Is it possible to speak of a Husserlian phenomenology of the animal? In his phenomenological analyses, Husserl thematizes animals as a case of “abnormality” in order to investigate the subjectivity that constitutes the human world as a normal world. With respect to other perspectives—such as the Heideggerian one—which imply a drastic separation from animality, Husserl’s standpoint has the advantage of keeping a path of communication open between the phenomenological and the scientific investigation of the problem, in the multifarious forms taken (...) on today by the latter. However, what is the original contribution of phenomenology on this issue, in comparison with that of the empirical sciences? Phenomenology addresses the experience of lifeworld as its own field of activity and as the implicit ground for every scientific observation and reconstruction. Phenomenology, thus, provides a new approach to animal life, avoiding naive ontological assumptions about it. (shrink)

This chapter contains sections titled: Hunting: A Rite of American Secular Religion Rights and the Burden of Ownership Off the Grid: Civilization's Joyous Discontent Big Green: The New Nonsense of the Eco‐Gentry Notes.

Against the opinion that DNA as program is not sufficiently explanatory, we maintain that the cellular machinery is entirely computational, and we identify the crucial notion of the interpreter that expresses the gene with the minimal gene set. Epigenetics research does not so much need paradigm shifts as the unraveling of an exceedingly complex computational machine.

At the end of his book Configurations d’Hermès, Dominique Jaillard mentions Hermes’ connection with the political sphere and, as an ideal continuation of his work, proposes the study of the roles and prerogatives of the god “dans les cités, entre marges et centres”, “dans les structures et le fonctionnement même de la pόlis, communauté des citoyens, territoire, institutions”. Hermes und die Bürger by Antje Kuhle carries out this project. By abandoning the image of Hermes as an inferior divini...

The complexity of current social and environmental grand challenges generates many conflicts and tensions at the individual, organization and/or systems levels. Paradox theory has emerged as a promising way to approach such a complexity of corporate sustainability going beyond the instrumental business-case perspective and achieving superior sustainability performance. However, the fuzziness in the empirical use of the concept of “paradox” and the absence of a systems perspective limits its potential. In this paper, we perform a systematic review and content analysis (...) of the empirical literature related to paradox and sustainability, offering a useful guide for researchers who intend to adopt the concept of “paradox” empirically. Our analysis provides a comprehensive account of the uses of the construct - which allows the categorization of the literature into three distinct research streams: 1) paradoxical tensions, 2) paradoxical frame/thinking, and 3) paradoxical actions/strategies - and a comprehensive overview of the findings that emerge in each of the three. Further, by adopting a system perspective, we propose a theoretical framework that considers possible interconnections across the identified paradoxical meanings and different levels of analysis (individual, organizational, systems) and discuss key research gaps emerging. Finally, we reflect on the role a clear notion of paradox can have in supporting business ethics scholars in developing a more “immanent” evaluation of corporate sustainability, overcoming the current instrumental view. (shrink)

Name der Zeitschrift: Klio Jahrgang: 98 Heft: 2 Seiten: 746-750.

El texto trata de abordar la noción de «significante» lacaniano desde una hermenéutica filosófica. Para ello se recorrerán algunos momentos clave de la elaboración de Lacan sin dar por supuesto ningún uso o definición que se promueve del término en cuestión, todo ello con la intención de subrayar aspectos como el del sentido y la vedad que desde un análisis hermenéutico-filosófico pueden ser captados en toda su profundidad.

A key question in comparative law is why different legal systems provide different legal solutions for the same problem. To answer this question, we use novel comparative evidence on how the conflict between the dispossessed original owner and the bona fide purchaser of a stolen good is resolved in different countries. This is the most primitive manifestation of a fundamental legal choice: the balance between the protection of the owner’s property rights and the enhancement of the buyer’s reliance on contracts. (...) We test four prominent theories: functional equivalence, legal origins, political economics and cultural economics. We find that a culture of self-reliance is the key determinant of comparative variation in this area of law. (shrink)

A partir de algunos motivos presentes en Poesie in forma di rosa, La Divina Mimesis y, sobre todo, Petrolio, atenderemos algunos motivos de la propuesta estética de Pasolini en relación con la crítica de lo político. Lo que inicialmente parece una crítica o semiología de la sociedad y lo político se revela, con el tiempo, como un problema artístico en el cual el arte es en sí político y lo político es en sí artístico. Este asunto no es más que (...) el de la forma tal y como aparece en las mencionadas obras del poeta. (shrink)

Rescue operations taking place in disaster settings can be fraught with ethical challenges. Further ethical challenges will likely be introduced by the use of robots, which are expected to soon become commonplace in search and rescue missions and disaster recovery efforts. To help focus timely reflection on the ethical considerations associated with the deployment of rescue robots, we have conducted a scoping review exploring the relevant academic literature following a widely recognized scoping review framework. Of the 429 papers identified by (...) the first screening, six fulfilled the selection criteria of our literature review. Quantitative data synthesis showed that a subset of the papers includes a qualitative experimental exploration of the ethical issues at hand, with workshops involving both experts and potential users. Most use simulations or scenarios to anticipate the ethical implications and other consequences of using robots in search and rescue missions. Qualitative text analysis identified seven core ethically relevant themes: fairness and discrimination; false or excessive expectations; labor replacement; privacy; responsibility; safety; trust. Our results suggest that the literature on ethics in rescue robotics is scant and disparate, but the papers identified uniformly endorsed a proactive approach to handling the ethical concerns associated with the use of robots in disaster scenarios. (shrink)

Dox ed episteme: il senso comune e la fenomenologia -- Una filosofia dell'esperienza -- Intenzionalità e realta.

This text illuminates the relevance and importance of Heidegger’s thought today. The chapters address the modern living conditions of intense social transformation intertwined with the continuous and rapid development of technologies that redefine the borders between nations and cultures. Technology globalizes markets, customs, the exchange of information, and economic flows but also – as Heidegger reminds us – revolutionizes the way we relate to bodies, to life, and to earth, by way of introducing both unprecedented opportunities and great dangers.

Even before turning to instruments, we already have a technical-cultural body, since our body always keeps track of the action of technology and culture. It is indeed thanks to both technology and culture that our body had become what it is, that is a human body, meaning a sort of biological paradox - a body unfit for survival, unspecialized and unadapted, but extremely plastic. This does not imply that the action that current technologies have upon our bodies, with their extraordinary (...) capabilities of manipulation, does not have any consequences or cause concerns. We do nothing alien to our "nature" when we expose ourselves to the action of technology, as well as we do nothing alien to us when we set limits to technology, and not only to it. The continuous process of self-limitation is in fact a necessity for men. And setting limits to the possible is also the only way to safeguard it. (shrink)

The present article proposes a ‘heretic’ reading of Jan Patočka’s last work, Heretical Essays in the Philosophy of History, usually considered as a profound philosophical reflection upon the nihili...

Heidegger understands technology as a mode of revealing, i.e., a way of discovering and comprehending reality, which is not merely the result of human invention and operation, but rather a destiny which surpasses and addresses the human being, insofar as its root lay deep in the very advent of philosophy, of the West and it position toward being as a whole. How can we still have interest in such ontological conception of technology as a destiny? What is its topical relevance (...) for the present? What is its contribution to think the transformative action of technology, i.e., the opportunity and threat it brings with it? (shrink)

Il multiculturalismo è un modello culturale e politico-istituzionale per la gestione della diversità in una società multietnica, la cui base teorica viene dal relativismo culturale. Come nessuna cultura può pretendere una validità universale, il processo di storicizzazione della razionalità occidentale segna la fine della pretesa metafisica di dire la verità dell’uomo e del mondo, nononstante si crede che il fare della scienza è l’accadere della verità. Nel gestire la diversità e nell’assicurare la tolleranza risiede la «necessità» del multiculturalismo. Sua debolezza (...) teorica risiede paradossalmente nell’incapacità di pensare la differenza. Universale non è la cultura, che è sempre particolare, ma l’ umano . Solo l’affermazione di questa dimensione universale dell’esperienza può fondare il rispetto della singolarità dell’altro, di sua infinita alterità e differenza. L’umano si dice sempre in una cultura determinata. La struttura universale dell’esperienza è al tempo stesso in e al di là di ogni cultura, insieme trascendente e immanente, trans-immanente . Questa identità strutturale è costitutivamente assegnata a una emergenza molteplice. In questo contesto, si può parlare di una ragione che, in nome di una fedeltà all’esperienza, si dispone a ripensare il problema dell’universalità, il rapporto tra il singolare e l’universale. Palavras-chave : Multiculturalismo, relativismo culturale, cultura, Universale, singolare Resumo O multiculturalismo é um modelo cultural e político-institucional para a gestão da diversidade numa sociedade multiétnica, cuja base teórica procede do relativismo cultural. Como nenhuma cultura pode pretender uma validade universal, o processo de historicização da racionalidade ocidental marca o fim da pretensão metafísica de dizer a verdade do homem e do mundo, não obstante se acredite que fazer ciência já seja o acontecer da verdade. A necessidade do multiculturalismo reside no administrar a diversidade e no assegurar a tolerância. Sua fraqueza teórica se encontra paradoxalmente na incapacidade de pensar a própria diferença. Universal não é a cultura, que é sempre particular, mas o humano . Somente a afirmação desta dimensão universal da experiência pode fundar o respeito da singularidade do outro, de sua infinita alteridade e diferença. O humano se diz sempre numa cultura determinada. A estrutura universal da experiência está, ao mesmo tempo, em e além de cada cultura, ao mesmo tempo transcendente e imanente, trans-imanente . Esta identidade estrutural é constitutivamente assinalada a uma experiência múltipla. Nesse contexto, pode-se falar de uma razão que, em nome da fidelidada à experiência, dispõe-se a repensar o problema da universalidade, a relação entre o singular e o universal. Palavras-chave : Multiculturalismo, relativismo cultural, cultura, Universal, singularMulticulturalism is a cultural and political-institutional framework for managing diversity in a multiethnic society, whose theoretical basis proceeds of cultural relativism. As no culture can claim to universal validity, the historicizing process of western rationality points out the end of metaphysical pretension of telling the truth about man and the world, although one believe that doing science is already the case for truth. The necessity of multiculturalism lies in managing diversity and in ensuring tolerance. Its theoretical weakness is paradoxically unable to think of difference itself. Culture always emerges as being the particular as the human appears as being the universal. Only the statement of this universal dimension of experience can establish the respect of other's uniqueness, of his infinite otherness and difference. The human is always understood within a specific culture. The universal structure of experience is at the same time, in and beyond each culture in particular, at the same time immanent and transcendent, there is to say, trans-immanent. This structural identity is constitutively marked by a multiple experience. In this context, one can speak of a reason that in the name of fidelity to experience is willing to rethink the problem of universality, the relationship between the singular and universal. Key words : Multiculturalism, cultural relativism, culture, Universal, singular. (shrink)

Dans les Essais hérétiques sur la philosophie de l’histoire, testament philosophique et spirituel de Jan Patočka, nous ne trouvons pas seulement, en dépit du titre, une philosophie de l’histoire, avec l’appel vibrant à notre responsabilité d’hommes « historiques » dans l’époque de la civilisation technique et de l’état de guerre permanent. Nous y trouvons aussi, ou peut-être surtout, bien que cela ne soit pas généralement examiné, la tentative d’élaborer une véritable généalogie de l’histoire...