It has been hypothesized that our believing that, or its seeming to us as though, the world is in some way dynamical partially explains (and perhaps rationalizes) future-bias. Recent work has, in turn, found a correlation between future-bias and near-bias, suggesting that there is a common explanation for both. Call the claim that what partially explains our being both future- and near-biased is our believing/it seeming to us as though the world is dynamical, the dynamical explanation. We empirically test two (...) versions of the dynamical explanation. The first is the moving ego explanation—according to which it is our belief that the ego moves, or our phenomenology as of the ego moving, that jointly (partially) explains future- and near-bias. The second is the moving time explanation—according to which it is our belief that time robustly passes, or our phenomenology as of robust passage, which jointly (partially) explain future- and near-bias. We found no evidence in favour of either explanation. (shrink)

The term "false memories" has been used to refer to suggestibility experiments in which whole events are apparently confabulated and in media accounts of contested memories of childhood abuse. Since 1992 psychologists have increasingly used the term "false memory" when discussing memory errors for details, such as specific words within word lists. Use of the term to refer to errors in details is a shift in language away from other terms used historically (e.g., "memory intrusions"). We empirically examine this shift (...) in language and discuss implications of the new use of the term "false memories." Use of the term presents serious ethical challenges to the data-interpretation process by encouraging over-generalization and misapplication of research findings on word memory to social issues. (shrink)

I defend the normativity of meaning against recent objections by arguing for a new interpretation of the ‘ought’ relevant to meaning. Both critics and defenders of the normativity thesis have understood statements about how an expression ought to be used as either prescriptive or semantic. I propose an alternative view of the ‘ought’ as conveying the primitively normative attitudes speakers must adopt towards their uses if they are to use the expression with understanding.

The correspondence between Jaspers and Arendt reveals their thoughts and their experiences of post-World War II events.

Although Hannah Arendt is considered one of the major contributors to social and political thought in the twentieth century, this is the first general anthology ...

A unique selection of the most significant interviews given by Hannah Arendt, including the last she gave before her death in 1975. Some are published here in English for the first time. Arendt was one of the most important thinkers of her time, famous for her idea of "the banality of evil" which continues to provoke debate. This collection provides new and startling insight into Arendt's thoughts about Watergate and the nature of American politics, about totalitarianism and history, and (...) her own experiences as an emigre. Hannah Arendt: The Last Interview and Other Conversations is an extraordinary portrait of one of the twentieth century's boldest and most original thinkers. As well as Arendt's last interview with French journalist Roger Errera, the volume features an important interview from the early 60s with German journalist Gunter Gaus, in which the two discuss Arendt's childhood and her escape from Europe, and a conversation with acclaimed historian of the Nazi period, Joachim Fest, as well as other exchanges. These interviews show Arendt in vigorous intellectual form, taking up the issues of her day with energy and wit. She offers comments on the nature of American politics, on Watergate and the Pentagon Papers, on Israel; remembers her youth and her early experience of anti-Semitism, and then the swift rise of the Hitler; debates questions of state power and discusses her own processes of thinking and writing. Hers is an intelligence that never rests, that demands always of her interlocutors, and her readers, that they think critically. As she puts it in her last interview, just six months before her death at the age of 69, "there are no dangerous thoughts, for the simple reason that thinking itself is such a dangerous enterprise.". (shrink)

Auf den ersten Blick haben Hannah Arendt und Michel Foucault kaum etwas gemein. Tatsächlich beziehen sie sich jedoch auf die identischen Topoi der Philosophiegeschichte - wenn ihre Auslegungen der Quellen auch denkbar verschieden sind. Als Grund hierfür bestimmt Hannah Holme die komplementären Perspektiven der beiden, die sie als Aneignungen des heideggerschen Sorgebegriffs deutet: die ethische Sorge um sich Foucaults und die politische Sorge um die Welt Arendts. Am Ende steht ein Plädoyer für eine Verbindung des machtkritischen Ethos der (...) Sorge um sich mit der Macht des politischen Handelns, das der Sorge um die Welt unterstellt ist. (shrink)

The essence of the correspondence between Arendt and Scholem can be said to lie in three things. Above all it provides an intimate account of how two great intellectuals try to come to terms with being both German and Jewish, and how to think about Germany before, during, and after the Holocaust. They also debate the issue of what it means to be Jewish in the post-Holocaust world whether in New York or in Jerusalem. Finally, the specter of Benjamin haunts (...) the work and in a sense the letters are as much about Benjamin as the other two questions since his life and tragic death epitomize them both. Arendt and Scholem's letters on these weighty questions are lightened by more routine exchanges: on travel itineraries, lunch or dinner parties where important people were present, and so forth. These daily details are woven throughout the correspondence and provide vivid biographical information about Arendt and Scholem that is unavailable in any other source. (shrink)

We provide an intuitive motivation for the hyperreal numbers via electoral axioms. We do so in the form of a Socratic dialogue, in which Protagoras suggests replacing big-oh complexity classes by real numbers, and Socrates asks some troubling questions about what would happen if one tried to do that. The dialogue is followed by an appendix containing additional commentary and a more formal proof.

This highly acclaimed, prize-winning biography of one of the foremost political philosophers of the twentieth century is here reissued in a trade paperback edition for a new generation of readers. In a new preface the author offers an account of writings by and about Arendt that have appeared since the book's 1982 publication, providing a reassessment of her subject's life and achievement. Praise for the earlier edition: “Both a personal and an intellectual biography... It represents biography at its best.”—Peter Berger, (...) front page, The New York Times Book Review “A story of surprising drama.... At last, we can see Arendt whole.”—Jim Miller, Newsweek “Indispensable to anyone interested in the life, the thought, or... the example of Hannah Arendt.”—Mark Feeney, Boston Globe “An adventure story that moves from pre-Nazi Germany to fame in the United States, and... a study of the influences that shaped a sharp political awareness.”—Richmond (Va.) Times-Dispatch Cover drawing by David Schorr. (shrink)

"Uh-oh" is more than a momentary reaction to small problems. "Uh-oh" is an attitude -- a perspective on the universe. The #1 Bestseller by the author of ALL I REALLY NEED TO KNOW I LEARNED IN KINDERGARTEN. From the Paperback edition.

Business Ethics: A European Review, EarlyView.

ABSTRACTAwe is described as an a “epistemic emotion” because it is hypothesised to make gaps in one’s knowledge salient. However, no empirical evidence for this yet exists. Awe is also hypothesised...

Anarchist theory has a long-standing history in political theory, sociology, and philosophy. As a radical discourse, anarchist theory pushes educators and researchers towards new conceptualizations of community, theory, and praxis. Early writers, like Joseph Proudhoun and Emma Goldman, to more contemporary anarchists, such as Noam Chomsky, have established anarchist theory as an important school of thought that sits outside the Marxist discourses that have dominated the radical academic scene. Today, anarchists have been responsible for staging effective protests (specifically, Seattle, 1999) (...) and have influenced autonomous groups like the Animal Liberation Front in their organizational and guiding philosophies. Interestingly, anarchism is glaringly absent from the literature in educational theory and research. In this article, I highlight aspects of anarchist theory that are particularly applicable to education, and also establishes specific ways that anarchist theory can inform one's own educational praxis. Specifically, I employ the anarchist framework of direct action and micro-level strategies, such as sabotage, that challenge people to resist the oppressive practices found in institutions today. (shrink)

The article focuses on the role of Olena Pchilka1 and Lesia Ukrainka in epigraphic embroidery development. Undoubtedly, Olena Pchilka was an ardent proponent of folk art purity. Following from this, there is a tendency to think that she was against all novelty in Ukrainian embroidery. Many researchers and antiquity enthusiasts refer to her authority when arguing against inscriptions on textile as a phenomenon resulting largely from printed cross-stitch on paper. However, not all embroidered verbal texts have been of print origin. (...) Most of them were folkloric texts. What is more, Olena Pchilka to some extent provided her own comment on epigraphic embroidery in approving Lesia Ukrainka’s rushnyk containing the inscription “Oh, my thoughts, my thoughts, woe is with you! Love one another, brethren, love Ukraine”. In modern embroidery, embroideresses reproduce the citation with new connotations of these words, thereby continuing the epigraphic embroidery tradition. The author illustrates the folklorization of oft-cited lines from Taras Shevchenko’s poetry with examples of epigraphic embroidery from her own Interactive Index of Folklore Formulas. (shrink)

Materialism in the philosophy of mind — materialismPM — is the view that everything mental is material (or, equivalently, physical). Consciousness — pain, emotional feeling, sensory experience, and so on — certainly exists. So materialismPM is the view that consciousness is wholly material. It has, historically, nothing to do with denial of the existence of consciousness. Its heart is precisely the claim that consciousness — consciousness! — is wholly material. [2] ‘Physicalism’, the view introduced by members of the Vienna Circle (...) in the late 1920s, also has nothing to do with denial of the existence of consciousness. [3] Recently the words ‘materialism’ and ‘physicalism’ have come to be treated as synonymous, and as names for a position in the philosophy of mind that does involve denial of the existence of consciousness. They’ve been used to name a position that (i) directly rejects the heart of materialism (materialismPM) and (ii) is certainly false. This is a pity, because they’re good terms for a view that is very likely true. (shrink)

The book examines the trajectory of joint philosophical-pedagogical concepts within the framework of the dialogue between Hannah Arendt and Martin Heidegger, put in the context of questions concerning the nature of modernity.

This article employs an intersectional analysis of ethical discourse guiding the US context in the era of Trump. Illustrating the viability of intersectionality for the broader utility of Christian social ethics, this essay explores the contemporary development of surreality and sub-rosa morality indicative of the current political situation in the United States in the wake of Donald Trump’s political ascendancy from the reality TV boardroom of The Apprentice to the Oval Office of the White House. Faced with the escalating nature (...) of lies and deception emanating from the Trump administration, this article provides the moral rationale for civil disobedience as well as suggesting prescriptions for a redemptive ethic intended to remedy the legitimation crises which have become the defining ethos of our time. (shrink)

Hannah Arendt’s most important contribution to political thought may be her well-known and often-cited notion of the "right to have rights." In this incisive and wide-ranging book, Peg Birmingham explores the theoretical and social foundations of Arendt’s philosophy on human rights. Devoting special consideration to questions and issues surrounding Arendt’s ideas of common humanity, human responsibility, and natality, Birmingham formulates a more complex view of how these basic concepts support Arendt’s theory of human rights. Birmingham considers Arendt’s key philosophical (...) works along with her literary writings, especially those on Walter Benjamin and Franz Kafka, to reveal the extent of Arendt’s commitment to humanity even as violence, horror, and pessimism overtook Europe during World War II and its aftermath. This current and lively book makes a significant contribution to philosophy, political science, and European intellectual history. (shrink)

Margaret Canovan argues in this book that much of the published work on Arendt has been flawed by serious misunderstandings, arising from a failure to see her work in its proper context. The author shows how such misunderstanding was possible, and offers a fundamental reinterpretation, drawing on Arendt's unpublished as well as her published work, which sheds new light on most areas of her thought.

Like war and politics, philosophy is too important to be left to professionals. Oh Wait_Now I Get It illustrates this basic truth by tackling a broad spectrum of issues, which include: history, religion, government, sex, family, and death. In fact, the entire contemporary cultural scene from the perspective of a thoughtful amateur philosopher is brought forth within this book. Recalling Neitzsche's dictum that all philosophy is also confession, Professor Peter Heinegg begins with some autobiographical pieces on his background, which include (...) seven years in Jesuit seminaries and doctoral studies at Harvard. He then offers approximately three-dozen brief, pointed, and witty essays that focus on present-day issues, but draw upon a lifetime of reading, teaching, and writing about the great literary and philosophical classics. (shrink)

The detailed story of the passionate and secret love affair between two of the most prominent philosophers of the 20th century--Hannah Arendt and Martin Heidegger. Drawing on their previously unknown correspondence, Elzbieta Ettinger describes a relationship that lasted for more than half a century, a relationship that sheds startling light on both individuals.

Healthcare robots enable practices that seemed far-fetched in the past. Robots might be the solution to bridge the loneliness that the elderly often experience; they may help wheelchair users walk again, or may help navigate the blind. European Institutions, however, acknowledge that human contact is an essential aspect of personal care and that the insertion of robots could dehumanize caring practices. Such instances of human–robot interactions raise the question to what extent the use and development of robots for healthcare applications (...) can challenge the dignity of users. In this article, therefore, we explore how different robot applications in the healthcare domain support individuals in achieving ‘dignity’ or pressure it. We argue that since healthcare robot applications are novel, their associated risks and impacts may be unprecedented and unknown, thus triggering the need for a conceptual instrument that is binding and remains flexible at the same time. In this respect, as safety rules and data protection are often criticized to lack flexibility, and technology ethics to lack enforceability, we suggest human dignity as the overarching governance instrument for robotics, which is the inviolable value upon which all fundamental rights are grounded. (shrink)