Why global justice matters

Why does global justice as a philosophical inquiry matter? We know that the world is plainly unjust in many ways and we know that something ought to be done about this without, it seems, the need of a theory of global justice. Accordingly, philosophical inquiry into global justice comes across to some as an intellectual luxury that seems disconnected from the real world. I want to suggest, however, that philosophical inquiry into global justice is necessary if we want to address the problems of humanity. First, in some cases, a theory of global justice is needed for identifying what counts as legitimate problems of justice. Second, even in obvious cases of injustices, such as the fact of preventable extreme poverty to which we know we have an obligation to respond, we cannot know the content and the limits of these obligations and who the primary bearers of these obligations are without some theoretical guidance. However, I acknowledge that philosophical inquiry on global justice risks becoming a philosophical parlor game if it loses sight of the real-world problems that motivate the inquiry in the first place. If global justice is to provide the tools for addressing the problems of humanity, it must remain a problems-driven enterprise.     

WHY I AM AN ACCOMMODATIONIST AND PROUD OF IT

There is a strong need of a reasoned defense of what was known as the “independence” position of the science–religion relationship but that more recently has been denigrated as the “accommodationist” position, namely that while there are parts of religion—fundamentalist Christianity in particular—that clash with modern science, the essential parts of religion (Christianity) do not and could not clash with science. A case for this position is made on the grounds of the essentially metaphorical nature of science. Modern science functions because of its root metaphor of the machine: the world is seen in mechanical terms. As Thomas Kuhn insisted, metaphors function in part by ruling some questions outside their domain. In the case of modern science, four questions go unasked and hence unanswered: Why is there something rather than nothing? What is the foundation of morality? What is mind and its relationship to matter? What is the meaning of it all? You can remain a nonreligious skeptic on these questions, but it is open for the Christian to offer his or her answers, so long as they are not scientific answers. Here then is a way that science and religion can coexist.     

Word use of outpatients with a personality disorder and concurrent or previous major depressive disorder

In a recent study, Rude, Gortner, and Pennebaker (2004) found word use to be related to depression and vulnerability to depression in the essays of college students. We sought to replicate and extend these findings in a clinical sample. Written essays of 304 psychiatric outpatients with a personality disorder and a mixed psychiatric profile on DSM-IV axis-I and 108 healthy controls were examined with word count software. Data on the tendency to be discrepant about the current self compared to a more ideal self were also gathered. We found that psychiatric outpatients in general used more words referring to the self and negative emotion words and fewer positive emotion words, compared to healthy controls. However, word-use proved unrelated to depression specifically. Actual-ideal self discrepancies were related to patient status and to current depression. Contrary to our hypothesis, these discrepancies did not correlate with the use of words referring to the self. We conclude that the negative content and self-focus of written essays and high levels of discrepancy reflect a negative thinking style that is common to a range of psychiatric disorders rather than being specific to depression.     

REFLECTIONS: EDUCATION AND OUR SHARED FUTURE

Based on a comparative study, this paper highlights and analyses commonalities and differences between an Oriental systems approach, WSR, and two Western counterparts, TOP and MMD. It is suggested that cultural differences among systems approaches might probably have been overshadowed by both commonalities between Western and Eastern traditions and differences within the same cultural tradition. It will be further proposed that by being more consciously open to and learning from each other, systems approaches in the East and the West may have more to offer for dealing with the complexity which confronts humankind.     

Deception Meets Enlightenment: From a Viable Theory of Deception to a Quirk About Humanity's Potential

This article seeks to further suggestions made by C. West Churchman (1979) Churchman, C. W. 1979. The systems approach and its enemies, New York: Basic Books.  [Google Scholar] that a full inquiry into human systems requires a viable theory of deception. It argues that such a theory of deception requires an understanding of deception, a recognition of errors in perception, and an ability to see simultaneously from competing points of view. The intent here is to provide some insights that are useful in our understanding of deception, and thereby contributing to a viable theory of deception. Insights are used from what Huxley (1944) Huxley, A. 1944. The perennial philosophy, New York: Harper and Row.  [Google Scholar] calls the “perennial tradition,” found particularly within the esoteric traditions of the Buddhist, Sufi, and Taoist esoteric teachings, as well as many other spiritual traditions of the world. The perennial tradition emphasizes the role and continual presence of deception, alongside enlightenment, within human experience. In accord with C. West Churchman's view, this tradition suggests that, by a simultaneous recognition of both our enlightenment and our deception in any given situation, we have the proper perspective to meet the problems we face. A thought experiment, using insights from the perennial tradition, is offered as a challenge to all involved in human systems inquiry.     

The Field of Science and Religion as Natural Philosophy

“Natural philosophy” is an important term from the history of science because it was used to describe the study of nature during medieval and early modern Europe. This article gives an overview of the history of natural philosophy, since the use and eventual disuse of the term helps one to understand the emergence of modern science. Following a suggestion by the historian of science Peter Dear, I argue that the term deserves to be rehabilitated because it draws attention to the complexities of scientific theorizing. The article concludes with an argument that the field of science and religion should be seen as an updated version of natural philosophy.     

Risk and Trust in Public Health: A Cautionary Tale

The leading ethical position on placebo-controlled clinical trials is that whenever proven effective treatment exists for a given condition, it is unethical to test a new treatment for that condition against placebo. Invoking the principle of clinical equipoise, opponents of placebo-controlled trials in the face of proven effective treatment argue that they (1) violate the therapeutic obligation of physicians to offer optimal medical care and (2) lack both scientific and clinical merit. We contend that both of these arguments are mistaken. Clinical equipoise provides erroneous ethical guidance in the case of placebo-controlled trials, because it ignores the ethically relevant distinction between clinical trials and treatment in the context of clinical medicine and the methodological limitations of active-controlled trials. Placebo controls are ethically justifiable when they are supported by sound methodological considerations and their use does not expose research participants to excessive risks of harm.     

Aprendiendo a usar el Researcher-ID como indicador de la producción científica

The research focused on the development of scientific production measurements implies a detailed and quite accurately procedure to avoid errors and misinterpretations by third parties. The use of public researcher profiles such as the Researcher ID among others, may appeal to simplify the process of direct search on databases. The purpose of this research is to analyze the Researcher ID profile as an indicator of scientific productivity in a sample of 8 Spanish professors of Personality, Evaluation and Psychological Treatment area and compare these professors searching them in the Web of Science, also respond to a disagreement generated from a previous study published in Psicothema and culminated in a letter, as that there are unfounded arguments exposed. The results show that there are inaccuracies in the Researcher ID's and therefore cannot be used as an indicator of scientific production, since this tool allows to include any record type (letters, meeting abstracts, etc…) even unrelated content to the Web of Science. These findings are discussed a view to the disagreement and previously mentioned and generated in Psicothema.     

临床思维学的教学实践与理论探索

思维是人类理性活动的基本方式,思维能力是最具人类特色的能力,临床思维能力的培养是一个非常重要、然而又常为人们所忽视的问题,主要介绍临床思维学的课程设置、主要内容、教学目的和教学效果,通过对教学实践的阶段性总结,对理论体系进行初步的探索,以推动临床思维学的普及和发展,提高临床诊断治疗水平。