The Handbook of Implicit Cognition and Addiction features the work of an internationally renowned group of contributing North American and European authors who ...

[Open access] In this book symposium the author takes up questions from phenomenology, hermeneutics, ethical theory, and intellectual history raised by a group of scholarly interlocutors from a range of backgrounds. In the course of engaging with these issues, he discusses, inter alia, McDowell’s realism, Jonathon Lear’s work on the end of a world, Michael Oakeshott’s view of selfhood, Heidegger’s conception of Jemeinigkeit, Uexküll’s notion of Umwelt, and Gadamer’s hermeneutic conception of truth.

A new intellectual climate is emerging for rethinking the God of revelation who is unreservedly for and with human beings and who, in turn, calls us to be for and with the Other.

Conducting or overseeing research in correctional settings requires knowledge of specific federal rules and regulations designed to protect the rights of individuals in incarceration. To investigate the extent to which relevant groups possess this knowledge, using a 10-item questionnaire, we surveyed 885 IRB prisoner representatives, IRB members and chairs with and without experience reviewing HIV/AIDS correctional protocols, and researchers with and without correctional HIV/AIDS research experience. Across all groups, respondents answered 4.5 of the items correctly. Individuals who have overseen or (...) conducted correctional research had the highest scores; however, even these groups responded correctly only to slightly more than half of the items. These findings emphasize the need for ongoing training in federal guidelines governing correctional research, particularly for those individuals who are embarking on this type of research. (shrink)

This paper attempts to reconcile two ideas that seem fundamentally opposed to one another: the reality of the self and the doctrine of no-self. Buddhism offers a form of spiritual equanimity that turns on the denial of a self. Nonetheless, there seem to be good reasons to hold onto the reality of the self. The existence of a self enables us to account for praise and blame, the hopes for oneself that motivate actions, and attachments to the selves of others (...) in bonds of love and affection. I show how it may be possible to reconcile the reality of the self with a particular interpretation of the no-self doctrine by engaging with the work of thinkers from the phenomenological tradition such as Merleau-Ponty, Zahavi, Gallagher, and Petitmengin. (shrink)

Background Outbreaks of infectious disease cause serious and costly health and social problems. Two new technologies – pathogen whole genome sequencing and Big Data analytics – promise to improve our capacity to detect and control outbreaks earlier, saving lives and resources. However, routinely using these technologies to capture more detailed and specific personal information could be perceived as intrusive and a threat to privacy. Method Four community juries were convened in two demographically different Sydney municipalities and two regional cities in (...) New South Wales, Australia to elicit the views of well-informed community members on the acceptability and legitimacy of: making pathogen WGS and linked administrative data available for public health researchusing this information in concert with data linkage and machine learning to enhance communicable disease surveillance systems Fifty participants of diverse backgrounds, mixed genders and ages were recruited by random-digit-dialling and topic-blinded social-media advertising. Each jury was presented with balanced factual evidence supporting different expert perspectives on the potential benefits and costs of technologically enhanced public health research and communicable disease surveillance and given the opportunity to question experts. Results Almost all jurors supported data linkage and WGS on routinely collected patient isolates for the purposes of public health research, provided standard de-identification practices were applied. However, allowing this information to be operationalised as a syndromic surveillance system was highly contentious with three juries voting in favour, and one against by narrow margins. For those in favour, support depended on several conditions related to system oversight and security being met. Those against were concerned about loss of privacy and did not trust Australian governments to run secure and effective systems. Conclusions Participants across all four events strongly supported the introduction of data linkage and pathogenomics to public health research under current research governance structures. Combining pathogen WGS with event-based data surveillance systems, however, is likely to be controversial because of a lack of public trust, even when the potential public health benefits are clear. Any suggestion of private sector involvement or commercialisation of WGS or surveillance data was unanimously rejected. (shrink)

William Ernest Johnson was a renowned British logician and economist, and also a fellow of King's College, Cambridge. Originally published in 1921, this book forms the first of a three-volume series by Johnson relating to 'the whole field of logic as ordinarily understood'. The series is widely regarded as Johnson's greatest achievement, making a significant contribution to the tradition of philosophical logic. This book will be of value to anyone with an interest in Johnson's theories, philosophy (...) and the historical development of logic. (shrink)

"In the first study of its kind, David W. Johnson's "Watsuji on Nature" reconstructs the astonishing philosophy of nature of Watsuji Tetsurō (1889-1960), situating it in relation both to his reception of the thought of Heidegger and to his renewal of core ontological positions in classical Confucian and Buddhist philosophy. Johnson shows that for Watsuji we have our being in the lived experience of nature, one in which nature and culture compose a tightly interwoven texture called "fūdo". By (...) fully unfolding Watsuji's novel and radical claim that this is a setting that is neither fully external to human subjectivity nor merely a product of it, this book also sets out what still remains unthought in this concept, as well as in the relational structure that underwrites it. Johnson argues that what remains unarticulated is nothing less than the recovery of a reenchanted conception of nature and an elucidation of the wide-ranging implications of a relational conception of the self for questions about the disclosive character of experience, the distinction between fact and value, and the possibility of a place-based ecological ethics. In an engagingly lucid and deft analysis, "Watsuji on Nature" radically expands our appreciation of twentieth-century Japanese philosophy and shows what it has to offer to a global philosophical conversation"--Provided by publisher. (shrink)

In lieu of an abstract, here is a brief excerpt of the content: I would like to begin by thanking the Journal of Japanese Philosophy for making space in these pages for a review of my monograph Watsuji on Nature: Japanese Philosophy in the Wake of Heidegger. Although book reviews do not usually receive a reply from the author—much less one as lengthy as the article that follows—one seemed necessary in this instance because my ideas, unfortunately, have been seriously mis-represented (...) here. Moreover, the number and kinds of misreadings, mistakes, misunderstandings, and omissions are so extensive that even a brief attempt to address the main points at issue is no small task. But the primary problem is that the reviewer contends that I say the opposite of what I actually maintain with regard to some of the central claims of the book. These mistaken assertions are primarily the consequence of a failure to understand crucial philosophical concepts (especially metaphysical nondualism, being-in-the-world, intentionality, and disclosure). But they also stem from a series of errors ranging from the exclusion of some of the fundamental ideas and arguments of the book to the misreading of pivotal claims and the mistranslation of the Japanese-language primary sources.I begin with a single but telling example that is characteristic of the way the reviewer repeatedly portrays me as saying the opposite of what I actually say. Droz states that “For Johnson, while human beings taken collectively as a whole have the capacity to transcend the fūdo, individual human beings apparently do not” (Droz, 133). But what I actually say is that Watsuji “has not shown that this same capacity belongs to the individual human being” (Johnson, 191). I then give a series of examples of individual transcendence: “the forms of transcendence that are evident in, for example, the complex identities of immigrants, of those who have lived in multiple countries, of those who live in multiple milieus at the same time [...] of those who develop a very different character from their compatriots even as they live together in the same place” (Johnson, 191). [End Page 167] I go on to point out that “we also need a subtler account, on a much smaller scale, of the ways the self is both constituted by and is also able to transcend its fūdo. In what follows we will give an indication of some of the issues involved” (Johnson, 191). I then proceed to give such an overview, concluding with the point that “the strong identification with one aspect of one’s milieu rather than another shows that the self is much more than the simple expression of its fūdo. This form of transcendence, I suggest, can be studied with profit as an instance of what Watsuji calls the individual dimension of human beings” (Johnson, 192).Misrepresentations of this sort abound. The most serious instance of this kind concerns one of the central theses of this study. At the beginning of her review, the author purports to recount two criteria that I propose “to clarify what the philosophical concept of fūdo entails” (Droz, 129). But in fact, I list four criteria under two distinct categories. First, in order to determine the scope and boundaries of a fūdo, I propose the following two criteria:1. certain regions as articulated wholes found in nature itself, which is what Watsuji attempts to articulate with his taxonomy of basic types of fūdo (Johnson, 34).2. a relational whole of disclosure, self-interpretation, and natural locale (Johnson, 34).But the reviewer takes note of (1) and passes over (2) in silence—this omission is significant and, as we will see shortly, it leads her into later difficulties. Droz instead moves directly to a second topic, namely, what I intend by the term nature, which is a concept found in both of these criteria. Here I follow Mill in thinking that we need some way to distinguish between nature and nonnature if nature is not simply to be equated with everything. I therefore propose two criteria that we might use to distinguish nature from artifice within a fūdo: A. nature as all-encompassing space and place B. the sheerly given self-unfolding of things . (shrink)

It has often been argued that if a clinician cannot decide which of two treatments to offer, a trial may be ethical, but it is unethical if she/he has a preference. Since individual clinicians usually have a preference, most trials could be judged unethical according to this line of argument. A recent important article in the New England Journal of Medicine argued that individual preferences are not as important as the collective uncertainty of informed clinicians. If clinicians are equally divided, (...) there is a state of collective equipoise and a trial is ethical. However, clinicians will seldom be exactly equally divided. We conducted an ethometric study to find out how much collective equipoise can be disturbed before the potential subjects in a trial think that it is unethical. Half of our subjects perceived a trial as unethical when equipoise was disturbed beyond 70:30. In other words, when 70 per cent of experts favour one treatment, 50 per cent of subjects would prefer that treatment to be administered rather than subjected to critical assessment. When equipoise is disturbed beyond 80:20, less than 3 per cent of subjects would consider human trials morally justifiable. (shrink)

BackgroundThe merits and drawbacks of moral relevance models of addiction have predominantly been discussed theoretically, without empirical evidence of these potential effects. This study develops and evaluates a novel survey measure for assessing moral evaluations of patient substance misuse (ME-PSM).MethodsThis measure was tested on 524 health professionals (i.e., physicians, nurses, and other health professionals) in California (n = 173), urban France (n = 102), and urban China (n = 249). Demographic factors associated with ME-PSM were investigated using analyses of variance (...) (ANOVAs) and t-tests, with results suggesting that ME-PSM is higher among younger health professionals, nurses (when compared with physicians and other health professionals), and Chinese health professionals (when compared with French and American health professionals).ResultsResults provide preliminary support for the psychometric quality of the survey measure introduced in this study, including the existence of a single latent structure and partial invariance of collected data across countries.ConclusionThe survey measure for ME-PSM which was developed and tested in the current study appears to hold potential utility for use as a measure of moral views of patient substance misuse. With development, this measure may be used to examine moral evaluations, both as factors of stigma and of other clinical factors associated with the treatment of patients with substance use disorders. (shrink)

Although advertisements for jobs in academe increasingly suggest that mentoring students is a job requirement, and although academic institutions are increasingly prone to consider a faculty member's performance as a mentor at promotion and tenure junctures, there is currently no common approach to conceptualizing or evaluating mentor competence. This article proposes the triangular model of mentor competence as a preliminary framework for conceptualizing specific components of faculty competence in the mentor role. The triangular model includes mentor character virtues and intellectual/emotional (...) abilities, as well as knowledge and skills (competencies) that are seen as expressions of training and experience. The article concludes with discussion of the implications of this model for faculty hiring, training, and evaluation. (shrink)

In Foreign Native, RW Johnson looks back with affection and humour on his life in Africa. From schooldays in Durban -- fresh off the boat from Merseyside -- to later years as an academic, director of the Helen Suzman Foundation and formidable political commentator, he has produced an entertaining and occasionally eye-popping memoir brimming with history, anecdote and insight. Johnson charts his evolution from enthusiastic, left-leaning Africanist to political realist, relating the episodes that influenced his intellectual worldview, including (...) time spent among the exiled liberation movements in London during the 1960s, a sojourn in newly independent Guinea and more recent forays into Zimbabwe. There are wonderful stories, some hilarious, others filled with pathos, about the multitude of characters Harold Strachan, Tom Sharpe, Ronnie Kasrils, Helen Suzman, Frederik van zyl Slabbert, among many others that he met along the way. Perceptive, critical and full of verve, Foreign Native is leavened with a deep humanity that makes it a pleasure to read. (shrink)

This paper focuses on one of the mainstays of Japanese psychiatrist and philosopher Kimura Bin’s (1931–2021) philosophical approach. Kimura’s work is characterized by the intersection of therapeutic, philosophical, and intercultural dimensions in ways that enable his clinical practice and philosophical investigations to mutually inform one another. I examine how this dialectic comes together with his conversion of ordinary Japanese words into philosophical concepts. Explicating the concepts Kimura deploys in developing a phenomenology of the self allows us to make new sense (...) of phenomena ranging from the process of individuation to the collective subjectivity of group life, from the breakdown of the self to its fuller realization. (shrink)

Watsuji Tetsurō’s concept of fūdo (風土) is intended to capture the way in which nature and culture are interwoven in a setting that is partly constitutive of and partly constituted by a group of people inhabiting a particular place. This essay offers a careful examination of the sense in which the self both constitutes and is constituted by the fūdo, or geo-cultural climate, in which it is emplaced. It concludes with a brief survey of the prospects and problems posed by (...) the interpretation of fūdo that has been presented. (shrink)

Cognitive Science, Volume 46, Issue 6, June 2022.