This article deals with a phenomenological standpoint on paradoxicality of image-consciousness, i.e., an analogical representation in which an image possesses material support. Contrary to tradition, E. Husserl thought of imagination as being both an intuitive and a mediate act. Husserl’s opinion results from paradoxical nature of an image itself: an image appears but it doesn’t exist, while the exhibited thing does exist but doesn’t appear in proper sense. The paradoxicality of an image results in its double conflict — with actual (...) present and with Bildsujet. Initially, Husserl considered that the more analogous features an image possesses the less conflict exists between it and Bildsujet, but then his own experience made him change his mind. Examining a wax figure example, he came to the conclusion that this perfectly human-like object is rather a fiction than an image for it is constituted in a position-taking intention, not in a neutralized one. However, despite we’ve got knowledge of illusory nature of such an object our consciousness keeps on fluctuating between an imaging intention and a perceptual one. Unlike Husserl neither J.-P. Sartre nor M. Richir draws a distinction between an image and an illusion. Sartre considers the imaginary in its radical form to be a world of schizophrenic. As for Richir, he supposes the imaginary to be a mass-consumption product being used for ideological manipulations. He follows Plato’s intellectual strategy and characterizes an image as εἴδωλον which represents the reality instead of reaching it. Being saturated by visible an image lacks any gap that would give an impulse to a work of imagination. At the same time, Richir admits that simulacre does relate to art, whereas an artefact doesn’t. An artefact is made by technical device which imitates not reality but consciousness. Thus, an artefact in its turn is not a reality illusion but an illusion of a reality illusion. Its hallucinatory effect makes us believe that we look into a mirror of reality as if a technical agent had better access to it than a human eye does. (shrink)

Intersectionality is a term that arose within the black feminist intellectual tradition for the purposes of identifying interlocking systems of oppression. As a descriptive term, it refers to the ways human identity is shaped by multiple social vectors and overlapping identity categories (such as sex, race, class) that may not be readily visible in single-axis formulations of identity, but which are taken to be integral to robustly capture the multifaceted nature of human experience. As a diagnostic term, it captures the (...) confluence of power and domination on the social construction of identity in order to remedy concrete harms that result from this convergence. It is not a prescriptive methodology or closed system of analysis, but rather an open-ended hermeneutic lens through which interconnected systems of oppression can come into focus in the fight for social justice. (shrink)

In recent years postcolonial and decolonial feminisms have become increasingly salient in philosophy, yet they are often deployed as conceptual stand-ins for generalized feminist critiques of eurocentrism (without reference to the material contexts anti-colonial feminisms emanate from), or as a platform to re-center internal debates between dominant European theories/ists under the guise of being conceptually ‘decolonized’. By contrast, this article focuses on the specific contexts, issues and lifeworld concerns that ground anti-colonial feminisms and provides a brief survey of the literature. (...) Because the terms implicated in the analysis (Third World, transnational, women of color, postcolonial, decolonial and indigenous feminisms) are highly contested on their own, I only provide provisional and non-foundational histories and definitions for the purposes of resisting philosophical appropriations of anti-colonial feminist theory. (shrink)

How do scientists who devote their entire lives to solving a small problem in theoretical physics work? What causes a team of young researchers to be completely devoted to its work? What do they share with and what distinguishes them from teams who do not have creativity as a necessary goal of their mission? This article discusses some possible answers to these questions, starting from a research team in physics, in which the author took part as a researcher over a (...) considerable period of time. (shrink)

My goal in this paper is to contribute to the literature on Roger Bacon's epistemology by focusing on the issue of perception of quantity. The reading I aim to substantiate is that Bacon's account is best understood in terms of indirect realism. I call it indirect realism because although we have access to quantities as they exist in nature, the account is mediated by the use of a quasi-syllogism. The quasi-syllogism is constructed based on three inputs, the species of the (...) eye, colour, and light. To defend this reading I follow five steps. First, I analyse the importance of quantity in perception, and then, in steps two and three, I look at Bacon's theory of perception from its two sides, extramission and intromission. In the fourth step I look at the quasi-syllogisms that mediate cognition of quantities, and in the fifth and final step, I draw all the threads together and make the case for Bacon's indirect realism of quantity perception. (shrink)

More than a decade has passed since North American Indigenous scholars began a public dialogue on how we might “Indigenize the academy.” Discussions around how to “Indigenize” and whether it’s possible to “decolonize” the academy in Canada have proliferated as a result of the Truth and Reconciliation of Canada, which calls upon Canadians to learn the truth about colonial relations and reconcile the damage that is ongoing. Indigenous scholars are increasingly leading and writing about efforts in their institutions; efforts include (...) land- and Indigenous language-based pedagogies, transformative community-based research, Indigenous theorizing, and dual governance structures. Kim Anderson’s paper invites dialogue about how Indigenous feminist approaches can spark unique Indigenizing practices, with a focus on how we might activate Indigenous feminist spaces and places in the academy. In their responses, Elena Flores Ruíz uses Mexican feminist Indigenizing discourse to ask what can be done to promote plurifeminist indigenizing practices and North-South dialogues that acknowledge dynamic Indigenous pasts and diverse contexts for present interactions on Turtle Island. Georgina Tuari Stewart proceeds to describe Mana Wahine indigenous feminist theory from Aotearoa before proceeding to develop a “kitchen logic” of mana, which parallels Anderson’s understanding of tawow. Finally, Madina Tlostanova reflects on how several ways of advancing indigenous feminist academic activism described by Anderson intersect with examples from her own native Adyghe indigenous culture divided between the neocolonial situation and the post-Soviet trauma. (shrink)

This article offers a discussion on the opportunity of collaborative, multi-actor (public, private, science, social, and civic actors) partnerships as experimental policymaking and governance solutions for climate mitigation and adaptation plans geographically localized at the urban, metropolitan, and regional level. It sets out considerations as regards the need to design newly conceived permanent or temporary institutional geographies by building on the analysis of examples of policies implementing this kind of partnerships in Italy (e.g., river contracts; river foundations; neighborhood agreements; pacts (...) of collaboration; city science offices; urban sustainable development and innovation partnerships, etc.). Finally, the article draws attention to the challenges entailed by these partnerships including ethics, accountability, and climate justice concerns. (shrink)

With the birth of the feminist movement classicists, philosophers, educational experts, and psychologists, all challenged by the question of whether or not Plato was a feminist, began to examine Plato's dialogues in search of his conception of woman. The possibility arose of a new focus affecting the view of texts written more than two thousand years in the past. And yet, in spite of the recent surge of interest on woman in Plato, no comprehensive work identifying his position on the (...) subject has yet appeared. This book considers not only the totality of Plato's texts on woman and the feminine, but also their place within both his philosophy and the historical context in which it developed. But this book is not merely a textual study situating the subject of woman philosophically and historically; it also uncovers the implications hidden in the texts and the relationships that follow from them. It draws an image of the Platonic woman as rich and full as the textual and historical information allows, offering new and sometimes unexpected results beyond the topic of woman, illuminating aspects of Plato's work that are of relevance to Platonic studies in general. (shrink)

The main claim I defend in this paper is that Robert Kilwardby, a thirteenth-century Dominican philosopher, construed bodily pain as a fully-fledged intentional state of the sensory soul. To prove this, I first examine Kilwarby’s account of how pain comes to be and how the sensory soul experiences it. I then show that pain cannot be reduced to a feeling the sensory soul experiences for the simple reason that pain has representational content, and is thus also directed at something.

The article presents the reconstruction of the views of F.M. Dostoevsky and Vl.S. Solovyov on the nature of relations between church and state. A line of mutual influence of thinkers in the context of the perception of Christian truth is drawn. It is shown that Dostoevsky was impressed by a series of lectures by Solovyov's "Readings on God-manhood" and adopted from them the idea of the possibility of religious and moral improvement not only of an individual, but of society as (...) a whole. The article shows that not without the Solovyov's influence Dostoevsky arrives at the Slavophil idea of sobornost and the impossibility of salvation outside of church communion, while speaking of the Church as an ecclesia, that is, an assembly of believers. The author of the article shows that the sophistic and mystical moments in the novel "The Brothers Karamazov" appear under direct influence on Dostoevsky's "Readings on God-manhood" and a joint trip of thinkers to the Optina Pustyn monastery. It is also noted that in the novel "The Brothers Karamazov" the idea was expressed about the gradual growth of the state into the truth of the Church. Solovyov continued this line within the framework of his project of free theocracy in the 1880s, developing the thought of F.M. Dostoevsky - about the Church as the best social order. At the same time, the article shows the principled position of both thinkers on opposing the ideal of socialism and the idea of the Christian community, within which the term "Russian socialism", formulated in the "Diary of a writer". The author shows that Solovyov in his work "Three speeches in memory of Dostoevsky" was the first to explain the term "Russian socialism" precisely through the concept of the Christian community. (shrink)

The article discusses the original critical dialectical approach of the Soviet philosopher Valentin F. Asmus. His publications on the heritage of Western philosophical thought in the journal Pod znamenem marksizma are examples of this approach. In the 1920s and 1930s, Asmus published a number of articles analyzing a variety of the ideas developed by Western European philosophers: “An Advocate for Philosophical Intuition (Bergson and His Critique of the Intellect)” (1926); “The Alogism of William James” (1927); “The Dialectics of Necessity and (...) Freedom in Spinoza’s Ethics” (1927); “Kant’s General and Transcendental Logic” (1928); “Cosmogony and Cosmology of Descartes” (1937); “Fichte and the Vocation of Scholar” (1937); “Nicholas of Cusa. Selected Philosophical Works” (1938); and “Tommaso Campanella” (1939). These articles differed from the journal’s usual rhetoric, which was shaped in accordance with the official Soviet state ideology. Asmus, through the thinkers he examined, showed the fundamental importance of philosophy for the human personality. This article argues that Asmus, despite his closeness to dialectical materialism, adapted the official terminology and issues in his historical and philosophical articles in a way that he advanced the human right to spirituality, creative activity, and individual freedom. (shrink)

Im Folgenden werde ich einige der möglichen Interpretationen der thomistischen Intentionalitätstheorie darstellen. Zuerst werde ich die Mechanismen der menschlichen Erkenntnis und der Beziehung zwischen phantasmata, species sensibile und species intelligibile bei Thomas von Aquin beschreiben. Danachwerde ich die verschiedenen Interpretationen des Problems der Intentionalität bei Thomas darstellen; genauer gesagt geht es um drei reduktive Interpretationenund eine nicht-reduktive. Am Ende dieses Beitrags werde ich mich für eine dieser Interpretationen entscheiden und meine Gründe dafür angeben.

Im Folgenden werde ich einige der möglichen Interpretationen der thomistischen Intentionalitätstheorie darstellen. Zuerst werde ich die Mechanismen der menschlichen Erkenntnis und der Beziehung zwischen phantasmata, species sensibile und species intelligibile bei Thomas von Aquin beschreiben. Danachwerde ich die verschiedenen Interpretationen des Problems der Intentionalität bei Thomas darstellen; genauer gesagt geht es um drei reduktive Interpretationenund eine nicht-reduktive. Am Ende dieses Beitrags werde ich mich für eine dieser Interpretationen entscheiden und meine Gründe dafür angeben.

Im Folgenden werde ich einige der möglichen Interpretationen der thomistischen Intentionalitätstheorie darstellen. Zuerst werde ich die Mechanismen der menschlichen Erkenntnis und der Beziehung zwischen phantasmata, species sensibile und species intelligibile bei Thomas von Aquin beschreiben. Danachwerde ich die verschiedenen Interpretationen des Problems der Intentionalität bei Thomas darstellen; genauer gesagt geht es um drei reduktive Interpretationenund eine nicht-reduktive. Am Ende dieses Beitrags werde ich mich für eine dieser Interpretationen entscheiden und meine Gründe dafür angeben.

У статті розглядається освітня та викладацька діяльність відомого історика та мистецтвознавця Григорія Павлуцького. Показано його роль у створенні вищих навчальних закладів в Україні - Київського українського народного університету, Кам'янець-Подільського державного університету, Київського археологічного інституту, Української державної академії мистецтв. Відзначено внесок дослідника у справу формування нової генерації українських учених і в розвиток вітчизняної вищої освіти.

Plagiarism among university students is an important issue that affects their preparation and undermines the universities’ efforts to prepare skilled graduates. Universities try to fight this problem back with strict ethics policies, but they require the proper plagiarism detection tools, at affordable costs, to implement these policies. In this paper, we present PlagZap, a cost-efficient, high-volume and high-speed plagiarism detection system built using open-source software and designed to be used on textual student assignments. We discuss the advantages of this design, (...) plagiarism obfuscation methods and empirical results from using PlagZap. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2016 Heft: 208 Seiten: 79-101.

: By introducing us into core concepts of Niklas Luhmann’s theory of social systems, Elena Esposito shows their relevance for contemporary social sciences and the study of unsettled times….

The subject of our article is the identification of cultural codes of Eastern European shtetl towns in the play by Grigory Gorin "Memorial Prayer", the libretto of which was written by the author based on the works of the famous Yiddish writer Sholom Aleichem. The author of the article describes the history and conditions of localization of Jewish culture in Eastern Europe and the Russian Empire, the peculiarities of its transformation, the tragic history of the Jewish theater in the first (...) third of the twentieth century. After the disappearance of the towns and the disuse of the Yiddish language, the preservation of the history of the characteristic everyday and philosophical way of life of the shtetls became the goal of museum figures, historians, writers, playwrights, and artists. In the work, using the example of Tevye the milkman, his family and environment, characteristic images of the inhabitants of small towns, their habitat, types of thinking and actions are revealed. The article uses the methods of historicism in the retrospective of the culture of Shtetl towns, the method of analysis in the identification of Shtetl archetypes, the method of synthesis in the generalization of a set of characteristic cultural codes. The main conclusions of the study are: 1. Eastern European Jewish shtetl towns are small urban-type settlements with a predominantly Jewish population, whose unique culture was determined by the Jewish faith, everyday and religious traditions, the Yiddish language, as well as the localization of residence in a small area. 2. During the period of large-scale social upheavals of the early twentieth century and the subsequent expansion beyond the boundaries of the towns, their unique culture became a mythologeme, the foundation for writers, artists, musicians, and theater figures who emerged from it. One of the milestones in the preservation of this culture was the Jewish theater GOSET, whose existence was tragically cut short in the middle of the twentieth century. 3. The play "Memorial Prayer", written by Grigory Gorin based on the works of Sholem Aleichem and staged at the Lenkom Theater by Mark Zakharov, became the quintessence of the characteristic images of the shtetl, and at the same time the revival of authentic Jewish culture. The author's special contribution is to highlight in the play the images-the archetypes of the Shtetl, which have become cultural markers, or codes of Jewish Yiddish culture. (shrink)

Ideal theory in social and political philosophy generally works to hide philosophical theories’ complicity in sustaining the structural violence and maintenance of white supremacy that are foundational to settler colonial societies. While non-ideal theory can provide a corrective to some of ideal theory’s intended omissions, it can also work to conceal the same systems of violence that ideal theory does, especially when framed primarily as a response to ideal theory. This article takes a decolonial approach to exploring the limitations of (...) non-ideal theory in its ability to respond to and redress the continuing harms done to Indigenous peoples by settler colonialism, including by outlining non-ideal theory’s relationship to a colonial politics of recognition. (shrink)

Bewildering features of modern physics, such as relativistic space-time structure and the peculiarities of so-called quantum statistics, challenge traditional ways of conceiving of objects in space and time. Interpreting Bodies brings together essays by leading philosophers and scientists to provide a unique overview of the implications of such physical theories for questions about the nature of objects. The collection combines classic articles by Max Born, Werner Heisenberg, Hans Reichenbach, and Erwin Schrodinger with recent contributions, including several papers that have never (...) before been published. -/- The book focuses on the microphysical objects that are at the heart of quantum physics and addresses issues central to both the "foundational" and the philosophical debates about objects. Contributors explore three subjects in particular: how to identify a physical object as an individual, the notion of invariance with respect to determining what objects are or could be, and how to relate objective and measurable properties to a physical entity. The papers cover traditional philosophical topics, common-sense questions, and technical matters in a consistently clear and rigorous fashion, illuminating some of the most perplexing problems in modern physics and the philosophy of science. (shrink)

This essay frames systemic patterns of mental abuse against women of color and Indigenous women on Turtle Island (North America) in terms of larger design-of-distribution strategies in settler colonial societies, as these societies use various forms of social power to distribute, reproduce, and automate social inequalities (including public health precarities and mortality disadvantages) that skew socio-economic gain continuously toward white settler populations and their descendants. It departs from traditional studies in gender-based violence research that frame mental abuses such as gaslighting--commonly (...) understood as mental manipulation through lying or deceit--stochastically, as chance-driven interpersonal phenomena. Building on structural analyses of knowledge in political epistemology (Dotson 2012, Berenstain 2016), political theory (Davis and Ernst 2017), and Indigenous social theory (Tuck and Yang 2012), I develop the notion of cultural gaslighting to refer to the social and historical infrastructural support mechanisms that disproportionately produce abusive mental ambients in settler colonial cultures in order to further the ends of cultural genocide and dispossession. I conclude by proposing a social epidemiological account of gaslighting that a) highlights the public health harms of abusive ambients for minority populations, b) illuminates the hidden rules of social structure in settler colonial societies, and c) amplifies the corresponding need for structural reparations. (shrink)

Cognitive Science, Volume 45, Issue 11, November 2021.

In this article, I consider the possibility of interpreting Hegel’s dialectic as dialetheism. After a first basic recapitulation about the meaning of the words ‘dialetheism’ and ‘dialectic’ and a consideration of Priest’s own account of the relation between dialectical and dialetheic logic in 1989, I discuss some controversial issues, not directly considered by Priest. As a matter of fact, the reflection on paraconsistent logics and dialetheism has enormously grown in recent years. In addition, the reception of Hegel’s logic and metaphysics (...) has also impressively improved. So I suggest that the discussion about the binomial dialectic/dialetheism should be reopened, on these new bases. (shrink)

The justification of democracy, while widely debated, is hindered by a sub-optimal conceptual framework. For a start, there is confusion about the basic terms in the discussion. Many theorists claim to support either the ‘intrinsic’ or the ‘instrumental’ value of democracy, but it is unclear what this exactly means. Can democracy have other kinds of values? What does it mean to value democracy intrinsically? As a result, at certain points, scholars are talking past one another and their assessments of their (...) respective approaches to democracy are less clear than what they intended. This paper develops a conceptual framework of the values of democracy. I use this framework to classify theories of democracy under three main groups: theories that value democracy intrinsically, instrumentally, or contributorily (necessarily and non-necessarily). Through this analysis, the points of engagement among the different approaches will emerge and flawed arguments about democracy will be revealed. (shrink)

Bare conditionals, I argue, exhibit Conditional Duality in that when they appear in downward entailing environments they differ from bare conditionals elsewhere in having existential rather than universal force. Two recalcitrant phenomena are shown to find a new explanation under this thesis: bare conditionals under only, and bare conditionals in the scope of negative nominal quantifiers, or what has come to be known as Higginbotham’s puzzle. I also consider how bare conditionals behave when embedded under negation, arguing that such conditionals (...) often involve denial negation. One important conclusion that emerges from the discussion is that an account of bare conditionals that validates Conditional Excluded Middle is not warranted. By limiting the scope of the strict analysis Conditional Duality is also a way of maintaining such an account. (shrink)

This is the review paper for the section III ("Symmetry breaking") of the volume "Symmetries in physics: philosophical reflections", Cambridge University Press, 2003, edited by Katherine A. Brading and Elena Castellani. The paper's sections are: 1. Preliminaries (I); 2. Symmetry breaking and Curie's analysis; 3. Preliminaries (II); 4. Symmetry breaking of physical laws (4.1. Explicit symmetry breaking; 4.2. Spontaneous symmetry breaking); 5. Symmetry breaking and philosophical questions.

The collective monograph "Ontology of Stative Situations - Linguistic Modeling. A Contrastive Bulgarian-Russian Study" includes research carried out within the project of the same name "Ontology of stative situations – linguistic modeling. A contrastive Bulgarian-Russian study", supported by the "Scientific Research" Fund of the Ministry of Education and Science in Bulgaria (№ КП-06-РУСИЯ / 23) and from the Russian Fund for Fundamental Research (No. 20-512-18005).

A draft version of Chapter 11 of the edited volume 'Interpreting Bodies. Classical and Quantum Objects in Modern Physics',. The Chapter is devoted to illustrating the group-theoretic approach to the issue of physical objects. In particular, the Chapter discusses the group-theoretic constitution of classical and quantum particles in the nonrelativistic case.

Fictions feature prominently in several of Hume’s important arguments about the external world. For example, Hume is clear that there would be no belief in the continued existence of objects, were it not for the fictions that are causally responsible for effecting this belief. Interpreters of Hume on the topic of fiction generally argue that the formation of fiction requires the possession of general ideas and the use of language. Drawing upon recent attempts in the literature to advance this claim, (...) I offer reasons for why this general approach is undesirable. By examining Hume’s comments on the capabilities of children, this paper advances a novel approach to the topic of fictions in Hume’s philosophy that separates the matter of fiction formation from the use of language, arguing instead that it is not the use of language that establishes fictions; fictions exert their influence upon the mind before the use of language becomes available to us. (shrink)

This note introduces a framework incorporating multiple sources of evidence into the response to COVID-19 to overcome the neglect of social and psychological causes of illness. By using the example of psychological research on loneliness and its effects on physical and mental health with particular focus on aging and disability, I seek to open further inquiry into how relevant psychological and social aspects of health can be addressed at policy level.

Grounded in stakeholder theory and a resource-based view of the firm, this longitudinal research demonstrates the evolution of corporate social responsibility (CSR) and firm reputation over time. Drawing on a 5-year sample of 285 major U.S. firms obtained from the KLD database and Fortune’s Most Admired Companies, we find that the proposed dynamic relationship predicts evolving stakeholder expectations to incite organizations to improve their social performance to earn reputational benefits. Contrary to the often labeled stickiness of reputation, we find a (...) “Red Queen” effect that supports reputation as a dynamic construct where the change in CSR does predict a change in corporate reputation. Similarly, we find that the change in reputation over time varies by industry, being most pronounced for manufacturing. From a practical perspective, this relationship across time may incite managers to create sustainable competitive advantage by continuously investing in doing good to reap the benefits of looking good and looking even better with time. (shrink)

The enactive approach to cognition distinctively emphasizes autonomy, adaptivity, agency, meaning, experience, and interaction. Taken together, these principles can provide the new sciences of language with a comprehensive philosophical framework: languaging as adaptive social sense-making. This is a refinement and advancement on Maturana’s idea of languaging as a manner of living. Overcoming limitations in Maturana’s initial formulation of languaging is one of three motivations for this paper. Another is to give a response to skeptics who challenge enactivism to connect “lower-level” (...) sense-making with “higher-order” sophisticated moves like those commonly ascribed to language. Our primary goal is to contribute a positive story developed from the enactive account of social cognition, participatory sense-making. This concept is put into play in two different philosophical models, which respectively chronicle the logical and ontogenetic development of languaging as a particular form of social agency. Languaging emerges from the interplay of coordination and exploration inherent in the primordial tensions of participatory sense-making between individual and interactive norms; it is a practice that transcends the self-other boundary and enables agents to regulate self and other as well as interaction couplings. Linguistic sense-makers are those who negotiate interactive and internalized ways of meta-regulating the moment-to-moment activities of living and cognizing. Sense-makers in enlanguaged environments incorporate sensitivities, roles, and powers into their unique yet intelligible linguistic bodies. We dissolve the problematic dichotomies of high/low, online/offline, and linguistic/nonlinguistic cognition, and we provide new boundary criteria for specifying languaging as a prevalent kind of human social sense-making. (shrink)

It has been a long-standing puzzle that Negative Polarity Items appear to split into two subvarieties when their effect on the interpretation of questions is taken into account: while questions with any and ever can be used as unbiased requests of information, questions with so-called `minimizers', i.e. idioms like lift a finger and the faintest idea, are always biased towards a negative answer (cf. Ladusaw 1979). Focusing on yes/no questions, this paper presents a solution to this puzzle. Specifically it is (...) shown that in virtue of containing even (cf. Heim 1984), minimizers, unlike any, trigger a presupposition, which reduces the set of the possible answers to a question to the singleton containing the negative answer. (shrink)

The question whether AI systems have agency is gaining increasing importance in discussions of responsibility for AI behavior. This paper argues that an approach to artificial agency needs to be teleological, and consider the role of human goals in particular if it is to adequately address the issue of responsibility. I will defend the view that while AI systems can be viewed as autonomous in the sense of identifying or pursuing goals, they rely on human goals and other values incorporated (...) into their design, and are, as such, dependent on human agents. As a consequence, AI systems cannot be held morally responsible, and responsibility attributions should take into account normative and social aspects involved in the design and deployment of the said AI. My argument falls in line with approaches critical of attributing moral agency to artificial agents, but draws from the philosophy of action, highlighting further philosophical underpinnings of current debates on artificial agency. (shrink)

The article discusses Karl Popper’s account of Lamarckism. In this article I use Popper’s published and unpublished statements regarding Lamarckism as well as his correspondence with the Australian immunologist Edward Steele and other biologists to examine why Popper was interested in Lamarckism, how his account of Lamarckism can be understood in the context of his philosophy, and what, if any, new context Popper provided for the discussion of this abandoned doctrine. I begin by discussing Popper’s frame of reference regarding Lamarckism, (...) examining how it changed following his involvement with different “transitory groups” of biologists concerned with redefining the boundaries between traditional disciplines. I then discuss Popper’s account of Lamarckism in positioning it in relation to three aspects of his philosophy: his distinction between the principles of induction/instruction and deduction/selection, his distinction between scientific and teleological concepts, and his concept of progress in science. Then, I follow the debate concerning Steele’s Lamarckian experiments with a closer look at Popper’s role and his position in this controversy. I conclude that Popper’s writings provided a new context for the discussion of Lamarckism in the 1970s and 1980s, thus making it “scientifically acceptable” again. I preface this discussion by a brief outline of Steele’s Lamarckian hypothesis and Popper’s comments on Steele’s work. (shrink)

"Now in its third edition, this classic text remains the seminal resource for in-depth information about major concepts and principles of the cultural-historical theory developed by Lev Vygotsky, his students, and colleagues, as well as three generations of neo-Vygotskian scholars in Russia and the West. Featuring two new chapters on brain development and scaffolding in the zone of proximal development, as well as additional content on technology, dual language learners, and students with disabilities, this new edition provides the latest research (...) evidence supporting the basics of the cultural-historical approach alongside Vygotskian-based practical implications. With concrete explanations and strategies on how to scaffold young children's learning and development, this book is essential reading for students of early childhood theory and development"--. (shrink)