Die großen Seuchen Europas begleiteten oft antisemitische Bilder. Der Aufsatz stellt die Parallelen zwischen dem Wandel der christlichen Heilsbotschaft und der Verlagerung vom Antijudaismus zum rassistischen Antisemitismus dar: Aus dem Juden mit der „falschen Religion“ wird der Jude mit dem „falschen Körper“. Die Fantasien vom Juden als „Infektionsträger“ bauen auf alten christlichen Vorurteilen auf, doch im Prozess der Moderne mit ihrer Hinwendung zur Weltlichkeit verwandeln sie sich in körperliche „Realität“. Im frühen 21. Jahrhundert kommt es zur Intensivierung dieses Effekts durch (...) die sozialen Medien: Diese treten die Nachfolge des alten Gerüchts an, das schon immer Brandbeschleuniger antisemitischer Vorurteile war. Fake news und Covid 19 sind die beiden Seiten ein und derselben Epidemie. (shrink)

ZusammenfassungAus einer ethischen Perspektive analysieren wir die vom Gemeinsamen Bundesausschuss im September 2019 für Deutschland vorgelegte Änderung der Mutterschaftsrichtlinien, welche die Finanzierung der nicht-invasiven Pränataldiagnostik durch die gesetzlichen Krankenversicherungen unter bestimmten Bedingungen vorsieht. Die Regelung enthält vier wesentliche Elemente: eine Zielbestimmung, ein Zugangskriterium, Aussagen zum Entscheidungsprozess und eine in ihren Begründungen enthaltene normative Kontextualisierung.Es zeigen sich Spannungen, die um zwei Achsen oszillieren: Das befürchtete Leiden aufgrund der Geburt eines Kindes mit Trisomie oder dem Nichtwissen darüber kann letztlich nur subjektiv, aus (...) der Perspektive der Schwangeren beurteilt werden. Die Bedeutung der Einzelfallentscheidung bleibt unklar, weil für die Beurteilung von Einzelfällen auch allgemeine Gesichtspunkte maßgeblich sein müssen. Gerade in seiner Paradoxie und Flexibilität könnte, wie wir argumentieren, das Modell des G‑BA aber eine gesellschaftspolitisch haltbare und ethisch letztlich vertretbare pragmatische Lösung darstellen.Definition of the problem From an ethical point of view we analyse the ruling of the German Federal Joint Committee of September 2019 to revise the guidelines about the coverage of noninvasive prenatal tests by mandatory health insurance, in order to include them under specified conditions. Arguments The decision contains four essential elements: a definition of the aim of NIPT testing, a criterion of access, statements about the process of decision-making and a normative contextualization which is to be found in its explanations. Conclusion There are tensions in the proposed model that oscillate about two axes: The suffering that results from a possible birth of a child with trisomy or from not knowing about the genetic condition of the fetus can ultimately only be evaluated subjectively, from the perspective of the pregnant woman. The meaning of an individual decision in the case-by-case model remains unclear because when judging about individual cases general points of view also need to be considered. However, we argue that the model of the G‑BA could be a sociopolitically and ultimately also ethically defensible pragmatic solution, exactly because of its paradoxes and its inherent flexibility. (shrink)

Durch Migrationsprozesse und zunehmenden Pluralismus ist in Deutschland das Thema „kulturelle Diversität“ in der Medizin aktueller denn je. In der medizinischen Fachliteratur und im gesellschaftlichen Diskurs wird vermehrt von interkulturellen Konflikten im Kontakt zwischen Arzt und Patient berichtet, was die Frage nach der Rolle von Interkultureller Kompetenz für die klinische Praxis aufwirft. Zunächst widmet sich der Beitrag kritisch den verschiedenen Auffassungen des Begriffs „Kultur“ im medizinischen Kontext, um anschließend eine Methode der interkulturellen Philosophie als eine Möglichkeit für eine kultursensitive Ethik (...) zu skizzieren. Anschließend wird aufgezeigt, welche Schwierigkeiten mit dem Begriff der Interkulturellen Kompetenz verbunden sind und weshalb die Autoren diesen trotzdem als unerlässlich für die Wahrnehmung potentieller Konfliktfelder als auch für den Umgang mit diesen erachten. Schließlich werden derzeitige Entwicklungen in der medizinischen Ausbildung sowie konkrete Beispiele für eine kultursensible Ethikberatung illustriert. Es zeigt sich, dass international zahlreiche Ausgestaltungen Interkultureller Kompetenz in Form von Leitfäden und konkreten Schulungsmodulen existieren, aber auch, dass es in Deutschland an konkreten Umsetzungen in der Breite mangelt und die Zusammenarbeit wissenschaftlicher Disziplinen sowie der betroffenen Institutionen derzeit noch ausbaufähig ist. (shrink)

ZusammenfassungDurch Migrationsprozesse und zunehmenden Pluralismus ist in Deutschland das Thema „kulturelle Diversität“ in der Medizin aktueller denn je. In der medizinischen Fachliteratur und im gesellschaftlichen Diskurs wird vermehrt von interkulturellen Konflikten im Kontakt zwischen Arzt und Patient berichtet, was die Frage nach der Rolle von Interkultureller Kompetenz für die klinische Praxis aufwirft. Zunächst widmet sich der Beitrag kritisch den verschiedenen Auffassungen des Begriffs „Kultur“ im medizinischen Kontext, um anschließend eine Methode der interkulturellen Philosophie als eine Möglichkeit für eine kultursensitive Ethik (...) zu skizzieren. Anschließend wird aufgezeigt, welche Schwierigkeiten mit dem Begriff der Interkulturellen Kompetenz verbunden sind und weshalb die Autoren diesen trotzdem als unerlässlich für die Wahrnehmung potentieller Konfliktfelder als auch für den Umgang mit diesen erachten. Schließlich werden derzeitige Entwicklungen in der medizinischen Ausbildung sowie konkrete Beispiele für eine kultursensible Ethikberatung illustriert. Es zeigt sich, dass international zahlreiche Ausgestaltungen Interkultureller Kompetenz in Form von Leitfäden und konkreten Schulungsmodulen existieren, aber auch, dass es in Deutschland an konkreten Umsetzungen in der Breite mangelt und die Zusammenarbeit wissenschaftlicher Disziplinen sowie der betroffenen Institutionen derzeit noch ausbaufähig ist. (shrink)

Pendant les ann?es 1970, Gilles Deleuze?labore avec F?lix Guattari et Claire Parnet les concepts d'agencement et de diagramme: au moins jusqu'? Mille plateaux, agencement et diagramme - rebaptis?s machine concr?te et machine abstraite -, constitueront le soubassement th?orique de l'ensemble du travail de Deleuze. Or, l'id?e de diagramme doit beaucoup au Foucault de Surveiller et punir avec lequel Deleuze m?ne un dialogue th?orique ininterrompu pendant ces ann?es-l?: elle cristallise pour lui un enjeu de taille, celui de penser la mutation des (...) structures historiques hors des sch?mas dominants du structuralisme et du marxisme. Deleuze, penseur du devenir, se confrontant? Foucault, historien-g?n?alogiste des transformations: au coeur de cette confrontation sur le diagramme, surgissent deux conceptions distinctes de la mutation que Deleuze s'efforce de concilier dans son livre sur Foucault. Sedamdesetih godina dvadesetog veka Zil Delez, zajedno s Feliksom Gatarijem i Kler Parne, razvija koncepte uredjenja i dijagrama: barem do Hiljadu ravni uredjenje i dijagram - prekrsteni potom u stvarnu i apstraktnu masinu - sacinjavali su istureni teorijski temelj celokupnog Delezovog dela. Ideja dijagrama mnogo duguje Fukou iz doba Nadziranja i kaznjavanja, s kojim Delez u tim godinama, vodi neprekidni teorijski dijalog. Ona za njega predstavlja veliki ulog jer je trebalo misliti mutacije istorijskih struktura izvan vladajucih sema strukturalizma i marksizma. Delez se, kao mislilac buduceg suprotstavlja Fukou, istoricaru-genealogicaru promena: u sredistu te rasprave oko dijagrama pojavljuju se dve razlicite koncepcije mutacije koje Delez nastoji da pomiri u svojoj knjizi o Fukou. (shrink)

Die Nachzeichnung der Verschmelzung von Leben und Lehre im Wirken des großen Philosophen ist für Cassirer eine zentrale ideengeschichtliche Aufgabe, denn: 'Descartes gehört zu jenen Denkern, bei denen Leben und Werk in völligem Einklang miteinander stehen. Der Gedanke selbst ist es, der hier das Leben formt und der seinen Inhalt und seine Eigenart bestimmt.' Und die Auseinandersetzung mit Descartes' Leben und Leistung 'führt wie von selbst und mit sachlicher Notwendigkeit zu [...] einer allgemeinen Bestimmung dessen, was man als die Aufgabe (...) und das Wesen der Philosophie versteht'.Im ersten Teil seines 1939 im Exil erschienenen Descartes-Buches beschreibt Cassirer den Rang und die zeitbedingte Grenze der theoretischen Leistung, im zweiten Teil die Stellung Descartes' in seinem Jahrhundert unter besonderer Betonung der praktischen Vernunft Descartes, seiner Ethik. (shrink)

Este artículo busca demostrar que, a partir de los lineamientos presentes en el capítulo II del reciente _Reprise du donné_ es posible proponer cuatro niveles de hermenéutica que nos permiten resolver algunos de los problemas de la fenomenología marioniana lúcidamente planteados por Christina Gschwandtner.

How do people decide which claims should be considered mere beliefs and which count as knowledge? Although little is known about how people attribute knowledge to others, philosophical debate about the nature of knowledge may provide a starting point. Traditionally, a belief that is both true and justified was thought to constitute knowledge. However, philosophers now agree that this account is inadequate, due largely to a class of counterexamples (termed ‘‘Gettier cases’’) in which a person’s justified belief is true, but (...) only due to luck. We report four experiments examining the effect of truth, justification, and ‘‘Gettiering’’ on people’s knowledge attributions. These experiments show that: (1) people attribute knowledge to others only when their beliefs are both true and justified; (2) in contrast to contemporary philosophers, people also attribute knowledge to others in Gettier situations; and (3) knowledge is not attributed in one class of Gettier cases, but only because the agent’s belief is based on ‘‘apparent’’ evidence. These findings suggest that the lay concept of knowledge is roughly consistent with the traditional account of knowledge as justified true belief, and also point to a major difference between the epistemic intuitions of laypeople and those of philosophers. (shrink)

The philosophical work of Jean-Luc Marion has opened new ways of speaking about religious convictions and experiences. In this exploration of Marion’s philosophy and theology, Christina M. Gschwandtner presents a comprehensive and critical analysis of the ideas of saturated phenomena and the phenomenology of givenness. She claims that these phenomena do not always appear in the excessive mode that Marion describes and suggests instead that we consider degrees of saturation. Gschwandtner covers major themes in Marion’s work—the historical event, art, (...) nature, love, gift and sacrifice, prayer, and the Eucharist. She works within the phenomenology of givenness, but suggests that Marion himself has not considered important aspects of his philosophy. (shrink)

In this paper, I present and explore some ideas about how factive emotional states and factive perceptual states each relate to knowledge and reasons. This discussion will shed light on the so-called ‘perceptual model’ of the emotions.

Microaggressions are a new moral category that refers to the subtle yet harmful forms of discriminatory behavior experienced by members of oppressed groups. Such behavior often results from implicit bias, leaving individual perpetrators unaware of the harm they have caused. Moreover, microaggressions are often dismissed on the grounds that they do not constitute a real or morally significant harm. My goal is therefore to explain why microaggressions are morally significant and argue that we are responsible for their harms. I offer (...) a conceptual framework for microaggressions, exploring the central mechanisms used for identification and the empirical research concerning their harm. The cumulative harm of microaggressions presents a unique case for understanding disaggregation models for contributed harms, blame allocation, and individual responsibility within structural oppression. Our standard moral model for addressing cumulative harm is to hold all individual contributors blameworthy for their particular contributions. However, if we aim to hold people responsible for their unconscious microaggressions and address cumulative harm holistically, this model is inadequate. Drawing on Iris Marion Young's social connection model, I argue that we, as individual perpetrators of microaggressions, have a responsibility to respond to the cumulative harm to which we have individually contributed. (shrink)

Reviewers of this book have praised Christina Hoff Sommer's well-reasoned argument against many feminists' reliance on misleading, politically motivated 'facts' about how women are victimised.

In recent years, most political theorists have agreed that shame shouldn't play any role in democratic politics because it threatens the mutual respect necessary for participation and deliberation. But Christina Tarnopolsky argues that not every kind of shame hurts democracy. In fact, she makes a powerful case that there is a form of shame essential to any critical, moderate, and self-reflexive democratic practice. Through a careful study of Plato's Gorgias, Tarnopolsky shows that contemporary conceptions of shame are far too (...) narrow. For Plato, three kinds of shame and shaming practices were possible in democracies, and only one of these is similar to the form condemned by contemporary thinkers. Following Plato, Tarnopolsky develops an account of a different kind of shame, which she calls "respectful shame." This practice involves the painful but beneficial shaming of one's fellow citizens as part of the ongoing process of collective deliberation. And, as Tarnopolsky argues, this type of shame is just as important to contemporary democracy as it was to its ancient form. Tarnopolsky also challenges the view that the Gorgias inaugurates the problematic oppositions between emotion and reason, and rhetoric and philosophy. Instead, she shows that, for Plato, rationality and emotion belong together, and she argues that political science and democratic theory are impoverished when they relegate the study of emotions such as shame to other disciplines. (shrink)

This volume collects twenty original essays on the philosophy of film. It uniquely brings together scholars working across a range of philosophical traditions and academic disciplines to broaden and advance debates on film and philosophy. The book includes contributions from a number of prominent philosophers of film including Noël Carroll, Chris Falzon, Deborah Knight, Paisley Livingston, Robert Sinnerbrink, Malcolm Turvey, and Thomas Wartenberg. While the topics explored by the contributors are diverse, there are a number of thematic threads that connect (...) them. Overall, the book seeks to bridge analytic and continental approaches to philosophy of film in fruitful ways. Moving to the individual essays, the first two sections offer novel takes on the philosophical value and the nature of film. The next section focuses on the film-as-philosophy debate. Section IV covers cinematic experience, while Section V includes interpretations of individual films that touch on questions of artificial intelligence, race and film, and cinema's biopolitical potential. Finally, the last section proposes new avenues for future research on the moving image beyond film. This book will appeal to a broad range of scholars working in film studies, theory, and philosophy. (shrink)

Academics across widely ranging disciplines all pursue knowledge, but they do so using vastly different methods. Do these academics therefore also have different ideas about when someone possesses knowledge? Recent experimental findings suggest that intuitions about when individuals have knowledge may vary across groups; in particular, the concept of knowledge espoused by the discipline of philosophy may not align with the concept held by laypeople. Across two studies, we investigate the concept of knowledge held by academics across seven disciplines (N (...) = 1,581) and compare these judgments to those of philosophers (N = 204) and laypeople (N = 336). We find that academics and laypeople share a similar concept of knowledge, while philosophers have a substantially different concept. These experiments show that (a) in contrast to philosophers, other academics and laypeople attribute knowledge to others in some “Gettier” situations; (b) academics and laypeople are much less likely to attribute knowledge when reminded of the possibility of error, but philosophers are not affected by this reminder; and (c) non‐philosophy academics are overall more skeptical about knowledge than laypeople or philosophers. These findings suggest that academics across a wide range of disciplines share a similar concept of knowledge, and that this concept aligns closely with the intuitions held by laypeople, and differs considerably from the concept of knowledge described in the philosophical literature, as well as the epistemic intuitions of philosophers themselves. (shrink)

Positive emotions are highly valued and frequently sought. Beyond just being pleasant, however, positive emotions may also lead to long-term benefits in important domains, including work, physical health, and interpersonal relationships. Research thus far has focused on the broader functions of positive emotions. According to the broaden-and-build theory, positive emotions expand people’s thought–action repertoires and allow them to build psychological, intellectual, and social resources. New evidence suggests that positive emotions—particularly gratitude—may also play a role in motivating individuals to engage in (...) positive behaviors leading to self-improvement. We propose and offer supportive evidence that expressing gratitude leads people to muster effort to improve themselves via increases in connectedness, elevation, humility, and specific negative states including indebtedness. (shrink)

Nagel, San Juan, and Mar report an experiment investigating lay attributions of knowledge, belief, and justification. They suggest that, in keeping with the expectations of philosophers, but contra recent empirical findings [Starmans, C. & Friedman, O. (2012). The folk conception of knowledge. Cognition, 124, 272–283], laypeople consistently deny knowledge in Gettier cases, regardless of whether the beliefs are based on ‘apparent’ or ‘authentic’ evidence. In this reply, we point out that Nagel et al. employed a questioning method that biased participants (...) to deny knowledge. Moreover, careful examination of participants’ responses reveals that they attributed knowledge in Gettier cases. We also note that Nagel et al. misconstrue the distinction between ‘apparent’ and ‘authentic’ evidence, and use scenarios that do not feature the structure that characterizes most Gettier cases. We conclude that NS&M’s findings are fully compatible with the claim that laypeople attribute knowledge in Gettier cases in general, but are significantly less likely to attribute knowledge when a belief is generated based on apparent evidence. (shrink)

Through a wide-ranging international collection of papers, this volume provides theoretical and historical insights into the development and application of phenomenological sociology and ethnomethodology and offers detailed examples of research into social phenomena from these standpoints. All the articles in this volume join together to testify to the enormous efficacy and potential of both phenomenological sociology and ethnomethodology.

It's a bad time to be a boy in America. As the century drew to a close, the defining event for American girls was the triumph of the U.S. women's soccer team. For boys, the symbolic event was the mass killing at Columbine High School. It would seem that boys in our society are greatly at risk. Yet the best-known studies and the academic experts say that it's girls who are suffering from a decline in self-esteem. It's girls, they say, (...) who need extra help in school and elsewhere in a society that favors boys. The problem with boys is that they are boys, say the experts. We need to change their nature. We have to make them more like...girls. These arguments don't hold up to scrutiny, says Christina Hoff Sommers in this provocative, fascinating book. She analyzes the work of the leading academic experts, Carol Gilligan and William Pollack, and finds it lacking in scientific rigor. There is no girl crisis, says Sommers. Girls are outperforming boys academically, and girls' self-esteem is no different from boys'. Boys lag behind girls in reading and writing ability, and they are less likely to go to college. The "girl crisis" has been seized upon by some feminists and has been suffused with sexual politics. Under the guise of helping girls, many schools have adopted policies that penalize boys, often for simply being masculine. Sommers says that boys do need help, but not the sort they've been getting. They need help catching up with girls academically. They need love, discipline, respect, and moral guidance. They desperately need understanding. They do not need to be rescued from masculinity. (shrink)

Native advertising has recently become a prominent buzzword for advertisers and publishers alike. It describes advertising formats which closely adapt their form and style to the editorial environment they appear in, intending to hide the commercial character of these ads. In two experimental studies, we test how advertising disclosures in native ads on news websites affect recipients’ attitudes towards a promoted brand in a short and long-term perspective. In addition, we explore persuasion through certain content features and how they affect (...) disclosure effects. Results show that disclosures increase perceived persuasive intent but do not necessarily decrease brand attitudes. However, disclosure effects do not persist over time and remain unaffected by content features. (shrink)

Every day situations arising in health care contain ethical issues influencing care providers' conscience. How and to what extent conscience is influenced may differ according to how conscience is perceived. This study aimed to explore the relationship between perceptions of conscience and stress of conscience among care providers working in municipal housing for elderly people. A total of 166 care providers were approached, of which 146 (50 registered nurses and 96 nurses' aides/enrolled nurses) completed a questionnaire containing the Perceptions of (...) Conscience Questionnaire and the Stress of Conscience Questionnaire. A multivariate canonical correlation analysis was conducted. The first two functions emerging from the analysis themselves explained a noteworthy amount of the shared variance (25.6% and 17.8%). These two dimensions of the relationship were interpreted either as having to deaden one's conscience relating to external demands in order to be able to collaborate with coworkers, or as having to deaden one's conscience relating to internal demands in order to uphold one's identity as a `good' health care professional. (shrink)

The Cognitive Reflection Test is purported to test our inclination to overcome impulsive, intuitive thought with effortful, rational reflection. Research suggests that philosophers tend to perform better on this test than non-philosophers, and that men tend to perform better than women. Taken together, these findings could be interpreted as partially explaining the gender gap that exists in Philosophy: there are fewer women in Philosophy because women are less likely to possess the ideal ‘philosophical personality’. If this explanation for the gender (...) gap in Philosophy is accepted, it might be seen to exonerate Philosophy departments of the need to put in place much-needed strategies for promoting gender diversity. This paper discusses a number of reasons for thinking that this would be the wrong conclusion to draw from the research. Firstly, the CRT may not track what it is claimed it tracks. Secondly, the trait tracked by the CRT may not be something that we should value in philosophers. Thirdly, even if we accept that the CRT tracks a trait that has value, this trait might be of limited importance to good philosophising. Lastly, the causal story linking the gender gap in CRT score and the gender gap in Philosophy is likely to be far more complex than this explanation implies. (shrink)

We construct a model for the level by level equivalence between strong compactness and supercompactness in which below the least supercompact cardinal κ, there is a stationary set of cardinals on which SCH fails. In this model, the structure of the class of supercompact cardinals can be arbitrary.

Philosophical Perspectives, Volume 34, Issue 1, Page 27-52, December 2020.

This article adds to contemporary analyses of neoliberalism by shedding light on its psychic life. Writers in the Foucauldian tradition have explored how subjectivities are reconstituted under neoliberalism, showing that the neoliberal self is an entrepreneurial subject. Yet, there has been little empirical research that explores entrepreneurial subjectivity and, more specifically, its psychic life. By drawing on over 60 in-depth interviews with individuals who may be entrepreneurial subjects par excellence, this article adds to our understanding of how neoliberalism is lived (...) out. The article is divided into 10 sections, with each section exploring a distinct contour of entrepreneurial subjectivity. They show, for example, that competition is not only other-directed under neoliberalism, but also directed at the self, and that exclusionary processes lie at the heart of the constitution of entrepreneurial subjectivities. By providing a theoretically informed analysis of a wealth of empirical data, the article makes an original contribution to our understanding of the psychic life of neoliberalism. (shrink)