El presente trabajo aborda sumamente la cuestión de la demostrabilidad de la existencia de Dios en el pensamiento del beato Ramon Llull. El tema es un camino entre otros para poner de manifiesto la específica manera que tiene Llull de entender las relaciones entre la razón y la fe. La comparación con la misma problemática en la esfera del aristotelismo, sobre todo el tomista, sin constituirse en el núcleo central del trabajo, acaba de aclarar la singular coherencia de la constitución (...) interna del "intellectus fidei" luliano. (shrink)

This book collects texts from three specialists in ancient philosophy which deal with the question of perceptive and intellective knowledge in antiquity. They try to present, in their different analyzes, the complex interrelationship among perception and thought in ancient authors, like Heraclitus, Parmenides, Democritus, Plato and Aristotle. The purpose of the texts is to expose the visible field - the perceptual knowledge domain - interacts with the invisible - the domain of reason and thought. In other words, that among them (...) there is no a radical separation of these two areas, although they are clearly distinct. (shrink)

Machine generated contents note: Cajal and Consciousness: Introduction. By PEDRO C. MARIJUAN1 -- Part I. Consciousness, One Hundred Years after Textura -- Progress in the Neural Sciences in the Century after Cajal (and the Mysteries -- That Remain). By THOMAS D. ALBRIGHT, THOMAS M. JESSELL, -- ERIC R. KANDEL, AND MICHAEL I. POSNER11 -- Part II. Biological Complexity and the Emergence of Consciousness -- Consciousness, Reduction, and Emergence: Some Remarks. -- By MURRAY GELL-MANN41 -- The Epistemic Paradox of Mind and (...) Matter. By HAROLD J. MOROWITZ50 -- The Conscious Cell. BY LYNN MARGULIS55 -- Complexity and Tinkering. By FRANCOIS JACOB71 -- Consciousness, the Brain, and Spacetime Geometry. By STUART HAMEROFF. 74 -- Consciousness, the Brain, and Spacetime Geometry: An Addendum-Some -- New Developments on the Orch OR Model for Consciousness. -- By ROGER PENROSE105 -- Part III. From Primary to Higher-level Consciousness -- Consciousness: The Remembered Present. By GERALD EDELMAN111 -- Consciousness and the Binding Problem. By WOLF SINGER123 -- Cajal on Neurons, Molecules, and Consciousness. By JEAN-PIERRE CHANGEUX 147 -- A Neuronal Model of a Global Workspace in Effortful Cognitive Tasks. By -- STANISLAS DEHAENE, MICHEL KERSZBERG, AND JEAN-PIERRE -- CHANGEUX152 -- Consciousness and the Brain: The Thalamocortical Dialogue in Health and -- Disease. By RODOLFO LLINAS AND URS RIBARY166 -- The Neuroanatomy of Phenomenal Vision: A Psychological Perspective. -- ByPETRA STOERIG176 -- Co-evolution of Human Consciousness and Language. By MICHAEL A. ARBIB 195 -- From Computing with Numbers to Computing with Words-From -- Manipulation of Measurements to Manipulations of Perceptions. -- By LOTFI A. ZADEH221 -- Part IV. Closing Remarks -- Who Was Cajal? By ALBERTO PORTERA-SANCHEZ253 -- Index of Contributors259 -- Subject Index261. (shrink)

In philosophy of science two questions become central in the discussion of the nature of empirical science: 1) What is a theory, i.e. how is it built up, how does it work? And: 2) How does a theory relate to its corresponding experiential basis? To deal with these two questions modern philosophy of science has devised various ‘models’ on the nature and working of scientific theories. Some aspects of these models are widely held within the community of philosophers of science, (...) but others are still being discussed quite controversially. In this paper, we will consider both kinds of aspects. Particularly, we will analyze how the meaning of scientific concepts is determined; the axiomatic construction of a scientific theory; the idea of model building views as a bridge between theory and experience; the holistic semantic thesis of science; the question about the true of scientific theories; and, finally, the hierarchic structure of theories.En filosofía de la ciencia, dos cuestiones resultan centrales en la discusión acerca de la naturalezade la ciencia empírica: 1) ¿qué es una teoría ?, es decir, ¿cómo estáconstituida y cómo funciona? y 2) ¿cómo se relaciona una teoría con su correspondientebase experiencial? Para tratar estas dos cuestiones, la moderna filosofía de la ciencia ha desarrolladovarios “modelos” sobre la naturaleza y el funcionamiento de lasteorías científicas. Algunos aspectos de estos modelos son ampliamente aceptados por lacomunidad de filósofos de la ciencia, mientras que otros son todavía discutidos de manerabastante controvertida. En este trabajo, consideraremos ambos tipos de aspectos. En particular,analizaremos cómo se determina el significado de los conceptos teóricos, la construcción axiomática de una teoría científica, la idea de las concepciones sobre la construcción de modelos como puente entre la teoría y la experiencia, la tesis semántica holista de la ciencia, la cuestión acerca de la verdad de las teorías científicas y, finalmente, la estructura jerárquica de las teorías. (shrink)

A partir de las críticas que el igualitarismo fraternal lanzó contra el igualitarismo de la suerte, G. A. Cohen propuso un compromiso a través del denominado modelo de campamento. Puesto que dicho trade-off no quedó formalizado, en este artículo se intenta aportar algunos elementos en tal dirección. En concreto, se argumenta: a) que Cohen tiende un primer puente hacia el igualitarismo fraternal al distinguir los aspectos de equidad y legitimidad en una concepción de lo justo, conjuntamente con la afirmación (...) de que la suerte en las opciones nunca preserva la justicia; b) que los principios igualitario y comunitario, que Cohen postula como deseables para el socialismo, operan sobre la base de la distinción equidad-legitimidad, de modo que las desigualdades generadas por elecciones genuinas y mala suerte en las opciones son justas en tanto resultan legítimas pero no son justas en términos de equidad y, en consecuencia, las desigualdades que rasgan el tejido social son causalmente fundamentales mientras que el principio comunitario es normativamente fundamental; y c) que los elementos comunitarios que impulsan el compromiso de Cohen ya están presentes en sus nociones de igualdad voluntaria, ethos igualitario, lectura estricta del Principio de Diferencia rawlsiano y comunidad justificatoria. (shrink)

Regular polysemes are sets of ambiguous words that all share the same relationship between their meanings, such as CHICKEN and LOBSTER both referring to an animal or its meat. To probe how a distributional semantic model, here exemplified by bidirectional encoder representations from transformers (BERT), represents regular polysemy, we analyzed whether its embeddings support answering sense analogy questions similar to “is the mapping between CHICKEN (as an animal) and CHICKEN (as a meat) similar to that which maps between LOBSTER (as (...) an animal) to LOBSTER (as a meat)?” We did so using the LRcos model, which combines a logistic regression classifier of different categories (e.g., animal vs. meat) with a measure of cosine similarity. We found that (a) the model was sensitive to the shared structure within a given regular relationship; (b) the shared structure varies across different regular relationships (e.g., animal/meat vs. location/organization), potentially reflective of a “regularity continuum;” (c) some high-order latent structure is shared across different regular relationships, suggestive of a similar latent structure across different types of relationships; and (d) there is a lack of evidence for the aforementioned effects being explained by meaning overlap. Lastly, we found that both components of the LRcos model made important contributions to accurate responding and that a variation of this method could yield an accuracy boost of 10% in answering sense analogy questions. These findings enrich previous theoretical work on regular polysemy with a computationally explicit theory and methods, and provide evidence for an important organizational principle for the mental lexicon and the broader conceptual knowledge system. (shrink)

Are there epistemic duties to inquire? The idea enjoys intuitive support. However, prominent evidentialists argue that our only epistemic duty is to believe well (i.e., to have doxastically justified beliefs), and doing so does not require inquiry. Against this, I argue that evidentialists are plausibly committed to the idea that if we have epistemic duties to believe well, then we have epistemic duties to inquire. This is because on plausible evidentialist views of evidence possession (i.e., views that result in plausible (...) theories of evidentialist justification), inquiry is sometimes a necessary constitutive means of forming doxastically justified beliefs—beliefs that are proportioned to and based on one's evidence. So, either evidentialist views of evidence possession commit them to epistemic duties to inquire or they lead to independently implausible theories of evidentialist justification. My discussion also has important implications for the zetetic turn in epistemology, since I argue that evidentialists who are staunchly opposed to epistemic norms on inquiry have reason to reconsider. (shrink)

It is necessary to take into account the data of science in the theoretical debates conducted by scientists contributing ontological theories in order to develop new approaches to theological issues in Islamic thought. Even, Kalam scholars with the duty of defending and basing the principles of Islam in the classical sense have established a theological understanding intertwined with science in understanding both existence philosophically and the Script theologically. With its discoveries and theories in the last century, it can be argued (...) that modern science has made a serious progress compared to the past. Maintaining its own methodology and paradigm, every scientific discipline has the opportunity to benefit from the methods and data of other disciplines. Consequently, it is possible to assert that Kalam can enjoy the same opportunity too, as long as staying in its own problem area. According to modern science, the motion system is the unity of structures that enable living things to move. Moreover, Bones and joints, which are the structures of the skeletal system, are passive elements of the movement system. Muscles, on the other hand, are the active elements of the movement system and provide the movement of the body by affecting the bones and joints. Muscle tissue shapes the body by adhering to the bones, besides enabling movement activity to occur. One of the most important systems that provide movement is the nervous system. Because for a person to have movement, the muscles must contract, and the muscles must be stimulated for the contraction of the muscles. The system that enables this contraction to occur is the nervous system. Energy is also required for contraction to occur in the human body. Muscles create energy for movement by first providing their energy from the ATP molecule present in the muscle cells. Considering the movement theories of classical theology scholars, it is seen that they shaped the occurrence of human actions through the concept of potency. While the scholars classify power as spiritual/mental and physical strength in terms of its structure, they have characterized it as accident in terms of its nature. In this context, we can say that the equivalent of the power, which is regarded as necessary for the formation of human acts by the theologians, is the movement system in today's science. The spirit/mental that scholars regard as a structure of power for the occurrence of human action can be regarded as the electrical activity that activates muscles when considered within the framework of the movement system of today's science. It is seen that Kalam scholars emphasize physical competence in their definitions of power as well. At this point, Ash'arians defined the power as the soundness of organs, Mu’tazila expressed it as the presence of organs and their being away from disasters, and the Mâturîdîs stated it as the organs being healthy. With these definitions, Kalam scholars mean that a person should also be physically competent to make a movement. The structures scientifically accepted as biological and physical competence in the movement system are the skeletal system, muscles and nervous system. Therefore, we can say that the strength of the physical fitness/well-being emphasized in the definition of power by theologians corresponds scientifically to the skeletal system, muscles and nervous system. One of the issues that Kalam scholars discuss about power is the issue of the accident of power. The reason why they describe power as an accident is to emphasize its impermanence and to show that it was created by Allah. So, in modern science, electrical activity must occur in the brain in order for human organs to move. The occurrence of this electrical activity is independent of the human being. The fact that electrical activity occurs independently from human beings shows that it conforms to Kalam scholars’ definition of the accident. As a result, we can say that the theory of power created by scholars for human movement has a counterpart in the movement system put forward by today's science. (shrink)

Discussions on the concept of Marifatullah as the foundation of belief hold a significant place in theology. There are different opinions among schools of theology regarding whether those who do not receive divine messages must know God. The majority of scholars belonging to the Mu'tazila and Māturīdī schools, including Imam Māturīdī, state that human beings must know God. Although al-Ashʿarī accepts that the most prominent obligatory duties are the methods of reasoning that lead to marifatullah, he states that responsibility in (...) this matter is formed by transmission. However, we can say that whether the human mind is sufficient to reach the knowledge of God, the method of reasoning has reached a different dimension today from the sciences of psychology, genetics, and neurobiology. This study explored whether individuals can achieve marifatullah from a holistic perspective. Whether human beings can be held responsible for this issue has been evaluated through the sciences of psychology, genetics, and neurobiology, and the opinions of schools of theology on this issue have been criticized. When we think in terms of Marifatullah, we can say that man’s psychological sense of obligation to adapt to society leaves him intellectually under the influence of society. In terms of genetic determinism, human personality, behavior, and intellectual adventure are completely determined by genes. Therefore, it is impossible for men to reach marifatullah in the context of their mental abilities. From an epigenetic perspective, we see that human thought structure, behavior, and personality are formed as a result of interactions with the environment. Serious hesitation arises in this idea in terms of intellect being a source of responsibility. Humans are genetically influenced by the environment and society, and they have a suitable nature for this, revealing that their genetic structure is open to environmental influences. In terms of brain plasticity, factors such as the society, environment, and family in which people live can change their brains and enable them to live accordingly. Although life adventures appear to be within the framework of social harmony, there must also be intellectual and religious harmony within social harmony. This reinforces the idea that individuals tend to align more with the thoughts and beliefs instilled by culture given the adaptable nature of the human brain influenced by cultural factors. When the views of the schools of theology are considered considering these evaluations, it becomes clear that the Mu'tazilites and Māturīdīs' belief that the source of the wujūb of marifatullah is intellect is at a point that needs to be reconsidered in terms of human biology and psychology. Although the Asharites emphasize human beings attaining knowledge of God through intellect, their focus on prophethood indicates that a revelation offer appears more accurate concerning human nature in the context of Marifatullah. (shrink)

The article discusses the process of “conceptual borrowing”, according to which, when a new discipline emerges, it develops its technical vocabulary also by appropriating terms from other neighbouring disciplines. The phenomenon is likened to Carl Schmitt’s observation that modern political concepts have theological roots. The authors argue that, through extensive conceptual borrowing, AI has ended up describing computers anthropomorphically, as computational brains with psychological properties, while brain and cognitive sciences have ended up describing brains and minds computationally and informationally, as (...) biological computers. The crosswiring between the technical languages of these disciplines is not merely metaphorical but can lead to confusion, and damaging assumptions and consequences. The article ends on an optimistic note about the self-adjusting nature of technical meanings in language and the ability to leave misleading conceptual baggage behind when confronted with advancement in understanding and factual knowledge. (shrink)

Humanistic Management and Transformative Service Research literatures share the common goal of addressing the increasingly growing global challenges faced by humanity. Recently, organizations have been called to further engage in social innovation in service in an attempt to address these challenges. However, the existing service literature does not offer explicit processes regarding how to manage these social innovation efforts at the human interaction level. By drawing on both Humanistic Management and Service literatures, this paper develops a conceptual framework to guide (...) the social innovation in service efforts. More specifically, this paper aims to answer a key question of: how can organizations manage human interactions to help maximize social innovation in service outcomes? This paper identifies four foundational values that should be at the core of the proposed processes needed in order to achieve the desired outcomes of SIS. Subsequently, a typology of service organizations is offered with different combinations of processes at the human interaction level, highlighting the synergistic effect of the three identified processes. The proposed framework in this paper is a first step in bridging two disciplines to highlight their potential and role in addressing the global challenges. (shrink)

As a result of the developments in science and technology, humanity began to experience a digital transformation after the 19th century. With this digital transformation, it is seen that a serious change has occurred in human beings biologically, socially, and, more specifically, religiously. One could say that different trends have emerged at many points where human relations, the relationship of the human with the environment and with God are also affected. Among the most comprehensive and prominent of these trends is (...) transhumanism because of its aims for humanity and the world. Transhumanism, which views technology as the main point of reference for the future of humanity, is also considered a cultural, social, and ideological human movement with its statements intended for society. It considers immortality as a goal, along with such claims as improving welfare, extending human life, and wiping out diseases by using technology in every aspect of human life. Transhumanists, who claim that they can achieve immortality thanks to technology, argue that this will happen in two ways. The first is biological immortality. It will be achieved by eliminating all kinds of biological factors that lead to humans aging and death. The second is digital or virtual immortality, which is achieved by transferring human consciousness from the biological body to computer interfaces and installing it in any desired entity. This perspective must be critically examined as it can be considered an attempt to challenge death, which is the basic doctrine of classical religions. In the present study, human immortality, considered the most important claim made by transhumanists, is criticized within kalām, Islamic theology. Of course, transhumanists’ account of human immortality is impossible, according to kalām. It can be said that transhumanists view of immortal human can be considered in the category of created beings, which is defined in kalām as "the being created later and needs another being in order to exist and to continue its existence". Given that transhumanists base the idea of the immortal being upon biological healing or digital transmission, it is clear that both types of beings need someone else. Therefore, one could say that it would be more reasonable to define transhumanists’ notion of immortality as the act of prolonging human life. It is because the life of immortal beings, accepted as biological or digital entities, is shaped by many factors. If these factors disappear, so does the being. On the other hand, the attribute of immortality, which belongs to the eternal being only, according to kalām, must come from itself without needing any other being. Therefore, the notion of immortal being suggested by the transhumanists must be reexamined within kalām and be redefined as the extension of life. The redefined immortality as the extension of life hardly poses kalāmī (or theological) problems. In fact, Islam encourages using all types of tools and equipment to enable humans to have a healthy and blissful life. (shrink)

For most pre‐modern philosophers, questions about the good life and the happy life were inseparable. Happiness is primarily a subjective notion. The Good Place suggests that relationships are key to the good life. It is a laboratory for testing moral theories, providing the show's writers opportunities to see which theories help the protagonists become better persons. An ethics of virtue is difficult and messy because it does not reduce morality to a simple formula. Instead, it involves an inner transformation of (...) character that leads to virtuous actions. In Aristotle's ethical system, true moral progress toward the good life is within reach. In spite of the verbal commitments made to Kant's ethics, the show ultimately proves to be a vindication of virtue ethics. A universe governed by Aristotelian morality is one in which moral development is possible. (shrink)

The issue of power has been addressed as part of human actions, which form the basis of the discussions of destiny in Islamic theology. Various schools of kalām have extensively discussed the issue of power throughout history. The locus of power is also one of the critical concerns that have been emphasized within these discussions. The schools of the Mu'tazila, al-Ashʿarī and al-Māturīdī have put forward different perspectives on whether the locus of power exists or not and where it exists (...) if it does so. Mutazilites are known to be in agreement with the view that te human body is the substrate of power. On the other hand, However, they hold different views, not only on the exact locus of power in the body but also on its type. While some argue that the locus of power in the body is the organs, others claim that it is not the organs. The schools of al-Ashʿarī and al-Māturīdī accept that there is no locus for power and emphasize that power is created by Allah the moment it would initiate action. When these views of the kalām schools are considered within the framework of the data from the modern science of anatomy, it is seen that what modern science has to say on this issue concurs well with the Mu'tazilite view that the locus of power is the body and that it creates the action by managing the organs from a single center. This is because, when considered from the lens of anatomy, what is meant by the schools of kalām with “power” is electrical activity (stimulus) that activates the muscles. Therefore, scientifically considered, for any movement to occur, an electrical activity must first begin in the brain and be transmitted to the muscles via motor nerves. If there were no electrical activity in the brain, the muscles and energy that make up the human movement system would not be active, so movement would hardly take locus. Therefore, the claim made some of the Mu'tazili scholars that the power is in the organs is scientifically not valid. As for the debates on whether the power in different organs is the same or different in terms of its type, the views of the scholars who argue that they are the same genus are apparently correct. This is because the electrical activity, which we accept as power, spreads to the organs after it is formed in the brain. This implies that the power which activates the organs is of the same type. However, it can be said that Mu'tazila’s idea of the constant presence of power in its locus conflicts with modern scientific data. The views of al-Ash'arite and al-Maturidite schools that power is free from being in a constant location are compatible with the findings of recent experiments on brain activities. That is, some experimental studies have indicated that the electrical activity that creates an act occurs in the brain before the act itself and outside the will of the human. In brief, the view of Ash'arite and Maturidite scholars that power is not constantly present in the body and that it is created by Allah each time it is needed is compatible with the creation of power, which we define as electrical activity. (shrink)

In Honour of John Crossley’s 85th Birthday.

Background:Since 2010, the United States has experienced 228 disasters, affecting over 86 million people. Because of population shifts, the growing number of people living with chronic conditions or disabilities, and the growing number of older citizens living independently, access and service gaps often exist for those without money or other transferable resources. There is a lack of evidence regarding individual community members’ capacity to prepare for emergencies.Research objective:The purpose of this study is to highlight participant experiences in becoming better prepared (...) for emergencies and provide insight from a social justice perspective.Research design:This is a descriptive qualitative study, staying very close to the data as an end product rather than a beginning for interpretation.Participants and research context:A total of 13 low-income, uninsured, or under-insured attendees at a medical outreach clinic were interviewed.Ethical considerations:Institutional Review Board approval was obtained from the University of Texas at Tyler.Findings:Four themes emerged from the interview data: (a) evaluation of the emergency-preparedness education, (b) making emergency plans, (c) challenges in preparing for emergencies, and (d) facilitators of emergency preparedness.Discussion:Identifying the potential challenges to individual emergency preparedness among vulnerable populations is the first step in overcoming them. The capacity to comply with such measures, especially the ability of those with limited incomes and other vulnerable populations, must be considered.Conclusion:Synchronized, well-ordered assistance will close gaps in recovery and enhance efficiency in pre- and post-event aid. Theoretically, doing so will promote engaged and resilient members of society who are better able to withstand adverse events. The importance of the relationship between individual preparedness levels and the resiliency of nations supports the social justice imperative to address the needs of vulnerable populations in the mitigation and planning phase of the emergency management cycle. (shrink)

The stopping rule for a sequential experiment is the rule or procedure for determining when that experiment should end. Accordingly, the stopping rule principle (SRP) states that the evidential relationship between the final data from a sequential experiment and a hypothesis under consideration does not depend on the stopping rule: the same data should yield the same evidence, regardless of which stopping rule was used. I clarify and provide a novel defense of two interpretations of the main argument against the (...) SRP, the foregone conclusion argument. According to the first, the SRP allows for highly confirmationally unreliable experiments, which concept I make precise, to confirm highly. According to the second, it entails the evidential equivalence of experiments differing significantly in their confirmational reliability. I rebut several attempts to deflate or deflect the foregone conclusion argument, drawing connections with replication in science and the likelihood principle. (shrink)

Concepts like testimonial injustice (Fricker, 2007) and testimonial violence (Dotson, 2011) articulate that marginalized epistemic agents are unjustly undermined as testifiers when dominant agents cannot or will not hear, understand, or believe their testimony. This paper turns attention away from these constraints on uptake, and towards pragmatic, social, and political constraints on how dominant audiences receive and react to testimony. I argue that these constraints can also be sources of testimonial injustice and epistemic violence. Specifically, I explore a kind of (...) injustice that I call testimonial withdrawal, which occurs when a would-be speaker chooses to remain silent because they know or reasonably expect that there is pragmatic risk associated with speaking, given their unjust marginalization. I argue that this unjustly undermines epistemic agency, and that expanding Fricker and Dotson’s umbrella concepts to accommodate this idea results in a better understanding of the moral and epistemic contours of both testimonial withdrawal and these broader categories. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Limits of Our ObligationsRyan C. MavesDisclaimers. No funding was utilized for this manuscript. Dr. Maves is a retired U.S. Navy officer, and the opinions contained herein are his own. The opinions in this manuscript do not reflect the official opinion of the Department of the Navy, Department of Defense, nor of the U.S. Government.In 2012, I was a commander in the United States Navy, deployed to the NATO (...) Role 3 Multinational Medical Unit in Kandahar Airfield (KAF), Afghanistan. The KAF Role 3 began as a tent hospital under Canadian command, built along the flight line at Ahmad Shah Baba International Airport as [End Page 176] part of an expanding NATO base. By the time of my arrival, it was a small but capable brick-and-mortar building under U.S. Navy command, with four operating rooms, two CT scanners, and a busy intensive care unit (ICU).Not long before my deployment, the KAF Role 3 was described as one of the busiest trauma hospitals in the world. Casualties arrived every day, usually by helicopter. Blast injuries from improvised explosive devices (IEDs) were common, ranging in severity from concussions in passengers in armored vehicles, to multiple amputations from blast injuries with concomitant thoracic, abdominal, and pelvic trauma. KAF had a daytime population of over 30,000 in 2012, and our hospital was effectively the referral center for the region, so patients with non-surgical diagnoses were similarly common: myocardial infarctions, seizures, pulmonary emboli, and endemic infections, to name a few.As an infectious disease (I.D.) specialist, I functioned mainly as a hospitalist, managing patients postoperatively, but I also provided any consultative support when needed. During mass casualty events, the intensivists and I would act as backups in the trauma bay, freeing up the surgeons for the most acutely injured patients. It turned out that an I.D. doctor’s skillset lent itself well to acute trauma evaluations; we are well known for having an eye for fine details, combined with low-grade paranoia. These traits served me well during what I came to describe as “my involuntary trauma fellowship.”Our patients could be divided into five key groups: Afghan National Security Forces (ANSF, including the army and national police), non-Afghan coalition military (mostly U.S. and other NATO members), Afghan civilians, NATO civilian contract staff, and the Taliban. Our approach to each of these groups was different. For all patient groups, we would provide the same emergency care, including acute resuscitation and immediate life-saving surgery. It was after this emergency care period that our management plans diverged.For coalition forces, our next priority after acute resuscitation and stabilization was to assess whether a patient could remain in theater. Stable patients with relatively minor injuries could often undergo rehabilitation at KAF; many personnel could subsequently return to combat duty with their units. More seriously-injured patients would be transported out of Afghanistan within 24-48 hours (if not faster). Usually, this would involve stops at Bagram Airfield near Kabul and then Landstuhl Regional Medical Center in Germany before reaching a military hospital in their home countries. There were few limits on whom could be transported. Dedicated critical care air transport teams (CCATT) included intensivists, respiratory therapists, and critical care nurses, who could manage the most unstable patients on board what was effectively a flying ICU. The “lung team” in Landstuhl could fly to KAF to start patients with severe respiratory failure on extracorporeal membrane oxygenation (ECMO) and then fly them out on maximal support.NATO civilian contractors would receive comparable care, although the exact details of how they would be transported out of theater would depend on their home countries and the nature of their contract. We cared for one civilian contractor with newly-diagnosed HIV infection whom we were able to stabilize on the ventilator, get him extubated, start on initial antiretroviral therapy, and transport him home with a referral to his local HIV care program.Afghan soldiers were part of the coalition, but there was no distant home country where we could transport them. They were home. After their resuscitations and surgeries, we would arrange transfer to the Kandahar Regional... (shrink)

With an new foreword by James Warren Long renowned as one of the clearest and best introductions to ancient Greek philosophy for non-specialists, W.K.C Guthrie s The Greek Philosophers offers us a brilliant insight into the hidden foundations of Greek philosophy foundations that underpin Western thought today. Guthrie explores the great age of Greek Philosophy from Thales to Aristotle whilst combining comprehensiveness with brevity. He unpacks the ideas and arguments of Plato and Aristotle in the light of their predecessors rather (...) than their successors and describes the characteristic features of the Greek way of thinking, emphasising what he calls the cultural soil of their ideas. He also highlights the achievements of thinkers such as Pythagoras, who in contemporary accounts of Greek philosophy are frequently overlooked. Combining philosophical insight and historical sensitivity, The Greek Philosophers offers newcomers a brilliant introduction to the greatest thinkers in ancient Greek philosophy and the very origins of Western thought. ". (shrink)

What is it that permits us to see others as 'evil'? This book argues that it's our epistemological framework, which also resituates our own moral compass and reframes our moral world such that we can justify performing violent deeds, which we would readily demonize in others, as the heroics of eradicating evil. When conflict is understood positively as the confrontation of differences, an unavoidable and indeed desirable consequence of the rich tapestry of earthly life, then a discussion can open as (...) to how to navigate the countless confrontations of difference in the most skillful way. Through this lens, violence comes into view as the least skillful means of responding to, and working with, difference, since violence tends to 'rebound' and leaves both victims and perpetrators worse off—shameful and vengeful. Philosopher Wendy C. Hamblet argues that the radically polarized and oversimplified worldview that sorts the phenomena of the world into 'good guys' and 'evil others' is a framework as old as human community itself, and one that undermines people's own moral infrastructure, permitting them to take up the very acts that they would readily demonize as 'evil' in others. One's own violent responses to the human condition come to be reframed from unskillful and undesirable actions to valiant heroic reactions. In short, those who see 'evil' in others are far more likely to do 'evil,' resorting to the least skillful means for navigating difference—violence. In theory, violence is demonized as 'evil' in popular and criminological discourse and calls forth 'rebounding' like responses in the form of acts of vengeance in individuals and punitive responses in state institutions. However, punishment is itself defined as an 'evil' inflicted by a legitimate authority upon a wrongdoer in compensation for a wrong done. This leads to the conundrum that the state, as much as the vigilante, must necessarily undermine its own legitimacy by taking up the very acts that it deems as evil in its enemies and punishes in its deviant citizens. By reframing conflict positively, Hamblet introduces a new way of thinking about difference that allows the reader to appreciate (rather than tolerate) difference as a desirable feature of a multicultural, multi-religioned, multi-gendered world. This resituates the discussion of conflict such that conflict response styles can be viewed as more and less skillful means of navigating impasses in a world of differences. (shrink)

In sections 4.80 and 4.81 of the Historia Naturalis, Pliny the Elder describes the peoples living beyond the Danube River in his own day in the later first century c.e.: ab eo in plenum quidem omnes Scytharum sunt gentes, uariae tamen litori adposita tenuere, alias Getae, Daci Romanis dicti, alias Sarmatae, Graecis Sauromatae, eorumque Hamaxobii aut Aorsi, alias Scythae degeneres et a seruis orti aut Trogodytae, mox Alani et Rhoxolani; superiora autem inter Danuuium et Hercynium saltum usque ad Pannonica hiberna (...) Carnunti Germanorumque ibi confinium, campos et plana Iazyges Sarmatae, montes uero et saltus pulsi ab iis Daci ad Pathissum amnem. a Maro, siue Duria est a Suebis regnoque Vanniano dirimens eos, auersa Basternae tenent aliique inde Germani. […] Scytharum nomen usquequaque transiit in Sarmatas atque Germanos. nec aliis prisca illa durauit appellatio quam qui extremi gentium harum, ignoti prope ceteris mortalibus, degunt. (shrink)

Jeder Mensch steht in einem mehr oder weniger klaren Verhältnis zur eigenen Person, zu dem, was man auch das Selbst nennt. Hierbei spielt der Raum eine entscheidende Rolle - denn der Mensch ist nicht begreifbar ohne den Ort, an dem er sich aufhält. Matthias C. Müllers raumtheoretisch fundierte Neubeschreibung des philosophischen Großthemas Selbstheit bzw. Subjektivität zeigt nicht nur, daß menschliches Dasein nicht ohne Bezug auf das Wohnen im Raum begriffen werden kann, sondern auch, daß eigentlich nicht der Mensch den Raum (...) hervorbringt, sondern vielmehr der Raum den Menschen. (shrink)

Hegel has identified what I have preemptively designated a third aesthetic realm--in addition to natural beauty and artistic beauty--one greatly connected with human life . . . art applied to the enhancement of life . . . But the other border of what I shall designate the Third Realm is equally non-exclusionary, especially when we consider what Hegel singles out under the head of beautiful people--the kind of beauty possessed by Helen of Troy, say, which we must suppose a wonder (...) of nature. But Helen's choice of hairstyles, makeup, or garments would have belonged to the Third Realm, since it would have been chosen for enhancement, like the setting of a jewel. (shrink)

Volume XVIII Special Issue: Gian-Carlo Rota and The End of Objectivity, 2019 Aim and Scope: The New Yearbook for Phenomenology and Phenomenological Philosophy provides an annual international forum for phenomenological research in the spirit of Husserl's groundbreaking work and the extension of this work by such figures as Scheler, Heidegger, Sartre, Levinas, Merleau-Ponty and Gadamer. Contributors: Gabriele Baratelli, Stefania Centrone, Giovanna C. Cifoletti, Jean-Marie Coquard, Steven Crowell, Deborah De Rosa, Daniele De Santis, Nicolas de Warren, Agnese Di Riccio, Aurlien Djian, (...) Yuval Dolev, Mirja Hartimo, Burt C.Hopkins, Talia Leven, Ah Hyun Moon, Luis Niel, Fabrizio Palombi, Mario Ariel Gonzlez Porta, Gian-Carlo Rota, Michael Roubach, Franco Trabattoni and Michele Vagnetti. Submissions: Manuscripts, prepared for blind review, should be submitted to the Editors ([email protected] and [email protected]) electronically via e-mail attachments. (shrink)

The anticipated third book from New York Times bestselling author and respected Intelligent Design scholar Stephen C. Meyer makes a compelling argument for the existence of God based on breakthroughs in physics, cosmology, and biology.

tập 1. Trung Hoa, thời kỳ khởi điểm của triết học (thời đại Tây Chu và Đông Chu) --tạp 2. Trung Hoa, thời kỳ hoàn thành của triết học (từ Chiến Quốc đến tiền Hán) -- tập 3. Ấn Độ, Từ Phật Đà tới Phật nguyên thủy -- tập 4. Từ năm 241 trước công nguyên đến năm 907 sau công nguyên -- tập 5. Triết học Trung Hoa cận đại.

This paper articulates and defends a novel view of the strict distinction that Aristotle makes between human and non-human mental life. We examine two crucially relevant but overlooked arguments that turn on the human capacity for reasoning and inference (syl/logismos) to reconstruct his view of what makes some cognitive processes rational and how they differ from non-rational counterparts. A creature is rational just in case its occurrent cognitive states exhibit a sequential coherence wherein prior cognitive activity constrains subsequent activity for (...) the sake of attaining truth. Processes are rational, then, in virtue of how constituent states relate to each other, not whether any given state involves some peculiar content or grasps some distinct object. This study aids, but does not exhaust, a systematic examination of the rational soul in Aristotle’s writing, based on (a) the human/animal comparisons through which he often elucidates rational cognitive capacities and (b) the distinctions that he draws between elements of rational cognition and non-rational counterparts in terms of what minimally suffices to distinguish between them. (shrink)

Observational astronomy is plagued with selection effects that must be taken into account when interpreting data from astronomical surveys. Because of the physical limitations of observing time and instrument sensitivity, datasets are rarely complete. However, determining specifically what is missing from any sample is not always straightforward. For example, there are always more faint objects (such as galaxies) than bright ones in any brightness-limited sample, but faint objects may not be of the same kind as bright ones. Assuming they are (...) can lead to mischaracterizing the population of objects near the boundary of what can be detected. Similarly, starting with nearby objects that can be well observed and assuming that objects much farther away (and sampled from a younger universe) are of the same kind can lead us astray. Demographic models of galaxy populations can be used as inputs to observing system simulations to create “mock” catalogues that can be used to characterize and account for multiple, interacting selection effects. The use of simulations for this purpose is common practice in astronomy, and blurs the line between observations and simulations; the observational data cannot be interpreted independent of the simulations. We will describe this methodology and argue that astrophysicists have developed effective ways to establish the reliability of simulation-dependent observational programs. The reliability depends on how well the physical and demographic properties of the simulated population can be constrained through independent observations. We also identify a new challenge raised by the use of simulations, which we call the “problem of uncomputed alternatives.” Sometimes the simulations themselves create unintended selection effects when the limits of what can be simulated lead astronomers to only consider a limited space of alternative proposals. (shrink)

Despite organizational ethical training programs, some employees still engage in unethical behavior. As such, organizational researchers have sought to examine why employees engage in unethical behavior and whether interventions can improve ethical misconduct. While some instruments measure moral development or ethical/unethical behaviors toward the organization, this study utilized a unique scale which evaluates perceptions of ethical misconduct (PEMS). Data from a large Midwestern university, a large Southeastern university, and Amazon’s Mechanical Turk were used in the analyses. An exploratory and confirmatory (...) factor analyses were used in the creation of the PEMS. To examine the validity of the scale, the PEMS was correlated to scales which measure Dark Triad traits and Counterproductive Work Behaviors (CWBs). Findings showed a significant positive correlation between the PEMS and both scales. The results also show that the PEMS mediates the relationship between psychopathy and CWBs. (shrink)

Available for the first time in paperback, this volume contains text with translation of De Motu Animalium, Aristotle's attempt to lay the groundwork for a general theory of the explanation of animal activity, along with commentary and interpretive essays on the work.