Life-Prolonging Killings and their Relevance to Ethics

What makes killing morally wrong? And what makes killing morally worse than letting die? Standard answers to these two questions presuppose that killing someone involves shortening that person's life. Yet, as I argue in the first two sections of this article, this presupposition is false: Life-prolonging killings are conceivable. In the last two sections of the article, I explore the significance of the conceivability of such killings for various discussions of the two questions just mentioned. In particular, I show why the conceivability of life-prolonging killings renders Frances M. Kamm's attempt to provide an answer to the second question problematic.     

The history of Russian psychoanalysis and the problem of its periodisation

The formation and spread of the psychoanalytic teaching of Sigmund Freud and his followers is one of the most significant events in the life of the spirit in the twentieth century. The recognition of this as an historical fact--irrespective of its relation to Freud and his ideas--assumes of course and need to gain a proper understanding and appropriate interpretation of psychoanalysis in all its dimensions. Generally speaking, the history of psychoanalysis and the psychoanalytic movement has been researched quite fully, although for a variety of reasons and circumstances there are a number of gaps in it. Perhaps the most important of these is the history of Russian psychoanalysis, which has developed within a country where, at the beginning of the century, Freud's works were translated and published in a most effective and representative way, and where psychoanalytic ideas drew a response both from specialists and among the public at large, although in content and inclination the Russian mentality did not at heart suit a psychoanalytical treatment of man and his culture.     

Sensitivity to grammatical structure in so-called agrammatic aphasics

Comprehension failures in agrammatic aphasics, as well as their difficulties in sentence construction, have been attributed to an underlying deficit involving the retrieval of syntactic structure. In this study we show that four agrammatic patients display a remarkable sensitivity to structural information, as indicated by their performance on a grammaticality judgment task. These results indicate significant sparing of syntactic knowledge in agrammatism, and suggest that the sentence comprehension disturbances in these patients do not reflect loss of the capacity to recover syntactic structure. In particular, accounts of the comprehension deficit in agrammatism that implicate a failure to exploit information carried by the closed class (function word) vocabulary are called seriously into question. Alternative explanations of the comprehension problem in agrammatism are explored.     

What is the Accordion Effect?

In "Action and Responsibility,' Joel Feinberg pointed to an important idea to which he gave the label "the accordion effect.' Feinberg's discussion of this idea is of interest on its own, but it is also of interest because of its interaction with his critique, in his "Causing Voluntary Actions,' of a much discussed view of H. L. A. Hart and A. M. Honoré that Feinberg labels the "voluntary intervention principle.' In this essay I reflect on what the accordion effect is supposed by Feinberg to be, on differences between Feinberg's understanding of this idea and that of Donald Davidson, and on the interaction between Feinberg's discussion of the accordion effect and his critique of the voluntary intervention principle.     

Decoding facial blends of emotion: Visual field,attentional and hemispheric biases

Most clinical research assumes that modulation of facial expressions is lateralized predominantly across the right-left hemiface. However, social psychological research suggests that facial expressions are organized predominantly across the upper-lower face. Because humans learn to cognitively control facial expression for social purposes, the lower face may display a false emotion, typically a smile, to enable approach behavior. In contrast, the upper face may leak a person’s true feeling state by producing a brief facial blend of emotion, i.e. a different emotion on the upper versus lower face. Previous studies from our laboratory have shown that upper facial emotions are processed preferentially by the right hemisphere under conditions of directed attention if facial blends of emotion are presented tachistoscopically to the mid left and right visual fields. This paper explores how facial blends are processed within the four visual quadrants. The results, combined with our previous research, demonstrate that lower more so than upper facial emotions are perceived best when presented to the viewer’s left and right visual fields just above the horizontal axis. Upper facial emotions are perceived best when presented to the viewer’s left visual field just above the horizontal axis under conditions of directed attention. Thus, by gazing at a person’s left ear, which also avoids the social stigma of eye-to-eye contact, one’s ability to decode facial expressions should be enhanced.     

The Twofold Assumption: A Response to Cole-Turner,Moritz, Peters and Peterson

Abstract

The article discusses points and perspectives offered by the four respondents to the R.J. Russell Fellow Lectures for 2013/14. Joshua M. Moritz and Ron Cole-Turner bring in new material from biblical and patristic traditions relevant for the proposal of deep incarnation. How does the concept of deep incarnation fare in relation to tradition and science? Ted Peters and Daniel J. Peterson raise questions about the compatibility between a compatibilist view of divine action and creaturely freedom on the one hand, and ideas of kenosis on the other. Which models of kenosis models are workable, and which forms of compatibilism?     

Toward a Reconstruction of Medical Morality

At the center of medical morality is the healing relationship. It is defined by three phenomena: the fact of illness, the act of profession, and the act of medicine. The first puts the patient in a vulnerable and dependent position; it results in an unequal relationship. The second implies a promise to help. The third involves those actions that will lead to a medically competent healing decision. But it must also be good for the patient in the fullest possible sense. The physician cannot fully heal without giving the patient an understanding of alternatives such that he or she can freely arrive—together with the physician—at a decision in keeping with his or her personal morality and values. In today's pluralistic society, universal agreement on moral issues between physicians and patients is no longer possible. Nevertheless, a reconstruction of professional ethics based on a new appreciation of what makes for a true healing relationship between patient and physician is both possible and necessary.