Expert knowledge regularly informs personal and civic-decision making. To decide which experts to trust, lay publics —including policymakers and experts from other domains—use different epistemic and non-epistemic cues. Epistemic cues such as honesty, like when experts are forthcoming about conflicts of interest, are a popular way of understanding how people evaluate and decide which experts to trust. However, many other epistemic cues, like the evidence supporting information from experts, are inaccessible to lay publics. Therefore, lay publics simultaneously use second-order social (...) cues in their environment to inform decisions to trust. These second-order social cues, or ‘social indicators of trust’, prevent lay publics from having to trust blindly. Social indicators of trust therefore inform lay publics’ epistemic vigilance, or constant low level-monitoring of testimony from experts. This special issue examines the nature, acquisition and application of social indicators of trust for scientific experts and institutions. It also raises questions about the types of trust asked of lay publics and challenges traditional normative assumptions about the relationship between science and lay publics through study of attitudes, values, and experiences. The issue descriptively re-examines the structure of institutions, their role and methods for ferrying information, as well as how social indicators operate in times of crisis. In this collection of works, we bridge history, science, philosophy of science, science and technology studies, science communication and social epistemology, to broaden the discourse on trust in experts and more accurately reflect the imperfect yet indispensable endeavour that trusting is. (shrink)

El presente trabajo se ocupa del lugar de la religión en la última etapa de la obra de Habermas. En la primera parte se muestran las diferentes aristas de la cuestión de la religión, poniendo énfasis en los aspectos filosófico-políticos, sobre todo el que concierne a la “traducción” del lenguaje religioso al secular como un “requisito” de acceso a la esfera pública. En la segunda parte, se reconstruye, señalando sus límites o dificultades, el concepto de “traducción” en Habermas. Para ello, (...) se apela, además, a algunas categorías conceptuales propuestas por Jean-Marc Ferry. La traducción en este marco puede ser entendida en dos sentidos: como una reformulación semántica que apunta a ampliar el universo discursivo de origen (traducción como desencapsulamiento) y como una transformación de los géneros pre o para-argumentativos en argumentativos (traducción como cambio de género discursivo). (shrink)

This paper describes the scientific practices of the anatomists from the Société Anatomique de Paris (1803–1873) who were collecting anatomical and pathological specimens in Nineteenth-Century Paris and which led to the building of the anatomy and pathology Musée Dupuytren (1835–2016). The framework introduced by Robert Kohler to describe collecting sciences (2007) is useful as a tool to identify the set of diverse practices within pathological anatomy in nineteenth-century Paris. However, I will argue that anatomy and pathology collecting had specific features (...) compared to most collecting sciences. Two main collecting practices could be distinguished: first, “finding” anatomical specimens and second, keeping these specimens. The first kind of practices were at least rhetorically and explicitly motivated by Auguste Comte’s positive philosophy. But “finding” an anatomy or pathology specimen could not be completely compared to finding an object or making a simple observation, as dissecting as well as some experimental practices were also involved. Heterogeneous practices thus coexisted within collecting in anatomy and pathology. Epistemological as well as pragmatic tensions arose. On top of Kohler’s framework, I introduce Sabina Leonelli’s concept of “data journey” to offer a narrative of the diversity of collecting practices involved in the Société Anatomique de Paris and the Musée Dupuytren. I use the concept to analyse how this diversity of practices impacted knowledge production. (shrink)

According to recent approaches in the philosophy of medicine, biomedicine should be replaced or complemented by a humanistic medical model. Two humanistic approaches, narrative medicine and the phenomenology of medicine, have grown particularly popular in recent decades. This paper first suggests that these humanistic criticisms of biomedicine are insufficient. A central problem is that both approaches seem to offer a straw man definition of biomedicine. It then argues that the subsequent definition of humanism found in these approaches is problematically reduced (...) to a compassionate or psychological understanding. My main claims are that humanism cannot be sought in the patient–physician relationship alone and that a broad definition of medicine should help to revisit humanism. With this end in view, I defend what I call an outcomes-oriented approach to humanistic medicine, where humanism is set upon the capacity for a health system to produce good health outcomes. (shrink)

This is the second printing of the same book with the same title published in 2005, explaining chronologically Indonesian philosophers and Indonesian philosophical thoughts developed in Indonesia from 3500 BCE through 1998 CE.

While the process of influence between various cultural and historical traditions in philosophy has been taking place for thousands of years, this inter-cultural interaction is occurring at a more accelerated pace in the information age. While philosophers throughout history have used visual representations to understand philosophical influence and historical origins and the distribution of philosophical ideas and sub-disciplines, this paper stresses the importance of philosophical visualizations to represent the global interactivity of philosophy. It provides various visualizations to represent global philosophical (...) interaction, the penetration of Western philosophical ideas into non-Western philosophical traditions, and the appropriation of non-Western traditions by Western philosophers. Such visualizations are important in the contemporary age to promote regional philosophies, to understand philosophical influence and to understand the promotion of a kind of pluralism which remains engaged with the global world. (shrink)

In some quarters within philosophy of medicine, more particularly in the phenomenological approaches, naturalism is looked upon with suspicion. This paper argues, first, that it is necessary to distinguish between two expressions of this attitude towards naturalism: phenomenological approaches to illness disagree with naturalism regarding various theoretical claims and they disapprove of naturalism on an ethical level. Second, this paper argues that both the disagreement with and the disapproval of naturalism are to a large extent confused. It then offers some (...) proposals to set up an agenda for future collaboration. (shrink)

Saat Indonesia menghadapi krisis multi-dimensi sejak era akhir rezim Soeharto, banyak pakar, cendekiawan, serta kalangan intelektual dari dalam maupun luar negeri yang mencoba menemukan solusi dan jalan keluarnya. Setiap pakar menemukan obat mujarab 'krisis' itu berdasarkan kompetensi dan ekspertisi masing-masing. Pakar agama mengajukan 'pertobatan nasional' sebagai solusi, sementara pakar sosio-politik mengajukan 'reformasi', 'revolusi', atau 'transformasi'. Semuanya melandasi alternatif pilihannya dengan argumentasi masing-masing pula. Kali ini penulis ingin mengajukan suatu alternatif jalan-keluar, yang dengannya diharapkan Indonesia mampu keluar dari krisis multi-dimensi itu. (...) Solusi yang ditawarkan penulis berasal dari khazanah klasik tanah-airnya sendiri. Solusi krisis di negeri ini, hemat penulis, harus digali dari warisan aslinya sendiri, yang disebutnya sebagai 'kosmologi adat' atau 'sistem kosmik adat'. (shrink)

En atención a las críticas de la autointerpretación teórica heideggeriana, abordaremos tres temas fundamentales posteriores al “giro” trascendental husserliano. A la luz de la interpretación contemporánea, buscaremos evitar los lugares comunes de la crítica a Husserl, en aras de una discusión más sofisticada en torno al método fenomenológico. /// Considering the most extended arguments of Martin Heidegger against the transcendental " turn " of Phenomenology, we will approach to three main characters of this sui generis transcendentalism. In light of contemporary (...) phenomenological studies, we will avoid commonplaces of misinterpretation in order to gain a more sophisticated debate about phenomenological method. (shrink)

Aujourd’hui délaissées, parfois devenues gênantes, les collections médicales furent pourtant à l’avant-garde du renouveau de la médecine au début du XIXe siècle, avant que celle-ci ne devienne la médecine telle que nous la connaissons aujourd’hui. Selon une vision courante de l’histoire de la médecine, les collections médicales auraient perdu de leur utilité lorsque la médecine a accédé au statut de science expérimentale, les musées d’anatomie faisant alors place aux laboratoires. Les collections d’anatomie-pathologie comme le musée Dupuytren ne seraient que le (...) reliquat de cette histoire, le témoignage d’un échec méthodologique à opposer aux succès de la physiologie expérimentale. Cette narration de l’histoire de la médecine est-elle cependant correcte ? Dans quels buts épistémologiques les médecins ont-ils créé ces collections ? Quelles connaissances cherchaient-ils à obtenir par ce biais ? Plus généralement, pourquoi collecter en médecine – et en science – et pourquoi collectionner ? Pour répondre à ces questions, je m’intéressai principalement dans cette contribution aux pratiques de collecte et de collection chez les médecins de la Société Anatomique de Paris au XIXe siècle et au rôle joué par ces pratiques dans la construction de la collection Dupuytren. (shrink)

This study outlines a new proposal on the creation of Islamic Anthropology on the basis of "perennialist epistemology", to use Aslan's term (2005:55). A previous proposal of this kind had been put forward by Akbar S. Ahmed in his Toward Islamic Anthropology: Definition, Dogma and Directions (1986). While Ahmed's proposed Islamic Anthropology aims at assessing and arguing with Western anthropologists over their misconceptions about Islamic societies they observe, then preparing and replying to their study in a scholarly manner by "creating (...) their own alternative scholarship" (1986:55), this author's recommended Islamic Anthropology aims at finding philosophia perennis or sophia perennis or religio perennis or "essential commonality" (Beinorius 2005:237) or "transcendent unity" (Aymard & Laude 2004:38) between Islamic, other religious and ethnic cultural manifestations, or rather, in Indonesian context, between Islamic, other religious and adat cultural manifestations. The building of Islamic Anthropology of perennialist bend in Indonesia is imperative since in the aftermath of national economic crisis and dethronement of Pres. Soeharto, Anthropology academia in Indonesia relishes the freedom of no longer having to serve the regime socio-political agenda. Post-Soeharto era of decentralization, liberalization, emancipation, and democratization provides favourable opportunity for Anthropology to set its own purely academic goals (Ramstedt 2005 :215). This new situation also enables anthropologists from diverse epistemological traditions to contribute directly to establishment of new kinds of Anthropology based on their specific epistemologies. To clarify what is meant by his perennialism-based Islamic Anthropology, the author herein elaborates the perennialist epistemology on which he bases his suggested Islamic Anthropology, explains the perennialist ontology on which the epistemology is based, delineates how to build an Islamic Anthropology based on the perennialist epistemology, and lastly exemplifies application of the perennialist method in Islamic Anthropology he proposes. (shrink)

The Indonesian concept of budaya and its derivatives such as budi, budidaya, kebudayaan, budiman, budi pekerti, as well as budayawan were sacred concepts long ago. However, with the emergence of Cultural Anthropology by Indonesian anthropologists from the 1960s onwards, the concept of budaya became desacralized. Its desacralization started when budaya was construed as culture by Indonesian cultural anthropologists, and Ilmu-Ilmu Budaya was interpeted as the Humanities. This paper explores the sacred concept of budaya prior to the emergence of the Cultural (...) Anthropology, then investigates the desacralization of the concept of budaya through the history of Indonesian Cultural Anthropology and finally attempts to offer a re-sacralization of the concept of budaya by revitalizing the concept through the Indonesian Hindu and Islamic metaphysical heritage. The re-sacralization of the Indonesian concept of budaya will provide a pathway to the emergence of a Budaya Anthropology which can correct some of the problems of the profanized Cultural Anthropology. (shrink)

World philosophies are gradually gaining in recognition. Today, philosophers in Southeast Asia can freely construct their regional philosophies without philosophical tyranny of the West. However, this situation has not come so easily. Many Asian and African philosophies have experienced a struggle for acceptance. And even this recognition is limited by selectivity and philosophical fashion centered in Western academia and perpetuated by Western educated eastern intellectuals. This paper attempts to show how regional philosophy in general and Southeast Asian philosophy in particular (...) can be constructed and accepted. These regional self-constructed philosophies can serve to correct the legacy of the racism and bigotry of the tradition. And the paper also promotes the idea of establishing a philosophical umbrella called ‘Southeast Asian philosophy’ under which regional philosophies can develop and thrive. (shrink)

In the pre-Independence era, our republic founders held the Cold War mindset strongly. Consequently, the Indonesian republic proclaimed in 1945 was based on a Cold War mindset; our state philosophy (Pancasila) and the Constitution (UUD '45) were understood and construed on the Cold War discourse basis; and binary oppositions of capitalism-socialism and liberalism-communism since then have been created. Up to the 2020s, the Cold War mindset has still been held by public intellectuals and the binary oppositions have still been rampant (...) in intellectual discourses. If the mindset were still held for three decades to come, it would cause a setback to the development of Indonesian philosophy history. This article is a call to stop and an invitation to escape from the retrogressive mindset. As a call, the article exposes first the evil root of the Cold War mindset as well as the philosophical critique towards it. Then, as an invitation, it suggests three realistic alternative mindsets to replace the Cold War mindset, i.e. post- Cold War capitalistic mindset, deconstructive mindset, and utopian mindset, which are called herein as three growth scenarios. It is believed that, if the three generating scenarios are followed, they will move Indonesian philosophy history forward, and its ongoing development will not hinder or retard. (shrink)

Racism in the USA not only takes place in law, economics, politics, mass media and new media, education, literature, and popular culture but also occurs in philosophy. An abundance of Latino philosophers, African-American philosophers, and Native American philosophers are excluded from the American philosophy canon. To discover whether racism happens in the field of American philosophy, the writer surveys 15 American philosophy books written between the 1940s and the 2020s by various American writers, the whites and the non-whites. The writer (...) carries out an ‗index-study‘: scanning philosopher names in the index of each book, identifying and scrutinizing the names, listing and categorizing them into race categories, counting them, comparing the number of non-white philosophers and white philosophers mentioned in each book, putting them in a table, and interpreting why there is a disparity between the number of non-white and white philosophers included in the books. The survey result shows that racism happens in American philosophy; the writers of the 15 American philosophy books exclude an abundance of non-white philosophers. There is a critical need to write a new, post-national American philosophy book that does justice to non-white philosophers in the near future so that racism diminishes. (shrink)

Not only does tradition of abstract thought called ‘philosophy’ exist in Indonesia, but it also has taken deep root. Through linguistic-morphological and historical studies, traces of possible existence of the philosophical tradition in Indonesia could be found out. Nevertheless, many still doubt its existence, since popular mass media have not yet popularized the designation of the thought tradition taking place in Indonesia. What is more, today’s philosophers have not yet formulated its accurate definition. Consequently, young generation of Indonesia has not (...) consciously recognized, let alone appreciated the indigenous philosophical legacy. Luckily, much effort has been done recently. For instance, the effort that the writer of this article has done, by defining an accurate definition for the tradition and writing some articles on Indonesian philosophy for online encyclopedia ‘Wikipedia’. (shrink)

Selon l’une des thèses les plus répétées de la médecine narrative, la théorie littéraire, ou plus largement, la narration, permettrait aux membres du personnel médical d’appréhender les récits des patients et par là, de prendre en considération leurs expériences dans leur singularité absolue. Dans ma contribution, je soulignerai quelques limites de cette thèse. J’appuierai mon analyse sur un exemple de récit dominant de maladie, les récits portant sur le cancer du sein aux États-Unis au XXe siècle, à partir des analyses (...) féministes qui en ont été faites. Ainsi je montrerai d’une part qu’il est peu plausible que les récits des patients soient absolument singuliers et uniques, en un sens pertinent, et d’autre part que certains récits peuvent devenir dominants et marginaliser des récits qui voudraient s’en démarquer. (shrink)

Empathy is often described as a virtue which that could help in making medicine more humanistic. This paper argues that there are two limits to this thesis. First, it is unclear whether a lack of empathy can be attributed to the biomedical education. Second, empathy itself is not without issues, and another concept, compassion, can be put forward instead. Humanism based on compassion is more minimalist, but integrated with an approach focused on health systems, it makes humanism more tangible and (...) radical. -/- . (shrink)

Dalam tulisan Mempopulerkan Filsafat Indonesia ke Dunia (Majalah Ilmiah Bina Widya Vol.16, No.2, Agustus 2005), penulis telah menggunakan dua pendekatan untuk menjawab soal ‘adakah tradisi filsafat di Indonesia?’, yang salah satunya ialah pendekatan morfologi linguistik. Sebagai suatu cabang ilmu linguistik yang mempelajari kata-kata (words) dan bagian-bagiannya (word parts) seperti morfem (morpheme) dan leksem (lexeme), kategori semantik dan kategori gramatikal yang dimiliki keduanya, aturan ucap dan perubahan ucap dalam kombinasi keduanya, serta hubungan antar-kata dalam kalimat, morfologi linguistik amat berguna dalam kaitannya (...) dengan studi Filsafat Indonesia, utamanya untuk menggali khazanah kata-kata di Indonesia yang berhubungan dengan tradisi pemikiran abstrak Filsafat, yang dengannya akan ditemukan data￾data linguistik yang cukup valid, yang memungkinkan kita berasumsi dengan asumsi ilmiah yang memadai akan adanya tradisi kefilsafatan di Indonesia. (shrink)

Filsafat bukanlah seperti yang selama ini dipahami dan dimengerti. Ia bukanlah satu disiplin berpikir, apalagi asketisme bernalar, yang kedap-politis. Nyatanya, filsafat lahir dari silang-sengkarut politis antar-filsafat dalam momen dan ruang historis yang terus berubah. Filsafat sang pemenang (philosophy of the dominator) akan mengangkangi dan menjajah filsafat sang kalah (philosophy of the dominated). Kajian politis atas filsafat-filsafat dunia masih terbilang jarang, untuk tidak mengatakan belum pernah ada. Termasuk kajian yang jarang tersebut adalah kajian yang ditulis Enrique Dussel (lahir 1934). Dalam buku (...) The Philosophy of Liberation (2003), Dussel memperkenalkan kajian Politik Filsafat-kajian tentang tangan-tangan penjajah yang bermain di dalam proses produksi suatu tradisi filosofis. Fokus utama kajiannya memang Filsafat Barat Modern (the Modern Western Philosophy); meskipun demikian, pendekatan yang digunakan dalam bukunya itu ternyata dapat pula diterapkan pada gejala dan fenomena filosofis di negeri-negeri lain, hatta fenomena filosofis yang terjadi di negeri kita sendiri. Makalah ini bermaksud menyingkap penjajahan politis yang dilakukan Filsafat Barat Modern (the Modern Philosophy) terhadap tradisi filsafat sejagad, penjajahan politis yang dijalankan Filsafat Barat Modern terhadap Filsafat Asia Tenggara (the Southeast Asian Philosophy), serta penjajahan politis yang dijalankan Negara terhadap tradisi Filsafat Indonesia, berpijak pada kajian Philosophy of Liberation yang ditulis oleh Enrique Dussel tersebut. (shrink)

This is the second edition of the book with the same title, criticizing Cultural Anthropology approaches employed by Cultural Anthropologists to understand Indonesian adats and suggesting a new approach, i.e. perennialist approach to understand the adats well.

This is the second edition of the book with the same title, covering theories of philosophical traditions of the world, including African philosophy, Asian philosophy, Indonesian philosophy, American philosophy, Continental philosophy, Analytical philosophy from diverse branches of philosophy.

Background: With the coming of the Industrial Revolution, the levels of pollution grow significantly. This Technological development contributed to the worsening of shortness breath problems in great shape. especially in infants and children. There are many shortness breath diseases that infants and children face in their lives. Shortness of breath is one of a very serious symptom in children and infants and should never be ignored. Objectives: Along these lines, the main goal of this expert system is to help physician (...) in diagnosing and describe some common causes of shortness of breath in infants and children by diagnosing their cases through our expert system. Moreover, this system which we are presenting will give patient the appropriate diagnosis of disease and the treatment required. Methods: In this paper the strategy of the expert system for diagnosing a number of the existed shortness of breath in infants and children diseases such as (Asthma , Bronchiolitis, Viral Pneumonia, cough, Shortness of breath' dyspnea ', Epiglottitis, Croup, ABSCESS in the tonsil 'peritonsillar abscess', Bronchitis, Viral Bronchitis, Wheezing, sudden infant death syndrome 'SIDS' ) is introduced, an overview about the shortness of breath in children and infants diseases are delineated, the cause of diseases are sketched and the treatment of disease whenever conceivable is given . SL5 Object Expert System language was utilized for designing and implementing the proposed expert system. Results: The proposed shortness of breath in children and infants diseases diagnosis expert system was estimated by Medical students and they were satisfied with its result. Conclusions: The Proposed expert system is very useful for Respiratory physician, pediatrician, recently graduated physician, and for children's parents with shortness of breath problem. (shrink)

‘Substance’ (substantia, zelfstandigheid) is a key term of Spinoza’s philosophy. Like almost all of Spinoza’s philosophical vocabulary, Spinoza did not invent this term, which has a long history that can be traced back at least to Aristotle. Yet, Spinoza radicalized the traditional notion of substance and made a very powerful use of it by demonstrating – or at least attempting to demonstrate -- that there is only one, unique substance -- God (or Nature) -- and that all other things are (...) merely modes or states of God. Some of Spinoza’s readers understood these claims as committing him to the view that only God truly exists, and while this interpretation is not groundless, we will later see that this enticing and bold reading of Spinoza as an ‘acosmist’ comes at the expense of another audacious claim Spinoza advances, i.e., that God/Nature is absolutely and actually infinite. But before we reach this last conclusion, we have a long way to go. So, let me first provide an overview of our plan. In the first section of this paper we will examine Spinoza’s definitions of ‘substance’ and ‘God’ at the opening of his magnum opus, the Ethics. Following a preliminary clarification of these two terms and their relations to the other key terms defined at the beginning of the Ethics, we will briefly address the Aristotelian and Cartesian background of Spinoza’s discussion of substance. In the second section, we will study the properties of the fundamental binary relations pertaining to Spinoza’s substance: inherence, conception, and causation. The third section will be dedicated to a clarification of Spinoza’s claim that God, the unique substance, is absolutely infinite. This essential feature of Spinoza’s substance has been largely neglected in recent Anglo-American scholarship, a neglect which has brought about an unfortunate tendency to domesticate Spinoza’s metaphysics to more contemporary views. The fourth section will study the nature of Spinoza’s monism. It will discuss and criticize the interesting yet controversial views of the eminent Spinoza scholar, Martial Gueroult, about the plurality of substances in the beginning of the Ethics; address Spinoza’s claim in Letter 50 that, strictly speaking, it is improper to describe God as “one”; and, finally, evaluate Spinoza’s kind of monism against the distinction between existence and priority monism recently introduced into the contemporary philosophical literature. The fifth and final section will explain the nature, reality, and manner of existence of modes. We therefore have an ambitious plan; let’s get down to business. (shrink)

This study aimed to identify the learning and business incubation processes and their impact on developing the performance of business incubators in Gaza Strip, and the study relied on the descriptive analytical approach, and the study population consisted of all employees working in business incubators in Gaza Strip in addition to experts and consultants in incubators where their total number reached (62) individuals, and the researchers used the questionnaire as a main tool to collect data through the comprehensive survey method, (...) where (55) questionnaires were retrieved with a recovery rate of (88.7%). The results of the study showed that there is a high approval of the variables of the study, where the dimension of incubation operations came with a relative weight (84.89%), followed by the learning dimension which got a relative weight (82.50%), while the performance level of the incubators got a relative weight (80.12%) and as the study results showed There is a positive relationship statistically between the two dimensions of learning and business incubation processes and performance development in business incubators, and the linear regression analysis model showed that the main effect in improving the performance of business incubators is "after business incubation operations" while it showed weak effect after learning. The study came out with several recommendations, the most important of which is that business incubators seek to reinforce the learning process and incubation processes for business, and the need to periodically evaluate their performance, and that a more effective mechanism be designed to follow up with companies after the end of the incubation period and monitor the progress of these companies. (shrink)

Conscious experiences are characterized by mental qualities, such as those involved in seeing red, feeling pain, or smelling cinnamon. The standard framework for modeling mental qualities represents them via points in geometrical spaces, where distances between points inversely correspond to degrees of phenomenal similarity. This paper argues that the standard framework is structurally inadequate and develops a new framework that is more powerful and flexible. The core problem for the standard framework is that it cannot capture precision structure: for example, (...) consider the phenomenal contrast between seeing an object as crimson in foveal vision versus merely as red in peripheral vision. The solution I favor is to model mental qualities using regions, rather than points. I explain how this seemingly simple formal innovation not only provides a natural way of modeling precision, but also yields a variety of further theoretical fruits: it enables us to formulate novel hypotheses about the space and structures of mental qualities, formally differentiate two dimensions of phenomenal similarity, generate a quantitative model of the phenomenal sorites, and define a measure of discriminatory grain. A noteworthy consequence is that the structure of the mental qualities of conscious experiences is fundamentally different from the structure of the perceptible qualities of external objects. (shrink)

Reseña en español del diálogo entre A. Badiou y J.-L. Nancy, editado por Jan Völker y publicado en 2017.

Jonathan Y. Tsou examines and defends positions on central issues in philosophy of psychiatry. The positions defended assume a naturalistic and realist perspective and are framed against skeptical perspectives on biological psychiatry. Issues addressed include the reality of mental disorders; mechanistic and disease explanations of abnormal behavior; definitions of mental disorder; natural and artificial kinds in psychiatry; biological essentialism and the projectability of psychiatric categories; looping effects and the stability of mental disorders; psychiatric classification; and the validity of the DSM's (...) diagnostic categories. The main argument defended by Tsou is that genuine mental disorders are biological kinds with harmful effects. This argument opposes the dogma that mental disorders are necessarily diseases that result from biological dysfunction. Tsou contends that the broader ideal of biological kinds offers a more promising and empirically ascertainable naturalistic standard for assessing the reality of mental disorders and the validity of psychiatric categories. (shrink)

In psychiatry, pharmacological research has played a crucial role in the formulation, revision, and refinement of neurobiological theories of psychopathology. Besides being utilized as potential treatments for various mental disorders, pharmacological drugs play an important epistemic role as experimental instruments that help scientists uncover the neurobiological underpinnings of mental disorders (Tsou, 2012). Interventions with psychiatric patients using pharmacological drugs provide researchers with information about the neurobiological causes of mental disorders that cannot be obtained in other ways. This important source of (...) evidence for the biological causes of mental disorder is often overlooked in philosophical analyses of psychiatry, especially in skeptical analyses that debase the biological aspects of psychopathology (e.g., Szasz, 1960; Scheff, 1963; Laing, 1967). In discussing pharmacological interventions as a form of evidence for the physical basis of mental disorders, this paper aims to clarify the nature, reliability, and limitations of this evidence. In addition, it illustrates the central role that pharmacological findings in applied clinical contexts play in the acquisition of neurobiological knowledge in research contexts. (shrink)

A phenome occurs through the many pathways of the complex net of interaction between the phenome and its environment; therefore researching and understanding how it arises requires investigation into many possible causes that are in constant interaction with each other. The most comprehensive investigations in biology are the ones in which many biologists from different sub-areas—evolutionary biology, developmental biology, molecular biology, physiology, genetics, epigenetics, ecology—have collaborated. Still, biologists do not always need to collaborate or look for the most comprehensive explanations. (...) A more standard investigation in biology occurs within a single subarea, and uses well-defined experiments with very specific conditions. This paper is about causation and related explanation in plant phenome research and its relevance to Aristotle’s Theory of Four Causes. I argue that there are causes which resemble Aristotle’s formal, material, and efficient causes in phenotype explanation and occurrence; but causes which resemble Aristotle’s final causes occur in phenotype explanation only, not in the occurrence. (shrink)

Is a human more conscious than an octopus? In the science of consciousness, it’s oftentimes assumed that some creatures (or mental states) are more conscious than others. But in recent years, a number of philosophers have argued that the notion of degrees of consciousness is conceptually confused. This paper (1) argues that the most prominent objections to degrees of consciousness are unsustainable, (2) examines the semantics of ‘more conscious than’ expressions, (3) develops an analysis of what it is for a (...) degreed property to count as degrees of consciousness, and (4) applies the analysis to various theories of consciousness. I argue that whether consciousness comes in degrees ultimately depends on which theory of consciousness turns out to be correct. But I also argue that most theories of consciousness entail that consciousness comes in degrees. (shrink)

Objective: The nutrient artery which enters through the nutrient foramen (NF) provides blood circulation and nutrition in long bones. This supply is essential during the growing period, the early phases of ossification, and in some surgical procedures. This study aimed to investigate NF in adult human ulnas in the Turkish population. -/- Methods: For this study, 155 (70 right and 85 left) Turkish dry adult human ulnas were used. The presence, number, and patency of NF were recorded as well as (...) its topography and direction. The vertical distance between the most proximal point of the olecranon and the proximal edge of the NF (DONF), and the longitudinal distance between the most ventral point of the coronoid process on the sagittal plane and the proximal edge of the NF (DCpNF) was calculated. Additionally, the foraminal index (FI) was assessed. -/- Results: Single and double NFs were in 139 ulnas (89.67%), and 3 ulnas (1.94%), respectively. NFs were not observed in 13 ulnas (8.39%). The majority of NFs (93.12%) were situated on the anterior surface of the ulna. The direction of all NFs was towards the elbow. The mean DONF and DCpNF were 9.48 ± 1.57 cm, and 6.68 ± 1.44 cm, respectively. The FI was 37.45% in ulnas with a single NF, while it was 41.46% in ulnas with a double NF. -/- Conclusion: Our study has presented additional information such as the FI of ulnas with 2 NFs, and the distance between the coronoid process and NF in the Turkish population. (shrink)

This chapter examines the legacy of Kuhn’s Structure for normative philosophy of science. As an argument regarding the history of 20th century philosophy of science, I contend that the main legacy of Structure was destructive: Structure shifted philosophy of science away from addressing general normative philosophical issues (e.g., the demarcation problem, empirical testability) towards more deflationary and local approaches to normative issues. This is evident in the first generation of post-Structure philosophers of science in the 1980s and 1990s, who adopted (...) a pluralist approach to HPS. As a metaphilosophical argument regarding the methods adopted in HPS, I argue that there are a plurality of legitimate philosophical methodologies for inferring normative claims from historical cases. I frame this argument as a response to Pitt’s dilemma of case studies. I reject Pitt’s dilemma for its presupposition of an unrealistic and unfruitful standard (viz., epistemic certainty) for assessing HPS arguments and its analysis of philosophical methodology at the level of individual arguments. Pitt’s dilemma is most usefully understood as identifying potential points of criticism for HPS arguments. -/- The chapter begins with an examination of Kuhn’s normative philosophy of science in Structure and his position that historical cases provide evidence for philosophical claims. Kuhn’s philosophical methodology is insufficiently articulated, and his utilization of case studies is subject to objections (viz., interpretative bias, hasty generalization) implied by Pitt’s dilemma. I subsequently examine four post-Kuhnian methodological perspectives: (1) Ian Hacking’s particularism, (2) Helen Longino’s practice-based approach, (3) Michael Friedman’s neo-Kantianism, and (4) Hasok Chang’s complementary science. These views suggest alternative methodological strategies in HPS for addressing normative issues. I conclude by articulating some outstanding methodological challenges for the pluralist tradition of HPS—associated with the Stanford and Minnesota schools of philosophy of science—that emerged in the 1980s and remains influential. (shrink)

This paper develops a theory of analog representation. We first argue that the mark of the analog is to be found in the nature of a representational system’s interpretation function, rather than in its vehicles or contents alone. We then develop the rulebound structure theory of analog representation, according to which analog systems are those that use interpretive rules to map syntactic structural features onto semantic structural features. The theory involves three degree-theoretic measures that capture three independent ways in which (...) a system can be more or less analog. We explain how our theory improves upon prior accounts of analog representation, provides plausible diagnoses for novel challenge cases, extends to hybrid systems that are partially analog and partially symbolic, and accounts for some of the advantages and disadvantages of representing analogically versus symbolically. (shrink)

INTRODUCTION[|]It can be thought that ethical problems will rise as the population gets older. Issues such as competence and autonomy of the elderly are among the rising ehtical problems. The fact people aged 65 and over are being questioned about their competence, is an ethical problem in Turkey and this issue is discussed in this work. [¤]METHODS[|]Many institutions subject people over 65 to adequacy audit in decision making stage and this is repeated for every new situation. As a result of (...) this, people over 65 have to be examined by a doctor although there isn't a medical condition. This problem has been discussed within the framework of the following questions: 'In what extent is it legitimate to question the adequacy of a person aged over 65? How does a person feel when her/his adequacy is questioned? Can she/he be the same person as she/he feels before? When does being and individual or adequacy of a person disappear? And, who can decide in this issue?' [¤]RESULTS[|]-[¤]DISCUSSION AND CONCLUSION[|]It has been thought that autonomy of people over 65 years is violated partly and being over 65 years is perceieved as an abnormal situation. [¤]. (shrink)

Abstract— Anatomy of the anterior compartment includes the tibia and the fibula. It also includes the tibialis anterior tendon, the extensor hallucis longus tendon and the extensor digitorum longus tendons. The anterior tibial artery and the deep peroneal nerve and finally the superior and inferior extensor retinaculum. In this paper an expert system was designed to help users to correctly diagnose ankle problems. There are many structures present at the anterior aspect of the ankle; these structures are often susceptible to (...) injury common injuries and conditions around the anterior ankle. Clips expert system language was used to design and implement this expert system. (shrink)

This paper examines the idea of "objective phenomenology," or a way of understanding the phenomenal character of conscious experiences that doesn’t require one to have had the kinds of experiences under consideration. My central thesis is that structural facts about experience—facts that characterize purely how conscious experiences are structured—are objective phenomenal facts. I begin by precisifying the idea of objective phenomenology and diagnosing what makes any given phenomenal fact subjective. Then I defend the view that structural facts about experience are (...) objective. I also argue that structural facts about experience, despite being objective, nevertheless still give rise to an explanatory gap. (shrink)

Some philosophers think that life is worth living not merely because of the goods and the bads within it, but also because life itself is good. I explain how this idea can be formalized by associating each version of such of a view with a function from length of life to the value generated by life itself. Then I argue that every version of the view that life itself is good faces some version of the following dilemma: either (1) good (...) human lives are worse than very long lives wholly devoid of pleasure, desire-satisfaction, knowledge, or any other goods, or (2) very short lives containing nothing but suffering are worth living. Since neither result is plausible, we ought to reject the view that life itself is good. On the view I favor, any given life may be worth living because of the goods that it contains, but life itself is neutral. (shrink)

I discuss whether "sentience" (i.e., phenomenal consciousness) comes in degrees.

Much of the contemporary thought about ecology begins with the questioning of the human exceptionality. By means of this, anthropocentrism is rejected and replaced by a post-humanist framework. In this context, Martin Heidegger‘s oeuvre is credited for its search of alternatives to humanism, particularly because of its rejection of Sartre‘s anthropocentrism. However, while post-humanisms tend to behold the role of technology positively, Heidegger‘s critiques to the technique as a consequence of the same metaphysical and anthropocentric movement are widely known. Instead (...) of considering the common Heideggerian texts about technique, in this paper I explore the relationship between Heidegger and contemporary post-humanisms from the perspective of his existential analytic. In the first place, I will briefly describe the contemporary techno-scientific context, following the insights of Wiener, Haraway and Latour. In the second place, I will consider the relationship between Dasein, cyborgs and animals, discussing the Heideggerian interpretations of Hubert Dreyfus (What Computers Can’t Do) and Steven Crowell (We Have Never Been Animals). (shrink)

This paper studies the connection between social media addiction and mental disorder from the existing investigation among undergraduate students. A comprehensive document search was conducted by using six electronic databases, including PubMed, Scopus, ScienceDirect, Web of Science, JSTOR, ProQuest Education to identify articles published before November 21st, 2019. All collected papers focused on studying social media addiction and psychosis. Two reviewers individualistically evaluated the quality of the study by using the Joanna Briggs Institute’s approach. Five articles were filtered out through (...) the screening process and included in the review. The high prevalence of social addiction among college students (9.7% ~ 41%) has been clarified. The association between social media addiction and mental disorders is positive for student health. This article contributes to raising awareness and finding solutions to these risk problems. The study also confirms the connection between online shopping addiction and eating disorders among social addicts. We also discuss the causes and harms of social media addiction. (shrink)

The political turmoil at the end of the period of Righteous Caliphs and in the early periods of the Umayyads had left the Islamic community facing factionalism and civil war. Accordingly, people have witnessed that the acts considered among the great sins such as assassination may be committed even by companions of the Prophet (pbuh). This situation brought the question on the status of believers who committed great sins in this World and in the Hereafter, to the agenda of scholars. (...) The Kharijis and the Mu’tazila did not consider the person who committed A great sin among the believers. According to the Ahl al-Sunna and Al-Jaṣṣās, to commit a great sin does not cause the exclusion of the person from religion. Al-Jaṣṣās has taken into account the issue of great sin, when dealing with the issues of general term, specialization of the cause and infallibilism in diligence (al-ijtihād), since it constitutes the theological (Kalāmī) side of the subject. Although al-Jaṣṣās’ followed a line close to Mu’tazila in the aforementioned matters concerning the jurisprudence, he defended the view of Abū Ḥanīfah in his approach to the person who committed a great sin. His approach to the matter of great sin also clarifies the relationship between islamic law and Islamic thought. (shrink)

Many philosophers accept both of the following claims: (1) consciousness matters morally, and (2) species membership doesn’t matter morally. In other words, many reject speciesism but accept what we might call 'sentientism'. But do the reasons against speciesism yield analogous reasons against sentientism, just as the reasons against racism and sexism are thought to yield analogous reasons against speciesism? This paper argues that speciesism is disanalogous to sentientism (as well as racism and sexism). I make a case for the following (...) asymmetry: (a) some non-humans clearly have interests, but (b) no non-conscious entities clearly have interests. This asymmetry, I argue, renders sentientism resistant to the standard argument against speciesism. (shrink)

Ligado directamente a la dinámica de los movimientos renovadores del arte que surgieron en la España de los años veinte, el texto de Ortega y Gasset ofrece unas perspectivas más amplias y entronca con la renovación de la estética y la historia del arte que había iniciado la tradición teórica e historiográfica alemana a finales del siglo XIX. Ofrecemos, además otros escritos que, como «¿Una exposición Zuloaga?», «La Gioconda», «Diálogo sobre el arte nuevo», «Ensayo de estética a manera de prólogo» (...) y «Sobre la crítica del arte», permiten una mejor comprensión del pensamiento de Ortega y del debate artístico y estético en España. La presente edición va precedida de un prólogo de Valeriano Bozal. (shrink)

Discussion of a short text on ethics, originally Greek, translated into Arabic and Hebrew, and adopted by some Christians, Muslims and Jews for guiding their lives.

The potential to collect brain data more directly, with higher resolution, and in greater amounts has heightened worries about mental and brain privacy. In order to manage the risks to individuals posed by these privacy challenges, some have suggested codifying new privacy rights, including a right to “mental privacy.” In this paper, we consider these arguments and conclude that while neurotechnologies do raise significant privacy concerns, such concerns are—at least for now—no different from those raised by other well-understood data collection (...) technologies, such as gene sequencing tools and online surveillance. To better understand the privacy stakes of brain data, we suggest the use of a conceptual framework from information ethics, Helen Nissenbaum’s “contextual integrity” theory. To illustrate the importance of context, we examine neurotechnologies and the information flows they produce in three familiar contexts—healthcare and medical research, criminal justice, and consumer marketing. We argue that by emphasizing what is distinct about brain privacy issues, rather than what they share with other data privacy concerns, risks weakening broader efforts to enact more robust privacy law and policy. (shrink)

Este artículo está enfocado en la primera etapa de las investigaciones husserlianas sobre la imaginación, enmarcadas en su obra “estática” y determinadas, especialmente, por las características de una concepción centrada en la imagen figurativa (Abbild).

Los fenómenos urbanos son objeto de complejos modelos cuantitativos que persiguen explicar la emergencia de futuras tendencias. De similar manera, la intuición opera en algunos visionarios, cuya propiedad de percibir lo que esta por venir, los acerca a la realidad de un modo distinto. Este es el caso de Víctor Jara, cuya canción “Las Casitas del Barrio Alto” es objeto de estudio a través de un análisis crítico del discurso. En el trabajo se aprecia que Víctor Jara tiene la capacidad (...) de anticipar el futuro con esta canción, enunciando las características de lo que seria el porvenir urbano de Chile post dictatorial. (shrink)

Anadolu’da doğan ve yaşayan doğa bilimcileri ve filozofları Sokrates öncesi düşünce dünyasını yansıtmaktadırlar. Düşünce ve teoriler üretmekte kendilerine göre bir sistem oluşturmuşlardır. Antik dönemde doğa olaylarının kişileştirilip tanrılarla simgelenmesini ve söylencelerle yaygınlaşıp geliştirilmesini, onlara tapınılmasını (pagan tanrılarını) kabul etmeyen bireysel çıkışlar olarak başkaldırmışlardır. M.Ö. 5. yüzyılda Atina’da Yunan Uygarlığı’nın klasik çağına ve doruk noktasına geçişlerinde Anadolu’daki Pers saldırılarından kaçan İyonyalı düşünürlerin ve sanatçıların da rolü bulunmaktadır.

Under the framework of static phenomenology, I will introduce the Husserlian descriptions of the relation between sensible content and apprehension (Inhalt-Auffassungsschema), and the non-representationalist approach to perception of transcendental phenomenology. In order to place Husserlian phenomenology in a context marked by disjunctivism, I will confront some objections that emerged from certain readings of the transcendental method. Finally, I will reject the tightness of the debate between disjunctivists and representationalists, giving way to the possibilities opened by phenomenology in the description of (...) perception. (shrink)