In the history of Chinese and European philosophy, metaphysics has played an outstanding role: it is a theoretical framework which provides the basis for a philosophical understanding of the world and the self. A theory of the self is well integrated in a metaphysical understanding of the totality of nature as a dynamic process of continuous changes. According to this view, the purpose of existence can be conceived of as the development and realization of the full potential given to the (...) individual by its nature. In regard to human nature specifically, this idea of self-realization includes the development of all cognitive faculties as well as of the moral character. Metaphysics has, however, suffered a loss of importance in current debates, especially in ethics. As a result, we observe the emergence of such philosophical views as moral skepticism and even nihilism. The consequence of this tendency has been the renunciation of a claim to understanding and to providing a solid ground for ethics. Yet an intercultural dialogue can provide us with some hope as the consolidation of debates on crucial topics of our traditions might indeed serve as the basis for a more powerful philosophy in the future. (shrink)

This study examines a mediated model of ethical leadership on ethical climate, turnover intention, and affective commitment. It is suggested that managers are role models in their organizations. Specifically, through ethical leadership behavior, managers can influence perceptions of ethical climate, which in turn will positively influence organizational members’ turnover intention, and affective commitment. The results indicate that ethical leadership has both direct and indirect effect on affective commitment and turnover intention. The indirect effect of ethical leadership involves shaping perceptions of (...) ethical climate, which in turn, engenders greater affective organizational commitment and less turnover intention. (shrink)

Temporal betweenness in space-time is defined solely in terms of light signals, using a signalling relation that does not distinguish between the sender and the receiver of a light signal. Special relativity and general relativity are considered separately, because the latter can be treated only locally. We conclude that the (local) coherence of time can be described if we know only which pairs of space-time points are light-connected. Other consequences in the case of special relativity: (1) a categorical axiom system (...) exists in terms of nondirected light connection alone, with neither particle nor time order as a primitive concept, though we do not actually present the axioms; (2) any concept definable by coordinates is also definable in terms of nondirected light signals if and only if it is invariant under Lorentz transformations, translations, dilations, space reflections, and time reflections; and (3) any transformation of space-time (not necessarily continuous) which preserves nondirected light connection is a product of transformations just listed above. The bulk of the paper is devoted to proving that the definitions we give correspond to their intended interpretations in the usual space-time continua. (shrink)

This report summarises a study examining preservice elementary teachers? geometry content knowledge with a focus on parallelogram. It was a descriptive study examining 45 preservice teachers? reasoning in the process of determining which quadrilateral can be classified as a parallelogram. Findings have revealed that these elementary teachers do not possess sound understanding of parallelogram and class inclusion between parallelogram and trapezoid at the expected level.

A central doctrine of Leibniz’s Theodicy is the classification of evils as metaphysical, physical and moral. Moral evil is sin; physical evil is suffering; and metaphysical evil, Leibniz says, is “simple imperfection”. It has been common-place in Leibniz scholarship to understand metaphysical evil as identical with the Leibnizian notion of the “original imperfection of the creature,” or the limitation which inevitably characterizes any created substance. This is Russell’s interpretation; and its pervasiveness is no doubt due to the powerful influence which (...) Russell’s Leibniz book has exercised in this century. In my paper I challenge this interpretation. (shrink)

As the global communication network matures, the systems and procedures for regulating the growing network and its use are being challenged. The general proliferation of services or the specific demand for electronic transactions require guidance and control which the market alone cannot supply. Meanwhile, traditional regulatory regimes remain far from global or coherent. This article distinguishes between coordination and regulation to clarify areas where government intervention is unnecessary and where indispensable. It explores the current patchwork of regulatory approaches, reviews different (...) regulatory areas and strategies, identifies trends, and highlights problem areas particular to electronic commerce and third party protection. (shrink)

Many distinct, controvertial issues are to be found within the labyrinthine\ntwists and turns of the problem of evil. For philosophers of the\nseventeenth and early eighteenth centures, evil presented a challenge\nto the consistency and rationality of the world-picture disclosed\nby the new way of ideas. In dealing with this challenge, however,\nphilosophers were also concerned with their positions in the theological\ndebates about original sin, free will, and justification that were\nthe legacy of the Protestant Reformation to European intellectual\nlife. Emerging from a conference on the (...) problem of evil in the early\nmodern period held at the University of Toronto in 1999, the papers\nin this collection represent some of the best original work being\ndone today on the theodicies of such early modern philosophers as\nLeibniz, Suarez, Spinoza, Malebranche, and Pierre Bayle. (shrink)

People's sense of being subject to digital dataveillance can cause them to restrict their digital communication behavior. Such a chilling effect is essentially a form of self-censorship in everyday digital media use with the attendant risks of undermining individual autonomy and well-being. This article combines the existing theoretical and limited empirical work on surveillance and chilling effects across fields with an analysis of novel data toward a research agenda. The institutional practice of dataveillance—the automated, continuous, and unspecific collection, retention, and (...) analysis of digital traces—affects individual behavior. A mechanism-based causal model based on the theory of planned behavior is proposed for the micro level: An individual's increased sense of dataveillance causes their subjective probability assigned to negative outcomes of digital communication behavior to increase and attitudes toward this communication to become less favorable, ultimately decreasing the intention to engage in it. In aggregate and triggered through successive salience shocks such as data scandals, dataveillance is accordingly hypothesized to lower the baseline of free digital communication in a society through the chilling effects mechanism. From the developed theoretical model, a set of methodological consequences and questions for future studies are derived. (shrink)

This fascinating and expertly edited little volume brings to light some hitherto neglected works, illustrating Leibniz’s lifelong interest in the calculus of combinations, and in the problem of the progress of human culture. In fact both interests are united in these works in a characteristically Leibnizian way. Leibniz’s project in De l’Horizon de la Doctrine Humaine is well expressed in its lengthy subtitle: “Meditation on the number of all possible truths and falsities, enunciable by humanity such as we know it (...) to be; and on the number of feasible books. Wherein it is demonstrated that these numbers are finite, and that it is possible to write, and easy to conceive, a much greater number. To show the limits of the human spirit [l’esprit humain], and to know the extent of these limits”. Following in the tradition of the mathematical curiosities of Clavius, Mersenne, and Guldin, Leibniz offers a formula for the calculation of the number of possible words, significant or nonsignificant, pronounceable or unpronounceable, which can be generated from an alphabet of 23 letters. Even though the product of this calculation is prodigiously great, it is finite, and given a sufficiently lengthy lifespan of the species all truths would very likely be exhausted, and novelty give way to repetition. This observation yields the notion of a “horizon of human doctrine”, an extrinsic limit to the number of truths statable in language, and confirms the “vulgar expression that 'nothing is said which has not been said already’”. (shrink)

A central doctrine of Leibniz’s Theodicy is the classification of evils as metaphysical, physical and moral. Moral evil is sin; physical evil is suffering; and metaphysical evil, Leibniz says, is “simple imperfection”. It has been common-place in Leibniz scholarship to understand metaphysical evil as identical with the Leibnizian notion of the “original imperfection of the creature,” or the limitation which inevitably characterizes any created substance. This is Russell’s interpretation; and its pervasiveness is no doubt due to the powerful influence which (...) Russell’s Leibniz book has exercised in this century. In my paper I challenge this interpretation. (shrink)

Since 1951, English-language readers of Leibniz’s Theodicy have been well-served by the elegant and readable translation of E. M. Huggard, published by Routledge & Kegan Paul and Open Court, and edited by Austin Farrer. However, this edition has some conspicuous failings: it leaves Latin, Greek, and German phrases untranslated; provides a name index only, thus omitting Leibniz’s own useful topical index; and completely omits the interesting and substantial synopsis, Causa Dei Asserta. The French paperback edition of the Essais de Théodicée (...) published by Garnier-Flammarion does provide Leibniz’s own topical index to his work, as well as compendious and invaluable notes on the text, but of course, this does not help readers with no French. There exists, then, very little help for the reader wishing to mine the depths of Leibniz’s massive work, and who is thus forced to read it through from end to end to find out what is in it. (shrink)

Since 1951, English-language readers of Leibniz’s Theodicy have been well-served by the elegant and readable translation of E. M. Huggard, published by Routledge & Kegan Paul and Open Court, and edited by Austin Farrer. However, this edition has some conspicuous failings: it leaves Latin, Greek, and German phrases untranslated; provides a name index only, thus omitting Leibniz’s own useful topical index; and completely omits the interesting and substantial synopsis, Causa Dei Asserta. The French paperback edition of the Essais de Théodicée (...) published by Garnier-Flammarion does provide Leibniz’s own topical index to his work, as well as compendious and invaluable notes on the text, but of course, this does not help readers with no French. There exists, then, very little help for the reader wishing to mine the depths of Leibniz’s massive work, and who is thus forced to read it through from end to end to find out what is in it. (shrink)

Since 1951, English-language readers of Leibniz’s Theodicy have been well-served by the elegant and readable translation of E. M. Huggard, published by Routledge & Kegan Paul and Open Court, and edited by Austin Farrer. However, this edition has some conspicuous failings: it leaves Latin, Greek, and German phrases untranslated; provides a name index only, thus omitting Leibniz’s own useful topical index; and completely omits the interesting and substantial synopsis, Causa Dei Asserta. The French paperback edition of the Essais de Théodicée (...) published by Garnier-Flammarion does provide Leibniz’s own topical index to his work, as well as compendious and invaluable notes on the text, but of course, this does not help readers with no French. There exists, then, very little help for the reader wishing to mine the depths of Leibniz’s massive work, and who is thus forced to read it through from end to end to find out what is in it. (shrink)

En el Perú, el 2021 se ha caracterizado por una presencia significativa de inestabilidad política; principalmente, por la lucha mediática y pretenciosa que emprendió la candidata de ultraderecha, Keiko Fujimori, por asumir el poder y negar cualquier medio legítimo que optara el actual presidente de la República, Pedro Castillo. A ello, se le añadió el impacto negativo que dejó la pandemia del COVID-19 en los distintos ámbitos; en especial, en el económico. En ese contexto, la entrevista hecha al inversionista Julio (...) César Galarreta Koicheoski busca dilucidar aquellos medios alternativos, legales y eficaces que existen para que los ciudadanos no resulten afectados. Una de sus alternativas consiste en el negocio que él está desarrollando con respecto a los préstamos que se realizan en las casas de empeño, sin que para ello se asuman riesgos mayores. Esta modalidad es muy diferente de la que emplean los bancos, las financieras, las cajas o las cooperativas de ahorro y crédito, puesto que sus clientes no requieren un historial crediticio favorable, como el de figurar en Infocorp con una calificación indeseable o el de tener préstamos impagados. Más bien, necesitan contar con un artículo que posea un valor dentro del mercado contemporáneo. La valuación, la cotización y los intereses del mismo se producirán a partir de esa lógica, con la finalidad de que exista un beneficio mutuo entre el cliente y la casa de empeño. La dinámica económica que oscila en esta conversación resulta neurálgica, merced a que brinda al lector una información que le permitirá conocer los medios a los que puede acceder para obtener un préstamo en caso de que tenga dificultades al solicitarlo en las formas tradicionales. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.4 (2003) 559-560 [Access article in PDF] Elmar J. Kremer and Michael J. Latzer, editors. The Problem of Evil in Early Modern Philosophy. Toronto: University of Toronto Press, 2001. Pp. vi + 179. Cloth, $60.00. What can be added to classical defenses of the problem of evil? Did Voltairenotrelieve us from taking seriously the theodicies of early modern thinkers in Candide when Pangloss (...) avers that spectacles exist because noses were made to support them? Do we not rightfully regard Malebranche's ingenious appeal to God's simplicity and uniformity to explain malformed offspring as little more than a curiosity? Yet, the editors of this volume claim that the "theodicy problem was no mere idle puzzle of dogmatics, but a problem of immense social significance, a problem which cut to the heart of the philosophical and theological projects of the very best minds of the age" (5). Several essays in this volume bear out the editors' claim, and to a modern reader, show how the problem of evil was intricately woven into the philosophical ideas of early modern thought.The problem of evil is especially acute for many of the seventeenth-century authors surveyed in this volume who held that God is the total and efficient cause of the universe. God's constant involvement in physical events meant that defects, deformities, and natural disasters fell into the framework of the traditional problem of evil. Hence, physical evil became the preoccupation of natural philosophers and theologians alike. We learn that Leibniz, Malebranche, and Spinoza chose to limit God's will rather than His wisdom, whereas Descartes opted to limit God's wisdom. The odd man out is Bayle who crafted a third position that emphasized God's benevolence at the expense of His wisdom and will.The essays found in this volume are just a sampling of views in the period, but it is more than a good start. Freddoso's essay on Francisco Suarez sets the tone for the problem of explaining the causal origin of human evil. Freddoso shows how Suarez distinguished concurrent from original causes in order to credit God for His supreme causal role yet absolved Him of blame for the existence of moral defectiveness. Latzer, in his essay on Rene Descartes, perhaps overstates the case in attributing to Descartes a theodicy grander than that of Leibniz, but he draws on the Fourth Meditation account of error to provide a plausible and nuanced reconstruction of his views on evil.There are two essays on Baruch Spinoza. Hunter's essay lays out an argument for Spinoza as a radical Christian reformer touching on Spinoza's views on providence. Nadler notes in his essay that Spinoza ought to have rejected the whole question of theodicy as incoherent, but shows how the matter is a good deal more complicated. Nadler then introduces us to the Medieval Jewish tradition, from which Spinoza is said to have drawn his views leading to a denial of personal immortality. [End Page 559]Moreau's essay on Nicholas Malebranche is rich in historical context and philosophical interpretation. Malebranche is shown to be a critical and original thinker on the problem of evil. Moreau lauds Malebranche's philosophical and moral courage in his bold assertion that physical evil is not a negation but rather a real phenomenon requiring explanation.Larivière and Lennon argue that Bayle held a third position rarely seen in the period: that God's benevolence trumps considerations of both His wisdom and will. Bayle develops a "moral solution" to the problem of evil wherein God's benevolence requires that humans possess an autonomy of conscience whose exercise makes error and heresy morally possible and justifiable.The final three essays in the volume rightly focus on aspects of Leibniz's response to the problem of evil. Kremer shows how, in the case of Leibniz's treatment of the fate of infants who die unbaptized, Leibniz abandons the Augustinian approach to the problem of evil and calculates the fate of all creatures on the basis of what produces... (shrink)

En este artículo se señala el rastreo conceptual que hace Honneth para explicar la manera en que la negatividad social que surge, a partir del progreso histórico de la razón, da cuenta de la atomización social impuesta por el capitalismo como práctica patológica que genera la cosificación del ser humano. Esta realidad social, en cuanto problema vigente, conduce a la necesidad de reactivar los postulados de la teoría crítica para explicar cómo lo patológico de la razón descrito por Hegel, se (...) constituye, desde la concepción marxista de la historia, en un problema práctico en el que las condiciones materiales, orientadas hacia la lógica de la división del trabajo, ocasionan, según Lukács, que los individuos asuman la costumbre y el hábito de percibirse entre sí como cosas. (shrink)

Este trabajo tiene como objetivo presentar la concepción ampliada de texto que desarrolla Unamuno en su epistemología de las ciencias humanas y sociales. Este sentido amplio del texto le permite ensanchar el horizonte de los medios expresivos para indagar en la historia y dar con el ser español. En primer lugar, señalo brevemente los antecedentes y estudios que permiten situar la epistemología unamuniana en el marco del paradigma hermenéutico. En segundo lugar, desarrollo las críticas de Unamuno a la primacía de (...) la reflexividad en torno al problema del conocimiento. Ello le permite a Unamuno indagar en otros modelos cognoscitivos que reconozcan la pertenecía eludida por la tesis cartesiana pero, al mismo tiempo, asuman el distanciamiento propio del conocimiento científico. En tercer lugar, desarrollo tres instancias del conocimiento por medio del lenguaje: la lengua hablada, la palabra escrita y el texto en un sentido ampliado como fundamento epistémico. Este último constituye para Unamuno el recurso idóneo para la indagación histórico-social. Finalmente, esta concepción de la textualidad le permite a Unamuno señalar que esta se constituye en la materia prima para las humanidades y ciencias sociales. (shrink)

En este trabajo se analiza la cuestión de si el volcado de la mente en una máquina (mind uploading), en caso de ser alguna vez tecnológicamente posible, mantendría o destruiría la identidad personal de quien experimentara el volcado. Se verá cómo podría contestarse a la cuestión en función de los criterios para el mantenimiento de la identidad personal que se asuman. No hay una respuesta única, puesto que la identidad personal se mantendría o no en función de los supuestos (...) aceptados. No obstante, para la mayor parte de las concepciones filosóficas sobre la identidad personal, ésta no se mantendría en un proceso de volcado de la mente en una máquina. Si esto es así, habría que concluir que, desde diversos enfoques, dicho volcado sería equivalente a la desaparición del sujeto, es decir, a su muerte, y solo desde posiciones muy limitadas podría defenderse lo contrario. (shrink)