Misinformation is a serious concern for societies across the globe. To design effective interventions to combat the belief in and spread of misinformation, we must understand which psychological processes influence susceptibility to misinformation. This paper tests the widely assumed – but largely untested – claim that emotionally provocative headlines are associated with worse ability to identify true versus false headlines. Consistent with this proposal, we found correlational evidence that overall emotional response at the headline level is associated with diminished truth (...) discernment, except for experienced anger which was associated with increased truth discernment. The second set of studies tested a popular emotion regulation intervention where people were asked to apply either emotional suppression or emotion reappraisal techniques when considering the veracity of several headlines. In contrast to the correlation results, we found no evidence that emotion regulation helped people distinguish false from true news headlines. (shrink)

The ideas of Franz Rosenzweig have had relatively little impact outside of the circle of contemporary liberal Jewish thinkers. It is even more unlikely that his name would be found in any of the countless volumes an ethical theory. I argue that the ethical theory implied in his primary philosophical work, The Star of Redemption, is compelling and worth sustained and serious study by a wider audience. ;Rosenzweig rejects an Hegelian totalitarian ontological framework for ethics, in favor of (...) a relational ethics that is based on the immediate demands of a concretely contingent other. I construct the epistemological foundations for such an ethics out of his work, by drawing on an analogy from the new science of chaos and Rosenzweig's avowed reliance on Hermann Cohen's differential calculus of infinitesimals. ;In addition to considering the mathematical symbolic logic that serves to structure his epistemology, I consider how aesthetics plays a role in his ethical theory. I contrast essential elements of Rosenzweig's philosophy with those of Martin Heidegger's in order to specify why these two contemporaries have been so closely associated and why they should be more clearly distinguished from each other. Besides the obvious cultural parameters, what makes them similar is not only their univocal departure from a Western metaphysics of substance, but also a common concern to locate human beings in the vitally relational way that we exist in the world. Their differences are most clearly defined in how each respectively appropriates language and aesthetics in that locative process. ;For Heidegger, art as the way of language par excellence becomes the medium by which a human being becomes aware of his/her own solitary and finite existence through bringing one face-to-face with the ultimate nature of one's own death. For Rosenzweig, that same awareness is countered by his introduction of the revelatory experience of responsible love of one human being for an other, and which he analogically models on a dialogical encounter with God. I argue that the ultimate difference between these two thinkers, then, is that with Rosenzweig we are provided with the tools to develop an ethical theory that has contemporary relevance for responsible relationships, while with Heidegger, who openly rejects ethics as the context for a discourse on human authenticity, we are left with next to nothing. (shrink)

The present book is a reprint of a classical study of Hegel, the first important work marking the renewal of interest in Hegel initiated by Dilthey's Hegels Jugendgeschichte. Rosenzweig's monograph is a still unsurpassed treatment of Hegel's political and social philosophy: a monument of scholarship, of broad vision and patient analysis. Proceeding in chronological order, the first volume concludes with the Phenomenology of the Spirit. Especially interesting are the two long chapters dealing with the less-known yet quite voluminous literary (...) production of the Jena-period. The second volume treats Hegel's "reconciliation" with his time and his unceasing effort to "cover" or better, to "ground" the legal system, the family, society, state, and constitution. The author manages to do justice to the historico-political conditioning of Hegel's metaphysics of the state without allowing himself to fall into the simplistic "sociology of knowledge" practiced with so much zeal by more modern, especially Marxist, authors. The book is written in the characteristically beautiful German prose of Rosenzweig, untouched by the sorry obscurities of so many "learned" interpretations of Hegel's system.--M. J. V. (shrink)

In <I>The Unbinding of Isaac, Stephen J. Stern upends traditional understandings of this controversial narrative through a phenomenological midrash or interpretation of Genesis 22 from the Dialogic and Jewish philosophies of Franz Rosenzweig, Martin Buber, and, most notably, Emmanuel Levinas. With great originality, Dr. Stern intersects Jewish studies, Biblical studies, and philosophy in a literary/midrashic style that challenges traditional Western philosophical epistemology. Through the biblical narrative of Abraham, Sarah, Isaac, and Rebecca, Dr. Stern explains that Rosenzweig, Buber, and (...) Levinas Judaically exercise and offer an alternative epistemic orientation to the study of ethics than that of traditional Western or Hellenic-Christian philosophy. <I>The Unbinding of Isaac makes the works of these three thinkers accessible to those outside philosophy and Jewish studies while also introducing readers to the playfulness of how Jewish tradition midrashically addresses the Bible. (shrink)

The author upends traditional understandings of this controversial narrative through a phenomenological midrash or interpretation of Genesis 22 from the Dialogic and Jewish philosophies of Franz Rosenzweig, Martin Buber, and, most notably, Emmanuel Levinas. He intersects Jewish studies, Biblical studies, and philosophy in a literary/midrashic style that challenges traditional Western philosophical epistemology. Through the biblical narrative of Abraham, Sarah, Isaac, and Rebecca, he explains that Rosenzweig, Buber, and Levinas Judaically exercise and offer an alternative epistemic orientation to the (...) study of ethics than that of traditional Western or Hellenic-Christian philosophy. (shrink)

Étant donné la priorité d’intérêt que ce volume entend donner aux textes écrits par Rosenzweig en 1917, alors qu’il se trouvait sur le front des Balkans, j’ai choisi de me pencher sur les tout premiers paragraphes du texte intitulé « Globus. Études sur la théorie de l’espace dans l’histoire universelle », et de mettre ces lignes en regard de ce que Rosenzweig développe dans L’Étoile de la Rédemption. C’est donc d’une lecture suivie de l’introduction de « Globus » (...) dont je partirai. Le texte s’... (shrink)

Information can be public among a group. Whether or not information is public matters, for example, for accounts of interdependent rational choice, of communication, and of joint intention. A standard analysis of public information identifies it with (some variant of) common belief. The latter notion is stipulatively defined as an infinite conjunction: for p to be commonly believed is for it to believed by all members of a group, for all members to believe that all members believe it, and so (...) forth. This analysis is often presupposed without much argument in philosophy. Theoretical entrenchment or intuitions about cases might give some traction on the question, but give little insight about why the identification holds, if it does. The strategy of this paper is to characterize a practical-normative role for information being public, and show that the only things that play that role are (variants of) common belief as stipulatively characterized. In more detail: a functional role for “taking a proposition for granted” in non-isolated decision making is characterized. I then present some minimal conditions under which such an attitude is correctly held. The key assumption links this attitude to beliefs about what is public. From minimal a priori principles, we can argue that a proposition being public among a group entails common commitment to believe among that group. Later sections explore partial converses to this result, the factivity of publicity and publicity from the perspective of outsiders to the group, and objections to the aprioricity of the result deriving from a posteriori existential presuppositions. (shrink)

Il s’agit ici de faire valoir ceci que la question de l’origine, telle qu’elle se dépose et se laisse décrire respectivement chez Franz Rosenzweig et chez Walter Benjamin, recèle un certain nombre d’enjeux conceptuels qui déterminent quelque chose comme une éthique et une gestuelle conjointe de sauvetage. Une éthique vers laquelle se sont réorientées la « pensée nouvelle » de Rosenzweig et « la philosophie à venir » de Benjamin. Par sauvetage j’entends : sauvetage de l’ordre de l’existentiali...

Ned Block argues that the higher-order (HO) approach to explaining consciousness is ‘defunct’ because a prominent objection (the ‘misrepresentation objection’) exposes the view as ‘incoherent’. What’s more, a response to this objection that I’ve offered elsewhere (Weisberg 2010) fails because it ‘amounts to abusing the notion of what-it’s-like-ness’ (xxx).1 In this response, I wish to plead guilty as charged. Indeed, I will continue herein to abuse Block’s notion of what-it’s-like-ness. After doing so, I will argue that the HO approach accounts (...) for the sense of what-it’s-like-ness that matters in a theory of consciousness. I will also argue that the only incoherence present in the HO theory is that generated by embracing Block’s controversial notion of what-it’s-like-ness, something no theorist of any stripe ought to do. Block is famous for (among other things) having introduced the notion of ‘phenomenal consciousness’ into contemporary philosophy of mind (Block 1995). This term is widely employed in the philosophical literature and it even appears in the empirical literature. But wide-speared usage has brought about divergent interpretations of the term. We can distinguish a ‘moderate’ and a ‘zealous’ reading of ‘phenomenal consciousness’. On the moderate reading, ‘phenomenal consciousness’ just means ‘experience’. Many people have embraced this sense of the term and use it to roughly pick out conscious experience involving sensory quality (states like conscious visual experiences or conscious pains, for example).2 On the zealous reading, however, phenomenal consciousness is held to be ‘distinct from any cognitive, intentional, or functional property’ (Block 1995: 234). That is, any explanation of phenomenal consciousness in exclusively cognitive, intentional, or functional terms will fail to capture, without remainder, what is really distinctive about phenomenal consciousness. Block, of course, is fully clear about embracing the zealous reading; indeed, his initial introduction of the notion is in those terms. The same ambiguity occurs with the much-used (and abused) idea of ‘what-it’s-like-ness’.. (shrink)

Telling a patient that the outcome of his illness is not good, or even hopeless, requires sensitivity and the ability to communicate with him in the setting of a hospital which is an unnatural environment divorced from family and friends. It is a task which must be taught and learned by doctors and nurses.

Rsenha da obra: GUTTMANN, Julius. 4 Filosofia do Judaismo — A História da Filosofia Judaica desde os Tempos Bíblicos até Franz Rosenzweig, São Paulo: Perspectiva, 2003, 480 p., Trad. de J. Guinsburg, Apresentação do Tradutor e Prefácio à edição Brasileira de Roberto Romano, Posfácio de Fritz Bamberger, ISBN 852730530-5.

The existential analysis -- The death of dasein -- The timeliness of dasein -- The derivation of time -- The time of being.

The achievements of the textile industry in Roman Britain are often underestimated as a result of the meagreness of our available evidence. The Edict on maximum prices issued by Diocletian in A.D. 301 shows that British capes commanded high prices on the markets of the Empire, and that in the late third century A.D. British rugs were the best in the world. In view of the competition from the traditional centres of rug manufacture in the East, this is an astonishing (...) achievement. (shrink)

The received translation and interpretation of many of the technical terms current in the textile industry of the Roman Empire are inaccurate, because lexicographers have either fought shy of being precise, or have thought that they recognized in the ancient world technical processes which originated at a much later date. The evidence is often equivocal or insufficient, but may still yield details that have been overlooked. The textile expression scutulatus, to take an example, deserves more attention than Blümner has devoted (...) to it. When it refers to the appearance of a garment, Lewis and Short, s.v. scutulatus, translate ‘diamond or lozenge-shaped, checkered’. It seems worth while to attempt a more precise translation, and, if possible, to estimate the significance in context of the goods so designated. (shrink)

Living out of silence, out of a fully functioning, lovingly attentive mind, and not just out of thought, out of a partially functioning mind, is requisite for depth or profundity in living or relating. A fully attentive, truly silent or meditative mind sees that there is real dualism of time and the timeless and that time and the timeless each has its own unique value. The timeless, or real silence, that which alone can make for depth in one's living and (...) relating, can be there only when, in one's awareness, time and all that is related to time, have come to an end. An examination of a wide variety of statements made by writers, both past and present, shows that these understandings are seldom there in contemporary writings, just as they were not there in writings that have come down to us from the past. 'Living beyond the One and the Many' invites readers to consider the possibility that what is presented in it can bring deep meaning to one's way of living in the world"--Publisher's description, back cover. (shrink)

If the world itself is metaphysically indeterminate in a specified respect, what follows? In this paper, we develop a theory of metaphysical indeterminacy answering this question.

This volume is a perfect guide for students of the great philosopher and for a broader general audience seeking an introduction to Rosenzwieg's ideas.

Jeffrey Collins’ new book aims to presents Locke’s views on religious toleration in the light of Thomas Hobbes’ political philosophy. At first blush, Hobbes seems an unusual choice as a point of co...

Fusing philosophy and theology, the book assigns both Judaism and Christianity distinct but equally important roles in the spiritual structure of the world and ...

Franz Rosenzweig's philosophical writings from his years of study (1906-1914) are now published for the first time. The publication of his historical and art-historical works is planned. In the first part of the two - volume publication we find his seminar work on the main subjects of the Kantian philosophy, which he gave to his academic teachers Alois Riehl at the Friedrich Wilhelm University of Berlin (1907/1908) and the professors Jonas Cohn and Hans Rickert at the University of Freiburg (...) (1908) / 1910). They provide an insightful insight into the development of his philosophical thinking and testify to the intensive study of Kant, which was later to be found in the system of Rosenzweig's "Star of Redemption" (1920). "The three verbs, which form the star, namely, the question of the possibilities 'to perceive the All', 'to experience the miracle,' to 'ask the kingdom,' is what the temporality of the thematized in it appears, In a certain analogy to the three epigrams, which, with their respective 'objects' indicated by infinitives, set aside the field of philosophizing in Kant: 'to know', 'to do', 'to hope.' " (Bernhard Casper). (shrink)

Doctors’ strikes are legally permissible in the UK, with the situation differing in other countries. But are they morally permissible? Doug McConnell and Darren Mann have systematically attempted to dismiss the arguments for the moral impermissibility of doctors’ strikes and creatively attempted to provide further moral justification for them. Unfortunately for striking doctors, they fail to achieve this. Meanwhile, junior doctors’ strikes have continued in the UK through 2023 and have now extended into 2024. In this response, which focuses on (...) the UK situation and specifically junior doctors’ strikes in the National Health Service (NHS) in England, I will demonstrate a central problem with their arguments—namely that they underplay the harms caused by prolonged doctors’ strikes by ignoring the harms to patients with cancer. This weakens their conclusion that strikes are morally permissible in terms of the conditions and thresholds they set. I then provide a psychological critique of their justification for strikes in terms of the interests of the public. It follows that invoking the controversial concept of supererogatory action is ungrounded but also absurd when you consider time-critical cancer care. If those representing striking doctors wish to maintain a modicum of moral respectability, they should mitigate for patients with cancer and negotiate reasonably and with urgency. (shrink)

Stereological techniques allow biologists to create quantitative, three-dimensional descriptions of biological structures from two- dimensional images of tissue viewed under the microscope. For example, they can accurately estimate the size of a particular organelle, the total length of a mass of capillaries, or the number of neurons or synapses in a particular region of the brain. This book provides a practical guide to designing and critically evaluating stereological studies of the nervous system and other tissues. It explains the basic concepts (...) behind design-based stereology and how to get started. Also included are detailed descriptions of how to prepare tissue appropriately, perform pilot studies and decide on the appropriate sampling strategy, and account for phenomena such as tissue shrinkage. Numerous examples of applications of stereological methods that are applicable to studies of the central system and a wide variety of other tissues are explained. The book is therefore essential reading for neurobiologists and cell biologists interested in generating accurate representations of cell and tissue architecture. (shrink)

Volume 20, Issue 8, August 2020, Page 27-29.

In the Critique of Judgment, Kant claims that genius is a talent for art, but not for science. Despite his restriction of genius to the domain of fine art, several recent interpreters have suggested that genius has a role to play in Kant’s account of cognition in general and scientific practice in particular. In this paper, I explore Kant’s reasons for excluding genius from science as well as the reasons that one might nevertheless be tempted to think that his account (...) allows room for the scientific genius. I then argue that Kant’s concerns are not only epistemic, but also moral, and together, they give us good reason for resisting the veneration of genius. (shrink)

Husserlian phenomenology, as the study of conscious experience, has often been accused of solipsism. Husserl’s method, it is argued, does not have the resources to provide an account of consciousness of other minds. This chapter will address this issue by providing a brief overview of the multiple angles from which Husserl approached the theme of intersubjectivity, with specific focus on the details of his account of the concrete interpersonal encounter – “empathy.” Husserl understood empathy as a direct, quasi-perceptual form of (...) intentionality through which the sense of the Other is constituted. Furthermore, his account of empathy is holistically integrated with his overall theory of intersubjectivity, including his discussions of the objectivity of nature, and the social, historical, and communal aspects of subjectivity. Husserl’s theory of empathy continues to cast a long shadow, influencing both the analytic and continental approaches to the problem of other minds, as well as contemporary account of social cognition in the cognitive sciences. (shrink)

On Jewish Learning collects essays, speeches, and letters that express Rosenzweig's desire to reconnect the profound truths of Judaism with the lives of ordinary people.

An Essay on Human Action seeks to provide a comprehensive, detailed, enlightening, and (in its detail) original account of human action. This account presupposes a theory of events as abstract, proposition-like entities, a theory which is given in the first chapter of the book. The core-issues of action-theory are then treated: what acting in general is (a version of the traditional volitional theory is proposed and defended); how actions are to be individuated; how long actions last; what acting intentionally is; (...) what doing one thing by doing another is; what basic action is; and what omitting to do something is. Attention is also given to the concepts of causation, intention, volition, deciding, choosing, and trying. Finally, a libertarian account of free action is tentatively proposed and defended. (shrink)