Part four of the Proceedings of the fifth International Congress of Logic, Methodology and Philosophy of Science, London, Ontario, Canada, August 27-September 2, 1975.

A partir da concepção de um racionalismo integral, em que vigora o ideal da plena demonstrabilidade segundo o paradigma identitário da verdade, configura-se em Leibniz a questão da universalidade, que seria enunciada com mais pertinência como a do determinismo universal. São dois aspectos de uma mesma questão: em primeiro lugar, a universalidade no sentido arquitetônico, correspondente à totalidade; em segundo lugar, a determinação absoluta do indivíduo singular. Tanto num caso quanto no outro, a plena determinação é inalcançável para a mente (...) humana. Mas as operações simbólicas de determinação, permitem, de alguma maneira, contornar a impossibilidade de uma visão simultânea e articulada de todos os elementos de um composto e, assim, nos encaminham na direção de uma universalidade determinante. Os fundamentos, os procedimentos e os riscos aí envolvidos constituem o tema desse texto. (shrink)

Because corporate social responsibility (CSR) is potentially beneficial for companies, it is important to understand the factors that improve a company’s CSR practice. Scholars hypothesize that facilitating learning organization characteristics, which are divided in characteristics at the organizational and the operational level, may improve CSR implementation. These characteristics stimulate companies and their members to be critical, learn from the past, and embrace change, but there is limited empirical evidence of this approach. This study addresses this gap by surveying 280 CSR (...) professionals and performing bootstrap mediation analyses to test multiple hypotheses. Learning organization characteristics at the organizational level, play a key role in supporting CSR implementation: leadership for learning, system connection, and group learning show a direct relationship with CSR implementation. It is striking that the role of the learning organization characteristics at the operational level is only indirect; the organizational characteristics mediate their relationship with CSR implementation. (shrink)

This new, second edition of the popular college textbook offers the beginning philosophy student a comprehensive introduction to several aspects of one of the most influential schools of thought in the twentieth century. Professor Klemke begins by pointing out the distinctions among the various types of analytic and linguistic philosophies, while emphasising that they all arose as a response to the formerly predominant school of absolute idealism. After a prologue section containing a representative exposition of idealism by Josiah Royce, the (...) following sections show the radically new philosophical approach of the analytic school in its various guises: realism and common sense (G. E. Moore); logical atomism (Bertrand Russell); logical positivism (A. J. Ayer); conceptual analysis (Gilbert Ryle, G. E. Moore, John Wisdom); logico-metaphysical analysis (Gustav Bergman, W. V. Quine); linguistic analysis (J. L. Austin, P. F. Strawson, J. R. Searle); and the recent development of new realism (Saul Kripke, Hilary Putnam, Tyler Burge, Richard N. Boyd). (shrink)

Little is known about how employees on husbandry farms perceive animal welfare and the factors influencing the relationship between them and the animals they engage with in their daily work. Reporting the findings of qualitative interviews with 23 employees on five Danish farms (mink, dairy and pig production), this paper describes how the employees viewed animal welfare, and discusses how they dealt with animal welfare issues in their daily work. Four distinct rationales for animal welfare were identified. 1) Animal welfare (...) was supported by concerns about production and health, and could be negotiated – especially when it came to the ability of the animals to perform natural behaviour. 2) Animal welfare was connected with the working conditions on the farm. 3) The employees’ views about animal welfare were affected by working conditions over which they had no influence. 4) An awareness of the condition of the animals was seen as obviously needed in relation to production, but a deeper attachment to some animals was also seen. A specific challenge is presented by the increasingly diverse workforce in farming, with one third of the employees on Danish farms coming from abroad. If farm owners are not able to integrate these employees, there is a risk of creating a second-tier of foreign workers who are isolated. Furthermore, it was seen that negative working conditions can be taken out on the animals, or that animal welfare can come to be seen as unimportant as compared with human welfare. (shrink)

In this chapter, I focus on the experience of torture and, more specifically, on Jean Améry's account of it in his book *At the Mind's Limits*. There he claims that the loss of confidence in the world is the most devastating effect he experienced as a victim of torture. I thus explore what cosmopolitan aspiration may be revealed by this loss and also discuss whether it is to be discredited as an irrational reaction on the victim's side or instead as (...) proportional to the facts and, consequently, as relevant to the conditions under which a certain cosmopolitan aspiration could be achieved or, at least, favored. (shrink)

In response to rapidly rising health care costs in the United States, federal and state governments and private industry are instituting numerous and diverse cost-containment plans. As devices for coping with a scarcity of resources, such plans present serious challenges to physicians' traditional single-minded devotion to patient welfare. Those which contain costs by directly limiting medical options or by controlling physicians' daily clinical decisions can threaten the quality of medical care by allowing economic authorities to make essentially medical judgments. In (...) contrast, other plans coax compliance by arranging incentives, e.g., offering financial rewards for successful cost containment. While they allow for clinical freedom, these plans create conflicts between physicians' fiduciary obligations to their patients and the competing interests of the payers. Such conflicts arise as physicians try to work within governmental or corporate cost containment policies, and also as they attempt to streamline clinical efficiency. Throughout, issues of justice emerge as physicians seek to reconcile their own patients' claims upon limited common resources with others' equally legitimate claims. (shrink)

L'éducation est dans ce livre envisagée comme un geste anthropologique intégral par lequel chaque personne s'achemine vers la plénitude de son être, dans le respect de sa destination naturelle et surnaturelle. À la lumière de cette mystique éducative qui nous fait entrer au coeur de la réalité humaine, l'existence se trouve intensifiée, parce que vécue avec un maximum de profondeur. Encore trop méconnu, l'apport d'Edith Stein en matière d'éducation méritait d'être enfin présenté sous une forme synthétique et accessible. La question (...) éducative occupe une place centrale dans la pensée d'Edith Stein, sans toutefois faire l'objet d'une mise en forme systématique. Cela justifie amplement le projet d'une reconstitution de son architecture d'ensemble. (shrink)

E. Rae Harcum argues that Christians do not have to give up their religious faith to keep the contributions of science. He confronts the relation between the human body and its non-material parts—the mind and spirit—and provides a way of looking at these metaphysical issues.

Part Three of the Proceedings of the Fifth International Congress of Logic, Methodology and Philosophy of Science, London, Ontario, Canada, August 27-September 2, 1975.

"Ancient philosophers were very interested in the themes of laughter, humor and comedy. They theorized about laughter and its causes, moralized about the appropriate uses of humor and what it is appropriate to laugh at, and wrote treaties on comedic composition. Further, they were often merciless in ridiculing their opponents' positions, often borrowing comedic devices and techniques from comic poetry and drama to do so. The volume is organized around three themes that were important for ancient philosophers: the psychology of (...) laughter, the ethical and social norms governing laughter and humor. and the philosophical uses of humor and comedic technique"--. (shrink)

Library of Living Philosophers volume on Hilary Putnam with critical essays, Putnam's autobiography and his replies.

In this paper, the “self” is understood in broad terms as one’s character and personality, based on Christopher Gill’s notion of the self in Hellenistic and imperial philosophy. Moreover, my use of “self-fashioning” —that is, one’s creation of an image of oneself—in ancient Christianity, is built on the work of Carol Newsom and Eve-Marie Becker. The latter focusses on Paul, who is Origen’s hero and may even have inspired Origen’s own strategies of self-fashioning as an inspired preacher of Christ, an (...) apostle, unjustly humiliated (and supporter of apokatastasis or universal restoration): all characteristics that Origen shared and emphasized in his self-fashioning, as will be clarified below. I draw attention to a neglected aspect of Origen’s self-fashioning, namely, its intricate connection to polemical self-positioning within society. In other words, Origen seems to define himself by reference to other Christian groups rather than positing an inner Self that is independent from society. I explore the reciprocal relationship between his polemics against others and the construction of his Self-image, suggesting that one emerged from the other. To highlight the social construction of Origen’s ‘self,’ I conclude by examining briefly how his self-fashioning influenced his subsequent readers. In his lifetime, Origen was ‘the leading intellectual of the age,’ ‘the greatest scholar and theologian of the ancient church,’ and the founder ‘of philosophical theology.’ Additionally, no Christian thinker ‘is so invisibly all-present as Origen’ in later Christian thought and exegesis. Origen’s footprint in Platonism, as well, is likely more salient than often assumed, for example with respect to the notion of hypostasis as individual substance, first bodies, and apokatastasis. Thus, a reassessment of his thought permits us to revisit patristic philosophical theology and exegesis, as well as ancient philosophy. Yet, Origen seems to have spoken very little of himself; he was more typically spoken of—frequently in superlatives at both extremes. Most importantly, his presence is palpable in subsequent exegesis, theology, philosophical theology, and even ‘pagan’ philosophy. Unlike Augustine, Origen did not leave us an autobiography. This confessional reticence, which emerges time and again, might be taken as a sign of his humility—but mostly only seemingly. As we shall see, it is possible to identify many, mostly indirect, references to himself and his work in his extant oeuvre. -/- . (shrink)

This article focuses on what bodies know yet which cannot be expressed verbally. We started with a problem encountered during conventional interviewing in an ex-mining community in south Wales when some teen girls struggled to speak. This led us to focus on the body, corporeality and movement in improvisational dance workshops. By slowing down and speeding up video footage from the workshops, we notice movement patterns and speculate about how traces of gender body-movement practices developed within mining communities over time (...) become actualised in girls’ habitual movement repertoires. Inspired by the works of Gilles Deleuze, Felix Guattari and Erin Manning, a series of cameos are presented: room dancing; the hold; the wiggle; the leap and the dance of the not-yet. We speculate about relations between the actual movements we could see, the in-act infused with the history of place, and the virtual potential of movement. (shrink)