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1
Cattorini, Paolo. I salmi della follia: Disturbi mentali e preghiere di liberazione. Bologna: EDB, 2002.
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2
Bodinier, Jean-Louis. Les folles agapes de Nantes au clair de lune: La construction des scandales sous le regard de l'historien. Rennes: Editions Apogée, 1999.
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3
Cristiano, Silvio. Through the Working Class. Venice: Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-296-3.
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The present volume offers a mosaic of contributions by scholars from different backgrounds, providing a multi-faceted, problematising picture of relations humans as well as between the human and the non-human, investigated by environmental studies and social ecological perspectives, and involving labour. In turbulent times like these, systems ecology, political ecology, social ecology, ecocriticism, ecofeminism, environmental justice, and environmental humanities here follow and interlink one another, thus offering plural insights around the themes of society and ecology, while more or less explicitly envisioning a sustainable and equitable transformative path past the social, ecological, and sometimes psychological unbearableness of current modernities.
4
Réflexions en pointes folles. Québec, 2001.
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5
Angle, Stephen C. Growing Moral. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190062897.001.0001.
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Growing Moral engages its readers to reflect on and to practice the teachings of Confucianism in the contemporary world. It draws on the whole history of Confucianism, focusing on three thinkers from the classical era (Kongzi or Confucius, Mengzi, and Xunzi) and two from the Neo-Confucian era (Zhu Xi and Wang Yangming). In addition to laying out the fundamental teachings of Confucianism, it highlights the enduring and strikingly relevant lessons that Confucianism offers contemporary readers. At its core, this book builds a case for modern Confucianism as a practical way to grow toward more harmonious lives together through reflection, ritual, and compassion; it can help us find balance and joy within our complex and too-often frenetic modern lives. Individual chapters explain how and why to be filial, follow rituals, and cultivate our sprouts of morality, as well as exploring Confucian approaches to reading, music-making, reflection, and socio-political engagement. Overall, the book presents a progressive vision of Confucianism that addresses historical shortcomings within the tradition concerning gender and other forms of hierarchy.
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Rose, David C. Culture as Moral Beliefs. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199330720.003.0003.
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This chapter explains why cultural beliefs—specifically moral beliefs—are more important than cultural practices for building a high-trust society because when trust-producing moral beliefs are well ensconced, trust-producing practices naturally follow. Since it is large-group trust that is the key, our innate moral beliefs, which naturally support small-group trust, are inadequate. What is needed are invented moral beliefs that can support large-group trust and the high-trust society. Two problems must be overcome in large-group contexts: the empathy problem and the greater-good rationalization problem. This chapter explains why overcoming these problems requires that beliefs instantiate moral tastes that function prerationally. It also explains why such beliefs must stress moral restraint over moral advocacy.
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Oberdiek, John. The Moral Significance of Risking. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199594054.003.0004.
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Chapter 3 explores the moral significance of risking. What is it about imposing risk upon others that matters morally? This is a live and vexing question in large part because the concept of imposing risk owes its place in our conceptual scheme to our epistemic bounds. The chapter argues against the view that risk inherits what moral significance it has from the harm that any risk imposition risks. It argues instead that risk impositions as such bear moral significance because they can have a negative impact on people’s lives and thus constitute harms, though not material harms. For imposing risk can diminish the autonomy of those subject to the risk, and this diminution in autonomy constitutes a setback to wellbeing. It does not follow that imposing risk is therefore wrong. Rather, that imposing risk can diminish autonomy shows why imposing risk is morally significant and therefore calls for moral justification.
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Observations on Mr. Fielding's Enquiry into the Causes of the Late Increase of Robbers, &c [electronic Resource]: In Which Not Only the Present Reigning Vices among the Vulgar Are More Candidly and Impartially Considered, but the Follies and Vices of The. Creative Media Partners, LLC, 2022.
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9
Farrell, Justin. Drilling Our Soul: Moral Boundary Work in an Unlikely Old-West Fight against Fracking. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691164342.003.0006.
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This chapter investigates an “outlier” case of environmental conflict, where things did not follow the same social patterns observed elsewhere in the Greater Yellowstone Ecosystem (GYE). The case study involves conflict over a plan to drill 136 natural gas wells just to the south of Yellowstone, in Sublette County, Wyoming. This plan is not unusual, given that this county includes two of the largest gas fields in the United States and that most residents of this county and state support this economically beneficial activity. But in a radical reversal, a large group of miners, outfitters, ranchers, and other old-westerners acted against their own economic and cultural traditions, starting an environmental movement to oppose drilling in this particular area. The chapter shows that the intense negative reaction to drilling in this area is caused by a violation of strong moral boundaries linked to old-west place attachment.
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de Melo-Martín, Inmaculada. Conscripted in the Pursuit of Perfection. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780190460204.003.0004.
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Harris and Savulescu have argued that the use of reprogenetic technologies to select and enhance people’s offspring is not only morally permissible but morally required. This chapter shows that there are no reasons to accept that such obligations exist. Savulescu and Harris fail to offer plausible grounds for a moral obligation to select or to enhance future children. Even if the existence of these obligations were granted, their usefulness in guiding the decisions and actions of prospective parents leaves much to be desired. Finally, serious negative consequences are likely to follow from endorsing and fulfilling these putative moral obligations.
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Sher, George. A Wild West of the Mind. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197564677.001.0001.
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This book defends the thesis that no thoughts are morally forbidden—that as long as we don’t act on them, even the nastiest attitudes, most biased beliefs, and vilest fantasies are not morally off limits. The book divides into two parts, the first a critical examination of the reasons for believing that thoughts are subject to moral regulation, the second a discussion of the mental freedom that we gain if they are not. The earlier chapters discuss attempts to defend the moral regulation of thought on consequentialist and deontological grounds and from the point of view of virtue theory. In each case, the verdict is not favorable to moralism. The book’s second, more positive section defends a conception of freedom of mind in which freedom from moral regulation plays a central role. In the spirit of Orwell, it argues that because the course of thought is unpredictable, mental freedom requires the ability to follow one’s thoughts wherever they lead. It argues, as well, that without this form of mental freedom, we would be far less interesting both to others and to ourselves. Even when some of what we think is ugly, there is beauty and value in our being able to think it.
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Drone Warfare. Polity Press, 2014.
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13
Nichols, Shaun. Rational Rules. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198869153.001.0001.
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Moral systems, like normative systems more broadly, involve complex mental representations. Rational Rules offers an account of the acquisition of key aspects of normative systems in terms of general-purpose rational learning procedures. In particular, it offers statistical learning accounts of: (1) how people come to think that a rule is act-based, that is, the rule prohibits producing certain consequences but not allowing such consequences to occur or persist; (2) how people come to expect that a new rule will also be act-based; (3) how people come to believe a principle of liberty, according to which whatever is not expressly prohibited is permitted; and (4) how people come to think that some normative claims hold universally while others hold only relative to some group. This provides an empiricist theory of a key part of moral acquisition, since the learning procedures are domain general. It also entails that crucial parts of our moral system enjoy rational credentials since the learning procedures are forms of rational inference. There is another sense in which rules can be rational—they can be effective for achieving our ends, given our ecological settings. Rational Rules argues that at least some central components of our moral systems are indeed ecologically rational: they are good at helping us attain common goals. In addition, the book argues that a basic form of rule representation brings motivation along automatically. Thus, part of the explanation for why we follow moral rules is that we are built to follow rules quite generally.
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Langer, Ullrich. Montaigne on Virtue and Ethics. Edited by Philippe Desan. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780190215330.013.29.
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This article distinguishes three approaches to Montaigne’s Essays from the perspective of ethics: first, a view of the writer as an agreeable friend or companion to us, and his writing as a compilation of charming practical advice on how to get more out of life; second, Montaigne as a systematic moral philosopher, despite his often unsystematic writing, arguing for propositions that he defends more or less well with proofs and examples; third, Montaigne’s Essays as arising out of a moral culture steeped in the virtues that are incarnated in actions and narrative and assume praise and blame and judgment. I follow this third approach, defining virtue as a deliberate and habitual activity, analyzing several chapters that deal explicitly with different virtues and often the difficulty in discerning and judging them (especially temperance, prudence, courage), and then considering the question of whether Montaigne represents himself as a virtuous man.
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Farrell, Justin. Believing in Yellowstone: The Moralization of Nature and the Creation of America’s Eden. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691164342.003.0002.
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This chapter shows how materially instrumental or utilitarian aspects of social life can acquire moral and religious meanings. It argues that the use of natural resources in Yellowstone underwent a process of “moralization” that had important institutional effects on the area (e.g., more government attention, scientific research, censuring, public sentiment, emotional disgust). The chapter documents the emergence and interaction of three “moral visions” (utilitarian, spiritual, biocentric) in Yellowstone in the nineteenth and twentieth centuries, in order to explain this process of moralization. To demonstrate the effects of this process, and how the meaning of Yellowstone changed from its early years, the chapter ends with an analysis of how new moral visions were institutionalized into new laws and policies, both nationally and locally, culminating in the creation of the Greater Yellowstone Ecosystem—thus creating the social conditions for eventual intractable contemporary conflict that would soon follow.
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Christopher, Roy, ed. Follow for Now, Volume 2: More Interviews with Friends and Heroes. punctum books, 2021. http://dx.doi.org/10.53288/0331.1.00.
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Follow for Now, Vol. 2 picks up and pushes beyond the first volume with a more diverse set of interviewees and interviews. The intent of the first collection was to bring together voices from across disciplines, to cross-pollinate ideas. At the time, social media wasn’t crisscrossing all of the lines and categories held a bit more sway. Volume 2 aims not only to pick up where Follow for Now left off but also to tighten its approach with deeper subjects and more timely interviews. Featuring conversations with thinkers like Carla Nappi, Rita Raley, Dominic Pettman, Ian Bogost, Mark Dery, Douglas Rushkoff, and Dave Allen, and musicians like Tyler, The Creator, Matthew Shipp, Sean Price, Rammellzee, and Sadat X, as well as writers like Ytasha L. Womack, Chris Kraus, Pat Cadigan, Bob Stephenson, Simon Critchley, Simon Reynolds, Malcolm Gladwell, and William Gibson, Follow for Now, Vol. 2 is another critical cross-section of the now.
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Kristjánsson, Kristján. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809678.003.0001.
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Chapter 1 paves the way for the discussion of the nature and moral salience of individual virtuous emotions in subsequent chapters by (a) explaining and defending an Aristotelian componential view of what an emotion is; (b) addressing the distinction between ‘virtuous emotions’ and ‘emotion(al) virtues’; and (c) explaining the salience, in an Aristotelian system, of emotion education. The author explains the debates that rage on these issues and takes a stand on them. Most importantly, Aristotelian emotions have a cognitive core. It is this cognitive core that underlies the assumption of responsibility for emotions, for we can typically be held accountable for, and evaluated morally with respect to, the content of our cognitions—unless those are the results of indoctrination or brainwashing. In general, this chapter paves the way for the discussion of the moral epistemology of virtuous emotions in Chapter 2, and the analysis of specific emotions to follow, by setting the discussion in the context of a general Aristotelian position on what emotions are correctly understood to be, psychologically and conceptually.
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Bloch, Michael H. Natural History and Long-Term Outcome of OCD. Edited by Christopher Pittenger. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190228163.003.0005.
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Obsessive-compulsive disorder (OCD) is often a chronic condition. Convergent evidence suggests that early-onset and adult-onset disease are importantly distinct: early-onset OCD is more highly genetic, has a male bias, and is more often associated with tic disorders and attention deficit disorder. Adult-onset OCD has an equal male–female ratio and is more often associated with anxiety and depression. Long-term follow-up studies from before institution of effective treatments suggest that a minority of individuals with adult-onset OCD remit, and many have persistent severe symptoms. There are few analogous studies of patients with childhood-onset OCD. Prognosis has improved over the past 30 years with the development of effective, evidence-based pharmacotherapy and psychotherapies. More recent long-term follow-up studies of both adult-onset and pediatric-onset OCD suggest remission rates of up to 50%. Refractory illness nevertheless remains an important clinical problem.
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Portmore, Douglas W., ed. The Oxford Handbook of Consequentialism. Oxford University Press, 2020. http://dx.doi.org/10.1093/oxfordhb/9780190905323.001.0001.
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This handbook contains thirty-two previously unpublished contributions to consequentialist ethics by leading scholars, covering what’s happening in the field today as well as pointing to new directions for future research. Consequentialism is a rival to such moral theories as deontology, contractualism, and virtue ethics. But it’s more than just one rival among many, for every plausible moral theory must concede that the goodness of an act’s consequences is something that matters even if it’s not the only thing that matters. Thus, all plausible moral theories will accept both that the fact that an act would produce good consequences constitutes a moral reason to perform it and that the better that act’s consequences the greater the moral reason there is to perform it. Now, if this is correct, then much of the research concerning consequentialist ethics is important for ethics in general. For instance, one thing that consequentialist researchers have investigated is what sorts of consequences matter: the consequences that some act would have or the consequences that it could have—if, say, the agent were to follow up by performing some subsequent act. And it’s reasonable to suppose that the answer to such questions will be relevant for normative ethics regardless of whether the goodness of consequences is the only thing that matters (as consequentialists presume) or just one of many things that matter (as nonconsequentialists presume).
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Tadros, Victor. To Do, To Die, To Reason Why. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198831549.001.0001.
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To Do, To Die, To Reason Why is concerned with a wide range of issues about the ethics of war and the legal regulation of war. It is especially concerned with the conduct of individuals, including whether they are required to follow orders to go to war, what moral constraints there are on killing in war, what makes people liable to be killed in war, and the extent to which the laws of war ought to reflect the morality of war. It defends a largely anti-authority view about the morality of war, and defends familiar moral constraints on killing in war, such as the Doctrine of Doing and Allowing and a version of the Doctrine of Double Effect. However, it argues that a much wider range of people are liable to be harmed or killed in war than is normally thought to be the case, on grounds of both causal involvement and fairness, and it argues that the laws of war should converge much more closely with the morality of war than is currently the case.
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Pettit, Philip. Morality Reconstructed. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190904913.003.0009.
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If morality could plausibly have emerged in the manner described, then various lessons follow for ethics. In moral metaphysics, that ethics presupposes only a naturalistic basis and that the desire to be moral can be associated with the desire to live up to the persona we each project in speaking for ourselves in avowals and pledges. In moral semantics, that ethical judgments may be true or false, and that ethical terms may ascribe bona fide properties, despite having a wholly naturalistic base. In moral epistemology, that our ability to make judgments of desirability and responsibility, as well as other moral judgments, depends on our being immersed in practices like those of avowal and pledging. In moral psychology, that moral judgments are closely tied up with desire and that they are effective in motivating us, not in their own right, but in virtue of the robustly attractive desiderata that they rely on for support. And in moral theory or normative ethics, that it is perfectly understandable why in the ordinary world, moral thinkers should divide on issues like that between consequentialist and non-consequentialist approaches.
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Morrell, Kit. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198755142.003.0010.
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The introduction begins with some historiographical problems encountered in the study of provincial governance in the Roman republic, and of the two key protagonists, Gnaeus Pompeius Magnus and Marcus Porcius Cato. Discussions of what ‘good government’ meant in Roman terms and of the relevance of moral philosophy set up the parameters of the study. Next, Pompey and Cato’s activities are placed in historical context by outlining previous attempts at provincial reform. A brief discussion of sources and an outline of the book’s argument follow.
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Hofreiter, Christian. Reading Herem from the Dawn of the Enlightenment until Today. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198810902.003.0007.
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This chapter reviews more recent examples of the reception of herem texts and demonstrates that many if not all of the ancient and medieval approaches to reading herem as Christian scripture continue to have their adepts in modern times: largely uncritical readings (K. Barth), devotional–allegorical interpretations, and violent uses. Many of the moral criticisms also continue to be restated (M. Tindal). Responses to these criticisms sometimes follow a traditional, divine command ethics structure (R. Swinburne) or attempts are made to combine a divine command ethics with the concepts of accommodation and progressive revelation (E. Stump). Yet other approaches bring to bear the categories of myth, metaphor and hyperbole (D. Earl, W. Moberly, N. MacDonald, K. Lawson Younger, N. Wolterstorff). Perhaps the most significant innovation of the modern period is the combination of historical–critical research with an attempt to read herem as Christian scripture (E. Seibert, P. Jenkins).
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Venkatapuram, Sridhar. Utilitarian Psychiatric Ethics. Edited by John Z. Sadler, K. W. M. Fulford, and Cornelius Werendly van Staden. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780198732365.013.34.
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Utilitarianism is often expressed as the moral dictum, “Do that which produces the greatest good for the greatest number.” It is seemingly an attractive candidate for psychiatric ethics for two reasons. First, in the face of such overwhelming human suffering due to mental illness, doing the greatest good seems intuitively the right approach; helping more people rather than fewer seems right and rational. Second, the “good” that utilitarianism seeks to produce is often understood to be happiness or a positive mental state. Producing the greatest mental well-being possible seems in line with the functioning of psychiatry. Utilitarian ethics seems ready-made for guiding psychiatry as it faces the challenge of improving global mental health. This chapter lays out some of the history and main tenets of utilitarianism, its three main components of consequentialism, welfarism, and sum ranking, and relate them to psychiatry. Some of the major critiques of utilitarianism follow.
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Franklin, James. Pre-history of Probability. Edited by Alan Hájek and Christopher Hitchcock. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199607617.013.3.
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The history of the evaluation of uncertain evidence before the quantification of probability in 1654 is a mass of examples relevant to current debates. They deal with matters that in general are as unquantified now as ever – the degree to which evidence supports theory, the strength and justification of inductive inferences, the weight of testimony, the combination of pieces of uncertain evidence, the price of risk, the philosophical nature of chance, and the problem of acting in case of doubt. Concepts similar to modern “proof beyond reasonable doubt” were developed especially in the legal theory of evidence. Moral theology discussed “probabilism”, the doctrine that one could follow a probable opinion in ethics even if the opposite was more probable. Philosophers understood the difficult problem of induction. Legal discussion of “aleatory contracts” such as insurance and games of chance developed the framework in which the quantification of probability eventually took place.
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Goodin, Robert E., and Kai Spiekermann. Respecting Tradition. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823452.003.0010.
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One way to use the ‘wisdom of crowds’ is to look at past judgements and aggregate them. We take as our model courts, which often follow a norm of respecting precedents (‘stare decisis’). The problem, however, with complete deference to past judgements is the emergence of informational cascades. If all judges respect tradition, a situation arises in which everyone sets their own private information to the side and blindly follows the majority judgement of past decisions. Possible solutions are to hide precedents, or to have some judges who are ‘stubborn’ in refusing to follow precedent, or to have some judges who only aggregate informative precedents. But these solutions involve judges not following tradition. Looking beyond courts, we caution against epistemic arguments from traditionalism more generally.
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Szmukler, George. Treatment pressures and ‘coercion’. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780198801047.003.0009.
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In this chapter, compulsion is presented in a broader context of ‘treatment pressures’. A hierarchy of pressures is presented, each increment moving in a more coercive direction. It comprises persuasion; interpersonal leverage; inducements; threats; and compulsion. The last has been dealt with in previous chapters. The distinction between inducements and threats turns on whether rejecting a conditional proposal—if you do X, I will do Y; if you don’t, I will do Z—results in the subject being ‘worse off’ or not according to a ‘moral baseline’. Threats involve proposals making the person worse off and represent ‘coercion’; inducements, where rejection does not make the person worse off, do not. However, in the context of mental health care, inducements can be problematic. While threats, often covert, are very common in mental health care, they are considered unethical. Perhaps, if regulated, they could have a place. Justifications, across the board, can follow a ‘capacity–will and preferences’ approach.
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Boxill, Bernard. Sympathy and Dignity in Early Africana Philosophy. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199385997.003.0017.
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This chapter is about dignity not as an innate quality possessed equally by all persons but as a set of largely acquired qualities and virtues. Dignity in this sense commands a “bowing” gesture, and is, it is argued, the subject of Du Bois’s neglected essay “Of Alexander Crummell.” More specifically, the chapter argues that Du Bois’s biographical tale of Crummell covertly offers an account of the genesis and nature of the virtues and qualities that constituted Crummell’s dignity. The chapter concludes that on Du Bois’s account, dignity is impossible without the sympathy of others; that it includes the conviction that one has a morally worthy purpose to pursue; that it is one’s duty to find that purpose and to pursue it; and that the virtues that constitute it follow from one’s unflagging struggles to fulfill those duties.
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Hindmarsh, D. Bruce. The Making of the Evangelical Conscience. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190616694.003.0007.
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When it came to human nature, evangelicals did not share the optimism of those who felt moral philosophy could follow the precedents of natural philosophy. The distinctive evangelical doctrine of the “spirituality and extent of the law” was the key to diagnosing the sinful human condition, establishing the urgency of conversion, and defining evangelical moral agency. In this emphasis on law, evangelicals drew upon analogues in their law-minded culture, for this was England’s “century of law.” George Whitefield preached, quite literally, with the scaffold in the background. The relationship between what John Locke called divine law, civil law, and the law of public opinion can be seen clearly in the case of the lawyer-turned-preacher Martin Madan, and the assize sermons of John Wesley and Henry Venn.
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Vallier, Kevin, and Michael Weber, eds. Religious Exemptions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190666187.001.0001.
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Exemptions from legal requirements, especially religious exemptions, have been a major topic of political debate in recent years. Bakers in various states have sought the right to refuse to make wedding cakes for gay and lesbian couples, despite the Supreme Court’s validation of same-sex marriage. Many parents do not want to vaccinate their children, despite public health laws requiring otherwise, and several states grant exemptions. Various religious organizations as well as some corporations have sought an exemption from the requirement to provide contraceptive coverage in employee healthcare plans, as required by the Affordable Care Act (ACA). Religious exemptions have a long history in the United States, but they remain controversial. Exemptions release some people from following laws that everyone else must follow, raising questions of fairness, and exemptions often privilege religious belief, raising concerns about equal treatment. At the same time there are good reasons to support exemptions, such as respect for the right of religious freedom and preventing religious organizations from becoming too closely intertwined with government. The essays in this volume represent valuable contributions to the complex debate about exemptions from legal requirements. In particular, they contribute to the moral dimensions of religious exemptions. These essays go beyond legal analysis about which exemptions are constitutionally appropriate, instead asking when religious exemptions are morally required or morally prohibited.
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Boldo (Peumus boldus Mol.) Avances en la investigación para el desarrollo de modelos productivos sustentables. INFOR : FIA, 2018. http://dx.doi.org/10.52904/20.500.12220/27297.
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Capítulo 1. Antecedentes Generales. Benedetti, Susana; Morales, Carolina y Soto, Daniel -- Capítulo 2. Caracterización de las Formaciones Naturales. Benedetti, Susana y Morales, Carolina -- Capítulo 3. Caracterización de los Compuestos Activos de Boldo. Benedetti, Susana -- Capítulo 4. Evaluación de Diversidad Genética y Búsqueda de Marcadores Moleculares Asociados a la Producción de Metabolitos en Genotipos Seleccionados de Boldo. Hasbun, Rodrigo; González, Jorge; Benedetti, Susana y Molina María Paz -- Capítulo 5. Producción de Plantas y Propagación de Boldo. García, Edison y González, Marta -- Capítulo 6. Propagación Vegetativa de Boldo. Koch, Laura; González, Jorge; Benedetti, Susana y Molina, María Paz -- Capítulo 7. Ensayos de Establecimiento de Plantaciones. Delard, Claudia y Hormazabal, Marcos -- Capítulo 8. Propuestas de Modelos de Plantaciones Productivas de Boldo. Hormazabal, Marco y Benedetti, Susana -- Capítulo 9. Evaluación Económica del Negocio de Plantaciones de Boldo Destinadas a Producción de Biomasa Foliar. Valdebenito, Gerardo y Álvarez, Andrea.
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Peacock, Thomas Love. <I>Crotchet Castle</I>. Edited by Freya Johnston and Matthew Bevis. Cambridge University Press, 2016. http://dx.doi.org/10.1017/9781139344234.
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Thomas Love Peacock (1785‒1866) is one of the most distinctive prose satirists of the Romantic period. The Cambridge Edition of the Novels of Thomas Love Peacock offers the first complete text of his novels to appear for more than half a century. Crotchet Castle (1831), his sixth novel, contains all the humour and social satire for which Peacock is famous. Its lively farce is more ambitious than that of the earlier works in its range of cultural and intellectual targets, including progressivism, dogmatism, liberalism, sexism, mass education and the idiocies of the learned. The book constitutes an artistic, political and philosophical miscellany of sorts, thematically unified in its satirical emphasis on folly and dispute – and on the folly of dispute itself. This edition provides a full introduction, chronology, annotations and detailed textual and scholarly apparatus.
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Prior, Markus. Conditions for Political Accountability in a High-Choice Media Environment. Edited by Kate Kenski and Kathleen Hall Jamieson. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199793471.013.63.
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Communication technology has increased availability of public affairs information, but many citizens ignore it. How do greater availability and less widespread consumption of news affect political accountability? Not all citizens have to follow the news for media coverage to improve accountability. Under some conditions, higher levels of news exposure and political knowledge in a relatively small subset of the population could strengthen accountability, even when other citizens follow the news less than in the past. For this to work, news junkies must effectively represent the interests of those who are tuning out. If news junkies have different interests than the rest of the population, their efforts to monitor officials and raise concerns may lead to less representative government and lower accountability. As a result of more media choice, the task of holding elected officials accountable rests increasingly on a small segment of the population.
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Ragsdale, Lyn, and Jerrold G. Rusk. Who Are Nonvoters? Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190670702.003.0005.
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Abstract: Examining nonvoting at the individual level, this chapter identifies four types of nonvoters in both presidential and midterm elections. The chapter draws a theoretical distinction between external uncertainty found in the national campaign context and internal uncertainty among eligible citizens about whether a specific candidate will adequately address the external uncertainty. The four types of nonvoters respond to this internal uncertainty differently. The politically ignorant nonvoters do not follow the campaign or the candidates, so avoid internal uncertainty about them. The indifferent follow the campaign and candidates but see no differences between them as internal uncertainty remains. The dissatisfied know a good deal about the campaign context and candidates but see one or more candidates negatively; they do not vote because internal uncertainty about the candidates remains unresolved. The personal hardship nonvoters pay attention to the campaign and candidates but do not vote due to personal hardship associated with unemployment.
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Wedgwood, Ralph. Internalism Re-explained. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198802693.003.0008.
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According to ‘internalism’, what it is rational for me to think at a given time depends purely on the internal mental states and events that are present in my mind at that time. Intuitively, internalism is compelling. But should we trust the intuition? What is the distinction between ‘internal’ and ‘external’ here? Don’t parallel intuitions establish controversial doctrines in the philosophy of mind, like the existence of ‘narrow content’? Why would this intuition be true? This chapter answers these questions. Internalism is true because we need to have norms that we can follow directly (not by reasoning about those norms, or by any more complex process of reasoning at all); and the only norms that we can follow directly in this sense at a given time are ones that supervene on the internal mental states and events that are present in our minds at (or shortly before) the time.
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Baron, Jonathan. Philosophical Impediments to Citizens’ Use of Science. Edited by Kathleen Hall Jamieson, Dan M. Kahan, and Dietram A. Scheufele. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190497620.013.39.
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This chapter discusses three impediments to proper use of science in the creation of public policy. First, citizens and policymakers follow moral rules other than those that involve consequences, yet the main role of science in policy is to predict outcomes. Second, citizens believe that their proper role is to advance their self-interest or the interest of some narrow group, thus ignoring the relevance of science to policy issues that affect humanity now and in the future. Third, people fail to understand the nature of science as grounded in actively open-minded thinking, thus giving it an advantage over some alternative ways of forming beliefs.
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Cline, Erin M. The Analects: A Guide. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190863111.001.0001.
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The Analects (Lunyu) is not only a collection of the teachings of Kongzi (Confucius) that describes how to follow the Way; it is a sacred text. This book examines why we ought to regard the Analects as a sacred text and what it means to do so. It explores what distinguishes sacred texts from other texts, and explores the history of the Analects and how it has been regarded in the Chinese tradition and in East Asia more broadly, from its composition and compilation to the evolution of its enduring status and influence. It also examines the content of the Analects concerning the sacred, including rituals, Tian (“Heaven”), de (“moral power”), different kinds of spirits, and its presentation of Kongzi not just as a teacher but also as an exemplar. It argues that we find a deep concern in the Analects with things we might call sacred, spiritual, or religious, but that are part of our everyday lives. All of these things, together, offer good reasons to study the Analects as a sacred text.
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Kumar, Deepak, and Richard Carrington. Hip resurfacing. Oxford University Press, 2011. http://dx.doi.org/10.1093/med/9780199550647.003.007014.
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♦ Hip resurfacing has emerged as an alternative method of hip arthroplasty for younger patients♦ It is technically more demanding than total hip replacement♦ The reported early and mid-term results are good with revision rates below 5% at 7 years♦ Long term effect of raised levels of metal ions remains a major concern♦ Long term clinical follow up and further research must continue.
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Adam, Henry M., and Jane Meschan Foy, eds. Signs and Symptoms in Pediatrics. American Academy of Pediatrics, 2015. http://dx.doi.org/10.1542/9781581108552.
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This convenient handbook is a comprehensive guide to the evaluation and treatment of more than 80 signs and symptoms. It is organized alphabetically, and each entry includes history and physical examinations; causes; differential diagnosis; diagnostic procedures; treatment approaches including when to refer and when to admit; ongoing care and follow-up; and prevention. Contents include: Abdominal pain Anxiety Back pain Chest pain Depression Diarrhea and steatorrhea Dizziness and vertigo Fatigue and weakness Fever Headache Heart murmurs Jaundice Rash Red eye/pink eye Sleep disturbances Speech and language concerns Vomiting Wheezing And more!
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Aboujaoude, Elias, and Christopher Pittenger. Introduction: Narratives of OCD. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190228163.003.0001.
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This chapter provides an overview of the clinical presentation and characteristics of obsessive-compulsive disorder (OCD), with an emphasis on the striking heterogeneity of the condition. Three cases that illustrate this heterogeneity are described in detail. These cases are used to frame a discussion of core clinical features and treatment principles, all of which are presented in more detail in later chapters in this volume. This introductory chapter provides a clinical frame for the more detailed treatments of various aspects of OCD phenomenology, pathophysiology, and treatment that follow.
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Casey, Patricia. The course and prognosis of adjustment disorders (DRAFT). Oxford University Press, 2018. http://dx.doi.org/10.1093/med/9780198786214.003.0008.
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The diagnostic stability of AD is questionable since there are no specific diagnostic criteria and many clinicians are not familiar with AD, mistaking it for some overlapping disorder. Case-register and inpatient records all identify poor stability, although this was not unique to AD and includes other non-psychotic disorders. The duration of hospitalization is shorter for those with AD than for those with other diagnoses, and a similar pattern has been observed for outpatient follow up. The prognosis for AD is described as good. Long-term follow-up studies show that a large proportion of patients are well and do not require readmission. Among adolescents, a diagnosis of AD may augur more serious underlying psychopathology, and they have higher readmission rates than adults with the diagnosis. AD is the most common diagnosis in those dying by suicide in some countries and it occurs earlier in the course of AD than in other diagnostic groups.
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Drury, Joseph. Libertines and Machines in Love in Excess. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198792383.003.0003.
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This chapter reads Eliza Haywood’s seduction fiction and eighteenth-century anti-novel discourse in relation to the debate on the freedom of the will prompted by the rise of mechanical philosophy. Haywood’s protagonists are machines whose actions are determined by external causes. The central tension in Love in Excess revolves around the two opposing conclusions she derives from this premise. At times, she seems to endorse her male protagonist’s claim that necessary agents cannot be held responsible for their transgressions and invites her readers to suspend their moral judgement. But elsewhere, her emphasis on the moral deliberations of her heroines and the tragic fates that follow their transgressions indicate a contrasting commitment to the ‘compatibilist’ position, advanced by the novel’s heroine, that people can be held responsible for necessary actions so long as they are voluntary, and that fiction ought to provide readers with aversive stimuli that frame their wills to virtue.
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Chouhy, Cecilia, Robert Agnew, and Francis T. Cullen. Social Concern and Crime. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199935383.013.135.
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Social concern theory (SCT) states that individuals are naturally inclined to show concern for the welfare of others, desire close ties to others, follow certain moral intuitions, and conform to the behavior and views of others. SCT describes the implications of these inclinations for crime. This essay begins by discussing the conceptions of human nature in different crime theories. It then describes the propositions of SCT, with the major proposition being that individuals high in the elements of social concern are generally less likely to engage in crime. It next reviews the limited research on this proposition, followed by a discussion of the policy implications of SCT and directions for further research.
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Rushdy, Ashraf H. A. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190851972.003.0001.
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This chapter argues that the sequence of moral practices that follow in the wake of an injury—resentment at injury, apology for injury, and forgiveness of injury—can be best understood in a work that treats all three practices as an ensemble. It also argues that we can appreciate the contemporary debates over these practices by identifying important historical moments in each of their evolutions and discerning what those moments reveal about the practice in question. Instead of attempting to define the practices by identifying what are the restrictive conditions it must meet, philosophers might examine the historical development of each practice and see what dialectic tensions were in place in a key moment of contestation about its meaning.
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Corran, Emily. Lying and Perjury in Medieval Practical Thought. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198828884.001.0001.
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Thought about lying and perjury became increasingly practical from the end of the twelfth century in Western Europe. At this time, a distinctive way of thinking about deception and false oaths appeared, which dealt with moral dilemmas and the application of moral rules in exceptional cases. It first emerged in the schools of Paris and Bologna, most notably in the Summa de Sacramentis et Animae Consiliis of Peter the Chanter. The tradition continued in pastoral writings of the thirteenth century, the practical moral questions addressed by theologians in universities in the second half of the thirteenth century, and in the Summae de Casibus Conscientiae of the late Middle Ages. This book argues that medieval practical ethics of this sort can usefully be described as casuistry—a term for the discipline of moral theology that became famous during the Counter-Reformation. This can be seen in the medieval origins of the concept of equivocation, an idea that was explored in medieval literature with varying degrees of moral ambiguity. From the turn of the thirteenth century, the concept was adopted by canon lawyers and theologians, as a means of exploring questions about exceptional situations in ethics. It has been assumed in the past that equivocation and the casuistry of lying was an academic discourse invented in the sixteenth century in order to evade moral obligations. This study reveals that casuistry in the Middle Ages was developed in ecclesiastical thought as part of an effort to explain how to follow moral rules in ambiguous and perplexing cases.
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Mukherjee, S. Romi. Rereading Charlie Hebdo. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190911966.003.0015.
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This chapter takes a more critical approach to Bruce Lincoln’s work, by interrogating the limits of his “irreverent” methodology itself. Focusing on the controversial Charlie Hebdo cartoons of the Prophet Muhammad and the response by Lincoln and Anthony Yu, this chapter argues that Lincoln perhaps failed to follow through with his own irreverent approach when he French Muslims against this sort of religious satire. Charlie Hebdo was ultimately far more uncompromising in its irreverence than Lincoln himself, raising profound questions not simply about the role of the academic study of religion but about secularism and religious freedom in the twenty-first century.
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Capussela, Andrea Lorenzo. Conclusions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198796992.003.0010.
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The main conclusions of the book are four. Without the credible prospect of an equilibrium shift even well-designed reforms of Italy’s political or economic institutions are likely to yield limited results, because they shall be undermined by the constraints posed by the extant equilibrium. The country’s political and economic elites are unlikely to be either willing or able to promote an equilibrium shift, however, by reason of those same constraints. Two consequences follow. First, absent an external shock the country is likely to remain on the extant equilibrium for as long as its material and moral consequences shall be tolerable. Second, a strategy to reverse Italy’s decline should focus on the variable that is freer from the grip of that equilibrium, namely ideas.
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Alden, Maureen. The Oresteia Story in the Odyssey. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199291069.003.0003.
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Telemachus is encouraged to follow the example of Orestes’ return from abroad to take revenge on his mother’s suitors. (Orestes’ matricide is downplayed, so that he offers a pattern which does not compromise Telemachus’ moral standing.) Agamemnon is trapped in an ambush and murdered at a feast by a trick of his wife’s to achieve a cross-over parallel with the suitors, who are tricked (by Penelope), ambushed, and murdered at a feast. The fish-and-net simile used of the suitors’ bodies lying in the hall parodies Agamemnon’s traditional murder in the bath tangled up in a cloth. Penelope’s instructions for the care of her guest, the disguised Odysseus, parody the bath, textiles, and bed/bier which later appear in Aeschylus’ Oresteia.
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Horder, Jeremy. MPs’ Criminal Liability: Tackling Personal Corruption. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823704.003.0005.
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I provide a definition of ‘corruption’, distinguishing between ‘personal corruption’ and ‘political’ corruption, and then concentrate on personal corruption, and the merits of applying the offence of misconduct in a public office to Members of Parliament when they engage in personal corruption. In that regard, it is argued that it is not sufficient for the courts to permit the application of the criminal law to Members of Parliament who engage in dishonest misuse of schemes—authorized by MPs collectively—to spend public money on private benefits. Parliamentary privilege should also be withdrawn from MPs who follow the rules governing such spending, if the (corrupt) nature of those rules is such that they would not be endorsed by an ordinary person of moral and political integrity.
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Lloyd, S. A. Locating Sovereignty in Systems of Divided and Limited Government. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190922542.003.0007.
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Thomas Hobbes famously mounted a regress argument intended to show that unless sovereignty is undivided and unlimited, stable and effective government is impossible. This chapter examines the implications of that argument for complex systems of government such as that of the United States and makes the case that such systems may evade the dilemma Hobbes poses if they are determinately rule-governed. The discussion covers such elements of Hobbes’s view as the sovereign as an artificial person, the puzzle of the sovereign assembly, Hobbes’s arguments against both divided sovereignty and limited sovereignty, and the location of sovereignty in complex systems. It also notes that enforcement power must follow the location of decision authority, and asks who bears moral responsibility for the sovereign’s actions in complex systems.