In 2020 a group of U.S. healthcare leaders formed the National Organization to Prevent Hospital-Acquired Pneumonia (NOHAP) to issue a call to action to address non–ventilator-associated hospital-acquired pneumonia (NVHAP). NVHAP is one of the most common and morbid healthcare-associated infections, but it is not tracked, reported, or actively prevented by most hospitals. This national call to action includes (1) launching a national healthcare conversation about NVHAP prevention; (2) adding NVHAP prevention measures to education for patients, healthcare professionals, and students; (3) challenging healthcare systems and insurers to implement and support NVHAP prevention; and (4) encouraging researchers to develop new strategies for NVHAP surveillance and prevention. The purpose of this document is to outline research needs to support the NVHAP call to action. Primary needs include the development of better models to estimate the economic cost of NVHAP, to elucidate the pathophysiology of NVHAP and identify the most promising pathways for prevention, to develop objective and efficient surveillance methods to track NVHAP, to rigorously test the impact of prevention strategies proposed to prevent NVHAP, and to identify the policy levers that will best engage hospitals in NVHAP surveillance and prevention. A joint task force developed this document including stakeholders from the Veterans’ Health Administration (VHA), the U.S. Centers for Disease Control and Prevention (CDC), The Joint Commission, the American Dental Association, the Patient Safety Movement Foundation, Oral Health Nursing Education and Practice (OHNEP), Teaching Oral-Systemic Health (TOSH), industry partners and academia.

In my response to the comments of Vincent Colapietro, Charlene Seigfried, and Gail Weiss on Living Across and Through Skins (Sullivan 2001), I explain pragmatist feminism as an ecological ontology that understands bodies and environments as dynamically co-constitutive. I then discuss the relationship of pragmatist feminism to phenomenology, psychoanalysis, Nietzschean genealogy, and Darwinian evolutionary theory. Some of the specific concepts I examine include the anonymous body, the bodying organism, truth as transactional flourishing, and the preservation of racial and ethnic categories.

This paper demonstrates how John Dewey's notion of habit can help us understand gender as a constitutive structure of bodily existence. Bringing Dewey's pragmatism in conjunction with Judith Butler's concept of performativity, 1 provide an account of how rigid binary configurations of gender might be transformed at the level of both individual habit and cultural construct.

Responding to Silvia Stoller's comments on “Domination and Dialogue in Merleau-Ponty's Phenomenology of Perception” (Sullivan 1997), I argue that while phenomenology has much to offer feminism, feminists should be wary of Merleau-Ponty's notion of projective intentionality because of the ethical solipsism that it tends to involve. I also take the opportunity to clarify the concept of hypothetical construction introduced in the earlier paper, in particular the transformative relationship that it has to pre-reflective experience.

Merleau-Ponty's claim in Phenomenology of Perception (1962) that the anonymous body guarantees an intersubjective world is problematic because it omits the particularities of bodies. This omission produces an account of “dialogue” with another in which I solipsistically hear only myself and dominate others with my intentionality. This essay develops an alternative to projective intentionality called “hypothetical construction,” in which meaning is socially constructed through an appreciation of the differences of others.