Leading scholars from psychology, neuroscience, and philosophy present theories and findings on understanding how individuals infer such complex mental states ...

U.S. immigration policies and enforcement can make immigrants fearful of accessing healthcare. Although current immigration policies restrict enforcement in “sensitive locations” including healthcare facilities, there are reports of enforcement actions in such settings.

ETUDES DE PHILOLOGIE ET D'HISTOIRE Bertram Eugene Schwarzbach Voltaire's Old Testament Criticism 1971 - LIBRAIRIE DROZ- GENEVE ...

Il n’est pas toujours évident de rappeler aujourd’hui que l’économie politique contemporaine est née d’une fusion, et non seulement d’évictions successives, entre le formalisme moderne, des conceptions non formalisées – et peut-être dûment impossibles à formaliser – mais rationnelles, et des intuitions dont le statut philosophique a été – et demeure – l’une des grandes questions traitées en théorie de la connaissance, telle que l’a en particulier illustrée la tradition allemande depuis Kant jusqu’à nous. Une des tentatives majeures pour donner (...) un statut à l’Anschauung dans la théorie économique a été conduite en Allemagne, puis en Suisse, par Edgar Salin (1892-1974) dont l’œuvre, fut inspirée par l’atmosphère régnant dans le cercle réuni autour du poète Stefan George dans l’Entre-deux guerres. Elle se présenta comme une conception alternative à celles de Popper et de Weber, tant quant à l’usage possible de l’intuition en regard du cadre de la rationalité scientifique qu’eu égard à l’architectonique et aux visées de l’économie politique. La présente étude restitue, d’une part, une brève généalogie du concept philosophique d’intuition et, d’autre part, constitue un des rares exposés en français de la doctrine développée par Salin, une pensée que le travail mené par les auteurs les a conduits à revaloriser dans l’optique d’épistémologie comparative qu’ils ont ici adoptée. (shrink)

Publié en Allemagne en 1918, le Nietzsche d'Ernst Bertram, a paru en France dans la très belle traduction qu'en a donné Robert Pitrou en 1932. Repris par le Félin en 1990, ce livre tient une place à part dans l'ensemble des travaux consacrés à Nietzsche par sa façon de dégager symboles, légendes et concepts à partir d'une vue de Venise, une gravure de Dürer, un tableau du Lorrain...

Le présent livre a pour objet la "renaissance du pragmatisme" dans la philosophie contemporaine, qu'il tente d'éclairer en analysant les relations systématiques entre le concept de pratique et celui d'intersubjectivité. Il est le résultat de l'effort collectif de chercheurs issus de plusieurs pays, formés dans des traditions philosophiques différentes, et désireux de surmonter par le dialogue l'opposition entre philosophie anglo-américaine et philosophie continentale..

This collection offers a critical assessment of the published works of Piero Sraffa, one of the leading economists of the twentieth century, and their legacy for the economics profession. The topics covered explore Sraffa's interpretation of the classical economists; his theory of value and distribution; his critique of partial and general neoclassical equilibrium theory; his focus on the problem of capital; and his critique of Hayek's monetary overinvestment theory of the business cycle. Specific issues investigated include intertemporal general equilibrium theory (...) and the capital problem; the probability of reswitching; Ricardo, Malthus, and the corn model; and the meaning and implication of the capital controversy. Among the contributors are many of the world's leading students of Sraffian economics, including Nobel Laureate Paul Samuelson, Christian Bidard, Edwin Burmeister, John Eatwell, Pierangelo Garegnani, Samuel Hollander, Heinz Kurz, Lynn Mainwaring, Neri Salvadori, Bertram Schefold and Ian Steedman. (shrink)

The readings collected here—of Karl Marx, Friedrich Engels, Rosa Luxemburg, Vladimir Ilyich Lenin, Leon Trotsky, and Antonio Gramsci— reflect the experience of the labor, socialist, and communist movements that did so much to shape modern history. A dedication to working-class revolution gives coherence to the influential philosophical, economic, sociological, and historical works of these writers. Paul Le Blanc's introductory essay probes the structure and dynamics of Marxism as a political orientation, tracing connections among components that can be found in the (...) readings: the theory of capitalist development, the theory of the labor movement, the strategy of revolution, the conception of the transition to socialism. Others identified with the Marxist tradition—such as Plekhanov, Kautsky, Stalin, Mao—are also discussed, and attention is given to perspectives of such varied critics of Marxism as Sidney Hook, Bertram D. Wolfe, James Burnham, Daniel Bell, Robert Heilbroner, and C. Wright Mills. Historical reflections are blended with discussion of the durability of capitalism, the disappointment of hopes for workers' revolution, the "collapse of communism," issues of race and gender, the environment, and challenges of the twenty-first century. (shrink)

When surveying recent philosophical work on the nature and status of collective intentionality and we-intentions, it is striking how much effort is spent on analysing the structure of joint action and on establishing whether or not the intention to, say, go for a walk or paint a house together is reducible to some form of I-intentionality. Much less work has been devoted to an analysis of shared affects and emotions. This is regrettable, not only because emotional sharing in all likelihood (...) is developmentally prior to and logically more basic than joint action, but also because it might constitute a way of being together with others, which we need to study if we wish to better understand the nature of the we. In the present contribution, my primary aim will be to offer an answer to the following question: does the we-experience, the experience of being part of a we, presuppose, precede, preserve, or abolish the difference between self- and other-experience? In pursuing this task, I will take a closer look at emotional sharing and draw on resources that are too frequently ignored in current social ontology, namely insights found in classical phenomenology and in contemporary research on social cognition. (shrink)

Husserl und die transzendentale Intersubjektivität analyses the transcendental relevance of intersubjectivity, and argues that an intersubjective transformation of transcendental philosophy can already be found in phenomenology, especially in Husserl. Husserl eventually came to believe that an analysis of transcendental subjectivity was a conditio sine qua non for a phenomenological philosophy. Drawing on both published and unpublished manuscripts the book examines his reasons for this conviction and delivers a detailed analysis of his radical and complex concept of intersubjectivity, showing that precisely (...) his reflections on transcendental intersubjectivity are capable of clarifying his phenomenological core-concepts, thus making possible a new understanding of his philosophy. Against this background the book then attempts to establish to what extent the phenomenological approach to intersubjectivity can contribute to the current discussions of intersubjectivity. This is achieved through a systematic confrontation with the language-pragmatical positions of Apel and Habermas. Die Abhandlung untersucht die transzendentale Relevanz der Intersubjektivität und zeigt, daß eine intersubjektive Transformation der Transzendentalphilosophie schon innerhalb der Phänomenologie - besonders der Husserlschen - zu finden ist. Husserl gelangte zu der Auffassung, daß eine Analyse und Einbeziehung der transzendentalen Intersubjektivität als conditio sine qua non für eine phänomenologische Philosophie zu betrachten sei. Die Gründe, die Husserl zu dieser Überzeugung führten, werden herausgearbeitet. Dabei weist die Analyse des radikalen und komplexen Begriffs der Intersubjektivität auf, daß erst seine Überlegungen zur transzendentalen Intersubjektivität viele phänomenologische Grundbegriffe ins rechte Licht stellen können und darüber hinaus ein neues Grundverständnis seiner Phänomenologie ermöglichen. Vor diesem Hintergrund wird die Frage, inwieweit die Phänomenologie zur gegenwärtigen Intersubjektivitätsdiskussion beitragen kann, durch eine systematische Auseinandersetzung mit der sprachpragmatischen Intersubjektivitätstheorie von Apel und Habermas beantwortet. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Astrology, Computers, and the VolksgeistDenis DuttonCarroll Righter is not a name you will recognize, unless, perhaps, you’re old enough and you grew up reading the Los Angeles Times. Righter was the Times’s astrologer, and encountering his name recently brought back a couple of memories from the early 1950s. I remember finding it strange that a man (he was pictured alongside his column) was called Carroll, though he didn’t spell (...) it like the girl who lived across the street. But especially I recall the fun we had when my father would read the horoscopes out loud and we’d compare them with the day’s events. Ours was a tough family for an astrologer to please, with rather different things happening to too many Aquarians, and a robust skepticism about anything of the sort later to be called “New Age.”How could I know that while we laughed and debated, somewhere else out there in the urban sprawl, Righter’s prognostications were being subjected to subtle and portentous analysis by that kingpin of the Frankfurt School, Theodor W. Adorno? Mirabile dictu, Adorno was living in L.A. at the time, and we now have his examination of Righter in The Stars Down to Earth, and Other Essays on the Irrational in Culture, edited with an excellent introduction by Stephen Crook (Routledge, $16.95). The result seems, now in the fullness of time, of mixed value and relevance. Adorno has produced an admirably accessible rhetoric of astrology, what he terms “content analysis.” In this, he is finding out for himself about the so-called cold-reading techniques of psychic consultation, practices long known to magicians and astrologers and only really understood by psychologists since Bertram Forer’s work in the 1940s. But beyond that, Adorno uses astrology to support and exemplify his theory of authoritarian irrationalism. As you might expect, this is more questionable. [End Page 424]To be sure, there are many intriguing observations throughout this mostly readable essay. In a passage perhaps even more true today than when it was written, Adorno says that a “climate of semi-erudition is the fertile breeding ground for astrology.” He refers to people who have gone just beyond the naive acceptance of the authority of science, but who don’t know enough, or who have not sufficiently developed “the power of thinking,” that they can replace such acceptance with anything better: “The semi-erudite vaguely wants to understand and is also driven by the narcissistic wish to prove superior to the plain people but he is not in a position to carry through complicated and detached intellectual operations.” In other words, quantum mechanics is pretty tough, but astrology offers sophisticated understanding of all reality in a few easy steps. Besides, astronomy is about those remote stars and planets out there—rather cold and impersonal. In Adorno’s apt title phrase, astrology brings it all down to earth, because it’s about the single most important thing in the universe: me. In an analogy that isn’t too far-fetched, he says that to the semi-erudite individual “astrology, just as other irrational creeds like racism, provides a short-cut by bringing the complex to a handy formula and offering at the same time the pleasant gratification that he who feels excluded from educational privileges nevertheless belongs to the minority of those who are ‘in the know.’” Someone once remarked that Scientology boosts self-esteem largely by giving semi-educated, degreeless persons impressive certificates to hang on their walls, and Adorno is right that there’s a similar syndrome at work with most New Age esoterica, including astrology. (In literary theory, there are no certificates, of course—you just have to learn the jargon.)Much to his credit, Adorno independently identifies many of the features of cold reading described by Forer and later writers, such as the persistent tendency of the client to personalize the general message. Of Righter’s “Follow up that intuition of yours,” or “Display that keen mind of yours,” Adorno says, “People who have any affinity at all to occultism are usually prepared to react to the information they are craving in such a way... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Astrology, Computers, and the VolksgeistDenis DuttonCarroll Righter is not a name you will recognize, unless, perhaps, you’re old enough and you grew up reading the Los Angeles Times. Righter was the Times’s astrologer, and encountering his name recently brought back a couple of memories from the early 1950s. I remember finding it strange that a man (he was pictured alongside his column) was called Carroll, though he didn’t spell (...) it like the girl who lived across the street. But especially I recall the fun we had when my father would read the horoscopes out loud and we’d compare them with the day’s events. Ours was a tough family for an astrologer to please, with rather different things happening to too many Aquarians, and a robust skepticism about anything of the sort later to be called “New Age.”How could I know that while we laughed and debated, somewhere else out there in the urban sprawl, Righter’s prognostications were being subjected to subtle and portentous analysis by that kingpin of the Frankfurt School, Theodor W. Adorno? Mirabile dictu, Adorno was living in L.A. at the time, and we now have his examination of Righter in The Stars Down to Earth, and Other Essays on the Irrational in Culture, edited with an excellent introduction by Stephen Crook (Routledge, $16.95). The result seems, now in the fullness of time, of mixed value and relevance. Adorno has produced an admirably accessible rhetoric of astrology, what he terms “content analysis.” In this, he is finding out for himself about the so-called cold-reading techniques of psychic consultation, practices long known to magicians and astrologers and only really understood by psychologists since Bertram Forer’s work in the 1940s. But beyond that, Adorno uses astrology to support and exemplify his theory of authoritarian irrationalism. As you might expect, this is more questionable. [End Page 424]To be sure, there are many intriguing observations throughout this mostly readable essay. In a passage perhaps even more true today than when it was written, Adorno says that a “climate of semi-erudition is the fertile breeding ground for astrology.” He refers to people who have gone just beyond the naive acceptance of the authority of science, but who don’t know enough, or who have not sufficiently developed “the power of thinking,” that they can replace such acceptance with anything better: “The semi-erudite vaguely wants to understand and is also driven by the narcissistic wish to prove superior to the plain people but he is not in a position to carry through complicated and detached intellectual operations.” In other words, quantum mechanics is pretty tough, but astrology offers sophisticated understanding of all reality in a few easy steps. Besides, astronomy is about those remote stars and planets out there—rather cold and impersonal. In Adorno’s apt title phrase, astrology brings it all down to earth, because it’s about the single most important thing in the universe: me. In an analogy that isn’t too far-fetched, he says that to the semi-erudite individual “astrology, just as other irrational creeds like racism, provides a short-cut by bringing the complex to a handy formula and offering at the same time the pleasant gratification that he who feels excluded from educational privileges nevertheless belongs to the minority of those who are ‘in the know.’” Someone once remarked that Scientology boosts self-esteem largely by giving semi-educated, degreeless persons impressive certificates to hang on their walls, and Adorno is right that there’s a similar syndrome at work with most New Age esoterica, including astrology. (In literary theory, there are no certificates, of course—you just have to learn the jargon.)Much to his credit, Adorno independently identifies many of the features of cold reading described by Forer and later writers, such as the persistent tendency of the client to personalize the general message. Of Righter’s “Follow up that intuition of yours,” or “Display that keen mind of yours,” Adorno says, “People who have any affinity at all to occultism are usually prepared to react to the information they are craving in such a way... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Astrology, Computers, and the VolksgeistDenis DuttonCarroll Righter is not a name you will recognize, unless, perhaps, you’re old enough and you grew up reading the Los Angeles Times. Righter was the Times’s astrologer, and encountering his name recently brought back a couple of memories from the early 1950s. I remember finding it strange that a man (he was pictured alongside his column) was called Carroll, though he didn’t spell (...) it like the girl who lived across the street. But especially I recall the fun we had when my father would read the horoscopes out loud and we’d compare them with the day’s events. Ours was a tough family for an astrologer to please, with rather different things happening to too many Aquarians, and a robust skepticism about anything of the sort later to be called “New Age.”How could I know that while we laughed and debated, somewhere else out there in the urban sprawl, Righter’s prognostications were being subjected to subtle and portentous analysis by that kingpin of the Frankfurt School, Theodor W. Adorno? Mirabile dictu, Adorno was living in L.A. at the time, and we now have his examination of Righter in The Stars Down to Earth, and Other Essays on the Irrational in Culture, edited with an excellent introduction by Stephen Crook (Routledge, $16.95). The result seems, now in the fullness of time, of mixed value and relevance. Adorno has produced an admirably accessible rhetoric of astrology, what he terms “content analysis.” In this, he is finding out for himself about the so-called cold-reading techniques of psychic consultation, practices long known to magicians and astrologers and only really understood by psychologists since Bertram Forer’s work in the 1940s. But beyond that, Adorno uses astrology to support and exemplify his theory of authoritarian irrationalism. As you might expect, this is more questionable. [End Page 424]To be sure, there are many intriguing observations throughout this mostly readable essay. In a passage perhaps even more true today than when it was written, Adorno says that a “climate of semi-erudition is the fertile breeding ground for astrology.” He refers to people who have gone just beyond the naive acceptance of the authority of science, but who don’t know enough, or who have not sufficiently developed “the power of thinking,” that they can replace such acceptance with anything better: “The semi-erudite vaguely wants to understand and is also driven by the narcissistic wish to prove superior to the plain people but he is not in a position to carry through complicated and detached intellectual operations.” In other words, quantum mechanics is pretty tough, but astrology offers sophisticated understanding of all reality in a few easy steps. Besides, astronomy is about those remote stars and planets out there—rather cold and impersonal. In Adorno’s apt title phrase, astrology brings it all down to earth, because it’s about the single most important thing in the universe: me. In an analogy that isn’t too far-fetched, he says that to the semi-erudite individual “astrology, just as other irrational creeds like racism, provides a short-cut by bringing the complex to a handy formula and offering at the same time the pleasant gratification that he who feels excluded from educational privileges nevertheless belongs to the minority of those who are ‘in the know.’” Someone once remarked that Scientology boosts self-esteem largely by giving semi-educated, degreeless persons impressive certificates to hang on their walls, and Adorno is right that there’s a similar syndrome at work with most New Age esoterica, including astrology. (In literary theory, there are no certificates, of course—you just have to learn the jargon.)Much to his credit, Adorno independently identifies many of the features of cold reading described by Forer and later writers, such as the persistent tendency of the client to personalize the general message. Of Righter’s “Follow up that intuition of yours,” or “Display that keen mind of yours,” Adorno says, “People who have any affinity at all to occultism are usually prepared to react to the information they are craving in such a way... (shrink)

This paper presents an account of the moral boundaries of organizations. We define an organization’s moral boundary to encompass all of the actions for which it could be held morally responsible. Our theory requires us to view organizations as subjects that act in the world, rather than as objects that are used as tools; that is, it requires us to focus on corporate moral agency. We present a process model for determining whether a given action lies within an organization’s moral (...) boundary, and we discuss how an organization’s moral boundary can be created, destroyed, or modified as a result of deliberate choices by human and organizational actors. Our article contributes to the literature by conceptualizing the distinction between organizations as subjects and organizations as objects, and so clarifying the distinction between legal and moral boundaries; by recentering the discussion of boundaries on organizational actions rather than on contingent institutional features; and by adding nuance to the assignment of moral responsibility in complex organizational networks and in situations where one corporate moral agent depends upon another for its existence. (shrink)

This case is about a study of burn patients that included a request to the IRB for a waiver of consent for perianal specimen collection–a request which ultimately was not approved by a reviewing IR...

Der Raum ist ein eminent philosophisches Thema. Denn so selbstverstandlich es ist, dass wir in Raumen und im Raum leben, so unklar ist, was das bedeutet. Wie verhalten sich lebensweltliche Raume zu `dem Raum` uberhaupt? Gibt es bevorzugte Formen der Raumerfahrung? Wie verhalten sich Raum und Zeit zueinander? Was unterscheidet Nahe und Distanz, Bewegung und Aufenthalt?Die Beitrage des vorliegenden Bandes nahern sich der Philosophie des Raumes aus Richtung der Epistemologie, praktischen Philosophie und Asthetik. Dahinter steht die Uberzeugung, dass der Raum (...) nicht allein ein Thema der theoretischen Philosophie sein sollte, sondern Raumphanomene in allen Bereichen der Philosophie relevant sind. Im Zusammenspiel von klassischen und gegenwartigen Positionen ergibt sich ein Uberblick uber die Moglichkeit, eines der unscheinbarsten Phanomene uberhaupt zu thematisieren. Mit Beitragen von: Diego D'Angelo, Jocelyn Benoist, Christian Bermes, Georg Bertram, Steven G. Crowell, David Espinet, Michael N. Forster, Markus Gabriel, Volker Gerhardt, Tobias Keiling, Ole Meinefeld, Nikola Mirkovi'c, Inga Romer, John Sallis, Alexander Schnel. (shrink)

This volume commemorates the centenary of Logical Investigations by subjecting the work to a comprehensive critical analysis. It contains new contributions by leading scholars addressing some of the most central analyses to be found in the book.

Physicists use different theories to describe the world on different scales. In particular, they use the standard model of particle physics at very high energies, but move to various effective field theories, such as quantum electrodynamics, when modelling lower energy scattering processes. One way to explain this methodological fact is pragmatic in spirit. According to this view, physicists move to an effective field theory at lower energies in order to extract predictions and qualitative understanding which would be difficult or impossible (...) to extract directly from a more fundamental theory. By contrast, another way of accounting for the methodological data is metaphysical in spirit. On this view, the reason that physicists use different theories at different scales is that the world actually exhibits different nomic structure on different scales. These two positions have recently been thrown into sharp relief in a debate between Woodward (2016) and Batterman (2021), with Woodward taking the pragmatist line and Batterman the metaphysical line. One difficulty with the metaphysical answer is that its content is unclear: in what sense exactly could an effective field theory provide a better representation of the nomic structure of the world in its domain of applicability than our world’s fundamental theory? This talk attempts to provide an answer to this question by developing a simple metaphysical model. I start by assuming a set of possible worlds which are nomically possible according to some fundamental theory (I suggest that one is free to adopt either a Humean or Non-Humean view of these fundamental nomic necessities). I then introduce an equivalence relation between possible worlds: two worlds are scale-E equivalent if they assign the same values to physical quantities below energy scale E (up to some finite level of precision P). The key question now is whether this relation induces equivalence classes on the set of nomically possible worlds. I argue that in the case of current quantum field theories this does indeed occur, as evidenced by the possibility of “integrating out” high energy degrees of freedom in the renormalisation group framework. The formation of equivalence classes in the fundamental theory's possibility space indicates that some of its high energy features do not make a difference to its low energy dynamical behaviour. This suggests the following reading of the claim that an effective field theory provides a better representation of the nomic structure of the world in its domain of applicability: the solutions of the effective field theory stand in one-to-one correspondence with equivalence classes induced by the scale-E equivalence relation, whereas the fundamental theory overcounts the physical possibilities which are relevant at scale E. In this sense, the effective field theory provides a more natural representation of low energy physics than the fundamental theory. I conclude by explaining how this metaphysical model offers a reduction compatible understanding of multiple realisability, once again pointing to renormalisation group results in quantum field theory to support this. (shrink)

Résumé Alberto Voltolini préconise une analyse syncrétique des entités fictives, affirmant qu'elle satisfait tous les desiderata d'une analyse appropriée des entités fictives. Cet article présente une analyse des personnages fictifs qui réponde à ces critères, tout en évitant les problèmes que rencontre l'analyse de Voltolini. Selon mon analyse antiréaliste et leibnizienne, un personnage fictif peut être identifié par la collection de prédicats attribués à son nom. Cette analyse offre le bénéfice de la théorie des faisceaux, puisqu'elle écarte la question des (...) porteurs des noms fictifs, tout en expliquant pourquoi un personnage fictif est plus qu'une simple collection de prédicats. (shrink)

There is increased interest in deviant behavior in the workplace. However, research is lacking on the moral economy of such behavior. Moral economy is particularly important in contexts where syncretic forces impinge on deviant behavior. Consequently, we use moral economy reasoning to examine the relationship between ethnic obligation and deviant behavior in the African context. In Study 1, data (_N_ = 27, 148) show an inverted U-shape effect of meta-agency and deviant behavior. In Study 2, difference-in-difference (DID) analysis of data (...) (_N_ = 25,387 in 2005 and _N _= 51,587 in 2013) shows significant DID effect of meta-agency. Primary data from Study 3 (_N_ = 229) shows a U-shaped effect of agency and deviant behavior. In Study 4 (_N_ = 333), a replication shows support for the U-shape effect in Study 3. The four studies thus show complex patterns that reflect U-shape and inverted U-shape relationships between ethnic obligation and deviant behavior as indicated by bribery, corruption, and unethicality. Robustness checks support the curvilinear relationships suggesting that the effects are not due to chance. We discuss implications for research and practice. (shrink)

As mariculture—the cultivation of aquatic organisms in marine environment—intensifies to meet the demands of sustainable blue growth and national policies, novel ethical challenges will arise. In the context of ethics, primary concerns over aquaculture and mariculture tend to stay within differing value-based perspectives focused on benefits to human and non-human subjects, specifically animal welfare and animal rights. Nonetheless, the burgeoning field of feminist blue humanities provides ethical considerations that extend beyond animal subjects (including humans), often because of its concerns with (...) new materialist, posthumanist, and other relations-based theories. This article examines feminist blue humanities and the contributions it may bring to understanding contemporary and future ethical challenges posed by mariculture and its intensification, especially the cultivation of low-trophic organisms. By offering an overview of feminist blue humanities, this article explores some of its particularities by drawing out three major ethical concerns facing contemporary mariculture, specifically material reconfigurations, radical alteration of the lives of low-trophic species through industrialization and increases in maricultural waste products. (shrink)