This volume brings together research in the GeoHumanities from various intellectual perspectives to illustrate the benefits of humanities-inspired approaches in understanding and confronting historically entrenched and recently emergent health-related challenges. In three main sections, this volume seeks to foreground the richness of work entangling medicine and health with the concerns of geography and of the Humanities. This volume will be of interest to academics and researchers in the Geographies of health and medicine, social sciences in GeoHumanities, and health humanities, and (...) students in programs focusing on the humanities and health. In the book's first section, Bodies, the authors explore the material, sensory and more than physical capacities of bodies in accounting for experiences of death, air raids, immigration, dance therapy, asthma and blindness. Section two, Voice, addresses the nature of evidence, HIV/AIDS policy, patient voices in animal research, homelessness, and constructions of truth. The final section, Practice, focuses on creative writing, as well as the pedagogic tools of teaching with the asylum, the creative practice of nuclear emergency planning zones, arts-based care for the elderly, and cartographic practices within health research. (shrink)

This is an introduction to the themes and contributions in the book. The essay discusses the potential and characteristics of the hybrid space of the GeoHumanities and the placing of health with this space. We consider the ways in which openings and opportunities may arise for successfully interdisciplinary and transdisciplinary scholarship related to medicine and health. We take a thematic approach in structuring the collection, through bodies, voices and practice, and chart the ways in which the contributing authors have conceived (...) of GeoHumanities and Health. (shrink)

This volume addresses the need to describe the world so that archaeology can have theory built as historical science.

Ethical Dilemmas in Community-Based Research: Working with Vulnerable Youth in Rural Communities Content Type Journal Article DOI 10.1007/s10805-010-9123-y Authors Natalie Clark, Thompson Rivers University, Kamloops, BC Canada V2C 5N3 Sarah Hunt, Simon Fraser University, Burnaby, Canada Georgia Jules, Thompson Rivers University, Kamloops, BC Canada V2C 5N3 Trevor Good, University of Victoria, Victoria, Canada Journal Journal of Academic Ethics Online ISSN 1572-8544 Print ISSN 1570-1727 Journal Volume Volume 8 Journal Issue Volume 8, Number 4.

As health policy-makers around the world seek to make progress towards universal health coverage they must navigate between two important ethical imperatives: to set national spending priorities fairly and efficiently; and to safeguard the right to health. These imperatives can conflict, leading some to conclude that rights-based approaches present a disruptive influence on health policy, hindering states’ efforts to set priorities fairly and efficiently. Here, we challenge this perception. We argue first that these points of tension stem largely from inadequate (...) interpretations of the aims of priority setting as well as the right to health. We then discuss various ways in which the right to health complements traditional concerns of priority setting and vice versa. Finally, we set out a three-step process by which policy-makers may navigate the ethical and legal considerations at play. (shrink)

As health policy-makers around the world seek to make progress towards universal health coverage they must navigate between two important ethical imperatives: to set national spending priorities fairly and efficiently; and to safeguard the right to health. These imperatives can conflict, leading some to conclude that rights-based approaches present a disruptive influence on health policy, hindering states’ efforts to set priorities fairly and efficiently. Here, we challenge this perception. We argue first that these points of tension stem largely from inadequate (...) interpretations of the aims of priority setting as well as the right to health. We then discuss various ways in which the right to health complements traditional concerns of priority setting and vice versa. Finally, we set out a three-step process by which policy-makers may navigate the ethical and legal considerations at play. (shrink)

In the early twentieth century, the United States Department of Agriculture (USDA) funded international expeditions with the aim of finding plant specimens for introduction into the agricultural landscape and the new experimental projects in hybridization. One such agricultural explorer, noted for his eponymous lemon, was Frank Nicholas Meyer, an immigrant from the Netherlands whose expeditions in Asia have brought to the United States celebrated fruit and toxic weeds. Neither professional botanists nor farmers, plant hunters like Meyer worked by taking advantage (...) of historical allegiances to academic programs, while leaning on the authority of their newer national institutions. In addition to plants, through photographs that transposed Chinese landscapes to U.S. environmental counterparts, Meyer contributed to the imagination of the agricultural promise of the American West. The era of these plant explorers has ended but their material trace remains in a variety of spaces and modes of existence that have hitherto been disregarded. Reading Meyer’s letters shows the authority and discipline behind his transformation from gardener’s apprentice to professional plant collector. I argue that photographs and plants are understudied material traces that enable historians to re-examine the means by which credit was received, given, and exchanged. By drawing together these traces, I chart the continued importance of exploration and collection in the twentieth century and show the epistemic continuity between nineteenth-century natural history and twentieth-century experimental science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Slaves and the Generals of ArginusaePeter HuntIn the second half of 406 B.C. the Athenians made two shocking decisions. They freed the slaves who had fought in the battle of Arginusae and gave them citizenship, and they condemned to death their victorious generals. I suggest that these two events were related. Specifically, I would like to argue, first, that the competition for rowers to man the huge navies (...) of this period had extended even to slaves. The promise of freedom was intended to motivate the slaves: the grant of Athenian citizenship was an attempt to keep them rowing for Athens rather than deserting and ending up in the enemy's navy. Second, I would like to consider the trial of the generals in the context of this costly, divisive, and controversial policy. A priori considerations, historical parallels, and a few admittedly tenuous pieces of direct evidence suggest that their policy of rewarding the slaves contributed to the generals' unpopularity that made them so vulnerable to prosecution.Slaves to CitizensPassages in Aristophanes' Frogs and a scholiast's quotation of Hellanicus tell us that the slaves who fought in the battle of Arginusae were given freedom and citizenship. Most historians believe that the Athenians freed these slaves,1 but, given Athenian exclusiveness-manifest in Pericles' citizenship law-some doubt that they would have allowed a large group [End Page 359] of slaves to become citizens.2 The evidence, however, indicates that this was exactly what happened.Frogs won first prize at the Lenaean festival of 405-406, about six months after the Athenian naval victory at Arginusae. Early in the play, Dionysus and his slave Xanthias are traveling to Hades. When Dionysus mocks Xanthias for complaining about the load he is carrying, Xanthias exclaims:Dash it all, why wasn't I in that naval battle? Then I could really and truly tell you to go to blazes!(Ar. Ran. 33)3Fighting in the naval battle would have freed Xanthias from carrying Dionysus' baggage and allowed him to tell his master off. A bit later, Charon refuses to ferry Xanthias to Hades:I don't take slaves, unless they fought in the life-or-death naval battle.(190-91)4Again, slaves who have fought in a naval battle are treated differently from other slaves. From these passages alone, one might guess that the slaves who fought in some naval battle-Arginusae being the most recent and probable one-were given their freedom: they did not have to serve their masters and could ride with Charon rather than walking around the lake to get to Hades.Ian Worthington argues against this, the traditional reading of these lines. Xanthias' regret at not serving in the naval battle (33) is not that he would be then be free, but rather that then he would be dead and not forced to serve Dionysus.5 Aristophanes, however, was addressing an [End Page 360] audience many of whom had either fought at Arginusae or had relatives who had. We may associate Arginusae primarily with the deaths of the unrescued crews, but in 405 Arginusae was considered a successful relief mission and a great victory. Aristophanes was addressing the living victors, for whom "to fight at the naval battle" could not serve as shorthand for "to die." Worthington's reading of lines 190-91 is also less convincing than the traditional interpretation. He claims that those who "fought in the life-or-death naval battle" are the men whose drowning after the battle gave rise to the trial of the generals. The text gives no hint or suggestion that Charon is talking about this subset of the sailors who fought in the battle. Rather, Charon refers to another subset of those who fought in the battle, the slaves: "I don't take slaves, unless...." So we should stay with the traditional interpretation and the scholia to Frogs 33, which, although not an independent source, accords with our reading of Aristophanes: ("[I]n the previous year, in the archonship of Antigenes, the Athenians... won a naval battle around Arginusae and freed the slaves who had fought along with them").6Our first evidence for... (shrink)

The principle of alternate possibilities (PAP), making the ability to do otherwise a necessary condition for moral responsibility, is supposed by Harry Frankfurt, John Fischer, and others to succumb to a peculiar kind of counterexample. The paper reviews the main problems with the counterexample that have surfaced over the years, and shows how most can be addressed within the terms of the current debate. But one problem seems ineliminable: because Frankfurt''s example relies on a counterfactual intervener to preclude alternatives to (...) the person''s action, it is not possible for it to preclude all alternatives (intervention that is contingent upon a trigger cannot bring it about that the trigger never occurred). This makes it possible for the determined PAPist to maintain that some pre-intervention deviation is always available to ground moral responsibility. In reply, the critic of PAP can examine all the candidate deviations and argue their irrelevance to moral responsibility (a daunting prospect); or the critic can dispense with counterfactual intervention altogether. The paper pursues the second of these strategies, developing three examples of noncounterfactual intervention in which (i) the agent has no alternatives (and a fortiori no morally relevant alternatives), yet (ii) there is just as much reason to think that the agent is morally responsible as there was in Frankfurt''s original example. The new counterexamples do suffer from one liability, but this is insufficient in the end to repair PAP''s conceptual connection between moral responsibility and alternate possibilities. (shrink)

This book provides a comprehensive examination of the police role from within a broader philosophical context. Contending that the police are in the midst of an identity crisis that exacerbates unjustified law enforcement tactics, Luke William Hunt examines various major conceptions of the police—those seeing them as heroes, warriors, and guardians. The book looks at the police role considering the overarching societal goal of justice and seeks to present a synthetic theory that draws upon history, law, society, psychology, and (...) philosophy. Each major conception of the police role is examined in light of how it affects the pursuit of justice, and how it may be contrary to seeking justice holistically and collectively. The book sets forth a conception of the police role that is consistent with the basic values of a constitutional democracy in the liberal tradition. Hunt’s intent is that clarifying the police role will likewise elucidate any constraints upon policing strategies, including algorithmic strategies such as predictive policing. This book is essential reading for thoughtful policing and legal scholars as well as those interested in political philosophy, political theory, psychology, and related areas. Now more than ever, the nature of the police role is a philosophical topic that is relevant not just to police officials and social scientists, but to everyone. (shrink)

Descartes says that the Meditations contains the foundations of his physics. But how does the work advance his geometrical view of the corporeal world? His argument for this view of matter is often taken to be concluded with the proof of the existence of bodies in the Sixth Meditation. This paper focuses on the work that follows the proof, where Descartes pursues the question of what we should think about qualities such as light, sound and pain, as well as the (...) size and shape of particular bodies. His inquiry makes crucial use of the notion of a teaching of nature originating from God, as contrasted with an apparent teaching of nature originating from habit. I attempt to reconstruct Descartes's use of these notions in order to clarify the way in which he makes space for his geometrical conception of the corporeal world. (shrink)

When physical structures resonate in proximity to each other they will under certain circumstances 'sync up' in a shared resonance frequency. This is the phenomenon of spontaneous selforganization. General resonance theory (GRT), a theory of consciousness developed by Hunt and Schooler, suggests that consciousness is a product of various shared resonance frequencies at different physical scales. I suggest a heuristic for calculating the boundaries and resulting capacity for phenomenal consciousness in such resonating structures. Shared resonance results in phase transitions (...) in the speed and bandwidth of information exchange and thus richer and more complex consciousness. This approach is a solution to the 'combination problem' and 'boundary problem' of consciousness. The proposed mathematical heuristic is a practical approach for identifying potential conscious structures and the spatial and temporal boundaries of such structures over time, and also for calculating the capacity for phenomenal consciousness of any putative conscious entity. The slowest-frequency shared resonance -- the 'slowest common denominator'-- is the limiting factor for the spatial extent of any macro-consciousness. Various synchrony indexes are discussed. I describe some limitations of the proposed framework, and how it compares to Tononi's integrated information theory. IIT's constellation- qualia characterization framework is compatible with GRT and may be a useful tool in conjunction with GRT's quantification framework. (shrink)

ABSTRACT Co-parents who differ in their ideal child rearing policies should compromise, argues Marcus William Hunt. Josh Milburn and Carlo Alvaro dispute this when it comes to veganism. Milburn argues that veganism is a matter of justice and that to compromise over justice is (typically) impermissible. I suggest that compromise over justice is often permissible, and that compromise over justice may be required by justice itself. Alvaro offers aesthetic, gustatory, and virtue-based arguments for ethical veganism, showing that veganism involves (...) sensibilities and virtues, and argues that veganism involves a belief. Alvaro takes this to show that parental compromise is impermissible. I suggest that Alvaro’s arguments are implausible and that the shaping of a child’s sensibilities and virtues is an apt matter for parental compromise. (shrink)

Frankfurt cases are purported counterexamples to the Principle of Alternative Possibilities, which implies that we are not morally responsible for unavoidable actions. A major permutation of the counterexample strategy features buffered alternatives; this permutation is designed to overcome an influential defense of the Principle of Alternative Possibilities. Here we defend the buffering strategy against two recent objections, both of which stress the timing of an agent’s decision. We argue that attributions of moral responsibility aren’t time-sensitive in the way the objectors (...) suppose. We then turn to the crucial question of when an action is relevantly avoidable—when, in the parlance of the literature, an alternative possibility is robust. We call attention to two plausible tests for robustness that merit further consideration, showing that the agents in buffered Frankfurt cases don’t pass these tests, despite being morally responsible for their actions. (shrink)

Hunt asks a series of related questions about time in history. Why is time now again on the agenda, for historians and more generally in Western culture?

The first work to introduce Foucault's ideas on law to both graduates and undergraduates.

This essay by David Hunt considers the problem of theological fatalism, which appears to threaten either divine foreknowledge or human freedom, and should instead be treated as an “aporetic problem”—that is, as generating a puzzle. Zeno’s paradoxes of motion, for example, are rarely understood as posing a genuine threat to the possibility of motion; the real problem they pose is how best to rethink our assumptions or sharpen our conceptual tools so we don’t fall prey to the argument. There (...) are good reasons for taking a similar approach to theological fatalism. The essay reviews some of these reasons and identifies Augustine as an early proponent of this approach. It then shows the implications of this approach for some important responses to the argument, including open theism, Boethianism, and Ockhamism, and concludes by arguing that an Augustinian/Frankfurtian denial of the Principle of Alternate Possibilities (PAP) provides the most satisfying resolution of the _aporia_. (shrink)

In this article I review attempts to define the term “ad hoc hypothesis,” focusing on the efforts of, among others, Karl Popper, Jarrett Leplin, and Gerald Holton. I conclude that the term is unhelpful; what is “ad hoc” seems to be a judgment made by particular scientists not on the basis of any well-established definition but rather on their individual aesthetic senses. Further, a hypothesis considered ad hoc can apparently be retroactively declared non–ad hoc on the basis of subsequent data, (...) rendering the term meaningless. (shrink)

Theoretical and empirical research in bioethics frequently focuses on ethical dilemmas or problems. This paper draws on anthropological and phenomenological sources to develop an alternative framework for bioethical enquiry that allows examination of a broader range of how the moral is experienced in the everyday lives of individuals and groups. Our account of moral experience is subjective and hermeneutic. We define moral experience as “Encompassing a person's sense that values that he or she deem important are being realised or thwarted (...) in everyday life. This includes a person's interpretations of a lived encounter, or a set of lived encounters, that fall on spectrums of right-wrong, good-bad or just-unjust”. In our conceptualisation, moral experience is not limited to situations that are heavily freighted with ethically-troubling ramifications or are sources of debate and disagreement. Important aspects of moral experience are played out in mundane and everyday settings. Moral experience provides a research framework, the scope of which extends beyond the evaluation of ethical dilemmas, processes of moral justification and decision-making, and moral distress. This broad research focus is consistent with views expressed by commentators within and beyond bioethics who have called for deeper and more sustained attention in bioethics scholarship to a wider set of concerns, experiences and issues that better captures what is ethically at stake for individuals and communities. In this paper we present our conceptualisation of moral experience, articulate its epistemological and ontological foundations and discuss opportunities for empirical bioethics research using this framework. (shrink)

L’édition a été conçue et réalisée grâce à la collaboration des trois éditeurs, qui ont défini ensemble la structure générale et qui ont approuvé chaque page après une riche discussion commune depuis 2009, à la fois en présence à Paris ou en visioconférence. Depuis 2023, la discussion commune s’est élargie à Veronica Revello. Plus précisément, pour ce qui concerne l’introduction générale, toute la première partie (« Les idées et les mots des Académiques ») est de Carlos Lévy, alors que la (...) deuxième (« L’espace-temps des Académiques ») est la somme des contributions d’E. Malaspina (« I. Localiser les villas » et « II. La ‘pré-histoire’ de la tradition des Académiques »), à nouveau de C. Lévy (« Introduction » et « III. La réception des Académiques, de l’Antiquité à la Renaissance », sauf le § III.1.2) et de Terence Hunt (« III.1.2. Qui d’autre lisait les Académiques dans l’Antiquité? » et « IV. Introduction philologique »). C. Lévy a traduit le texte des Academici libri et, dans le deuxième tome, les Fragments et le Lucullus, tout comme il a rédigé toutes les notes philosophiques présentes dans les deux tomes. Il a également veillé à la correction du français dans les deux tomes. T. Hunt est responsable du Conspectus siglorum, du texte critique et de l’apparat à la fois de l’Academicus primus et des Testimonia dans ce tome et des Fragments dans le tome II. Il a également rédigé les notes philologiques de l’Academicus primus signalées par la mention « TH » et, à la fin de ce tome, l’Annexe I (« Extraits de la Correspondance de Cicéron concernant la composition du Lucullus et de l’Academicus primus »). Enfin, dans le tome II, il a écrit l’Annexe concernant les éditions imprimées des deux traités. Dans le présent tome, E. Malaspina est l’auteur également des notes signalées par « EM » et des paragraphe I.2 « Une objection préliminaire : Philon le philosophe fils d’un Philon stratège thessalien? » et I.4 « Le philosophe de Larissa dans le Lucullus » de l’Annexe II « Philon ou Philion? ». Dans le tome II, il est l’auteur de l’introduction, du Conspectus siglorum, du texte critique et de l’apparat du Lucullus, de toutes les notes signalées par « EM » et enfin des deux listes de leçons (Orthographica et Recentiores et Editiones) à la suite du texte. Veronica Revello est l’auteur de l’Annexe « Philon ou Philion? » (sauf les § I.2 et I.4) et de la note bibliographique dans ce tome, ainsi que des notes signalées par la mention « VR » dans les deux volumes. Elle a également rédigé la Bibliographie générale et tous les Indices dans le tome II. En l’absence de toute autre précision, les traductions sont celles de la Collection des Universités de France. (shrink)

Many of those teaching at the intersection of medicine and the humanities are siloed within institutional spaces. This essay recounts the teaching of Sarah Manguso’s The Two Kinds of Decay to students across different academic contexts and considers what we can learn when we put classrooms in conversation with each other. This essay argues for the value of texts like Manguso’s, which explicitly hold the narrating subject and form of illness narrative up for critical examination. The authors call for (...) more collaborative teaching, which has special resonance in the health humanities, where conversations already depend on bridging disciplines and listening to the stories others can tell. (shrink)

Aesthetic disgust is a key component of most classic works of drama because it has much more potential than to simply shock the audience. This first extensive study on dramatic disgust places this sensation among pity and fear as one of the core emotions that can achieve _katharsis _in drama. The book sets out in antiquity and traces the history of dramatic disgust through Kant, Freud, and Kristeva to Sarah Kane's _in-yer-face _theatre. It establishes a framework to analyze forms (...) and functions of disgust in drama by investigating its different cognates (_miasma_, _abjection_, etc.). Providing a concise argument against critics who have discredited aesthetic disgust as juvenile attention-grabbing, Sarah J. Ablett explains how this repulsive emotion allows theatre to dig deeper into what it means to be human. (shrink)

Time is the erotic unfolding and re-folding of the universe. This paper presents a metaphysical framework grounded in evolutionary panpsychism and process-relational philosophy that addresses fundamental questions in consciousness studies through a novel synthesis of Whiteheadian metaphysics, Hunt and Schooler's general resonance theory, and electromagnetic field approaches to consciousness. Rather than treating consciousness as an emergent by-product of material complexity or as a reflection of pre-existing perfection, I propose that consciousness manifests through what I term eros — not as (...) a kind of cosmic desire per se but as the fundamental attractive quality inherent in every constituent of reality. This framework outlines a vision of a participatory cosmos where consciousness, temporality, and materiality co-emerge through relational dynamics driven by the fundamental attractive-repulsive polarity present in all actual entities. The approach proposes a metaphysics of immanent becoming that locates the source of cosmic creativity, including biological evolution, in the basic constituents of reality rather than in either mechanistic emergence or transcendent consciousness. In this new 'physics of love', temporal flow represents the rhythm through which fundamental attractive forces actualize themselves in novel forms, electromagnetic resonance provides the architecture of life and relational consciousness, and the universe evolves toward increasingly rich forms of consciousness. (shrink)

A new approach to the 'hard problem'of consciousness, the eons-old mind-body problem, is proposed, inspired by Whitehead, Schopenhauer, Griffin, and others. I define a 'simple subject' as the fundamental unit of matter and of consciousness. Simple subjects are inherently experiential, albeit in a highly rudimentary manner compared to human consciousness. With this re-framing, the 'physical' realm includes the 'mental' realm; they are two aspects of the same thing, the outside and inside of each real thing. This view is known as (...) panpsychism or panexperientialism and is in itself a partial solution to the hard problem. The secondary but more interesting question may be framed as: what is a 'complex subject'? How do simple subjects combine to form complex subjects like bats and human beings? This is more generally known as the 'combination problem'or the 'boundary problem', and is the key problem facing both materialist and panpsychist approaches to consciousness. I suggest a new approach for resolving this component of the hard problem, a 'general theory of complex subjects' that includes 'psychophysical laws' in the form of a simple mathematical framework. I present three steps for characterizing complex subjects, with the physical nature of time key to this new understanding. Viewing time as fundamentally quantized is important. I also suggest, as a second-order conceptualization, that 'information' and 'experience' may be considered identical concepts and that there is no double-aspect to information. Rather, there is a single aspect to information and it is inherently experiential. Tononi's, Chalmers', and Freeman's similar theories are compared and contrasted. (shrink)