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Background: Recent empirical studies have described and theorized a culture of shame within medical education in the Anglo‐American context (Bynum). Shame is universal and highly social human emotion characterized by a sense of feeling objectified and judged negatively, in contrast to one's own self‐concept. Shame has both an embodied and a relational dimension. Shame is considered especially relevant in healthcare settings (Dolezal and Lyons), and the tenets of patient care within the medical profession include respecting the dignity and upholding the safety of patients. However, shame is frequently deployed as a teaching tool within medical training. Method: Here I ask, what can shame do in medical education (Ahmed)? What epistemic and relational conditions does it construct? I draw from philosophical voices in higher education to illuminate how shaming practices in medical education can undermine dignity safety (Callan), preclude inclusivity, and in the context of the hierarchical and marginalizing medical system, propagate epistemic injustice (Fricker). Discussion: This argument shows how shame in education can be both phenomenologically and normatively problematic and may act differently upon students who experience marginalization and those who are majoritized. I further suggest that a medical education system which upholds the epistemological and relational frameworks of power, shame, and epistemic injustice, underscores those frameworks in the medical system at large, disserving individual patients who are already at risk of suffering epistemic injustice (Carel), and society at large. Conclusion: This analysis of shame in medical education focuses on the highly relational and interpersonal elements of learning to live and work in the medical system, highlighting the need for respect, trust, and resistance to reorient the relational learning environment toward individual and systemic forms of justice.
Background: Recent empirical studies have described and theorized a culture of shame within medical education in the Anglo‐American context (Bynum). Shame is universal and highly social human emotion characterized by a sense of feeling objectified and judged negatively, in contrast to one's own self‐concept. Shame has both an embodied and a relational dimension. Shame is considered especially relevant in healthcare settings (Dolezal and Lyons), and the tenets of patient care within the medical profession include respecting the dignity and upholding the safety of patients. However, shame is frequently deployed as a teaching tool within medical training. Method: Here I ask, what can shame do in medical education (Ahmed)? What epistemic and relational conditions does it construct? I draw from philosophical voices in higher education to illuminate how shaming practices in medical education can undermine dignity safety (Callan), preclude inclusivity, and in the context of the hierarchical and marginalizing medical system, propagate epistemic injustice (Fricker). Discussion: This argument shows how shame in education can be both phenomenologically and normatively problematic and may act differently upon students who experience marginalization and those who are majoritized. I further suggest that a medical education system which upholds the epistemological and relational frameworks of power, shame, and epistemic injustice, underscores those frameworks in the medical system at large, disserving individual patients who are already at risk of suffering epistemic injustice (Carel), and society at large. Conclusion: This analysis of shame in medical education focuses on the highly relational and interpersonal elements of learning to live and work in the medical system, highlighting the need for respect, trust, and resistance to reorient the relational learning environment toward individual and systemic forms of justice.
Зважаючи на глибокий зв'язок моралі і права в сучасному дискурсі, ідеї Джона Лока щодо процесу аргументації, а також щодо природного права й договірної теорії держави можуть не тільки бути актуальними для дослідників у царині історії філософії та теорії аргументації, але й мати методологічний потенціал у сфері теорії права, філософії права й політичної філософії. Адже вони придатні для прояснення багатьох норм, що прямо чи опосередковано пов'язані з мовчанням або ж повагою. Окрім того, Локів аналіз мовчання як аргументу і прояву поваги в аргументації може бути внеском в історико-філософське знання, зокрема, у локознавство. Мета статтіпродемонструвати наявність мовчання як аргументу і прояву поваги в основних працях Лока («Проба про людське розуміння», «Два трактати про врядування», «Деякі думки про виховання»), присвячених проблематиці епістемології, політичної філософії та філософії освіти. Досягнення цієї мети може стати новим імпульсом для історико-філософських студій. Феномен мовчання в сучасному науковому дискурсі репрезентований в різноманітних аспектах. Мовчання досліджується у філософії, лінгвістиці, психології. Серед багатьох аспектів такого дослідження найпоширенішим є розгляд мовчання як однієї з особливих форм людської комунікації. Мовчання ж як аргумент досліджувалось, зокрема, Джоном Лангом [див.: Lange 1966], який, аналізуючи тексти з історіографії, відзначив його цінність як історичного аргументу; Даґласом Волтоном [див.: Walton 1996, 1999a, 1999b], який аналізував аргумент ex silentio як варіант аргументу ad ignorantiam, використовуючи техніку профілю діалогу як інструмент для оцінки зазначеного виду аргументів; Кристофером Лі Стівенсом [див.: Stephens 2011], який застосував байєсівський підхід у дослідженні аргументу від мовчання; Майклом Ґері Данкеном [див.: Duncan 2012], яким було запропоновано інтерпретаційну та пояснювальну структуру аргументу ex silentio; Тімоті МакҐрю [див.: McGrew 2014], який запропонував новий аналіз, використовуючи байєсівську ймовірнісну структуру, що ізолює найбільш проблематичний крок у таких аргументах; Хейгом Хатчадур'яном [див.: Khatchadourian 2015], у монографії якого досліджувалася ціла низка тем, пов'язаних з мовчанням, зокрема теорія мовчання та її зв'язок із
Volcanoes of hate and disrespect erupt in societies often not without fatal consequences. To address this negative phenomenon scientists struggled to understand and analyze its roots and language expressions described as hate speech. As a result, it is now possible to automatically detect and counter hate speech in textual data spreading rapidly, for example, in social media. However, recently another approach to tackling the roots of disrespect was proposed, it is based on the concept of promoting positive behavior instead of only penalizing hate and disrespect. In our study, we followed this approach and discovered that it is hard to find any textual data sets or studies discussing automatic detection regarding respectful behaviors and their textual expressions. Therefore, we decided to contribute probably one of the first human-annotated data sets which allows for supervised training of text analysis methods for automatic detection of respectful messages. By choosing a data set of tweets which already possessed sentiment annotations we were also able to discuss the correlation of sentiment and respect. Finally, we provide a comparison of recent machine and deep learning text analysis methods and their performance which allowed us to demonstrate that automatic detection of respectful messages in social media is feasible.
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