researcher-developed reading assessments as data sources, we explain the challenges children encounter and make recommendations for elementary social studies instruction. (shrink)

Graphical AbstractIdentifying the properties and molecules of the intestinal microbiome may help our understanding of various diseases and therefore facilitate their treatment; from excluding pathogens to manipulation of the immune system and regulation of non-intestinal sites.

_Humanizing Education_ offers historic examples of humanizing educational spaces, practices, and movements that embody a spirit of hope and change. From Dayton, Ohio, to Barcelona, Spain, this collection of essays from the _Harvard Educational Review_ carries readers to places where people have first imagined—and then organized—their own educational responses to dehumanizing practices and conditions. Contributors include Montse Sánchez Aroca, William Ayers, Kathy Boudin, Fernando Cardenal, Jeffrey M. R. Duncan-Andrade, Marco Garrido, Jay Gillen, Maxine Greene, Kathe Jervis, Nancy Uhlar Murray, Valerie (...) Miller, Wendy Ormiston, Ana Y. Ramos-Zayas, Vanessa Siddle Walker, Arthur E. Thomas, and Travis Wright. (shrink)

Increasingly, professionalism has been recognized as a core competency for health service professionals and is the domain in which vexing competence problems are observed in trainees. We begin by describing manifestations of problems of professionalism in accord with the values that fall within the rubric of this multifaceted construct. We provide an approach for evaluating problems of professionalism and discuss intervention for trainees with mild, moderate, or severe problems in this domain. We propose implications for training focused on enhancing the (...) culture of programs; bolstering the education, guidance, and mentoring provided related to professionalism; and encouraging best practices for addressing trainees with problems of professionalism. We conclude by sharing ideas about defining professionalism, identifying problems of professionalism, strengthening our approach to assessing professionalism and intervening when problems are evident, developing strategies for preventing professionalism problems, and ensuring that psychologists take seriously their responsibility to address professionalism concerns with colleagues. (shrink)

In this paper, I introduce a special case of epistemic injustice that I call ‘structural contributory injustice’. This conception aims to capture some dimensions of how policy—separately from individual agential interactions—can generate epistemic injustice at a group level. I first locate the case within Kristie Dotson’s original conception of contributory injustice. I then consider one potential case of structural contributory injustice—namely, the policy problem of significant financial risk burden on students considering university in the USA. Finally, I consider potential policy (...) reforms in response to this injustice. (shrink)

Kundakunda’s handling of several basic ideas cannot be omitted when one deals with the following concepts in Jaina philosophy: 1. Sy_āt/siya, syādvāda_ or _saptabhaṅgī_. 2. _Nayas_, _vyavahāra_ and _niścaya nayas_ and _naya_vāda. 3. _Sapta_ and _Nava tattvas/padārtha_ and 4. _Anekāntavāda_. No doubt his dates are a major conundrum; recent research regards him to have lived around the fourth or fifth centuries (Brill’s Encyclopedia of Jainism, BEJ: Brill’s Encyclopedia of Jainism (Handbook of Oriental Studies. Section 2 South Asia), edited by Knut (...) Jacobsen, John A. Cort, Paul Dundas and Kristi L. Wiley. Leiden | Boston: Brill, 2020., p. 853). Moreover, it has been said that Kundakunda “_thread a somewhat new path on which he virtually remained a lone traveller_”, evident by the fact that hardly, if any, Digambara or even Śvetāmbara scholar elaborates on his ideas, let alone crediting him for significant basic insights into Jaina philosophy. Moreover, it seems to be evident, as will be attempted to show, that some ideas appear to be taken over from Kundakunda. Together with Kundakunda’s ‘legacy’, this article will highlight several conundrums regarding the philosophical impact of several concepts in his works that fortunately have not been relegated to oblivion. (shrink)

This letter responds to the essay “If Not Now, Then When? Taking Disability Seriously in Bioethics,” by Debjani Mukherjee, Preya S. Tarsney, and Kristi L. Kirschner, in the May‐June 2022 issue of the Hastings Center Report.

The main article is devoted to the historical and philosophical reconstruction of controversy between Vladimir Solovyov and the authors of the “Faith and Reason” - a magazine of the Kharkov Theological Seminary. This controversy took its place in the “theological and journalistic” or the “theocratic” period of Solovyov’s works. Particular attention is paid to the disputes of Solovyov and T. Stoyanov, A.P. Shost'in and the French Orthodox priest Fr. Vladimir Gette on the theory of dogmatic development in the church. In (...) the context of this controversy, the arguments for the “defense” of Solovyov's position, cited in the magazine “Orthodox Review” by a theologian and Konstantin Leontyev's follower Ivan Kristi are also analyzed. The reception of Solovyov's theocratic ideas and reaction to his ecclesiastical views in both the Catholic and Orthodox circles of Russian and Western society is shown. Especially it concerns the criticism of Solovyov’s ideas in the pages of the French magazines “L’Univers”, “L'Union Chrétienne”, “Revue d’Eglise greque-unie”, etc. The evolution of Solovyov's views on the problem of the union of Eastern and Western churches, the renewal of church communication between Orthodoxy and Catholicism, the main result of which was his fundamental but unfinished work “The History and Future of the Theocracy” was demonstrated. A conclusion about the “superficiality” of the judgments of the majority of Vladimir Solovyov's ideological opponents, as well as later interpreters of his legacy, following the French Jesuit Michel d'Erbigny, who tried to present him as a “Russian Newman” who converted from Orthodoxy into the Catholic faith is drawn. It is shown that Solovyov’s projects of the “religion of the Holy Spirit” and the “Universal Church”, created on its basis, should be considered primarily in the context of his own philosophical quest, and not in connection with the confessional and ideological divergences of his time. (shrink)

Papers included:«About Properties of L-Inconsistent Theories» by Vyacheslav Moiseyev «Paraconsistent logic! » by Jean-Yves Béziau «The Logic of Lying» by Moses Òkè «Sparse Parts» by Kristie Miller «Are Functional Properties Causally Potent?» by Peter Alward «Subcontraries and the Meaning of `If…Then’» by Ronald A. Cordero «Does Frege’s Definition of Existence Invalidate the Ontological Argument?» by Piotr Labenz «Why Prisoners’ Dilemma Is Not A Newcomb Problem» by P. A. Woodward «A Paradox Concerning Science and Knowledge» by Margaret Cuonzo «Between Platonism and (...) Pragmatism: An alternative reading of Plato’s Theaetetus» by Paul F. Johnson «Blob Theory: N-adic Properties Do Not Exist» by Jeffrey Grupp. (shrink)

Patriarchal institutions govern all aspects of women's lives: their minds, their bodies, and their souls. Additionally, they govern the ways in which women are perceived by others and the ways in which women perceive themselves. (Re) Interpretations: The Shapes of Justice in Women's Experience, is a collection of essays on language, religion, war, sex trafficking, and medicine-the patriarchal structures that form the basis of western society and, thus, are in many ways inherently unjust. The essays illustrate the multitude of ways (...) that women have found to work within and without these structures to create justice. Traditional theories of justice cast it as a cardinal virtue, unbiased and impartial. The essays in this book, however, remove justice from the abstract and return it to the specific: most of the essays use personal narratives to highlight the connections all people share. The women discussed here are challenging the authority of existing patriarchal narratives by telling their versions, and, thus, calling attention to and challenging their own political and social realities. Reflecting a focus on global connectedness and interdisciplinarity, the writers of these essays aim not only to raise questions, but also to show ways in which women are creating new pathways for themselves. Only by exploring solutions will women reclaim justice. From L.A. to Zimbwabe, women have stories to tell about their experiences of justice in the inherently patriarchal institutions of Language, Religion, War, Sex Trafficking, and Medicine. This relevant and thought-provoking collection captures the trials that women across the world face and the hope they create through their courageous actions. Through both personal narrative and factual overview, these essays emphasize that as people committed to justice, women must not simply raise the questions, but they must also explore solutions in order to reclaim justice for themselves, their daughters, their sisters, and their mothers. Contributors: Yifat Bitton, Stephany Ryan Cate, Jo Scott-Coe, Susan Dewey, Carmela Epright, Carmen Faymonville, Adam Gaynor, Pauline Greenhill, Denise Handlarski, Alison Jobe, Marc J.W. de Jong, Jodie M. Lawston, Jody Lisberger, Kristy Maher, Susan Maloney, Mickias Musiyiwa, Ruben Murillo, Annemarie Profanter, Natalie Wilson, and J. Carter Wood. (shrink)

In his account of the individuation and creation of thinking in Difference and Repetition Gilles Deleuze claims that there belongs “an experience of death.” What does this mean and imply for an attempt to come to terms with Deleuze’s transcendental empiricism? The following article presents a reading that explores this question, arguing that Deleuze’s account of what it means to think has two aspects that must be understood in relation to each other. On the one hand, Deleuze’s ontology of intensive (...) difference involves an image of human individuation grounded upon a “death present in the living.” On the other hand, Deleuze writes that in the creation of “thinking in thought” there is an experience of death. Understanding the relation between the individuating aspect of death – as the emergence of the pure and empty form of time as the basis for representational thinking and judgement – and the experience of this individuating factor in the creation of thinking in thought, Deleuze’s claim can be made sense of and its centrality in his system clarified. When death as an individuating factor becomes experience, thinking is transmuted from dead representation to intensive life, and transcendental empiricism is operationalized. (shrink)

Cet article explore la conception spinozienne du rapport entre substance et mode en analysant les notions de cause de soi, de cause immanente et de puissance. Nous soutenons que la théorie spinozienne de la causalité constitue une tentative pour développer une ontologie relationnelle de la puissance dans laquelle toute dénomination intrinsèque est fondée sur une dénomination extrinsèque. Par opposition à une interprétation courante selon laquelle la substance de Spinoza est une sorte de grande monade dans laquelle toutes choses inhèrent comme (...) les prédicats inhèrent à un sujet logique, nous maintenons que l’ontologie de l’immanence opère une extériorisation radicale de l’être : pour un mode fini, « exister » est s’extérioriser en tant que cause, c’est-à-dire agir. La substance, en revanche, n’est rien que la causalité en tant que telle, ou une forme absolue de l’extériorité. Par conséquent, quand Spinoza maintient que toutes choses sont « en Dieu » , la préposition in ne signifie pas s’intérioriser « dans un sujet » , mais plutôt s’extérioriser « dans l’action » .In this paper, I explore Spinoza’s conception of the relation between substance and mode through an analysis of the notions of self-causation, immanent causation and power. I argue that Spinoza’s theory of causality constitutes an attempt to develop a relational ontology of power where all intrinsic denominations are grounded in extrinsic ones. In opposition to a current reading according to which Spinoza’s substance is similar to a huge monad in which things inhere in the same way as predicates inhere in a logical subject, I argue that the ontology of immanence implies a radical exteriorization of being : for a finite mode, « to be » is to exteriorize itself as a cause, i.e. to act. As for substance, it is nothing but causality or action as such, an absolute form of exteriority. Hence, when Spinoza maintains that all things are « in God » , the preposition does not signify the interiorization « in a subject » , but rather an exteriorization « in action ». (shrink)

Conscious but incapacitated patients need protection from both undertreatment and overtreatment, for they are exceptionally vulnerable, and dependent on others to act in their interests. In the United States, the law prioritizes autonomy over best interests in decision making. Yet U.S. courts, using both substituted judgment and best interests decision making standards, frequently prohibit the withdrawal of life-sustaining treatment from conscious but incapacitated patients, such as those in the minimally conscious state, even when ostensibly seeking to determine what patients would (...) have wanted. In the United Kingdom, under the Mental Capacity Act of 2005, courts decide on the best interests of incapacitated patients by, in part, taking into account the past wishes and values of the patient. This paper examines and compares those ethicolegal approaches to decision making on behalf of conscious but incapacitated patients. We argue for a limited interpretation of best interests such that the standard is properly used only when the preferences of a conscious, but incapacitated patient are unknown and unknowable. When patient preferences and values are known or can be reasonably inferred, using a holistic, all-things-considered substituted judgment standard respects patient autonomy. (shrink)

We consider language models for the Lambek calculus that allow empty antecedents and enrich them with constants for the empty language and for the language containing only the empty word. No complete calculi are known with respect to these semantics, and in this paper we consider several trivalent systems that arise as fragments of these models? logics.