Ocular gene transfer clinical trials are raising hopes for blindness treatments and attracting media attention. News media provide an accessible health information source for patients and the public, but are often criticized for overemphasizing benefits and underplaying risks of novel biomedical interventions. Overly optimistic portrayals of unproven interventions may influence public and patient expectations; the latter may cause patients to downplay risks and over-emphasize benefits, with implications for informed consent for clinical trials. We analyze the news media communications landscape about (...) ocular gene transfer and make recommendations for improving communications between clinicians and potential trial participants in light of media coverage. (shrink)

Volume 24, Issue 8, August 2024, Page 124-126.

Shelly Kagan argues for a hierarchical position in animal ethics where people count more than animals do, and some animals count more than others. In arguing for his account of morality, Kagan sets out what needs to be done to establish our obligations toward animals and to fulfil our duties to them.

Shelly Kagan; XIV*—Me and My Life, Proceedings of the Aristotelian Society, Volume 94, Issue 1, 1 June 1994, Pages 309–324, https://doi.org/10.1093/aristotelian.

Witnessing Whiteness invites educators to consider what it means to be white, describes and critiques strategies used to avoid race issues, and identifies the detrimental effect of avoiding race on cross-race collaborations. The author illustrates how racial discomfort leads white educators toward ineffective teaching pedagogy and poor relationships with students and colleagues of color. Questioning the implications our history has for educational institutions, school reform efforts, and diversity initiatives, this book considers political, economic, socio-cultural, and legal histories that shaped the (...) meanings associated with whiteness. Drawing on dialogue with well-known figures within education, race, and multicultural work, the book offers intimate, personal stories of cross-race friendships that address both how a deep understanding of whiteness supports cross-race collaboration and the long-term nature of the work of excising racism from the deep psyche. Concluding chapters offer practical information on building knowledge, skills, capacities, and communities that support anti-racism practices, a hopeful look at our collective future, and a discussion of how to create a culture of witnessing educators who support allies for social and racial justice. (shrink)

Peter Singer famously argued in Animal Liberation that almost all of us are speciesists, unjustifiably favoring the interests of humans over the similar interests of other animals. Although I long found that charge compelling, I now find myself having doubts. This article starts by trying to get clear about the nature of speciesism, and then argues that Singer's attempt to show that speciesism is a mere prejudice is unsuccessful. I also argue that most of us are not actually speciesists at (...) all, but rather accept a view I call modal personism. Although I am not confident that modal personism can be adequately defended, it is, at the very least, a philosophical view worthy of further consideration. (shrink)

Typically, discussions of well-being focus almost exclusively on the positive aspects of well-being, those elements which directly contribute to a life going well, or better. It is generally assumed, without comment, that there is no need to explicitly discuss ill-being as well—that is, the part of the theory of well-being that specifies the elements which directly contribute to a life going badly, or less well—since (or so it is thought) this raises no special difficulties or problems. But this common assumption (...) is a mistake, since it is far from obvious how to extend even familiar theories of well-being so as to explicitly cover ill-being as well. This paper acts as an introduction to ill-being, noting some of the interesting and overlooked problems ill-being raises for qualitative hedonism, preference theory, and objective list theories. Particular attention is paid, by way of illustration, to the claim that knowledge is an objective good. Assuming this is so, what exactly is the opposite of knowledge, the objective bad which lowers one’s well-being in the same way that knowledge raises it? (shrink)

The Movimiento Autonomo de Mujeres in Nicaragua - birthed in part from the Sandinista Revolution of the 1980s - represents one of the largest, most diverse, and most autonomous women's movements in all of Latin America. While it's true that scholars across a wide range of disciplines have written invariably about this social movement what remains missing from this body of work is scholarship aimed at understanding, specifically, the psychology of resistance; in other words, what are the psychological mechanisms and (...) methodologies that emerge from the margins that determine the kind of social action that revolutionizes societies? Investigating the psychosocial processes behind resistance is critical to understanding a commitment to justice and the development of subjectivity necessary for enacting the political activity required for social transformation. Psychology, in particular, as author Shelly Grabe argues, is positioned to engage in a systematic exploration of the links between social and political conditions that determine how, why, and under what circumstances resistance emerges. Narrating a Psychology of Resistance documents the first-hand accounts of the Nicaraguan women's Movimiento: a coordinated mobilization of women that has weathered unremitting power differentials characterized by patriarchy and capitalism. In this collection of testimonios, Grabe gives voice to these extraordinary women and closely examines how psychological processes that emerge in response to sociopolitical oppression can lead to gendered justice and the revolutionizing of societies at large. ". (shrink)

Cover -- Half Title -- Title -- Copyright -- Dedication -- Contents -- Acknowledgments -- 1 Preliminaries -- 1.1 What Normative Ethics Is -- 1.2 What Normative Ethics Is Not -- 1.3 Defending Normative Theories -- 1.4 Factors and Foundations -- PART I FACTORS -- 2 The Good -- 2.1 Promoting the Good -- 2.2 Well-Being -- 2.3 The Total View -- 2.4 Equality -- 2.5 Culpability, Fairness, and Desert -- 2.6 Consequentialism -- 3 Doing Harm -- 3.1 Deontology -- (...) 3.2 Thresholds -- 3.3 The Scope of the Constraint -- 3.4 Doing and Allowing -- 3.5 Intending Harm -- 4 Other Constraints -- 4.1 Lying -- 4.2 Promises -- 4.3 Special Obligations -- 4.4 Conventions -- 4.5 Duties to Oneself -- 5 Further Factors -- 5.1 Demanding Too Much -- 5.2 Options -- 5.3 Rights -- 5.4 Interaction -- PART 2 FOUNDATIONS -- 6 Teleological Foundations -- 6.1 Foundational Theories -- 6.2 Egoism -- 6.3 Virtues -- 6.4 Act Consequentialism -- 6.5 Rules -- 7 Deontological Foundations -- 7.1 Contractarianism -- 7.2 Universalizability -- 7.3 The Ideal Observer -- 7.4 Reflection -- 7.5 Foundational Pluralism -- 7.6 Possibilities -- Suggested Readings -- References -- About the Book and Author -- Index. (shrink)

Many proposed moral principles are such that it would be difficult or impossible to always correctly identify which act is required by that principle in a given situation. To deal with this problem, theorists typically offer various methods of determining what to do in the face of epistemic limitations, and we are then told that the right thing to do – given these limitations – is to perform the act identified by the given method. But since the method and the (...) underlying principle can diverge, it would seem that in such cases we are being given contradictory advice: some particular act will be both right and not right. Various attempts to resolve this apparent paradox are surveyed, but none are completely satisfactory. (shrink)

For the past several decades, coordinated efforts from within the women’s social movement in Perú have led to groundbreaking legislation surrounding gender equity – for example, the National Gender Equality Policy of 2019 and the Gender Parity Law of 2020. These institutionalized policy changes mark milestones on the path to gender equity, certainly in Perú, but activist efforts that targeted these outcomes can inform women globally. The current study investigated key components of feminist activism by social movement actors themselves through (...) the use of testimonio with nine key leaders in the movement. Using a liberation psychology approach and thematic narrative analysis, the findings suggested three key components of feminist activism: conflict, militant identity, and pluralism that were critical in processes of change. Centering majority world women’s voices contributes to the production of knowledge regarding approaches to gender equity, in particular because much that has been written about feminist action in psychology has been produced among samples of white women in the United States. Implications for understanding how the findings have the potential for global change are discussed. (shrink)

The second way to characterize a constraint against harm is as a constraint against intending harm. This presupposes a distinction between harm that is intended as a means or an end, and harm that is merely foreseen as an unintended side effect. We can again provide some intuitive support for this distinction – in terms of either the idea of using someone or the idea of aiming at evil – but here too the distinction ends up sorting cases in ways (...) that are intuitively unattractive. And once again, attempts to defend the relevance of the distinction are ultimately unsuccessful, as are attempts to show that the distinction would support a constraint. (shrink)

This chapter begins to examine the defence of options in terms of an appeal to the potential cost to the agent of promoting the good. It suggests, first, that cost here should be understood in terms of the loss involved to the agent's ability to promote his various interests, and it examines how well such an account fits with ordinary views about the range of options. It then asks how, exactly, the appeal to cost is supposed to justify options. The (...) most promising answer takes off from a general account of the nature of the personal point of view, combined with the thought that morality must adequately reflect the nature of people. (shrink)

Witnessing Whiteness invites readers to consider what it means to be white, describes and critiques strategies used to avoid race issues, and identifies the detrimental effect of avoiding race on cross-race collaborations. The author illustrates how racial discomfort leads white people toward poor relationships with people of color. Questioning the implications our history has for personal lives and social institutions, the book considers political, economic, socio-cultural, and legal histories that shaped the meanings associated with whiteness. For book discussion groups and (...) workshop plans, please visit www.witnessingwhiteness.com. (shrink)

Most people believe that there are limits to the sacrifices that morality can demand. Although it would often be meritorious, we are not, in fact, morally required to do all that we can to promote overall good. What's more, most people also believe that certain types of acts are simply forbidden, morally off limits, even when necessary for promoting the overall good. In this provocative analysis Kagan maintains that despite the intuitive appeal of these views, they cannot be adequately defended. (...) In criticizing arguments for limited moral requirements as well as those for unconditionally prohibited acts, Kagan offers a sustained attack on two of the most basic features of ordinary common sense morality. (shrink)

governed by Newtonian laws. In standard quantum mechanics only the wave function or the results of measurements exist, and to answer the question of how the classical world can be part of the quantum world is a rather formidable task. However, this is not the case for Bohmian mechanics, which, like classical mechanics, is a theory about real objects. In Bohmian terms, the problem of the classical limit becomes very simple: when do the Bohmian trajectories look Newtonian?

In this article, the author explores the gendered dynamics of “grinding,” sexualized dancing common at college parties. Drawing on the observations of student participant observers, the author describes the common script for initiating this behavior. At these parties, men initiated more often and more directly than women, whose behaviors were shaped by a sexual double standard and relational imperative. The heterosexual grinding script enacts a gendered dynamic that reproduces systematic gender inequality by limiting women’s access to sexual agency and pleasure, (...) privileging men’s pleasure and confirming their higher status. (shrink)

In Rethinking the Good, Larry Temkin argues that the common belief in the transitivity of better than is incompatible with various other value judgments to which many of us are deeply committed; accordingly, we should take seriously the possibility that the better than relation is not, in fact, a transitive one. However, although Temkin is right, I think, about the mutual incompatibility of the beliefs in question, for the most part his examples don’t leave me inclined to deny transitivity. Nonetheless, (...) there is one example, involving infinity, that does seem to me particularly troubling. (shrink)

Social relationships are intricately tied to health and well-being and people are motivated to form and maintain interpersonal bonds. While it is clear that social relationships can be highly rewarding, it is equally clear that social relationships or the lack thereof can be the source of much distress. In this article a conceptualization of social motivation that reflects the basic necessity for people to simultaneously manage approaching the incentives and avoiding the threats in social relationships is presented. We then review (...) evidence that the strength of approach and avoidance social motives and goals is strongly linked to social outcomes through several behavioral, cognitive, and affective processes. (shrink)

This paper provides a critical analysis of Martin Loughlin's pure theory of public law as developed in his more recent work. I argue that the pure theory makes a series of errors and rests on a set of assumptions that make it inappropriate to provide the legal framework for any social‐democratic polity. Specifically, the theory concedes too much latitude to the functional needs of the state and organised politics, and pays too little deference to processes of political opinion and will (...) formation in civil society. As such, it only succeeds in establishing law's connection to the public realm, at the cost of effacing its internal relationship to the rule of law and democracy. (shrink)

There is one thing we can be sure of: we are all going to die. But once we accept that fact, the questions begin. In this thought-provoking book, philosophy professor Shelly Kagan examines the myriad questions that arise when we confront the meaning of mortality. Do we have reason to believe in the existence of immortal souls? Or should we accept an account according to which people are just material objects, nothing more? Can we make sense of the idea (...) of surviving the death of one’s body? If I won’t exist after I die, can death truly be _bad_ for me? Would immortality be desirable? Is fear of death appropriate? Is suicide ever justified? How should I _live_ in the face of death? Written in an informal and conversational style, this stimulating and provocative book challenges many widely held views about death, as it invites the reader to take a fresh look at one of the central features of the human condition—the fact that we will die. (shrink)

This comment asks us to imagine that we have discovered a principle that completely matches our intuitions about the various actions that might be performed in all the different versions of the trolley problem. Would that constitute a solution to the problem of providing a plausible principle to cover these various cases? Not necessarily, since the principle might turn on distinctions that have no obvious moral significance, and we might be unable to provide the principle with a compelling and plausible (...) rationale. It argues that this might well be the situation we find ourselves in with regard to the book’s proposed solution to the trolley problem: even if the principle does match our intuitions in how it sorts the cases, it is difficult to see why the distinctions on which it turns should matter, and appearances to the contrary notwithstanding, this comment believes the book has not provided the principle with a plausible account or rationale. (shrink)

One challenge to relationism in general relativity is that the metric field is underdetermined by the stress-energy tensor. This is manifested in the existence of distinct vacuum solutions to Einstein’s field equations. In this paper, I reformulate the problem of underdetermination as a problem from vacuum solutions. I call this the vacuum challenge and identify the gravitational degrees of freedom (associated with the Weyl tensor) as the "source" of the challenge. The Weyl tensor allows for gravitational effects that something outside (...) of a system exerts on the system. I provide a relationist response to the vacuum challenge. (shrink)

Recently in Israel, a woman was mistakenly implanted with an embryo that is genetically related to another couple. Unfortunately, this case is not an isolated occurrence, as other cases of embryo mix-ups have been reported in several countries, including the USA, China, the UK and various other countries within the European Union. Cases of mixed-up embryos are ethically and legally complex: the woman who carried the pregnancy and the woman who is genetically related to the resulting child—both of whom endured (...) emotionally and physically demanding infertility treatments—along with their partners, may be unwilling to relinquish parental rights over the child.This article explores four possible approaches, found in numerous common law jurisdictions, which can be used to address cases involving embryo mix-ups. Our analysis reveals several avenues through which legal parentage can be established. It can be done through gestation and the marital presumption, genetic connections, by adhering to the principle of the best interests of the child, or by recognising multiple individuals as legal parents. We review the advantages and disadvantages of each approach, but we have one clear recommendation: resolving embryo mix-up cases should be done proactively through the establishment of legislation and guidelines, rather than relying on post hoc individual court decisions. Such legislation and guidelines should guarantee the consistency of values throughout diverse reproductive contexts and mandate that fertility clinics and medical professionals provide individuals with comprehensive information regarding the potential risks associated with assisted reproductive treatments. (shrink)

If options cannot be defended, then there is a general requirement to promote the good. Appropriate political and social structures have an important place in seeing to it that this requirement is met, and in somewhat reducing the nature of the sacrifices that may be required in meeting it; but there is no getting around the fact that morality can demand a significant overall sacrifice of one's interests. However, moral agents are free, and we are required to use this freedom (...) to change ourselves so as to better meet the demands of morality. (shrink)

R. Marie Griffith and Sarah Coakley suggest that feminist ecumenism across the evangelical-liberal spectrum is valuable for feminist studies of religion and theologies. In this context, I trace the conversation that has arisen around the idea of adopting ‘submission’ vis-à-vis the Christian notion of kenosis, and turn it in a new direction. I argue that Coakley’s apophatically cruciform understanding of submission in contemplative prayer contrasts with womanist approaches like that of Delores Williams. Drawing on Williams’ considerations of atonement and Friedrich (...) Schleiermacher’s understanding of prayer, I offer ‘incarnational submission’ as a way to acknowledge the value of prayerful submission while avoiding its potentially oppressive features. (shrink)

In this article, I explore the witness of Mary Magdalene for its potential to contribute to discussions of survival and healing taking place in discourses of trauma. Through a reading of the Johannine text and an examination of Hans Urs von Balthasar’s depiction of Mary’s witness in Heart of the World, I claim that the obstructions of Mary’s witness are constitutive of what it means to witness between cross and resurrection. Through her ‘unseeing’, she testifies to the unique configuration of (...) divine love between death and life. Mary’s witness not only provides an entrance into thinking about the experience of ‘middleness’ in trauma, it opens up a rich pneumatology in the wake of the cross. (shrink)

This new edition explains why developing an anti-racist white identity is an important part of cultivating an effective antiracist practice and is a necessary part of subverting the weaponizing of white identity cultivated by the far right.