The prevalence and negative impact of brain disorders are increasing. Clinical Neuropsychology is a specialty dedicated to understanding brain-behavior relationships, applying such knowledge to the assessment of cognitive, affective, and behavioral functioning associated with brain disorders, and designing and implementing effective treatments. The need for services goes beyond neurological diseases and has increased in areas of neurodevelopmental and psychiatric conditions, among others. In Europe, a great deal of variability exists in the education and training of Clinical Neuropsychologists. Training models include (...) master’s programs, continuing education courses, doctoral programs, and/or post-doctoral specialization depending on the country, with no common framework of requirements, although patients’ needs demand equal competencies across Europe. In the past five years, the Standing Committee on Clinical Neuropsychology of the European Federation of Psychologists’ Association has conducted a series of surveys and interviews with experts in the field representing 30 European countries. The information, along with information from the existing literature, is used in presenting an overview of current and relevant topics related to policy and guidelines in the training and competencies in Clinical Neuropsychology. An option for the way forward is the EuroPsy Specialist Certificate which is currently offered in Work- and Organizational psychology and Psychotherapy. It builds upon the Basic Certificate and complements national standards without overriding them. General principles can be found that can set the basis for a common, solid, and comprehensive specialty education/training, sharpening the Neuropsychologists’ competencies across Europe. The requirements in Clinical Neuropsychology should be comparable to those for the existing specialty areas in the EuroPsy model. Despite the perceived challenges, developing a Specialist Certificate appears a step forward for the development of Clinical Neuropsychology. Recommendations are proposed towards a shared framework of competencies by the means of a common level of education/training for the professionals in Europe. Benchmarking training standards and competencies across Europe has the potential of providing protection against unqualified and ethically questionable practice, creating transparency, raising the general European standard, and promoting mobility of both Clinical Neuropsychologists and patients in Europe, for the benefit of the professional field and the population. (shrink)

Geoffrey Lloyd engages in a wide-ranging exploration of what we can learn from the study of ancient civilizations that is relevant to fundamental problems, both intellectual and moral, that we still face today. These include, in philosophy of science, the question of the incommensurability of paradigms, the debate between realism and relativism or constructivism, and between correspondence and coherence conceptions of truth. How far is it possible to arrive at an understanding of alien systems of belief? Is it possible (...) to talk meaningfully of 'science' and of its various constituent disciplines, 'astronomy' 'geography' 'anatomy' and so on, in the ancient world? Are logic and its laws universal? Is there one ontology - a single world - to which all attempts at understanding must be considered to be directed? When we encounter apparently very different views of reality, how far can that be put down to a difference in conceptions of what needs explaining, or of what counts as an explanation, or to different preferred modes of reasoning or styles of inquiry? Do the notions of truth and belief represent reliable cross-cultural universals? In another area, what can ancient history teach us about today's social and political problems? Are the discourses of human nature and of human rights universally applicable? What political institutions do we need to help secure equity and justice within nation states and between them? Lloyd sets out to answer all these questions, and to argue that the study of the science and culture of ancient Greece and China provided a precious resource in order to advance a wealth of modern debates. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Psychopathy, Other-Regarding Moral Beliefs, and ResponsibilityLloyd Fields (bio)AbstractIn this paper I seek to show that at least one kind of psychopath is incapable of forming other-regarding moral beliefs; hence that they cannot act for other-regarding moral reasons; and hence that they are not appropriate subjects for the assessment of either moral or legal responsibility. Various attempts to characterize psychopaths are considered and rejected, in particular the widely held view (...) that psychopaths are, in general, incapable of understanding moral concepts. The particular disability proposed here, the incapacity to form other-regarding moral beliefs, is then derived from an analysis of what is required for someone to be a responsible agent. This is illustrated with a detailed case history. A defect of this kind is shown to vitiate moral responsibility, because it renders the psychopath irresponsive to the social pressures which normally ensure respect for moral norms. It is also shown that the psychopath is not a suitable subject for the assessment of legal responsibility, because he lacks the capacity to act from common prudence to avoid sanctions. I conclude that the attempt to characterize particular defects from among the heterogeneity of psychopathic subjects, could lead to better targeted, and hence to more effective, management of particular cases.KeywordsCriminality, mental illness, personality disorder, blame, liability, moral beliefs, guilt, social moralityIntroductionThe term “psychopath” has been used with a wide variety of different meanings and, no doubt, covers a heterogeneous group of subjects (Criminal behaviour and mental health 1992). My aim in this paper is to argue that at least a subgroup of those subjects are characterized by an inability to form other-regarding moral beliefs—and hence, for this particular reason, are not morally responsible agents—and that they also lack the capacity for prudence, and hence are not legally responsible agents.I begin by distinguishing the particular sense in which I will be using the term “psychopathy.” I then consider some suggestions in the literature regarding the defect by which psychopaths might be characterized—that they are mentally ill, or incapable of understanding moral concepts. In rejecting these, I come to the suggestion that the relevant defect is an inability to form other-regarding moral beliefs, a defect which is graphically illustrated by a case report from the literature. I explore the implication of this kind of defect for [End Page 261] moral responsibility as a socially-embedded notion, and the implication of the psychopath’s inability to exercise prudence in relation to legal liability.Nothing in this paper should be taken to suggest that psychopaths are irredeemable. On the contrary, as I argue in an endnote, correctly characterizing the defect from which they suffer leads directly to forms of treatment whose effectiveness has acquired a measure of empirical support.The Nature of PsychopathyPsychopathy is not a homogeneous concept; there are different types of psychopaths. For example, Henderson identified a type of psychopath who he classified as “Predominantly Creative,” exemplified by such figures as T. E. Lawrence and Joan of Arc. In people of this type genius is associated with heightened sensitivity, psychosexual immaturity and emotional instability (Henderson 1939, 108–20; Henderson and Gillespie 1969, 317). Predominantly creative psychopaths do not come within my purview.By “psychopathy” I shall mean the specific form of personality disorder described by Cleckley in his book, The Mask of Sanity (Cleckley 1964). Cleckley’s description forms the basis of Hare’s Revised (20-item) Psychopathy Checklist. The Checklist includes the following personality traits and deviant behaviors:1. Glibness/superficial charm.2. Grandiose sense of self-worth.3. Need for stimulation/proneness to boredom.4. Pathological lying.5. Conning/manipulative.6. Lack of remorse or guilt.7. Shallow affect.8. Callous/lack of empathy.9. Parasitic lifestyle.10. Poor behavioral controls.11. Promiscuous sexual behavior.12. Early behavior problems.13. Lack of realistic, long-term plans.14. Impulsivity.15. Irresponsibility.16. Failure to accept responsibility for own actions.17. Many short-term marital relationships.18. Juvenile delinquency.19. Revocation of conditional release.20. Criminal versatility (Hare 1986, 18). 1This conceptualization resembles in many respects the category of Antisocial Personality Disorder as described in the American Psychiatric... (shrink)

The history of the Institute of Medical Ethics has been well recorded. Accounts of its origins in the London Medical Group were published in an academic paper of 2003,1 in the transcript of a Wellcome Witnesses to Twentieth Century Medicine Seminar in 20072 and in a chapter of the 2009 Cambridge World History of Medical Ethics.3 In 2013, 50 years since the inauguration of its first series of lectures and symposia, the LMG as an organisation no longer exists, but its (...) aspirations and achievements are alive and well, both in the Journal of Medical Ethics and in the IME, now exploring a new phase as a membership organisation. Other papers in this issue will discuss the history and prospects of the Journal and Institute. But the LMG, similar medical groups in all other British medical schools and the Society for the Study of Medical Ethics from which the IME derived also have a significant continuing life in the thinking and practice of many medical and healthcare professionals who participated in their activities, and then in turn on those influenced by their thinking and practice. The LMG, it could be said, is ‘no more’ an organisation ‘Now but a whole climate of opinion’.4A bottom-up evolutionThe first medical students to be involved in the LMG may not have foreseen its influence on their future careers, but many were aware of being part of something new and exciting. One of those with whom the first lecture series was planned was Margaret Lloyd . "The beginning of the LMG in 1963 was an exciting time for medical students in London. As a mature student entering St Mary's Hospital Medical School … ". (shrink)

Reproduction of the original: Spencer’s Philosophy of Science by C. Lloyd Morgan.

Many recovering dualists find that the old Cartesian demons are hard to exorcise. Dual substance abuse manifests itself not only as metaphysical dualism, but as a pervasive epistemological framework that creates an unhealthy codependent relationship between scientific realism and phenomenology. Daniel Dennett has led philosophers to recognize many of the symptoms of creeping crypto Cartesianism. In this paper, I try to take Dennett to the limit: Descartes lives on, I argue, in the very heart of cognitive science, in the concept (...) of representation. I outline a five-step program for overcoming this lingering, fundamental, allegiance to Cartesianism, and discuss Dennett's own progress along this path. (shrink)

All commentators so far as I know have believed that lines 100–1 are simply a vague paraphrase for Jebb's translation may be taken to represent the usual view: ‘… is he threading the straits of the sea, or hath he found an abode on either continent?’ But this sense is not only poetially inept, but linguistically impossible.

This introduction to contemporary social and political theory examines the impact of new ideas such as feminist theory, poststructuralism, hermeneutics and critical theory. The innovations brought by these intellectual traditions of Europe and America are outlined and discussed. Rather than focus on individual thinkers, the authors take a "conceptual" approach by examining contemporary theories through themes such as "critique", "rationality", "power", "the subject", "the body", and "culture". Each chapter considers the evolution of a concept and examines the major debates and (...) transformations that have taken place in that area. (shrink)

The objective is simple: ‘Better decision making’. The only issue is that there are so many different views over what we mean by ‘better’. At the core of all decision making is the need to balance power with responsibility, as the vehicle for resolving the ‘better’ question. This article explores why that is so difficult. It also argues that exploring the concept of ‘wisdom’ can provide invaluable insights into how to achieve the most effective balance between power and responsibility, which (...) is central to what our values mean in practice, as well as how we incorporate ethics into our decision making. The article argues that wisdom is a very practical body of knowledge (/information) that has an incredibly useful contribution to help us understand the world we live in. (shrink)

Francis Allen, The Borderland of Criminal Justice: Essays in Law and Criminology Chicago: The University of Chicago Press, 1964 Francis Allen, The Crimes of Politics: Political Dimensions of Criminal Justice Cambridge: Harvard University Press, 1974 Francis Allen, Law, Intellect, and Education Ann Arbor: University of Michigan Press, 1979 Francis Allen, The Decline of the Rehabilitative Ideal: Penal Policy and Social Purpose New Haven: Yale University Press, 1981.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Religion, Modernity, and Politics in Hegel by Thomas A. LewisVincent LloydReligion, Modernity, and Politics in Hegel THOMAS A. LEWIS Oxford: Oxford University Press, 2011. 277 pp. $135Religion, Modernity, and Politics in Hegel explicates Hegel’s account of religion and contends that Hegel offers important insights for contemporary conversations in religious studies. Specifically, Thomas Lewis argues in this book that Hegel’s thought enriches discussions regarding the relationship between philosophy and (...) religion, religious pluralism, the meaning of tradition, and the concept of religion itself.Lewis is careful and reasonable in his explication of Hegelian texts, cognizant of recent scholarship on Hegel in both English and German, but also attentive [End Page 226] to Hegel’s location in German political history and the history of ideas. The young Hegel, we learn, was primarily a social theorist and not a philosopher. Concerned with social fragmentation in the context of the late Holy Roman Empire, Hegel saw religion as a means to unify. He understood civil religion (not just philosophy or natural religion) as capable of engaging the imagination in a way that motivates people to act in line with reason and so to act morally. In Hegel’s mature thought, religion is integrated into his broader philosophical system; it is an entry point into the dialectical movement beyond immediacy. Yet Hegel continues to think that religion inculcates crucial intuitions about what matters most to us as we live together. While some philosophers have recently emphasized Hegel’s deep debt to Kant, others hold that Hegel’s account of religion demonstrates his distance from Kant. For Lewis, Hegel’s account of religion, as the entwined beliefs and practices representing a community’s sensibilities, demonstrates his close relation to Kant and his continuing struggle to bring together sensibility and understanding, worldly objects, and human thoughts.Lewis occasionally ventures beyond the explication of Hegel, although these forays sometimes feel brief and thin. Like Alasdair MacIntyre, Stanley Hauerwas, and Jeffrey Stout, Lewis presents Hegel’s view of religion as essentially mixing—or synthesizing—history, narrative, community, and identity. Lewis understands Stout to be in agreement with Hegel, extending Hegel’s account of religious tradition to include the broader array of traditions that we encounter in the contemporary world. He suggests that Hauerwas could learn to better appreciate religion’s conceptual aspect from Hegel. Hegel and MacIntyre share what might seem to be a Christian triumphalism, but Lewis reads this more sympathetically as a self-awareness that rejects relativism. They both argue that (certain versions of) Christianity can account for the insights of other worldviews and can address contradictions in those other worldviews. But MacIntyre requires that such judgments be based on deep knowledge of two traditions in a comparison; Hegel paints non-Protestant traditions with very broad strokes. Indeed, this is the point where Lewis himself is the most critical of Hegel. He charges that Hegel’s attempt to survey all major world religions (in his account of “determinate religion”) is overly ambitious, and he argues that Hegel would be more successful had he detached this survey from his argument for Christianity’s status as the “consummate religion.” Hegel’s conception of consummate religion should be understood more broadly, Lewis argues, to include nonreligious beliefs and practices, such as civic education, that reflect the spirit of a community.Lewis claims that Hegel complicates the supposed Protestant bias of religious studies scholarship with its focus on belief at the expense of practice. Although unequivocally Protestant, Hegel’s approach to religion emphasizes the inextricability of practice and belief. But what was Hegel’s approach? Was it an [End Page 227] alternative Protestant tradition? Was it a theological movement or simply a philosophical one? Further, it is unclear whether Lewis’s Hegel would find any use for religious ethics other than as an idiom for ethical reflection suited to those who are not capable of advancing to philosophical heights.Vincent LloydSyracuse UniversityCopyright © 2014 Society of Christian Ethics... (shrink)

Lloyd P. Gerson - Ancient and Medieval Theories of Intentionality - Journal of the History of Philosophy 40:4 Journal of the History of Philosophy 40.4 539-540 Book Review Ancient and Medieval Theories of Intentionality Dominik Perler, editor. Ancient and Medieval Theories of Intentionality. Leiden: Brill, 2001. Pp. x + 347. Cloth $107.00. This collection of fifteen essays originated in a conference on ancient and medieval theories of intentionality at Basel in 1999. Part I: Ancient Theories contains the following papers: (...) Victor Caston, "Connecting Traditions: Augustine and the Greeks on Intentionality"; Richard Sorabji, "Aristotle on Sensory Processes and Intentionality. A Reply to Myles Burnyeat"; Christoff Rapp, "Intentionalität und phantasia bei Aristoteles"; Hermann Weidemann, "War Aristoteles ein Repräsentationalist?"; Richard Sorabji, "Why the.. (shrink)

Genevieve Lloyd presents a new study of the place of Enlightenment thought in intellectual history and of its continued relevance. She offers original readings of a range of key texts, which highlight the ways in which Enlightenment thinkers enacted in their writing--and reflected on--the interplay of intellect, imagination, and emotion.

Earlier editions have title : Introduction to jurisprudence.

Published in 1960, Hans-Georg Gadamer’s _Truth and Method_ is one of the most influential books on interpretation to have appeared in the past half century. Scholars across the humanities have applied, discussed, and criticized its insights. This volume aims to continue this conversation between hermeneutics and the humanities and tries to map Gadamer’s influence on the humanities, while identifying the possibilities for further interaction between his ideas and contemporary scholarship. This bilingual collection is essential reading for scholars interested in issues (...) of methodology, theory, and philosophy. (shrink)

It will be an essential resource for philosophers, mathematicians, computer scientists, linguists, or any scholar who finds connectives, and the conceptual issues surrounding them, to be a source of interest.This landmark work offers both ...

DIALETICS AT A STANDSTILL: BENJAMIN'S "DENKBILDER":0Benjamin's Thougt-Images in Einbahnstraße - Gustan Asselbergs; 0Sichtlich sich verbergend: Die Autor-Figur des Passagen-Werks - Wolfram Malte Fues; 0LIMINAL FIGURES: CHILD AND FLANEUR:0The Child at the Threshold: Walter Benjamin's Berliner Kindheit um 1900 - Corina Stan; 0The Flâneur and the Socio-Economic Critique - Nassima Sahraoui; 0UNSIGHTLY FIGURES: 0Walter Benjamin's Figures of De-Figuration: The Barbarian, the Destructive Character, and the Monster - Sami R. Khatib; 0ANGELS AND HISTORIANS: 0Closing Time: Benjamin, Temporality, and the Problem of Political (...) Organization - Bennett Carpenter; 0Of Fish and Men: Benjamin's Allegorist and the Meaning of Life - Madeleine Kasten; 0Walter Benjamin on Charlie Chaplin: The Rehabilitation of the Allegorical in Modernity - Daniel Mourenza; 0THE NARRATOR AND THE POLITICS OF SENSES: 0"Drawing o an Unlikely Source": The "Erzähler", the Islamic Revival, and Benjamin's Philosophy of Language - Ton Groeneweg; 0TRANSLATION BETWEEN FOREIGNNESS AND KINSHIP: 0Bleakness in the Age of Google: Walter Benjamin and the Possibility of Redemptive Translation - Orr Scharf; 0Walter Benjamin's Translator/Critic as a Model for Transcultural Thought and Practice - Gisela Brinker-Gabler.; 0THE TASK OF CRITIC: 0Lektüre als Opfer: Der Kritiker in "Wider ein Meisterwerk" und dem Trauerspielbuch - Anna Wotkowicz; 0THE RIGHTEOUS AS MEDIATOR OF LINGUISTIC EXPERIENCE: 0"Im Anfang war das Wort": Von Adam, zwei Bäumen und dem Gerechten - Gerard Visser. (shrink)

I describe an ethic for business administration based on the social tradition of the Catholic Church. I find that much current thinking about business falters for its conceit of truth. Abstractions such as the shareholder-value model contain truth - namely, that business is an economic enterprise to manage for the wealth of its owners. But, as in all abstractions, this truth comes at the expense of falsehood -namely, that persons are assets to deploy on behalf of owners. This last is (...) "wrong" in both senses of the word - it is factually wrong in that persons are far more than business assets, they are supernatural beings, children of God; and it is morally wrong in that it is an injustice to treat them as the former when they are the latter. I draw upon the social tradition of the Catholic Church to recognize that the business of business is not business, but is instead the human person. Following Church teachings, I describe a person-centered ethic of business based upon eight social principles that both correct and enlarge the shareholder-centered ethic of much current business thinking. I discuss implications of this person-centered ethic for business administration. (shrink)

Lloyd E. Sandelands unites the metaphysics of Aristotle and Aquinas and the social teachings of the Catholic Church to describe how business leaders can help people in their organizations become more truly and fully human. Being at Work is a much-needed marriage of metaphysical philosophy and managerial common sense.

Keinen Menschen der Antike kennen wir so gut wie Marcus Tullius Cicero (106-43 v.Chr.). Wir verdanken dies dem Umstand, dass ein großer Teil seiner Korrespondenz überliefert ist, im ganzen etwa 780 Briefe, davon gut die Hälfte an seinen Freund Titus Pomponius Atticus (110-32 v.Chr.) gerichtet. Die Atticus-Briefe sind insofern eine historische Quelle außerordentlichen Ranges, als Cicero sich in ihnen unbefangen und vorbehaltlos äußert. So folgen wir in zahlreichen Krisen seines Lebens zuweilen Tag für Tag den wechselnden Stimmungen, erleben den Kampf (...) um gesellschaftliche und politische Anerkennung, erkennen aber auch Ciceros heiße Vaterlandsliebe, erhalten Einblick in die privaten Verhältnisse, kurzum, alle Züge seines Wesens erscheinen in klarer Kontur wie in einem Spiegel. Die Atticus-Briefe vermitteln uns das Bild eines antiken Menschen, der zwar nicht der Weltgeschichte ihren Lauf gewiesen hat, der aber doch zu den bedeutendsten Persönlichkeiten einer Zeit gehörte, in der Weltgeschichte gemacht wurde, und der darüber zu berichten weiß. Darin liegt der nicht zu schätzende Wert der Sammlung. Mit Einführung, Erläuterungen, Registern und Zeittafel. (shrink)