After the devastating tsunami hit the northern Sumatran coastline in December 2004, the Indonesian province of Aceh found itself at a crossroad. This crossroad intersected the three-decade-long civil war, the move towards peace and the need for post-disaster recovery. This article analyses the gendered politics embedded in Aceh's navigation through this crossroad. First, it argues that both the conflict and the subsequent peace process were marginalised by the international programmes of post-tsunami recovery. Second, it demonstrates that within this marginalisation, women's (...) investments in both war and peace were further neglected throughout the formal peace process. Third, it highlights how the peace process reflected a narrow, masculinist and public sphere agenda that silenced both women and the gendered issues affecting them. In short, this article seeks to unveil the gendered politics of war and peace in post-tsunami Aceh. It does so with the feminist ambition of demonstrating that sustainable and comprehensive peace in Aceh cannot be secured without recognising and accounting for the impact that the conflict has upon gendered identities. (shrink)

Alzheimer's disease results from the degeneration of neurons. Degenerating nerve cells express atypical proteins, and amyloid is deposited. We suggest that some of these events are strongly influenced by genetic factors and age. Animal models should be useful in investigating the pathogenic mechanisms that lead to the brain abnormalities seen in this disease.

This book chapter shows how the early Heidegger’s philosophy around the period of Being and Time can address some central questions of contemporary social ontology. After sketching “non-summative constructionism”, which is arguably the generic framework that underlies all forms of contemporary analytic social ontology, I lay out early Heidegger’s conception of human social reality in terms of an extended argument. The Heidegger that shows up in light of this treatment is an acute phenomenologist of human social existence who emphasizes our (...) engagement in norm-governed practices as the basis of social reality. I then defuse a common and understandable set of objections against invoking the early Heidegger as someone who can make any positive contribution to our understanding of social reality. Lastly, I explore the extent to which the early Heidegger’s philosophy provides insights regarding phenomena of collective intentionality by showing how the intelligibility of such phenomena traces back to individual agents’ common understanding of possible ways of understanding things and acting with one another. With the early Heidegger, I argue that this common understanding is the fundamental source and basis of collective intentionality, not the non-summativist constructionism on which contemporary analytic social ontology has sought to focus with much effort. The lesson about social ontology that we should learn from the early Heidegger is that there is a tight connection between the social constitution of the human individual and his or her capacity to perform actions or activities that instantiate collective intentionality. (shrink)

A central question along which phenomenological approaches to sociality or intersubjectivity have diverged concerns whether concrete interpersonal encounters or sharing a common world is more fundamental in working out an adequate phenomenology of human sociality. On one side we have philosophers such as the early Sartre, Martin Buber, Michael Theunissen, and Emmanuel Levinas, all of whom emphasize, each in his own way, the priority of some mode of interpersonal encounters (broadly construed) in determining the basic character of human coexistence. On (...) the other side, we have philosophers such as the early Heidegger and the early Merleau-Ponty (and here I would also include Gadamer and the later Wittgenstein), who argue that an adequate account of human sociality must begin, in the proper order of understanding and hence explanation, with how we always already exist in a shared or common world. Which side is right in this debate? I argue that once we correctly understand the precise sense (or way) in which the common world is more fundamental than concrete interpersonal encounters, this enables us to understand how there is no real opposition between the phenomenological conception of the common world and the experience of the other, even in its radical otherness. (shrink)

This chapter provides an interpretation of the early Heidegger’s underdeveloped conception of the undistinguishedness of everyday human existence in Being and Time. After explaining why certain translation choices of some key terms in this text are interpretively and philosophically important, I first provide a concise argument for why the social constitution interpretation of the relation between ownedness and unownedness makes better overall sense of Heidegger’s ambivalent attitude toward the social constitution of the human being than the standard existentialist interpretation of (...) this relation. I then proceed to the heart of this chapter, which develops his inchoate conception of the undistinguishedness of everydayness by arguing that it specifies the third distinctive mode of concrete human existence in addition to ownedness and unownedness. Accordingly, I show how unownedness is actually a generic phenomenon with two distinct species, namely, undistinguishedness and disownedness, which are at once closely related to, but also differ in significant respects from, each other. Consequently, instead of taking for granted a one-dimensional and mutually exclusive opposition between ‘authenticity’ and ‘inauthenticity’, I argue that we should adopt a two-dimensional and more nuanced understanding of the relations among undistinguishedness, disownedness, and ownedness that intersects with Heidegger’s underappreciated distinction between genuineness and ungenuineness. After raising and replying to some objections to this interpretation of undistinguishedness, I conclude this chapter by briefly sketching three of its philosophical consequences and pointing out its potential as an important resource for contemporary social theories. (shrink)

A large literature on South Korean economic development has presented one dominant narrative on Korean modernity, essentially that of a smooth and peaceful process of modernity brought about by the immutable logic of the market and by a gradual expansion of the middle class and civil society. This essay presents another narrative which stresses the role of social struggles in this process. Korea's transition to modernity has been marked by a high level of social conflicts and by clashes between modernity (...) and tradition and between external and national values. In this process, history and tradition did not simply give way to modernity but have been continuously rediscovered and reappropriated for new social struggles. Korea's modernity has been woven out of these political, social and cultural materials rather than simply out of the universal fabric of capitalism. (shrink)

Wilhelm von Humboldt (1767-1835) is rightly regarded as a thinker who extended the development of the so-called expressivist conception of language and world that Johann Georg Hamann (1730-1788) and especially Johann Gottfried Herder (1744-1803) initially articulated. Being immersed as Humboldt was in the intellectual climate of German Romanticism, he aimed not only to provide a systematic foundation for how he believed linguistic research as a science should be conducted, but also to attempt to rectify what he saw as the deficiencies (...) of Kant’s philosophical system. My aim in this paper is to show how an expressivist thinker like Humboldt has the conceptual resources from within his own framework and, perhaps surprisingly, with some help from the 20th century philosopher of language and mind, Donald Davidson, to reject a criticism commonly made against expressivist conceptions of language and world. This is the charge that this sort of expressivism threatens the objectivity of the world by emphasizing the role of language in the constitution and disclosure of the world. Cristina Lafont makes just this charge against Humboldt (and other philosophers in the German expressivist-hermeneutic tradition). Specifically, she argues that expressivist philosophers of language are all ultimately committed to some pernicious form of linguistic idealism and relativism. In this paper, I first present Humboldt’s reflections on language and give some textual evidence for why he is often read – mistakenly in my view – as a linguistic idealist and relativist. Second, I briefly sketch Lafont’s charge of linguistic idealism and relativism against Humboldt. Third and finally, I show how she misunderstands Humboldt’s expressivist conception of language and world by connecting my rebuttal to her criticism with Davidson’s argument that successful communication does not require the sharing of explicit rules or conventions that govern in advance the use and understanding of words. (shrink)

In recent years a growing number of philosophers in the analytic tradition have focused their attention on the significance of human sociality. An older point of departure of analysis, which actually precedes this current tide of accounts of sociality, has revolved around the debate between “holism” and “individualism” in the philosophy of the human or social sciences and social theory. The more recent point of departure for various accounts of sociality has centered on the nature of conventions, social groups, shared (...) intentions, or collective intentionality. Putting aside the disagreements among these accounts, they all take for granted an antecedently intelligible notion of individual agency as explanatorily primitive and seek to explain the possibility of plural or collective agency in terms of the former. By contrast, other philosophers who have worked at the intersection of analytic and "continental" philosophy have emphasized the primacy of practice as the proper starting point for philosophical reflections on the nature of human sociality. In the analytic tradition this emphasis is typically framed in terms of the possibility of rule-following, a topic put on the philosophical agenda by the later Wittgenstein. Peter Winch’s and Saul Kripke’s influential but controversial readings of Wittgenstein explicitly thematize the issue of rule-following, readings which have in turn generated critical reflection in various disciplines for which this issue is relevant. -/- I begin by briefly explicating the positions of Pettit and Brandom on the issue of rule-following (putting aside any specific differences between them for the moment). Next I connect Pettit’s and Brandom’s views on rule-following, and more generally on normativity and its necessarily social basis, with the views of Theodore Schatzki and Joseph Rouse, whose conceptions of the significance of practice and its inherent sociality are indebted as much to the early Heidegger as well as the later Wittgenstein. I suggest that Pettit’s and Brandom’s views of the necessarily social nature of rule-following (i.e., practice) ought to acknowledge and integrate the shared insight of Schatzki and Rouse that practices are not only modes of activity, but constitute more basically the concrete setting or world within which practices qua modes of activity are intelligible (verständlich) at all. I conclude the paper by suggesting how an integrated account of the significance of the necessarily social nature of practice undermines the assumptions of those philosophers who seek to analyze human sociality solely on the basis of modes of interactions among individual agents. (shrink)

ObjectivesHostile attribution bias is reportedly common from non-clinical population to those with serious mental illness, such as schizophrenia, and is known to be closely related to theory of mind. This study aimed to investigate whether ToM skills mediate the relationship among neurocognitive ability, personality traits, and attribution bias.MethodsA total of 198 non-clinical youths were recruited. To assess their neurocognitive ability and ToM skills, the participants were asked to complete Raven’s Standard Progressive Matrices and the Korean version of the Reading the (...) Mind in Eyes Test. To determine their personality traits, the Eysenck Personality Questionnaire and interpersonal reactivity index were used. To evaluate hostile attribution bias, the Ambiguous Intentions Hostility Questionnaire was administered. Path analysis and bias-corrected percentile bootstrap methods were used to estimate model fit and the parameters of the mediating effects.ResultsBased on model comparison, the best model characterized two direct pathways from psychoticism and the K-RMET to hostility attribution bias and three indirect pathways, wherein SPM, perspective taking, and psychoticism influenced hostile attribution bias through K-RMET. The final model fit indices were good [x2/df = 1.126; comparative fit index = 0.996; root mean square error of approximation = 0.026; standard root mean square residual = 0.026 and Akaike information criterion = 28.251] and the K-RMET fully mediated the association between SPM, perspective taking, psychoticism, and hostile attribution bias.ConclusionThe main findings suggested that ToM skills, such as the RMET, play an important role in explaining the relationship among neurocognitive ability, personality traits, and hostile attribution bias. ToM skills and a remediation strategy may need to be developed to balance the enhanced hostility bias that underlies the paranoia. (shrink)

IntroductionThe COVID-19 outbreak and related lockdowns brought substantial changes in people’s lives and led to concerns about possible increases of addictive behaviors at the initial stages of the pandemic. To examine these concerns, the aim of the present study was to assess longitudinal changes in addictive and problematic behaviors over time during the COVID-19 pandemic.MethodsThree waves of data collection took place in different stages of the COVID-19 outbreak in Hungary in a general population, from the first wave of lockdowns to (...) the second and third waves of restrictions. Latent growth curve models were calculated to assess the potential changes in addictive and problematic behaviors over time.ResultsLatent growth curve models showed that the sample varied in their initial scores, but there were no significant changes over time in any of the examined behaviors, except for compulsive sexual behavior disorder, which demonstrated a small but significant increase. However, the rate of this change was negligible. Overall, there were no noteworthy changes over time regarding any of the examined addictive and problematic behaviors.ConclusionContrary to initial concerns, no substantial changes over time were observed regarding the examined addictive behaviors during the COVID-19 pandemic and related lockdowns. These findings indicate that those who had no previous problem with these addictive behaviors, might have not developed a problem, and those who had problem with either of the behaviors previously, might have not experienced a significant increase in their symptoms. (shrink)

Jeff McMahan, one of the leading contemporary writers on ‘just war thinking’, argues in the book under review, Killing in War, that one of the central tenets of the ‘ius in bello’, namely the moral equality of combatants, is both conceptually and morally untenable. This results from a reflection upon and a departure from two basic assumptions in Walzer’s work, namely the idea that war itself isn’t a relation between persons, but between political entities and their human instruments and the (...) idea that the ‘ius ad bellum’ and ‘ius in bello’ are and should be kept distinct. This book merits serious reflection. However, the disadvantages of McMahan’s position are obvious. If the rights of combatants during war depend on the justice of their cause, the immunity of the civilians on the side of the supposed ‘unjust’ enemy is seriously endangered. (shrink)

This paper is one of the four interrelated action agenda papers resulting from the National Summit on Public Health Legal Preparedness convened in June 2007 by the Centers for Disease Control and Prevention, and multi-disciplinary partners. Each of the action agenda papers deals with one of the four core elements of legal preparedness: laws and legal authorities; competency in using those laws; and coordination of law-based public health actions; and information.This action agenda offers options for consideration by those responsible for (...) or interested in ensuring that public health professionals, their legal counsels, and relevant partners understand the legal framework in which they operate and are competent in applying legal authorities to public health emergency preparedness.Competencies are critical to an individual's ability to make effective legal response to all-hazards public emergencies. (shrink)

This paper is one of the four interrelated action agenda papers resulting from the National Summit on Public Health Legal Preparedness convened in June 2007 by the Centers for Disease Control and Prevention, and multi-disciplinary partners. Each of the action agenda papers deals with one of the four core elements of legal preparedness: laws and legal authorities; competency in using those laws; and coordination of law-based public health actions; and information.This action agenda offers options for consideration by those responsible for (...) or interested in ensuring that public health professionals, their legal counsels, and relevant partners understand the legal framework in which they operate and are competent in applying legal authorities to public health emergency preparedness.Competencies are critical to an individual's ability to make effective legal response to all-hazards public emergencies. (shrink)

AbstractWhen considering the manner of death, two categories can be distinguished, namely natural death and unnatural death. Though most physicians think that the distinction between the two is evident, this is not the case.When comparing the Netherlands, Belgium, England and Germany it is noticed that the terms natural and unnatural might be used in law but are not defined by law. In practice, the term unnatural death is used when there is an external cause of death, but even that turns (...) out to not be sufficient in making an obvious difference between the two terms. Different countries may even label the same death differently. A, at times philosophical and semantic, discussion shows that when it comes to causes of death a very large grey area exists between natural and unnatural causes of death. The Netherlands, Belgium and Germany even have the possibility to label a death as natural without actually knowing the cause of death.In conclusion, we recommend a new system in which the circumstances surrounding a death are properly investigated. This should lead to a report to an independent legal expert, who is able to decide if and what conclusion can be drawn, from a judicial and a public point of view, thereby, making the distinction and the use of the terms natural and unnatural/nonnatural obsolete. (shrink)

Alzheimer's disease is the most common form of dementia that gradually disrupts the brain network to impair memory, language and cognition. While the amyloid hypothesis remains the leading proposed mechanism to explain AD pathophysiology, anti-amyloid therapeutic strategies have yet to translate into useful therapies, suggesting that amyloid β-protein and its precursor, the amyloid precursor protein are but a part of the disease cascade. Further, risk of AD can be modulated by a number of factors, the most impactful being the ɛ4 (...) isoform of apolipoprotein E. A recent study reported a novel isoform-dependent transcriptional regulation of APP by apoE. These interesting new results add to the myriad of mechanisms that have been proposed to explain how apoE4 enhances AD risk, highlighting the complexities of not only apoE and AD pathophysiology, but also of disease itself. Also see the video abstract here: https://youtu.be/yd14MBdPkCY APP transcription is differentially modulated by apoE and its isoforms: how does this novel mechanism fit with the existing hypotheses? (shrink)

Two experiments investigated whether infants represent goal‐directed actions of others in a way that allows them to draw inferences to unobserved states of affairs (such as unseen goal states or occluded obstacles). We measured looking times to assess violation of infants' expectations upon perceiving either a change in the actions of computer‐animated figures or in the context of such actions. The first experiment tested whether infants would attribute a goal to an action that they had not seen completed. The second (...) experiment tested whether infants would infer from an observed action the presence of an occluded object that functions as an obstacle. The looking time patterns of 12‐month‐olds indicated that they were able to make both types of inferences, while 9‐month‐olds failed in both tasks. These results demonstrate that, by the end of the first year of life, infants use the principle of rational action not only for the interpretation and prediction of goal‐directed actions, but also for making productive inferences about unseen aspects of their context. We discuss the underlying mechanisms that may be involved in the developmental change from 9 to 12 months of age in the ability to infer hypothetical (unseen) states of affairs in teleological action representations. (shrink)

A belief in God which disregards the human suffering, is not worthy of our attention. It will only be possible to justify God and the belief in God within the experience of suffering. This article describes, by way of an analysis of the human suffering, under which circumstances and on what conditions the belief in God can indeed be connected with the human suffering. It will be argued that precisely our compassion with the provisonal impossibility to sustain our faith can (...) become a place where God is justified. (shrink)

In his very interesting paper Harry Kunneman argues for an alternative view on voluntary work which not so much stresses the economic aspect but primarily its existentially meaningful aspect. To underpin this, Kunneman makes use of a broad range of hermeneutical, social-philosophical, complexity theoretical, biological and other ideas. This multipolar structure of the article might also prove to be its very weakness, because the rich train of thought remains highly abstract. This could be overcome by using examples and casuistry to (...) elucidate and specify the many distinctions in the article. (shrink)

Aanleiding voor dit nummer over 'democratie en representatie' is het overlijden, op 3 oktober van vorig jaar, van een van de belangrijkste naoorlogse politieke denkers in Frankrijk, Claude Lefort . Omdat we niet zozeer de man, maar des te meer zijn ideeën willen memoreren hebben we ervoor geopteerd om de kern van zijn politiek-filosofische nalatenschap onder de aandacht te brengen. Zonder twijfel is dat het inzicht in de onlosmakelijke verwevenheid van democratie en representatie.

This study seeks effective ways for managing employees with a high Machiavellian personality in organizations by identifying how to enhance their pro-organizational attitudes and behaviors [organizational citizenship behavior ] through transformational leadership. Drawing upon the dual-focused model of TFL, we suggest that exerting TFL upon employees high in Machiavellianism involves ethical dilemmas in that individual-focused and group-focused TFL have contrasting effects on leading pro-organizational attitudes/behaviors among these pro-individual employees. Analysis of data from 184 employees working in South Korea shows that (...) Machiavellianism negatively relates to affective commitment, OCB toward the organization, and OCB toward individuals, but positively to continuance commitment. More importantly, the results reveal that group-focused TFL can effectively manage employees high in Machiavellianism by mitigating the negative relations between Machiavellianism and affective commitment and between Machiavellianism and OCB-O. However, individual-focused TFL strengthens these negative relations as well as the negative relation between Machiavellianism and OCB-I. This study thus shows that to lead employees high in Machiavellianism in a pro-organizational direction, group-focused TFL rather than individual-focused TFL needs to be employed. (shrink)

I present Modern Symbolic Logic, an introductory philosophy course in first-order logic, as a blended course. A blended course integrates online video learning with in-class activities, out of class supports, and deliverables into a cohesive and mutually supporting package. Blended courses are an enhancement on hybrid courses, which focus on online video learning but not on the additional supports needed for an effective learning experience. This paper has two central aims. The first is to present a blended course in action (...) in order to address a need in the literature for detailed reports of blended classes. The second is to advance an iterative approach to blended course design that significantly lowers the bar of entry for instructions hoping to create a blended course. (shrink)

Is a conception of human nature still possible or even desirable in light of the “postmetaphysical sensibilities” of our time? Furthermore, can philosophy make any contribution towards the articulation of a tenable conception of human nature given this current intellectual climate? I will argue in this paper that affirmative answers can be given to both of these questions. Section I rehearses briefly some of the difficulties and even dangers involved in working out any conception of human nature at all, let (...) alone one that is philosophically informed. Section II sketches what I argue to be three necessary aspects of a tenable philosophical anthropology. Finally, section III argues that such a philosophical anthropology is only justifiable, given our postmetaphysical sensibilities, by its use of “transcendental arguments” in justifying its claims, ones that nonetheless must repudiate a common but damaging assumption that arguing for the conclusions of such arguments commits one necessarily to a hyper-strong conception of subjectivity. In general, my primary aim in this paper is only to make plausible, not so much to justify, let alone defend, adequately the aspects of a conception of a tenable philosophical anthropology as sketched below. (shrink)

Due to the terrorist attacks of 9/11 and the anthrax letters of a few weeks later, the concept of dual use has spread widely in the life sciences during the past decade. This article is aimed at a clarification of the dual use concept and its scope of application for the life sciences. Such a clarification would greatly facilitate the work of policymakers seeking to ensure security while avoiding undesirable interventions of government in the conduct of science. The article starts (...) with an overview of the main developments in life sciences in relation to dual use. This is illustrated by discussions on synthetic biology and dual use. The findings lead to a reconsideration of the dual use concept. An area in need of further attention is to what extent threats and intentions should have impact on the definition of dual use. Possible threats are analyzed against the background of the phenomenon of securitization of health care and life sciences: considering these sectors of society in security terms. Some caveats that should be taken into account in a dual use policy are described. An acceptable, adequate and applicable definition of the dual use concept could help researchers, universities, companies and policy makers. Such a definition should build upon, but go beyond, the view developed in the influential Fink-report, which concentrates on the so-called ‘experiments of concern’, e.g. experiments that enhance the virulence of pathogens (National Research Council of the National Academies 2004) It will be argued that—in addition to these more technical aspects—a definition of dual use should include the aspect of threats and intentions. (shrink)

Business Ethics, the Environment & Responsibility, EarlyView.

Business Ethics, the Environment & Responsibility, Volume 31, Issue 1, Page 164-176, January 2022.

Horizons is a critical inventory of value-related thinking, demonstrating that the mind has the ability to profile a distinctive circumstance in diverse ways. Readers are first invited to a historical inquiry into typical configurations of values, their collisions, and the worldviews that drive them. They are then introduced to the epistemologies employed by the social sciences, so that they are better able to gauge the potential of these disciplines for coming to terms with values. Axiology is portrayed as a field (...) that has broken free from its neo-Kantian roots, benefiting from challenging new conceptual frames based in documents with global reach-mainly the United Nations Universal Declaration of Human Rights. After scrutiny of what various sociological models claim about values and the way in which empirical surveys approach them, Horizons reaffirms the assumption that social life and its dynamics condition the fate of values. Yet, for the sake of more accurate accounts, research should consider to a greater extent social stratification, and pressing macrosocial problems such as environmental protection, sustainable development, and attainment of some form of global equity. Social sciences' limitations modulate their ability to serve as an unequivocal guide for value choices. These limitations are a problem because of the significance of the process of dialogue and deliberation in value-related fields. Rather than advancing the allegedly universal characteristics of any one culture, in a world consisting of many civilizations, the imperative is to acknowledge pluralism and discern what is held in common. (shrink)

This book discusses political change in the view of Confucian thought. This study focuses on the Book of Change, which is one of the nine basic books of Confucius School, and has dominated oriental thought in this field for more than three thousand years.