In recent years noise seems to have become an interdisciplinary concept par excellence, apt to capturing important dynamics at work whether in technological, scientific, social, or aesthetic domains. But when economists, biologists, psychologists, and musicians speak of noise, are they really all referring to the same thing? In An Epistemology of Noise Cecile Malaspina takes this dispersion of the notion of noise as a starting point, and moreover accepts that, when removed from its mathematical formulation in information theory and spread (...) into diverse disciplines, noise takes on a metaphorical ambiguity. Yet rather than aiming to eliminate this ambiguity, Malaspina sets out to account for it. The key problem in An Epistemology of Noise is not to identify the legitimate usage of the concept of noise, but rather to examine what happens when noise moves between disciplines, and what the ‘noisiness’ of this movement tells us about the conditions for interdisciplinary knowledge. Noise here is both an object (or many objects) of inquiry and a condition for that inquiry, and presents us with the problem of how knowledge can find its ground in these ‘shifting sands’ (9). (shrink)

The republican tradition seems to have a blind spot about global justice. It has had little to say about pressing international issues such as world poverty or global inequalities. According to the old, if apocryphal, adage: extra rempublicam nulla justitia. Some may doubt that distributive justice is the primary virtue of republican institutions; and at any rate most would agree that republican values have traditionally been realized in the polis not in the cosmopolis. The article sketches a republican account of (...) global non-domination which suggests that duties of distributive justice are not bounded to the institutions of a single society. In particular, it argues that republicans have good reasons to seek to curb those global inequalities which underpin what I call capability-denying domination. (shrink)

Modern epistemology has run into several paradoxes in its efforts to explain how knowledge acquisition can be both socially based and still able to determine objective facts about the world. In this important book, Richmond Campbell attempts to dispel some of these paradoxes, to show how they are ultimately just "illusions of paradox," by developing ideas central to two of the most promising currents in epistemology: feminist epistemology and naturalized epistemology. Campbell's aim is to construct a coherent theory (...) of knowing that is feminist and "naturalized." Illusions of Paradox will be valuable for students and scholars of epistemology and women's studies. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

L’article se propose d’explorer ce qui est dit du mariage et de l’amour dans la correspondance d’une famille bourgeoise qui couvre plusieurs générations sur un large xixe siècle. Trois épisodes ont été retenus qui permettent d’observer bien des tensions entre mariage arrangé et mariage d’inclination. D’abord, au début du siècle, la correspondance d’un jeune homme à l’aube d’une brillante carrière scientifique explicite les « raisons » sociales et économiques qui déterminent son choix matrimonial. Puis, dans les années 1840-1843, l’échange entre (...) fiancés montre comment se construit le sentiment amoureux dans le respect de l’autorité parentale et des conventions en vigueur. Enfin, en 1858, autre moment stratégique dans le processus d’ascension sociale, la correspondance résonne des tractations menées par la famille pour conclure une union d’intérêt. À toutes ces étapes, il apparaît que les femmes assument leur destin social, qui est vécu et écrit comme une responsabilité face au cheminement des hommes de la famille. (shrink)

This book functions as a practical guide to support teachers and higher education institutions in the construction of their courses and programmes in light of the Anthropocene. It is divided into two complementary parts. The first part lays the theoretical foundations of what is a transition pedagogy and provides a pedagogical framework. It offers practical tools and didactic levers to be used by teachers and institutions to build a truly transformative pedagogy for students, with reference to universities already experimenting such (...) alternative methods. The second part presents an analysis of the pedagogical tools and levers experienced in worldwide institutions, by teachers, as well as philosophers and experts of pedagogy. The authors of this book advocate for an embodied pedagogy which not only gives students access to content but also to ways of thinking and acting in all conscience. A pedagogy of the Anthropocene epoch therefore encourages the mobilization of reason, emotions and senses as well as systemic reflection in the questioning of our lifestyles and the development of transversal skills. Based on internationally recognized research and practical experiences of institutions and teachers all over the western world, this book gathers the knowledge and experience of professors and researchers, coming from a wide variety of disciplines and cultural context. Their reflections have led them to develop a “head-heart-body approach” and a “6 Gates questioning method” to remodel pedagogy. This book is of interest to those working in the education sector. (shrink)

En Occident, Sartre a été le maître à penser d'une génération où les rapports avec le communisme se trouvaient au coeur des débats intellectuels et politiques. Or, si le philosophe a eu des relations souvent mauvaises avec le PCF, il a revendiqué ses liens avec l'URSS entre 1952 et 1968, malgré une pause provoquée par l'intervention militaire soviétique à Budapest. Sartre s'est même rendu onze fois en URSS, le plus souvent avec Simone de Beauvoir, et ces séjours, qui allaient de (...) quelques heures à plus d'un mois, sont au coeur de ce livre grâce aux rapports rédigés par les accompagnateurs soviétiques du couple. Le philosophe y rencontrait des auteurs officiels qu'il considérait parfois comme des amis et dont les parcours permettent de dresser les contours d'une histoire culturelle de l'URSS. Mais ces voyages et ces contacts s'inscrivaient aussi dans des pratiques établies par Moscou dès le début des années 1920 pour influencer, séduire et manipuler des Occidentaux. Le cas de Sartre est d'autant plus intéressant que le philosophe a créé et incarné la théorie de l'engagement : pour lui, chacun a la responsabilité de changer le monde et doit agir en ce sens ; chacun est responsable de ses actes et sera jugé sur ceux-ci. La question se pose donc : avec l'URSS, pour quoi Sartre s'engageait-il et avec qui?"--Page 4 of cover. (shrink)

"The Contact Between Minds: A Metaphysical Hypothesis" by Cecil Delisle Burns is a thought-provoking book that explores the fascinating concept of mind-to-mind communication. Burns, a respected philosopher, delves into the realms of metaphysics to propose a hypothesis that challenges conventional notions of communication and the boundaries of human consciousness. With meticulous reasoning and deep philosophical inquiry, Burns presents his ideas on how minds may connect and exchange information beyond the limitations of traditional communication channels. This book invites readers to (...) contemplate the mysteries of the human mind and opens up new possibilities for understanding the interconnectedness of consciousness. (shrink)

Human beings are killing the planet and themselves in the process. Cecile Pineda asks a simple question: Why? An urgent reframing of current ecological thinking, Apology to a Whale addresses what the intersection of relative linguistics and archeology reveals about the present world's power relations, and what the extraordinary communication of plants and animals can teach us. This masterpiece of creative nonfiction is a wild ride on the frontiers of archeo-linguistics in search of the greatest killer on Earth--us.

How did the universe begin? What is truth? How can we live good live? The Little Book of Philosophy answers these questions and more. Packed with simple explanations, witty illustrations, and step-by-step diagrams that untangle complex theories, you'll find plenty of food for thought in this book, whether you're a novice, a student, or an armchair philosopher"--Page 4 of cover.

Ce texte a déjà paru dans la Revue européenne des sciences sociales – European Journal of Social Science, XLVII-143, 2009, p. 65-85. I. Introduction : Avec la publication en 1862 de l'ouvrage de Clément Juglar, Des crises commerciales et de leur retour périodique, la France devint l'un des lieux de naissance du concept de cycle d'affaires. L'Académie des sciences morales et politiques avait en effet organisé l'année précédente un concours destiné à « rechercher les causes et signaler les effets des (...) - Économie et Marxisme – Nouvel article. (shrink)

Philosophy is witnessing an “Agential Turn,” characterised by the thought that explaining certain distinctive features of human mentality requires conceiving of many mental phenomena as acts, and of subjects as their agents. We raise a challenge for three central explanatory appeals to mental agency––agentialism about doxastic responsibility, agentialism about doxastic self‐knowledge, and an agentialist explanation of the delusion of thought insertion: agentialists either commit themselves to implausibly strong claims about the kind of agency involved in the relevant phenomena, or make (...) appeals to agency which seem explanatorily redundant. The agentialist literature does not contain a clear answer to this Agentialist Dilemma, and we put it forward here as a core challenge for the Agential Turn. But we also accept the fundamental motivation behind the Agential Turn, its critique and rejection of a purely passivist and spectatorial conception of the human mind. We close by urging the recognition of a broader category of rational subjectivity, a category which includes states which are neither active nor passive, but nevertheless form part of a subject's rational point of view on the world. (shrink)

Philosophy is witnessing an “Agential Turn,” characterised by the thought that explaining certain distinctive features of human mentality requires conceiving of many mental phenomena as acts, and of subjects as their agents. We raise a challenge for three central explanatory appeals to mental agency––agentialism about doxastic responsibility, agentialism about doxastic self‐knowledge, and an agentialist explanation of the delusion of thought insertion: agentialists either commit themselves to implausibly strong claims about the kind of agency involved in the relevant phenomena, or make (...) appeals to agency which seem explanatorily redundant. The agentialist literature does not contain a clear answer to this Agentialist Dilemma, and we put it forward here as a core challenge for the Agential Turn. But we also accept the fundamental motivation behind the Agential Turn, its critique and rejection of a purely passivist and spectatorial conception of the human mind. We close by urging the recognition of a broader category of rational subjectivity, a category which includes states which are neither active nor passive, but nevertheless form part of a subject's rational point of view on the world. (shrink)

What kind of technology is the piano? It was once a distinctly everyday technology. In the bourgeois home of the nineteenth century it became an emblematic figure of gendered social life, its role shifting between visually pleasing piece of furniture, source of light entertainment, and expression of cultured upbringing. It performed this role unobtrusively, acting as a transparent mediator of social relations. To the composer of concert music it was, and sometimes still is, says Samuel Wilson, like the philosopher’s table: (...) “an assumed background on which one writes.” Like other instruments standard to Western art music, the piano was designed to facilitate the production of a consistent and refined timbre. More than most other such instruments, the piano also facilitated a kind of sonic neutrality. With its wide pitch range and smoothing of the percussive attack of its predecessor instruments, the piano presented composers with a technological means of approaching composition from a seemingly objective vantage point. It exemplified, in Heideggerian terms, the instrumentality of the instrument, serving as a mediator between idea and expression that apparently adds no character of its own. -/- This notion of the invisibility, or transparency, of the mediations that musical technologies such as the piano enact is one of my areas of concern here. So too is its inverse: when these mediations become visible or opaque. Transparency has been a topic of significant recent theoretical attention. Stefanos Geroulanos, for example, has detailed how the supposed transparency of intersubjective, epistemological, and social relations was a major point of critique in postwar French thought, where the supposition of transparency was taken to suppress how the world was “complex, layered, structured, filled with heterogeneity” – and, as I will stress here, contingency. The thinkers Geroulanos considers, from Jean-Paul Sartre through to Jean-François Lyotard, can be said to be united in their refusal to invisibilise mediatedness. From a starting point of conceiving of the piano as a technological artifact, and in particular from John Cage’s ‘prepared piano,’ I will explore how a similar concern has appeared in musical contexts, albeit not without the risk of reversion back into a logic of transparency. (shrink)

Philosophy is witnessing an ‘Agential Turn’, characterised by the thought that explaining certain distinctive features of human mentality requires conceiving of many mental phenomena as acts, and of subjects as their agents. We raise a challenge for three central explanatory appeals to mental agency – agentialism about doxastic responsibility, agentialism about doxastic self-knowledge, and an agentialist explanation of the delusion of thought insertion: agentialists either commit themselves to implausibly strong claims about the kind of agency involved in the relevant phenomena, (...) or make appeals to agency which seem explanatorily redundant. The agentialist literature does not contain a clear answer to this Agentialist Dilemma, and we put it forward here as a core challenge for the Agential Turn. But we also accept the fundamental motivation behind the Agential Turn, its critique and rejection of a purely passivist and spectatorial conception of the human mind. We close by urging the recognition of a broader category of rational subjectivity, a category which includes states which are neither active nor passive, but nevertheless form part of a subject’s rational point of view on the world. (shrink)

Like those famous nations divided by a single tongue, my paper (this volume) and Professor P.M. Churchland's deep and engaging reply offer different spins on a common heritage. The common heritage is, of course, a connectionist vision of the inner neural economy- a vision which depicts that economy in terms of supra-sentential state spaces, vector-to-vector transformations, and the kinds of skillful pattern-recognition routine we share with the bulk of terrestrial intelligent life-forms. That which divides us is, as ever, much harder (...) to isolate and name. Clearly, it has something to do with the role of moral talk and exchange, and something to do with the conception of morality itself (and, correlatively, with the conception of moral progress). Most of this Reply will be devoted to clarifying the nature of the disputed territory. First, though (as a prophylactic against misunderstanding) I shall rehearse some points of agreement concerning moral talk and progress. (shrink)

In what follows I offer some reflections on an ethics of listening, or perhaps more generally a philosophy of listening, that can be discerned in different forms in the experimental music that, since the 1950s, has challenged and radicalised how music is understood. I situate these reflections around three of my own concert experiences as an audience member.

This essay explores the relationship between boredom, leisure, selfhood, and education in Kevin Hood Gary’s book, Why Boredom Matters, paying particular attention to connections between Aristotelian and existentialist approaches to the subject. Following Gary, the essay argues that schools force students to endure boredom or try to stimulate them with distractions, rather than helping them focus on enduring sources of meaning or cultivate stronger senses of self.

William James has long been recognized as a central figure in the American philosophic tradition, and his ideas continue to play a significant role in contemporary thinking. Yet there has never been a comprehensive exploration of the thought of this seminal philosopher and psychologist. In Experiencing William James, renowned scholar James Campbell provides the fuller and more complete analysis that James scholarship has long needed. Commentators typically address only pieces of James's thought or aspects of his vision, often in (...) an attempt to make the task of understanding James seem easier than it is or else to dismiss him as a philosophically unprepared if well-meaning amateur. The isolated nature of these examinations, too often divorced from the original contexts, badly hinders and even distorts their conclusions. Focusing on James's own ideas rather than his critiques of others, and drawing from a wealth of scholarship that includes the completed editions of his writings and correspondence, Experiencing William James provides an invaluable, comprehensive view of James as he participates in and advances the pragmatic spirit that is at the core of American philosophy. Taking the whole of the man's thinking into account, this book offers the richest perspective so far on this great but not fully comprehended intellectual. (shrink)

Philosophers traditionally interpret Kant as a retributivist, but modern interpreters, with reference to Kant’s theory of justice and problematic passages, instead propose penal theories that mix retributive and deterrent features. Although these mixed penal theories are substantively compelling and capture the Kantian spirit, their dual aspects lead to a justificatory conflict that generates an apparent dilemma. To resolve this dilemma and clear the ground for these mixed theories, I will outline and reinterpret Kant’s penal theory by situating it in his (...) broader moral and political philosophy. This move grounds the followability requirement, which is necessary to resolve the dilemma. (shrink)

Liberal societies conventionally treat religion as unique under the law, requiring both special protection and special containment. But recently this idea that religion requires a legal exception has come under fire from those who argue that religion is no different from any other conception of the good, and the state should treat all such conceptions according to principles of neutrality and equal liberty. Cécile Laborde agrees with much of this liberal egalitarian critique, but she argues that a simple analogy between (...) the good and religion misrepresents the complex relationships among religion, law, and the state. Religion serves as more than a statement of belief about what is true, or a code of moral and ethical conduct. It also refers to comprehensive ways of life, political theories of justice, modes of voluntary association, and vulnerable collective identities. Disaggregating religion into its various dimensions, as Laborde does, has two clear advantages. First, it shows greater respect for ethical and social pluralism by ensuring that whatever treatment religion receives from the law, it receives because of features that it shares with nonreligious beliefs, conceptions, and identities. Second, it dispenses with the Western, Christian-inflected conception of religion that liberal political theory relies on, especially in dealing with the issue of separation between religion and state. As a result, Liberalism's Religion offers a novel answer to the question: Can Western theories of secularism and religion be applied more universally in non-Western societies?--. (shrink)

In this paper, I provide a compositional semantics for sentences with enough and too followed by a to-infinitive clause and for resultative constructions with so... that within the framework of possible world semantics. It is proposed that the sentential complement of these constructions denotes an incomplete conditional and is explicitly or implicitly modalized, as if it were the consequent of a complete conditional. Enough, too, and so are quantifiers that relate an extent predicate and the incomplete conditional (expressed by the (...) sentential complement) and are interpreted as comparisons between two extents. The first extent is the maximal extent that satisfies the extent predicate. The second extent is the minimal or maximal extent of a set of extents that satisfy the (hidden) conditional, where the sentential complement supplies the consequent and the main clause the antecedent. This approach permits to predict (a) the context-dependent interpretation of these constructions and (b) the duality relations between the degree words. (shrink)

The starting point of this paper is the need to promote a people-centred corporate social responsibility framework in a context where many human needs and rights remain unsatisfied and where businesses may have both a positive and a negative impact on the quality of life of human beings today and tomorrow and may even lead to irreversible damage. Our normative definition of CSR is consistent with the criteria established by the EU Commission in 2011. We conceive CSR as a responsibility (...) towards human development in two complementary ways: a holistic responsibility shared by companies together with other actors to safeguard humanity and a direct liability of each company for its impact on stakeholders' capabilities. We apply Nussbaum's list of central capabilities and concept of thresholds to specify the nature and extent of corporate responsibilities towards employees, subcontractors, investors, customers, and humanity as a whole. In addition, we leverage fieldwork in developing and developed countries to analyse the effect of business activities on human capabilities. We demonstrate that by quantifying the impact of businesses' activities on various dimensions of stakeholders' lives, and especially on the most vulnerable ones, these businesses can be held accountable for the negative externalities they produce. (shrink)

Three main issues are of cardinal interest in this paper. The first issue relates to the canons of discourse—the parameters that inform and guide any discussion—in African philosophy. These canons are accepted in one form or the other by the philosophers who have actually formulated some of them and those who have devoted their academical careers to the promotion of the positive study of African philosophy. Consequently this paper should be viewed in the same light as C.E.M. Joad's A Critique (...) of Logical Positivism in which the “Great Tradition” in philosophy is classically expounded and defended against the onslaught of the philosophical exuberance and extraordinary claims of the logical positivists in the sense that it is a rejoinder to the attack on African philosophy by those who actually may want to be known as African logical neo-positivists. (shrink)

Books have their origins in conversations and seek to extend and expand those conversations over time and with different audiences. The conversations that have culminated in this book were initially stimulated through a research project at The Hastings Center on the role of religious voices in the professional fields of bioethical inquiry. Those professional conversations have continued throughout my academic career as a member of various institutional ethics committees, organizational ethics task forces, and in local, state, and national public policy (...) settings. The professional context of bioethics conversations can sometimes miss the richness of conversations that occur in the classroom and with various communities, including family members, friends, and religious and civic communities. These conversations provide an experiential depth, a groundedness in the lives and stories of persons, which augments and corrects the professionalized perspectives. I have been particularly fortunate and appreciative of opportunities to bridge the academic and professional with the personalized and communal through conversations about the ethical commitments and moral culture cultivated by The Church of Jesus Christ of Latter-day Saints (LDS or Mormon). I was invited to develop an overview essay on "Bioethics in Mormonism" for the professional reference work, Encyclopedia of Bioethics (3rd ed., 2004), and some years later received my first invitation to make a presentation on "LDS Ethics" in an academic setting at the University of Virginia. This book is the outgrowth of these many conversations and seeks to advance my communal bridging. My aim in this book is to begin bridging these various intersections between the LDS religious community and its moral culture, the professional fields of bioethics, and practical decision-making. This work seeks to be a catalyst for expanding discourse within the interdisciplinary field of Mormon studies to include ethics and bioethics. Ethics has not been a well-developed area in Mormon studies, in contrast to studies in LDS history, theology, or literature. To remedy this oversight, I present a substantive interpretation of the sources, theological background, and moral principles of LDS ethics. The historical narratives and conceptual intertwining I offer of both bioethics and of LDS moral culture is intended to complement and expand the realm of Mormon studies. A further objective is to create opportunities for reciprocal dialogues between the bioethics community and LDS scholarship. This conversation has yet to occur within academic disciplines, professional communities, or in public policy deliberations. My exposition, analysis, and critiques will intertwine and contextualize LDS moral values and health care practices within the ethical inquiry undertaken in the broader professional scholarship of bioethics. My arguments will disclose some points of common ground as well as areas of divergence towards the end of establishing the LDS faith tradition as a community of moral discourse for the bioethics field and the healing professions (medicine, nursing, pharmacy, etc.) it informs. My claim is that given its emerging cultural prominence, LDS ethical scholarship should engage in bioethical literacy and bioethics should be LDS-literate. I am also engaged in an effort to initiate more reflective dialogues regarding LDS ethics and moral culture among LDS scholars, LDS health care professionals, and the interested general LDS reader. The focus of the book on the interrelationship of religion, ethics, medicine, and health care should present for these various audiences new opportunities for mindful reflection and creative scholarship on the ethical implications of faith commitments, the responsibilities of the healing professions, and religious dimensions of public policy and public bioethics. A religious community that is formed through narratives and practices of covenantal commitments of love of neighbor needs to have a robust discourse about its ethical character. I have understood my scholarship in biomedical ethics and in religious ethics through a linking metaphor of my moral culture, of medicine, and the law, of bearing witness. The witness offers moral realities, moral truths about the way things are, vocalizes and embodies moral experience, and prophetically critiques the hypocrisies of the powerful and their oppression of the vulnerable by offering a new story, a re-storying, of tradition and conventional practice. (shrink)

This book is based on the work done by a group of British and Italian psychoanalysts who have been meeting twice yearly since 2003 to study clinically the relationship between the mind and the body of their patients The analytical dyad became the focus of a dialectical movement between body and mind and between subject and object. Containing contributions from a range of distinguished British and Italian analysts, this book covers such key topics as somatic symptoms, the embodied unconscious, bodily (...) expressions of affect, sexuality, violence, self-harm, suicide attempts, hypochondria, hysteria, anorexia and bulimia, splits and fragmentation associated with the body. The theoretical understanding is inspired by various psychoanalytic theoreticians, including Freud, M. Klein, Winnicott and Bion and their theories on sexuality, infantile sexuality, libido, aggressiveness, dead instinct, Oedipus complex and mother-child relationship. Offering new advances in theoretical thinking and practical applications for clinical work, this book will be essential for all psychoanalysts and mental health clinicians interested in understanding serious mental disturbance that is represented in the body. (shrink)

This volume unites Peter Winch's previously unpublished work on Baruch de Spinoza. The primary source for the text is a series of seminars on Spinoza that Winch gave, first at the University of Swansea in 1982 and then at King's College London in 1989. What emerges is an original interpretation of Spinoza's work that demonstrates his continued relevance to contemporary issues in metaphysics, epistemology and ethics, and establishes connections to other philosophers - not only Spinoza's predecessors such as René Descartes, (...) but also important 20th Century philosophers such as Ludwig Wittgenstein and Simone Weil. Alongside Winch's lectures, the volume contains an interpretive essay by David Cockburn, and an introduction by the editors. (shrink)

This article explores the possible convergence between the capabilities approach and utilitarianism to specify CSR. It defends the idea that this key issue is related to the anthropological perspective that underpins both theories and demonstrates that a relational conception of individual freedoms and rights present in both traditions gives adequate criteria for CSR toward the company's stakeholders. I therefore defend "relational capability" as a means of providing a common paradigm, a shared vision of a core component of human development. This (...) could further lead to a set of indicators aimed at assessing corporate social performance as the maximization of the relational capability of people impacted by the activities of companies. In particular, I suggest a way of evaluating the contribution of extractive companies to the communities close to their industrial sites in extremely poor areas, not from the viewpoint of material resources and growth, but from the viewpoint of the quality of the social environment and empowerment. (shrink)

In Bearing Witness, Courtney S. Campbell draws on his experience as a teacher, scholar, and a bioethics consultant to propose an innovative interpretation of the significance of religious values and traditions for bioethics and health care. The book offers a distinctive exposition of a covenantal ethic of gift-response-responsibility-transformation that informs a quest for meaning in the profound choices that patients, families, and professionals face in creating, sustaining, and ending life. Campbell's account of "bearing witness" offers new understandings of (...) formative ethical concepts, situates medicine as a calling and vocation rooted in concepts of healing, affirms professional commitments of presence for suffering and dying persons, and presents a prophetic critique of medical-assisted death. This book offers compelling critiques of secular models of medical professionalism and of individualistic assumptions that distort the physician-patient relationship. This innovative interpretation bears witness to the relevance of religious perspectives on an array of bioethical issues from new reproductive technologies to genetics to debates over end-of-life ethics and bears witness against the oddities of a market-oriented and consumerist vision of health care that is especially salient for an era of health-care reform. (shrink)

During the second half of the 20th century several American multidisciplinary social science „disaster research groups“ conducted numerous field studies after earthquakes, factory explosions and “racial riots”, both inside and outside of the United States. Their aim was to investigate the reactions and behavior of individuals, organizations and communities to disasters. All of these groups were either promoted or at least partly founded by different branches of the US military. This article will analyze the groups’ studies and findings on the (...) question of disasters’ psychological effects. The main focus will be on the stance the scientists took on the diagnosis of psychological trauma—especially Post Traumatic Stress Disorder (PTSD)—and the post disaster therapeutic interventions that became widespread in the 1970s and early 1980s. The disaster researchers questioned the need for, as well as the effectiveness and efficiency of “disaster mental health”. At the same time they advocated early ideas of resilience, which later became one of the most important concepts in disaster management and beyond. (shrink)

I develop an account of the role that biology plays in the Timaeus’ view of nous and other aspects of cognitive life. I begin by outlining the biology of human cognition. I then argue that these biological views shine an important light on different aspects of the soul. I then argue that the human body is particularly friendly to nous, paying special attention to the heart and the liver. I next consider the ways that the body fails to protect our (...) nous. I conclude by comparing human nous with the cognition of non-humans. (shrink)

This book is based on the work done by a group of British and Italian psychoanalysts who have been meeting twice yearly since 2003 to study clinically the relationship between the mind and the body of their patients The analytical dyad became the focus of a dialectical movement between body and mind and between subject and object. Containing contributions from a range of distinguished British and Italian analysts, this book covers such key topics as somatic symptoms, the embodied unconscious, bodily (...) expressions of affect, sexuality, violence, self-harm, suicide attempts, hypochondria, hysteria, anorexia and bulimia, splits and fragmentation associated with the body. The theoretical understanding is inspired by various psychoanalytic theoreticians, including Freud, M. Klein, Winnicott and Bion and their theories on sexuality, infantile sexuality, libido, aggressiveness, dead instinct, Oedipus complex and mother-child relationship. Offering new advances in theoretical thinking and practical applications for clinical work, this book will be essential for all psychoanalysts and mental health clinicians interested in understanding serious mental disturbance that is represented in the body. (shrink)

In this paper I argue that human beings should reason, not in accordance with classical logic, but in accordance with a weaker ‘reticent logic’. I characterize reticent logic, and then show that arguments for the existence of fundamental Gödelian limitations on artificial intelligence are undermined by the idea that we should reason reticently, not classically.

The morality and the ethics are terms that have been accepted in the current vocabulary. The morality is diluted, nevertheless in a multiplicity of individual moralities that in concrete situations result difficult to harmonize. How to safeguard the justice in our context? This essay called: the discursive ethics to the service of the morality according to Habermas propose to clarify the meaning of the morality and of the ethics and to see as the discursive theory come in help to the (...) contextual difficulties. (shrink)

ABSTRACT Although Kairos in Greek mythology is often depicted as the winged son of Zeus who grants to those who lay hold of his single lock of hair their once-in-a-lifetime opportunity, in traditional African American culture, particularly when it comes to speech, Kairos is essentially family. Given how much African American speakers depend on seizing the moment to invoke spiritual connections, emit laughter, and profess the truth, Kairos, or what we might call CPT (“Colored People’s Time”), can be summoned almost (...) at will. One of the African American discourses this article will use to illustrate this point is Call and Response, a verbal exchange in which speakers and listeners attune to one another and to the timeliness of an event. Martin Luther King Jr.’s “I Have a Dream” speech was such an event, but it wouldn’t have been so were it not for the timely responding of his favorite gospel singer, Mahalia Jackson. (shrink)

Taking a fundamentally critical approach to the subject of business ethics, this book deals with the traditional material of ethics in business, as well as introducing and surveying some of the most interesting developments in critical ethical theory which have not yet been introduced to the mainstream. Including chapters on different philosophical approaches to ethics, this is a highly structured and clearly written textbook, the first book of its kind on this often neglected aspect of business.

Science and the originality of life -- Christian facticity -- Grasping life as a topic -- Ruinance -- The retrieval of history -- Facticity and ontology -- Factical speaking -- Rhetoric -- Sophistry.

This paper argues that the self, as both the centre of our identity and the focus of our spiritual life, has not been given enough consideration with regard to the ethics of managers and leaders. Informed by models of self-realisation and the Jungian process of individuation, our discussion suggests that the way we perceive and interpret our self affects our moral behaviour. In particular, integrity of the self fully participates in enhancing servant leadership and consistent ethical practice. We illustrate the (...) argument with comments from various managers on the statement: ‘Being true to your self’. (shrink)

This paper argues that the self, as both the centre of our identity and the focus of our spiritual life, has not been given enough consideration with regard to the ethics of managers and leaders. Informed by models of self-realisation and the Jungian process of individuation, our discussion suggests that the way we perceive and interpret our self affects our moral behaviour. In particular, integrity of the self fully participates in enhancing servant leadership and consistent ethical practice. We illustrate the (...) argument with comments from various managers on the statement: ‘Being true to your self’. (shrink)