Provides a methodology for the emerging area of screen production research and research-creation from a cine-ethnomusicological perspective.

ObjectiveHead and neck cancer treatments are known to significantly affect functionality and appearance, leading to an increased risk for body image disturbances. Yet, few longitudinal studies exist to examine body image in these patients. Based on a conceptual model, the current study aimed to determine, in patients newly diagnosed with HNC: the prevalence, level, and course of body image concerns; correlates of upon cancer diagnosis body image concerns; predictors of immediate post-treatment body image concerns; and association between body image concerns (...) and levels of anxiety, depression, suicidal ideation, support, and alcohol and drug misuse.MethodsTwo hundred and twenty-three, newly diagnosed with a primary HNC were assessed using structured clinical interviews and psychometric measures at three, and 6 months after diagnosis. Primary outcome was 3-month, as it was most salient to body image disturbance. Multiple linear regression analyses were conducted on the potential body image predictors, based on the model.ResultsSixty-eight percent of patients with HNC presented some level of body image concerns. Body image concerns at baseline and post-treatment were significantly related and significantly increased from pre- to post-treatment. Immediately post-treatment, 89% presented some level of body image concerns. Correlates of body image concerns in patients with HNC at baseline included: physical symptom burden, difficulties with communication and eating, coping with the cancer diagnosis using denial, suicidal ideation, and having had a past anxiety diagnosis. When controlling for sociodemographic and medical variables, body image concerns in patients with HNC in the immediate post-treatment were predicted by: baseline body image, physical symptom burden, and neuroticism.ConclusionThis longitudinal study helps identify patients more susceptible to experience body image disturbance following head and neck cancer. Clinicians ought to pay special attention to body image concerns upon cancer diagnosis, physical symptom burden, and neuroticism, and may want to target these factors in future preventive interventions. (shrink)

Uncovering the historical roots of naturalistic, secular contemporary ethics, in this volume Michael Gill shows how the British moralists of the seventeenth and eighteenth centuries completed a Copernican revolution in moral philosophy. They effected a shift from thinking of morality as independent of human nature to thinking of it as part of human nature itself. He also shows how the British Moralists - sometimes inadvertently, sometimes by design - disengaged ethical thinking, first from distinctly Christian ideas and then from (...) theistic commitments altogether. Examining in detail the arguments of Whichcote, Cudworth, Shaftesbury, and Hutcheson against Calvinist conceptions of original sin and egoistic conceptions of human motivation, Gill also demonstrates how Hume combined the ideas of earlier British moralists with his own insights to produce an account of morality and human nature that undermined some of his predecessors' most deeply held philosophical goals. (shrink)

In the most comprehensive examination to date of Heidegger’s Nazism, Emmanuel Faye draws on previously unavailable materials to paint a damning picture of Nazism’s influence on the philosopher’s thought and politics. In this provocative book, Faye uses excerpts from unpublished seminars to show that Heidegger’s philosophical writings are fatally compromised by an adherence to National Socialist ideas. In other documents, Faye finds expressions of racism and exterminatory anti-Semitism. Faye disputes the view of Heidegger as a naïve, temporarily disoriented academician and (...) instead shows him to have been a self-appointed “spiritual guide” for Nazism whose intentionality was clear. Contrary to what some have written, Heidegger’s Nazism became even more radical after 1935, as Faye demonstrates. He revisits Heidegger’s masterwork, _Being and Time_, and concludes that in it Heidegger does not present a philosophy of individual existence but rather a doctrine of radical self-sacrifice, where individualization is allowed only for the purpose of heroism in warfare. Faye’s book was highly controversial when originally published in France in 2005. Now available in Michael B. Smith’s fluid English translation, it is bound to awaken controversy in the English-speaking world. (shrink)

This article offers a novel, conservative account of material constitution, one that incorporates sortal essentialism and features a theory of dominant sortals. It avoids coinciding objects, temporal parts, relativizations of identity, mereological essentialism, anti-essentialism, denials of the reality of the objects of our ordinary ontology, and other departures from the metaphysic implicit in ordinary ways of thinking. Defenses of the account against important objections are found in Burke 1997, 2003, and 2004, as well as in the often neglected six paragraphs (...) that conclude section V of this article. (shrink)

Merleau-Ponty's essays on aesthetics are some of the major accomplishments of his philosophical career, and rank even today among the most sophisticated reflections on art in all of twentieth-century philosophy. His essays on painting, "Cezanne's Doubt", "Indirect Language and the Voices of Silence", and "Eye and Mind", have inspired new approaches to epistemology, ontology, and the philosophy of history. Galen A. Johnson has gathered these essays for the first time into a single volume and augmented them with essays by distinguished (...) scholars and artists, including M.C. Dillon, Mikel Dufrenne, and René Magritte. Together the essays demonstrate the continuing significance of Merleau-Ponty's ideas about art for contemporary philosophy on both sides of the Atlantic. (shrink)

Dion is a full-bodied man. Theon is that part of him which consists of all of him except his left foot. What becomes of Dion and Theon when Dion’s left foot is amputated? Employing the doctrine of sortal essentialism, I defend a surprising answer last defended by Chrysippus: that Dion survives while the seemingly unscathed Theon perishes. For replies to critics, see my publications of 1997 and (especially) 2003.

This essay is a critical response to Loren Lomasky's essay in this volume: The essay argues that Lomasky both overestimates the value of eating meat and underestimates the harms to animals of practices surrounding meat eating. While Lomasky takes the fact that an animal would not have lived at all if it were not being raised for food to constitute a benefit for animals being so raised, this essay argues that it would be better for animals raised on factory farms (...) to have never been born. It also contends that Lomasky overstates his case regarding the benefits of meat eating for human well-being. While gastronomic experiences can enrich our lives, it would be a mistake to think that meat eating is indispensable to the enrichment of our lives; one canexperience the flourishing of eating well without eating animals. (shrink)

When a man of business enters into life and action, he is more apt to consider the characters of men, as they have relation to his interest, than as they stand in themselves; and has his judgement warped on every occasion by the violence of his passion. When a philosopher contemplates characters and manners in his closet, the general abstract view of the objects leaves the mind so cold and unmoved, that the sentiments of nature have no room to play, (...) and he scarce feels the difference between vice and virtue. History keeps in a just medium betwixt these extremes, and places the objects in their true point of view. The writers of history, as well as the readers, are sufficiently interested in the characters and events, to have a lively sentiment of blame or praise; and, at the same time, have no particular interest or concern to pervert their judgment. (shrink)

Michael B. Gill offers a new account of Humean moral pluralism: the view that there are different moral reasons for action, which are based on human sentiments. He explores its historical origins, and argues that it offers the most compelling view of our moral experience. Together, pluralism and Humeanism make a philosophically powerful couple.

I aim to show that there are cases in which an ordinary material object exists intermittently. Afterwards there are a few words about the consequences of acknowledging such cases, but what is of more interest is the route by which the conclusion is reached. When deciding among competing descriptions of the cases considered, I have tried to reduce to a minimum the role of intuitive judgment, and I have based several arguments on "metaphysical principles," two of which I have defended.

Michael B. Gill offers a new account of Humean moral pluralism: the view that there are different moral reasons for action, which are based on human sentiments. He explores its historical origins, and argues that it offers the most compelling view of our moral experience. Together, pluralism and Humeanism make a philosophically powerful couple.

This article explores how economic inequality in the United States has led to growing levels of poverty, food insecurity, and obesity for the bottom segments of the economy. It takes the position that access to nutritious food is a requirement for living and for participating fully in the workplace and society. Because of increasing economic inequality in the United States, growing segments of the U.S. economy have become more food insecure and obese, eating unhealthy food for survival and suffering an (...) erosion of “equality of capabilities” that undermines their ability to play a “full and active part in the functioning of community.” Unequal access to nutritious foods in the United States is attributable in part to an industrial food system that is designed to produce short-term profits for industrial food producers, processors, and distributors that extract surplus labor value through market concentration and opportunistic behavior at the expense of the long-term benefits for consumers, food workers, and ecosystems. Economic inequality, food insecurity, and the erosion of equality of capabilities in the United States have given rise to protest movements, social movements, social innovations, and some modest strengthening of regulations to make access to and consumption of healthy food a right for every person. Implications for business and society research are explored. (shrink)

Portrays the relationship between evangelical Christians and science.

El objeto de este estudio es analizar un nuevo potencial fragmento de Quaestiones in Exodum en las recientemente descubiertas Homiliae in Psalmos de Orígenes. Para esto, primero sopesaré la evidencia a favor y en contra de una procedencia filónica de latradición citada por Orígenes. A continuación, ofreceré algunas consideraciones léxicas, temáticas y críticas, que sugieren que Orígenes está citando una interpretación filónica de las Quaestiones en lugar de parafrasear el Comentario alegórico.

I argue that a policy of presumed consent for cadaveric organ procurement, which assumes that people do want to donate their organs for transplantation after their death, would be a moral improvement over the current American system, which assumes that people do not want to donate their organs. I address what I take to be the most important objection to presumed consent. The objection is that if we implement presumed consent we will end up removing organs from the bodies of (...) people who did not want their organs removed, and that this situation is morally unacceptable because it violates the principle of respect for autonomy that underlies our concept of informed consent. I argue that while removing organs from the bodies of people who did not want them removed is unfortunate, it is morally no worse that not removing organs from the bodies of people who did want them removed, and that a policy of presumed consent will produce fewer of these unfortunate results than the current system. (shrink)

In this paper, I offer a novel, conservative solution to the puzzle of Tibbles the cat. I do not criticize the existing solutions or the theories within which they are embedded. I am content to offer an alternative, one that relies on the recently resurgent doctrine of Aristotelian essentialism. My solution, unlike some of its competitors, is applicable to the full range of cases in which, as with Tib and Tibbles, there is the threat of coinciding objects. In section 1, (...) I present the solution. In sections II-IV, I defend it against four objections. (shrink)

ABSTRACTThis paper explicates Shaftesbury’s idea that we ought to live our lives as though they are works of art. I show that this idea is central to many of Shaftesbury’s most important claims, and that an understanding of this idea enables us to answer some of the most contested questions in the scholarship on Characteristics.

Impressed by morality's internal accessibility and motivational force, philosophers from the Greeks to the present day have advanced the view that moral distinctions originate in human nature. Every incarnation of this view, however, has had to face one central question: what is it about human nature that justifies some moral judgments and not others? This dissertation charts the rise and fall of one approach to that question, that contained in the works of the British moralists of the late seventeenth and (...) early eighteenth centuries. ;I argue, in the first four chapters, that in this period rationalists and sentimentalists alike collapsed justificatory questions into explanatory ones. I show how this collapse followed naturally from a widely-held theological conception of human nature, according to which it was possible to establish an immediate explanatory link between our original God-given constitution and some of our moral judgments. ;Against this background I turn, in chapters five and six, to David Hume, who shared his predecessors' commitment to founding moral distinctions in human nature but whose associative account severed the link between the explanation and justification of moral judgments. I maintain that Hume's work not only exposed the untenability of the theologically-based justificatory commitments of his predecessors but also casts serious doubt on contemporary efforts to ground normativity on reflexivity. Hume himself, I argue, makes plausible the suggestion that moral justification should be grounded not on the origins of judgments but on human ends that cannot and need not be justified in terms of anything else. (shrink)

Virtually every empirical inquiry of issues relevant to applied business ethics involves the asking of questions that are sensitive, embarrassing, threatening, stigmatizing, or incriminating. Accordingly, questions of this sort are likely to result in unsatisfactory outcomes: 1) many individuals will not respond; and/or, 2) many individuals will not respond candidly. An obvious objective, then, is to use a method to collect information which increases participation, provides absolute anonymity, and does not jeopardize subjects' privacy. The randomized response technique (RRT) is a (...) method designed to realize this promise. We provide here an overview of RRT approaches and applications 'which may be effectively used in empirical examinations of potentially sensitive issues in business ethics. (shrink)

An engaging account of how Shaftesbury revolutionized Western philosophy At the turn of the eighteenth century, Anthony Ashley Cooper, the third Earl of Shaftesbury, developed the first comprehensive philosophy of beauty to be written in English. It revolutionized Western philosophy. In A Philosophy of Beauty, Michael Gill presents an engaging account of how Shaftesbury’s thought profoundly shaped modern ideas of nature, religion, morality, and art—and why, despite its long neglect, it remains compelling today. Before Shaftesbury’s magnum opus, Charactersticks of (...) Men, Manners, Opinions, Times, it was common to see wilderness as ugly, to associate religion with fear and morality with unpleasant restriction, and to dismiss art as trivial or even corrupting. But Shaftesbury argued that nature, religion, virtue, and art can all be truly beautiful, and that cherishing and cultivating beauty is what makes life worth living. And, as Gill shows, this view had a huge impact on the development of natural religion, moral sense theory, aesthetics, and environmentalism. Combining captivating historical details and flashes of humor, A Philosophy of Beauty not only rediscovers and illuminates a fascinating philosopher but also offers an inspiring reflection about the role beauty can play in our lives. (shrink)

Many moral philosophers in the Western tradition have used phenomenological claims as starting points for philosophical inquiry; aspects of moral phenomenology have often been taken to be anchors to which any adequate account of morality must remain attached. This paper raises doubts about whether moral phenomena are universal and robust enough to serve the purposes to which moral philosophers have traditionally tried to put them. Persons’ experiences of morality may vary in a way that greatly limits the extent to which (...) moral phenomenology can constitute a reason to favor one moral theory over another. Phenomenology may not be able to serve as a pre-theoretic starting point or anchor in the consideration of rival moral theories because moral phenomenology may itself be theory-laden. These doubts are illustrated through an examination of how moral phenomenology is used in the thought of Ralph Cudworth, Samuel Clarke, Joseph Butler, Francis Hutcheson, and Søren Kierkegaard. (shrink)

When making moral judgments, people are typically guided by a plurality of moral rules. These rules owe their existence to human emotions but are not simply equivalent to those emotions. And people’s moral judgments ought to be guided by a plurality of emotion-based rules. The view just stated combines three positions on moral judgment: [1] moral sentimentalism, which holds that sentiments play an essential role in moral judgment,1 [2] descriptive moral pluralism, which holds that commonsense moral judgment is guided by (...) a plurality of moral rules2, and [3] prescriptive moral pluralism, which holds that moral judgment ought to be guided by a plurality of moral rules. In what follows, we will argue for all three positions. We will not present a comprehensive case for these positions nor address many of the arguments philosophers have developed against them. What we will try to show is that recent psychological work supports sentimentalist pluralism in both its descriptive and prescriptive forms. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume XXII, Number 1, April 1996, pp. 23-48 Fantastick Associations and Addictive General Rules: A Fundamental Difference between Hutcheson and Hume MICHAEL B. GILL The belief that God created human beings for some moral purpose underlies nearly all the moral philosophy written in Great Britain in the seventeenth and early eighteenth centuries. David Hume attacks this theological conception of human nature on all fronts. It is (...) out of these attacks that Hume develops his own "science of man" based solely on "experience and observation."1 Francis Hutcheson is often taken to be the most important positive influence on Hume. And there can be no doubt that Hume does take on board several crucial Hutchesonian elements. But Hutcheson's moral theory, like that of most of his contemporaries, is grounded in a theological conception of human nature to which Hume is adamantly opposed.2 In this paper I will examine how Hume's disagreements with Hutcheson embody the anti-theological purpose that defines Hume's work as a whole. I will look, in particular, at Hume's and Hutcheson's different positions on the principles of association. I hope to show how Hume's use of these principles in the Treatise advances his larger goal of placing "the science of man" on "a foundation almost entirely new" (T xvi). I will proceed, first, by explaining Hutcheson's conception of human nature and his use of the principles of association; second, by sketching in broad outline how Hume's accounts of the origins of justice and natural virtue undermine crucial components of Hutcheson's conception of human nature; and third, by elucidating in more detail an aspect of Hume's associationism that is particularly revealing of his distance from Hutcheson. Michael B. Gill is at the Department of Philosophy, Purdue University, 1360 Liberal Arts and Education Building, West Lafayette IN 47907 USA. email: [email protected]. 24 Michael B. Gill I. Hutcheson and Association Hutcheson discusses the mind's tendency to associate in all of his writings, but his most extensive treatment of the matter comes in his Essay on the Passions.3 Hutcheson begins the Essay by telling us that something is good if and only if the perception of it "Causes, or Occasions" a pleasurable feeling, and that something is evil if and only if the perception of it causes or occasions a painful feeling (EP 2). Crucially, Hutcheson denies that all of our pleasures and pains are of the same type (EP 1-8).4 He holds, rather, that there are at least five distinct types of pleasures and pains and that each of them grounds a different irreducible type of good and evil. There are, first, the pleasures and pains caused by things we perceive through the external senses of taste, touch, smell, etc.; things that cause such pleasures are called naturally good, while things that cause such pains are called naturally evil. Second, there are the "Pleasant Perceptions, arising from regular, harmonious, uniform Objects" (EP 5); the things that cause these pleasures are called beautiful.5 Third, there are the pleasures and pains we feel upon perceiving the happiness or misery of other human beings; the things that cause these pleasures are called public goods while those that cause the corresponding pains are called public evils. Fourth, there are pleasures and pains, usually called approval and disapproval, that we feel upon perceiving the actions of others; the actions that cause approval are called virtuous or morally good, while those that cause disapproval are called vicious or morally evil. Finally, there are the pleasures and pains we feel upon perceiving others' moral perceptions of our own actions; the pleasure of perceiving others' approval of one's actions is called the feeling of honor, while the pain of perceiving others' disapproval is called the feeling of shame. For Hutcheson, then, natural goodness, beauty, the public good, virtue and honor are all defined by our pleasures and pains. He does not think, however, that these are defined by just any of our actual or occurrent pleasures and pains. He holds, rather, that they are defined by the pleasures and pains we feel under certain privileged... (shrink)

Moral cognitivists hold that in ordinary thought and language moral terms are used to make factual claims and express propositions. Moral non-cognitivists hold that in ordinary thought and language moral terms are not used to make factual claims or express propositions. What cognitivists and non-cognitivists seem to agree about, however, is that there is something in ordinary thought and language that can vindicate one side of their debate or the other. Don Loeb raises the possibility — which I will call (...) “the variability thesis” — that ordinary moral thought and language contains both cognitivist and non-cognitivist elements, and that there is no principled reason for thinking that either the cognitivist or non-cognitivist elements are conceptually more primary or aberrant than the other. According to the variability thesis, cognitivists accurately capture some aspects of what we think and say when we use moral terms and non-cognitivists capture other aspects, but neither side provides a correct analysis of ordinary moral thought and language as a whole. (shrink)

On the most popular account of material constitution, it is common for a material object to coincide precisely with one or more other material objects, ones that are composed of just the same matter but differ from it in sort. I argue that there is nothing that could ground the alleged difference in sort and that the account must be rejected.

Some children living with life-shortening medical conditions may wish to attend school without the threat of having resuscitation attempted in the event of cardiopulmonary arrest on the school premises. Despite recent attention to in-school do-not-attempt-resuscitation (DNAR) orders, no assessment of state laws or school policies has yet been made. We therefore sought to survey a national sample of prominent school districts and situate their policies in the context of relevant state laws. Most (80%) school districts sampled did not have policies, (...) regulations, or protocols for dealing with student DNARs. A similar majority (76%) either would not honor student DNARs or were uncertain about whether they could. Frequent contradictions between school policies and state laws also exist. Consequently, children living with life-shortening conditions who have DNARs may not have these orders honored if cardiopulmonary arrest were to occur on school premises. Coordinated efforts are needed to harmonize school district, state, and federal approaches in order to support children and families' right to have important medical decisions honored. (shrink)