This book has as its stated aim to track the course of the Hegelian concept of “the unhappy consciousness” through the twentieth century French mind, in order to understand more fully and clearly the use made of this theme.

Why and how have supply chain codes of conduct diffused among lead firms around the globe? Prior research has drawn on both institutional and stakeholder theories to explain the adoption of codes, but no study has modeled adoption as a temporally dynamic process of diffusion. We propose that the drivers of adoption shift over time, from exclusively nonmarket to eventually market-based mechanisms as well. In an analysis of an original data set of more than 1,800 firms between the years 2006 (...) and 2015, we find that strong nonmarket labor institutions in a firm’s home country are critical to initiating and sustaining the diffusion process. Market mechanisms, such as investor scrutiny and brand risk, emerge as important later. Contrary to prior research, we did not find a significant effect from nongovernmental organization (NGO) pressure. We conclude that markets for corporate social responsibility can and do arise, but only after they are effectuated by nonmarket institutions. (shrink)

Understanding scientific modelling can be divided into two sub-projects: analysing what model-systems are, and understanding how they are used to represent something beyond themselves. The first is a prerequisite for the second: we can only start analysing how representation works once we understand the intrinsic character of the vehicle that does the representing. Coming to terms with this issue is the project of the first half of this chapter. My central contention is that models are akin to places and characters (...) of literary fictions, and that therefore theories of fiction play an essential role in explaining the nature of model-systems. This sets the agenda. Section 2 provides a statement of this view, which I label the fiction view of model-systems, and argues for its prima facie plausibility. Section 3 presents a defence of this view against its main rival, the structuralist conception of models. In Section 4 I develop an account of model-systems as imagined objects on the basis of the so-called pretence theory of fiction. This theory needs to be discussed in great detail for two reasons. First, developing an acceptable account of imagined objects is mandatory to make the fiction view acceptable, and I will show that the pretence theory has the resources to achieve this goal. Second, the term ‘representation’ is ambiguous; in fact, there are two very different relations that are commonly called ‘representation’ and a conflation between the two is the root of some of the problems that beset scientific representation. Pretence theory provides us with the conceptual resources to articulate these two different forms of representation, which I call p-representation and t-representation respectively. Putting these elements together provides us with a coherent overall picture of scientific modelling, which I develop in Section 5. (shrink)

We find meaning and value in our lives by engaging in everyday projects. But, according to a recent argument by Samuel Scheffler, this value doesn’t depend merely on what the projects are about. In many cases, it depends also on the future generations that will replace us. By imagining the imminent extinction of humanity soon after our own deaths, we can recognize both that much of our current valuing depends on a background confidence in the ongoing survival of humanity and (...) that the survival and flourishing of those future generations matters to us. After presenting Scheffler’s argument, I will explore two twentieth century precursors—Hans Morgenthau and Simone de Beauvoir—before returning to Scheffler to see that his argument can not only show us why future generations matter, but it can also give us hope for immortality and a blueprint for embracing a changing future. (shrink)

BackgroundThe theory and practice of ethics consultations (ECs) in health care are still characterized by many controversies, including, for example, the practice of giving recommendations. These controversies are complicated by an astonishing lack of evidence in the whole field. It is not clear how often a recommendation is issued in ethics consultations and when and why this step is taken. Especially in a facilitation model in which giving recommendations is optional, more data would be helpful to evaluate daily practice, ensure (...) that this practice is in line with the overarching goals of this approach and support the development of standards.MethodsWe analyzed all consultations requested from an EC service working under a facilitation approach at a maximum-care university hospital in Germany over a period of more than 10 years. Our aim was to better understand why—and under what circumstances—some consultation requests result in a recommendation, whereas others can be sufficiently addressed solely by facilitated meetings. We especially wanted to know when and why clients felt the need for clear advice from the EC service while in other cases they did not. We compared ethics consultations in terms of the differences between cases with and without recommendations issued by the ethics consultants using χ2 difference tests and Welch’s t-test.ResultsA total of 243 ECs were carried out between September 2008 and December 2019. In approximately half of the cases, a recommendation was given. All recommendations were issued upon the request of clients. When physicians asked for an EC, the consultation was significantly more likely to result in a recommendation than when the EC was requested by any other party. ECs in cases on wards with ethics rounds resulted in comparably fewer recommendations than those in wards without ethics rounds. When interpersonal conflicts were part of the problem or relatives were present in the meeting, clients less frequently asked for a recommendation.ConclusionFrom the client’s point of view, there does not seem to be only one “right” way to provide ethics consultations, but rather several. While facilitated meetings are obviously appreciated by clients, there also seem to be situations in which a recommendation is desired (especially by physicians). Further empirical and theoretical research is needed to validate our single-center results and re-evaluate the role of recommendations in ethics consultations. (shrink)

The last decade and a half has seen an ardent development of self-organised criticality, a new approach to complex systems, which has become important in many domains of natural as well as social science, such as geology, biology, astronomy, and economics, to mention just a few. This has led many to adopt a generalist stance towards SOC, which is now repeatedly claimed to be a universal theory of complex behaviour. The aim of this paper is twofold. First, I provide a (...) brief and non-technical introduction to SOC. Second, I critically discuss the various bold claims that have been made in connection with it. Throughout, I will adopt a rather sober attitude and argue that some people have been too readily carried away by fancy contentions. My overall conclusion will be that none of these bold claims can be maintained. Nevertheless, stripped of exaggerated expectations and daring assertions, many SOC models are interesting vehicles for promising scientific research.Author Keywords: Self-organised criticality; Scaling law; Models; Formal analogy. (shrink)

Le Polonais Roman Ingarden (1893-1970) est un phénoménologue disciple de Husserl à Göttingen. Leur dialogue continu représente le conflit classique entre idéalisme et réalisme, mais aussi la tension qu'est l'articulation entre la description eidétique de régions ontologiques et l'entreprise de constitution génétique du monde. Une première approche à travers quatre des textes d'Ingarden.

Editorial: the second phenomenology, by A. T. Tymieniecka.--Roman Ingarden, critique de Bergson, par J. M. Fataud.--Some remarks on the ego in the phenomenology of Husserl, by C. van Peursen.--The empirical and transcendental ego, by M. Natanson.--Rencontre et dialogue, par E. Minkowski.--Quelques thèmes d'une phénoménologie de rêve, par J. Héring.--Man and his life-world, by J. Wild.--Die Verwirklichung des Wesens in der Sprache der Dichtung: Gustave Flaubert, von F. Kaufmann.--Le langage de la poésie, par J. F. Mora.--L'analyse de l'idée et la participation, (...) par A. T. Tymieniecka. (shrink)

Der hier vorgelegte Band 8 der Gesammelten Werke Roman Ingardens folgt den 1994 und 1996 edierten Bänden 6 und 7 und bringt somit die Herausgabe der erkenntnistheoretischen Werke des polnischen Phänomenologen zum Abschluß. Er enthält eine deutsche Übersetzung von Ingardens Nachlaßschriften, die sich auf die äußere Wahrnehmung und speziell auf das Problem ihrer Objektivität beziehen. Die Texte dokumentieren Ingardens beachtenswürdigen Versuch, in Anlehnung an die Analysen E. Husserls und anderer Phänomenologen seine eigene, realistisch ausgerichtete Version der phänomenologischen Wahrnehmungstheorie zu erarbeiten.

While Hermann Levin Goldschmidt didn’t read Yiddish anarchists, there seems to have been a convergent evolution in their thinking. Goldschmidt’s looking up to Jewish lore as a source of liberating creativity is commonly encountered in Yiddish anarchist texts. His view of action as a constant response to internal and external challenges in the struggle for an open future is developed by Isaac Nachman Steinberg on the basis of nineteenth-century vitalism. Goldschmidt’s theory of anarchist individualism as willed self-limiting solidarity has a (...) compelling parallel in Hillel Solotaroff’s view of history. His use of impressionism and photography to eternalize the immediacy of human actuality is akin to Rudolf Rocker’s championing of decadent literature. In both cases, the goal of anarchism is not a dictatorship of the former downtrodden, but a continuous and contradictory evolution of freedom in ever-changing contexts. (shrink)

Zsfassung der Beitr. in engl. Sprache. - Engl. Zsfassung u.d.T.: On Friedrich Nietzsche's philosophy.

Powyższy artykuł jest znacznie skróconą i nieznacznie zmienioną wersją niemieckiego opracowania, które się ukazało w książce: Roman Darowski, Filozofia jezuitów w Polsce w XX wieku. Próba syntezy - Słownik autorów, Kraków 2001, Wyższa Szkoła Filozoficzno-Pedagogiczna Ignatianum - Wydawnictwo WAM, s. 306-329. Zamieszczona tam wersja polska zawiera m.in. pełną bibliografię prac T. Slipki.

Der hier vorgelegte Band 5 der Gesammelten Werke Roman Ingardens (1893-1970) trägt dreizehn kleinere Schriften zusammen, die der namhafte polnische Husserl-Schüler zur Phänomenologie seines Lehrers abgefaßt hat. Es handelt sich dabei um Texte, die teils schon zu Ingardens Lebzeiten veröffentlicht worden sind, teils aber dem deutschsprachigen Publikum bisher entweder nur fragmentarisch oder gar nicht bekannt waren. Insgesamt hat in diesen formal wie zeitlich differenzierten Texten Ingardens jahrzehntelange Auseinandersetzung mit der Philosophie Husserls ihre instruktive Dokumentierung gefunden.

1. T. Das Werk -- 2. T. Ergänzende Texte.

Do children understand how different numbers are related before they associate them with specific cardinalities? We explored how children rely on two abstract relations – contrast and entailment – to reason about the meanings of ‘unknown’ number words. Previous studies argue that, because children give variable amounts when asked to give an unknown number, all unknown numbers begin with an existential meaning akin to some. In Experiment 1, we tested an alternative hypothesis, that because numbers belong to a scale of (...) contrasting alternatives, children assign them a meaning distinct from some. In the “Don’t Give-a-Number task”, children were shown three kinds of fruit (apples, bananas, strawberries), and asked to not give either some or a number of one kind (e.g. Give everything, but not [some/five] bananas). While children tended to give zero bananas when asked to not give some, they gave positive amounts when asked to not give numbers. This suggests that contrast – plus knowledge of a number’s membership in a count list – enables children to differentiate the meanings of unknown number words from the meaning of some. Experiment 2 tested whether children’s interpretation of unknown numbers is further constrained by understanding numerical entailment relations – that if someone, e.g. has three, they thereby also have two, but if they do not have three, they also do not have four. On critical trials, children saw two characters with different quantities of fish, two apart (e.g. 2 vs. 4), and were asked about the number inbetween – who either has or doesn’t have, e.g. three. Children picked the larger quantity for the affirmative, and the smaller for the negative prompts even when all the numbers were unknown, suggesting that they understood that, whatever three means, a larger quantity is more likely to contain that many, and a smaller quantity is more likely not to. We conclude by discussing how contrast and entailment could help children scaffold the exact meanings of unknown number words. (shrink)

We give an examination of the automorphism group Aut of a countable recursively saturated model M of PA. The main result is a characterisation of strong elementary initial segments of M as the initial segments consisting of fixed points of automorphisms of M. As a corollary we prove that, for any consistent completion T of PA, there are recursively saturated countable models M1, M2 of T, such that Aut[ncong]Aut, as topological groups with a natural topology. Other results include a classification (...) of the normal subgroups of Aut of the form [lcub]g: g [uharr] A = idA[rcub], for sets A M, and a highly homogeneous representation of Aut as a subgroup of Aut. (shrink)

The study of the circulation of literary texts in ancient Rome has taken on new significance lately. Recent work on Roman books and their readers has emphasized the difference between the dissemination of texts in the ancient world and publication as we moderns know it, and we have come to see that our understanding of Roman culture and their politics can benefit from a closer examination of how the Romans composed, recited, and released their books. Take, for example, Cicero and (...) the readers of his philosophical works. In the Tusculans, the Academica, De Officiis, De Divinatione, and De Finibns Cicero promoted Latin, in terms very like those of modern linguistic nationalism, as a medium for intellectual discourse at the expense of Greek, and exhorted his readers to follow him in transferring philosophy from Greece to Rome. To choose to write philosophy at this time in Latin instead of Greek was, as Cicero put it, a practical means of increasing Rome's intellectual prestige, a campaign in which he invited his readers to enlist. But to whom was this appeal directed? Who, to Cicero's mind at least, would have been useful in achieving this political goal? From evidence in Cicero's letters to Atticus, we can largely retrace how he disseminated these philosophical books, reconstruct to some degree their original readers, and, most importantly, deduce the grounds on which Cicero selected them. Cicero's choice of audience, and the manner in which he assembled it, throws an interesting light both on his agenda in promoting Latin as a philosophical language as well as on the Roman culture of publication. (shrink)

When Cicero uncovered and suppressed the Catilinarian Conspiracy as consul in 63 B.c., supporters hailed him ‘father of his country’ and proposed that he be awarded the oak crown normally given to a soldier who had saved the life of a comrade in battle . Our sources connect these honours with earlier heroes such as Romulus, Camillus and Marius, but the Elder Pliny writes as if Cicero was the first before Caesar and the Emperors to be given the title pater (...) patriae. Pliny's point may revolve around Senatorial initiative, and assuming this to be the case he really should have stressed that Cicero received the informal support of a limited number of Senators only, whereas Caesar and the Emperors were honoured by formal vote of the entire Senate. Perhaps Pliny was fooled by the prominence of those who spoke on Cicero's behalf, such as Cato, Catulus and Gellius Publicola. Opponents, on the other hand, angrily rejected calls that Cicero be recognised as the saviour of the state. In their eyes his execution of the Catilinarians marked him as a cruel tyrant. Metellus Nepos proposed Pompey's recall from the East in order to free Rome from Cicero's tyranny. Aside from echoes of patria potestas, it seems obvious that the Romans were thinking in terms of the conventional Greek antithesis between the good king who is like a father to his people and the selfish tyrant who treats his subjects as slaves. The Younger Pliny employs the same basic ideas in his Panegyricus: the cruel tyrant Domitian suppressed freedom and desired honour as a god ; the gentle Trajan is a citizen and father not a tyrant and master . Tacitus has this basic distinction in mind too. Nevertheless, as is well known, Pliny regularly addresses Trajan not as ‘father’ but as ‘master’ in Book 10 of his Letters. This was plainly an acceptable practice on the social plane, if not quite yet on the political. Augustus, Tiberius and Claudius indicated their opposition to dominus as a title for themselves, evidently for its connotations of autocracy and servitude. Domitian, damned as a tyrant, was accused of demanding to be addressed as dominus et deus. The title dominus existed from at least the first century A.d. as a common form of polite address between inferiors and superiors of free birth, not only between masters and slaves. It gradually gained acceptance as an official title of the Emperor through the second century and was advertised widely by the Severi. And yet its tone throughout this period could also be critical when understood in terms of the good king/tyrant antithesis. (shrink)

David Chalmers supports his contention that there is a possible world populated by our zombie twins by arguing for the assumption that conceivability entails possibility. But, I argue, the modal epistemology he sets forth, ‘modal rationalism,’ ignores the problem of incompleteness and relies on an idealized notion of conceivability. As a consequence, this epistemology can’t justify our quotidian judgments of possibility, let alone those judgments that concern the mind/body connection. Working from the analogy that the imagination is to the possible (...) as perception is to the actual, I set forth a competing epistemology, ‘modal empiricism.’ This epistemology survives the incompleteness objection and allows some of our everyday modal judgments to be justified. But this epistemology can’t justify the claim that Zombie World is possible, which leaves Chalmers’s property dualism without the support it needs. (shrink)

On inquiring into the nature of the Charites one may be astonished at the disagreement of their compounding elements. On the one hand, they appear as the very representatives and even personification of gracefulness and charm, brightness, and joy; their name itself seems to testify this, closely allied as it is with the verb χαρειν besides the particular names of the most renowned Hesiodic trinity—Aglaia, Euphrosyne, and Thalia—that is to say, brilliancy, mirth, and florescence. Hence arose the Roman conception of (...) the Gratiae decentes; hence also the widespread neo-humanistic idea, clothed by Goethe in the well-known verse of the Classical Walpurgis Night: ‘Grace we are bringing into life ….’ But, on the other hand, we discover the incontestable kinship of Charis with Charon, the ugly and sullen ferryman of the lower world, the still more amazing relation between Eurynome, the mother of the Hesiodic trinity, and Eurynomos, the horrid demon of decay, the vulture-skinned devourer of putrefying corpses in the Delphic Nekyia of Polygnotos. (shrink)