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We estimate that 208,000 deep brain stimulation (DBS) devices have been implanted to address neurological and neuropsychiatric disorders worldwide. DBS Think Tank presenters pooled data and determined that DBS expanded in its scope and has been applied to multiple brain disorders in an effort to modulate neural circuitry. The DBS Think Tank was founded in 2012 providing a space where clinicians, engineers, researchers from industry and academia discuss current and emerging DBS technologies and logistical and ethical issues facing the field. (...) The emphasis is on cutting edge research and collaboration aimed to advance the DBS field. The Eighth Annual DBS Think Tank was held virtually on September 1 and 2, 2020 (Zoom Video Communications) due to restrictions related to the COVID-19 pandemic. The meeting focused on advances in: (1) optogenetics as a tool for comprehending neurobiology of diseases and on optogenetically-inspired DBS, (2) cutting edge of emerging DBS technologies, (3) ethical issues affecting DBS research and access to care, (4) neuromodulatory approaches for depression, (5) advancing novel hardware, software and imaging methodologies, (6) use of neurophysiological signals in adaptive neurostimulation, and (7) use of more advanced technologies to improve DBS clinical outcomes. There were 178 attendees who participated in a DBS Think Tank survey, which revealed the expansion of DBS into several indications such as obesity, post-traumatic stress disorder, addiction and Alzheimer’s disease. This proceedings summarizes the advances discussed at the Eighth Annual DBS Think Tank. (shrink)

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Il presente contributo indaga la trasformazione della definizione di “giustizia” da Tommaso d’Aquino (analogica) a Tommaso De Vio (univoca). Esaminando la connessione fra logica e filosofia morale si considera il tema della virtù e l‘interpretazione del pensiero dell’Angelico da parte del Gaetano. Si intende approfondire il rapporto fra la giustizia e il bene comune attraverso l’uso dell’analogia (Tommaso) o in altri termini (Gaetano). Il lavoro fa riferimento anche alla tesi di S. Hofstadter, secondo cui l’analogia è quasi un a priori (...) cognitivo con cui l’uomo concettualizza il mondo e progredisce nella conoscenza, tenendo presente il ruolo fondamentale che l’analogia svolge nella filosofia e nella teologia del Gaetano. Partendo dal presupposto che la nozione analogica di giustizia esprima più chiaramente il pensiero dell’Angelico sul rapporto con il bene comune, si osserva che il Gaetano fa uso di uno strumento diverso, interpretando la stessa virtù secondo una concettualizzazione di carattere univoco. E ciò, precisamente, per il suo modo di concepire l’analogia. Appaiono, quindi, due nozioni di giustizia in relazione al bene comune e a tutte le altre virtù morali. Come influisce tutto ciò sul discorso etico e sulla riflessione politica? Qual è il rapporto con la suprema potestas, il governo ecc.? Emergono chiaramente due diversi modi di argomentare e di rappresentare il mondo e le sue relazioni, cioè di costruire percorsi diversi sulla base dello stesso oggetto di studio. This paper investigates the definition of “justice” and its transformation, from Aquinas (analogical) to Cajetan (univocal). Through the commentaries of Cajetan to the S. Th., this contribution also deeps into the connection between Logic and Moral Philosophy. We intend to deepen the relationship between justice and the common good using the analogy (Aquinas) or not (Cajetan). This work also refers to the thesis of S. Hofstadter according to which the analogy is almost a cognitive a priori with which man conceptualizes the world and progresses in knowledge, bearing in mind the role that analogy played in Cajetan’s thought. If the analogical notion of justice renders much better the teaching of Aquinas, it is observed that Cajetan interpretates the same virtue according to univocity, because of his previous conception of the analogy. Therefore, we have two notions of “justice” related to the common good and the rest of the moral virtues. How could this affect the Ethics and the political reflections? What is the relationship between the suprema potestas, the government, etc.? Again, we have now two different ways of arguing and representing the world and its relations. (shrink)

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The term sustainability has become one of the most significant in the current era. It seems to be ubiquitous amongst academics, politicians, business leaders, media personnel and even the general public. It is no exaggeration to state that it is considered all over the world to be the most pressing issue to be addressed for the long-term future of the planet and its inhabitants. The topic is of course complex, and the issue of sustainability is under much debate as to (...) what it actually is and how it can be achieved, but it is completely certain that the resources of the planet are fixed in quantity and, once used, cannot be reused except through being reused in one form or another. At present, much of the discourse of sustainability has focused upon the environment and in particular upon climate change and the effects that this is having. Thus, the discourse has tended to be about mitigation. Sustainability of course requires all three pillars of the triple bottom line—economic, environmental and social—to be addressed. Indeed, it might be considered that the effects upon the social, and how we choose to live our lives, might well be the most profound effect of achieving sustainability. This book therefore focuses upon some of the many aspects of the social and how we can adapt our lives to accommodate the requirements of sustainability. it therefore takes a very different approach to addressing the issues of sustainability, while of course not ignoring the other pillars. This book therefore sets out to examine various aspects of the changes to personal, corporate and institutional behaviour which may have to come about in our search for sustainability. It is tended to address some of the issues and how they are being dealt with in various parts of the world. As always, our concept is to share best practice and thereby enrich both the discourse and our progress towards sustainability. Thus, we focus upon the current situation while also considering the extent to which the focus is changing so much that we need to think about new approaches to our understanding of behaviour and differing effects in practice. The international origins of the contributors to this book make this an original contribution taking some of the best ideas from around the world. This book therefore addresses these issues from a perspective not generally addressed by researchers, or even by politicians and the press. It therefore provides fresh perspectives upon the important issue of our common future. As always, this approach is based on the tradition of the Social Responsibility Research Network srrnet.org (a worldwide body of scholars with membership of several thousand), which in its 20-year history has sought to broaden the discourse and to treat all research as inter-related and relevant to business. This tradition has always been to explore the subject widely and to seek relevant solutions, while also sharing best practice. This book is based primarily upon some of the contributions from the network at our recent conference and shows both commonality and diversity in approaches and effects. (shrink)

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El presente trabajo, estudia de forma sintética, la metodología y criterios utilizados en los países capitalistas (en este caso el Análisis Beneficio Costo) y socialistas en la cuantificación del excedente generado por las actividades de I+D, en el sector agropecuario como parte del desarrollo sostenible, o sea, la cuestión que se propone analizar es ¿será posible cuantificar el capital ambiental que tiende a ser escaso? ¿Cómo o con que precios evaluar las externalidades? ¿Será que la ciencia económica (en este caso (...) a través de la evaluación de proyectos agropecuarios) tiene alguna respuesta convincente de cómo asignar recursos no renovables? (shrink)

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Peut-on continuer à considérer les canons d’Elvire comme appartenant à un seul concile ? L’historiographie française la plus répandue jusqu'a ce jour a répondu affirmativement à cette question. Depuis la fin du siècle dernier, on assiste a un débat très anime sur l’authenticité et l’unité des Actes dits d’Elvire. Les différentes thèses se partagent entre deux approches totalement opposées : l’une soutient l’unité des Actes, sans refuser qu’ils aient pu être remanies au cours de leur transmission historique ; l’autre, a (...) la suite de l’article pionnier de M. Meigne (1975), défend le caractère composite des Actes, qui constitueraient une collection de dispositions juridiques hétérogènes. L’article présente l’état actuel de la recherche sur le concile d’Elvire ainsi que les enjeux principaux du débat. (shrink)

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El presente artículo presenta los nuevos e importantes descubrimientos en la terraza litoral al pie del oasis de niebla, a partir de Noviembre de 2003, que junto a estudios anteriores conforman un cuadro general bastante completo de los patrones de asentamiento, modus vivendi, costumbres y actividades económicas de los antiguos pobladores costeros del norte de Chile, que reafirman la enorme importancia que adquirió el ecosistema de oasis de niebla costero en el género de vida, tipos de asentamiento y desplazamientos de (...) los cazadores-recolectores marinos del litoral norte. (shrink)

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The most popular work of Francisco Sánchez, Quo nihil scitur (1581), transmits an absolutely sceptic thought. However, other writings like Carmen de Cometa anni M.D.LXXVII (1578), offer us different ideas about how Sánchez considers possible the scientific knowledge like, for example, his idea about the casual relations between natural objects.

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In lieu of an abstract, here is a brief excerpt of the content:…duplici modo Daemon homini carnaliter copulatur:Ludovico Maria Sinistrari's Alternative to Apostasy and Sorcery in Human-Incubus IntercourseBert RoestLodovico Maria Sinistrari d'Ameno (1632-1701), who joined the Riformati branch in 1647 in the Pavian Provincia di S. Diego, is one of the many productive seventeenth-century Franciscan authors whose works are not habitually discussed within the world of Franciscan scholarship. According to the existing bibliographical guides, Sinistrari authored under his own name and (...) under various pseudonyms (such as Panfilo, Clodoveo Farvamondi, Nicolò Turris, Lazaro Socio, and Lazaro Agostino Cotta) about 34 works, more or less half of which reached the printing press during his lifetime. These works cover a wide range of genres and topics, including comedies, religious and secular dramas, astrological, astronomical and scientific works (including polemics against works of other scholars, medical and embryological papers), defenses of the religious orders, sermons and funerary orations, treatises of sacramental theology, some atypical hagiographical texts, and works of religious disciplinary law. This production was linked to his acknowledged expertise in a variety of disciplines, which apparently made him a celebrated lecturer in Pavia within the order and in public schools, teaching the liberal arts, geometry, military architecture and theology. Some of his works are connected with his activities as a preacher, advisor, and later censor for the Holy Office, practicing exorcist, consultant for the Franciscan Minister General, and personal theologian of Alessandro Montecatini (Archbishop of Avignon) and Federico Caccia (Cardinal and Archbishop of Milan).1Within the order itself, his most enduring legacy might have been his three volume Practica criminalis illustrata, a work that is both a commentary on penal law within the Franciscan order, and a more wide-ranging manual for dealing with penitential and religious-criminal issues, written [End Page 191] to supplant older handbooks of such kind. He was initially tasked to compile such materials at the Franciscan general chapter celebrated at Rome in 1688. The first two volumes of the Practica criminalis illustrata appeared in print in 1693. They were again published posthumously in 1702.2 In between he finished another volume of the Practica with a somewhat different focus, also known under the title De delictis et poenis tractatus absolutissimus, and which was proposed as a useful guidebook for judges, lawyers, and prelates in ecclesiastical courts, as well as for confessors, exorcists, and lay practitioners of law. This work was issued for the first time in 1700.3Although a wished-for early eighteenth-century re-issue of this multi-volume Practica criminalis illustrata was put on hold when it was placed on the index of forbidden books in March 1709 donec corrigatur for suspicion of laxist tendencies,4 all three volumes did appear again with some modifications in a 1753-1754 opera omnia edition. It could be found in a significant number of Franciscan and non-Franciscan order libraries, and apparently remained for a long time an important resource for penitential and disciplinary policies.5 [End Page 192]Whereas Sinistrari, like so many early modern friars, is not a commanding presence in the scholarly and literary canon of present-day Franciscan order history, he became a figure of some fascination and even notoriety in nineteenth- and early twentieth-century esoteric circles, and also is known by modern scholars of early modern demonology and early modern sexuality. This is mainly due to the publication, in the later nineteenth century, of two of Sinistrari's works on demoniality and sodomy that as such were not printed in full during our friar's lifetime, but parts of which are included in Titulus 4 of his Latin De delictis et poenis tractatus absolutissimus, namely the crimes against chastity (which in De delictis et poenis, alongside of daemonialitas [which comes last], comprises constortium suspectum, sollecitatio ad turpia, fornicatio, stuprum, incestus, raptus, clausurae violatio, sacrilegium cum moniali, mollities, sodomia, and bestialitas).Hence, in 1875, the French book collector and editor Isidore Liseux issued for the first time De la démonialité et des animaux incubes et succubes où l'on prouve qu'il existe sur terre des créatures raisonnables autres que l'homme, ayant comme lui un corps et une âme, naissant et mourant comme... (shrink)

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A reprint of Popper and After: Four Modern Irrationalists.

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I have argued in other work that emotion, attentional functions, and executive functions are three interpenetrant global state variables, essentially differential slices of the consciousness pie. This paper will outline the columnar architecture and connectivities of the PAG (periaqueductal gray), its role in organizing prototype states of emotion, and the re-entry of PAG with the extended reticular thalamic activating system (“ERTAS”). At the end we will outline some potential implications of these connectivities for possible functional correlates of PAG networks that (...) are just starting to be mapped. Overall, we will look at many lines of evidence that PAG should be conceptualized as a peri-reticular structure that has a foundational role in emotion, in generating the meaningful organization of behavior by the brain through prototype emotional states, and in allowing the various emotional systems to globally influence and tune both the forebrain and brainstem. Finally, we address implications of these concepts for what is currently understood about consciousness, underlining the need for somewhat more humility within consciousness studies about our current level of understanding of consciousness in the brain, combined with a deeper appreciation of the intrinsic connections between emotion and consciousness. One hopes that more concerted empirical interest in structures underneath the thalamus, combined with a deeper appreciation for the fundamental role that organismic and social value must have in bootstrapping awareness in the developing brain, would begin more widely to influence the fundamental lines of neuroscientific research in both emotion studies and consciousness studies. (shrink)

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In «The Normativity of Meaning», Eric Gampel argues that the capacity to justify a linguistic usage is essential to meaning and suggests that this fact entails that naturalistic theories of meaning must take a non-reductive form if they are to be viable. I will argue that reductive and non-reductive naturalisms stand or fall together in the face of Gampel's argument that meaning plays an essential justificatory role. I will further argue that, if they fall, the lesson to be learned is (...) not that we should avoid reductionism, but rather, that we should steer clear of physicalism in our meaning theory; if Gampel's argument is cogent, any theory of meaning will have to make reference to at least some abstract objects. (shrink)

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The paper has two objectives: First, it focuses on the history of the use of the terms morality and ethics. On this background it differentiates between the understanding of morality in traditional antiquity , where these terms were seen as equivalent and defined through manners and habits, and modern conception, where the core of morality consists in duty. The question is, in which form these divergent inspirative traditions occur in contemporary ethics- and moral discourses and what are the possible resolutions. (...) The argumentation of the first part is based on Aristotle’s and M. de Montaigne’s views, whereas the second part is drawing from P. Ricouer’s project as opposed to the conceptions of M. Conche and R. Misrahi. (shrink)

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À partir d'une prise en compte de la réflexion actuelle sur la complexité du temps, illustrée par le déploiement des temps dans 1a pratique psychanalytique, il est possible de montrer qu'une spécificité chrétienne du temps est repérable, malgré la diversité des modèles théologiques qui ont pu ou peuvent en rendre compte. C'est la dimension eschatologique de ce temps chrétien qui est par elle-même significative pour nos contemporains, pourvu que les représentations qu'elle véhicule soient soumises à une régulation critique.From a consideration (...) of present day reflection on the complexity of time, illustrated by the unfolding of time in psychoanalytic practice, it is possible to show that a Christian specificity of time can be located in spite of the diversity of theological models that could have or can give an account of it. It is the eschatological dimension of itself significant for our contemporaries, as long as the representations which it transmits are controlled by critical rules. (shrink)

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Much effort and many resources have been expended in enacting smoking bans for private businesses catering to adult-only clientele. Although the arguments in favor of bans leave much to be desired, many people believe that banning smoking in the hospitality industry is justified.What is puzzling is the lack of attention on banning smoking around children in cars, houses, and other private property. After all, if such prohibitions are justified for autonomous adults, then they must be for non-autonomous minors as well. (...) A good case can be made out for banning smoking around children in the best interests of their health. (shrink)

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