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Background: Medical interventions have a place in crisis support; however, narrow biomedical and risk‐driven responses negatively impact people seeking crisis care. With increasing shifts towards involving people with lived experience (service users) in designing services, foregrounding people's desired responses is critical. Accordingly, the aim of the study was to explore the wished‐for crisis responses from the perspective of people who have experienced crisis and accessed crisis care. Method: Using a hermeneutical phenomenological approach, in‐depth interviews were conducted to determine the desired crisis responses of 31 people who self‐reported experiencing mental health crises and accessed crisis services at ED, phone lines and/or crisis alternatives. Results: The findings identified wished‐for responses that gave a felt and embodied sense of their own safety influenced by a human‐to‐human response, emotional holding, a place of safety and choice within holistic care. For such responses to be possible, participants identified organising principles, including recognising crisis as meaningful and part of our shared human experience, understanding risk as fluid and a whole‐of‐community responsibility for responding to crises. Conclusion: This paper proposes how insights from people who have experienced crises can be translated into more beneficial crisis care. Patient or Consumer Contribution: Most authors are in identified lived experience roles. The first author engaged with participants during the recruitment and interviews and was explicit regarding their lived experience. Service users were involved as advisors, providing input throughout the study. [ABSTRACT FROM AUTHOR]

Background: Arts‐based methodologies and methods (ABM) can elicit rich and meaningful data with seldom‐heard groups and empower participants in research. Young people with complex psychosocial needs could be better engaged in research using arts‐based approaches to overcome communication and literacy issues as well as distrust of those with power, including researchers. A critical review of the use and impact of ABM among this population is timely. The purpose of this review is to synthesize and examine the experience and use of ABM with young people with complex psychosocial needs. Methods: A systematic narrative literature review was conducted with a search of the literature from 2009 to 2021. All abstracts were reviewed independently by two authors and full papers were screened for eligibility against inclusion and exclusion criteria. Data synthesis focused on a descriptive numerical summary and a thematic analysis focused on key patterns across papers relating to the review objectives. Results and Discussion: A total of 25 papers were included. The most common issues of focus were mental health (n = 10) and homelessness (n = 11) and methods using Photovoice (n = 12) and Body Mapping (n = 5). Individual interview data (n = 20) were the most commonly analysed, followed by created works (n = 19). Less than half the studies involved young people in the interpretation of the data collected. Knowledge translation was not described in almost half the studies, with public exhibits (n = 7) and forums with service providers (n = 4) being the most common activities. Key themes across the studies were valued over traditional methods in eliciting data, ABM as an approach to engage these young people in research and the impact of the use of ABM on participants and on key stakeholders through knowledge translation. Conclusions: The growing field of ABM presents opportunities to enhance research with young people with complex psychosocial needs by promoting meaningful exploration of experiences, engaging participants in research and strengthening knowledge translation. The involvement of young people in the interpretation of data and ensuring that knowledge translation occurs are key areas for future attention. Patient or Public Contribution: The findings of this review will inform future research to improve the engagement of young people with complex psychosocial needs in research and promote power sharing between researchers and research participants. [ABSTRACT FROM AUTHOR]

The study of individual experience during the performance of a psychological task using a phenomenological approach is a relatively new area of research. The aim of this paper was to combine first‐ and third‐person approaches to investigate whether the strategies individuals use during a working memory task are associated with specific task conditions, whether the strategies combine to form stable patterns, and whether the use of specific strategies is related to task accuracy. Thirty‐one participants took part in an experiment in which they were instructed to remember colors, orientations, or positions of stimuli presented in a change detection task. After every 7th–15th trial, participants took part in an in‐depth phenomenological interview in which they described their experiences during the trial that immediately preceded the interview. Qualitative analysis revealed a set of 18 strategies that participants used while performing the task, which we divided into active and passive strategies of encoding, maintenance, and retrieval. Quantitative analysis revealed that while many strategies were used in all task conditions, some strategies and their combinations may be better suited to the specific task demands, while others are more general in nature. The results also suggest a distinction between strategies for encoding object identity and spatial features. Finally, our results did not provide robust evidence for a relationship between specific strategies and task accuracy. [ABSTRACT FROM AUTHOR]

Introduction: Chronic pain is a common, multifactorial condition and pharmacological treatments have limited benefits. Mindfulness is a holistic approach that might be of value in the management of chronic pain. However, attrition rates from mindfulness‐based interventions are high and factors affecting engagement are unknown. The aim of this study was to inform the design of a mindfulness programme that would be accessible and acceptable for people with chronic pain. Methods: Interpretative phenomenological analysis of interview data from people with chronic pain who had taken part in an 8‐week mindfulness programme based on mindfulness‐based stress reduction revealed factors affecting engagement with and suggestions for tailoring the programme. Factors were grouped into physical, psychological and social domains. Further suggestions for tailoring the programme to address these factors were generated through a nominal group of healthcare professionals and a focus group with service users who had chronic pain. Findings: Physical factors included disability and discomfort with some practices; psychological factors included expectations of the mindfulness programme and understanding the relationship between mindfulness and pain; and social factors included loneliness and support from others. The proposed modifications to the mindfulness programme supported by healthcare professionals and/or service users to address these are described in this paper. Public Contribution: This study involved public contributions at a number of stages. The University of Aberdeen Division of Applied Health Sciences Service User Group (who were members of the public with chronic pain) was involved in the design of the study. Patients with chronic pain recruited from general medical practice who took part in the mindfulness programme were interviewed on their experience of the programme. Patients with chronic pain who attended the mindfulness programme, and healthcare professionals with expertise in chronic pain and/or mindfulness, attended meetings to design a tailored mindfulness programme for people with chronic pain. [ABSTRACT FROM AUTHOR]

Background: Patient and Public involvement (PPI) has rapidly evolved into a key component in shaping the delivery of health services. However, little is known about what it is like to participate in involvement procedures that include representatives of multiple groups and in the context of developing new interventions for Child and Adolescent Mental Health Services (CAMHS). Objective: This study explored participants' experiences of PPI, following attending a 'consensus conference', during which their views were sought in relation to the development of a proposed staff‐based intervention and key questions about its design and implementation. Design: Qualitative, semi‐structured interview study. Setting and Participants: Six participants, including service users and various frontline clinical staff team members, who had experience of CAMHS were present at the consensus conference and then asked about their experiences of being involved via semi‐structured interviews. The data were analysed using Interpretative Phenomenological Analysis (IPA). Young people, carers and frontline staff have been involved in the design and implementation throughout the broader programme of work of which this study forms part, although these groups were not directly involved in the design and implementation of this paper. Results: Three key narratives were present: (a) Previous Experiences Driving Expectations, (b) 'We are all in the same boat' and (c) The Realization of Multiple Identities. The results suggest that PPI involvement is a complex process that may be driven by positive/negative expectations, but that individuals value learning about others and recognizing different perspectives while reaching shared goals in improving services. Discussion and Conclusion: This study demonstrates the complexity of experience that service users and clinical staff face when engaging in involvement activities in CAMHS. The findings demonstrate the value in engaging multiple stakeholder groups while also highlighting the importance of proper consideration of the procedures involved and facilitators of engagement. [ABSTRACT FROM AUTHOR]

Abstract: The elderly are often considered a vulnerable group in public and academic bioethical debates and regulations. In this paper, we examine and challenge this assumption and its ethical implications. We begin by systematically delineating the different concepts of vulnerability commonly used in bioethics, before then examining whether these concepts can be applied to old age. We argue that old age should not, in and of itself, be used as a marker of vulnerability, since ageing is a process that can develop in a variety of different ways and is not always associated with particular experiences of vulnerability. We, therefore, turn to more fundamental phenomenological considerations in order to reconstruct from a first person perspective the intricate interconnections between the experiences of ageing and vulnerability. According to this account, ageing and old age are phenomena in which the basic anthropological vulnerability of human beings can manifest itself in an increased likelihood of harm and exploitation. Thus, we plead for a combined model of vulnerability that helps to avoid problems related to the current concepts of vulnerability. We conclude first that old age as such is not a sufficient criterion for being categorized as vulnerable in applied ethics, and second that reflections on ageing can help to develop a better understanding of the central role of vulnerability in human existence and in applied ethics. [ABSTRACT FROM AUTHOR]

Considerable effort has been made in recent years to gain a better understanding of the effectiveness of different interventions for supporting breastfeeding. However, research has tended to focus primarily on measuring outcomes and has paid comparatively little attention to the relational, organizational, and wider contextual processes that may impact delivery of an intervention. Supporting a woman with breastfeeding is an interpersonal encounter that may play out differently in different contexts, despite the apparently consistent aims and structure of an intervention. We consider the limitations of randomized controlled trials for building understanding of the ways in which different components of an intervention may impact breastfeeding women and how the messages conveyed through interactions with breastfeeding supporters might be received. We argue that qualitative methods are ideally suited to understanding psychosocial processes within breastfeeding interventions and have been underused. After briefly reviewing qualitative research to date into experiences of receiving and delivering breastfeeding support, we discuss the potential of theoretically informed qualitative methodologies to provide fuller understanding of intervention processes by focusing on three examples: phenomenology, ethnography, and discourse analysis. The paper concludes by noting some of the epistemological differences between the broadly positivist approach of trials and qualitative methodologies, and we suggest there is a need for further dialog as to how researchers might bridge these differences in order to develop a fuller and more holistic understanding of how best to support breastfeeding women. [ABSTRACT FROM AUTHOR]

BSTRACT In this paper we introduce narrative and hermeneutical perspectives to clinical ethics support services (CESS). We propose a threefold consideration of 'theory' and show how it is interwoven with 'practice' as we go along. First, we look at theory in its foundational role: in our case 'narrative ethics' and 'philosophical hermeneutics' provide a theoretical base for clinical ethics by focusing on human identities entangled in stories and on moral understanding as a dialogical process. Second, we consider the role of theoretical notions in helping practitioners to understand their situation in clinical ethics practice, by using notions like 'story', 'responsibility', or 'vulnerability' to make explicit and explain their practical experience. Such theoretical notions help us to interpret clinical situations from an ethical perspective and to foster moral awareness of practitioners. And, thirdly, we examine how new theoretical concepts are developed by interpreting practice, using practice to form and improve our ethical theory. In this paper, we discuss this threefold use of theory in clinical ethics support services by reflecting on our own theoretical assumptions, methodological steps and practical experiences as ethicists, and by providing examples from our daily work. In doing so, we illustrate that theory and practice are interwoven, as theoretical understanding is dependent upon practical experience, and vice-versa. [ABSTRACT FROM AUTHOR]

Predictive genetic testing may confront those affected with difficult life situations that they have not experienced before. These life situations may be interpreted as 'absurd'. In this paper we present a case study of a predictive test situation, showing the perspective of a woman going through the process of deciding for or against taking the test, and struggling with feelings of alienation. To interpret her experiences, we refer to the concept of absurdity, developed by the French Philosopher Albert Camus. Camus' writings on absurdity appear to resonate with patients' stories when they talk about their body and experiences of illness. In this paper we draw on Camus' philosophical essay 'The Myth of Sisyphus' (1942), and compare the absurd experiences of Sisyphus with the interviewee's story. This comparison opens up a field of ethical reflection. We demonstrate that Camus' concept of absurdity offers a new and promising approach to understanding the fragility of patients' situations, especially in the field of predictive testing. We show that people affected might find new meaning through narratives that help them to reconstruct the absurd without totally overcoming it. In conclusion, we will draw out some normative consequences of our narrative approach. [ABSTRACT FROM AUTHOR]

Working out from an encounter with a series of memorial benches at Mullion Cove, Cornwall, this paper develops an account of landscape in terms of absence and the non-coincidence of self and world. Arguing that recent work on the topics of landscape, embodiment, perception and material culture has tended to stress presence in various ways, I seek to explore instead here motifs of absence, distance, loss and haunting. The paper further attempts to combine descriptive and experiential accounts of the memorial benches and the views they open with conceptual arguments regarding the limits of certain phenomenological understandings of self and landscape. In particular, Derrida’s critical reading of Merleau-Ponty is outlined and explored. The final substantive section of the paper then takes a further cue from the memorial benches to discuss what it terms the geographies of love. The argument here is that such geographies constitute a fracture forbidding any phenomenological fusion of self and world, entailing instead a simultaneous opening-onto and distancing-from. It is within the tension of this openness and distance, perhaps, that landscape, absence and love are entangled. [ABSTRACT FROM AUTHOR]

This two part paper considers the experience of a range of magico-religious experiences (such as visions and voices) and spirit beliefs in a rural Aboriginal town. The papers challenge the tendency of institutionalised psychiatry to medicalise the experiences and critiques the way in which its individualistic practice is intensified in the face of an incomprehensible Aboriginal 'other' to become part of the power imbalance that characterises the relationship between Indigenous and white domains. The work reveals the internal differentiation and politics of the Aboriginal domain, as the meanings of these experiences and actions are contested and negotiated by the residents and in so doing they decentre the concerns of the white domain and attempt to control their relationship with it. Thus the plausibility structure that sustains these multiple realities reflects both accommodation and resistance to the material and historical conditions imposed and enacted by mainstream society on the residents, and to current socio-political realities. I conclude that the residents' narratives chart the grounds of moral adjudication as the experiences were rarely conceptualised by local people as signs of individual pathology but as reflections of social reality. Psychiatric drug therapy and the behaviourist assumptions underlying its practice posit atomised individuals as the appropriate site of intervention as against the multiple realities revealed by the phenomenology of the experiences. The papers thus call into question Australian mainstream 'commonsense' that circulates about Aboriginal and Torres Strait Islander people which justifies representations of them as sickly outcasts in Australian society. [ABSTRACT FROM AUTHOR]

The author replies to comments on his paper "Knowing the Answer." In the paper, the author argues that knowledge-wh is question-relative. A knowledge-wh ascription is an ascription of knowledge in which the complement clause is an interrogative wh-clause. The author argues that extant binary treatments of knowledge-wh ascriptions entail that all convergent knowledge-wh ascriptions are materially equivalent. The author also offers his arguments against reductionism.

Edmund Husserl has argued that we can intuit essences and, moreover, that it is possible to formulate a method for intuiting essences. Husserl calls this method 'ideation'. In this paper I bring a fresh perspective to bear on these claims by illustrating them in connection with some examples from modem pure geometry. I follow Husserl in describing geometric essences as invariants through different types of free variations and I then link this to the mapping out of geometric invariants in modem mathematics. This view leads naturally to different types of spatial ontologies and it can be used to shed light on Husserl's general claim that there are different ontologies in the eidetic sciences that can be systematically related to one another. The paper is rounded out with a consideration of the role of ideation in the origins of modem geometry, and with a brief discussion of the use of ideation outside of pure geometry. [ABSTRACT FROM AUTHOR]

The paper is a detailed description and interpretation of the death of a Yagwoia-Angan great killer-warrior and of two soul-incorporation rites performed in the period preceding the interment of the corpse. The interpretive framework is a synthesis of existential phenomenology, psychoanalysis, and archetypal psychology articulated through the cosmo-ontological specificities of the Yagwoia life-world. The paper elucidates the dynamics and originality of the Yagwoia sense of the world as a self-generative bodily totality (world-body) which incessantly reproduces itself through its internal constitutive parts, individual humans and their group-containers. This dynamic is simultaneously self-devouring and self-copulating. Its most apposite characterisation is the archetypal image of ouroboros, the serpent that eats its own tail. Following the ontological clarifications of the Yagwoia-Angan life-world the main theme of the paper unfolds as a hermeneutic synthesis of concrete ethnographic descriptions and critical interpretations of the Yagwoia existential process made manifest in concrete experiences and practices of the living and the dead. [ABSTRACT FROM AUTHOR]

Wittgenstein's discussion of rule-following is widely regarded to have identified what Kripke called "the most radical and original sceptical problem that philosophy has seen to date". But does it? This paper examines the problem in the light of Charles Peirce's distinctive scientific hierarchy. Peirce identifies a phenomenological inquiry which is prior to both logic and metaphysics, whose role is to identify the most fundamental philosophical categories. His third category, particularly salient in this context, pertains to general predication. Rule-following scepticism, the paper suggests, results from running together two questions: "How is it that I can project rules?", and, "What is it for a given usage of a rule to be right?". In Peircean terms the former question, concerning the irreducibility of general predication (to singular reference), must be answered in phenomenology, while the latter, concerning the difference between true and false predication, is answered in logic. A failure to appreciate this distinction, it is argued, has led philosophers to focus exclusively on Wittgenstein's famous public account of rule-following rightness, thus overlooking a private, phenomenological dimension to Wittgenstein's remarks on following a rule which gives the lie to Kripke's reading of him as a sceptic. [ABSTRACT FROM AUTHOR]

This paper presents the results of a multi-method study examining elementary students with high self-reported levels of mathematics motivation. Second- through fifth-grade students at a Title One school in the southeastern United States completed the Elementary Mathematics Motivation Instrument ( EMMI), which examines levels of mathematics motivation across three subscales: (a) Math Anxiety, (b) Self-Efficacy, and (c) Value of Math. Results from this quantitative phase were used to identify a sample for a qualitative phase examining how students who report high levels of motivation perceive mathematics. The resulting qualitative phase utilized a phenomenological design to explore mathematics motivation for a particular set of students in a fifth-grade setting. Findings indicate that elementary students with high mathematics motivation value mathematics as a present and future oriented discipline and value teachers that deemphasize testing as a measure of success. [ABSTRACT FROM AUTHOR]

Under local illumination assumption, phenomenological appearance models capture surface appearance through the mathematical modelling of the reflection process. Theoretically, due to the arbitrariness of the lighting function, the space of all possible images of a fixed-pose object under all possible illumination conditions is infinite dimensional. Nonetheless, due to their low-frequency nature, irradiance signals can be represented using low-order basis functions, where spherical harmonics (SH) has been extensively adopted. When capturing image irradiance from a single viewpoint, the visible part of the object's surface constructs the upper hemisphere of the surface normals where the SH is no longer orthonormal. In this paper, we propose the use of hemispherical harmonics (HSH) to model image irradiance of convex Lambertian objects perceived from single viewpoint under unknown distant as well as near illumination. We prove analytically, and validate experimentally, that the Lambertian reflectance kernel has a more compact harmonic expansion in the hemispherical domain when compared to its spherical counterpart. Our experiments illustrate that, despite of having poor approximation accuracy under very close lights, such behavior improves exponentially with little increase in the distance to the light source relative to the object size. [ABSTRACT FROM AUTHOR]

Breastfeeding is a practice which is promoted and scrutinized in the UK and internationally. In this paper, we use interpretative phenomenological analysis to explore the experiences of eight British first-time mothers who struggled with breastfeeding in the early post-partum period. Participants kept audio-diary accounts of their infant feeding experiences across a 7-day period immediately following the birth of their infant and took part in related semi-structured interviews a few days after completion of the diary. The overarching theme identified was of a tension between the participants' lived, embodied experience of struggling to breastfeed and the cultural construction of breastfeeding as 'natural' and trouble-free. Participants reported particular difficulties interpreting the pain they experienced during feeds and their emerging maternal identities were threatened, often fluctuating considerably from feed to feed. We discuss some of the implications for breastfeeding promotion and argue for greater awareness and understanding of breastfeeding difficulties so that breastfeeding women are less likely to interpret these as a personal shortcoming in a manner which disempowers them. We also advocate the need to address proximal and distal influences around the breastfeeding dyad and, in particular, to consider the broader cultural context in the UK where breastfeeding is routinely promoted yet often constructed as a shameful act if performed in the public arena. [ABSTRACT FROM AUTHOR]

ABSTRACT This paper provides part of an analysis of the use of the Maori term whakapapa in a study designed to test the compatibility and commensurability of views of members of the indigenous culture of New Zealand with other views of genetic technologies extant in the country. It is concerned with the narrow sense of whakapapa as denoting biological ancestry, leaving the wider sense of whakapapa as denoting cultural identity for discussion elsewhere. The phenomenon of genetic curiosity is employed to facilitate this comparison. Four levels of curiosity are identified, in the Maori data, which penetrate more or less deeply into the psyche of individuals, affecting their health and wellbeing. These phenomena are compared with non-Maori experiences and considerable commonalities are discovered together with a point of marked difference. The results raise important questions for the ethical application of genetic technologies. [ABSTRACT FROM AUTHOR]

ABSTRACT Like any discipline, bioethics is a developing field of academic inquiry; and recent trends in scholarship have been towards more engagement with empirical research. This 'empirical turn' has provoked extensive debate over how such 'descriptive' research carried out in the social sciences contributes to the distinctively normative aspect of bioethics. This paper will address this issue by developing a practical research methodology for the inclusion of data from social science studies into ethical deliberation. This methodology will be based on a naturalistic conception of ethical theory that sees practice as informing theory just as theory informs practice - the two are symbiotically related. From this engagement with practice, the ways that such theories need to be extended and developed can be determined. This is a practical methodology for integrating theory and practice that can be used in empirical studies, one that uses ethical theory both to explore the data and to draw normative conclusions. [ABSTRACT FROM AUTHOR]

BSTRACT This paper explores the theory and practice of embodied epistemology or mindful embodiment in ethics case consultation. I argue that not only is this epistemology an ethical imperative to safeguard the integrity of this emerging profession, but that it has the potential to improve the quality of ethics consultation (EC). It also has implications for how ethics consultants are trained and how consultation services are organized. My viewpoint is informed by ethnographic research and by my experimental application of mindful embodiment to the development of an ethics consultation service. My argument proceeds in four phases. First I explore the notion of 'situatedness' in the bioethics literature, identifying gaps in the field's theories as they apply to EC. I then describe my theoretical approach to embodiment grounded in critical-interpretive medical anthropology and autoethnography. I use embodiment to refer to a moral epistemology grounded in the body, comprised of the interplay of physical, symbolic, intersubjective and political elements. Third, I describe how mindful embodiment can inform the role of the ethics consultant and the development of effective training techniques, vocabularies and processes for EC. I also discuss the benefits of this orientation, and the potential harms of ignoring the embodied dimensions of EC. My goals are to expose the fallacy of the 'theory-practice gap', to demonstrate how my own EC practice is deeply informed by this theoretical orientation, and to argue for a wider definition of what 'counts' as relevant theory for ethics consultation. [ABSTRACT FROM AUTHOR]

Much of recent philosophy of perception is oriented towards accounting for the phenomenal character of perception-what it is like to perceive-in a non-mentalistic way-that is, without appealing to mental objects or mental qualities. In opposition to such views, I claim that the phenomenal character of perception of a red round object cannot be explained by or reduced to direct awareness of the object, its redness and roundness-or representation of such objects and qualities. Qualities of perception that are not captured by what one is directly aware of or by representational content are instances of what Gilbert Harman has called 'mental paint' (; ). The claim of this paper is that empirical facts about attention point in the direction of mental paint. The argument starts with the claim (later modified) that when one moves one's attention around a scene while keeping one's eyes fixed, the phenomenology of perception can change in ways that do not reflect which qualities of objects one is directly aware of or the way the world is represented to be. These changes in the phenomenology of perception cannot be accounted for in terms of awareness of or representation of the focus of attention because they manifest themselves in experience as differences in apparent contrast, apparent color saturation, apparent size, apparent speed, apparent time of occurrence and other appearances. There is a way of coping with these phenomena in terms of vague contents, but vague contents cannot save direct realism or representationism because the kind of vagueness required clashes wth the phenomenology itself. [ABSTRACT FROM AUTHOR]

Endocannabinoids play an important role in a diverse range of neurophysiological processes including neural development, neuroimmune function, synaptic plasticity, pain, reward and affective state. This breadth of influence and evidence for altered endocannabinoid signalling in a variety of neuropathologies has fuelled interest in the accurate quantification of these lipids in brain tissue. Established methods for endocannabinoid quantification primarily employ solvent-based lipid extraction with further sample purification by solid phase extraction. In recent years in vivo microdialysis methods have also been developed for endocannabinoid sampling from the brain interstitial space. However, considerable variability in estimates of endocannabinoid content has led to debate regarding the physiological range of concentrations present in various brain regions. This paper provides a critical review of factors that influence the quantification of brain endocannabinoid content as determined by lipid extraction from bulk tissue and by in vivo microdialysis. A variety of methodological issues are discussed including analytical approaches, endocannabinoid extraction and purification, post-mortem changes in brain endocannabinoid content, cellular reactions to microdialysis probe implantation and caveats related to lipid sampling from the extracellular space. The application of these methods for estimating brain endocannabinoid content and the effects of endocannabinoid clearance inhibition are discussed. The benefits, limitations and pitfalls associated with each approach are emphasized, with an eye toward the appropriate interpretation of data gathered by each method. [ABSTRACT FROM AUTHOR]

The idea that dispositions are an intrinsic matter has been popular among contemporary philosophers of dispositions. In this paper I will first state this idea as exactly as possible. I will then examine whether it poses any threat to the two current versions of the conditional analysis of dispositions, namely, the simple and reformed conditional analysis of dispositions. The upshot is that the intrinsic nature of dispositions, when properly understood, doesn’t spell trouble for either of the two versions of the conditional analysis of dispositions. Along the way, I will propose an extensionally correct and practically useful criterion for identifying nomically intrinsic dispositions and criticize one objection raised by Lewis against the simple conditional analysis of dispositions. [ABSTRACT FROM AUTHOR]

An intrinsic property is roughly a property things have in virtue of how they are, as opposed to how they are related to things outside of them. This paper argues that it is not possible to give a definition of ‘intrinsic’ that involves only logical, modal and mereological notions, and does not depend on any special assumptions about either properties or possible worlds. [ABSTRACT FROM AUTHOR]

The intentionalist about consciousness holds that the qualitative character of experience, “what it’s like,” is determined by the contents of a select group of special intentional states of the subject. Fred Dretske (1995) , Mike Thau (2002) , Michael Tye (1995) and many others have embraced intentionalism, but these philosophers have not generally appreciated that, since we are intimately familiar with the qualitative character of experience, we thereby have special access to the nature of these contents. In this paper, we take advantage of this fact to show that intentionalism is incompatible with the idea that these contents are singular or general propositions, and thus that intentionalism is incompatible with one dominant trend in thinking about contents in general. In particular, there appear to be insoluble difficulties in explaining how the phenomenology of place and time can be explained by any intentionalist theory appealing to singular or general propositions. [ABSTRACT FROM AUTHOR]

Composite materialism, as I will understand it, is the view that human persons are composite material objects. This paper develops and investigates an argument, The Vague Singulars Argument, for the falsity of composite materialism. We shall see that cogent or not, the Vague Singulars Argument has philosophically significant ramifications. [ABSTRACT FROM AUTHOR]

The paper argues that the assumption that there are property designators, together with two theoretically innocent claims, leads to a puzzle, whose solution requires us to reject the position that all (canonical) property designators are rigid. But if we deny that all (canonical) property designators are rigid, then the natural next step is to reject an abundant conception of properties and with it the suggestion that properties are the semantic values of predicates. [ABSTRACT FROM AUTHOR]

A bibliography on the subject of phenomenology and philosophy is presented which includes "Analytic Philosophy and History of Philosophy," edited by Tom Sorrell, "Tracking Reason: Proot Consequence, and Truth," by Jody Azzouni, and "Modality and Tense: Philosophical Papers," by Kit Fine.

The aim of the paper is to prove the consistency of libertarianism. We examine the example of Jane, who deliberates at length over whether to vacation in Colorado (C) or Hawaii (H), weighing the costs and benefits, consulting travel brochures, etc. Underlying phenomenological deliberation is an indeterministic neural process in which nonactual motor neural states n(C) and n(H) corresponding to alternatives C an H remain physically possible up until the moment of decision. The neurophysiological probabilities pr(n(C)) and pr(n(H)) evolve continuously according to the different weights Jane's judgement attaches to C and H at different times during the deliberation. The overall process is indeterministic, since Jane's exact judgemental weighting would vary slightly were the process to be repeated from the same initial conditions. The weighting is however rational, and entirely under Jane's control. This controlled, rational, indeterministic process shows that libertarianism is a consistent philosophical thesis. [ABSTRACT FROM AUTHOR]

I oppose the popular view that the phenomenal character of perceptual experience consists in the subject's representing the (putative) perceived object as being so-and-so. The account of perceptual experience I favor instead is a version of the "Theory of Appearing" that takes it to be a matter of the perceived object's appearing to one as soand-so, where this does not mean that the subject takes or believes it to be so-and-so. This plays no part in my criticisms of Representationalism. I mention it only to be up front as to where I stand. My criticism of the Representationalist position is in sections. (1) There is no sufficient reason for positing a representative function for perceptual experience. It doesn't seem on the face of it to be that, and nothing serves in place of such seeming. (2) Even if it did have such a function, it doesn't have the conceptual resources to represent a state of affairs. (3) Even if it did, it is not suited to represent, e.g., a physical property of color. (4) Finally, even if I am wrong about the first three points, it is still impossible for the phenomenal character of the perceptual experience to consist in it's representing what it does. My central argument for this central claim of the paper is that it is metaphysically, de re possible that one have a certain perceptual experience without it's presenting any state of affairs. And since all identities hold necessarily, this identity claim fails. [ABSTRACT FROM AUTHOR]

Rae Langton and David Lewis have proposed an account of "intrinsic property" that makes use of two notions: being independent of accompaniment and being natural. W e find the appeal to the first of these promising; the second notion, however, we find mystifying. In this paper we argue that the appeal to naturalness is not acceptable and offer an alternative definition of intrinsicality. The alternative definition makes crucial use of a notion commonly used by philosophers, namely, the notion of one property being had in virtue of another property. We defend our account against three arguments for thinking that this "in virtue of' notion is unacceptable in this context. We also take a look at a variety of cases in which the definition might be applied and defend it against potential counterexamples. The upshot, we think, is a modest but adequate account of what we understand by "intrinsic property." [ABSTRACT FROM AUTHOR]

While the Christian doctrine to which Hula villagers of the south east coast of Papua New Guinea today subscribe claims that community is achieved contractually through membership in the Church, this paper suggests that, in practice, Hula sociality is shaped by other exigencies. As part of their program the members of the Iru-ale United Church Women's Fellowship undertake the incorporation of certain outsiders (in this case the ethnographer) through the ceremonial presentation of food and the act of feeding. A phenomenology of this imperative reveals important connections to pre-Christian mythology and cosmology. Incorporation seen in this context situates the 'feeding relationship' at the core of a Hula ontology in which body and food are consubstantial. The manipulation of food as body is shown to play a determining role in the constitution of various modes of existence; human and non-human, male and female, the living and the non-living. The feeding relationship thus facilitates continuity between past and present practices and suggests that the Hula have assimilated the introduced religion into their lifeworld largely on their own terms. [ABSTRACT FROM AUTHOR]

One thing all forms of foundationalism have in common is that they hold that a belief can be justified noninferentially—i.e., that its justification need not depend on its being inferred from some other justified (or unjustified) belief. In some recent publications, Peter Klein argues that in virtue of having this feature, all forms of foundationalism are infected with an unacceptable arbitrariness that makes it irrational to be a practicing foundationalist. In this paper, I will explain why his objections to foundationalism fail. [ABSTRACT FROM AUTHOR]

John McDowell has suggested recently that there is a route from his favoured solution to Kripke's Wittgenstein's "sceptical paradox" about rule-following to a particular form of cognitive externalism. In this paper, I argue that this is not the case: even granting McDowell his solution to the rule-following paradox, his preferred version of cognitive externalism does not follow. [ABSTRACT FROM AUTHOR]

This paper seeks to understand what it means to live ‘in the open’. It begins with an account of experiments that test whether children have acquired a scientifically correct understanding of the shape of the earth, according to which people live all around on the outside of a solid sphere. This understanding cannot accommodate the phenomenon of the sky, in relation to which the earth can appear only as the ground of human habitation. James Gibson's ecological approach to perception offers a possible alternative, depicting earth and sky as complementary hemispheres. Yet for Gibson, this earth-sky can be inhabited only insofar as it is furnished with objects. To that extent, it ceases to be open. Drawing on elements of Merleau-Ponty's phenomenology, it is argued that in the open world persons and things relate not as closed forms but by virtue of their common immersion in the generative fluxes of the medium – in wind and weather. Fundamental to life is the process of respiration, by which organisms continually disrupt any boundary between earth and sky, binding substance and medium together in forging their own growth and movement. Thus to inhabit the open is not to be stranded on the outer surface of the earth but to be caught up in the transformations of the weather-world. [ABSTRACT FROM AUTHOR]