Tom Sparrow shows how, in the 21st century, speculative realism aims to do what phenomenology could not: provide a philosophical method that disengages the human-centred approach to metaphysics in order to chronicle the complex realm of nonhuman reality. -/- Through a focused reading of the methodological statements and metaphysical commitments of key phenomenologists and speculative realists, Sparrow shows how speculative realism is replacing phenomenology as the beacon of realism in contemporary Continental philosophy.

Our successful engagement with the world is plausibly underwritten by our sensitivity to affordances in our immediate environment. The considerable literature on affordances focuses almost exclusively on affordances for bodily actions such as gripping, walking or eating. I propose that we are also sensitive to affordances for mental actions such as attending, imagining and counting. My case for this ‘Mental Affordance Hypothesis’ is motivated by a series of examples in which our sensitivity to mental affordances mirrors our sensitivity to bodily (...) affordances. Specifically, subjects perceive opportunities to perform a mental action and their doing so leads, under the right conditions, to the automatic preparation of that action. I conclude by sketching a mental affordance research program that would reinforce my case for the Mental Affordance Hypothesis and establish its ramifications for a number of debates across philosophy and psychology. (shrink)

The inequitable distribution of domestic and caring labour in different-sex couples has been a longstanding feminist concern. Some have hoped that having both partners at home during the COVID-19 pandemic would usher in a new era of equitable work and caring distributions. Contrary to these hopes, old patterns seem to have persisted. Moreover, studies suggest this inequitable distribution often goes unnoticed by the male partner. This raises two questions. Why do women continue to shoulder a disproportionate amount of housework and (...) childcare despite economic and cultural gains? And why is there a widespread one-sided misrepresentation within different-sex couples about how domestic and caring work is distributed between the two partners? We answer these questions by appealing to affordance perception – the perception of possibilities for action in one's environment. We propose an important gender disparity in the perception of affordances for domestic tasks such as the dishwasher affording emptying, the floor affording sweeping and a mess affording tidying. We argue that this contributes not only to the inequitable distribution of domestic labour but to the frequent invisibility of that labour. We explore the consequences of this hypothesis for resistance and social change. (shrink)

This anthology represents all of the most important points of view on the most pressing topics in bioethics. Containing current essays and actual medical and legal cases written by outstanding scholars from around the globe, this book provides readers with diverse range of standpoints, including those of medical researchers and practitioners, legal exerts, and philosophers.

Accounts of the value of patient choice in contemporary medical ethics typically focus on the act of choosing. Being the one to choose, it is argued, can be valuable either because it enables one to bring about desired outcomes, or because it is a way of enacting one’s autonomy. This paper argues that all such accounts miss something important. In some circumstances, it is having the opportunity to choose, not the act of choosing, that is valuable. That is because in (...) many situations whether one has, or is denied, that opportunity conveys how one is seen. In particular, it conveys whether or not one is seen as an equal and competent member of society. Adequately recognising this fact has implications for what healthcare professionals should do, ones that require a move away from the current focus on autonomy. The paper draws out these implications by focusing on patients who may struggle to be recognised as competent and equal members of society, and whose autonomy may thus itself sometimes be in question. (shrink)

In this paper we focus on a kind of perceptual states that we call perceptual motivations, that is, perceptual experiences that plausibly motivate us to act, such as itching, perceptual salience and pain. Itching seems to motivate you to scratch, perceiving a stimulus as salient seems to motivate you to attend to it and feeling a pain in your hand seems to motivate actions such as withdrawing from the painful stimulus. Five main accounts of perceptual motivation are available: Descriptive, Conative, (...) Imperativist, Reflexive and Dual Content views. Some of these have been developed in detail and others are natural extensions of existing views. However, we argue that none provides a satisfactory account of the target perceptual states. Driven by the failings of each account, we identify three conditions that any satisfactory theory of perceptual motivation must meet: Direct Motivational Force, Non-Obligatory Force and Intention-Independent Influence. Then we offer an account that attempts to fulfil these conditions: the Affordance Model. This model of perceptual motivation is premised on the claim that each of the target states involves the perception of a specific affordance for action and the triggering of Automatic Motor Initiations (AMIs). We suggest that AMIs can explain the motivational force of these perceptual states. (shrink)

Regan provides the theoretical framework that grounds a responsible pro-animal rights perspective, and ultimately explores how asking moral questions about other animals can lead to a better understanding of ourselves.

It is generally held that doctors and researchers have an obligation to obtain informed consent. Over time there has been a move in relation to this obligation from a requirement to disclose information to a requirement to ensure that that information is understood. Whilst this change has been resisted, in this article I argue that both sides on this matter are mistaken. When investigating what information is needed for consent to be informed we might be trying to determine what information (...) a person would need in order to consent at all, or we might be trying to determine what information a person needs in order to make an informed choice about whether or not to consent. I argue that the obligation to ensure understanding only applies to information generated by the first type of enquiry; but that much of the information generally thought necessary in order for consent to be informed is only required if our concern is with the second type of enquiry. For this reason it is neither the case that doctors and researchers should ensure all the information they provide is understood, nor is it the case that their only obligation is to disclose it. (shrink)

There is widespread agreement that it would be both morally and legally wrong to treat a competent patient, or to carry out research with a competent participant, without the voluntary consent of that patient or research participant. Furthermore, in medical ethics it is generally taken that that consent must be informed. The most widely given reason for this has been that informed consent is needed to respect the patient’s or research participant’s autonomy. In this article I set out to challenge (...) this claim by considering in detail each of the three most prominent ways in which ‘autonomy’ has been conceptualized in the medical ethics literature. I will argue that whilst these accounts support the claim that consent is needed if the treatment of competent patients, or research on competent individuals, is to respect their autonomy, they do not support the claim that informed consent is needed for this purpose. (shrink)

He puts the issue of animal rights in historical context, drawing parallels between animal rights activism and other social movements, including the anti-slavery movement in the nineteenth century and the gay-lesbian struggle today. He also outlines the challenges to animal rights posed by deep ecology and ecofeminism to using animals for human purposes and addresses the ethical dilemma of the animal rights advocate whose employer uses animals for research."--BOOK JACKET.

The ubiquity of inner awareness thesis states that all conscious states of normal adult humans are characterised by an inner awareness of that very state. UIA-Backers support this thesis while UIA-Skeptics reject it. At the heart of their dispute is a recalcitrant phenomenological disagreement. UIA-Backers claim that phenomenological investigation reveals ‘peripheral inner awareness’ to be a constant presence in their non-introspective experiences. UIA-Skeptics deny that their non-introspective experiences are characterised by inner awareness, and maintain that inner awareness is only gained (...) when they explicitly introspect. Each camp has put forward a range of arguments designed to resolve this dispute, but I argue that none of these arguments has genuine dialectical purchase. This leads me to develop a compromise position that trades on the contribution that affordances can make to our phenomenology. According to the Affordance Model of inner awareness, all conscious states of normal adult humans are characterised by an affordance of introspectability. In line with the UIA-Skeptic, non-introspective experiences are not characterised by inner awareness. But against the traditional UIASkeptic, non-introspective experiences are characterised by an awareness of the opportunity for introspection. On this view, our capacity to gain inner awareness of our current experience is a ubiquitous feature of our phenomenology. I show how the Affordance Model respects the driving phenomenological intuitions of both the UIA-Backers and the traditional UIA-Skeptics, and suggest that it is able to explain why neither camp achieves an accurate description of how inner awareness figures in their phenomenology. (shrink)

In a health service with limited resources we must make decisions about who to treat first. In this paper I develop a version of the restoration argument according to which those whose need for resources is a consequence of their voluntary choices should receive lower priority when it comes to health care. I then consider three possible problems for this argument based on those that have been raised against other theories of this type: that we don't know in a particular (...) case that the illness is self-inflicted, that it seems that all illness is self-inflicted in the sense used in my argument, and finally that this type of approach incorporates an unacceptable moralising element if it is to avoid giving those like fire-fighters a lower priority for treatment. I argue that the position outlined here has the resources to respond to each of these objections. (shrink)

Are democratic ideals better served by elections or sortition? Is the ideal national legislature one that is elected, chosen by lot, or some combination thereof? To answer these questions properly, it is necessary to perform a careful, balanced, and systematic comparison of the strengths and weaknesses of each. To do so, this article uses foundational democratic values—political equality, popular control, deliberative nature, and competency—as measuring sticks. On the basis of these values a purely elected legislature is compared with a purely (...) sortition one, on the assumption that each has the full decision-making powers normally possessed by national legislatures. This big picture will provide a clearer view of the strengths and weaknesses of the respective systems and their trade-offs, as well as the open questions that remain. (shrink)

According to the virtual self theory, selves are merely virtual entities. On this view, our self-representations do not refer to any concrete object and the self is a merely intentional entity. This contemporary version of the ‘no-self’ theory is driven by a number of psychological and philosophical considerations indicating that our representations of the self are pervasively inaccurate. I present two problems for VST. First, the case for VST fails to rule out a more moderate position according to which the (...) self exists but is systematically misrepresented by us. This position regards the self as a real entity that has illusory appearances, rather than as a hallucinated entity that has a merely intentional existence. Second, I suggest that this ‘illusion model’ of self-misrepresentation is preferable to VST. Advocates of VST must acknowledge the existence of an entity—typically the brain—that is the bearer of our misrepresentations of the self. I argue that, other things being equal, we should regard the bearer of our self-representations as the self, even if that entity diverges dramatically from the way we represent the self to be. So by acknowledging the existence of a bearer of self-representations, advocates of VST are in a poor position to deny the existence of the self. I conclude that VST not only fails to rule out the illusion model, but that we have prima facie reason to prefer the illusion model to VST. (shrink)

Ulysses contracts are a method by which one person binds himself by agreeing to be bound by others. In medicine such contracts have primarily been discussed as ways of treating people with episodic mental illnesses, where the features of the illness are such that they now judge that they will refuse treatment at the time it is needed. Enforcing Ulysses contracts in these circumstances would require medical professionals to override the express refusal of the patient at the time treatment is (...) required, something that is generally problematic both ethically and legally. In this paper I will argue that despite appearances Ulysses contracts can make it the case that treating a patient in such circumstances is an instance of treating him with his consent, although safeguards are needed to ensure that this is the case. Given the potential benefits to patients I further argue that modified Ulysses contracts should be made legally enforceable. (shrink)

Martin Heidegger's impact on contemporary thought is important and controversial. However in France, the influence of this German philosopher is such that contemporary French thought cannot be properly understood without reference to Heidegger and his extraordinary influence. Tom Rockmore examines the reception of Heidegger's thought in France. He argues that in the period after the Second World War, due to the peculiar nature of the humanist French Philosophical tradition, Heidegger became the master thinker of French philosophy. Perhaps most importantly, he (...) contends that this reception - first as philosophical anthropology and later as postmetaphysical humanism - is systematically mistaken. (shrink)

For all its apparent debate bioethical discourse is in fact very narrow. The discussion that occurs is typically within limited parameters, rarely fundamental. Nor does it accommodate divergent perspectives with ease. The reason lies in its ideology and the political and economic perspectives that ideology promotes. Here the ideology of bioethics' fundamental axioms is critiqued as arbitrary and exclusive rather than necessary and inclusive. The result unpacks the ideological and political underpinnings of bioethical thinking and suggests new avenues for a (...) broader debate over fundamentals, and a different approach to bioethical debate. (shrink)

Around the world, the population is ageing in ways that pose new challenges for healthcare providers. To date these have mostly been formulated in terms of challenges created by increasing costs, and the focus has been squarely on life-prolonging treatments. However, this focus ignores the ways in which many older people require life-enhancing treatments to counteract the effects of physical and mental decline. This paper argues that in doing so it misses important aspects of what justice requires when it comes (...) to older people. (shrink)

Individuals with trypophobia have an aversion towards clusters of roughly circular shapes, such as those on a sponge or the bubbles on a cup of coffee. It is unclear why the condition exists, given the harmless nature of typical eliciting stimuli. We suggest that aversion to clusters is an evolutionarily prepared response towards a class of stimuli that resemble cues to the presence of parasites and infectious disease. Trypophobia may be an exaggerated and overgeneralised version of this normally adaptive response. (...) Consistent with this explanation, individuals with trypophobia, as well as comparison individuals, reported aversion towards disease-relevant cluster stimuli, but only the trypophobic group reported aversion towards objectively harmless cluster stimuli that had no relevance to disease. For both groups the level of aversion reported was predicted uniquely by a measure of disgust sensitivity. Scaled emotion ratings and open-ended responses revealed that the aversive response was predominantly based on the disease avoidance emotion, disgust. Many open-ended responses also described skin sensations. These findings support the proposal that individuals with trypophobia primarily perceive cluster stimuli as cues to ectoparasites and skin-transmitted pathogens. (shrink)

This article explores the experiences of employed and unemployed Ontario Basic Income recipients in the Hamilton and Brantford pilot site. Integrating data from surveys and interviews, the self-reported outcomes of both groups are summarized. These outcomes pertain to employment, physical health, mental health, use of health services, food security, housing stability, financial well-being and social activities. The article highlights the difference in the degree of improvements between recipients who were working before and during the pilot versus those who were not (...) employed at both times. Its broad conclusion is that both groups reported significant benefits, but it was recipients who were continuously employed that reported the greatest improvements. This suggests that basic income could be an important policy tool to improve the lives of low-income and precarious workers in Ontario and perhaps elsewhere. (shrink)

Generally, online support groups are viewed as low-threshold services. We challenge this assumption with an investigation, based on Conversation Analysis and Membership Categorization Analysis, of contributions to an online support group on eating disorders. In this analysis we show how a new member interacts with existing members in order to display legitimacy for membership of the group. The group operates as a Community of Practice, since membership is organized as joined participation in a writing practice. It becomes clear that becoming (...) a member involves subscribing to normative requirements, centrally, displaying the insight that you are ill. In the case we focus on, this involves the requirement to leave pro-anorexia as a membership category behind. The novice does not yet seem ready to subscribe to this norm and thus the threshold for seeking support is heightened. (shrink)

Two rival paradigms permeate bioethics. One generally favors eugenics, euthanasia, assisted suicide and other methods for those with severely restricting physical and cognitive attributes. The other typically opposes these and favors instead ample support for "persons of difference" and their caring families or loved ones. In an attempt to understand the relation between these two paradigms, this article analyzes a publicly reported debate between proponents of both paradigms, bioethicist Peter Singer and lawyer Harriet McBryde Johnson. At issue, the article concludes, (...) are two distinct axiomatic sets of values resulting in not simply different styles of rhetoric but different vocabularies, in effect two different languages of ethics. (shrink)

In ancient times, the main approaches to metaphysical realism were intuitive. In modern times, foundationalism has replaced intuition as the main strategy to make out metaphysical realist claims to know. In On Foundationalism, Rockmore argues that foundationalism fails in all its known variants.

Canadian ethicists Jocelyn Downie and Udo Schuklenk seek to assess the effect of Canada’s decriminalisation of ‘medical assistance in dying’ ‘to inform Canada’s ongoing discussions and because other countries will confront the same questions if they contemplate changing their assisted dying law.’1 Their assessment focuses on two arguments earlier levied against expansion of these procedures. The first is that of a ‘slippery slope’ and the second is what they disingenuously call, ‘social determinants of health’. They conclude that, in both cases, (...) the effect of legislation permitting first limited and then expanded options for medical termination has been benign. The argument in this brief commentary is that the ‘slippery slope’ is clearly evident and support for those with chronic, progressive diagnoses a clear contributor to the ever increasing number of persons seeking MAID. Downie and Schuklenk first review the legal and legislative history of MAID. In Carter v Canada, the courts found …. (shrink)

In this study, Tom Sorell seeks to rehabilitate views that are often instantly dismissed in analytic philosophy. His book serves as a reinterpretation of Cartesianism and responds directly to the dislike of Descartes in contemporary philosophy. To identify what is defensible in Cartesianism, Sorell starts with a picture of unreconstructed Cartesianism, which is characterized as realistic, antisceptical but respectful of scepticism, rationalist, centered on the first person, dualist, and dubious of the comprehensiveness of natural science and its supposed independence of (...) metaphysics. Bridging the gap between history of philosophy and analytic philosophy, Sorell also shows for the first time how some contemporary analytic philosophy is deeply Cartesian, despite its outward hostility to Cartesianism. (shrink)

Ideas of masculinity and femininity become sharply defined in war-reliant societies, resulting in a presumed enmity between men and women. This so-called "battle of the sexes" is intensified by the use of misogyny to encourage men and boys to conform to the demands of masculinity. These are among Tom Digby's fascinating insights shared in _Love and War_, which describes the making and manipulation of gender in militaristic societies and the sweeping consequences for men and women in their personal, romantic, sexual, (...) and professional lives. Drawing on cross-cultural comparisons and examples from popular media, including sports culture, the rise of "gonzo" and "bangbus" pornography, and "internet trolls," Digby describes how the hatred of women and the suppression of empathy are used to define masculinity, thereby undermining relations between women and men--sometimes even to the extent of violence. Employing diverse philosophical methodologies, he identifies the cultural elements that contribute to heterosexual antagonism, such as an enduring faith in male force to solve problems, the glorification of violent men who suppress caring emotions, the devaluation of men's physical and emotional lives, an imaginary gender binary, male privilege premised on the subordination of women, and the use of misogyny to encourage masculine behavior. Digby tracks the "collateral damage" of this disabling misogyny in the lives of both men and women, but ends on a hopeful note. He ultimately finds the link between war and gender to be dissolving in many societies: war is becoming slowly de-gendered, and gender is becoming slowly de-militarized. (shrink)

Phenomenal consciousness presents a distinctive explanatory problem. Some regard this problem as ‘hard’, which has troubling implications for the science and metaphysics of consciousness. Some regard it as ‘easy’, which ignores the special explanatory difficulties that consciousness offers. Others are unable to decide between these two uncomfortable positions. All three camps assume that the problem of consciousness is either easy or hard. I argue against this disjunction and suggest that the problem may be ‘tricky’—that is, partly easy and partly hard. (...) This possibility emerges when we recognise that consciousness raises two explanatory questions. The Consciousness Question concerns why a subject is conscious rather than unconscious. The Character Question concerns why a conscious subject’s experience has the phenomenology it has rather than some other. I explore the possibility of one or other of these explanatory challenges being hard and the other easy, and consider the dialectical ramifications this has for all sides of the debate. (shrink)

Distinguished scholar and philosopher Tom Rockmore examines one of the great lacunae of contemporary philosophical discussion—idealism. Addressing the widespread confusion about the meaning and use of the term, he surveys and classifies some of its major forms, giving particular attention to Kant. He argues that Kant provides the all-important link between three main types of idealism: those associated with Plato, the new way of ideas, and German idealism. The author also makes a case for the contemporary relevance of at least (...) one strand in the tangled idealist web, a strand most clearly identified with Kant: constructivism. In terms of the philosophical tradition, Rockmore contends, constructivism offers a lively, interesting, and important approach to knowledge after the decline of metaphysical realism. (shrink)

Sigmund Freud famously described three existential insults to humanity stemming from heliocentrism, evolution, and psychoanalysis. In recent years we are, perhaps, beginning to see the emergence of a fourth: interdependency. Over the last several centuries, Anglo-American culture has modelled itself on a vision of the independent individual – strong, autonomous, and self-sufficient. Yet from feminist theory, communitarianism, disability theory, institutionalist economics, and elsewhere, the evidence mounts that independence is, in most contexts, a myth. We are, in fact, fundamentally social beings: (...) fragile, vulnerable, variously disabled, and intrinsically dependent. In their time, each of the existential insults had profound effects; they forced a re-examination of the self, which rippled throughout the culture and uprooted old practices. This article argues that taking interdependency seriously would similarly lead to profound changes in our culture, our central political concepts, and even our major institutions. (shrink)

Recent simulation studies have pointed to the higher power of the test for the mediated effect vs. the test for the total effect, even in the presence of a direct effect. This has motivated applied researchers to investigate mediation in settings where there is no evidence of a total effect. In this paper we provide analytical insight into the circumstances under which higher power of the test for the mediated effect vs. the test for the total effect can be expected (...) in the absence of a direct effect. We argue that the acclaimed power gain is somewhat deceptive and comes with a big price. On the basis of the results, we recommend that when the primary interest lies in mediation only, a significant test for the total effect should not be used as a prerequisite for the test for the indirect effect. However, because the test for the indirect effect is vulnerable to bias when common causes of mediator and outcome are not measured or not accounted for, it should be evaluated in a sensitivity analysis. (shrink)

For more than two decades, classes on “professionalism” have been the dominant platform for the non-technical socialization of medical students. It thus subsumes elements of previous foundation courses in bioethics and “medicine and society” in defining the appropriate relation between practitioners, patients, and society-at-large. Despite its importance, there is, however, no clear definition of what “professionalism” entails or the manner in which it serves various purported goals. This essay reviews, first, the historical role of the vocational practitioner in society, and (...) second, the introduction of “professionalism” as a newly constituted, core value in teaching. The structure of the paper is as an archaeology, a Foucauldian term for an investigation of seemingly separate but related antecedent contexts and ideas whose result is a perspective or point of view. The goal thus is an attempt to precisely locate “professionalism” within the greater history of medicine and its contemporary role in medical socialization. (shrink)

Since 1989, widely circulating statistics on gay teen suicide in the United States have acted as catalysts for institutional reforms, scientific research, and the creation of an identity category “gay youth.” While one figure has been replicated scientifically, these numbers originated not from a scientific research study but as risk estimates developed by a social worker and published in a government document. Many people within the public took up these original numbers, attributing their author the status of scientific researcher. In (...) effect, the numbers became “black boxed,” often traveling without citation. Drawing on Ian Hacking’s “dynamic nominalist” perspective, this article utilizes interviews with the author of these statistics and other key claimants, along with textual analysis, to trace the origins, uptake, and effects of these figures. While making vital policy contributions, the numbers have led to some ironic consequences including the fostering of gay youth identification with suicide as a potential correlate of their identity and the potential antigay redeployment of decontextualized numbers. They have also led to a reaction in the form of “resilience” narratives. (shrink)

Extending the approach to a ‘theology of science’ developed in Faith and Wisdom in Science, I expand its theme of the tension between chaos and emergent order, within the arc of the Biblical story of creation, towards a theology of evolutionary science. In addition to the material in Job, the book of Wisdom provides a remarkable account of transmutation of species, within a recapitulation of the Exodus theme, that I juxtapose with a modern genotype-phenotype theory of evolutionary dynamics, exploiting analogies (...) with statistical mechanics. The dual and connected structures of microscopic and macroscopic provide a locus for the Joban tensions of chaos and emergent order, and provide an interpretative narrative for the emergent directionality of evolution, and a theology that situates within a creation of freedom to explore the potential of the created order. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Mettle of Moral Fundamentalism: A Reply to Robert Baker*Tom L. Beauchamp (bio)AbstractThis article is a reply to Robert Baker’s attempt to rebut moral fundamentalism, while grounding international bioethics in a form of contractarianism. Baker is mistaken in several of his interpretations of the alleged moral fundamentalism and findings of the Advisory Committee on Human Radiation Experiments. He also misunderstands moral fundamentalism generally and wrongly categorizes it as morally (...) bankrupt. His negotiated contract model is, in the final analysis, itself a form of the moral fundamentalism he declares bankrupt.Robert baker’s imaginative and incisive articles on international bioethics (Baker 1998a & b) are rich in history and philosophy, but they are as profoundly misguided as they are misdirected. In this comment, I will concentrate both on a pivotal interpretation and criticism that he offers of the Report of the Advisory Committee on Human Radiation Experiments (ACHRE 1996) and on his philosophical thesis that a moral fundamentalism of principles and rights is bankrupt. Baker seriously misinterprets the ACHRE report, distorts and fails to refute moral fundamentalism, and ultimately embraces a form of the very fundamentalism that he declares bankrupt. These three topics are connected in that Baker’s misconceptions of the ACHRE report launch his critique of moral fundamentalism and his mistaken understanding of moral fundamentalism drives his critique of the ACHRE report. 1 [End Page 389]Some Misunderstandings of the Human Radiation CommitteeBaker proclaims a conflict between ACHRE’s moral fundamentalism and multiculturalism. He presents this conflict as primarily a factual issue regarding whether different cultures and eras accept different moral principles—“the difference claim,” in his vernacular (Baker 1998a, pp. 208–9). This interpretation eventuates in a critique of the work of both ACHRE and Ruth Macklin:[W]hen Macklin and the Radiation Committee consider the challenge of multiculturalism, they construe this challenge, not as dispute about anthropological fact, but as a dispute about philosophical theory. More specifically, they treat any assertion of the difference claim as a form of “ethical relativism.”... They thus respond to the multiculturalist’s factual observations—even to factual observations by anthropologists—as if they were philosophical analyses.(Baker 1998a, p. 209)Baker thinks that a factual question has been fallaciously transformed into a philosophical one. However, this false dilemma is a figment of his fancy. He provides no citation to ACHRE to show that it holds this view, and for an understandable reason: This position is neither stated nor presumed in the Report. ACHRE is quite clear that relativism involves both an anthropological (I would prefer to say historical) dispute about fact and a philosophical dispute about value—and that they are not the same.The Committee and its staff proceeded as follows: They first collected a large body of historical documents and facts about the practices, policies, and values that prevailed during the period they were studying. Chapters 1 through 3 and 5 through 13, 12 of the Report’s 18 chapters, display the results of this empirical work. The Committee concluded, on this basis, that research investigators and government officials were aware of the obligations generated by universal principles. The ACHRE report specifically lists six “basic” moral principles and maintains that these principles were pervasively recognized at the time of the radiation experiments (ACHRE 1996, pp. 114ff, 124). ACHRE received testimony, conducted interviews, and compiled documents that indicated how deeply these principles were woven into the fabric of American culture at the time, so deeply that no responsible research investigator could have been unaware of them. ACHRE did not move beyond its list of six principles to a broader thesis about the (factual) universality of other principles and did not examine other cultures or periods of history; such work would [End Page 390] have exceeded ACHRE’s mandate and would have done more to obscure than to further its arguments.ACHRE also found that some government officials had attempted to hide their wrongdoing—a clear indication that these officials were aware of the relevant moral principles and knew that they should not have been treating persons as they did (ACHRE 1996, pp. 152–53; Chapman 1946). These factual findings were not armchair philosophy or empirical guesswork... (shrink)