Port of Culture is a showcase of the images from a three year photographic project undertaken by photographer Pete Carr to capture the city of Liverpool in a different light. Award-winning photographer Carr is a specialist in HDR a technique that enables photographers to record a greater range of tonal detail than any camera could capture in a single photo, producing a 'painting-like' quality to the image. The end result is an incredible dynamic range of images capturing (...) the many moods of the city - from scenes of protests at the arrival of Condoleezza Rice, to local architecture old and new. Visually stunning, Port of Culture reveals the astonishing creativity of this young photographer while providing a wholly refreshing and entrancing take on a city evolving in front of our eyes. (shrink)

Ethicists and social scientists alike have advocated for the inclusion of vulnerable populations in research and decision-making on climate engineering. Unfortunately, there have been few efforts to do so. The research presented in this paper was designed to build knowledge about how vulnerable populations think about climate engineering. The goal of this manuscript is to bring the ethics literature on climate engineering into dialogue with emerging social science data documenting the perspectives of vulnerable populations. The results indicate some concerns among (...) vulnerable populations may resemble those outlined by ethicists. However, the perspectives expressed by interviewees also extend previous ethical treatments by indicating ways in which climate engineering could compound existing injustices. (shrink)

Some initial reflections on the theoretical status of philosophy of education suggest that it seems appropriate to regard education and teaching as practices in some sense. Following a distinction between teaching as an institutional and professional role and teaching as a more basic form of moral association, however, some key aspects of this distinction are explored via a contrast between MacIntyrean notions of moral and social practice and more mainstream Aristotelian virtue-ethics concepts of moral character and agency. The paper proceeds (...) to argue that, notwithstanding any and all pressure to regard teaching in institutional and professional contexts as a form of technical or managerial expertise directed to specific social ends, neither teaching nor the moral ends which it more widely serves seem reducible to practices in any such socially defined sense. (shrink)

This chapter contends that Husserl's view of history is typical for the early twentieth century, even while the specific form of Husserl's crisis is intimately connected to his personal situation as a Jew in Nazi Germany and to the situation of German philosophy as a whole at this time. It considers the analytical and epistemological aspects of Husserl's theory, examining whether it can also be regarded as a contribution to the critical philosophy of history. It also argues that Husserl cannot (...) affirm the absolutely universal character of philosophy, but he was similarly aware that in conceiving of philosophy as a European tradition, he opened it to the charge of cultural relativism. (shrink)

The recent upsurge of interest, political and professional, in the notion of spiritual education would appear to have been accompanied by no greater clarity in our understanding of teaching, learning and development in the spiritual domain; indeed, most official and other literature on the spiritual aspects of schooling seems blissfully unaware of much need for rigorous analysis regarding a domain of usage which licenses different and not clearly consistent conceptions of spiritual experience and enquiry. While attempting to give more precise (...) expression to these competing views, this paper proceeds to argue for the greater coherence of one particular conception over its likely rivals. (shrink)

The moral potential of works of art, for good or ill, has been recognised from philosophical antiquity: on the assumption that the moral effects of art are invariably negative, Plato advised the exclusion of artists from any rationally ordered state. Arguably, however, the problem of the moral status of art has become yet more acute in contexts of post-Romantic and other modern artistic exploration of moral ambiguity, and even of some apparent contemporary celebration of the immoral and amoral. Indeed, some (...) tension between commitment to liberal-democratic openness and freedom, on the one hand, and fear about the potential literary and artistic corruption of the young, on the other, is evident in latter-day moralistic trends in children’s literature. However, in the light of some basic exploration of conceptual relationships between the artistic, the aesthetic and the moral, this paper argues that such moralising trends in particular and arguments for artistic censorship in general are mostly wrongheaded and unsustainable. (shrink)

While notions of spirituality, spiritual experience and spiritual development seem much neglected in the literature of modern analytical philosophy, such terminology continues to be current in both common usage and religious contexts. This author has previously taken issue with some recent attempts to develop conceptions of spirituality and spiritual experience as substantially independent of religious attachment. Notwithstanding this, the present paper considers whether such a ‘religiously-untethered’ notion of spirituality, spiritual experience or sensibility might yet be sustainable in terms of two (...) key criteria: as a capacity for non-instrumental perspectives on, or interpretations of, the world of ordinary experience; and as a corresponding capacity to identify goals and values that transcend or are not reducible to the meeting of immediate natural or material—either individual or social—needs. (shrink)

Alasdair Maclntyre identifies two interconnected problems for present day thinking about the nature of educational provision. The first concerns the very possibility of general educatedness in the social and cultural circumstances of modernity; the second concerns the narrow and specialist route down which professional training has proceeded in contemporary post-industrial societies. This paper explores the implications of MacIntyre's views and argues for a radical reappraisal of current conceptions of teacher education and training.

As a recent distinguished editor of British Journal of Aesthetics and a major contributor in his own right to recent debates on aesthetics and the philosophy of art – not least in the particular field with which this particular volume is concerned – Peter Lamarque is particularly well placed to author this survey of past and contemporary work on the philosophy of literature. Moreover, as those already familiar with Professor Lamarque's work will no doubt expect, this volume offers remarkably clear (...) and extensive coverage of a wide and complex philosophical field in its relatively short space of under 300 pages.Following a short preface, the work is divided into seven chapters. The first, entitled ‘Art’, generally explores the relationship between philosophy, literary theory, art …. (shrink)

One of Śaṅkara's most fundamental claims is that nirguṇa brahman, 'unqualified reality', is the origin of the world of experience. A serious challenge is posed by the Sāṅkhyan philosophers in terms of a principle of material causation, that the properties manifested in the effect are inherited from the material cause. Since nirguṇa brahman and the experienced world are so different, the principle implies that the former cannot be the material cause of the latter. Versions of the principle in relation to (...) alternative kinds of candidates for the role of material cause are discussed, considering the particular cases which motivate both Śaṅkara's and the Sāṅkhyans' metaphysics alike. Śaṅkara seems forced to accept an implausible version of the principle by his own analysis of material causation. (shrink)

In manuscripts from the 1920s Husserl elaborates on what in the Cartesian Meditations he calls “personalities of a higher order.” We might expect the founder of phenomenology to be suspicious of this idea, considering it a mere façon de parler. In fact, Husserl strongly endorses this notion, borrowing the term Gemeingeist from the German Idealists, and defending it against attempts by empirical psychologists to reduce everything to individuals. He attributes to certain forms of community not only personality but also subjectivity, (...) consciousness, unity of consciousness, convictions, memory, and even “so etwas wie Leiblichkeit” - something like corporality. It is this last notion that I want to explore in this paper: what would such communal corporality be like? “We-intentionality” is much discussed these days among phenomenologists. Can we attribute corporality to it, and if so, how? I will consider possible answers to this question, not limiting myself to what Husserl says. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Side Stepping The Issues: Disappointment With An Ethics Consult For A Medically High Risk PatientBrent R. CarrMonths of severe symptoms were a blur—hour after hour of suffering. Sleep is her only respite. Her 5-word diagnosis, “treatment-refractory depression with anxious distress,” seemed too orderly, like a flattened 2-dimensional strip of ribbon that simply ironed out all the chaos and confused distress roiling within her. Anyone entering the psychiatric unit early (...) in the morning could hear her near-breathless sobbing, calling for nursing help, repeatedly pleading to anyone who would listen that she was dying. By afternoon, her wheelchair would be situated off to one side of the milieu to prevent agitation of other [End Page 13] patients. From there, she would summon them with small gestures or brief, incessant outbursts to save her, that her body was decaying, withering before them. Such is the torment of nihilistic delusions. She flailed her arms, rocking back and forth, lamenting that no one would help. Although she possessed full leg strength, she refused to stand from the wheelchair, fearing collapse. These distressed pleas were sustained well past each dinner, the anguish echoing from her room, and during her evening shower. Sometimes a pillow-muffled sigh and silence would disclose when her torments became engulfed in sleep.Two years prior, she had a similar episode that lasted almost 3-years. It had failed to respond to months of psychotherapy and more than 15 medication trials. That time, she had cried with happiness after the mental illness went into full remission after only a three-week course of electroconvulsive therapy (ECT). She described this as her miracle. But as miraculous as the ECT was for her, it was problematic. She is a high-risk patient with ongoing hypertension and Wolff-Parkinson-White Syndrome, a condition that leads to an inappropriately fast pulse from aberrant electrical pathways in the heart. During the final week of ECT, she experienced a marked blood pressure surge that led to severe cardiac pathology—Takatsubo’s cardiomyopathy. This is also known as “stress cardiomyopathy” or “broken heart syndrome,” befitting the vexed emotional state she had been in. The cardiomyopathy resembled a myocardial infarct, and it took several months for her to fully recover. Unfortunately, this prevented the use of ECT as a relapse prevention treatment. By one-year post-ECT, her systolic left ventricular dysfunction had resolved, and her ejection fraction (the heart’s pumping efficiency) had normalized.Now, once again, she was treatment-resistant, and ECT was the treatment of choice. The risk stratification for ECT encompassed her prior Takatsubo’s cardiomyopathy, which has a small but known chance for recurrence. This made her a high-risk patient. This risk was convoluted even more by her depression-induced psychosis, wherein she believed that she was dying, that meds were poisoning her, and that ECT would kill her from a heart attack. Before the psychiatric team consulted the ECT service, a mental health court had already ruled regarding her lack of capacity for her medical decisions. The court had authorized her husband as her proxy with authority to consent for her medical care, including for ECT. My role in this case was as the ECT proceduralist from the neuromodulation service who had been consulted by the primary team. The husband was an informed individual and signed consent for ECT. These events all coincided with the primary attending’s departure on scheduled leave. There was now a new covering attending.The resident psychiatrist was apprehensive about ECT and deliberated that the patient was at least able to identify potential risks of ECT—even if exacerbated by a nihilistic delusion. The resident speculated that perhaps the patient should at least be able to refuse ECT, given her previous cardiomyopathy. The newly arrived attending deferred a response regarding her concern and stated it had already been decided by the “team.” This amplified doubt. The medical students sensed the resident’s apprehension and felt confused about whether the patient should receive ECT or not. This dynamic quickly spilled over into nursing discussions, where some were now hesitating about the decision. The cohesiveness of the psychiatry treatment team was compromised... (shrink)