Building on findings that self-uncertainty motivates attempts to restore certainty about the self, particularly in ways that highlight one’s distinctiveness from others, we show that self-uncertainty, relative to uncertainty in general, increases creative generation among individualists. In Studies 1 to 3, high (but not low) individualists performed better on a creative generation task after being primed with self-uncertainty as opposed to general uncertainty. In Study 4, this effect emerged only among those who were told that the task measured creative as (...) opposed to analytical thinking, suggesting that the positive effects of self-uncertainty on performance are specific to tasks that bolster perceptions of uniqueness. In Study 5, self-uncertain individualists experienced a restoration of self-clarity after being induced to think about themselves as more (vs. less) creative. Implications for compensatory responses to self-uncertainty and factors that influence creativity are discussed. (shrink)

The relation between the Greek and Judeo-Christian traditions is "the great problem" of Western philosophy, according to Emmanuel Levinas. In this book Brian Schroeder, Silvia Benso, and an international group of philosophers address the relationship between Levinas and the world of ancient thought. In addition to philosophy, themes touching on religion, mythology, metaphysics, ontology, epistemology, ethics, and politics are also explored. The volume as a whole provides a unified and extended discussion of how an engagement between Levinas and thinkers (...) from the ancient tradition works to enrich understandings of both. This book opens new pathways in ancient and modern philosophical studies as it illuminates new interpretations of Levinas' ethics and his social and political philosophy. (shrink)

In the Book of Common Prayer’s Rite II version of the Eucharist, the congregation confesses, “we have sinned against you in thought, word, and deed”. According to this confession we wrong God not just by what we do and what we say, but also by what we think. The idea that we can wrong someone not just by what we do, but by what think or what we believe, is a natural one. It is the kind of wrong we feel (...) when those we love believe the worst about us. And it is one of the salient wrongs of racism and sexism. Yet it is puzzling to many philosophers how we could wrong one another by virtue of what we believe about them. This paper defends the idea that we can morally wrong one another by what we believe about them from two such puzzles. The first puzzle concerns whether we have the right sort of control over our beliefs for them to be subject to moral evaluation. And the second concerns whether moral wrongs would come into conflict with the distinctively epistemic standards that govern belief. Our answer to both puzzles is that the distinctively epistemic standards governing belief are not independent of moral considerations. This account of moral encroachment explains how epistemic norms governing belief are sensitive to the moral requirements governing belief. (shrink)

This article brings together two debates in contemporary political philosophy: on the one hand, the dispute between the distributive and relational approaches to equality and, on the other hand, the field of intergenerational equality. I offer an original contribution to the second domain and by doing so, I inform the first. The aim of this article is thus twofold: shedding some light on an under-researched and yet crucial question – ‘which inequalities between generations matter?’ and contributing to a far-reaching debate (...) that touches upon the nature of egalitarianism. After showing that there are two key problems that fall within the scope of intergenerational equality – questions of justice between age groups and questions of equality between birth cohorts – I argue that, contrary to what the default distributive view states, some inequalities between age groups matter independently of their diachronic impact, and so partly for relational reasons. I argue that, even if we are distributive egalitarians, we must endorse the relational egalitarian conception to successfully make sense of some inequalities between age groups. I infer from this both that the putative view that the ‘relational’ conception of equality can be redescribed as distributive must be rejected and that the distributive view requires supplementation by the relational view. (shrink)

This paper investigates a reference to the voice of the legendary musician Orpheus in Plato’s Protagoras. I propose that the Orpheus image does serious philosophical work in the text. Understanding the mythic and religious elements of the Orpheus tradition can help us conceptualize the harms of sophistry from a Platonic viewpoint. In the light of the image, the sophist emerges as a quasi-magical manipulator of rhetorical beauty who charms his students into subrational creatures. Furthermore, the image provides insight into Plato’s (...) conception of the difference between sophistic and Socratic education. Playing on the tradition of Orpheus as (failed) psychopomp, I suggest that the sophist employs a descent-style education which holds students captive in an underworld of glamorous but empty sensibles. In sharp contrast, Socratic ascent-style education pulls students upwards to active contemplation of ultimate reality. (shrink)

This paper compares two alternative explanations of pragmatic encroachment on knowledge (i.e., the claim that whether an agent knows that p can depend on pragmatic factors). After reviewing the evidence for such pragmatic encroachment, we ask how it is best explained, assuming it obtains. Several authors have recently argued that the best explanation is provided by a particular account of belief, which we call pragmatic credal reductivism. On this view, what it is for an agent to believe a proposition is (...) for her credence in this proposition to be above a certain threshold, a threshold that varies depending on pragmatic factors. We show that while this account of belief can provide an elegant explanation of pragmatic encroachment on knowledge, it is not alone in doing so, for an alternative account of belief, which we call the reasoning disposition account, can do so as well. And the latter account, we argue, is far more plausible than pragmatic credal reductivism, since it accords far better with a number of claims about belief that are very hard to deny. (shrink)

Histories of psychoanalysis largely respect the boundaries drawn by the psychoanalytic profession, suggesting that the development of psychoanalytic theories and techniques has been the exclusive remit of professionally trained analysts. In this article, I offer an historical example that poses a challenge to this orthodoxy. Based on extensive archival material, I show how British psychiatric social workers, a little-studied group of specialist mental hygiene workers, advanced key organisational, observational, and theoretical insights that shaped mid-century British psychoanalysis. In their daily work (...) compiling patient histories, conducting home visits, and interviewing the parents of ‘maladjusted’ children, psychiatric social workers were uniquely positioned to expose the importance of family relationships in the development of childhood neuroses. As this article details, their analytic attention to these dynamics not only influenced, but fundamentally constituted the innovative research on maternal-child relationships and family therapy pioneered by eminent psychoanalyst John Bowlby. In addition, psychiatric social workers produced and published independent psychoanalytic research, and fiercely debated the limitations of analytic concepts such as transference. In presenting the relationship between British psychiatric social work and psychoanalysis, this article suggests a new way of telling the history of both. (shrink)

Imagine you are walking down a city street. It is windy and raining. Amidst the bustle you see a young woman. She sits under a railway bridge, hardly protected from the rain and holds a woolen hat containing a small number of coins. You can see that she trembles from the cold. Or imagine seeing an old woman walking in the street at dusk, clutching her bag with one hand and a walking stick with the other. A group of male (...) youths walk behind her without overtaking, drunk and in the mood for mischief. It doesn't need an academic to say what vulnerability is. We can all see it, much more often than we care to. (shrink)

edited by Tuija Takala and Matti Häyry, welcomes contributions on the conceptual and theoretical dimensions of bioethics.

The intentionalist about consciousness holds that the qualitative character of experience, “what it’s like,” is determined by the contents of a select group of special intentional states of the subject. Fred Dretske (1995), Mike Thau (2002), Michael Tye (1995) and many others have embraced intentionalism, but these philosophers have not generally appreciated that, since we are intimately familiar with the qualitative character of experience, we thereby have special access to the nature of these contents. In this paper, we take advantage (...) of this fact to show that intentionalism is incompatible with the idea that these contents are singular or general propositions, and thus that intentionalism is incompatible with one dominant trend in thinking about contents in general. In particular, there appear to be insoluble difficulties in explaining how the phenomenology of place and time can be explained by any intentionalist theory appealing to singular or general propositions. (shrink)

Purpose: The main aim of this study was to examine the influence of organizational culture on strategy implementation in Kenya Government Tourism Agencies. Materials and Methods: The study used a positivist approach research philosophy. The research designs employed in this study were explanatory and descriptive research designs. The study population comprised of the tourism industry. The study included the ministry of tourism itself since it is the parent ministry that regulates and oversees the operations of the tourism agencies to give (...) a total of 10 areas of study. A sample of 327 was achieved based on the following formula. This study used primary data. The study used questionnaires and interview guides to collect both qualitative and quantitative data. Quantitative data was analyzed through scientific methods using the statistical package for social sciences (SPSS version 22) while qualitative data was analyzed thematically. The descriptive statistics was first used to analyze the demographic factors of the respondents using frequencies and charts. Inferential statistics such as correlation and multiple linear regression analysis were used to test the relationship among the variables as per the study hypothesis. Findings: The culture of an organization was found to play a critical role in implementation of strategies and consequently realizations of set objectives and profits in organizations. Organizational norms, ethics, employee training and organizational climate are very key in achieving success while implementing strategies. Implications to Theory, Practice and Policy: It is recommended that organizations (tourism industry) create strategy implementation promoting culture, culture of timeliness, innovative culture, ethics and one which promotes team spirit. These aspects of culture need to be reinforced and strengthened to ensure implementation of strategies is smooth and quick enough. This study thus bridges the gap between theory and practice, offering a nuanced understanding of the interplay between organizational culture and strategy implementation in a critical sector for Kenya's economy. (shrink)

Wittgenstein shows that understanding is a capacity, and cannot be accounted for by mental representations of what is understood. But if a person’s understanding or thinking cannot be accounted for by occurrences of mental representations, then understanding that person cannot be a matter of knowing what is going on inside him or her: what representations he or she has in his or her mind. That, I argue, is the point of Wittgenstein’s famous and frequently misunderstood saying, “If a lion could (...) talk we wouldn’t be able to understand it.” Our inability to understand a strange creature would not be overcome if that creature could speak and lay open to us on the mental operations inside its mind. Finally, I explain in what way understanding other people is not an entirely intellectual affair, but also has moral and aesthetic dimensions. -/- . (shrink)

Joining the debate over the roles of reason and appetite in the moral mind, In Praise of Desire takes the side of appetite. Acting for moral reasons, acting in a praiseworthy manner, and acting out of virtue are simply acting out of intrinsic desires for the right or the good.

The issue of the ordering of the ten trichotomies is one among the many questions still open regarding Peirce’s extended theory of signs. A proper decision regarding the order of the ten trichotomies demands a discussion of the entire semiotic process. The aim of this paper is to discuss the order of the trichotomies related to the mode of being of the immediate and dynamical objects. Therefore, it addresses only one part of this process, which concerns the relationship between the (...) sign and its objects. When subdividing the object, Peirce begins to consider the immediate and the dynamic objects as trichotomies, that is, aspects to be considered in the definition of the classes of signs. The introduction of these two trichotomies brings in a problem: how to order them in the system of ten trichotomies. Diverging opinions regarding this ordering are found in Peirce’s texts, and in his commentators. We will investigate this problem by seeking a sort of pragmatic clarification of the matter, presenting a reflection about the philosophical and semiotic consequences of the different proposals for the ordering of these trichotomies. Placing the dynamic object after the sign may even help to explain the functioning of fictional signs, but is this coherent with Peirce’s philosophy? On the other hand, would it be possible to talk about lying signs if every object was determined by its own sign? (shrink)

Em 1646, o médico inglês Thomas Browne (1605-1682) publicou a obra enciclopédica, de inspiração baconiana, Pseudodoxia Epidemica, também conhecida como Vulgar Errors. Browne Nela abordou o que seriam erros disseminados sobre vários temas, incluindo concepções sobre os animais. Ele explicou a origem de cada concepção. Discutiu ideias e observações de outros autores e, em muitos casos, apresentou seus experimentos e observações. Tomou como decisivo o testemunho ocular. Apresentamos uma tradução contextualizada e comentada do Capítulo 1 do Livro III do Pseudodoxia.

ABSTRACT Are indexical beliefs necessary to explain intentional bodily actions? De se believers argue that we cannot explain intentional bodily actions unless we appeal to indexical beliefs. De se sceptics disagree. Joining the sceptics, Cappelen and Dever have recently advanced a counterexample to de se believers's claim: a case of intentional bodily action that can be explained by their proposed indexical-free Action Inventory Model. In this paper, I argue that the de se sceptics's counterexample ultimately does not work. My argument (...) suggests that AIM cannot explain any intentional bodily action, including the alleged counterexample, because it violates two principles of action-explanation. These principles suggest that an identificational element found only in indexical beliefs is necessary to motivate intentional action. (shrink)

The study examined the influence of culture to trust-building. It also identified the relationship among social categorization, trust as a psychological state, and trusting behavior. The main theoretical frameworks were individualism-collectivism concept and social indentity theory. A variance of social dilemma game was developed as a mean to observe group interaction in the Indonesian workgroups and in the German workgroups (N Indonesian = 221; N German =181), and to measure trusting behavior in the groups. Results showed that culture has a (...) significant effect on trustbuilding within the groups. When individuals believed in trustworthiness of their interactive partners, the influence of social categorization was reduced. Social categorization played a mediation effect in both workgroups. However, Indonesian workgroups tended to show in group bias, German workgroups does not show this phenomenon. (shrink)

Background: This study developed a photo and video database of 4-to-6-year-olds expressing the seven induced and posed universal emotions and a neutral expression. Children participated in photo and video sessions designed to elicit the emotions, and the resulting images were further assessed by independent judges in two rounds. Methods: In the first round, two independent judges, experts in the Facial Action Coding System, firstly analysed 3,668 emotions facial expressions stimuli from 132 children. Both judges reached 100% agreement regarding 1,985 stimuli, (...) which were then selected for a second round of analysis between judges 3 and 4. Results: The result was 1,985 stimuli were produced from 124 participants. A Kappa index of 0.70 and an accuracy of 73% between experts were observed. Lower accuracy was found for emotional expression by 4-year-olds than 6-year-olds. Happiness, disgust and contempt had the highest agreement. After a sub-analysis evaluation of all four judges, 100% agreement was reached for 1,381 stimuli which compound the ChildEFES database with 124 participants and 51% induced photographs. The number of stimuli of each emotion were: 87 for neutrality, 363 for happiness, 170 for disgust, 104 for surprise, 152 for fear, 144 for sadness, 157 for anger 157, and 183 for contempt. Conclusions: The findings show that this photo and video database can facilitate research on the mechanisms involved in early childhood recognition of facial emotions in children, contributing to the understanding of facial emotion recognition deficits which characterise several neurodevelopmental and psychiatric disorders. (shrink)

As topics in the philosophy of emotion, pleasure and displeasure get less than their fair share of attention. On the one hand, there is the fact that pleasure and displeasure are given no role at all in many theories of the emotions, and secondary roles in many others.1 On the other, there is the centrality of pleasure and displeasure to being emotional. A woman who tears up because of a blustery wind, while an ill-advised burrito weighs heavily upon her digestive (...) tract, feels an impressive number of the sensations felt by someone who is gut-wrenchingly sad. Yet, unless she feels bad, the way she feels is only a pale echo of the feeling of sadness. If she feels good in spite of the burrito and the wind, then she does not feel at all the way she would if she were sad. Likewise, a man falling asleep can hardly fail to feel his muscles relax, his heart rate fall, and so on, but unless he feels good his state is only a shadow of feeling content. This paper will begin with a sketch of the nature of pleasure and displeasure, and the relation between them and the feelings that are characteristic of emotions. It will then argue that the capacity to feel pleased and displeased is, quite literally, a sense modality: one allowing us to perceive net change in the satisfaction of our intrinsic desires. As with any sense modality, the capacity to feel pleased and displeased displays substantial modularity. The paper concludes by considering the ways in which the modularity of pleasure and displeasure contributes to effects that might reasonably be called “the modularity of the emotions.”. (shrink)

The role of "skillful means" is examined in relation to the important Mahāyāna philosopher Nāgārjuna, and it is argued that the doctrine of "emptiness" is best understood as a critical reflection on the nature of Buddhist praxis. Whereas traditional Western scholarship sees Nāgārjuna as struggling with certain metaphysical problems, a "skillful means" reading situates his philosophy within a debate about the nature and efficacy of Buddhist practice. Thus, a "skillful means" reading of Nāgārjuna does not ask what it means for (...) causality, the self, or consciousness to be "empty" in a very general sense, but how "emptiness" relates to the soteriological practices of Buddhism and what it means for these practices to be "empty" of inherent nature. It is argued that this situates Nāgārjuna's philosophy within a highly critical, self-reflective movement in the Buddhist tradition. (shrink)

According to the thesis of the guise of the normative, all desires are associated with normative appearances or judgments. But guise of the normative theories differ sharply over the content of the normative representation, with the two main versions being the guise of reasons and the guise of the good. Chapter 6 defends the comparative thesis that the guise of reasons thesis is more promising than the guise of the good. The central idea is that observations from the theory of (...) content determination can be used in order to constrain possible theories of the representational contents associated with desire. The authors argue that the initially most promising versions of the guise of the good fail to meet these constraints, and then explain the steep challenge confronting any who wish to craft a new guise of the good theory which meets the constraints while also preserving the initial motivations for adopting any guise of the normative theory at all. But a simple version of the guise of reasons not only avoids the troubles besetting the guise of the good but proceeds immediately from a deep diagnosis of the source of its difficulties. (shrink)

Benefit sharing has been a recurrent theme in international debates for the past two decades. However, despite its prominence in law, medical ethics and political philosophy, the concept has never been satisfactorily defined. In this conceptual paper, a definition that combines current legal guidelines with input from ethics debates is developed. Philosophers like boxes; protective casings into which they can put concisely-defined concepts. Autonomy is the human capacity for self-determination; beneficence denotes the virtue of good deeds, coercion is the intentional (...) threat of harm and so on. What about benefit sharing? Does the concept have a box and are the contents clearly defined? The answer to this question has to be no. The concept of benefit sharing is almost unique in that various disciplines use it regularly without precise definitions. In this article, a definition for benefit sharing is provided, to eliminate unnecessary ambiguity. (shrink)

During the second half of the 19th century, in the field of physiological optics, there was a strong controversy between Hermann von Helmholtz and Ewald Hering. This controversy has been usually characterized as “empiricism” vs. “nativism”. In the field of physiology of visual perception, several subjects demanded attention, among them, color vision. Helmholtz and Hering suggested different theories for the physiological correlate of color sensation and different color spaces to give an account of the relationships between colors. In this article, (...) I will argue that the controversy between the two authors could be understood as differences between styles of reasoning, and these different styles express different presuppositions. More specifically, I want to suggest that the disagreements could be linked to the discussions on how vital phenomena should be studied. (shrink)

O presente texto procura evidenciar o cunho filosófico da escolha, do modo de vida e das ideias e atitudes corajosas de Hipárquia de Maroneia em abandonar sua família e sua cidade de origem, assim como a classe social aristocrática e o papel de esposa-mãe-governanta da casa, para poder viver a filosofia canina. Tais atitudes fazem desta filósofa uma questionadora não somente dos costumes sociais juntamente com os cínicos, mas do papel da mulher, levando a filosofia cínica à prova máxima de (...) sua radicalidade. (shrink)

Business Ethics: A European Review, EarlyView.

The Health System Food and Nutrition Units are designed to produce and offer balanced meals, establishing dietary patterns, maintaining and restoring the health of the individual. The control of dirty in leftover ingestion can lower costs and organic waste. The objective of the study is to quantify and analyze the leftover intake i meals served to patients, and ingestion of dirty leftovers in collective meals of a Food and Nutrition Unit, located in the Southwest of Paraná. The data were collected (...) in two weeks, being developed in two stages. The first was the determination of the leftover ingestion and dirty remains of the healthy collective, and the second quantification of the rest intake by the patients community. Two scales were used to obtain the total weight of the food distributed in the cafeteria. Vats were weighed, before and after lunch. The garbage bags were weighed in order to quantify the leftover ingestion. The results of total leftovers showed an average of 44.71 kg / day, with a percentage of 44.19% being unacceptable. The leftover intake presented 8.72%, being classified as bad with this waste331 people could be fed. In order to measure the leftover intake by the diseased community, the weights of three lunch boxes were collected; the number of boxes wss added, resulting in kilos of food distributed for the day. Weighing the bags of garbage, was 19.02 kg / day, representing 28.36% of leftover ingestion, being above the acceptable of up to 20%. Based on this data, 148 people could be fed, making it necessary to take in consideration organoleptic criteria, satisfaction surveys, their preferences and nutritional needs, both for the healthy and the diseased group. (shrink)

O objetivo deste artigo é discutir a relação da diversidade epistemológica no campo das ciências humanas e seus pressupostos para a produção do discurso científico no campo da educação. A discussão é interpelada pela especificidade das ciências humanas em contraposição às ciências naturais, sobre realidade e sentimento de realidade. Reconhecer a existência de um pensamento abissal em educação é condição sine qua non para atravessar linhas e para pensar o impensado no ocidente moderno. É imperativo desenhar um caminho alternativo, de (...) modo a desaprender, ignorar e esquecer alguns conhecimentos já “validados” para aprender outros que há muito tempo vêm sendo “esquecidos” e ignorados. (shrink)

American cultural technologies of the early nineteenth century shaped Nature and the synonymous "native" in contradictory ways: celebrating the wilderness but then transforming it by cultivation, mourning lost "natives" (both people and species) while also naturalizing the succession of new Euro-American settlers. Settler colonial geopolitics understood its own territorial claims in association with the retreats, migrations, and expansions of select species populations: cattle replacing American bison or Euro-Americans replacing Indians on the western frontier. In this way, Euro-American descendants of settlers (...) who then considered themselves "natives" could be the natural stewards to "preserve" or "reform" wild remnants of nature while also identifying against the encroachment of the Old World. Technological arts as varied as moving panoramas and picturesque sketches depicted and enacted civilization overtaking the wild frontier through visual tours. This chapter explores how the sketch fits into technologies of seeing accompanying American settler colonialism and points to moments when it suggests ecological processes of ongoing passage rather than terminal extinction or succession. (shrink)

O artigo propõe, a partir de uma análise da célebre tese das “bestas-máquinas” de Descartes, uma discussão acerca da possibilidade de os animais, segundo esta doutrina, possuírem sensações, sendo assim capazes ou não de sentir dor; de sua recepção nos círculos científicos ingleses do século XVII em vista das práticas de vivissecção a sangue frio, correntes à época; de como os processos de mecanomorfose do pensamento afetam atualmente a vida dos animais.

Journal Name: Semiotica Issue: Ahead of print.

We address the relationship between a music performer and her instrument as a possible model for re-thinking wearable technologies. Both musical instruments and textiles invite participation and by engaging with them we intuitively develop a sense of their malleability, resistance and fragility. In the action of touching we not only sense, but more importantly we react. We adjust the nature of our touch according to a particular material’s property. In this paper we draw on musical practice as it suggests attitudes (...) of specificity rather than adaptability. This practice exposes the design of generalised multi-use devices, such as the all-in-one electronic organ, as rooted in utilitarian thinking. We argue that this tendency ignores the complexities of musical cultures and thus fails to provide technologies, which provoke creative action rather than aim for the promise of control and efficiency. (shrink)

O objetivo geral deste artigo é fomentar reflexões filosóficas acerca da presença e dos sentidos da virilidade na sociedade capitalista, especialmente no momento atual em que figuras autoritárias revelam-se fortemente presentes no cenário político do Brasil. Para tanto, este trabalho toma como pano de fundo a filosofia existencialista de Simone de Beauvoir e sua proposta de uma moral da ambiguidade fundamentada na ação pela qual o indivíduo assume-se como sujeito e objeto em seu desvelamento do mundo e na relação com (...) o outro. Os tipos identificados por Beauvoir em atitudes inautênticas que derivam do medo de assumir essa ambiguidade bem como a própria liberdade, e as noções de reciprocidade e generosidade são elementos fundamentais para o desenvolvimento deste trabalho. No que concerne à virilidade, a proposta de fomento da reflexão é desdobrada também com a sugestão de diálogo entre Beauvoir e os autores Max Horkheimer e Herbert Marcuse e a autora Claudine Haroche. Desenhada a noção de virilidade e sua relação com a lógica agressiva do sistema capitalista e com a construção das categorias de Homem e Mulher respectivamente enquanto Um e Outro, por fim, apontamos, pela discussão acadêmica no campo da filosofia e também por uma construção poética da letra de música, que foge ao nosso rigor da pesquisa, imagens que, pelo erotismo e por aspectos positivos de um contrauniverso, oposto ao masculino, revelem possibilidades de abalarmos as engrenagens da virilidade e as estruturas que esta sustenta. (shrink)