51 results
Attitudes of stakeholders to animal welfare during slaughter and transport in SE and E Asia
- M Sinclair, S Zito, Z Idrus, W Yan, D van Nhiem, P Na Lampang, CJC Phillips
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- Journal:
- Animal Welfare / Volume 26 / Issue 4 / November 2017
- Published online by Cambridge University Press:
- 01 January 2023, pp. 417-425
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Understanding cross-cultural differences in attitudes to animal welfare issues is important in maintaining good international relations, including economic and trade relations. This study aimed to investigate the attitudes of stakeholders towards improving the welfare of animals during slaughter and transport in four key SE and E Asian countries: China, Thailand, Vietnam and Malaysia. Logistic regression analysis of the associations between demographic factors and attitudes identified nationality as the most significant factor influencing attitude. Motivating factors for improving welfare were ranked according to their importance: religion, knowledge levels, monetary gain, availability of tools and resources, community issues, approval of supervisor and peers. Strong beliefs in the influence of animal welfare laws, the power of the workplace and the importance of personal knowledge were shared by all countries. In addition, religion and peer consideration were significantly associated with attitudes in Malaysia and Thailand, respectively. The findings of this research will assist in the development of international animal welfare initiatives.
LO27: Improving emergency department management of acute opioid withdrawal
- M. Z. Klaiman, K. Bahinski, L. Costello, E. Dell, M. McGowan, K. Medcalf, S. Phillips, A. Sylvestre, D. Vaillancourt, A. H Y. Cheng
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- Journal:
- Canadian Journal of Emergency Medicine / Volume 20 / Issue S1 / May 2018
- Published online by Cambridge University Press:
- 11 May 2018, p. S16
- Print publication:
- May 2018
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Introduction: With the current opioid crisis in Canada, presentations of acute opioid withdrawal (AOW) to emergency departments (ED) are increasing. Undertreated symptoms may result in relapse, overdose and death. Buprenorphine/naloxone (bup/nal) is a partial opioid agonist/antagonist used to mitigate symptoms of AOW, approved by Health Canad in 2007 for opioid use disorder. It is superior to clonidine, and increases follow up with addiction treatment programs when initiated in the ED. Nevertheless, in our inner-city ED in 2014, bup/nal was rarely prescribed. We aimed to increase ED physician prescribing of bup/nal for AOW by 50% over a 26-month period. Methods: Commencing in 2014, an interprofessional team of ED physicians, nurses (RN), pharmacists and QI specialists collaborated to improve the care of patients with AOW. PDSA cycles included: (1) needs assessment of emergency physicians knowledge and practices in 2014; (2) Grand Rounds and a web based information sheet in 2015; (3) ED stocking of bup/nal; (4) convenience order set to standardize AOW management; (5) Grand Rounds in 2016 and (6) peer-coaching for RNs, including case-based discussions and pocket card cognitive aids. The outcome was the number of times bup/nal was prescribed per month by ED physicians between Sept, 2015 and Oct, 2017. Data included the prescriber and use of order set as the process measure. The balancing measure was the number of patients referred to the Addiction Medicine Team who subsequently received bup/nal. Results: Bup/nal was prescribed by ED physicians 70 times, and 14 times by the Addiction Medicine Team. With each PDSA cycle, there was an increase in prescribing, with no significant shifts or trends. By all physicians, the median number of prescriptions per month was 3, and increased from 2 to 4 prescriptions/month after nursing education. There was a smaller increase in the median from 2 to 3 prescriptions/month by ED physicians alone. The order set was used 97% of the time. Conclusion: Bup/nal is safe, effective, and increases follow up with addiction programs for comprehensive assessment and treatment planning. We met our goal of increasing bup/nal prescribing in the ED for AOW by 50%. Moreover, prescribing increased by 100% with the addition of patients who received bup/nal after a referral to the Addiction Medicine Team. The intervention with the greatest impact was RN education, demonstrating that peer-coaching and teaching by an interprofessional team is key to changing practice. Unfortunately, overall prescribing remains low, and ED physicians may still be hesitant to prescribe bup/nal and defer to the specialists. It is unclear if this is due to a low number of patients presenting with AOW, patients with contraindications to bup/nal, or ED physician factors. The next step is an audit of all patients with AOW to see what percentage of those eligible are treated with bup/nal. A follow up survey to determine ongoing barriers will inform further PDSA cycles.
Contributors
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- By Mitchell Aboulafia, Frederick Adams, Marilyn McCord Adams, Robert M. Adams, Laird Addis, James W. Allard, David Allison, William P. Alston, Karl Ameriks, C. Anthony Anderson, David Leech Anderson, Lanier Anderson, Roger Ariew, David Armstrong, Denis G. Arnold, E. J. Ashworth, Margaret Atherton, Robin Attfield, Bruce Aune, Edward Wilson Averill, Jody Azzouni, Kent Bach, Andrew Bailey, Lynne Rudder Baker, Thomas R. Baldwin, Jon Barwise, George Bealer, William Bechtel, Lawrence C. Becker, Mark A. Bedau, Ernst Behler, José A. Benardete, Ermanno Bencivenga, Jan Berg, Michael Bergmann, Robert L. Bernasconi, Sven Bernecker, Bernard Berofsky, Rod Bertolet, Charles J. Beyer, Christian Beyer, Joseph Bien, Joseph Bien, Peg Birmingham, Ivan Boh, James Bohman, Daniel Bonevac, Laurence BonJour, William J. Bouwsma, Raymond D. Bradley, Myles Brand, Richard B. Brandt, Michael E. Bratman, Stephen E. Braude, Daniel Breazeale, Angela Breitenbach, Jason Bridges, David O. Brink, Gordon G. Brittan, Justin Broackes, Dan W. Brock, Aaron Bronfman, Jeffrey E. Brower, Bartosz Brozek, Anthony Brueckner, Jeffrey Bub, Lara Buchak, Otavio Bueno, Ann E. Bumpus, Robert W. Burch, John Burgess, Arthur W. Burks, Panayot Butchvarov, Robert E. Butts, Marina Bykova, Patrick Byrne, David Carr, Noël Carroll, Edward S. Casey, Victor Caston, Victor Caston, Albert Casullo, Robert L. Causey, Alan K. L. Chan, Ruth Chang, Deen K. Chatterjee, Andrew Chignell, Roderick M. Chisholm, Kelly J. Clark, E. J. Coffman, Robin Collins, Brian P. Copenhaver, John Corcoran, John Cottingham, Roger Crisp, Frederick J. Crosson, Antonio S. Cua, Phillip D. Cummins, Martin Curd, Adam Cureton, Andrew Cutrofello, Stephen Darwall, Paul Sheldon Davies, Wayne A. Davis, Timothy Joseph Day, Claudio de Almeida, Mario De Caro, Mario De Caro, John Deigh, C. F. Delaney, Daniel C. Dennett, Michael R. DePaul, Michael Detlefsen, Daniel Trent Devereux, Philip E. Devine, John M. Dillon, Martin C. Dillon, Robert DiSalle, Mary Domski, Alan Donagan, Paul Draper, Fred Dretske, Mircea Dumitru, Wilhelm Dupré, Gerald Dworkin, John Earman, Ellery Eells, Catherine Z. Elgin, Berent Enç, Ronald P. Endicott, Edward Erwin, John Etchemendy, C. Stephen Evans, Susan L. Feagin, Solomon Feferman, Richard Feldman, Arthur Fine, Maurice A. Finocchiaro, William FitzPatrick, Richard E. Flathman, Gvozden Flego, Richard Foley, Graeme Forbes, Rainer Forst, Malcolm R. Forster, Daniel Fouke, Patrick Francken, Samuel Freeman, Elizabeth Fricker, Miranda Fricker, Michael Friedman, Michael Fuerstein, Richard A. Fumerton, Alan Gabbey, Pieranna Garavaso, Daniel Garber, Jorge L. A. Garcia, Robert K. Garcia, Don Garrett, Philip Gasper, Gerald Gaus, Berys Gaut, Bernard Gert, Roger F. Gibson, Cody Gilmore, Carl Ginet, Alan H. Goldman, Alvin I. Goldman, Alfonso Gömez-Lobo, Lenn E. Goodman, Robert M. Gordon, Stefan Gosepath, Jorge J. E. Gracia, Daniel W. Graham, George A. Graham, Peter J. Graham, Richard E. Grandy, I. Grattan-Guinness, John Greco, Philip T. Grier, Nicholas Griffin, Nicholas Griffin, David A. Griffiths, Paul J. Griffiths, Stephen R. Grimm, Charles L. Griswold, Charles B. Guignon, Pete A. Y. Gunter, Dimitri Gutas, Gary Gutting, Paul Guyer, Kwame Gyekye, Oscar A. Haac, Raul Hakli, Raul Hakli, Michael Hallett, Edward C. Halper, Jean Hampton, R. James Hankinson, K. R. Hanley, Russell Hardin, Robert M. Harnish, William Harper, David Harrah, Kevin Hart, Ali Hasan, William Hasker, John Haugeland, Roger Hausheer, William Heald, Peter Heath, Richard Heck, John F. Heil, Vincent F. Hendricks, Stephen Hetherington, Francis Heylighen, Kathleen Marie Higgins, Risto Hilpinen, Harold T. Hodes, Joshua Hoffman, Alan Holland, Robert L. Holmes, Richard Holton, Brad W. Hooker, Terence E. Horgan, Tamara Horowitz, Paul Horwich, Vittorio Hösle, Paul Hoβfeld, Daniel Howard-Snyder, Frances Howard-Snyder, Anne Hudson, Deal W. Hudson, Carl A. Huffman, David L. Hull, Patricia Huntington, Thomas Hurka, Paul Hurley, Rosalind Hursthouse, Guillermo Hurtado, Ronald E. Hustwit, Sarah Hutton, Jonathan Jenkins Ichikawa, Harry A. Ide, David Ingram, Philip J. Ivanhoe, Alfred L. Ivry, Frank Jackson, Dale Jacquette, Joseph Jedwab, Richard Jeffrey, David Alan Johnson, Edward Johnson, Mark D. Jordan, Richard Joyce, Hwa Yol Jung, Robert Hillary Kane, Tomis Kapitan, Jacquelyn Ann K. Kegley, James A. Keller, Ralph Kennedy, Sergei Khoruzhii, Jaegwon Kim, Yersu Kim, Nathan L. King, Patricia Kitcher, Peter D. Klein, E. D. Klemke, Virginia Klenk, George L. Kline, Christian Klotz, Simo Knuuttila, Joseph J. Kockelmans, Konstantin Kolenda, Sebastian Tomasz Kołodziejczyk, Isaac Kramnick, Richard Kraut, Fred Kroon, Manfred Kuehn, Steven T. Kuhn, Henry E. Kyburg, John Lachs, Jennifer Lackey, Stephen E. Lahey, Andrea Lavazza, Thomas H. Leahey, Joo Heung Lee, Keith Lehrer, Dorothy Leland, Noah M. Lemos, Ernest LePore, Sarah-Jane Leslie, Isaac Levi, Andrew Levine, Alan E. Lewis, Daniel E. Little, Shu-hsien Liu, Shu-hsien Liu, Alan K. L. Chan, Brian Loar, Lawrence B. Lombard, John Longeway, Dominic McIver Lopes, Michael J. Loux, E. J. Lowe, Steven Luper, Eugene C. Luschei, William G. Lycan, David Lyons, David Macarthur, Danielle Macbeth, Scott MacDonald, Jacob L. Mackey, Louis H. Mackey, Penelope Mackie, Edward H. Madden, Penelope Maddy, G. B. Madison, Bernd Magnus, Pekka Mäkelä, Rudolf A. Makkreel, David Manley, William E. Mann (W.E.M.), Vladimir Marchenkov, Peter Markie, Jean-Pierre Marquis, Ausonio Marras, Mike W. Martin, A. P. Martinich, William L. McBride, David McCabe, Storrs McCall, Hugh J. McCann, Robert N. McCauley, John J. McDermott, Sarah McGrath, Ralph McInerny, Daniel J. McKaughan, Thomas McKay, Michael McKinsey, Brian P. McLaughlin, Ernan McMullin, Anthonie Meijers, Jack W. Meiland, William Jason Melanson, Alfred R. Mele, Joseph R. Mendola, Christopher Menzel, Michael J. Meyer, Christian B. Miller, David W. Miller, Peter Millican, Robert N. Minor, Phillip Mitsis, James A. Montmarquet, Michael S. Moore, Tim Moore, Benjamin Morison, Donald R. Morrison, Stephen J. Morse, Paul K. Moser, Alexander P. D. Mourelatos, Ian Mueller, James Bernard Murphy, Mark C. Murphy, Steven Nadler, Jan Narveson, Alan Nelson, Jerome Neu, Samuel Newlands, Kai Nielsen, Ilkka Niiniluoto, Carlos G. Noreña, Calvin G. Normore, David Fate Norton, Nikolaj Nottelmann, Donald Nute, David S. Oderberg, Steve Odin, Michael O’Rourke, Willard G. Oxtoby, Heinz Paetzold, George S. Pappas, Anthony J. Parel, Lydia Patton, R. P. Peerenboom, Francis Jeffry Pelletier, Adriaan T. Peperzak, Derk Pereboom, Jaroslav Peregrin, Glen Pettigrove, Philip Pettit, Edmund L. Pincoffs, Andrew Pinsent, Robert B. Pippin, Alvin Plantinga, Louis P. Pojman, Richard H. Popkin, John F. Post, Carl J. Posy, William J. Prior, Richard Purtill, Michael Quante, Philip L. Quinn, Philip L. Quinn, Elizabeth S. Radcliffe, Diana Raffman, Gerard Raulet, Stephen L. Read, Andrews Reath, Andrew Reisner, Nicholas Rescher, Henry S. Richardson, Robert C. Richardson, Thomas Ricketts, Wayne D. Riggs, Mark Roberts, Robert C. Roberts, Luke Robinson, Alexander Rosenberg, Gary Rosenkranz, Bernice Glatzer Rosenthal, Adina L. Roskies, William L. Rowe, T. M. Rudavsky, Michael Ruse, Bruce Russell, Lilly-Marlene Russow, Dan Ryder, R. M. Sainsbury, Joseph Salerno, Nathan Salmon, Wesley C. Salmon, Constantine Sandis, David H. Sanford, Marco Santambrogio, David Sapire, Ruth A. Saunders, Geoffrey Sayre-McCord, Charles Sayward, James P. Scanlan, Richard Schacht, Tamar Schapiro, Frederick F. Schmitt, Jerome B. Schneewind, Calvin O. Schrag, Alan D. Schrift, George F. Schumm, Jean-Loup Seban, David N. Sedley, Kenneth Seeskin, Krister Segerberg, Charlene Haddock Seigfried, Dennis M. Senchuk, James F. Sennett, William Lad Sessions, Stewart Shapiro, Tommie Shelby, Donald W. Sherburne, Christopher Shields, Roger A. Shiner, Sydney Shoemaker, Robert K. Shope, Kwong-loi Shun, Wilfried Sieg, A. John Simmons, Robert L. Simon, Marcus G. Singer, Georgette Sinkler, Walter Sinnott-Armstrong, Matti T. Sintonen, Lawrence Sklar, Brian Skyrms, Robert C. Sleigh, Michael Anthony Slote, Hans Sluga, Barry Smith, Michael Smith, Robin Smith, Robert Sokolowski, Robert C. Solomon, Marta Soniewicka, Philip Soper, Ernest Sosa, Nicholas Southwood, Paul Vincent Spade, T. L. S. Sprigge, Eric O. Springsted, George J. Stack, Rebecca Stangl, Jason Stanley, Florian Steinberger, Sören Stenlund, Christopher Stephens, James P. Sterba, Josef Stern, Matthias Steup, M. A. Stewart, Leopold Stubenberg, Edith Dudley Sulla, Frederick Suppe, Jere Paul Surber, David George Sussman, Sigrún Svavarsdóttir, Zeno G. Swijtink, Richard Swinburne, Charles C. Taliaferro, Robert B. Talisse, John Tasioulas, Paul Teller, Larry S. Temkin, Mark Textor, H. S. Thayer, Peter Thielke, Alan Thomas, Amie L. Thomasson, Katherine Thomson-Jones, Joshua C. Thurow, Vzalerie Tiberius, Terrence N. Tice, Paul Tidman, Mark C. Timmons, William Tolhurst, James E. Tomberlin, Rosemarie Tong, Lawrence Torcello, Kelly Trogdon, J. D. Trout, Robert E. Tully, Raimo Tuomela, John Turri, Martin M. Tweedale, Thomas Uebel, Jennifer Uleman, James Van Cleve, Harry van der Linden, Peter van Inwagen, Bryan W. Van Norden, René van Woudenberg, Donald Phillip Verene, Samantha Vice, Thomas Vinci, Donald Wayne Viney, Barbara Von Eckardt, Peter B. M. Vranas, Steven J. Wagner, William J. Wainwright, Paul E. Walker, Robert E. Wall, Craig Walton, Douglas Walton, Eric Watkins, Richard A. Watson, Michael V. Wedin, Rudolph H. Weingartner, Paul Weirich, Paul J. Weithman, Carl Wellman, Howard Wettstein, Samuel C. Wheeler, Stephen A. White, Jennifer Whiting, Edward R. Wierenga, Michael Williams, Fred Wilson, W. Kent Wilson, Kenneth P. Winkler, John F. Wippel, Jan Woleński, Allan B. Wolter, Nicholas P. Wolterstorff, Rega Wood, W. Jay Wood, Paul Woodruff, Alison Wylie, Gideon Yaffe, Takashi Yagisawa, Yutaka Yamamoto, Keith E. Yandell, Xiaomei Yang, Dean Zimmerman, Günter Zoller, Catherine Zuckert, Michael Zuckert, Jack A. Zupko (J.A.Z.)
- Edited by Robert Audi, University of Notre Dame, Indiana
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- The Cambridge Dictionary of Philosophy
- Published online:
- 05 August 2015
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- 27 April 2015, pp ix-xxx
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- By Douglas L. Arnold, Laura J. Balcer, Amit Bar-Or, Sergio E. Baranzini, Frederik Barkhof, Robert A. Bermel, Francois A. Bethoux, Dennis N. Bourdette, Richard K. Burt, Peter A. Calabresi, Zografos Caramanos, Tanuja Chitnis, Stacey S. Cofield, Jeffrey A. Cohen, Nadine Cohen, Alasdair J. Coles, Devon Conway, Stuart D. Cook, Gary R. Cutter, Peter J. Darlington, Ann Dodds-Frerichs, Ranjan Dutta, Gilles Edan, Michelle Fabian, Franz Fazekas, Massimo Filippi, Elizabeth Fisher, Paulo Fontoura, Corey C. Ford, Robert J. Fox, Natasha Frost, Alex Z. Fu, Siegrid Fuchs, Kazuo Fujihara, Kristin M. Galetta, Jeroen J.G. Geurts, Gavin Giovannoni, Nada Gligorov, Ralf Gold, Andrew D. Goodman, Myla D. Goldman, Jenny Guerre, Stephen L. Hauser, Peter B. Imrey, Douglas R. Jeffery, Stephen E. Jones, Adam I. Kaplin, Michael W. Kattan, B. Mark Keegan, Kyle C. Kern, Zhaleh Khaleeli, Samia J. Khoury, Joep Killestein, Soo Hyun Kim, R. Philip Kinkel, Stephen C. Krieger, Lauren B. Krupp, Emmanuelle Le Page, David Leppert, Scott Litwiller, Fred D. Lublin, Henry F. McFarland, Joseph C. McGowan, Don Mahad, Jahangir Maleki, Ruth Ann Marrie, Paul M. Matthews, Francesca Milanetti, Aaron E. Miller, Deborah M. Miller, Xavier Montalban, Charity J. Morgan, Ichiro Nakashima, Sridar Narayanan, Avindra Nath, Paul W. O’Connor, Jorge R. Oksenberg, A. John Petkau, Michael D. Phillips, J. Theodore Phillips, Tammy Phinney, Sean J. Pittock, Sarah M. Planchon, Chris H. Polman, Alexander Rae-Grant, Stephen M. Rao, Stephen C. Reingold, Maria A. Rocca, Richard A. Rudick, Amber R. Salter, Paula Sandler, Jaume Sastre-Garriga, John R. Scagnelli, Dana J. Serafin, Lynne Shinto, Nancy L. Sicotte, Jack H. Simon, Per Soelberg Sørensen, Ryan E. Stagg, James M. Stankiewicz, Lael A. Stone, Amy Sullivan, Matthew Sutliff, Jessica Szpak, Alan J. Thompson, Bruce D. Trapp, Helen Tremlett, Maria Trojano, Orla Tuohy, Rhonda R. Voskuhl, Marc K. Walton, Mike P. Wattjes, Emmanuelle Waubant, Martin S. Weber, Howard L Weiner, Brian G. Weinshenker, Bianca Weinstock-Guttman, Jeffrey L. Winters, Jerry S. Wolinsky, Vijayshree Yadav, E. Ann Yeh, Scott S. Zamvil
- Edited by Jeffrey A. Cohen, Richard A. Rudick
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- Multiple Sclerosis Therapeutics
- Published online:
- 05 December 2011
- Print publication:
- 20 October 2011, pp viii-xii
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Abnormal prefrontal activity subserving attentional control of emotion in remitted depressed patients during a working memory task with emotional distracters
- R. Kerestes, C. D. Ladouceur, S. Meda, P. J. Nathan, H. P. Blumberg, K. Maloney, B. Ruf, A. Saricicek, G. D. Pearlson, Z. Bhagwagar, M. L. Phillips
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- Psychological Medicine / Volume 42 / Issue 1 / January 2012
- Published online by Cambridge University Press:
- 07 July 2011, pp. 29-40
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Background
Patients with major depressive disorder (MDD) show deficits in processing of facial emotions that persist beyond recovery and cessation of treatment. Abnormalities in neural areas supporting attentional control and emotion processing in remitted depressed (rMDD) patients suggests that there may be enduring, trait-like abnormalities in key neural circuits at the interface of cognition and emotion, but this issue has not been studied systematically.
MethodNineteen euthymic, medication-free rMDD patients (mean age 33.6 years; mean duration of illness 34 months) and 20 age- and gender-matched healthy controls (HC; mean age 35.8 years) performed the Emotional Face N-Back (EFNBACK) task, a working memory task with emotional distracter stimuli. We used blood oxygen level-dependent (BOLD) functional magnetic resonance imaging (fMRI) to measure neural activity in the dorsolateral (DLPFC) and ventrolateral prefrontal cortex (VLPFC), orbitofrontal cortex (OFC), ventral striatum and amygdala, using a region of interest (ROI) approach in SPM2.
ResultsrMDD patients exhibited significantly greater activity relative to HC in the left DLPFC [Brodmann area (BA) 9/46] in response to negative emotional distracters during high working memory load. By contrast, rMDD patients exhibited significantly lower activity in the right DLPFC and left VLPFC compared to HC in response to positive emotional distracters during high working memory load. These effects occurred during accurate task performance.
ConclusionsRemitted depressed patients may continue to exhibit attentional biases toward negative emotional information, reflected by greater recruitment of prefrontal regions implicated in attentional control in the context of negative emotional information.
What is a mental/psychiatric disorder? From DSM-IV to DSM-V
- D. J. Stein, K. A. Phillips, D. Bolton, K. W. M. Fulford, J. Z. Sadler, K. S. Kendler
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- Psychological Medicine / Volume 40 / Issue 11 / November 2010
- Published online by Cambridge University Press:
- 20 January 2010, pp. 1759-1765
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The distinction between normality and psychopathology has long been subject to debate. DSM-III and DSM-IV provided a definition of mental disorder to help clinicians address this distinction. As part of the process of developing DSM-V, researchers have reviewed the concept of mental disorder and emphasized the need for additional work in this area. Here we review the DSM-IV definition of mental disorder and propose some changes. The approach taken here arguably takes a middle course through some of the relevant conceptual debates. We agree with the view that no definition perfectly specifies precise boundaries for the concept of mental/psychiatric disorder, but in line with a view that the nomenclature can improve over time, we aim here for a more scientifically valid and more clinically useful definition.
Minds, Persons and the Unthinkable
- D. Z. Phillips
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- Journal:
- Royal Institute of Philosophy Supplements / Volume 53 / September 2003
- Published online by Cambridge University Press:
- 08 January 2010, pp. 49-65
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- September 2003
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In a series of lectures on minds and persons, I am going to take advantage of the occasion to ask what kind of person should one be if one has a philosophical mind. I ask the question because it is itself a philosophically contentious issue. Indeed, I shall be offering answers in a climate which is generally hostile to them. I want to aise the issue in three contexts: first, in relation to questions which have been treated epistemologically, but which I think belong to logic; second in relation to miracles; and third in relation to moral convictions. I shall spend most of my time on the first context.
Minds, Persons and the Unthinkable
- Edited by Anthony O'Hear, University of Bradford
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- Minds and Persons
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- 04 August 2010
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- 25 August 2003, pp 49-66
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Summary
In a series of lectures on minds and persons, I am going to take advantage of the occasion to ask what kind of person should one be if one has a philosophical mind. I ask the question because it is itself a philosophically contentious issue. Indeed, I shall be offering answers in a climate which is generally hostile to them. I want to raise the issue in three contexts: first, in relation to questions which have been treated epistemologically, but which I think belong to logic; second in relation to miracles; and third in relation to moral convictions. I shall spend most of my time on the first context.
What kind of a person has a philosophical mind? There is an extremely influential answer to this question which needs examining. To have a philosophical mind, it is said, is to be prepared to think what, for other people is unthinkable, to question what they would not dream of questioning. It may be thought that, in this respect, the philosopher is exercising a more general intellectual virtue. Refusal to question creates mental complacency about our present practices, and negligence about making explicit the rational justifications of those practices which possess them.
It has been suggested that a good example of philosophical complacency can be found in Wittgenstein's On Certainty. Writing in 1951, he said that it made no sense for a person to doubt whether he had been on the moon, because the issue simply did not arise.
Wittgenstein, Wittgensteinianism, and magic: a philosophical tragedy?
- D. Z. PHILLIPS
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- Journal:
- Religious Studies / Volume 39 / Issue 2 / June 2003
- Published online by Cambridge University Press:
- 13 May 2003, pp. 185-201
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- June 2003
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This paper takes issue with remarks by Brian Clack on the manner in which Wittgensteinian philosophers have interpreted religion. Clack attributes an expressivist interpretation of religion to Wittgensteinians. By reference to my own writings, and to those of Rush Rhees, I show how wide of the mark is this gloss on the Wittgensteinian tradition's approach to religion. In particular, the view that magico-religious rituals are cathartic is demonstrated to be one that Wittgensteinians have been keen to attack, rather than defend. The conclusion of the paper emphasizes the point that Wittgenstein and Wittgensteinians have been concerned with denying the appropriateness of producing a general theory of religion or magic. Hence, they have no need of an expressive theory.
Winch and Romanticism
- D. Z. Phillips
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- Journal:
- Philosophy / Volume 77 / Issue 2 / April 2002
- Published online by Cambridge University Press:
- 14 May 2002, pp. 261-279
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- April 2002
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Philosophical romanticism is the view that, in maintaining out forms of life, we are engaged in the endless task of “acknowledging the human” in reading and being read by others. Winch's discussions of “human nature” and the principle of universalizability in ethics should discourage us from imputing such romanticism to his work. On the other hand, his discussions of generality in “the human” and the human neighbourhood might tempt one to do so. Winch's contemplative conception of philosophy should, in the end, count against this temptation. His work is a passionate example of doing conceptual justice to different readings of “the human”.
2 - Bernard Williams on the gods and us
- D. Z. Phillips, University of Wales, Swansea
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- Religion and the Hermeneutics of Contemplation
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- 03 December 2009
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- 26 July 2001, pp 31-54
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Summary
HERMENEUTICS AND MODERNITY
Having distinguished, in the last chapter, between the hermeneutics of recollection and the hermeneutics of suspicion, there is little doubt about which of these is taken by most philosophers to reflect our modernity. For them, we are not so much practitioners of the hermeneutics of suspicion as its beneficiaries. We have stood in the light for so long, it is said, that we have almost forgotten the religious darkness from which our fathers emerged. As a result, philosophers, in a confident use of the plural, say that it is no longer possible for us to believe in God. This impossibility, it is argued, is the fruit of enlightened reflection.
Given this cultural climate, it is easy to see how the hermeneutics of suspicion becomes identified with intellectual enquiry, and how the hermeneutics of recollection becomes identified with muddled thinking which needs to be rectified. In such a context, arguing for essential connections between philosophical enquiry and the hermeneutics of contemplation is likely to prove difficult. The situation is complicated by the fact that many apologetic defences of religion in the hermeneutics of recollection are, in fact, instances of muddled thinking. It is difficult to go beyond these to a consideration of other possibilities of religious sense, since for most practitioners of suspicion, all such possibilities are no more than mere remnants of a primitive mentality in our culture.
There is one embarrassment which this general claim has to face. The intellectual enlightenment we are supposed to have gained is said to be an inheritance from the Greeks.
10 - Lévy-Bruhl: primitive logic
- D. Z. Phillips, University of Wales, Swansea
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- Religion and the Hermeneutics of Contemplation
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- 03 December 2009
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- 26 July 2001, pp 247-266
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Summary
‘PRELOGICAL THOUGHT’
The thinkers we have discussed so far have one thing in common: they claim to understand why religious beliefs, as such, are either mistaken or confused. Lévy-Bruhl questions whether we possess this understanding. We shall have reason to criticise the ways in which he discusses this issue, but it brings to the fore philosophical problems in religious studies which need to be addressed. That this should be so is not surprising, since Lévy-Bruhl, like Durkheim, was a philosopher, but one with a particular interest in questions of logic. He brought this logical emphasis to bear on the question of the meaning of religious beliefs and practices.
Lévy-Bruhl saw good logical grounds for supporting Durkheim's claim that the psychological explanation of a social institution is invariably the wrong one: ‘The idea of an individual human mind absolutely free of all experience is, then, as fanciful as that of man prior to social life.’ It is in terms of that social life, and the dominant concepts to be found in it, that the lives of individuals have their sense. If we pay attention to different cultures, Lévy-Bruhl argues, we have no good reason for taking for granted, as many psychologists and philosophers have done, that ‘the human mind [is] always and everywhere homogenous, that is, a single type of thinker, and one whose mental operations obey psychological and intellectual laws which are everywhere identical’. It is what Lévy-Bruhl went on to say about the heterogeneity of the human mind that separates him from both the French and English schools of sociology and anthropology.
1 - Hermeneutics and the philosophical future of religious studies
- D. Z. Phillips, University of Wales, Swansea
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- Religion and the Hermeneutics of Contemplation
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- 03 December 2009
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- 26 July 2001, pp 1-30
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Summary
THE PRESENT CONTENDERS: THE HERMENEUTICS OF RECOLLECTION AND THE HERMENEUTICS OF SUSPICION
Since Paul Ricoeur's book, Freud and Philosophy: An Essay on Interpretation, it has been commonly understood that if we want to understand religious concepts we have to choose between two distinct modes of interpreting religion in religious studies: the hermeneutics of recollection or the hermeneutics of suspicion. The hermeneutics of recollection is sympathetic to religion, since it assumes that believers are in touch with something real. Its task is to recollect, in the sense of retrieve, this ‘something’ for our age, convinced that there is a message here which we need to heed. The new faith which emerges from this dialectical exercise will be one which has been purged by the fires of criticism. By contrast, the hermeneutics of suspicion denies that there is a divine reality in religion. The very conception of it is said to be the product of illusion. The imperative of the intellect is an imperative to be radically suspicious in this context. Since there is nothing real to recollect, or to retrieve, enlightenment consists in rescuing us from religious mystification.
Ricoeur believes that most phenomenologists of religion need to practise the hermeneutics of recollection. The faith which finally emerges will be a second naiveté, but one which can only be achieved when one has worked one's way through to it via the various criticisms of religion in our culture which cannot be ignored.
For many others, such as J. Samuel Preus, the hermeneutics of suspicion is the very hallmark of modern religious studies.
8 - Freud: the battle for ‘earliest’ things
- D. Z. Phillips, University of Wales, Swansea
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- Religion and the Hermeneutics of Contemplation
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CONTEMPLATION OF ‘EARLIEST’ THINGS
In the last chapter, I argued that Marett's emphasis on primitive reactions might have led to a fruitful discussion of concept formation, including concept-formation in religion. It did not go in that direction because, like Tylor and Frazer, Marett held that religious beliefs are the product of confusion. His only disagreement with them, in this respect, was over whether that confusion is understood best in emotional rather than intellectual terms. Once this view is held it follows, of course, that religious concepts cannot be accepted at face value; they have to be something other than they claim to be; the confusion in them has to be unravelled. Within the hermeneutics of suspicion, religious beliefs are, necessarily, subject to this treatment.
Freud is one of the great masters of suspicion. He wanted to show that religious beliefs admit of a deeper analysis in which they would not be explained in religious terms. When we want something explained, the answers we are given are in terms which do not stand in need of explanation themselves. The explanations, when satisfactory, bring our questions to an end. We rest content in them. For Freud, we should never come to rest, in this way, in religious belief. This would be to regard religious concepts as ‘earliest things’; that is, as irreducibly basic. It would be a failure to see how things are. Thus, Freud was unable to accept Wundt's view that the root of tabu could be explained in terms of the fear of demons and those objects thought to be possessed by demons.
4 - Feuerbach: religion's secret?
- D. Z. Phillips, University of Wales, Swansea
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- Religion and the Hermeneutics of Contemplation
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FEUERBACH AND DEMYSTIFICATION
In the course of the last chapter we saw the insuperable difficulties facing anyone who argues that since God's existence cannot be verified directly, it must be inferred from what we see around us. Hume, at his strongest, argues that that inference is logically problematic. I have argued that these logical difficulties are more severe than Hume realised, although this greater challenge is latent in his remarks. In his Natural History it can be said that Hume, turning from the philosophical character of his ‘true religion’, examined concept-formation in religious belief. He concluded that seeing what this amounts to reduces religion to an understandable natural phenomenon; a phenomenon which helps one understand why religion along with philosophical defences of it, leads one to postulate transcendental illusions. Once Hume's philosophical critique is accepted, the inevitable legacy he bequeaths is simply the task of giving increasingly detailed accounts of how these illusions come to be formed and believed.
It is easy to see Ludwig Feuerbach as an inheritor of Hume's legacy. Eugene Kamenka says of him:
He does not confront religion as an external critic, as one who is simply concerned to show that there is no God. This, Feuerbach believed, was work successfully completed by the eighteenth-century Enlightenment. The point now was to understand religion, to show its genesis in something non-supernatural in terms of which it could be explained and understood, thus undermining the supernatural pretensions of religion at the same time as accounting for them. Feuerbach's method, applied and extended by such thinkers as Marx and Freud has become one of the standard ways of dealing with ‘ideologies’ as opposed to theories – we show how they arose and what needs they satisfy or what language they appeal to.
13 - Understanding: a philosophical vocation
- D. Z. Phillips, University of Wales, Swansea
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A PROBLEM FOR CONTEMPLATIVE PHILOSOPHY
This book runs parallel, in some ways, to my Philosophy's Cool Place. That work, too, is concerned with a contemplative conception of philosophy. In it, I contrast Kierkegaard's qualitative dialectic with Wittgenstein's philosophical methods, arguing that although Kierke-gaard makes conceptual (philosophical) distinctions in the service of clarity, his desire for clarity is not rooted in the wonder at reality and the possibilities of sense that comes from philosophy. Kierkegaard is a religious thinker whose main concern is with clearing away confusions about Christianity. Wittgenstein, unlike Kierkegaard, does not take the categories of the aesthetic, the ethical and the religious for granted. He is prepared to leave the relations between them, the problems they pose for each other, the ragged scene that it is. More importantly, he wrestles with the sceptical possibility that these categories have no sense, in bringing out the senses that they have. He says: ‘My ideal is a certain coolness. A temple providing a setting for the passions without meddling with them.’ He wants to contemplate the world without meddling with it. This is extremely difficult to achieve. In the remainder of Philosophy's Cool Place I illustrate this difficulty by reference to the work of Rorty, Cavell, Annette Baier and Nussbaum, all of whom, it seems to me, fail to settle for contemplative understanding, and want to provide us with some kind of message to guide us in life; a message said to be underwritten by, or to emerge from, philosophy.
Index of subjects
- D. Z. Phillips, University of Wales, Swansea
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11 - Berger: the avoidance of discourse
- D. Z. Phillips, University of Wales, Swansea
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PLURALISM AND MARKETING RELIGION
As we saw in the last chapter, Lévy-Bruhl differs from the other writers we considered in that whereas they advance reductionist theses concerning religion, convinced that they understood the confusion which is its essence, he posed the question of whether we do understand religious belief. The reductionists, of necessity, reduce religion to some confused version of other forms of activity. In considering the work of the sociologist Peter Berger we come up against something we began to explore in what I called logical inversions in Durkheim's thought, namely, the possibility of confusion in the very language we are offered to think about religion. Further, as we shall see, this language may be such that, by its very nature, it erodes our sensibilities with respect to religion.
Having come thus far in an exploration of various theories which attempt to explain religion away, it will seem to be an extreme case of stating the obvious if we say that religion finds itself in a highly pluralistic culture. Yet, however obvious, the fact is worth stating, since the hermeneutics of contemplation is concerned with the question of what should be the philosophical reaction to that situation. It has to avoid a weakness often to be found in the hermeneutics of suspicion and the hermeneutics of recollection. Both pass each other like ships in the night because they do not choose worthy enough opponents. The point is not to deny that religion can be and always is, either occasionally or pervasively, what the hermeneutics of suspicion exposes and attacks. The point is to recognise that religion can be, and is, to varying extents, something else as well.
Preface and acknowledgements
- D. Z. Phillips, University of Wales, Swansea
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Religion Without Explanation was published in 1976. It had grown out of lectures given at Swansea over the previous six years, lectures which were meant to discuss issues concerning religion which would be of interest to students in the social sciences as well as to students in the humanities. The structure of the book corresponds to that aim, with four of its chapters discussing Tylor and Frazer, Marett, Freud and Durkheim, with the remaining seven chapters, including the introduction and a discussion of Hume's legacy, being devoted to more traditional topics in the philosophy of religion.
For some time I had toyed with the idea of revising the book with a view to a second edition, but when I finally gave myself to the task in the summer and autumn of 1998 I found that revision soon became rewriting, since I now decided to address larger issues. I was also dissatisfied with various aspects of my original work. As a result, six chapters of the original work disappeared in writing this book, although use is made, now and again, of some material in them. More importantly, eight new chapters appear in the present work and important revisions are made in my previous discussions of the thinkers already mentioned.
In my first chapter on ‘Hermeneutics and the philosophical future of religious studies’ I attempt to distinguish philosophy's contemplative task from the critiques of religion found in the hermeneutics of suspicion, and from the apologetic concerns of the hermeneutics of recollection.
Index of names
- D. Z. Phillips, University of Wales, Swansea
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