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This paper discusses three cultural narratives that threaten the health of people with intellectual/developmental disabilities (IDD) and which have become more evident during the COVID-19 pandemic. These meta-narratives are the medical model of health/disability; the population health approach to health inequalities; and policies premised on the assumption of the importance of national economic growth as an incentive for reducing health inequalities. Evidence exists that health research is more likely to become policy if it fits within a medical model and addresses (...) national economic growth. These two criteria are particularly problematic for people who have IDD. The paper also proposes a research model to facilitate the inclusion of IDD related issues in future policy regarding health inequalities. (shrink)

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This paper canvasses the various dimensions along which theories of truth may disagree about the extent to which truth is minimal.

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This book is of interest to those working at the intersection of contemporary debates in philosophy, ethics, politics and cultural studies.

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Tout s’est passé très vite, prenant l’Église au dépourvu. Le mouvement pour la reconnaissance des mariages et des unions civiles entre personnes du même sexe a connu un succès extraordinaire. La hiérarchie de l’Église catholique oppose une fin de non-recevoir à toute reconnaissance positive des couples homosexuels, en invoquant une morale sexuelle qu’on dit ancienne et invariable,..

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We generally accept that medicine’s conceptual and ethical foundations are grounded in recognition of personhood. With patients in vegetative state, however, we’ve understood that the ethical implications of phenomenal consciousness are distinct from those of personhood. This suggests a need to reconsider medicine’s foundations. What is the role for recognition of consciousness (rather than personhood) in grounding the moral value of medicine and the specific demands of clinical ethics? I suggest that, according to holism, the moral value of medicine is (...) secured when conscious states are recognized in everyday medical science. Moreover, consciousness fully motivates traditional principles of clinical ethics if we understand respect for autonomy as respect for the dominion of an experiencer in the private, inescapable realm of bodily experience. When medicine’s foundations are grounded in recognition of consciousness, we understand how patients fully command respect even when they lack capacity to exercise their bodily dominion through decision-making. (shrink)

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This paper addresses the question of the relationship between happiness and things (by which I mean the small objects that populate our everyday lives). I draw on Beckett, who formulated the question ‘what is the correct attitude to adopt towards things?’, and many of whose characters have a heightened sense of both the importance and the disposability of things. I bring Beckett into conversation with one of the core texts of Chinese Daoism – the Zhuangzi – in which things are (...) approached as requiring a particular attitude, which one could characterize as a very ‘light touch’. My aim is to show what, in our world of escalating consumption, can be learned from this modern Western, and this ancient Chinese, reflection on things and their relation to happiness. (shrink)

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What position on dualism does medicine require? Our understanding of that ques- tion has been dictated by holism, as defined by the biopsychosocial model, since the late twentieth century. Unfortunately, holism was characterized at the start with con- fused definitions of ‘dualism’ and ‘reductionism’, and that problem has led to a deep, unrecognized conceptual split in the medical professions. Some insist that holism is a nonreductionist approach that aligns with some form of dualism, while others insist it’s a reductionist view (...) that sets out to eradicate dualism. It’s important to consider each version. Nonreductive holism is philosophically consistent and clinically unprob- lematic. Reductive holism, however, is conceptually incoherent—yet it is the basis for the common idea that the boundary between medical and mental health disorders must be vague. When we trace that idea through to its implementation in medical practice, we find evidence that it compromises the safety of patient care in the large portion of cases where clinicians grapple with diagnosis at the boundary between psychiatry and medicine. Having established that medicine must embrace some form of nonreduc- tionism, I argue that Chalmers’ naturalistic dualism is a stronger prima facie candidate than the nonreductive alternatives. Regardless of which form of nonreductionism we prefer, some philosophical corrections are needed to give medicine a safe and coherent foundation. (shrink)

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The strongest version of the principle of the Identity of Indiscernibles states that of necessity, there are no distinct things with all their universals in common (where such putative haecceities as being Aristotle do not count as universals: I use 'universal' rather than 'property' here and in what follows for the simple reason that 'universal' is the term of art that most safely excludes haecceities from its instances). It is commonly supposed that Max Black's famous paper 'The identity of indiscernibles' (...) (2) refutes this thesis. (Armstong's [1], chapter 9 is representative here.) Black argues ([2], p. 156) that it is perfectly possible that there be a world consisting solely of two indiscernible spheres at some distance to each other and that this world constitutes a counterexample to the principle above. The strongest version of the bundle theory of substance claims that of necessity, the substances that make up the world are bundles of universals.1 It is commonly supposed that a consequence of Black's defeat of the principle of the Identity of Indiscernibles is that this bundle theory of substance is mistaken. (Again, Armstong's [1] is representative.) I shall argue that Black's thought experiment does not defeat the bundle theory and that, as a result, the bundle theory can be used to salvage the principle of the Identity of Indiscernibles. (shrink)

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This ground-breaking textbook focuses on the use of play techniques and games to facilitate the positive behavioral, social, and emotional development of children with and without special needs. The chapters in this book center on the use of games and play to facilitate emotional expression, develop friendships and encourage appropriate behaviors in community contexts, such as schools, that are critical to children's adaptation in the world. For example, there are chapters explaining the importance of playground interactions for children, role play (...) to develop social skills and learn to express emotions, games to facilitate appropriate behavior and prosocial development in the classroom, and play as an outlet for the expression of emotion and development of children with special needs, including medical and mental health conditions. Readers will learn skills for coaching positive behaviors in individual and group settings, and will learn strategies to enhance social skills and help children develop emotionally in a variety of contexts (e.g., classrooms) and circumstances (e.g., having chronic illnesses or coping with mental health issues that make social engagement more challenging). Important "take-home" messages and critical techniques for fostering children's skills will be presented, and the engaging material presented in the chapters will facilitate knowledge of what to do and how to improve children's social and emotional development through play techniques and games. -- Back cover. (shrink)

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Biomedical diagnostic science is a great deal less successful than we've been willing to acknowledge in bioethics, and this fact has far-reaching ethical implications. In this article I consider the surprising prevalence of medically unexplained symptoms, and the term's ambiguous meaning. Then I frame central questions that remain answered in this context with respect to informed consent, autonomy, and truth-telling. Finally, I show that while considerable attention in this area is given to making sure not to provide biological care to (...) patients without a need, comparatively little is given to the competing, ethically central task of making sure never to obstruct access to biological care for those with diagnostically confusing biological conditions. I suggest this problem arises from confusion about the philosophical value of vagueness when it comes to the line between biological and psychosocial needs. (shrink)

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Apocalyptic expectations of Armageddon and a New Age have been a fixture of the American cultural landscape for centuries. With the approach of the year 2000, such millennial visions seem once again to be increasing in popularity. StephenO'Leary sheds new light on the age-old phenomenon of the End of the Age by proposing a rhetorical explanation for the appeal of millennialism. Using examples of apocalyptic argument from ancient to modern times,O'Leary identifies the recurring patterns in apocalyptic (...) texts and movements and shows how and why the Christian Apocalypse has been used to support a variety of political stances and programs. The book concludes with a critical review of the recent appearances of doomsday scenarios in our politics and culture, and a meditation on the significance of the Apocalypse in the nuclear age. Arguing the Apocalypse is the most thorough examination of its subject to date: a study of a neglected chapter of our religious and cultural history, a guide to the politics of Armageddon, and a map of millennial consciousness. (shrink)

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Theories of identification explain which elements in our mental economy determine our authoritative standpoint and which elements are external. My evaluative theory explains this special authority by considering the holistic pattern of emotional evaluations and evaluative judgments without excluding Jaworska's so-called "marginal cases".

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This paper provides a detailed study of fraud in practice through an empirical investigation of B.P.Sayers, a family-owned stockbroking firm that had been in existence for over 100 years and that collapsed due to the fraudulent activities of the firm's junior partner. An interpretive narrative methodology has been employed which has resulted in the development of a detailed understanding of fraud and moral breakdown in organizations, resulting from a failure of responsibility that arises from a dysfunctional work identification and its (...) moral implications. In developing this account of fraud, the conceptual framework utilized is drawn from the moral philosophical work of Emmanuel Levinas who explicated how the breakdown of social relations of responsibility results, in turn, in moral breakdown. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:Religious Pluralism and Christian TruthJoseph S. O’Leary has been named recipient of the 1998 Frederick J. Streng Book Award for his 1996 volume, Religious Pluralism and Christian Truth. Dr. O’Leary was born in Cork, Ireland, in 1949. He studied literature, theology, and philosophy in Maynooth, Rome, and Paris. After teaching briefly in the United States (University of Notre Dame and Duquesne University), he moved to Japan in 1983. He (...) has worked in association with the Nanzan Institute for Religion and Culture and currently teaches English literature at Sophia University (with special emphasis on Joyce and the modernist period) and a course on Japanese values at International Christian University.He has been working on a trilogy in fundamental theology that has taken on an increasingly interreligious character. The first volume is Questioning Back: The Overcoming of Metaphysics in Christian Tradition (Minneapolis: Winston/Seabury, 1985), reviewed in Buddhist-Christian Studies in 1987; a French version is in preparation. The second volume appeared first as La verite chretienne a l’age du pluralisme religieux (Paris: Cerf, 1994) and then as Religious Pluralism and Christian Truth (Edinburgh University Press, 1996). Joseph O’Leary is also coeditor of Heidegger et la question de Dieu (Paris: Grasset, 1980) and Buddhist Spirituality (vols. 8 and 9 of World Spirituality, New York: Crossroad, 1993 and 1999).Terry Muck: Why did you write this book?Joseph O’Leary: My earlier book, Questioning Back: The Overcoming of Metaphysics in Christian Tradition, advocated deconstruction of the Greek and Hebrew elements in Christian theology—the need for a radical retrieval of the tradition in the spirit of Heidegger’s “step back” from metaphysical systems to the original phenomena. In Religious Pluralism and Christian Truth, I broadened the horizon to see all religion as historical, cultural constructs growing and changing through mutual interaction. Living in Japan brought me a liberating sense of historical and cultural relativity and with it the sense that the Christian tradition should be thought of as an essentially incomplete project, always reaching out to other traditions in search of a fuller vision.But that discovery did not mean giving up on the Christian tradition.No. Rather than sitting back and enjoying the pluralism, I found myself more and more concerned with the question of truth. Followers of Jacques Derrida assured me that “truth” has been exposed as a historical myth. Struggling with Derrida I found rather a recontextualization of the value of truth. Moreover, the “situated truth” (always relative to a given context in culture and praxis) of historically formulated dogmatic propositions turned out to be quite defensible despite Derrida’s demolition [End Page 239] of notions of truth as totality (Hegel) or truth as presence (Heidegger). Christianity has nothing to fear from opening itself up to its historical relativity. Buddhism has long accepted the provisionality of all religious expressions. I focused especially on the notion of skillful means and on the theory of the two truths (conventional and ultimate) in Madhyamaka Buddhism.What does this “opening up” do to traditional Christian doctrines?The notion of God is not only compatible with such a relativized view of the status of religious language, but demands it. The biblical discourse about God consists in a constant deconstruction of old images of God by new ones. As for the role of Jesus Christ, Incarnation is an ongoing event in that the historical significance of Jesus is still unfolding. The uniqueness of Jesus resides not in some ontological amalgamation of divinity and humanity but in the specifics of his historical role. God’s Word is spoken in other ways elsewhere, indeed is spoken in all things, and its specifically “fleshly” (human and historical) and “eschatological” manifestation in the unfolding of the Jesus story should not be divorced from these wider contexts.How have these ideas been received?The most flattering response has come from the Society for Buddhist-Christian Studies in granting me the Frederick J. Streng Book Award. Streng’s book, Emptiness, which I read in Pittsburgh in 1982, opened my eyes to the world of Madhyamaka thought.Any criticisms?Predictably, the book has come under fire from two opposing camps. The Revue Thomiste reviewer claimed that I could... (shrink)

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_A Companion to Foucault_ comprises a collection of essays from established and emerging scholars that represent the most extensive treatment of French philosopher Michel Foucault’s works currently available. Comprises a comprehensive collection of authors and topics, with both established and emerging scholars represented Includes chapters that survey Foucault’s major works and others that approach his work from a range of thematic angles Engages extensively with Foucault's recently published lecture courses from the Collège de France Contains the first translation of the (...) extensive ‘Chronology’ of Foucault’s life and works written by Foucault’s life-partner Daniel Defert Includes a bibliography of Foucault’s shorter works in English, cross-referenced to the standard French edition _Dits et Ecrits_. (shrink)

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Empirical evidence advancing the theory of anthropogenic climate change and resultant policy action has been framed through the perspectives of scientists, economists and politicians; the ultimate objective being to minimise the risk of dangerous climate change through the reduction of GHG emissions. However, policies designed to reduce carbon pollution have utilised cost benefit analysis , largely ignoring ethical implications of such actions. This has resulted in a climate debate that sidelines the moral and social considerations of the suggested actions designed (...) to reduce the impact of dangerous climate change. Special interest groups have focussed on subjective interpretations of objective statistics, resulting in an extreme polarisation of viewpoints, pitting climate change deniers against politico-economic rationalists, with climate scientists largely sitting on the sidelines. There has, however, been a recent shift in the science of climate change acknowledging that, “many profound ethical questions are hidden in scientific and economic arguments about various climate change policy proposals” ‘White Paper on the Ethical Dimensions of Climate Change’, Rock Ethics Institute, Penn State University). We wish to promote an inter-disciplinary approach to the ethical considerations of climate change and situate the debate within a ‘real world’ context to enable people to link evidence and resultant policy to their own moral responsibility as ‘global citizens’. By placing reliable scientific information within a holistic framework, scientific outcomes with a high level of certainty may be conveyed within a wider perspective that includes ethical and social considerations, resulting in a stronger claim for practical outcomes with respect to climate change solutions. This can be used to support policies that are practical as well as moral. (shrink)

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Ethical instruction is critical for trainee accountants. Various teaching methods, both active and passive, are normally utilised when teaching accounting ethics. However, students’ learning styles are rarely assessed. This study evaluates the learning styles of accounting students and assesses the interaction of teaching methods and learning styles in an ethics instruction environment. The ethical attitudes and preferred learning styles of a cohort (137) of final year accounting students were evaluated pre-instruction. They were then subject to three different teaching methods while (...) studying ethics during an auditing course. When ethical attitudes and preferred learning styles were re-assessed post-instruction, the teaching methods were found to have influenced active learners more than passive ones. Furthermore, when learning styles matched teaching methods used, usefulness was assessed as high but when learning styles and teaching methods differed, usefulness deteriorated significantly. Students displayed a preference for passive learning styles, despite being so advanced in their education. The implications are that instructors should consider learning styles before deciding on appropriate teaching methods, in accounting ethics environments. (shrink)

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Introduction: Philosophy in Mind / Michaelis Michael and John O’Leary-Hawthorne -- AI and the Synthetic A Priori / Jose Benardete -- Armchair Metaphysics /Frank Jackson -- Doubts About Conceptual Analysis /Gilbert Harman -- Deflationary Self-Knowledge / Andre Gallois -- How to Get to Know One’s Own Mind: Some Simple Ways / Annette Baier -- Psychology in Perspective / Huw Price -- Can Philosophy of Language Provide the Key to the Foundations of Ethics? /Karl-Otto Apel --Unprincipled Decisions / Lee Overton -- (...) Philosophy and Commonsense: The Case of Weakness of Will / Jeanette Kennett and Michael Smith -- Reasoning and Representing / Robert Brandom -- The Problem of Consciousness / John Searle -- Godel’s Theorem and the Mind... Again / Graham Priest -- Epistemology and the Diet Revolution / Gilbert Harman -- Truth-Aptness and Belief / John O’Leary-Hawthorne -- Cubism, Perspective, Belief / Michaelis Michael. Objectivity and Modern Idealism: What is The Question? / Gideon Rosen. (shrink)

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(1996). Compatibilist semantics in metaphysics: A case study. Australasian Journal of Philosophy: Vol. 74, No. 1, pp. 117-134. doi: 10.1080/00048409612347101.

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This paper lays the groundwork for formulating an approach to literature which pushes Foucault’s thought in directions which he perhaps envisaged, but never pursued. However, one of the major obstacles to formulating a Foucauldian philosophy of literature is the fact that Foucault’s thought itself turned away from literature in the late 1960s. Why does literature apparently disappear from Foucault’s writings after 1969? And why does Foucault’s own re-writing of his theoretical biography elide this earlier interest in literature? In order to (...) answer these questions we will have to find out what role literature played in his early thought. What is at stake here, is not just a better understanding of Foucault’s thought, but more importantly, the possibility of reviving one of the potential lines of flight which that thought cut short as a result of its own endless turning. Hence, my ultimate aim will be to address the question of what can be reclaimed today from Foucault’s abandoned engagement with literature. (shrink)

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In this essay, we explore a fresh avenue into mind-body dualism by considering a seemingly distant question posed by Frege: "Why is it absurd to suppose that Julius Caesar is a number?". The essay falls into three main parts. In the first, through an exploration of Frege’s Julius Caesar problem, we attempt to expose two maxims applicable to the mind-body problem. In the second part, we draw on those maxims in arguing that “full blown dualism” is preferable to more modest, (...) property-theoretic, versions. Finally, in the third part we close by suggesting that full blown dualism need not be spooky, resurrecting a broadly Lockean, rather than Cartesian, metaphysical picture. (shrink)

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How should we read Foucault's claims, in his late work, for the relevance of ‘aesthetic criteria’ to politics? What is Foucault's implicit understanding of the nature of aesthetics and the autonomy of the aesthetic sphere? Would an ethics which gave a place to the aesthetic legitimize a politics of manipulation, brutality and aggression ‐ in short, a ‘fascist’ politics ‐ as some of Foucault's critics argue? In this paper, I examine key accounts of the fascist ‘aestheticization of politics’ ‐ from (...) Walter Benjamin's classic essay, ‘The Work of Art in the Age of Mechanical Reproduction’ (1936), to Philippe Lacoue‐Labarthe's work on the relation between Heidegger's philosophy and the fascist theme of politics as the plastic art of the state. Through a discussion of Foucault's late work, the paper demonstrates the connection between Foucault's turn to ancient Greek ethical practices and his call for a contemporary renewal of the idea of ethics as an art of living. The aim of the paper is to show in what ways the ethico‐political position which is presented in Foucault's late work, far from contributing to a fascist politics, in fact provides ways of thinking about the relationship between the aesthetic and the political which avoid both mindless radicalism and totalitarian narcissism. In doing so, the key question is, ‘What's aesthetic about Foucault's “aesthetics of existence"?’. (shrink)

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