Worldwide, antibiotic use is increasing, but many infections against which antibiotics are applied are not even caused by bacteria. Over‐the‐counter and internet sales preclude physician oversight. Regional differences, between and within countries highlight many potential factors influencing antibiotic use. Taking a systems perspective that considers pharmaceutical commodity chains, we examine antibiotic overuse from the vantage point of both sides of the therapeutic relationship. We examine patterns and expectations of practitioners and patients, institutional policies and pressures, the business strategies of pharmaceutical (...) companies and distributors, and cultural drivers of variation. Solutions to improve antibiotic stewardship include practitioners taking greater responsibility for their antibiotic prescribing, increasing the role of caregivers as diagnosticians rather than medicine providers, improving their communication to patients about antibiotic treatment consequences, lessening the economic influences on prescribing, and identifying antibiotic alternatives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Healing Powers and Modernity: Traditional Medicine, Shamanism, and Science in Asian SocietiesE. N. AndersonHealing Powers and Modernity: Traditional Medicine, Shamanism, and Science in Asian Societies. Edited by Linda H. Connor and Geoffrey Samuel. Westport, CT: Bergin and Garvey, 2001. Pp. xiii + 283. Hardcover.Healing Powers and Modernity: Traditional Medicine, Shamanism, and Science in Asian Societies, edited by Linda H. Connor and Geoffrey Samuel, consists of an Introduction, by (...) the first editor, and eleven case studies. The latter are short ethnographic studies of particular communities or healers in East and South Asian countries. All of these are well-written, detailed accounts of particular healing contexts and behaviors. Several are by first-rate veteran ethnographers, such as Laurel Kendall (writing-as usual-on Korean shamans), Mark Nichter (India), Carol Laderman (Malaya), and Geoffrey Samuel (Tibet). Others are by younger scholars, such as Amanda Harris (the Iban of Sarawak), who are carrying on the great tradition. Other essays by Kalpana Ram (India), Marina Roseman (the Temiar of Malaya), Cynthia Hunter (Indonesia), Sydney White (the Naxi of China), Craig Janes (Tibet), and Vincanne Adams (Tibet) complete the picture. All are fine ethnographic sketches.The unifying theme is a classic anthropological one: traditional, small-scale, indigenous traditions meet international forces of change. Inevitably, the former must accommodate to the overwhelmingly greater wealth and power of the agents of the latter. In the medical arena, nations often push international biomedicine to the exclusion of other modes. In the nations under study here, things are a bit more complex; all have their own elite medical traditions, some much changed by contact with biomedicine (as in the case of China's "Traditional Chinese Medicine," with capital letters; it is a new invention, in spite of the name). So local indigenous healers have to accommodate not only to some much-altered form of biomedicine; they usually have to accommodate also to some much-altered form of their country's elite medicine. They improvise, often with striking success. The spirits of the forest are joined by the spirit of canned sardines (see Roseman's chapter), but spiritual healing practice continues.Naturally, this is confusing, and here the book begins to break down a bit. "Modernity" as a concept is taken over from the writings of Foucault, de Certeau, Homi Bhabha, and the like, which are by no means consistent or clear on its meaning. And the authors of this book are far too sophisticated to think of "modernity" as any one thing or as anything at all simple. They are, perforce, left to say that modernity-especially as written up at enormous length and vagueness in the works of the authorities cited-is too complex to address here. (Someone more irreverent might even suggest that "modernity," if indeed it cannot be tightly defined, is not a concept worthy of much attention.) This leaves the book rather undertheorized.Moreover, the authors follow the aforementioned authorities in leaving out bio-scientific considerations, even from descriptions of local modernizing discourses. One wishes for some biomedical diagnoses of cases, for example, for background data on disease incidence, infant and maternal mortality, nutrition, and other basic health concerns. [End Page 702]A reviewer usually should not complain about what is not treated in a book, but in some cases here, stories really need rounding out. Laurel Kendall speaks of Korean folkloristic interest in shamans, but does not mention the fascinating and hotly debated ideas about shamanism as the fount of Korean morality and fine art. Geoffrey Samuel puts discussion of China's brutal crushing of Tibetans and their culture "beyond the scope of this chapter" (p. 215), which deprives the reader of serious consideration of the most obtrusive force shaping Tibetan medical practice today.Such quibbles are minor. These compelling studies of local healers caught in global currents can stand on their own. [End Page 703]E. N. AndersonUniversity of California, RiversideCopyright © 2006 University of Hawai'i Press... (shrink)

This is not to say simply that these forms of acting can facilitate representation but that they are themselves representational.

In Nabokov's Lectures on Literature, he writes: "Style and structure are the essence of a book; great ideas are hogwash." The essays in No Symbols Where None Intended: Literary Essays from Laclos to Beckett use Nabokov's stylistic approach to well-known texts (fiction, drama and criticism) as a point of departure. Notions of style and structure link the three prose pieces discussed in the text, (Beckett, Smart, and Turgenev,) to the fiction and drama of Ibsen and Strindberg. Mark Axelrod joins (...) a wide and deep conversation on writers on writing. (shrink)

Moritz Schlick’s work shaped Logical Empiricism and thereby an important part of philosophy in the first half of the 20th century. A continuous thread that runs through his work is a philosophical diagnosis of the ‘great errors in philosophy’: philosophers assume that there is intuitive knowledge/knowledge by acquaintance. Yet acquaintance, it is not knowledge, but an evaluative attitude. In this paper I will reconstruct Schlick’s arguments for this conclusion in the light of his early practical philosophy and his reading of (...) Schopenhauer’s The World as Will and Idea. Having the historical roots of Schlick’s position in view will put us in a position to explore and question its presuppositions. (shrink)

Kant’s moral theory is sometimes thought to mandate public welfare provision on grounds of beneficence or Kant’s commitment to freedom. However, at no point does Kant argue for welfare in these ways. Instead, the rationale he offers is that public welfare provision is instrumentally necessary for the security and the stability of the state. I argue that this is no oversight on Kant’s part. I consider plausible alternative arguments for public welfare provision, and show why Kant does not espouse them. (...) I conclude that the only viable Kantian justification for welfare is just the one Kant gives. (shrink)

Cancer viewed as a programmed, evolutionarily conserved life‐form, rather than just a random series of disease‐causing mutations, answers the rarely asked question of what the cancer cell is for, provides meaning for its otherwise mysterious suite of attributes, and encourages a different type of thinking about treatment. The broad but consistent spectrum of traits, well‐recognized in all aggressive cancers, group naturally into three categories: taxonomy (“phylogenation”), atavism (“re‐primitivization”) and robustness (“adaptive resilience”). The parsimonious explanation is not convergent evolution, but the (...) release of an highly conserved survival program, honed by the exigencies of the Pre‐Cambrian, to which the cancer cell seems better adapted; and which is recreated within, and at great cost to, its host. Central to this program is the Warburg Effect, whose malign influence permeates well beyond aerobic glycolysis to include biomass interconversion and genomic heuristics. Warburg‐type metabolism and genomic instability are targets whose therapeutic disablement is a major priority. (shrink)

Physicist Perakh critically reviews recent trends towards harmonizing religion and science, and shows that all such approaches are little more than tailoring evidence to fit the desired theory.

It is often possible to know what a speaker intends to communicate without knowing what they intend to say. In such cases, speakers need not intend to say anything at all. Stanley and Szabó's influential survey of possible analysis of quantifier domain restriction is, therefore, incomplete and the arguments made by Clapp and Buchanan against Truth Conditional Compositionality and propositional speaker-meaning are flawed. Two theories should not always be viewed as incompatible when they associate the same utterance with different propositions, (...) as there may be many ways to interpret speakers that are compatible with their intentions. (shrink)

The idea that natural language grammar and planned action are relatedsystems has been implicit in psychological theory for more than acentury. However, formal theories in the two domains have tendedto look very different. This article argues that both faculties sharethe formal character of applicative systems based on operationscorresponding to the same two combinatory operations, namely functional composition and type-raising. Viewing them in thisway suggests simpler and more cognitively plausible accounts of bothsystems, and suggests that the language faculty evolved in the (...) speciesand develops in children by a rather direct adaptation of a moreprimitive apparatus for planning purposive action in the world bycomposing affordances of objects or tools. Theknowledge representation that underlies such planning is alsoreflected in the natural language semantics of tense, mood, andaspect, which the paper begins by arguing provides the key tounderstanding both systems. (shrink)

Because of the ease of their implementation, attribute-value based theories of grammar are becoming increasingly popular in theoretical linguistics as an alternative to transformational accounts and in computational linguistics. This book provides a formal analysis of attribute-value structures, their use in a theory of grammar and the representation of grammatical relations in such theories of grammar. It provides a classical treatment of disjunction and negation, and explores the linguistic implications of different representations of grammatical relations. Mark Johnson is assistant (...) professor in cognitive and linguistic sciences at Brown University. He was a Fairchild postdoctoral fellow at the Massachusetts Institute of Technology during the 1987-88 academic year. (shrink)

Difference is one of the most influential critical concepts of recent decades. Mark Currie offers a comprehensive account of the history of the term and its place in some of the most influential schools of theory of the past four decades, including: * post-structuralism * deconstruction * new historicism * psychoanalysis * French feminism * postcolonialism. Employing literary case studies throughout, Difference provides an accessible introduction to a term at the heart of today's critical idiom.

How should we understand religion, and what place should it hold, in an age in which metaphysics has come into disrepute? The metaphysical assumptions which supported traditional theologies are no longer widely accepted, but it is not clear how this 'end of metaphysics' should be understood, nor what implications it ought to have for our understanding of religion. At the same time there is renewed interest in the sacred and the divine in disciplines as varied as philosophy, psychology, literature, history, (...) anthropology, and cultural studies. In this volume, leading philosophers in the United States and Europe address the decline of metaphysics and the space which this decline has opened for non-theological understandings of religion. The contributors include Richard Rorty, Charles Taylor, Jean-Luc Marion, Gianni Vattimo, Hubert Dreyfus, Robert Pippin, John Caputo, Adriaan Peperzak, Leora Batnitzky, and Mark Wrathall. (shrink)

Your story is there waiting for you, it has been waiting for you there a hundred years, long before you were born and you cannot change a comma of it. Everything you do you have to do. You are the twig, and the water you float on swept you here. You are the leaf, and the breeze you were borne on blew you here. This is your story and you cannot escape it.—Cornell Woolrich, I Married a Dead Man.

What is the logic of entailment? The latter half of the twentieth century has seen, for even the simplest languages, a proliferation of distinct formal entailment systems, each having those willing to defend its status as the answer. Among those defenders, and among the most adamant and mutually critical, are the champions of strict implication and relevance logic. To an outsider, this debate must seem singularly odd. Here we have a group of philosophers who cannot agree on the validity of (...) a simple, easily comprehensible inference scheme. They seem to think that they are not talking past one another---that there is some reality each seeks to describe---for they continue to write articles declaring that the opposing view is wrong. Yet they cannot seem to convince the other side that their view is even remotely plausible, thus leading some to an instrumentalist dismissal of the whole debate.I argue that the defenders of the two systems are right to suggest that something deeper is at issue between them than mere usefulness in particular applied contexts. Once we see what this is, however, we will see that they are, after all, talking past one another. When we succeed in clarifying the crucial underlying issue, we can then succeed in clarifying the crucial distinction between two dimensions of the underlying concept. Both the classicalist and the relevantist, then, will be seen to have accurately captured one dimension of the root concept. (shrink)

For fifty years Hubert Dreyfus has done pioneering work which brings phenomenology and existentialism to bear on the philosophical and scientific study of the mind. This is a selection of his most influential essays, developing his critique of the representational model of the mind in analytical philosophy of mind and mainstream cognitive science.

Applied Natural Science: Environmental Issues and Global Perspectives will provide the reader with a complete insight into the natural-scientific pattern of the world, covering the most important historical stages of the development of various areas of science, methods of natural-scientific research, general scientific and philosophical concepts, and the fundamental laws of nature. The book analyzes the main scientific trends and developments of modern natural science and also discusses important aspects of environmental protection. Topics include: the problem of "the two cultures": (...) the mathematization of natural sciences and the informatization of society; the non-linear nature of the processes occurring in nature and society; application of the second law of thermodynamics to describe the development of biological systems; global problems of the biosphere; theory and practice of stable organic paramagnetic materials; polymers and the natural environment. Key features include: an interdisciplinary approach in considering scientific and technical problems; a discussion of general scientific trends in modern natural science, including globalization challenges in nature and society, the organic chemistry of stable paramagnetic materials, the fundamentals of the environmental chemistry of polymeric materials, etc.; a justification of applying classical (non-equilibrium) thermodynamics to studying the behavior of open (including biological) systems. (shrink)

This dissertation addresses the problem of political fragmentation via an analysis of the politics and thought of Charles Taylor. ;A politically fragmented country is one whose members increasingly identify with the concerns of specific groups rather than the country as a whole. To address political fragmentation is to address the tension between accommodating narrowly defined groups and promoting allegiance to a larger polity. Concerns about fragmentation mainly appear in two forms: First, if citizens find themselves primarily identifying with a specific (...) ethnic, cultural or social group and not with the larger polity of a given country, will this hamper the ability of citizens of that country to develop a common civic culture? The second worry involves the limits of a state's ability to provide recognition. Is there a limit to the number and variety of group rights claims which a state can accommodate such that a state dramatically loses its ability to function effectively when it nears or exceeds that limit? ;Taylor confronts these questions in two interrelated manners: his intellectual quest to diagnose the moral context In which modern liberal democracies operate, and his attempts, as a political actor and commentator, to advance his own federalist solution to Canada's unity crises. ;My analysis of Taylor's philosophy and politics reveals several lessons about mediating political fragmentation in liberal democratic states. These lessons are predicated upon the following axioms: An adequate approach to political fragmentation must be sufficiently open to the myriad of particular identities that comprise a polity that it can provide what citizens who have a given identity regard as a fair hearing of their concerns. At the same time, it must be focused on articulating the basis of commonality among citizens. Taylor, despite his professed commitments to openness, is unable to develop a theoretical model that supports these commitments because of a series of ethical and political tensions that plague his thought. (shrink)

Anderson beschrijft het kosmopolitisme als een omstreden kwestie in 'de culturele oorlogen van het hedendaagse Amerika' en gaat in op het 'niet-hegemonistische' begrip van het kosmopolitisme.

We introduce the framework of AECats, generalizing both the category of models of some first-order theory and the category of subsets of models. Any AEC and any compact abstract theory forms an AECat. In particular, we find applications in positive logic and continuous logic: the category of models of a positive or continuous theory is an AECat. The Kim–Pillay theorem for first-order logic characterizes simple theories by the properties dividing independence has. We prove a version of the Kim–Pillay theorem for (...) AECats with the amalgamation property, generalizing the first-order version and existing versions for positive logic. (shrink)

The Rationality Principle says that people act adequately to their situation, but does not specify how they must act in order to do so. Situational Analysis uses the Rationality Principle, together with a model of the social situation, to explain actions in the past. Unlike Rational Choice Theory, Situational Analysis does not try to predict or influence actions in the future. Popper regarded the Rationality Principle as false, but thought that we should use it nonetheless. This poses a problem for (...) understanding his views about conjecture and refutation. Popper, however, thought that all scientific models are false, and that whether or not we should reject a model depends on the problem that we are trying to solve. (shrink)

We point out a simple but hitherto ignored link between the theoryof updates, the theory of counterfactuals, and classical modal logic: update is a classicalexistential modality, counterfactual is a classical universalmodality, and the accessibility relations corresponding to these modalities are inverses. The Ramsey Rule (often thought esoteric) is simply an axiomatisation of this inverse relationship. We use this fact to translate between rules for updates andrules for counterfactuals. Thus, Katsuno and Mendelzons postulatesU1--U8 are translated into counterfactual rules C1--C8(Table VII), and (...) many of the familiar counterfactual rulesare translated into rules for updates (Table VIII). Ourconclusions are summarised in Table V. (shrink)

ABSTRACTIn recent years, studies on discourses of resistance in politics have become prevalent, focusing mainly on the language of radical movements and rebel groups, but not the discourses on colonialism, imperialism, and repression which can be considered as potential sites for discourses of resistance. To fill this gap, this paper critically explores how an independence leader utilized metaphor to construct a discourse of resistance against colonialism and imperialism. It analyzes a number of speeches delivered by Kwame Nkrumah, a pioneering Pan-African (...) and Ghana's independence leader, using a combination of models, including critical metaphor analysis and membership categorization analysis. The analysis illustrates that Nkrumah deployed war/conflict/military and religious metaphors in conjunction with other discursive strategies such as labeling or stereotyping, category work, sentimentalism, victim-playing, and negative other-presentation to formulate a resistance discourse against colonialism and imperialism. These metaphors were exploited through representations of vilification, enemification, demonization, freedom and justice, and attack and defense. This paper provides insight into the use of language in the service of resistance and activism, thereby demonstrating that the use of metaphor by political actors serves manipulative and/or ideological purposes and illustrating that metaphor is essential to a leader's persuasive force. (shrink)

Self-representational theories of consciousness hold that a mental phenomenon is conscious if, and only if, it presents, among other things, itself. But in conscious perception one may lose oneself in the object perceived and not be aware of one’s perceiving. The paper develops a Brentano-inspired response to this objection. He follows Aristotle in holding that one is aware of one’s perceiving only ‘on the side’: when one perceives something one’s perception neither is nor can become observation of itself. I argue (...) that the arguments Brentano gave for this claim in Psychology from an Empirical Standpoint are wanting. However, a promising argument emerges if one takes Brentano’s conception of noticing into account. (shrink)

Suppose that two nations A and B each possess a nuclear arsenal and are rational utility-maximizers. Suppose further that B has some interest in provoking A, possibly by attacking her with nuclear weapons. In the hope of preventing this from happening, A informs B of à conditional intention on her part to retaliate against B with nuclear weapons should B in fact attack A. By doing so A attempts to lower the probability of B's attacking A by increasing B's estimate (...) of the conditional probability of A's retaliating once provoked. Problematic deterrent situations are those in which B prefers to attack A without retaliation, A prefers most of all that she not be attacked, and A prefers an attack-with-no-retaliation scenario to an attack-with-retaliation scenario. Feature is à result of the fact that A prefers to minimize nuclear devastation, i.e., A would herself be worse off retaliating than not retaliating to an attack. Now, if B knows all of this to be the case then A's expression of a conditional intention to retaliate will not in fact deter B from attacking, since A is rational and will not act contrary to her own best interests. B has no reason to fear A's retaliation and therefore B has no reason not to attack. Deterrence, it seems, is an irrational policy among fully rational actors. This is one version of the so-called paradox of deter-rence. If expressing a conditional retaliatory intention is the best way for A to ward off an attack, then the paradox can be strengthened as follows: It is rational for A to intend to act irrationally. (shrink)

This paper discusses Heidegger's 1931-32 lecture course on The Essence of Truth. It argues that Heidegger read Platonic ideas, not only as stage-setting for the western philosophical tradition's privileging of conceptualization over practice, and its correlative treatment of truth as correctness, but also as an early attempt to work through truth as the fundamental experience of unhiddenness. Wrathall shows how several of Heidegger's more-famous claims about truth, e.g. that propositional truth is grounded in truth as world-disclosure, and including Heidegger's critique (...) of the self-evidence of truth as correspondence, are first revealed in a powerful (if iconoclastic) reading of Plato. (shrink)

The United Nations' (UN) adoption of a Declaration on the Rights of Indigenous Peoples is intended to mark a fundamental ethical turn in the relationships between indigenous peoples and the community of sovereign states. This moment is the result of decades of discussion and negotiation, largely revolving around states' discomfort with notion of indigenous self-determination. Member states of the UN have feared that an ethic of indigenous self-determination would undermine the principles of state sovereignty on which the UN is (...) itself grounded. However, such fears are the result of very poor understandings of the ethical principles under which the relations between indigenous peoples and nation-states already have been formed under centuries of European colonialism. The principle of self-determination embraced in this Declaration does not diverge from colonial norms; it entrenches these norms as international policy. Without doubt, indigenous peoples are more likely to benefit than suffer from states' observance of the Articles within this Declaration. Reducing the challenge of indigenous peoples' rights to the notion of self-determination set out in this document, though, misses an extraordinarily important opportunity to critically investigate the ethic of rights that has produced an opposition between nation-states and indigenous peoples to begin with. A true turn in the ethics of this relationship would see not simply the institution of a right to self-determination but, rather, indigenous peoples' right to first determine the nature of self for themselves. (shrink)

Environmental pragmatists such as Ben Minteer and Bryan Norton have argued that there is an anti-democratic strain to be found in the work of some nonanthropocentrists. I examine three possible sources of the pragmatists’ concern: the claim that nonanthropocentrists know the political truth, the claim that those who disagree with their basic principle should be excluded from discussions of policy and the claim that their basic principle is self-evident. I argue here that none of these claims are objectionably anti-democratic when (...) understood properly. (shrink)