Elliot-Kleerkoper, Marietta On the green glass wall of my shower recess...

Elliott-Kleerkoper, Marietta It was Charles Darwin who first proposed an evolutionary theory of beauty. He surmised that art fulfilled two evolutionary functions. In respect of general selection, beauty is related to fitness. It also plays a part in sexual selection: the female selects the male on the basis of aesthetic criteria: think, for example, of the peacock's tail, the bowerbird's nest.

Elliot, Marietta Hidden in their attic in Amsterdam..

Descartes is widely portrayed as the arch proponent of “the epistemological transparency of thought” (or simply, “Transparency”). The most promising version of this view—Transparency-through-Introspection—says that introspecting (i.e., inwardly attending to) a thought guarantees certain knowledge of that thought. But Descartes rejects this view and provides numerous counterexamples to it. I argue that, instead, Descartes’s theory of self-knowledge is just an application of his general theory of knowledge. According to his general theory, certain knowledge is acquired only through clear and distinct (...) intellection. Thus, in his view, certain knowledge of one’s thoughts is acquired only through clear and distinct intellection of one’s thoughts. Introspection is a form of intellection and it can be clear and distinct. Ordinarily, however, introspection isn’t clear and distinct but is instead confused with dubitable perceptions of bodies. To make introspection clear and distinct, we need to “sharply separate” it from all perceptions of bodies by doubting all perceptions of bodies. Without such radical doubt, introspection remains confused and we lack certain knowledge not just of the specific features of our thoughts, but even of the minimal claim that a thought exists. Far from being the high priest of Transparency, Descartes is radically opposed to it. (shrink)

Children are not simply molded by the environment; through constant inference and interpretation, they actively shape their own social world. This book is about that process. Elliot Turiel's work focuses on the development of moral judgment in children and adolescents and, more generally, on their evolving understanding of the conventions of social systems. His research suggests that social judgements are ordered, systematic, subtly discriminative, and related to behavior. His theory of the ways in which children generate social knowledge through (...) their social experiences will be of interest to a wide range of researchers and students in child development and education. (shrink)

Elliot R. Wolfson intervenes in the debate over Martin Heidegger and Nazism from a unique perspective, as a scholar of Jewish mysticism and philosophy who has been profoundly influenced by Heidegger's work. He reveals crucial aspects of Heidegger's thinking that betray an affinity with dimensions of Jewish thought.

Arecent trend among environmentalists (e.g., Aldo Leopold) of basing ethical norms for land use, resource management, and conservation on ecological principies such as homeostasis is examined, and a way to justify such an ethical approach through analysis of moral judgment is explored. Issues such as the is/ought impasse, the connection between value judgments and reasons for acting, and the question of whether moral judgments are definitive and categorical are treated as they relate to an ecological ethic, i.e., an environmental ethic (...) grounded in ecological science. I argue that such an ethic is in such regards as sound as more traditional approaches. (shrink)

This volume explores the ethical principles that guide institutions such as corporations, government agencies, and non-profit organizations. The author argues that institutional ethics must go beyond the traditional focus on individual morality, and instead address broader questions of social responsibility and accountability. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly (...) other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

No one theory of time is pursued in the essays of this volume, but a major theme that threads them together is Wolfson’s signature idea of the timeswerve as a linear circularity or a circular linearity, expressions that are meant to avoid the conventional split between the two temporal modalities of the line and the circle.

This entry provides a substantive overview of research and debates concerning creativity in philosophy and related fields. Topics covered include definitions of creativity, whether creativity can be learned, whether it can be explained, attempts to explain creativity in cognitive science, and whether computer programs or AI systems can be creative.

In the present condition of planetary environmental crises, violence, and war, entire ecosystems are annihilated, habitats turn into unliveable spaces, and shared “more-than-human” vulnerabilities get amplified. Here and now, death and loss become urgent environmental concerns, while the Anthropocene-induced anxiety, anger, and grief are manifested in popular-scientific narratives, art, culture, and activism. Grounded in the theoretical framework of queer death studies, this article explores present grief imaginaries and engagements with more-than-human death, dying, and extinction, as they are interwoven through contemporary (...) art. It is there where an ecological ontology of death is being exposed and ethical territories of eco-grief unfold. (shrink)

Clear and distinct perception is the centrepiece of Descartes’s philosophy — it is the source of all certainty — but what does he mean by ‘clear’ and ‘distinct’? According to the prevailing approach, what it means for a perception to be clear is that its content has a certain objective property, like truth. I argue instead that clarity is at least partly a subjective, phenomenal quality whereby a content is presented as true to the perceiving subject. Clarity comes in degrees. (...) Any weak degree of clarity, available to the senses, can be merely subjective, since what it presents as true may not actually be true. But complete clarity, available to intellectual perception, has an objective dimension, since what it presents as true is always some truth, some bit of reality. Further, I argue that the other perceptual qualities that Descartes identifies — obscurity, confusion, and distinctness — are all defined in terms of clarity. Of particular note is the fact that distinctness is not a positive feature to be added to clarity: a distinct perception is just a completely clear perception. (shrink)

Since late antiquity, a connection was made between Jews and the psychological state of despondency based, in part, on the link between melancholy and Saturn, and the further association of the Hebrew name of that planet, Shabbetai, and the Sabbath. The melancholic predisposition has had important anthropological, cosmological, and theological repercussions. In this essay, I focus on various perspectives on melancholia in thinkers as diverse as Kafka, Levinas, Blanchot, Rosenzweig, Benjamin, Bloch, Scholem, and Derrida. A common thread that links these (...) thinkers is the hopelessness of hope imparted by the messianic belief in a future that must be perpetually deferred. (shrink)

Three kinds of things may be creative: persons, processes, and products. The standard definition of creativity, used nearly by consensus in psychological research, focuses specifically on products and says that a product is creative if and only if it is new and valuable. We argue that at least one further condition is necessary for a product to be creative: it must have been produced by the right kind of process. We argue furthermore that this point has an interesting epistemological implication: (...) when you judge a product to be creative--attributing creativity--you are not just judging it to be new and valuable. Even if you did not witness how it was produced, you are also making a judgement about how it was produced. (shrink)

• In this paper we combine motion captured data with linguistic notions in a game-like intelligent tutoring system, in order to help elementary school students to better differentiate literal from metaphorical uses of motion verbs, based on embodied information. In addition to the thematic goal, we intend to improve young students’ attention and spatiotemporal memory, by presenting sensorimotor data experimentally collected from thirty two participants in our motion capturing labs. Furthermore, we examine the accomplishment of game’s goals and compare them (...) to curriculum’s approach. Sixty nine elementary school students were randomly divided in two experimental groups (game and traditional) and one control group, which did not undergo any intervention. All groups were tested in pre and posttests. Even though the diagnostic pretests present a uniform picture, two way analysis of variance suggests that the experimental groups showed progress in posttests and, more specifically, game group remarkably progressed in the verbs/actions presented during the intervention. Furthermore, in the game condition the participants needed gradually shorter period of time to identify the avatar’s actions. This finding was considered as a first indication of attentional and spatiotemporal memory’s improvement, while the game’s assistance features cultivated students’ metacognitive perception. (shrink)

The article considers the problem of rationality on the basis of two key texts by the prominent proponents of the new cartography for philosophy. These include A Manifesto for Re:emergent Philosophy by Jonardon Ganery (2016) and Comparative Philosophy without Borders edited by Arindam Chakrabarti and Ralf Weber (2016). The both mentioned texts are imbued with the fervor of the movement for liberation from colonial intellectual servitude and epistemological injustice that does not recognize a plurality of ways of thinking. They call (...) for redefinition of the distinctive models of understanding as well as for justification of their rights to be acknowledged. A new cartography of philosophy presupposes a new atlas of rationality. The Manifesto by J. Ganery is compared with The Manifesto for Philosophy by A. Badiou. Both are calling for support for their global projects - “rebuilding of philosophy’s edifice” (Badiou) and “re:emergence of philosophy” (Ganeri). Badiou implies “an approach to the Philosophy” or “a return to the philosophy” by recognition of the four sources of the truth, which he regards as politics, love, art and science. Ganery speaks about “the plurality of ways of thinking”, about the movement for liberation from colonial intellectual dependence by applying the intercultural approach. The two philosophers acknowledge the plurality of cultural worlds. Badiou means “the philosophy of events,” while Ganery - “philosophy of a new cartography.” Badiou discovers different logics in disparate worlds that every time are submitted in specific forms, and thus he comes to the conclusion that single universal logic is impossible. Ganery is consistent and does not contradict himself by claiming plurality of rationalities, of logical systems, and thus advocates the promotion of the project for a new cartography of philosophy. (shrink)

Chile's ‘Indigenous Peoples Legislation’ goes back to Colonial time, when the Catholic Church and the Spanish Crown sought to ensure access to Indian souls and labour. This chapter offers an analysis of the processes that led to changes in Chile's Indigenous Peoples Legislation, which finally granted legal recognition to the Chilean indigenous population. Focusing on the Aymara of Arica, the ethnographic analysis reveals how a dominant group has tried to impose itself as the core of the newly born state, by (...) formally denying the ethnic heterogeneity of the population. The chapter analyses the Aymara's leaders' struggle for the assertion of their Indian identity, by looking at their participation in the political processes that eventually led to the 1993 Indigenous law. Finally, it examines the consequences of the implementation of the law for present-day Aymara leadership in North Chile. (shrink)

Creativity pervades human life. It is the mark of individuality, the vehicle of self-expression, and the engine of progress in every human endeavor. It also raises a wealth of neglected and yet evocative philosophical questions: What is the role of consciousness in the creative process? How does the audience for a work for art influence its creation? How can creativity emerge through childhood pretending? Do great works of literature give us insight into human nature? Can a computer program really be (...) creative? How do we define creativity in the first place? Is it a virtue? What is the difference between creativity in science and art? Can creativity be taught? The new essays that comprise The Philosophy of Creativity take up these and other key questions and, in doing so, illustrate the value of interdisciplinary exchange. Written by leading philosophers and psychologists involved in studying creativity, the essays integrate philosophical insights with empirical research. CONTENTS I. Introduction Introducing The Philosophy of Creativity Elliot Samuel Paul and Scott Barry Kaufman II. The Concept of Creativity 1. An Experiential Account of Creativity Bence Nanay III. Aesthetics & Philosophy of Art 2. Creativity and Insight Gregory Currie 3. The Creative Audience: Some Ways in which Readers, Viewers and/or Listeners Use their Imaginations to Engage Fictional Artworks Noël Carroll 4. The Products of Musical Creativity Christopher Peacocke IV. Ethics & Value Theory 5. Performing Oneself Owen Flanagan 6. Creativity as a Virtue of Character Matthew Kieran V. Philosophy of Mind & Cognitive Science 7. Creativity and Not So Dumb Luck Simon Blackburn 8. The Role of Imagination in Creativity Dustin Stokes 9. Creativity, Consciousness, and Free Will: Evidence from Psychology Experiments Roy F. Baumeister, Brandon J. Schmeichel, and C. Nathan DeWall 10. The Origins of Creativity Elizabeth Picciuto and Peter Carruthers 11. Creativity and Artificial Intelligence: a Contradiction in Terms? Margaret Boden VI. Philosophy of Science 12. Hierarchies of Creative Domains: Disciplinary Constraints on Blind-Variation and Selective-Retention Dean Keith Simonton VII. Philosophy of Education (& Education of Philosophy) 13. Educating for Creativity Berys Gaut 14. Philosophical Heuristics Alan Hájek. (shrink)

There is a strong presumption that mental disorder injures a person's autonomy, understood as a set of capacities and as an ideal condition of agency which is worth striving for. However, recent multidimensional approaches to autonomy have revealed a greater diversity in ways of being autonomous than has previously been appreciated. This presumption, then, risks wrongly dismissing variant, neuro-atypical sorts of autonomy as non-autonomy. This is both an epistemic error, which impairs our understanding of autonomy as a phenomenon, and a (...) moral error, which withholds recognition and respect that autonomous agents are due. I argue that careful attention to the different 'shapes' of agent's autonomy reveals that there are indeed distinctive kinds of neuro-atypical autonomy that are widely mistaken for non-autonomy. This project argues for two propositions. First, that there is a kind of autonomy, with a distinctive shape and texture, available to bipolar agents. This is a variant sort of autonomy, but not a defective or deficient sort. It is the ideal of autonomy that it is worth bipolar agents striving for, given the range and intensity of experiences that they will have to confront. Whilst bipolar autonomy will look unlike more neurotypical kinds of autonomy, it continues to be owed recognition. The second proposition is that we should understand the ideal of autonomy to be both pluralist and highly context sensitive. Given the range of starting points from which agents will strive to an ideal of autonomy, there will be some variation in the ideals worth striving for. The variation in ideals will reflect the existential realities they are local to. Theory of autonomy must be adapted to recognise bipolar, and other neuro-atypical, kinds of autonomy, and to reflect this wider pluralism. These propositions will be argued for with careful attention to the experiences and agency of people living with bipolar, or related, disorders. Understanding the ways that manic or depressive episodes, and the shifts between them, alter and apply pressure to our agency will inform an account of the distinctively bipolar autonomy that can be built on top of it. (shrink)

The Soviet teaching of philosophy violated the cardinal rule that one must think for oneself. The negative aspects of the teaching of philosophy in the USSR were the consequence of the Soviet sociopolitical system and a characteristic tendency in Russian society to subordinate philosophy to pragmatism. Recently, changes in philosophy teaching are seen as a sign of liberation from pragmatic ideology and a revival of philosophy's original purpose as the quest for truth.

ABSTRACT:While tone at the top is widely regarded as an important predictor of ethical behavior in organizations, we argue that recent research overlooks the various conflicting ethical tones present in many multi-organizational work settings. Further, we propose that the resolution processes promulgated in many firms and professional associations to reconcile this conflict reinforce the tone at the bottom or a tone at the top of the employee’s organization, and that both of these approaches can conflict with the tone at the (...) top of other important organizations such as professional and regulatory organizations. Here we adapt Integrative Social Contract Theory’s priority rules to propose a multi-tone reconciliation process which prioritizes conflicting ethical tones based upon features of the organization and the effects on society. Using three contextualizations, we demonstrate the effectiveness of the multi-tone reconciliation process over current processes. We conclude with recommendations for future research and implications for practice. (shrink)

This paper explicates Descartes’ theory of intuition (intuitus). Departing from certain commentators, I argue that intuition, for Descartes, is a form of clear and distinct intellectual perception. Because it is clear and distinct, it is indubitable, infallible, and provides a grade of certain knowledge he calls ‘cognitio’. I pay special attention to why he treats intuition as a form of perception, and what he means when he says it is ‘clear and distinct’. Finally, I situate his view in relation to (...) those of his Scholastic predecessors on one hand and current theories on the other. His view anticipates the contemporary ‘perceptual model of intuition’, though it is much bolder with its promise of certainty. (shrink)

Uncontainable Life: A Biophilosophy of Bioart investigates the ways in which thinking through the contemporary hybrid artistico-scientific practices of bioart is a biophilosophical practice, one that contributes to a more nuanced understanding of life than we encounter in mainstream academic discourse. When examined from a Deleuzian feminist perspective and in dialogue with contemporary bioscience, bioartistic projects reveal the inadequacy of asking about life’s essence. They expose the enmeshment between the living and non-living, organic and inorganic, and, ultimately, life and death. (...) Instead of examining the defining criteria of life, bioartistic practices explore and enact life as processual, differential, and always already uncontainable, thus transcending preconceived material and conceptual boundaries. In this way, this doctoral thesis concentrates on the ontology of life as it emerges through the selected bioartworks: “semi-living” sculptures created by The Tissue Culture and Art Project and the performance May the Horse Live in Me by L’Art Orienté Objet. The hope is that such an ontology can enable future conceptualisations of an ethico-politics that avoids the anthropocentric logic dominant in the humanities and social sciences. (shrink)

Ecological ethics, in which ecological science informs the basic principles of morality, requires a significant revision of traditional metaethics, especially regarding the views (1) that moral judgments are justified by deductive argument, and (2) that there is a dichotomy between fact and value. This interpretation of the relationship between knowledge and obligation is grounded in the phenomenology of perception with special attention to the role of a person’s world view in the perception of both facts and values and the fittingness (...) relation between perception, world view, and obligation. (shrink)

In Matters of Life and Death Elliot Dorff thoroughly addresses this unavoidable confluence of medical technology and Jewish law and ethics.

In this study, I examine Susan Taubes’s criticism of Heidegger’s Seinsdenken that pivots around her contention that he absolutized the nothingness of being in a manner that is analogous to but yet significantly different than the role assigned to the Godhead on the part of many mystical visionaries. The common denominator is in Heidegger’s insistence on being to the neglect of fully engaging with the rhythms of life. As a consequence, there is no purchase on the chaotic, which falls outside (...) the purview of what can be signified, and in the absence of the unsignifiable, there can be no signification. Every attempt to reconstruct the broken world into a totality contains the flaw of an ontological untruth. The effort at totalization is not only the methodological weakness of tragedy and mysticism, but it is also the nihilistic basis of the role accorded to the nothingness of being in Heidegger’s Seinsdenken. The erroneous nature of the world is not denied by Susan, but she struggled to uphold the ontological untruth that what is most wrong in our existence is what is most precious. The paradoxical retrieval of the truth of this untruth affords the poetic soul the opportunity to confront the limit by breaking it, an infringement of boundary that is redolent equally with the enduring transience of love and the transient endurance of death. (shrink)

Wieso geraten in Informationszeitalter und globaler Marktwirtschaft Werte derart in Widerstreit miteinander, dass eine Krise entsteht? Vor ideengeschichtlichem Hintergrund sind ihre Ursachen mit Bezug auf realpolitische Sachverhalte zu untersuchen. Das Ende der Metaphysik, Probleme des Rationalismus, entfesselter Kapitalismus, Anthropotechnik, kultureller Wandel und Demokratiekrise sind wohlbekannte Phänomene, mit denen sie einhergeht oder die sie bedingen. Gibt es Möglichkeiten, diese Krise zu beenden? Oder bleibt es beim unvermeidbaren Kampf der Werte und ihrer Anhänger gegeneinander? Die Beiträge aus Kunst-, Kultur-, Literatur- und Medienwissenschaften, (...) Kulturökonomie und Philosophie arbeiten die medienübergreifende wie vernetzende Schlüsselfunktion heraus, die Kunst und Kultur in dieser Wertedebatte zukommt. (shrink)

Environmental holism has been accused of being totalitarian because it subsumes the interests and rights of individuals under the good of the whole biosphere, thus rejecting humanistic ethics. Whether this is true depends on the type of holism in question. Only an extreme form of holism leads to this totalitarian approach, and that type of holism should be rejected, not alone because it leads to unacceptable practices, but because it is too abstract and reductionistic to be an adequate basis for (...) ethics. (shrink)

This paper adopts a comparative approach to analyze the crucial issue of the dynamics between universally shared values and the essentials of different cultures. It presents the ways in which universal values are conceptualized in Western, Indian and Muslim philosophy, presenting not only a historical overview but referring to modern authors such as Daya Krishna, D.P. Chattopadhyaya, Richard Rorty, Muhammad Iqbal, S.H. Nasr and Abdolkarim Soroush to show how these authors implicitly use, or do not use, cultural essential and universal (...) values in their own work. It is eventually claims that comparative philosophy is of crucial importance for the future of philosophical thought in a global world. (shrink)

The effectiveness of professional sanctions against violations rests upon the severity of sanctions and detection of violations. Here we examine perceptions of professional violation detection in auditing where the professional standards may conflict with the interests of the auditor’s firm. Using a sample of future and experienced auditors, we test the relationship between professional violations and auditors’ perceptions of the likelihood that severely-sanctioned violations will be discovered (a) by the audit profession, and (b) by the auditor’s firm. In our study, (...) an auditor’s belief that professional bodies are likely to detect professionalviolations relates positively to auditor professionalism. However, we find beliefs that the audit firm will detect severely-sanctioned professional violations negatively affect auditor professionalism. In our study, the lowest level of professionalism occurs when auditors believe that their own audit firm, but not the audit profession, will detect a professional violation. We also find that auditors’ internalization of professional standards relates positively to auditor professionalism. Implications for future research and practice are discussed. (shrink)

On 29 August 2016 the Anthropocene Working Group (AWG), headed by geologist Jan Zalasiewicz from the University of Leicester, officially presented its recommendation concerning the declaration of a...