Is aesthetics a product of evolution? Are human aesthetic behaviors in fact evolutionary adaptations? The creation of artistic objects and experiences is an important aesthetic behavior. But so is the perception of aesthetic phenomena qua aesthetic. The question of evolutionary aesthetics is whether humans have evolved the capacity not only to make beautiful things but also to appreciate the aesthetic qualities in things. Are our near-universal love of music and cute baby animals essential to our species’ evolutionary development, which took (...) place over thousands of years? In other words, do aesthetic practice and appreciation help people to survive or reproduce? Do aesthetic behaviors help to propel natural selection? If so, what does that tell us about ourselves as human beings? What does it tell us about art, our other aesthetic practices, and aesthetic experience? (shrink)

Our contributors invite new ways of thinking Hegel's ideas through contemporary art and theories that arise from current perspectives; and of thinking through such art and perspectives via Hegelianism.

Our contributors invite new ways of thinking Hegels ideas through contemporary art and theories that arise from current perspectives; and of thinking through such art and perspectives via Hegelianism.

In this issue, our contributors demonstrate how art in the city, art “about” the city, art compared to the city, can bring to attention the insidious forces underlying every city’s gleaming, wide-awake veneer.

In this issue, our contributors demonstrate how art in the city, art “about” the city, art compared to the city, can bring to attention the insidious forces underlying every city’s gleaming, wide-awake veneer.

In "Aesthetic Histories" our contributors’ shared concern is the inspiring and confounding, healthy and uncomfortable and above all inevitable relationship between history and aesthetic praxis.

Our contributors explore a rich variety of aesthetic problems that bring about the self-reflexive re-evaluation of ideas.

This article offers Hegelian readings, based on his theory of fluid identity, of the blues and African-American identity. All identities, even Hegels, should be denied fixed definitions, in favor of fluid ones that allow for change and the sublation of otherness.

A hijacking is a violent takeover, a misappropriation of something for a purpose other than its intended one, by parties other than those for whom the thing was meant. This issue explores the aesthetic practices and consequences of unauthorized repurposing.

In this special issue on animals and aesthetics, contributors explore encounters with animals in art and thought.

In her book, Vibrant Matter, Jane Bennett thinks through what ontological, political, and ecological questions would look like if humans could admit that matter and nonhuman things are living, creative agents; the contributors to this issue of Evental Aesthetics begin to think through what aesthetic questions would look like.

Reading is an affective and reflective relationship with a text, whether it is a new, groundbreaking monograph or one of those books that keeps getting pulled off the shelf year after year. Unlike traditional reviews, the pieces in this section may veer off in new directions as critical reading becomes an extended occurrence of thinking, being, and creation. The Highest Poverty: Monastic Rules and Form-of-Life, by Giorgio Agamben.Stanford: Stanford University Press, 2013.

EVENTAL AESTHETICS RETROSPECTIVE 1. LOOKING BACK AT 10 ISSUES OF EVENTAL AESTHETICS.

This introduction highlights the themes that arise from The Missed: the productivity and negativity of unrealized potential and missed opportunity.

This introduction highlights the themes that arise from The Missed: the productivity and negativity of unrealized potential and missed opportunity.

Metacognitive training (MCT) was developed to promote awareness of reasoning biases among patients with schizophrenia. While MCT has been translated into 31 languages, most MCT studies were conducted in Europe, including newer evidence recommending an individualized approach of delivery. As reasoning biases covered in MCT are separable processes and are associated with different symptoms, testing the effect of selected MCT modules would help to develop a targeted and cost-effective intervention for specific symptoms and associated mechanisms. This study tested the efficacy (...) of a 4-session metacognitive training for delusions, MCTd (in Traditional Chinese with cultural adaptations, provided individually), as an adjunct to antipsychotics in reducing severity and conviction of delusions, jumping to conclusions bias and belief inflexibility. Forty-four patients with delusions were randomized into the MCTd or the wait-list control condition. Patients on wait-list received the same MCTd after four weeks of treatment as usual. Assessment interviews took place before and after the treatment, and at 4-week follow-up. There was an additional baseline assessment for the controls. Jumping to conclusions and belief flexibility were measured by the beads tasks and the Maudsley Assessment of Delusions Scale. Attendance rate of the MCTd was satisfactory (84.5%). Compared to treatment as usual, there was a greater reduction in psychotic symptoms, delusional severity and conviction following MCTd. There was a large treatment effect size in improvement in belief flexibility. Improvement in reaction to hypothetical contradiction predicted treatment effect in positive symptoms and delusions. Jumping to conclusions bias was reduced following MCTd, although the treatment effect was not significantly larger than TAU. Our results support the use of process-based interventions that target psychological mechanisms underlying specific psychotic symptoms as adjuncts to more conventional approach. (shrink)

People seeking asylum are at risk of receiving poorer quality healthcare due, in part, to racist and discriminatory attitudes, behaviours and policies in the health system. Despite fleeing war and conflict; exposure to torture and traumatic events and living with uncertainty; people seeking asylum are at high‐risk of experiencing long‐term poor physical and mental health outcomes in their host country. This article aims to raise awareness and bring attention to some common issues people seeking asylum face when seeking healthcare in (...) high‐income countries where the health system is dominated by a Western biomedical view of health. Clinical case scenarios are used to highlight instances of racist healthcare policies and practices that create and maintain ongoing health disparities; limited access to culturally and linguistically appropriate health services, and lack of trauma‐informed approaches to care. Nurses and midwives can play an important role in countering racism in healthcare settings; by identifying and calling out discriminatory practice and modelling tolerance, respect and empathy in daily practice. We present recommendations for individuals, organisations and governments that can inform changes to policies and practices that will reduce racism and improve health equity for people seeking asylum. (shrink)

Distributed agile teams are increasingly employed in organizations, partly due to the increased focus on digital transformation. However, research findings about the performance of such teams appear to be inconsistent, calling for more research to investigate the conditions under which distributed agile teams may thrive. Given that task coordination is particularly challenging when team members are not co-located, the present study investigates the roles of the two types of task interdependence, i.e., initiated versus received task interdependence. Survey results from 191 (...) participants working in distributed agile teams within three companies in Norway confirm our hypotheses. Specifically, we show that high initiated task interdependence is associated with higher role clarity of others, while received task interdependence is associated with higher role clarity of self, and that both subsequently result in higher team performance in distributed agile teams. Thus, we argue that each type of task interdependence contributes in a unique way to team performance in distributed agile teams. (shrink)

Artificial language learning experiments have become an important tool in exploring principles of language and language learning. A persistent question in all of this work, however, is whether ALL engages the linguistic system and whether ALL studies are ecologically valid assessments of natural language ability. In the present study, we considered these questions by examining the relationship between performance in an ALL task and second language learning ability. Participants enrolled in a Spanish language class were evaluated using a number of (...) different measures of Spanish ability and classroom performance, which was compared to IQ and a number of different measures of ALL performance. The results show that success in ALL experiments, particularly more complex artificial languages, correlates positively with indices of L2 learning even after controlling for IQ. These findings provide a key link between studies involving ALL and our understanding of second language learning in the classroom. (shrink)

McTaggart’s argument for the unreality of time was first published in the 1908 article “The Unreality of Time,” and a revised version appeared in the 1927 book The Nature of Existence. I argue that these two versions are significantly different. The second construction of the argument is important because it neutralizes a compelling objection. McTaggart’s initial argument tries to show that the conception of an A-series is self-contradictory. A natural objection is that the apparent contradiction can be resolved by making (...) clear that an event has incompatible A-properties only successively. McTaggart anticipates and responds to the objection. My main contention is this: McTaggart’s initial response to the objection fails, but in the second construction of his argument he succeeds in showing that the contradiction cannot be resolved in the way suggested by the objection. I also explain why the second construction has been overlooked for so long. (shrink)

I propose and argue for an account of humility in Zhuangzi, which I call perspectival humility. In the opening of the article, I will present a view of humility found in pre-Qin Confucian texts; then, I will explain the idea of Zhuangist humility, which provides a contrast to Confucian humility. Zhuang Zhou does not think that any ideas of right and wrong can be absolutely correct. People must see that their beliefs may not be absolutely correct, and should always consider (...) alternative perspectives. Those who recognise the limitations of their perspective are led to perspectival humility. Moreover, perspectival humility encourages people to learn extensively and to harmonise the differences between other perspectives. The Zhuangist approach takes various perspectives into account and is an inclusive notion of humility that prompts people to appreciate different ways of life, engages in harmonious social relationships, and preserves cultural diversity. (shrink)

In The Good Representative, Suzanne Dovi argues that democratic citizens should assess their representatives by their display of three virtues: they must be fair-minded, build critical trust, and be good gatekeepers. This important book provides standards for evaluating the democratic credentials of representatives. Identifies the problems with and obstacles to good democratic representation. Argues that democratic representation, even good democratic representation, is not always desirable. Timely and original, this book rejects the tendency to equate respect for the preferences of (...) citizens with neutrality on the standards used in choosing their representatives. (shrink)

A beautifully clear and accessible explanation of how to live a Taoist life--by reknowned Taoist master Eva Wong. Being Taoist is one of the most readable books on Taoist philosophy available. It shines a light on exactly what it takes to live a Taoist life. Taoist living rests on four pillars--the public, the domestic, the private, and the spirit lives. Not only do Taoists strive to live these four aspects fully and in a balanced way, they also believe there (...) is an outlook and an art to each of them. Eva Wong uses the teachings of Taoist masters (one for each pillar) to explain the essential concepts. She then gives voice to these texts--simplifying them, removing barriers to understanding, and making them completely accessible and relevant to the modern reader. Wong is a clear and enthusiastic guide to this intriguing spiritual Way, and she challenges us to stop, reflect, and ask ourselves: Do we balance the public, domestic, private, and spirit aspects in our lives? Do we emphasize some at the expense of the others? Do we ever think about unifying worldly and spiritual wisdom in our lives? (shrink)

The Just War principle of jus ad bellum explicitly requires a reasonable prospect of success; the prevailing view about personal self-defence is that it can be justified even if the prospect of success is low. This chapter defends the existence of this distinction and goes on to explore the normative basis of this difference between defensive war and self-defence and its implications. In particular, the chapter highlights the rationale of the ‘success condition’ within Just War thinking and argues that this (...) condition is grounded in assumptions about the nature of political authority and responsibility that do not apply to personal self-defence. This important difference is commonly ignored or side-lined by contemporary theorists who regard the principles of these two types of conflict as very closely aligned and the moral differences between them as matters of degree only. (shrink)

Racism is a key driver of the social, political, and economic injustices that cause and maintain health inequities. Over centuries and across continents, racism has become deeply ingrained within societies. Therefore, we believe that it is our professional and ethical obligation as scientists, and public health scholars specifically, to address racism head on in order to ameliorate racialized health disparities. We argue that greater focus is needed on addressing racism rather than race and how race is described or defined. We (...) offer input from public health scholarship to help bioethicists and other scientists contribute to addressing racism. To do so effectively and comprehensively, public health scholars, bioethicists, and other scientists should work together to identify and implement equity-driven collaborations to eliminate the deleterious effects of racism on individuals, families, and communities. (shrink)

Over the past four decades, software engineering has emerged as a discipline in its own right, though it has roots both in computer science and in classical engineering. Its philosophical foundations and premises are not yet well understood. In recent times, members of the software engineering community have started to search for such foundations. In particular, the philosophies of Kuhn and Popper have been used by philosophically-minded software engineers in search of a deeper understanding of their discipline. It seems, however, (...) that professional philosophers of science are not yet aware of this new discourse within the field of software engineering. Therefore, this article aims to reflect critically upon recent software engineers’ attempts towards a philosophy of software engineering and to introduce our own philosophical thoughts in this context. Finally, we invite the professional philosophers of science to participate in this interesting new discourse. (shrink)

Since the announcement and establishment of the Oversight Board (OB) by the technology company Meta as an independent institution reviewing Facebook and Instagram’s content moderation decisions, the OB has been subjected to scholarly scrutiny ranging from praise to criticism. However, there is currently no overarching framework for understanding the OB’s various strengths and weaknesses. Consequently, this article analyses, organises, and supplements academic literature, news articles, and Meta and OB documents to understand the OB’s strengths and weaknesses and how it can (...) be improved. Significant strengths include its ability to enhance the transparency of content moderation decisions and processes, to effect reform indirectly through policy recommendations, and its assertiveness in interpreting its jurisdiction and overruling Meta. Significant weaknesses include its limited jurisdiction, limited impact, Meta’s control over the OB’s precedent, and its lack of diversity. The analysis of a recent OB case in Ethiopia shows these strengths and weaknesses in practice. The OB’s relationship with Meta and governments will lead to challenges and opportunities shaping its future development. Reforms to the OB should improve the OB’s control over its precedent, apply OB precedent to currently disputed cases, and clarify the standards for invoking OB precedent. Finally, these reforms provide the foundation for an additional improvement to address the OB’s institutional weaknesses, by involving users in determining whether the OB’s precedent should be applied to decide current content moderation disputes. (shrink)

The present study investigates the dynamics of emotional processing and awareness using an affective facial priming paradigm in conjunction with a multimodal assessment of awareness. Key facial primes are visually masked, and are presented for brief and extended durations. Using a preference measure, we examine whether the effects of the primes differ qualitatively . We show that: unconscious affective priming with faces emerges strongly in initial presentations and diminishes rapidly with repetition; conscious affective priming also emerges strongly in initial presentations, (...) however it persists in strength with repetition; and in contrast to other reports on the salience of negative stimuli, happy faces appear more salient than sad faces when presented outside awareness. We discuss the limits and extensions of unconscious affective priming with faces, and consider several methodological and conceptual questions concerning emotional processing out of awareness. (shrink)

Neuropsychiatrist Michael T. H. Wong argues that the notions of soul, mind, brain, self and consciousness are no longer adequate on their own to explain humanity. He formulates a “third discourse” that brings philosophy neuroscience theology and psychiatry together as an innovative multilayered narrative for the person in the twenty-first century.

The aim of this paper is to situate the early Indian (Nikāya) Buddhist notion of karmic causation within the mental causation discourse in the Western analytic tradition, which concerns causal transactions involving mental events, such as desires, beliefs, and intentions, whether the transactions are between mental events, or between mental events and physical events. Karmic causation involves actional causes, in concert with non-actional causes, and their experiential effects on the actor, in concert with non-experiential effects. The problems generated by karmic (...) causation in Buddhism overlap with those generated by mental causation in the Western analytic tradition. They include how the mental aspects relate to the physical aspects of the self, sense perception, and action, as well as how the mental and physical aspects of an actional cause relate to the experiential and non-experiential aspects of an effect on the actor. -/- To make sense of mental causation, it is crucial to understand a cluster of associated concepts such as causation, the self, sense perception, and action. Similarly, to make sense of karmic causation, it is crucial to understand a cluster of associated concepts such as dependent arising (paṭiccasamuppāda), the fivefold laws of nature (pañca-niyāma), the five aggregates (pañca-khandha), the six sense bases (Saḷayatana), action (karma), and results (vipāka). I shall discuss these concepts under the headings of causation, the self, sense perception, and action before I move on to address karmic causation in the context of the mental causation debate. (shrink)

La tension entre le non-dualisme et le dualisme domine toute l’histoire du Vedanta. En face de l’advaita de Śaṅkara, le système de Madhva, auquel cette étude est consacrée, représente l’extrême dualisme, dvaita. Cependant Madhva, après avoir posé la réalité irréductible de la différence entre Dieu et le monde, a comme compensé cette scission de l’être par l’affirmation que tout être autre que l’Être absolu est dépendant de celui-ci, seul Dieu ne dépendant que de lui-même. L’originalité du système de Madhva est (...) d’inventer une relation nouvelle entre l’Être et les êtres. Seul l’Être est capable de faire exister des êtres différents de lui et totalement dépendants de lui ; Dieu permet à toute réalité d’être, et d’être ce qu’elle est. (shrink)

In this book, David B. Wong defends an ambitious and important new version of moral relativism. He does not espouse the type of relativism that says anything goes, but he does start with a relativist stance against alternative theories such that there need not be only one universal truth. Wong proposes that there can be a plurality of true moralities existing across different traditions and cultures, all with one core human question as to how we can all live (...) together. (shrink)

Sentencing practices in cases of domestic homicide have been the object of critical scrutiny on previous occasions across a number of jurisdictions. It has been suggested by some that these practices reveal judges to be taking a more lenient approach to women who kill their violent male partners than to men who kill allegedly unfaithful female partners. This note evaluates claims of gender bias in sentencing practices in UK cases of domestic homicide following the Court of Appeal sentencing decision in (...) R. v. Suratan, R. v.Humes and R.v. Wilkinson [2002]E.W.C.A. 2982 concerning three men who killed their female partners. It will argue that in the wake of this decision current proposals to review both the substantive law of provocation and sentencing practices are to be welcomed. (shrink)

Global engineering ethics is the engineering ethics’ response to globalization. It plays a major role in the received narrative about the need for a global engineering ethics, which is often illustrated by stories of some engineers A (of culture X) who interact with people or organizations of culture Y, and as a result encounter conflicts between their (i.e. culture X’s) ethical values and culture Y’s ethical values that generate ethical conundrums to the engineers. Global engineering ethics is thus needed to (...) help engineers to navigate through these ethical conundrums. However, the received narrative is insufficient in attending to the different nature and scope of ethical challenges for engineers and engineering practices in a globalized context, or so I shall argue. To understand these differences, I elaborate three basic presuppositions that create the need for global engineering ethics and explain their various interpretations. These presuppositions will then form the basis of my discussion of current approaches to global engineering ethics. I also argue that global engineering ethics is not merely reactive but also proactive, but the existing approaches have paid insufficient attention to the proactive dimension of global engineering ethics. So, I will end this chapter by arguing for the importance of the proactive dimension and exploring what it demands from engineers and engineering practices. (shrink)

We often praise and blame groups of people like companies or governments, just like we praise and blame individual persons. This makes sense. Because some of the most important problems in our society, like climate change or mass surveillance, are not caused by individual people, but by groups. Philosophers have argued that there exists such a thing as group responsibility, which does not boil down to individual responsibility. This type of responsibility can only exist in groups that are organized with (...) joint knowledge, actions and intentions. However, often disorganized groups without joint knowledge, actions and intentions are precisely the kinds of groups that cause problems. Therefore, in such cases, it becomes difficult, according to traditional accounts of collective responsibility to attribute responsibility to such groups. This has problematic implications. Therefore, I propose a new way of seeing collective responsibility, which is able to attribute the vice of irresponsibility to such disorganized groups. This involves seeing responsibility not as a relationship between the group and some action, but rather, as a virtue. In cases where it is difficult to establish whether a group is responsible for something, we should ask ‘is this group responsible, or irresponsible?’ This line of questioning is likely to be a more productive and philosophically legitimate way of holding groups morally responsible in such cases. (shrink)

We define a notion of projective meaning which encompasses both classical presuppositions and phenomena which are usually regarded as non-presuppositional but which also display projection behavior—Horn’s assertorically inert entailments, conventional implicatures (both Grice’s and Potts’) and some conversational implicatures. We argue that the central feature of all projective meanings is that they are not-at-issue, defined as a relation to the question under discussion. Other properties differentiate various sub-classes of projective meanings, one of them the class of presuppositions according to Stalnaker. (...) This principled taxonomy predicts differences in behavior unexpected on other models among the various conventional triggers and conversational implicatures, while holding promise for a general, explanatory account of projection which applies to all the types of meanings considered. (shrink)