AS IS WELL KNOWN, one of Kant's major concerns was the reconciliation of Newtonian science and metaphysics, a preoccupation made particularly acute by the need to provide a satisfactory explanation of organisms. It is in light of his claim that only the mechanistic principles of Newton's physics can provide scientific knowledge that the role to be played by purposiveness becomes problematic. Purpose appears to resist mechanistic explanation and is therefore a major impediment to unifying science under one set of principles. (...) Kant concludes that although organisms cannot be explained mechanistically, the impossibility is due to a limitation of reason. By appealing to the critical turn Kant thus avoids an antinomy between mechanism and finality while allowing that it is possible for mechanism and finality to be reconciled in the supersensible. This reconciliation, unfortunately, we will never know. (shrink)

The overwhelming majority of action theories have relied on a Humean model of causality and of explanation; even those theories that explicitly reject aspects of that model uncritically adopt others. The atomistic presuppositions embodied in the model are unable to account for either the dynamic and fabric-like nature of action or the features of control and meaning present therein. It is these atomistic presuppositions that give rise to the “Gettier-like vexations” that are common counterexamples in action theory. The Humean requirement (...) that cause and effect be only contingently connected and generalizable into a covering law is also discussed with respect to the explanation of action.Representatives of the three major approaches to the problem of action: causal (including intentional, volitional, as well as agent causation and reasons-as-causes theories), behaviorist, so-called “contextual”, and teleological theories are examined. (shrink)

The overwhelming majority of action theories have relied on a Humean model of causality and of explanation; even those theories that explicitly reject aspects of that model uncritically adopt others. The atomistic presuppositions embodied in the model are unable to account for either the dynamic and fabric-like nature of action or the features of control and meaning present therein. It is these atomistic presuppositions that give rise to the “Gettier-like vexations” that are common counterexamples in action theory. The Humean requirement (...) that cause and effect be only contingently connected and generalizable into a covering law is also discussed with respect to the explanation of action.Representatives of the three major approaches to the problem of action: causal (including intentional, volitional, as well as agent causation and reasons-as-causes theories), behaviorist, so-called “contextual”, and teleological theories are examined. (shrink)

After a brief summary of Alvin Goldman’s theory of the “level-generation” of complex act-tokens from basic acts, it is argued that if the occurrent want which causes the basic act becomes deactivated in medias res, or during the interval between the basic act and the generated events, the latter do not qualify as actions proper. A discussion follows of Steven Davis’s at tempts to provide a counterexample to GoIdman’s theory by suggesting an example in which the Goldman conditions are met (...) and yet intuition tells us that the generated event is not an action. After concluding that Davis’s counterexamples are men of straw, a series of legitimately generated events which terminate in non-action is offered. (shrink)

After a brief summary of Alvin Goldman’s theory of the “level-generation” of complex act-tokens from basic acts, it is argued that if the occurrent want which causes the basic act becomes deactivated in medias res, or during the interval between the basic act and the generated events, the latter do not qualify as actions proper. A discussion follows of Steven Davis’s at tempts to provide a counterexample to GoIdman’s theory by suggesting an example in which the Goldman conditions are met (...) and yet intuition tells us that the generated event is not an action. After concluding that Davis’s counterexamples are men of straw, a series of legitimately generated events which terminate in non-action is offered. (shrink)

Vattimo rethinks ontology at a time when modernity's concept of Being has been uprooted along with any faith in history as a unitary process characterized by progressive reappropriations of its own origins. Having dissolved the ground of the new, the end of modernity sees Being reduced to exchange value, the new for the sake of the new, which in turn science and technology make routine. The impasse is a radical one, for modernity cannot be left behind by offering a truer (...) foundation, since "overcoming" and "foundation" themselves are concepts central to modernity. The first section of the book consists in an account of this condition. (shrink)

Classical philosophy of science ran out of gas because it lacked a subject matter all along. It belongs "subsumed under a unified social science which in its search for regularities and causal mechanisms will provide the basis for science policy".

It has been commonplace to maintain of the phenomenon that occurred during classical times, the change from relying on myth to trusting in reason: (1) that the emergence of philosophy from myth was marked by an abrupt discontinuity; (2) that mythical thinking was left behind once philosophy was invented or discovered; and (3) that the ancient Greeks were the agents of this miracle. This paper suggests that the so-called “Greek miracle” was, in fact, a miracle manqué and, more importantly, that (...) close examination of this failed miracle offers valuable insight into the philosophical crisis facing the world today. (shrink)

Michael Polanyi argues that in the case of both organisms and machines the functionality of the higher level imposes boundary conditions that harness the operations of lower level components in the service of the higher level, systemic whole. Given the science of his day, however, Polanyi understands this shaping of boundary conditions in terms of the operation of an external agency. The essay argues that the science of nonlinear, far from equilibrium thermodynamics in general, and the phenomenon of autocatalysis in (...) particular, explains how the endogenous closure of context-sensitive dynamic constraints shapes their boundary conditions such that self-organized, causally effective properties emerge. (shrink)

A sequel to a successful 1999 book from an author well known for her cutting edge work on dynamic systems theory.

(1993). Two conceptual problems for the theory of Evolution: Causality and the explanation of emergence. World Futures: Vol. 38, Theoretical Achievements and Practical Applications of General Evolutionary Theory, pp. 123-129.

Action theory has given rise to some perplexing puzzles in the past half century. The most prominent one can be summarized as follows: What distinguishes intentional from unintentional acts? Thanks to the ingenuity of philosophers and their thought experiments, we know better than to assume that the difference lies in the mere presence of an intention, or in its causal efficacy in generating the action. The intention might be present and may also cause the intended behavior, yet the behavior may (...) not be an intentional action; it may not be an action at all. The classic example is that of the nervous nephew who intends to kill his uncle to inherit his estate, and whose intention makes him so nervous as to drive recklessly, thereby running over a pedestrian... who happens to be his very uncle. The intention to kill is present and it causes the killing, yet the killing is not an intentional action. Rather, what appears to distinguish intentional from non-intentional action is voluntary control of the proper sort, and what distinguishes action from non-action is behavior caused in a particular manner. But spelling out the sort and specifying the manner have proven vexing tasks. (shrink)

John Searle articulates a general theory of how mind, language, and society “hang together” in a coherent whole. He begins with some assumptions regarding “basic metaphysics,” defending “external realism” even as he refuses to provide a justification for it on the grounds that “any attempt at justification presupposes what it attempts to justify”.

Pols addresses the mind-body problem by a creative development of the views on agency and direct knowing expressed in his earlier Meditation on a Prisoner, The Acts of Our Being, and Radical Realism. A long introductory chapter outlines four major theses of the present book. Dominant modern doctrines about knowing conceal the mind’s power to know the real directly. Dominant modern doctrines about causality—especially the received scientific doctrine of causality—hide the distinctive mode of causality the mind deploys within and upon (...) the physical infrastructure that supports it. Reflexive attention on the part of mind to the full concreteness of its own functions—Pols calls this “attending to mind itself”—can overcome these doctrinal barriers and reveal the true causal status of mind. A rational agent is the apex being of a hierarchy of causality: although causally supported by its infrastructure, it is also causally effective in that infrastructure. (shrink)

Causal theories of action have for some time stumbled over so-called wayward causal chains, Gettier-like counter-examples in which the behavior is causally traceable to e.g., a desire/belief complex but the path from this intentional cause to behavior is so tortuous that intuition balks at calling the behavior action proper. Part of the difficulty is that such theories of action presuppose a Humean account of causality, with all its implied passivity.

Being a person, unlike being just an individual, Deutsch argues, represents an achievement and not just a "given." A person "is a dynamic integration of the particular conditions and universal features of his individual being... in a manner that... is appropriate for himself". This articulation takes the form of "masking," the creation of a mask that fits properly and which allows for self-expression. If the mask is too tight the person and his appearance are coextensive; if it is too loose (...) appearances hide the individual's inner self. A mask that fits properly, on the other hand, reveals a person who is "right for himself," one whom we are therefore inclined to trust, and who is free, for freedom is a quality of achieved personhood. A person, furthermore, is characterized by an autonomy and a self-confidence which can recognize the "other" as a person also. (shrink)

Rosen's critique of analytic philosophy is not a call for the abolition of analysis. It is a plea for analytic philosophers to come to grips with its limits, to recognize that analysis can have nothing to say about the context within which it is carried out. In the realm of the context of analysis, only intuitions and dreams will do. Philosophy, however, presently lacks a wide enough sense of rationality to cover both analysis and dreaming.

Alicia Juarrero's Dynamics in action is an attempt to bring dynamical systems theory to bear on action theory. Juarrero claims that the vocabulary and examples from dynamical systems theory can help us resolve some pressing problems in action theory, including the problems of extended action and disrupted causal chains. In the process, Juarrero calls for a return to an Aristotelean plurality of causes and a serious scrutiny of modern Humean/positivist science as she sees it. Although her (...) book has some inaccuracies and fails to convince the skeptical reader, it provides an alternative point of view from which to launch further studies. (shrink)

There are potentialities to be harnessed in a fusion between elements of Alicia Juarrero’s views and a Polanyian framework. In this brief response piece, I address the latent Polanyian dimensions of Juarrero’s ontic approach to dynamical systems.

Apart from references to perception, words such as see and listen have shared, non-literal meanings across diverse languages. Such cross-linguistic meanings have not been systematically investigated as they appear in their natural home — informal spoken interaction. We present a qualitative examination of the semantic associations of perception verbs based on recorded everyday conversation in thirteen diverse languages. Across these diverse communities, spontaneous interaction provides evidence for two commonly-discussed extensions of perception verbs — perception~cognition, hearing~linguistic communication — as well as (...) illustrating other meanings and functions that have been less appreciated heretofore. The range of usage that is readily observable in informal conversation makes it clear that this type of data must take center stage for the empirically grounded study of semantics. Moreover, these data suggest that commonalities in polysemous meanings may rely not only on universal cognition, but also on the universal exigencies of social interaction. (shrink)

The logical fatalist holds that the past truth of future tense propositions is incompatible with libertarian freedom. The theological fatalist holds that the combination of God’s past beliefs with His essential omniscience is incompatible with libertarian freedom. There is an ongoing dispute over the relation between these two kinds of fatalism: some philosophers believe that the problems are equivalent while others believe that the theological problem is more difficult. We offer a diagnosis of this dispute showing that one’s view of (...) the modal status of God’s existence and God’s rdation to free creatures should determine one’s position on the relation between the two fatalisms. (shrink)

This paper studies the relationship between organizational ethical climate and the forms of organizational citizenship behavior (OCB), including in-role and extra-role behaviors, and examines the mediating effect of employee loyalty. A sample of employees from a traditional Hong Kong-based company was used as a study group. The purpose of this study was to examine the causes and implications of how various ethical work climates affect employee performance. Based on a model proposed by Victor and Cullen, ethical climate is arranged from (...) lower levels to higher levels. The results suggest that lower levels of ethical climate (instrumentality and independence), characterizing a weak relational contract between employee and employer, are associated with negative extra-role behavior. In contrast, higher levels of ethical climate (caring and law-and-code), symbolic of a strong relational contract at work, are associated with positive extra-role behavior. Moreover, normative commitment mediated a positive relationship between caring and identification with the company, whereas attitudinal loyalty mediated the negative relationship between independence and altruism. Implications for future research and practice are discussed. (shrink)

C’est grâce à son essai Politische Romantik, publié en 1919, que Carl Schmitt fait une entrée remarquée sur la scène intellectuelle allemande. L’ouvrage se présente comme une charge systématique et radicale contre la tradition allemande du « romantisme politique », et fut vivement discuté dans les années qui suivirent sa publication. Mais aujourd’hui il se trouve relégué parmi les œuvres de jeunesse de Schmitt et reste rarement étudié par la recherche, qui le lit au mieux comme une belle contribution à (...) l’histoire culturelle du xixe siècle.Pourtant, une étude approfondie de l’essai, ainsi que du contexte historique dans lequel il s’insère, fait apparaître que ce n’est pas dans une telle perspective que Politische Romantik manifeste toute sa portée : bien plus qu’une étude historique, cet essai constitue un élément de réponse à la crise du conservatisme allemand tel qu’il apparaît dans l’après-guerre. Le rejet du « romantisme politique » marque la rupture de Schmitt avec l’idéal « apolitique » des intellectuels allemands de l’époque, et par là constitue le premier moment du projet schmittien, tel qu’il se verra développé de manière croisée dans son étude sur le catholicisme et sa Théologie politique. (shrink)

The paper concentrates on the Chinese philosophical strand of Daoism and analyses in how far this philosophy can contribute to new directions in management theory. Daoism is an ancient Chinese philosophy, which can only be traced back roughly to about 200 or 100 BC when during Han dynasty the writers Laozi and Zhuangzi were identified as “Daoists”. However, during Han dynasty Daoism and prevalent Confucianism intermingled. Generally, it is rather difficult today to clearly discern Daoist thought from other philosophical strands (...) as in the same period also Buddhism, Mohism and Legalism shaped contemporary thinking. Furthermore, there is a difference between the religious practice of Daoism in the sense of popular religion and the theoretical basis of Daoist thought presented in Laozi and Zhuangzi. The religious practice in contrast can have very mystical elements, which are linked to superstition. Moreover, there is also the question of in how far Daoist thought and practice is still prevalent at all in Chinese society today. Hence, the picture of Daoism is heterogeneous, first, regarding the question of what can be defined as the “original core” of Daoism, second, the difference between thought and religious practice, and third, the question of the prevalence of Daoist thought in China today. This paper offers a broader discussion regarding the potential ways of application of Daoist thought today over five parts. First, it illuminates the most important values taught under the name of Daoism. Thereby, it focuses on the Daoist thought and leaves out the actual religious practice together with its mystical elements. Second, these values are then put into the management context to analyse in how far Daoism can broaden our contemporary understanding of management in general and different management styles in particular. Third, Daoism in a management context is then contrasted with the comparably rigid Confucian doctrine also applied in a business context. Here, the application of Daoist and Confucian thought in the fields of leadership, management and corporate ethics is presented and compared. Fourth, insights into the real business practice in China regarding Chinese philosophies like Daoism and Confucianism in fields like management, strategy or corporate ethics are provided. Fifth, an outlook is presented where Daoism is discussed in the context of contemporary debates on sustainability and CSR. Here, the proposed paper illuminates in how far the philosophy of Daoism can also contribute to a more holistic understanding of sustainability and CSR today, thereby contributing to more innovative solutions in management. (shrink)

Firms face mounting pressure to appoint ethical leaders who will avoid unnecessary risk, scandal and crisis. Alongside mounting evidence that narcissistic leaders place organizations at risk, there is a growing consensus that women are more ethical, transparent and risk-averse than men. We seek to interrogate these claims by analyzing whether narcissism is as prevalent among women CEOs as it is among men CEOs. We further analyze whether narcissistic women CEOs take the same types of risk as narcissistic men CEOs. Drawing (...) on social role and token theories, we test hypotheses related to gender differences in the prevalence and impact of CEO narcissism on firm-level practices. Using a unique dataset that includes a large sample of CEOs of S&P 1500 companies from 1992 through 2014, we create a narcissism composite score for each CEO based on their photograph size in the annual report, and their cash earnings and non-cash earnings relative to the next highest paid executive. We find that women CEOs are less likely to exhibit narcissistic personality traits compared to men CEOs. Furthermore, we find that gender moderates the relationship between narcissistic CEOs and our outcome variables of risk-taking and questionable behaviors. (shrink)

In contrast to the robust mutual interpretability phenomenon in set theory, Ali Enayat proved that bi-interpretation is absent: distinct theories extending ZF are never bi-interpretable and models of ZF are bi-interpretable only when they are isomorphic. Nevertheless, for natural weaker set theories, we prove, including Zermelo–Fraenkel set theory $\mathrm {ZFC}^{-}$ without power set and Zermelo set theory Z, there are nontrivial instances of bi-interpretation. Specifically, there are well-founded models of $\mathrm {ZFC}^{-}$ that are bi-interpretable, but not isomorphic—even $\langle H_{\omega _1},\in (...) \rangle $ and $ \langle H_{\omega _2},\in \rangle $ can be bi-interpretable—and there are distinct bi-interpretable theories extending $\mathrm {ZFC}^{-}$. Similarly, using a construction of Mathias, we prove that every model of ZF is bi-interpretable with a model of Zermelo set theory in which the replacement axiom fails. (shrink)

China is a country with a long-standing and rich history. This rich history is also expressed in its cultural, religious and philosophical diversity. One of China’s most prominent and influential philosophical strands is Daoism, which is still practiced today despite the political turmoil of the 20th century. It came into existence at roughly the same time as Confucianism. This paper focuses on a particular work of the Daoist canon, which at the same time is one of its most prominent ones: (...) The Dao De Jing by Laozi. The purpose of this paper is to evaluate in how far the virtues described in the Dao De Jing are applicable in a business context. Thereby this paper presents a first draft to turn the Dao De Jing into a “virtue ethics for business” by a thorough and comprehensive analysis of all 81 chapters based on drawing on eight different translations. (shrink)

This study examines what Social Studies teachers can learn from Gay-Straight Alliances (GSA) in terms of the content that club members examine and the queer pedagogical approaches they employ. Find...

Hastings Center Report, Volume 52, Issue S1, Page S39-S41, March‐April 2022.

Evoca-se neste artigoo P. António Alves Durão enquanto professor de filosofia, desenvolvendo especialmente a partir de duas temáticas da sua docência - a mentira e a sociedade mundial - as suas qualidades de mestre eminente. /// Cet article évoque le Père António Alves Durâo en tant que professeur de philosophie, en développant spécialement à partir de deux thématiques de son enseignement - le mensonge et la société mondiale - ses qualités de maître éminent. /// This article recalls Father António Alves (...) Durão, in his role as professor of philosophy. It seeks to describe his pedagogical qualities with special reference to two themes: lying and word society. (shrink)