In its comprehensive overview of Alain Locke's pragmatist philosophy this book captures the radical implications of Locke's approach within pragmatism, the critical temper embedded in Locke's works, the central role of power and empowerment of the oppressed and the concept of broad democracy Locke employed.

On voit quelles attitudes philosophiques l'axiomatique contrarie, quelles elle favorise. Elle répugne à un dogmatisme de la synthèse, au rêve d'un point de départ absolu qui assurerait à la déduction une sécurité définitive. C'est à la totalité de la science qu'elle étend maintenant la forme hypothético-déductive. Comme la méthode expérimentale avait discrédité l'espoir cartésien d'une physique démonstrative, aujourd'hui le logicisme, l'idée d'une science rationnelle qui ne présupposerait plus rien, se voit démenti par la régression axiomatique qui, si loin qu'elle pousse, (...) trouve devant si un " antérieur " non assimilé. Mais pas plus qu'ils ne s'imposent par une évidence intrinsèque, pas davantage les axiomes ne résultent de décrets arbitraires. ROBERT BLANCHÉ. (shrink)

Les personnages représentés ici sont parmi les plus anodins d'une série de figurines à caractère racial, qui trouvent leur origine aux Etats-Unis à la fin du XIXe siècle, mais qui, depuis, se sont dispersées dans toute l'Amérique, en Europe et en Asie. Le personnage masculin est censé décrire le cuisinier noir, figure centrale de la maisonnée blanche imaginaire de la fin du XIXe siècle dans le sud des Etats-Unis. Imaginaire non parce que de tels personnes n'existaient pas ; au (...) contrair.. (shrink)

Les personnages représentés ici sont parmi les plus anodins d'une série de figurines à caractère racial, qui trouvent leur origine aux Etats-Unis à la fin du XIXe siècle, mais qui, depuis, se sont dispersées dans toute l'Amérique, en Europe et en Asie. Le personnage masculin est censé décrire le cuisinier noir, figure centrale de la maisonnée blanche imaginaire de la fin du XIXe siècle dans le sud des Etats-Unis. Imaginaire non parce que de tels personnes n'existaient pas ; au (...) contrair... (shrink)

Este volumen recoge las ponencias, comunicaciones y coloquios que se ofrecieron en la última reunión organizada por la Asociación Interdisciplinar “José de Acosta” (ASINJA). El tema vertebrador, como indica el título, es el sentido del hombre en el Universo. La toma de conciencia de sí mismo y del Universo en el que se encuentra inmerso, hacen platearse al hombre una serie de preguntas sobre el sentido de las cosas, o sobre el por qué y el para qué de la propia (...) exitencia humana. Estas misma preguntas centran los estudios contenidos en este libro. (shrink)

A recent French reform has revised the legal definition of the corporation. In essence, the law stipulates that the corporation must be run with due regard to the social and environmental impacts of its activity. It also introduces the notion of raison d’être and affords the possibility for any corporation to assign social or environmental purposes to itself, defined in its by-laws. This reform is similar to recent reforms in the UK and the US, but is based on an original (...) and distinctive theoretical argument. The aim of our article is to analyze the fundamental tenets of this reform and their implications for the theory of the corporation. It shows that the new law is based on a new positive definition of the enterprise as not only an economic organization or a productive entity, but more fundamentally a space for innovative collective action. We argue that this view of the enterprise challenges our conceptualization of the corporation in two important ways. First, it shows that the traditional theories overlook the activities of the enterprise and their related impacts, and that the corporation is not necessarily the appropriate legal vehicle for the innovative enterprise. Second, it suggests that the stipulation of the enterprise’s purpose or raison d’être in the corporate by-laws can provide new promising legal foundations for corporate responsibility. (shrink)

La théorie de la quaternalité, telle que Piaget et Gottschalk l'ont appliquée aux connectifs binaires du calcul bivalent, appelle quelques précisions et compléments.Les seize connectifs ne comportent que deux quaternes complets: celui des jonctions et celui des implications. Leurs similitudes formelles ne doivent pas dissimuler une différence dans leur mode de construction. Elle apparaît sur leurs diagrammes (inspirés du “carré logique” traditionnel) par la place de la cellule initiale et par celles des signes barrés du trait vertical de la négation:En (...) effet, la dualité qui se combine avec celle de la négation contradictoire (DN, flèche diagonale) est, pour les jonctions, la dualité “morganienne” (DM, flèche verticale) et pour les implications, la dualité des réciproques (DR, flèche horizontale). Car dans les jonctions, liaisons symétriques, il n'y a point de vraies réciproques; inversement, les implications ne comportent pas (pourvu, bien sûr, qu'on ne les traduise pas en termes de jonctions) de dualité morganienne. Le quatrième terme, obtenu par la combinaison des deux relations génératrices, sera donc, pour les jonctions, une contreduale (DM× DN) et, pour les implications, une contreréciproque (DR× DN). (shrink)

Short and accessible teachings from one of America's pioneer woman Zen teachers. Zenkei Blanche Hartman is an American Zen legend. A teacher in the lineage of Shunryu Suzuki, author of Zen Mind, Beginner's Mind, she was the first female abbot of an American Zen center. She is greatly revered, especially in the San Francisco Bay Area, where she has lived and taught for many years. This, her long-awaited first book, is a collection of short teachings taken from her talks (...) on the subject of boundlessness--the boundlessness that sees beyond our small, limited self to include all others. To live a boundless life she encourages living the vows prescribed by the Buddha and living life with the curiosity of a child. The short, stand-alone pieces can be dipped into whenever one is in need of inspiration. (shrink)

""Published to coincide with University of Missouri-St. Louis's Golden Jubilee celebrations, this photo book by former chancellor Blanche M. Touhill invites readers to witness the inspiring story of how this school became an urban university of excellence and an important center of the community"--.

Three levels are proposed to explain lying as a process in discourse production, to characterize different types of lies and to distinguish them from mistakes, ignorance and forgetting as well fr from ill-timed or irrelevant utterances.

In this paper, we consider climate change as a systemic respiratory crisis, and explore how breath can function as a mode of witnessing climate catastrophe. We build on feminist environmental humanities methodologies of embodied attunement to advance a more-than-human witnessing of climate change. We suggest that a feminist “conspiratorial” witnessing of breath(lessness) can afford an embodied, situated, empathetic and systemic mode of witnessing. In this approach, the witness (e.g., “the human”) is part of what is witnessed (the climate crisis). As (...) such, breathing climate catastrophe can reveal the intimate, visceral and personal violences of global climate change, and develop empathetic approaches to climate injustice. Nevertheless, as breath’s social and multispecies differentiation reveals, no-one can witness the entirety of climate catastrophe with their own bodies. We thus advocate for collective, more-than-individual modes of knowing, such as science, art and critical analysis, to augment our own sensorial experiences of witness. (shrink)

Games may seem like a waste of time, where we struggle under artificial rules for arbitrary goals. The author suggests that the rules and goals of games are not arbitrary at all. They are a way of specifying particular modes of agency. This is what make games a distinctive art form. Game designers designate goals and abilities for the player; they shape the agential skeleton which the player will inhabit during the game. Game designers work in the medium of agency. (...) Game-playing, then, illuminates a distinctive human capacity. We can take on ends temporarily for the sake of the experience of pursuing them. Game play shows that our agency is significantly more modular and more fluid than we might have thought. It also demonstrates our capacity to take on an inverted motivational structure. Sometimes we can take on an end for the sake of the activity of pursuing that end. (shrink)

There seems to be a deep tension between two aspects of aesthetic appreciation. On the one hand, we care about getting things right. On the other hand, we demand autonomy. We want appreciators to arrive at their aesthetic judgments through their own cognitive efforts, rather than deferring to experts. These two demands seem to be in tension; after all, if we want to get the right judgments, we should defer to the judgments of experts. The best explanation, I suggest, is (...) that aesthetic appreciation is something like a game. When we play a game, we try to win. But often, winning isn’t the point; playing is. Aesthetic appreciation involves the same flipped motivational structure: we aim at the goal of correctness, but having correct judgments isn’t the point. The point is the engaged process of interpreting, investigating, and exploring the aesthetic object. Deferring to aesthetic testimony, then, makes the same mistake as looking up the answer to a puzzle, rather than solving it for oneself. The shortcut defeats the whole point. This suggests a new account of aesthetic value: the engagement account. The primary value of the activity of aesthetic appreciation lies in the process of trying to generate correct judgments, and not in having correct judgments. -/- *There is an audio version available: look for the Soundcloud link, below.*. (shrink)

I propose to study one problem for epistemic dependence on experts: how to locate experts on what I will call cognitive islands. Cognitive islands are those domains for knowledge in which expertise is required to evaluate other experts. They exist under two conditions: first, that there is no test for expertise available to the inexpert; and second, that the domain is not linked to another domain with such a test. Cognitive islands are the places where we have the fewest resources (...) for evaluating experts, which makes our expert dependences particularly risky. -/- Some have argued that cognitive islands lead to the complete unusability of expert testimony: that anybody who needs expert advice on a cognitive island will be entirely unable to find it. I argue against this radical form of pessimism, but propose a more moderate alternative. I demonstrate that we have some resources for finding experts on cognitive islands, but that cognitive islands leave us vulnerable to an epistemic trap which I will call runaway echo chambers. In a runaway echo chamber, our inexpertise may lead us to pick out bad experts, which will simply reinforce our mistaken beliefs and sensibilities. (shrink)

Los estudiosos del Cristianismo reconocen dos grandes escuelas de pensamiento –la alejandrina y la antioquena– que delinearon las ideas que servirían de estructura a la teología cristiana. Un punto en discordia entre ellas era la exégesis alegórica de las Escrituras. Epifanio, quien adscribe a la corriente de pensamiento antioquena, condena el método alegórico incluyendo a Orígenes entre las sectas tratadas en su Panarion, a la vez que presenta al lector una propuesta exegética más acorde con la ortodoxia. En nuestro trabajo (...) analizaremos cuáles son los criterios que el autor propone como necesarios para captar el verdadero sentido del texto bíblico. (shrink)

The name ‘Chloe’ appears four times in Horace'sOdes, once in Book 1 and three times in Book 3. Whether the ‘Chloes’ represent a woman or women from Horace's real life is probably not something we could know. Furthermore, there is no obvious reason to assume that all the ‘Chloes’ are the same person. However, there is likewise no obvious reasonnotto read the odes in which the name ‘Chloe’ appears, as some scholars have done, as referring to the same woman, fictional (...) or otherwise. This article argues both that ‘Chloe’ is a consistent character in theOdesand that the portrayal of Chloe is not only connected across odes but also sequential. Taking the poems in order, we see Chloe grow up from a girl who is inexperienced in the world of men to a mature mistress who plays the dominant role in her love affairs. (shrink)

An adequate theory of rights ought to forbid the harming of animals to promote trivial interests of humans, as is often done in the animal-user industries. But what should the rights view say about situations in which harming some animals is necessary to prevent intolerable injustices to other animals? I develop an account of respectful treatment on which, under certain conditions, it’s justified to intentionally harm some individuals to prevent serious harm to others. This can be compatible with recognizing the (...) inherent value of the ones who are harmed. My theory has important implications for contemporary moral issues in nonhuman animal ethics, such as the development of cultured meat and animal research. (shrink)

Value capture occurs when an agent’s values are rich and subtle; they enter a social environment that presents simplified — typically quantified — versions of those values; and those simplified articulations come to dominate their practical reasoning. Examples include becoming motivated by FitBit’s step counts, Twitter Likes and Re-tweets, citation rates, ranked lists of best schools, and Grade Point Averages. We are vulnerable to value capture because of the competitive advantage that such crisp and clear expressions of value have in (...) our private reasoning and our public justification. There is, however, a price. In value capture, we take a central component of our autonomy — our ongoing deliberation over the exact articulation of our values — and we outsource it. And the metrics to which we outsource usually engineered for the interests of some external force, like a large-scale institution’s interest in cross-contextual comprehensibility and quick aggregability. That outsourcing cuts off one of the key benefits to personal deliberation. In value capture, we no longer adjust our values and their articulations in light of own rich experience of the world. Our values should often be carefully tailored to our particular selves or our small-scale communities, but in value capture, we buy our values off the rack. In some cases – like decreasing CO2 emissions – the costs of non-tailored values are outweighed by the benefit of precise collective coordination. In other cases, like in our aesthetic lives, they are not. This suggests that we should want different values suited to different scales. We should want value federalism. Some values are perhaps best pursued at the largest-scale level, others at smaller scales. The problem occurs when we exhibit an excess preference for the largest-scale values – when we consistently let the universal metrics swamp our quieter interests. (shrink)

Drawing on the theory-of-mind in B. Lonergan's Insight: A Study of Human Understanding, King forges the much-needed critical-experimental link between the reader's own written or spoken expressions and the structure of the human mind. A philosophy of education emerges that the reader-experimenter can both verify and identify with personally.

We offer an account of the generic use of the term “porn”, as seen in recent usages such as “food porn” and “real estate porn”. We offer a definition adapted from earlier accounts of sexual pornography. On our account, a representation is used as generic porn when it is engaged with primarily for the sake of a gratifying reaction, freed from the usual costs and consequences of engaging with the represented content. We demonstrate the usefulness of the concept of generic (...) porn by using it to isolate a new type of such porn: moral outrage porn. Moral outrage porn is representations of moral outrage, engaged with primarily for the sake of the resulting gratification, freed from the usual costs and consequences of engaging with morally outrageous content. Moral outrage porn is dangerous because it encourages the instrumentalization of one’s empirical and moral beliefs, manipulating their content for the sake of gratification. Finally, we suggest that when using porn is wrong, it is often wrong because it instrumentalizes what ought not to be instrumentalized. (shrink)

Recent conversation has blurred two very different social epistemic phenomena: echo chambers and epistemic bubbles. Members of epistemic bubbles merely lack exposure to relevant information and arguments. Members of echo chambers, on the other hand, have been brought to systematically distrust all outside sources. In epistemic bubbles, other voices are not heard; in echo chambers, other voices are actively undermined. It is crucial to keep these phenomena distinct. First, echo chambers can explain the post-truth phenomena in a way that epistemic (...) bubbles cannot. Second, each type of structure requires a distinct intervention. Mere exposure to evidence can shatter an epistemic bubble, but may actually reinforce an echo chamber. Finally, echo chambers are much harder to escape. Once in their grip, an agent may act with epistemic virtue, but social context will pervert those actions. Escape from an echo chamber may require a radical rebooting of one's belief system. (shrink)