Falls argued that Buddhist ID arguments, including the OM argument, can generally be represented using plural logic, and that, in doing so, he can see that such arguments come to the same point as ...the debate, in recent analytic metaphysics, about strong CAI. To remind the reader, strong CAI says that some things are proper parts that compose a thing just when they are collectively identical with that thing. Weak CAI does not assert that the parts are collectively identical with the whole, but that they bear a relation to the whole that is closely similar to, or intimately related with, identity. Setting aside weak CAI, the debate about strong CAI is simply whether the view makes any sense.
Michael Marder in
Dump Philosophy
claims that that there has been so much dumping with modern civilization that we now live in a dump, with those parts of our environment not contaminated by dumping, ...now rare. The growth of the dump is portrayed as the triumph of nihilism, predicted by Nietzsche as the outcome of life denying Neoplatonist metaphysics. Marder’s proposed solution, characterized as “undumping”, is to accept the dump and to promote reinterpretations and informal communities within the dump. It is argued here that Marder provides great insight into our current situation and its causes; however, his proposed solution is too weak. To respond to the situation described, it is argued, it is necessary to distinguish between healthy and unhealthy dumping, or more broadly, healthy and unhealthy participation in nature. To make this distinction, it is necessary see humans as ecosystems and components of ecosystems, including the global ecosystem, as these have been characterized by anti-reductionist ecologists. Ecosystems can be healthy or unhealthy. Dumping and dumps should be identified as problematic outputs when they damage the health of ecosystems. The products of human activity not destined to be consumed or used for further productive activity, can then be identified and judged according to whether they augment or damage ecosystems’ health. Dumping should be severely restricted. This should be associated with making a commitment to life and its value, and living to augment life, developing the social and economic forms and institutions that facilitate living in this way.
A review essay covering books by 1) Greta Gaard, Critical Ecofeminism (2017), 2) Wendy Lynne Lee, Eco-nihilism: The Philosophical Geopolitics of the Climate Change Apocalypse (2017) and 3) Douglas A. ...Vakoch and Sam Mickey (Eds.), Ecofeminism in Dialogue (2017).
Nihilism has been pervasive in the acute kidney injury field for decades, given that no studies, had been able to reduce AKI rates in hospitalized patients. Furthermore, children with AKI comprise an ...orphan population, where there is little incentive to develop diagnostics, therapeutics or devices specifically for them. The 3rd International Symposium on Acute Kidney Injury in Children, held in Cincinnati in October 2018, provided a platform to demonstrate the advancements in the diagnosis and treatment of children with, or at-risk for AKI, and also highlighted barriers to advancing care for this population. The progress made in the pediatric AKI since the 2nd International Symposium in 2016, highlighted the positive outcomes emanating from federal agency, private foundation and corporate sponsor investment in pediatric AKI. As a result, the time should be over for nihilism in the pediatric field.
Moral Relativism and Majority Rule Wreen, Michael
Metaphilosophy,
April 2019, 2019-04-00, 20190401, Letnik:
50, Številka:
3
Journal Article
Recenzirano
A number of arguments against relativism are based on the concept of majority rule. Since, the arguments allege, on relativism moral truth is founded on majority opinion, relativism entails that (a) ...moral progress and reform are impossible, (b) propaganda, advertising, brainwashing, and high birth rates turn mistaken moral judgments into correct ones, (c) moral horrors, if enough people believe them acceptable, are not moral horrors at all, (d) finding out what’s right and what’s wrong is extremely easy, (e) moral reasoning is very different from what we normally take it to be, and (f) internal criticism of a moral code is impossible. These arguments get their due in this article, which first defines and explicates relativism and then exposes, explains, and criticizes the arguments. Especially important to understand about the relation between relativism and majority opinion is the notion of a convention. Accordingly, it is discussed at some length.
From Nietzsche to Heidegger, it seems that the will to power and the technique are not, if not the way today’s nihilism is articulated, ultimate fulfillment of the history of being as metaphysics but ...not as being. If these are the preconditions of the intrusiveness and of the inevitability nihilistic of Western metaphysics, which paideia today is still thinkable?
According TO JEAN-FRANCOS LYOTARD, THE POSTMODERN CONDITION is characterized by "incredulity towards metanarratives" (xxxiv). This refers to skepticism towards the overarching grand narratives that ...purport to explain how the world works—the view of dominant discourses such as history and religion as artificial constructs rather than natural or "given." This article explores how this experience is represented in video games, through a type of antagonist that I term the "postmodern psychopath." These are characters that are represented in a similar manner to the psychopaths usually depicted in fiction, that is, antagonists characterized by violence and criminality. However, I argue that the postmodern psychopath is driven specifically by the feelings of meaninglessness and "existential horror" that are considered among characteristics of postmodern age by critics such Pratt. To put it another way, this article defines the postmodern psychopath as a type of antagonist . . .
Background
While the symptom of “I am already dead” is a hallmark of Cotard's syndrome, also known as nihilistic delusions, the symptom of “you are already dead” has been neglected.
Case presentation
...A woman aged in her 60s diagnosed with schizophrenia was admitted to our hospital for psychotic symptoms, including delusions of reference, delusions of guilt, auditory hallucinations, cenesthetic hallucinations, agitation, depression, suicidal ideation, and catatonia. During hospitalization, her cenesthetic hallucinations progressed to include nihilistic delusions. She described cenesthetic hallucinations along with various delusional descriptions, including the belief that various objects, such as spoons, irons, nails, rulers, bins, and coins, were inside her body and that her body was being burned or in danger of exploding. She also claimed an altered sense of her own body, that her body was larger than normal or reversed. Moreover, she reported nihilistic delusions that her face and body did not exist, that her heart was not functioning, and that she was going to die soon or was already dead. She occasionally refused to eat because of the feeling of being dead. Notably, during a severe episode, she claimed that a doctor in front of her was dead. Clozapine was effective in improving her symptoms. Ultimately, the patient regained her sense of being alive and acknowledged that the doctor was alive.
Conclusion
We report the case of a patient presenting with nihilistic delusions regarding both self and others, along with prior cenesthetic hallucinations. Aberrant interoceptive processing could be a potential link between these two forms of nihilistic delusions.
Does philosophy of religion, specifically, have anything to contribute to the cultural debate about the modern crisis of meaning, and particularly to attempts at retrieving a sense of enchantment ...beyond human construction? Suggesting a methodological rapprochement between philosophy of religion and phenomenology, I explore a recent popular attempt to reenchant the world through a retrieval of the sacred: All Things Shining: Reading the Western Classics to Find Meaning in a Secular Age (2011) by Hubert Dreyfus and Sean Dorrance Kelly. Using their work as a foil, I discuss the relation between phenomenology and metaphysics in the experience of the sacred, specifically the possibility of a pluralism that is nonetheless realist; the necessity of social embeddedness and pedagogy in the constitution of sacred meaning; and finally, the problem of moral discrimination within this sphere. Through this critical discussion a constructive argument emerges: philosophy of religion done in a phenomenological mode has resources to address these difficult issues, and thus to explore experiences of the sacred in ways that are metaphysically sophisticated, attentive to historical tradition and pedagogy in the constitution of meaning, as well as to the need of communal moral deliberation in the sphere of the sacred.
Background Cotard's delusion/Cotard's syndrome is a series of delusions ranging from a false, fixed, unshakeable belief that one has lost their soul, blood, organs, and body parts to the belief that ...one is dead. The syndrome was initially thought to be associated with only mood disorders but later was found in other psychiatric illnesses as well. Aim The study aimed to find an association between Cotard's delusion and the psychopathology of different psychiatric diagnoses. Method The clinical study comprised seven patients presenting with symptoms of Cotard syndrome with different presentations, diagnoses, and onset and meeting inclusion criteria. The study was carried out in the Department of Psychiatry, Assam Medical College and Hospital. The patients were hospitalized and, after a detailed history, mental status examination, and laboratory investigations, were treated with pharmacological and non-pharmacological methods. A descriptive statistical analysis was done. Results Denial of the existence of body organs was the most similar complaint encountered in the cases. The duration of illness onset ranged from weeks to months. The symptoms were found to be present in different psychiatric illnesses like schizophrenia, delusional disorder, depression, and intellectual disability. The patient had responded well to pharmacological agents with the exception of three patients who were treated with electroconvulsive therapy. Conclusion The study highlights the different subtypes of Cotard's syndrome and its associated symptoms, which provides a better understanding of the condition. The case series presents a finding of a higher proportion of male patients and adolescent cases than in previous reports. The study also provides valuable insights into its heterogeneity in the diagnosis and treatment of Cotard's syndrome, which may help in the early recognition and management of this rare condition.
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