We present statements equivalent to some fragments of the principle of non-deterministic inductive definitions (NID) by van den Berg (2013), working in a weak subsystem of constructive set theory CZF. We show that several statements in constructive topology which were initially proved using NID are equivalent to the elementary and finitary NIDs. We also show that the finitary NID is equivalent to its binary fragment and that the elementary NID is equivalent to a variant of NID based on the notion (...) of biclosed subset. Our result suggests that proving these statements in constructive topology requires genuine extensions of CZF with the elementary or finitary NID. (shrink)

In modernity, the distinction between nature and artifice disappears, so that machines made by men become privileged models for the explanation of natural bodies, as can be observed in Bacon, Descartes, Hobbes, among others. This new relationship between nature and artifice is correlated with the mechanization and refutation of finality in nature, insofar as the adoption of mechanics as a model of nature’s explanation is associated to the rejection of the use of final causes in physics and to the conception (...) that bodies are devoid of immanent principles of movement or of any incorporeal principle that predisposes them to a process of change teleologically structured and oriented. Leibniz also conceives nature as artifice and organic bodies as automata, but his conception of natural bodies as artificial machines goes even further, to the point of characterizing the natural beings as those which carry the character of artificial rather than the artificial things themselves. However, unlike Bacon, Descartes, and Hobbes, Leibniz uses the analogy of nature as a machine and deepens it precisely to argue that nature is teleologically structured and that the difference between the machines made by men and the natural (divine) ones lies in the fact that while those have a purely extrinsic finality, these have an immanent finality inscribed in each of their parts to infinity. (shrink)

An analysis of the nature of good governance as it figures into the Royal Government of Bhutan's policy of Gross National Happiness.

While much of the social and political attention surrounding the nationwide opioid epidemic has focused on the dramatic increase in overdose deaths among white, middle-class, suburban and rural users, the impact of the epidemic in Black communities has largely been unrecognized. Though rates of opioid use at the national scale are higher for whites than they are for Blacks, rates of increase in opioid deaths have been rising more steeply among Blacks than whites over the last five years. Moreover, the (...) rate of opioid overdose deaths among Blacks already exceeds that of whites in several states. The lack of discussion of Black overdose deaths in the national opioid discourse further marginalizes Black people, and is highly consistent with a history of framing the addictions of people of color as deserving of criminal punishment, rather than worthy of medical treatment. This article argues that, because racial inequalities are embedded in American popular and political cultures as well as in medicine, the federal and state governments should develop more culturally targeted programs to benefit Black communities in the opioid crisis. Such programs include the use of faith-based organizations to deliver substance use prevention and treatment services, the inclusion of racial impact assessments in the implementation of drug policy proposals, and the formal consideration of Black people's interaction with the criminal justice system in designing treatment options. (shrink)

The purpose of this paper is to investigate the relationship between collective rationality and permissible collective choice rules using a unified approach inspired by Bossert and Suzumura (J Econ Theory 138:311–320, 2008). We consider collective choice rules satisfying four axioms: unrestricted domain, strong Pareto, anonymity, and neutrality. A number of new classes of collective choice rules as well as the Pareto and Pareto extension rules are characterized under various concepts of collective rationality: acyclicity, transitivity, quasi-transitivity, semi-transitivity, and the interval order (...) property. Further, new concepts of collective rationality, K-term acyclicity and K-term consistency, are proposed and the corresponding characterizations are provided. (shrink)

In this paper, we explore the conception of nature as a book in Francis Bacon. On the one hand, using this image and confronting the reading of the book of nature and the reading of the books of established authors, Bacon contrasts two completely different ways of the natural philosophy: the Interpretation of Nature in contrast to the Anticipation of the Mind. On the other hand, by considering the revealed book and the book of creatures, Bacon contends for the specificity (...) of the scientific investigation of nature and its relative autonomy in relation to the sphere of religion, although he indicates the character of continuity and complementation of the two books of the same authorship. (shrink)

Against the background of current reforms in higher education, we analyze the traditional education of Japanese doctoral students in philosophy of education from Western and Japanese perspectives by focusing on learning as self-education, on being and learning with others, on the socialization into the profession, and on the study of the foreign subject. Imai's explication of the Japanese construction of the adult self as instrumental is compared to Gadamer's ideas on self-education and education with others. A significant element of doctoral (...) education in Japan involves the learning of certain forms ( kata ) of professional conduct: belonging to a group, occupying a clear position in the social hierarchy, and developing a close mentoring relationship that fosters strong feelings of loyalty, harmony and respect. Furthermore, reciprocal dependence ( amae ) is analyzed and contrasted with the Western ideal of autonomy and maturity. Finally, the study of the foreign subject is considered in light of Gadamer's and Hegel's notion of making a home in the alien. Saito affirms a cross-cultural reading of foreign philosophical texts, claiming that they destabilize the native culture and turn a teacher in philosophy of education into a translator and prophet of her own as well as the foreign culture. (shrink)

When social work emerged as a profession in the first decades of the 20th century, it was strongly influenced by emancipatory motives introduced by various sociocultural and religious movements, and at the same time devoted itself to the construction and maintenance of a powerful welfare and nation state. Transnational agents and social movements promoted these processes and played a crucial role in establishing and developing national welfare systems and relevant professional discourses. This article examines the gendered construction of the social (...) work profession through the transnational history of early social work between Germany and the Jewish community in Palestine in the first half of the 20th century. By adopting a biographical approach to the specific paths of Jewish women practitioners who had been educated in German-speaking countries, immigrated to mandatory Palestine, and engaged themselves in the emerging field of social work, we will trace the construction of the profession as deeply embedded in social power relations. At the same time, we will trace its (re)construction as led mainly by female pioneers, who were concerned with emancipation, discrimination and migration. (shrink)

O escopo do artigo é examinar a tese hobbesiana de que todo efeito possui uma causa necessária, indicando como o filósofo a demonstra de modos diferentes, mas complementares: em primeiro lugar, tanto por meio da identificação entre causa integral, causa suficiente e causa necessária, como pela redefinição dos conceitos de potência e ato; em segundo, através da subordinação do princípio de bivalência à determinação necessária dos eventos; e, por fim, pela defesa de que só por meio de uma causa necessária, (...) causa que opera mecanicamente por meio de contato, é possível dar a razão pela qual os eventos possuem tais determinações espaciotemporais ao invés de outras, de modo que a causalidade mecânica necessária se estabelece como o único tipo legítimo de explicação dos fenômenos em Hobbes, transformando-se, então, na forma geral da inteligibilidade. (shrink)

O conceito de potentia possui uma pluralidade de sentidos na obra de Hobbes, sendo empregado na física, na antropologia, nas reflexões sobre o direito e sobre a política, bem como no discurso sobre Deus e seus atributos. Neste artigo, o exame será circunscrito ao conceito hobbesiano de potência (power) no Short Tract em seu diálogo com a tradição aristotélica da potência e do ato, isto é, ao conceito físico de potência por meio do qual os movimentos são explicados. O que (...) pretendo indicar é que já nessa obra esse conceito se forjou em oposição ao conceito aristotélico e à tradição escolástica, por mais que essa primeira formulação da noção de potência seja problemática. Hobbes fundamenta uma dupla fonte do determinismo no Short Tract, fonte que se tornará una com a reformulação do conceito de potência nos textos posteriores, como exporei na segunda parte do artigo. (shrink)

Despite decades of empirical happiness research, there is still little evidence for the positive effect of economic growth on life satisfaction. This poses a major challenge to welfare economic theory and to normative conceptions of socio-economic development. This book endeavours to explain these findings and to make sense of their ethical implications. While most of the existing literature on empirical happiness research is ultimately interested in understanding how to improve human lives and societal development, the ethical backdrop against which these (...) findings are evaluated is rarely made explicit. In contrast to this, Professor Hirata focuses on the role happiness should play in an ethically founded conception of good development. Taking a development ethics perspective, this book proposes a nuanced conception of happiness that includes both its affective and its normative dimensions and embeds this in a comprehensive conception of good development. The argument is that happiness should not be regarded as the only thing that determines a good life and that good development cannot sensibly be thought of as a matter of maximizing happiness. Happiness should rather be seen as an important indicator for the presence or absence of those concerns that really matter to people: the reasons that give rise to happiness. This book should be of interest to students and researchers of economics, psychology and development studies. (shrink)

Cet article veut montrer que l’idée du travail domestique en tant que reproduction de la force de travail dans la tradition marxiste a été élargie par les théories du care développées dans les années 2000, selon lesquelles le travail domestique et du care non seulement reproduisent la force de travail mais produisent et maintiennent la vie. Dans une première partie, il fait un état de lieux concernant les controverses autour du travail domestique, de la reproduction/production et de la reproduction sociale. (...) Dans une deuxième partie, il présente le travail du care en tant que travail productif et reproductif. Il s’agit ici d’élaborer une proposition alternative, transversale et matérialiste, en tenant compte des acquis des développements récents de la « Social reproduction theory », tout en refusant la séparation entre travail productif et reproductif sur laquelle elle se fonde. (shrink)

Neste artigo, pretende-se indicar como o jovem Leibniz, em textos do início da década de 1670, como no Theoria Motusi e nas correspondências a Johann Friedrich e a Hobbes, apropria-se do conceito de conatus e da teoria da sensação de Hobbes para defender a existência de mentes incorpóreas, seres verdadeiramente indivisíveis, em oposição à redução hobbesiana da realidade a corpos e seus movimentos. Ademais, uma vez que a essência do corpo reside no movimento e não na extensão — como o (...) filósofo afirma influenciado pelas teorias de Hobbes — e que o corpo, de acordo com os princípios do mecanicismo, não é fonte de seu próprio movimento, Leibniz argumentará que a sua substância deve residir em algo incorpóreo. Essa apropriação por parte de Leibniz do conceito de conatus e da teoria do movimento hobbesianos desempenhará, assim, um papel importante não apenas na rejeição da substância extensa cartesiana, como também na posterior reabilitação das formas substanciais, rejeitadas pelo autor na sua primeira juventude. (shrink)

Hobbes concede uma importância inédita à ação voluntária, na medida em que defende que a origem de toda obrigação é um ato voluntário daquele que se obriga, uma vez que todos são naturalmente livres e iguais e não há obrigações naturais. Por um lado, Hobbes desloca a discussão sobre a voluntariedade das ações e alarga a concepção do que pode ser considerado uma ação voluntária em relação à tradição que remonta a Aristóteles, sendo que, para ele, uma ação praticada por (...) medo é tão voluntária quanto uma outra realizada por algum desejo. Por outro, o autor limita as ações voluntárias àquelas ações que visam ao bem do agente. Trata-se de uma impossibilidade: ninguém age senão em vista de seu próprio bem. Neste artigo pretendo explorar esses aspectos da teoria da ação voluntária em Hobbes e indicar como esses posicionamentos se acentuam no Leviatã. (shrink)

Leibniz afirma que toda mônada expressa o universo inteiro de uma determinada perspectiva. A partir daí, todas os seres criados harmonizam-se entre si, já que todos representam o mesmo mundo, ao mesmo tempo em que cada um se individualiza por meio de seu ponto de vista próprio que • afirma o autor em alguns textos-chave • é determinado pelo lugar que o seu corpo correspondente ocupa. Entretanto, se a limitaçáo dos graus de distinçáo das representações se dá meramente por uma (...) analogia com o espaço e o tempo, como explicar a capacidade dos espíritos de atingir as verdades necessárias e eternas e de constituir uma ciência? A fim de elucidar esta sobrelevaçáo e destacamento dos espíritos em relaçáo aos demais seres criados, introduziremos a atividade da apercepçáo e sua diferença em relaçáo à percepçáo, atividade comum a todas as mônadas. (shrink)

Na modernidade, a distinção entre natureza e artifício desaparece, a ponto das máquinas feitas pelos homens se tornarem modelos privilegiados para a explicação dos corpos natu- rais, como se depreende a partir de textos de Bacon, Descartes, Hobbes, dentre outros. Essa nova relação entre natureza e artifício é correlata da mecanização e da destituição de fins na natureza, na medida em que a adoção da mecânica como modelo de explicação da natureza está atrelada à rejeição da utilização das causas finais (...) na física e à concepção de que os corpos são desti- tuídos de princípios imanentes de movimento ou de qualquer princípio incorpóreo que os predispo- nha a um processo de mudança teleologicamente estruturado e orientado. Leibniz também con- cebe a natureza como artifício e os corpos orgânicos como autômatos, mas a sua concepção de cor- pos naturais como máquinas artificiais vai ainda mais longe, a ponto de caracterizar o natural como aquilo que traz em si o caráter de artificial mais do que o próprio artificial. Entretanto, diferente- mente de Bacon, Descartes e Hobbes, Leibniz utiliza a analogia de natureza como máquina e a aprofunda justamente para argumentar que a natureza é teleologicamente estruturada, sendo que a diferença entre as máquinas feitas pelos homens e as naturais ou divinas reside no fato de que enquanto aquelas possuem uma finalidade meramente extrínseca, estas possuem uma finalidade imanente inscrita em cada uma das suas partes ao infinito. (shrink)

This paper seeks to examine two moments of the subject’s identification with substance in modernity, namely, the body in Hobbesian philosophy and the individual substance in Leibnizian thought. In Hobbes, to be a subject signifies to be subjected, so that the body-substance is characterized by not having in itself its principle of movement. In Leibniz, for his turn, a subject is that which contains in its own nature everything that can be truly predicated about it, implying that it is the (...) foundation and principle of its own activity, or, in a word, it is self-sufficient. Nonetheless, although Hobbesian body is characterized by its inertia and Leibnizian substance by its self-sufficiency, it is my purpose to indicate that the former is more crucial than the latter to the constitution of the modern conception of subjectivity, i.e., of the subject as the center of action and as a founding power, capable of establishing a new order by its decision. This is not possible in Leibnizian philosophy, for, according to it, human activity, like that of any other substance, consists solely in the actualization of the divine plan of the best of all possible worlds. (shrink)

Descartes concebe que a verdadeira ordem científica é a ordem das razões, na qual se parte das verdades mais fáceis e evidentes em direção às mais difíceis e complexas. Assim, estabelecese uma ordem única, progressiva e irreversível, onde cada membro da cadeia depende daqueles que o antecederam, de modo que cada tese possui um lugar não-intercambiável dentro da doutrina. Leibniz, ao contrário, defende que “[...] uma mesma verdade pode ter vários lugares, conforme as diferentes relações que pode possuir” (Novos Ensaios, (...) IV, XXI, § 4). A fim de evitar as repetições, reunindo-se o máximo de verdades no mínimo de volumes, o autor propõe que a melhor ordem científica é a disposição sistemática das matérias, que consiste em uma organização do saber na qual cada lugar reenvia a outros, tornando clara a conexão entre os conhecimentos. Em contraposição ao modelo de sistema cartesiano, no modelo leibniziano, as teses se fundamentam mutuamente e a ordem das verdades estabelecidas é reversível. Ora, é devido a essas diferenças na concepção de sistema que Leibniz, ao contrário de Descartes, pode pretender tomar o que há de melhor nos sistemas legados pela tradição para constituir o seu próprio sistema, já que para ele há uma certa maleabilidade na constituição do sistema filosófico. (shrink)

Descartes thinks that the true scientific order is that of reasons, in which one starts from the easiest and most evident truths and moves towards those that are more difficult and complex. Thus a unique, progressive, and irreversible order is established, where each member of the chain depends on those that precede it, and each thesis has a non-interchangeable place inside the doctrine. Leibniz, on the contrary, defends the idea that "une même vérité peut avoir beaucoup des places selon les (...) differents rapports qu'elle peut avoir" . In order to avoid repetition, assembling the greatest quantity of truths in a minimum of volumes, Leibniz argues that the best scientific order is a systematic disposition in which each place refers to all the others, so that the connections among knowledge becomes clear. In opposition to the Cartesian model of system, in the Leibnizian model theses are based upon one another, and the order of truths is reversible. It is due to these differences concerning the conception of system that Leibniz, unlike Descartes, can pretend to take the best of each philosophical system in order to constitute his own, given that for him there is a certain malleability in the construction of a philosophical system.Descartes concebe que a verdadeira ordem científica é a ordem das razões, na qual se parte das verdades mais fáceis e evidentes em direção às mais difíceis e complexas. Assim, estabelece-se uma ordem única, progressiva e irreversível, onde cada membro da cadeia depende daqueles que o antecederam, de modo que cada tese possui um lugar não-intercambiável dentro da doutrina. Leibniz, ao contrário, defende que "[...] uma mesma verdade pode ter vários lugares, conforme as diferentes relações que pode possuir" . A fim de evitar as repetições, reunindo-se o máximo de verdades no mínimo de volumes, o autor propõe que a melhor ordem científica é a disposição sistemática das matérias, que consiste em uma organização do saber na qual cada lugar reenvia a outros, tornando clara a conexão entre os conhecimentos. Em contraposição ao modelo de sistema cartesiano, no modelo leibniziano, as teses se fundamentam mutuamente e a ordem das verdades estabelecidas é reversível. Ora, é devido a essas diferenças na concepção de sistema que Leibniz, ao contrário de Descartes, pode pretender tomar o que há de melhor nos sistemas legados pela tradição para constituir o seu próprio sistema, já que para ele há uma certa maleabilidade na constituição do sistema filosófico. (shrink)

This paper examines the increasingly popular chisan-chisho movement that has promoted the localization of food consumption in Japan since the late-1990s. Chisan-chisho emerged in the context of a perceived crisis in the Japanese food system, particularly the long-term decline of agriculture and rural community and more recent episodes of food scandals. Although initially started as a grassroots movement, many chisan-chisho initiatives are now organized by governments and farmers’ cooperatives. Acknowledging that the chisan-chisho movement has added some important resources and a (...) conceptual framework, we nonetheless point out that chisan-chisho has been refashioned as a producer movement by government as well as the Japan Agricultural Cooperative, capitalizing on local food’s marketing appeal. Chisan-chisho to date has not been able to become a full-fledged citizen-based political mobilization nor address the issue of marginality in the food system. (shrink)

To further develop three-dimensional (3D) applications, it is important to elucidate the negative effects of 3D applications on the human body and mind. Thus, this study investigated differences in the effects of visual fatigue on cognition and brain activity using visual and auditory tasks induced by watching a 1-h movie in two dimensions (2D) and 3D. Eighteen young men participated in this study. Two conditions were randomly performed for each participant on different days, namely, watching the 1-h movie on television (...) in 2D (control condition) and 3D (3D condition). Before and after watching the 1-h movie on television, critical flicker fusion frequency (CFF: an index of visual fatigue), and response accuracy and reaction time for the cognitive tasks were determined. Brain activity during the cognitive tasks was evaluated using a multi-channel near-infrared spectroscopy system. In contrast to the control condition, the decreased CFF, and the lengthened reaction time and the decreased activity around the right primary somatosensory cortex during Go/NoGo blocks in the visual task at post-viewing in the 3D condition were significant, with significant repeated measures correlations among them. Meanwhile, in the auditory task, the changes in cognitive performance and brain activity during the Go/NoGo blocks were not significant in the 3D condition. These results suggest that the failure or delay in the transmission of visual information to the primary somatosensory cortex due to visual fatigue induced by watching a 3D movie reduced the brain activity around the primary somatosensory cortex, resulting in poor cognitive performance for the visual task. This suggests that performing tasks that require visual information, such as running in the dark or driving a car, immediately after using a 3D application, may create unexpected risks in our lives. Thus, the findings of this study will help outlining precautions for the use of 3D applications. (shrink)