Animal use in medical research is widely accepted on the basis that it may help to save human lives and improve their quality of life. Recently, however, objections have been made specifically to the use of animals in scientific investigation of human obesity. This paper discusses two arguments for the view that this form of animal use, unlike some other forms of animal-based medical research, cannot be defended. The first argument leans heavily on the notion that people themselves are responsible (...) for developing obesity and so-called ‘lifestyle’ diseases; the second involves the claim that animal studies of obesity's causes and therapies distract attention from preventive efforts. Drawing on both empirical data and moral reasoning, we argue that the relevant attributions of responsibility and claims about distraction are not plausible, and that, therefore, there is no reason to single out the use of animals in obesity research as especially problematic. (shrink)

In this book, Jana S. Ros̆ker offers the first comprehensive overview and exegesis of the work of Li Zehou, who is one of the most significant and influential Chinese philosophers of our time. Ros̆ker shows us how Li's complex system of thought seeks to revive various Chinese traditions, and at the same time attempts to harmonize or reconcile this cultural heritage with the demands of the dominant economic, political, and axiological structures of our globalized world. Variously characterized as 'neo-traditional,' 'neo-Kantian,' (...) 'post-Marxist,' 'Marxist-Confucian,' 'pragmatist,' 'instrumentalist,' 'romantic,' and more, Li's work was central to the period known as the Chinese Enlightenment in the 1980s and has helped modify and transform antiquated patterns of Chinese intellectual discourse. He is one of the rare Chinese thinkers whose work has had not only had a deep and lasting impact on Chinese intellectuals, but has acquired a broad readership outside of China as well. Seen from a broader intercultural perspective, Li's unique and imaginative approach to a wide range of basic theoretical problems has created new styles of intellectual investigation, while reminding us of our belonging to a common humanity, regardless of differences in our individual cultures, languages, preferences, and traditions. (shrink)

BackgroundInformation and communication technology solutions have the potential to support active and healthy aging and improve monitoring and treatment outcomes. To make such solutions acceptable, all stakeholders must be involved in the requirements elicitation process. Due to the COVID-19 situation, alternative approaches to commonly used face-to-face methods must often be used. One aim of the current article is to share a unique experience from the Pharaon project where due to the COVID-19 outbreak alternative elicitation methods were used. In addition, an (...) overview of common functional, quality, and emotional goals identified by six pilot sites is presented to complement the knowledge about the needs of older adults.MethodsOriginally planned face-to-face co-creation seminars were impossible to carry out, and all pilot sites chose alternative requirements elicitation methods that were most suitable in their situation. The elicited requirements were presented in the form of goal models. In one summary goal model, we provide an overview of common functional, quality, and emotional goals.ResultsDifferent elicitation methods were combined based on the digital literacy of the target group and their access to digital tools. Methods applied without digital technologies were phone interviews, reviews of literature and previous projects, while by means of digital technologies online interviews, online questionnaires, and virtual co-creation seminars were conducted. The combination of the methods allowed to involve all planned stakeholders. Virtual and semi-virtual co-creation seminars created collaborative environment comparable to face-to-face situations, while online participation helped to save the time of the participants. The most prevalent functional goals elicited were “Monitor health,” “Receive advice,” “Receive information.” “Easy to use/comfortable,” “personalized/tailored,” “automatic/smart” were identified as most prevalent quality goals. Most frequently occurring emotional goals were “involved,” “empowered,” and “informed.”ConclusionThere are alternative methods to face-to-face co-creation seminars, which effectively involve older adults and other stakeholders in the requirements elicitation process. Despite the used elicitation method, the requirements can be easily transformed into goal models to present the results in a uniform way. The common requirements across different pilots provided a strong foundation for representing detailed requirements and input for further software development processes. (shrink)

The literature on the work of Edmund Husserl (1859-1938) abounds in specialized studies of various aspects of his philosophy - transcendental phenomenology. Yet there have been few attempts to present Husserl's philosophy as a whole. No wonder, for Husserl's mammoth literary output over some forty years and the highly diverse nature of his investigations have made it extremely difficult to make a broad survey of his work. Now one of the world's leading Husserl scholars presents a unified and critical interpretation (...) of Husserl's philosophical work from the only point of view from which its continuity can be grasped: method. The culmination of several decades of intense scholarly engagement with Husserl's phenomenology, her work reveals as no other the dynamic interplay between the development of Husserl's method and the thematic progression of his research. (shrink)

This book offers a critical introduction of Li Zhou’s ethics. Li, who is among the most influential contemporary Chinese philosophers, takes Chinese ethics as a basis for his elaborations on Western ideas, aiming to develop a new global ethics.

The Confucian revival which manifests itself in the modern Confucian current belongs to the most important streams of thought in contemporary Chinese philosophy. This book introduces this stream of thought by focusing on the second generation modern Confucians--Mou Zongsan, Tang Junyi, Xu Fuguan and Fang Dongmei. They argue that traditional Confucianism, as a specifically Chinese social, political, and moral system of thought can, if adapted to the modern era, serve as the foundation for an ethically meaningful modern life.

Specific Chinese models for theories of knowledge were premised upon a structurally ordered external reality; since natural (or cosmic) order is organic, it naturally follows the 'flow' of structural patterns and operates in accordance with structural principles that regulate every existence. In this worldview, our mind is also structured in accordance with this all-embracing, but open, organic system. The axioms of our recognition and thought are therefore not arbitrary, but follow this rationally designed structure. The compatibility of both the cosmic (...) and mental structures is the basic precondition that enables humans to perceive and recognize external reality. The present study shows that this paradigm of structural epistemology can already be found in the earliest Chinese theories of knowledge. The introduction of Chinese models and their incorporation into Western discourses fills an important theoretical gap in the Western model of structuralism. This book offers an insight into epistemological systems that arose outside the discourses of the Euro-American tradition. It can thus help us to eliminate and supersede certain culturally conditioned prejudices as to the superiority and omnipresence of Western theoretical models, while demonstrating incontrovertibly that the results of Western discourses are by no means the only force driving theoretical innovation at the present time. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Inner Citadel. The Meditations of Marcus AureliusJames KerPierre Hadot. The Inner Citadel. The Meditations of Marcus Aurelius. Translated by Michael Chase. Cambridge: Harvard University Press, 1998. Pp. xii + 351. Cloth, $45.00Marcus Aurelius has sometimes been viewed as a Stoic "half-way to Platonism," so overawed by the brevity of human life within the infinite procession of eternity that he "almost lost faith in his own existence" (J. (...) M. Rist). Hadot's book, however, in this excellent English translation (first published as La Citadelle Intérieure: Introduction aux "Pensées" de Marc Aurèle, Paris, 1992), argues not only that the Meditations are thoroughly Stoic in their doctrine, but that to call Marcus a Platonist (or a pessimist) is to misinterpret the techniques by which he seeks to live a Stoic life. For Hadot it is the teachings of the philosopher-slave Epictetus that explain the Meditations, and the bulk of the book is concerned with demonstrating that Marcus's writings are spiritual exercises by which the author seeks to instill in himself three basic Epictetan disciplines corresponding to the tripartite Stoic system of logic, physics, and ethics. Readers of Hadot's other works will already recognize his concern with the ancient conception of philosophy as a way of life [3]. This study aims to show how Marcus's self-therapy relates to specific elements of Stoic doctrine and to redefine our understanding of the Meditations as a literary work.The book begins by tracing Marcus's initiation into the philosophic life, with special emphasis on the role of statesman-philosopher Junius Rusticus, who introduced Marcus to the writings of his influential teacher, Epictetus. In Chapter Two Hadot approaches the text which we refer to as the Meditations and argues that they are better referred to as Marcus's "personal notes" (hypomnêmata): their characteristic features (discontinuity, repetition, self-address, and refined literary form) are due to their being the product of day-by-day exercises in which Marcus, focussed upon the definitiveness of the present moment, strove to keep the essential rules of life ever present in his mind. Marcus's constant repetition of familiar doctrine indicates that for him "the [End Page 116] essential thing was not to invent or to compose, but to influence himself and produce an effect upon himself" (244).Hadot is at pains in Chapter Three, however, to reveal that these exercises derive from the "highly rigorous conceptual system" which he calls "the true key to the Meditations," namely, a set of three dogmas that require (a) the regulation of judgment to assent only to what is objectively true; (b) the restriction of the desires to that which is in accordance with universal Nature and Destiny; and (c) the disciplining of one's impulse toward action to be just and altruistic, in agreement with one's human nature. According to Hadot, this systematic distinction between the disciplines of judgement, desire, and impulse, and the three dogmas on which they depend, is "a doctrine which is peculiar to Epictetus and which is not found in Stoicism prior to him" (70). Marcus, then, in organizing his spiritual exercises around these three disciplines, "was working with pre-existing materials" (52). Thus Chapter Five is dedicated entirely to explaining how the practical disciplines of judgment, desire, and impulse to action, which Hadot argues correspond respectively to logic, physics, and ethics, operate within "the Stoicism of Epictetus."There is a certain apparent tension generated by Hadot's argument concerning the Stoicism of Epictetus. Although he depicts him as a distinctive innovator, Hadot also states that Epictetus does not change the system of Zeno and Chrysippus but simply adds "color and tonality" (73)—a statement that allows him to classify both Epictetus and Marcus as authentic Stoics but thereby risks undermining his argument about Epictetus's distinctiveness. This real ambiguity could be explained by reference to the emphasis on originality in Stoicism, in which the embodiment of philosophy in each new Stoic establishes him as an independent authority. (As Seneca says to Lucilius, "Zeno said this. But what do you say?" Epistulae Morales 33.7.) Indeed Hadot illustrates how didactic procedures in particular were... (shrink)

This book illuminates the problem of women in Chinese philosophy through the lens of the lives and work of two contemporary Taiwanese female philosophers. It takes two approaches that have been relegated, quite unfairly, to the margins of dominant discourses. The first is concerned with the work of women philosophical theorists who are still overshadowed by their male colleagues, regardless of where they live, their theoretical potential, and the value of their research. The second approach is related to the question (...) of the role of Taiwanese philosophy in maintaining the continuity of the Chinese intellectual tradition in the second half of the twentieth century. The book thus connects these two issues and provides a bridge linking them. Although discrimination against female philosophical theorists, on the one hand, and the failure to recognize the important contribution of Taiwanese philosophy to the development of modern Chinese philosophy, on the other, seem, at first glance, to have little in common, both harbor a problem that has its roots in discourses of exclusion emanating from the political, historical, and social inequalities associated with power structures. (shrink)

It is shown that there exist subsets A and B of the real line which are recursively constructible such that A has a nonrecursive Hausdorff dimension and B has a recursive Hausdorff dimension but has a finite, nonrecursive Hausdorff measure. It is also shown that there exists a polynomial-time computable curve on the two-dimensional plane that has a nonrecursive Hausdorff dimension between 1 and 2. Computability of Julia sets of computable functions on the real line is investigated. It is shown (...) that there exists a polynomial-time computable function f on the real line whose Julia set is not recurisvely approximable. (shrink)

A theory of approximation to measurable sets and measurable functions based on the concepts of recursion theory and discrete complexity theory is developed. The approximation method uses a model of oracle Turing machines, and so the computational complexity may be defined in a natural way. This complexity measure may be viewed as a formulation of the average-case complexity of real functions—in contrast to the more restrictive worst-case complexity. The relationship between these two complexity measures is further studied and compared with (...) the notion of the distribution-free probabilistic computation. The computational complexity of the Lebesgue integral of polynomial-time approximable functions is studied and related to the question “FP = ♯P?”. (shrink)

Ko, K., On the computational complexity of integral equations, Annals of Pure and Applied Logic 58 201–228. The computational complexity of Volterra integral equations of the second kind and of the first kind is investigated. It is proved that if the kernel functions satisfy the Lipschitz condition, then the solutions of Volterra equations of the second kind are polynomial-space computable. If, one the other hand, the kernel functions only satisfy the local Lipschitz condition with the Lipschitz constants growing in an (...) exponential rate, then the solutions could be exponential-time hard. We identify a class of Volterra equations of the first kind that can be converted to Volterra equations of the second kind satisfying the local Lipschitz condition. The complexity of the solutions of these equations is also proved to be exponential-time hard. (shrink)

Plagiarism and other transgressions of the norms of academic integrity appear to be a persistent problem among upper secondary students. Numerous surveys have revealed high levels of infringement of what appear to be clearly stated rules. Less attention has been given to students’ understanding of academic integrity, and to the potential misconceptions and false beliefs that may make it difficult for them to comply with existing rules and handle complex real-life situations.In this paper we report findings from a survey of (...) European upper secondary students’ views on issues relating to academic integrity. We relate these findings to the students’ training about academic integrity, self-reported level of questionable behavior and country of study.A total of 1654 students at 51 institutions located in 6 European countries participated in the study. The participants generally believed they had a good understanding of the rules applying to them and knew how to behave in compliance with norms of academic integrity. The results indicate, however, that often, in practice, this belief was mistaken. Many students had an inadequate understanding of core elements of academic integrity. They were uncertain about how to act, and they struggled in the handling of complex situations that require context-sensitive judgement. While some differences between countries were identified, they were modest and exhibited no clear pattern. Our results also suggest that reducing students’ level of uncertainty and, to a lesser degree, improving their level of knowledge could lead them to engage less in certain types of questionable behaviours. Surprisingly, the effect of academic training is modest and ambiguous. The study also confirms that perception of peer behaviour has the strongest association with student engagement in questionable behaviours. Thus, academic integrity at the upper secondary level cannot be explained simply in terms of individual ethics or knowledge. (shrink)

The computational complexity of finding a shortest path in a two-dimensional domain is studied in the Turing machine-based computational model and in the discrete complexity theory. This problem is studied with respect to two formulations of polynomial-time computable two-dimensional domains: domains with polynomialtime computable boundaries, and polynomial-time recognizable domains with polynomial-time computable distance functions. It is proved that the shortest path problem has the polynomial-space upper bound for domains of both type and type ; and it has a polynomial-space lower (...) bound for the domains of type , and has a #P lower bound for the domains of type. (shrink)

The computational complexity of finding a shortest path in a two-dimensional domain is studied in the Turing machine-based computational model and in the discrete complexity theory. This problem is studied with respect to two formulations of polynomial-time computable two-dimensional domains: domains with polynomialtime computable boundaries, and polynomial-time recognizable domains with polynomial-time computable distance functions. It is proved that the shortest path problem has the polynomial-space upper bound for domains of both type and type ; and it has a polynomial-space lower (...) bound for the domains of type, and has a #P lower bound for the domains of type. (shrink)

Many “pro-life” or anti-abortion advocates are Christians who believe that (1) there exists an all-powerful, all-knowing, and morally perfect god who created our universe; (2) restricting abortion ought to be a top social and political priority; and (3) embryos and fetuses that die all go to hell or they all go to heaven. This paper seeks to establish that Christian pro-life advocates with these beliefs face the Afterlife Dilemma. On the one hand, if all embryos and fetuses that die go (...) to hell, they need to abandon their belief in the morally perfect god of traditional Christianity. On the other hand, if all embryos and fetuses that die go to heaven, a plausible triage principle suggests that they must abandon their view that restricting abortions ought to be a top priority. Either way, this popular Christian pro-life view is untenable. The Afterlife Dilemma implies that many pro-life Christians must abandon some aspect of their current beliefs about God, the afterlife, or the comparative moral importance of abortion. (shrink)

This article is meant to provide a brief, accessible introduction to the Afterlife Dilemma--an argument challenging a popular Christian pro-life position. A more in-depth and nuanced treatment of the argument can be found in “The Afterlife Dilemma: A Problem for the Christian Pro-Life Movement,” published in the Journal of Controversial Ideas 2(2) (2022), available online.

Newman’s English empiricist background had alienated him from neoscholastic and analytic philosophers. His theological concerns separated him fromother empiricists, while his empiricism separated him from idealist philosophers who gave serious consideration to religious ideas. It is only recently that Newman has begun to be taken seriously as a philosopher as well as a theologian. We can now see that Newman identifies epistemological problems and offers solutions that are philosophically relevant today. In the words of Basil Mitchell, Newman was original because (...) he demanded “a much more subtle appreciation of the way reason works, not only in relation to religious truth, but also in respect to all matter of serious importance,” including the philosophy of science. For Newman realized that science and philosophy are like religious faith in that none of these branches of knowledge is ‘rational’ in the traditional Lockean sense, and thus none can appeal to a neutral, objective standard of rationality. Since he rejects foundationalism, the problem for Newman (as for Plantinga) is how to judge between differing systems of belief. Newman’s resolution, in Mitchell’s words, lay in the recognition that “a rational resolution of disputes between rival traditions does not depend on... a neutral standpoint.” Instead, one can always re-examine and revise one’s first principles or antecedent assumptions in light of one’s evolving understanding and appeal to tradition. All branches of knowledge, not only religious convictions, require one to refine one’s judgment in this manner. (shrink)

Newman’s English empiricist background had alienated him from neoscholastic and analytic philosophers. His theological concerns separated him fromother empiricists, while his empiricism separated him from idealist philosophers who gave serious consideration to religious ideas. It is only recently that Newman has begun to be taken seriously as a philosopher as well as a theologian. We can now see that Newman identifies epistemological problems and offers solutions that are philosophically relevant today. In the words of Basil Mitchell, Newman was original because (...) he demanded “a much more subtle appreciation of the way reason works, not only in relation to religious truth, but also in respect to all matter of serious importance,” including the philosophy of science. For Newman realized that science and philosophy are like religious faith in that none of these branches of knowledge is ‘rational’ in the traditional Lockean sense, and thus none can appeal to a neutral, objective standard of rationality. Since he rejects foundationalism, the problem for Newman (as for Plantinga) is how to judge between differing systems of belief. Newman’s resolution, in Mitchell’s words, lay in the recognition that “a rational resolution of disputes between rival traditions does not depend on... a neutral standpoint.” Instead, one can always re-examine and revise one’s first principles or antecedent assumptions in light of one’s evolving understanding and appeal to tradition. All branches of knowledge, not only religious convictions, require one to refine one’s judgment in this manner. (shrink)

John Henry Newman was a major figure in nineteenth-century religious history. He was one of the major protagonists of the Oxford or Tractarian Movement within the Church of England whose influence continues to be felt within Anglicanism. A high-profile convert to Catholicism, he was an important commentator on Vatican I and is often called 'the Father' of the Second Vatican Council. Newman's thinking highlights and anticipates the central themes of modern theology including hermeneutics, the importance of historical-critical research, the relationship (...) between theology and literature, and the reinterpretation of the nature of faith. His work is characterised by two elements that have come especially to the fore in post-modern theology, namely, the importance of the religious imagination and the fiduciary character of all knowledge. This Companion fills a need for an accessible, comprehensive and systematic presentation of the major themes in Newman's work. (shrink)

Kantian Deeds revokes and renews the tradition of Kant's moral philosophy. Through a novel reading of contemporary approaches to Kant, Henrik Bjerre draws a new map of the human capacity for morality. Morality consists of two different abilities that are rarely appreciated at the same time. Human beings are brought up and initiated into a moral culture, which gives them the cognitive mapping necessary to act morally and responsibly. They also, however, acquire an ability to reach beyond that which is (...) considered moral and thus develop an ability to reinterpret or break 'normal' morality. By drawing on two very different resources in contemporary philosophy - more conservative trends in analytic philosophy and more radical sources in recent works of psychoanalytically informed philosophy - and claiming that they must be read together, Kantian Deeds provides a new understanding of what is termed 'the structure of moral revolutions'. Essentially, deeds are revolutionary changes of moral character that can only be performed by such creatures that have acquired one. (shrink)

By apologetics one generally means the kind of intellectual apologetics that we find in Newman’s Development of Christian Doctrine, Apologia, and Grammar of Assent. But Newman was also the persuasive apologist of the imagination, particularly in his two novels and Difficulties of Anglicans and Present Position of Catholics. In Loss and Gain Newman takes his readers into a Catholic church to experience the reality of Catholic worship, an imaginative experience designed to impress upon their imagination the difference between a real (...) and an unreal religion. In Difficulties of Anglicans he warns Anglo-Catholics against the misuse of the imagination when unguided by the reason. But the misuse does not take away the use, and he explains how important a part imagination had played in his own conversion to Rome. The analogies he presses on the imaginations of his Anglo-Catholic readers are nothing to the analogies he piles up in Present Position of Catholics, where the most vivid imagery in all his writings is to be found, as he employs shock tactics in his attempt to delete the anti-Catholic stain on the English Protestant imagination. And finally in Callista, Newman practically abandons his most famous apologetic argument from conscience for the existence of God in favour of a direct appeal to the imagination of the heroine, to her need for liberation from self-imprisonment, a liberation that she can only find in the image of an incarnate God. (shrink)

I Wish to reply to some of the objections raised by Mr. A. Hudson-Williams in Class. Quart., vol. xlvi , p. 27, to my notes on Martial in vol. xliv. In two places, on pp. 17 and 22, he corrects an error of mine, and in one or two other of his remarks he may well be right; but in many cases he does nothing more than repeat the traditional interpretation of a passage without commending it any more effectively than (...) the editors do. I do not think there would be much profit in restating my view on all these passages, but there are some points I wish to make in reply. (shrink)

The present volume completes the cataloguing of manuscripts. This impressive undertaking will be concluded with one further volume, which will contain addenda and extensive indexes to all the volumes. `a remarkable achievement of scholarship...The descriptions of the manuscripts are full and at the same time admirably concise...Any user of the work, whether his interests are palaeographical, iconographical, or textual, will be deeply grateful for the wealth of information contained in this volume'. Review of English Studies`will be invaluable not only for (...) reference but for the comprehensive and immensely precise assurance that it will give to scholars in every field of medieval studies that nothing relevant to their purposes now lurks in unrecorded concealment'. English Historical Review. (shrink)

‘Prince, lovelier than the flashing star’, says the Poet Laureate to his Emperor; ‘Leda would rather have produced thee than Castor, Thetis than Achilles; Delos prefers thee to Apollo, Lydia to Bacchus.’ Then follows a passage describing the effect on nature of the Emperor's going out to hunt: ‘the beasts will gladly fall to your spear, the lion will be proud to die at your sacred hand. Venus scorns Adonis returned to life, Diana Hippolytus’.

This is the reading of the manuscripts with the punctuation given it in the Delphin, Loeb, and Teubner editions. But the future does not give the sense required. Adrastus is gazing with horror at the two young men who have arrived on his doorstep, realizing that they are the lion and the boar of Apollo's oracle . The whole force of the blow lies in the fact that they have actually arrived. The Delphin editor solves the problem by saying that (...) adfore means adesse, the Loeb by translating ‘that they had come’. Gruter suggested ac fore, and Garrod accepted this, putting a comma after ductos. But I do not see how this helps. I suggest that the reading of the manuscripts is correct, provided that we take adfore with quos … ediderat; i.e. put a comma after ductos and supply esse. The presence of three verbs, adfore, portendi, and ediderat, may seem a little clumsy, but each has its point; and the future is now natural, depending upon portendi: ‘he realized that the clear will of heaven had brought to his house the sons-in-law of whom Apollo had announced that their future arrival was destined by fate.’. (shrink)

The text of Martial is fairly good, though not as good as many editors seem to think. We have three separate sources from which our manuscripts are derived, which are called by Lindsay in the O.C.T. AA, BA and O.1 All three sources seem to have suffered from editing, AA less than the others. In A.D. 401 one Torquatus Gennadius seems to have emended the text . We do not know whether all three sources were affected by this recension: all (...) we know is that the BA family are the only manuscripts that mention it. But there are many signs of recension discernible in the readings of the other families too, e.g. pas-sages which have evidently had grammar or syntax thrust upon them—and in these I do not include the now obscure allusions and the dead jokes past recall. (shrink)

How are we to understand Solon's departure from Athens "for the sake of theôria" immediately after the introduction of his laws ? Previous accounts have taken theôria to mean "sightseeing," but the goal of Solon's departure-to avoid explaining or changing the laws-is guaranteed by certain religious features of theôria: the theôros plays the role of civic guardian and must not add to or subtract from an oracle he conveys to the city, and during the theôria the city itself must remain (...) pure and avoid disturbances. Solon adapts these features of theôria to establish his laws as a pseudo-oracular discourse, as a purification of the city, and as a permanent civic medium. The beginning of Solon's open-ended journey thus gives ideological finality to the laws at the middle of the city. This reading of Solon's theôria coheres with other instances of the creative adaptation of ritual in archaic Greek politics. It also develops our understanding of the discourse on theôria as regulating the laws that constitute the political sphere. (shrink)

This article represents an attempt at identifying a lack (of a lack) in analytic philosophy. It claims that one of the central features common to a variety of analytic philosophies is the absence of an investigation of what Jacques Lacan has identified as the lack of being ( manque à être ). This lacking lack is investigated through what could be termed a Lacanian intervention into one of the finest (relatively) recent products of the analytic tradition, Robert Brandom's Making It (...) Explicit . The aim of the intervention is twofold: first, to identify some of the (maybe surprising) similarities between Brandom and the Lacanian tradition; second, to identify the lacking lack within analytic philosophy by focusing on what Brandom (`explicitly') does not say — and to argue that what is thus usually passed over in silence in the analytic tradition contains a perspective of fundamental significance to understanding humans and their societies. Key Words: analytic philosophy • Robert Brandom • drive • Jacques Lacan • lack • original accumulation • psychoanalysis • Slavoj Zizek. (shrink)

In the opening of The Sickness unto Death, Anti-Climacus establishes the essential relation to otherness that characterizes the human self. He also defines two different modes of failing to live in accordance with this relation, which are subsequently described as “feminine” and “masculine” despair. Starting from this somewhat surprising gendering of despair, the article compares Kierkegaard’s understanding of self and other to that of psychoanalysis. It is claimed that psychoanalysis offers a fruitful reinterpretation of the meaning of “the Other,” while (...) Anti-Climacus, on the other hand, gives new inspiration to the analysis of the despair of being a sexed being. (shrink)

The objective of this paper is to examine the relationship between business model innovation, corporate sustainability, and the underlying organisational values. Moreover, the paper examines how the three dimensions correlate with corporate financial performance. It is concluded that companies with innovative business models are more likely to address corporate sustainability and that business model innovation and corporate sustainability alike are typically found in organisations rooted in values of flexibility and discretion. Business model innovation and corporate sustainability thus seem to have (...) their origin in the fundamental principles guiding the organisation. In addition, the study also finds a positive relationship between the core organisational values and financial performance. The analysis of the paper is based on survey responses from 492 managers within the Swedish fashion industry. (shrink)

To carry out a bibliographic review of the factors associated with behavioral difficulties in children, but there are global data on these variables. Purpose: The purpose of this study was to review the literature on the factors associated with behavioral difficulties in boys and girls to identify the most influential countries, authors, magazines and institutions, their structures and research directions. Design: This review is based on bibliometric and network analysis of literature published in Scopus and Web of Science. A total (...) of 110 scientifically mapped articles were found in this area. (shrink)

Background:Nurses are in a key position for reproduction health service delivery. Therefore, it is thought that it would be important to inspect opinions of student nurses, who will be health employees in the future, about self-induced abortion to develop women health and public health.Objectives:The goal of this study is to inspect opinions of nursing students with different sociocultural specialties, about self-induced abortions.Research design:It is qualitative type and planned with ethnographic research pattern.Participants and research context:The study was conducted with 20 last-term (...) students of Kırşehir Ahi Evran University, Faculty of Health Sciences, Department of Nursing, who were chosen by maximum diversity sampling technique. Interviews were made with semi-structured interview form and voice records during the study; data were analyzed with content analyzing method.Ethical considerations:Permission from the organization, university ethics committee, and personal approvals were taken from participants to conduct the research.Findings:Based on the analysis, two major themes on self-induced abortion in Turkish nursing students were found: dilemma of traditional perspective and professional identity and occupational awareness.Discussion and conclusion:It is seen that there is a dilemma between traditional point of view and professional identities about self-induced abortion for nursing students, but they had occupational awareness. It should be recommended to give information about national and international licit legislations for reproductive health, self-induced abortion, and setting up ethical discussion environments for nursing students. (shrink)

Good academic practice is more than the avoidance of clear-cut cheating. It also involves navigation of the gray zones between cheating and good practice. The existing literature has left students’ understanding of gray zone practices largely unexplored. To begin filling in this gap, we present results from a questionnaire study involving N = 1639 undergraduate students from seven European countries representing all major disciplines. We show that large numbers of these students are unable to identify gray area issues and lack (...) sensitivity to the context dependence of these. We also show that a considerable proportion of students have a poor understanding of concepts like plagiarism and falsification, not only in gray zone scenarios, but also in cases of relatively clear-cut cheating. Our results are similar across the faculties and countries of study, and even for students who have attended academic integrity training. We discuss the implications of this for academic integrity training. (shrink)

The English writers of Dr Coulson’s ‘Common Tradition’ all subscribe to a ‘fiduciary’ as opposed to ‘analytic’ use of language. For Coleridge, unlike Bentham, ‘a language is for action as well as reflection: it must be responded to in all its richness and diversity before we can know what some of its words mean’. A fiduciary language ‘reveals not only the traditions and living principles of a people, but the world of ideas by which all men live’. Coulson argues that (...) the key Coleridgean word ‘idea’ is ‘most clearly understood when it is seen as originating in an understanding of the Church as sacramentally…the presence of Christ in the world’. ‘Such a sacramental conception of the Church is at the heart not only of the Oxford Movement and of Newman’s idea of the Church, but also of that other movement which derives even more directly from Coleridge and is associated with F D Maurice’. But unlike Coleridge and Maurice, for Newman the idea of the Church Catholic must correspond to ‘a tangible, visible, and identifiable empirical entity’, which is not its particular manifestation in the National Church. On the other hand, Coleridge’s ideal of a ‘clerisy’ corresponds to Newman’s insistence on the importance of an educated laity to represent the Church in society; and if Newman could not accept that the idea of the Church is ‘regulated’ by the Nation, nevertheless it is the laity which is the ‘measure’ of his ‘regulating principles’—theology. Where Newman differed so sharply from both Coleridge and Maurice was in his insistence on first asking the Benthamite question, ‘how do we know that Christianity is true?’ before exploring the meaning or relevance of Christian doctrines and institutions. Coulson concludes by claiming that Newman’s final vision of a Church which ‘cannot be conceived sacramentally, and in its idea, in isolation from society’ both supplements Vatican I and anticipates Vatican II, as well as summing up the essential insight of Coleridge and Maurice. (shrink)