In the early part of the 20th century the logical positivists launched a powerful attack on traditional philosophy, rejecting the very idea of philosophy as a substantive discipline and replacing it with a practical, conventionalist, meta-theoretical view of philosophy. The positivist critique was based on a series of dichotomies: the analytic vs. the synthetic, the external vs. the internal, the apriori vs. the empirical, the meta-theoretical vs. the object- theoretical, the conventional vs. the factual. Quine's attack on the positivists' (...) dichotomies was, by extension (if not by intention), also an attack on their critique of philosophy. Quine's own theory, however, in time took an extreme naturalistic turn that, if anything, deepened the schism between philosophy and knowledge. -/- In this paper I show that many of Quine's early philosophical ideas - his denial of the analytic-synthetic distinction, his thesis of the interconnectedness of knowledge, his universal revisability thesis, his principle of the inseparability of language and theory, his methodological pragmatism, and his realism - are in fact compatible with a substantive philosophy. Moreover, certain inner tensions in Quine's theory naturally lead to a new model of knowledge in which philosophy plays a substantive role: not as a "first philosophy", or as a "meta-science", or as a "chapter in psychology", but as an independent discipline in its own right, alongside, continuous with, and complementary to, science. (shrink)

1 Meaning and Truth Objection to propositions Propositions as information Diffuseness of empirical meaning Propositions dismissed Truth and semantic ascent Tokens and eternal sentences 2 Grammar Grammar by recursion Categories Immanence and transcendence Grammarian's goal reexamined Logical grammar Redundant devices Names and functors Lexicon, particle, and name Criterion of lexicon Time, events, adverbs Attitudes and modality 3 Truth Truth and satisfaction Satisfaction by sequences Tarski's definition of truth Paradox in the object language Resolution in set theory 4 Logical Truth In (...) terms of structure In terms of substitution In terms of models Adequacy of substituteon In terms of proof In terms of grammar 5 The Scope of Logic Affinities of identity Identity reduced Set theory Set theory in sheep's clothing Logic in wolf's clothing Scope of the virtual theory Simulated class quantification Other simulated quantification Annexes 6 Deviant Login Change of logic, change of subject Logic in translation Law of excluded middle Debate about the dichotomy Intuitionism Branched quantifiers Substitutional quantification Its strength 7 The Ground of Logical Truth The semblance of a theory An untenable dualism The place of logic For Further Reading Index. (shrink)

Besides serving us at the growing edge of science and beyond, metaphor figures even in our first learning of language; or, if not quite metaphor, something akin to it. We hear a word or phrase on some occasion, or by chance we babble a fair approximate ourselves on what happens to be a pat occasion and are applauded for it. On a later occasion, then, one that resembles the first occasion by our lights, we repeat the expression. Resemblance of occasions (...) is what matters, here as in metaphor. We generalize our application of the expression by degrees of subjective resemblance of occasions, until we discover from other people's behavior that we have pushed analogy too far and exceeded the established usage. If the crux of metaphor is creative extension through analogy, then we have forged a metaphor at each succeeding application of that early word of phrase. These primitive metaphors differ from the deliberate and sophisticated ones, however, in that they accrete directly to our growing store of standard usage. They are metaphors stillborn. It is a mistake, then, to think of linguistic usage as literalistic in its main body and metaphorical in its trimming. Metaphor, or something like it, governs both the growth of language and our acquisition of it. What comes as a subsequent refinement is rather cognitive discourse itself, at its most dryly literal. The neatly worked inner stretches of science are an open space in the tropical jungle, created by clearing tropes away. W. V. Quine is the Edgar Pierce professor emeritus of philosophy at Harvard University. His many influential works include Methods of Logic, Word and Object, and The Roots of Reference. "On the Nature of Moral Values," his previous contribution to Critical Inquiry, appeared in the Spring 1979 issue. (shrink)

SummaryMetatheory may be pursued immanently, i.e., within the object language, or transcendently in metalanguages. Immanently, the hierarchy of metalanguages gives way to a hierarchy of predicates. The immanent approach accentuates the symmetry between Russell's paradox and Cantor's theorem: class shortage versus predicate shortage. Appeal to metatheoretic models, in defining logical truth, gives way to appeal to substitutions of expressions of the object language. Can this be said also of set‐theoretic truth, despite predicate shortage? Equivalently: is substitutional quantification unscathed by predicate (...) shortage? Anyway substitutional quantification balks at impredicative cases. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Erictho and Demogorgon: Poetry against Metaphysics DAVID QUINT Epic without the gods? The Roman poet Lucan (39–65 ce) created a secular counter-epic inside classical epic, removing the genre’s usual pantheon of Olympian deities and replacing them with Fortune. His Bellum civile (titled De bello civili in manuscripts, alternately titled Pharsalia) a poem about the conflict between Julius Caesar and Pompey, thereby delegitimizes the emperors who succeeded the dying (...) Roman republic, including Nero, the reigning emperor of Lucan’s day.1 They are not part of a divine plan: no such plan has ever existed. In an epic where the gods are silent or refuse to speak, Pompey’s son, Sextus, anxious to know the future, has to seek other means. In Book 6, he consults the Thessalian witch Erictho about the outcome of the approaching battle in Pharsalia. She reanimates the corpse of a dead soldier on Pompey’s republican side and makes it talk (BC 6.419–830).2 Lucan’s scene of necromancy gave birth to a major antimetaphysical strain in the European literary tradition. Among others, Dante, Cervantes, Marlowe, Spenser, Goethe, and Shelley confronted this episode of the Pharsalia and pondered its implications. Erictho’s magic is a figure for poetic making itself. It turns the supernatural into theater— the divine machinery of epic exposed as a deus ex machina— and these authors’ responses to Erictho will shift from epic into dramatic forms. In place of the gods, in place of the epic visit to the underworld, particularly in place of and in response to Aeneas’s trip to the realm of the dead arion 28.2 fall 2020 2 erictho and demogorgon in the corresponding Book 6 of the Aeneid, Lucan presents Erictho’s macabre performance: human witchcraft and intimations of an alternate, eerie numen residing in the earth, a force of nature. Subsequent readers would give this latter power a name: Demogorgon.3 Lucan links republicanism and freedom to a kind of atheism and to historical contingency. He unmasks and strips the props of religion from Caesarism and monarchy. (In vain for the poet: Lucan was forced to commit suicide in 65 ce, after he was implicated in the failed Pisonian conspiracy against Nero.) Lucan desacralizes poetry itself, which here confesses its limits, which are the limits of human mortality, even as Erictho seems, however briefly, to overcome them. No, poetry cannot literally raise the dead: it is a magic trick that makes the words on the page form into images, take life, and speak to us. Lucan answers the criticisms the philosopher and theologian make to poetry by openly acknowledging the false bottom of the hat from which poetry pulls its rabbits. It has no access to a real bottom, an underworld beyond death; it is all representation.4 The philosopher and the theologian may be poets no less than he is, but they do not want to know it, too busy, perhaps, in supporting tyranny over human minds and bodies. Plato and Augustine are two such critics on either historical side of Lucan, and they help us to understand the stakes of the Roman poet’s project. Both were dissatisfied with literature and they wanted to be something more than the great rhetoricians that they were. In the Symposium, Plato demystifies the archetypal myth of poetry, the singing of Orpheus that sought to bring Eurydice back from death: the gods sent Orpheus away from Hades empty-handed and showed him the mere shadow [eidolon] of the woman he had come to seek: Eurydice herself they would not let him take, because he seemed, like the mere minstrel that he was, to be a lukewarm lover, lacking the courage to die as Alcestis died for love, and choosing rather to scheme his way, living, into Hades. And it was for this that the gods doomed him, and doomed him justly, David Quint 3 to meet his death at the hands of women. (179d)5 Behind the words of his shallowly sentimental speaker Phaedrus we can detect Plato’s familiar hostility to poetry, his objection in Book 10 of the Republic that the poet merely imitates the appearances of things and is... (shrink)

Abstract.Since the gene splicing debates of the 1980s, the public has been exposed to an ongoing sequence of genetic and reproductive technologies. Many issue areas have outcomes that lose track of people's inner values or engender opposing religious viewpoints defying final resolution. This essay relocates the discussion of what is an acceptable application from the individual to the societal level, examining technologies that stand to address large numbers of people and thus call for policy resolution, rather than individual fiat, (...) in their application. A major source of guidance is the “Genetic Frontiers” series of professional dialogues and conferences held by the National Conference for Community and Justice from 2002 to 2004. Genetic testing, human gene therapy, genetic engineering of plants and animals, and stem cell technology are examined. While differences in perspective on the beginning of life persist, a stepwise approach to the examination of genetic testing reveals areas of general agreement. Stewardship of life, human co‐creativity with the divine, and social justice help define the bounds of application of genetic engineering and therapy; compassionate care plays a major role in establishing stem cell policy. Active, sustained dialogue is a useful resource for enabling sharing of religious values and crystallization of policies. (shrink)

As interpersonal, racial, social, and international conflicts intensify in the world, it is important to safeguard the mental health of individuals affected by them. According to a Buddhist notion “if you want others to be happy, practice compassion; if you want to be happy, practice compassion,” compassion practice is an intervention to cultivate conflict-proof well-being. Here, compassion practice refers to a form of concentrated meditation wherein a practitioner attunes to friend, enemy, and someone in between, thinking, “I’m going to (...) help them.” The compassion meditation is based on Buddhist philosophy that mental suffering is rooted in conceptual thoughts that give rise to generic mental images of self and others and subsequent biases to preserve one’s egoism, blocking the ultimate nature of mind. To contextualize compassion meditation scientifically, we adopted a Bayesian active inference framework to incorporate relevant Buddhist concepts, including mind, compassion, aggregates, suffering, reification, conceptual thoughts, and superimposition. In this framework, a person is considered a Bayesian Engine that actively constructs phenomena based on the aggregates of forms, sensations, discriminations, actions, and consciousness. When the person embodies rigid beliefs about self and others’ identities and the resulting ego-preserving bias, the person’s Bayesian Engine malfunctions, failing to use prediction errors to update prior beliefs. To counter this problem, after recognizing the causes of sufferings, a practitioner of the compassion meditation aims to attune to all others equally, friends and enemies alike, suspend identity-based conceptual thoughts, and eventually let go of any identity-grasping belief and ego-preserving bias that obscure reality. We present a brain model for the Bayesian Engine of three components: Relation-Modeling, Reality-Checking, and Conflict-Alarming, which are subserved by the Default-Mode Network, Frontoparietal Network and Ventral Attention Network, and Salience Network, respectively. Upon perceiving conflicts, the strengthening or weakening of ego-preserving bias will critically depend on whether the SN up-regulates the DMN or FPN/VAN, respectively. We propose that compassion meditation can strengthen brain regions that are conducive for suspending prior beliefs and enhancing the attunements to the counterparts in conflicts. (shrink)

Abstractabstract:William Osler (1849–1919) is often considered the most influential physician in the emergence of science-based medicine. However, his approach to clinical medicine tends to be misunderstood, and its relevance to psychiatry has not been explored systematically. Osler's approach to the patient had four components: biological reductionism about disease, a scientific approach to clinical diagnosis, therapeutic conservatism, and a humanistic approach to the person. These concepts conflict with the pragmatic, eclectic, anti-reductionistic assumptions of contemporary psychiatry, as codified in its interpretation (...) of a "biopsychosocial" model. This model leads to unscientific practice, with excessive use of medications given for symptoms, and inattention to identifying and treating diseases. This article suggests that implementing Osler's philosophy of medicine in psychiatry would greatly benefit the latter. It would inaugurate a new "biohumanistic" approach to psychiatry. (shrink)

The capacity-building strategy used by a US-based research organisation, the Pacific Institute for Research and Evaluation , to strengthen the system for the protection of human research subjects and the infrastructure of its international collaborating partner, the University of Liberia, are discussed. To conduct the much-needed biomedical and social science-based research-related activities in the future, this partnership is expected by PIRE to gradually evolve over time to strengthen the capacity of the local investigators and administrators of the University of Liberia. (...) Accordingly, a unique opportunity to share technology and resources with a post-conflict, resource-constrained country is created by this partnership. This capacity-building model to strengthen the protection of human subjects in research can also be replicated in similar resource-constrained international settings and, accordingly, our experiences and limitations are shared in this paper. (shrink)

Business codes are a widely used management instrument. Research into the effectiveness of business codes has, however, produced conflicting results. The main reasons for the divergent findings are: varying definitions of key terms; deficiencies in the empirical data and methodologies used; and a lack of theory. In this paper, we propose an integrated research model and suggest directions for future research.

Ethical decision-making descriptive theoretical models often conflict with each other and typically lack comprehensiveness. To address this deficiency, a revised EDM model is proposed that consolidates and attempts to bridge together the varying and sometimes directly conflicting propositions and perspectives that have been advanced. To do so, the paper is organized as follows. First, a review of the various theoretical models of EDM is provided. These models can generally be divided into rationalist-based ; and non-rationalist-based. Second, the proposed (...) model, called ‘Integrated Ethical Decision Making,’ is introduced in order to fill the gaps and bridge the current divide in EDM theory. The individual and situational factors as well as the process of the proposed model are then described. Third, the academic and managerial implications of the proposed model are discussed. Finally, the limitations of the proposed model are presented. (shrink)

While numerous studies have examined the relationships between facial actions and emotions, they have yet to account for the ways that specific spontaneous facial expressions map onto emotional experiences induced without expressive intent. Moreover, previous studies emphasized that a fine-grained investigation of facial components could establish the coherence of facial actions with actual internal states. Therefore, this study aimed to accumulate evidence for the correspondence between spontaneous facial components and emotional experiences. We reinvestigated data from previous research which secretly recorded (...) spontaneous facial expressions of Japanese participants as they watched film clips designed to evoke four different target emotions: surprise, amusement, disgust, and sadness. The participants rated their emotional experiences via a self-reported questionnaire of sixteen emotions. These spontaneous facial expressions were coded using the Facial Action Coding System, the gold standard for classifying visible facial movements. We corroborated each facial action that was present in the emotional experiences by applying stepwise regression models. The results found that spontaneous facial components occurred in ways that cohere to the their evolutionary functions based on the rating values of emotional experiences (e.g., the inner brow raiser might be involved in the evaluation of novelty). This study provided new empirical evidence for the correspondence between each spontaneous facial component and first-person internal states of emotion as reported by the expresser. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Dialectic and Gospel in the Development of Hegel’s Thinking by Stephen CritesLawrence S. StepelevichStephen Crites. Dialectic and Gospel in the Development of Hegel’s Thinking. University Park: Pennsylvania State University Press, 1998. Pp. xvii + 572. Cloth, $65.00Unlike either Wittgenstein or Heidegger, or his contemporary, Schelling, there is really no “Early” or “Later” Hegel. The fundamentals of his system were, if not always fully articulated, nevertheless present from the (...) very beginning of his career. There is, in Hegel, a remarkable consistency in the development of his thought, in which the elements that comprised his final system can be detected in his earliest efforts—and it is only in this sense that one can speak of an “Early” or a “Later” Hegel. That his final expression was indeed the result of an effort, a struggle to fuse and clarify seemingly disparate elements, is the thesis of Professor Crites. In this case, the specific disparate elements that are considered are those which confronted Hegel from his earliest days as a student of theology, those elements expressed in the “Christian Drama.” Crites sets out the eight revered acts of this drama: the creation, the fall, God’s covenant with Israel, the incarnation, the death and resurrection of Christ, the Holy Spirit, the mission of the Church, and the last judgment. It is his contention that Hegel “critically engaged the claims of this mythos and the social practices associated with it.” And so, the essence of Crites’s well-written and well-researched study is to set out how this drama served as a “template that affected the way he framed other topics in the ever-widening range of his philosophical inquiry.” It is to his credit that Crites does not consider his own explication of Hegel’s preoccupation with the gospels as some sort of a “secret” key that could unlock the full meaning of Hegel’s philosophy, but nevertheless, as he rightly stresses, this preoccupation cannot be ignored—for it ultimately exercised a crucial role in the formation of that which is now taken as Hegel’s mature thought.Unlike most studies of Hegel’s development—and there are more than a few—Crites avoids taking a retrospective posture, a concluding a priori stance which would allow him to point out where and why this or that particular element was rejected or retained by Hegel, His method is historical, intent upon following Hegel’s own sometimes tortured development, until, finally in this course, we reach a point where we suddenly see that Hegel “shows clear signs of becoming what we can only call a Hegelian—or better still, he shows signs of being Hegel!”The source of this inner development begins, and is traced from, Hegel’s initial appearance as “The Model Pupil of Stuttgart” to that moment in when he stands revealed as embodying that Absolute Knowledge which concludes the Phenomenology. This path from Stuttgart to Jena, which Hegel himself might have had in mind when he spoke of the philosophical “highway of despair” is detailed by Crites with a sure hand. Every stumbling block is noted, and every new resolution ıs marked, from those first essays composed during the bitter days as Hauslehrer, through the steady advances [End Page 540] of “the Jena ‘Philosophy’ ” until the passage completes itself in the Phenomenology and its termination in the “Recollection and the Golgotha of Absolute Spirit.”More than half of Crites’ extensive study is devoted to explicating how the subject of religion is dealtwith in the course of the Phenomenology. In this survey of Hegel’s most well-known work, its fundamental leitmotif emerges clearly into focus: the identification of the “portentous power of the negative” with the Death of God. This death, which is philosophically reflected in dialectical negativity, is the central moment of the gospel drama. In this act, Absolute Spirit must itself suffer and die, for “Not only the Christian God incarnate, but the absolute spirit suffers, suffers its Golgotha and dies.” It is only from this sacrifice that new life can arise—for out of it comes “the resurrection of a new human-divine totality.” What Hegel has retained of the gospel... (shrink)

The evolution of altruism in human societies has been intensively investigated in social and natural sciences. A widely acknowledged recent idea is the “parochial altruism model,” which suggests that inter- group hostility and intragroup altruism can coevolve through lethal intergroup conflicts. The current article critically examines this idea by reviewing research relevant to intergroup conflicts in human evolutionary history from evolutionary biology, psychology, cultural anthropology, and archaeology. After a brief intro- duction, section 2 illustrates the mathematical model of (...) parochial altruism and some critiques of the model and its interpretation, primarily from an evolutionary biology point of view. Section 3 delves into the archaeological evidence of prehistoric intergroup conflicts in the Japanese archipelago’s Jomon and Yayoi periods, Europe’s Mesolithic period, and North America’s Pacific period as counter examples of the paro- chial altruism model. In section 4, the ethnographies of intergroup relationships and conflicts reveal that intergroup relationships in many ethnic groups are not as simple as the assumption in the mathematical model of parochial altruism. In section 5, we outline psychological research on intergroup conflicts which suggest that intergroup hostility and ingroup altruism are not necessarily correlated. In conclusion, we argue that the assumption and parameter settings of the parochial altruism model are inconsistent with empirical data. (shrink)

Ethics consultation is a commonly applied mechanism to address clinical ethical dilemmas. However, there is little information on the viewpoints of health care providers towards the relevance of ethics committees and appropriate application of ethics consultation in clinical practice. We sought to use qualitative methodology to evaluate free-text responses to a case-based survey to identify thematically the views of health care professionals towards the role of ethics committees in resolving clinical ethical dilemmas. Using an iterative and reflexive model we (...) identified themes that health care providers support a role for ethics committees and hospitals in resolving clinical ethical dilemmas, that the role should be one of mediation, rather than prescription, but that ultimately legal exposure was dispositive compared to ethical theory. The identified theme of legal fears suggests that the mediation role of ethics committees is viewed by health care professionals primarily as a practical means to avoid more worrisome medico-legal conflict. (shrink)

Although deeply committed to the model of nondirective counseling, most genetic counselors enter the profession with certain assumptions about health and disability—for example, that it is preferable to be a hearing person than a deaf person. Thus, most genetic counselors are deeply troubled when parents with certain disabilities ask for assistance in having a child who shares their disability. This ethical challenge benefits little from viewing it as a conflict between beneficence and autonomy. The challenge is better recast (...) as a conflict between parental autonomy and the child's future autonomy. (shrink)

AbstractBackgroundEthical challenges constitute an inseparable part of daily decision-making processes in all areas of healthcare. In prehospital emergency medicine, decision-making commonly takes place in everyday life, under time pressure, with limited information about a patient and with few possibilities of consultation with colleagues. This paper explores the ethical challenges experienced by prehospital emergency personnel. MethodsThe study was grounded in the tradition of action research related to interventions in health care. Ethical challenges were explored in three focus groups, each attended by (...) emergency medical technicians, paramedics, and prehospital anaesthesiologists. The participants, 15 in total, were recruited through an internal information network of the emergency services. Focus groups were audio-recorded and transcribed verbatim.ResultsThe participants described ethical challenges arising when clinical guidelines, legal requirements, and clinicians’ professional and personal value systems conflicted and complicated decision-making processes. The challenges centred around treatment at the end of life, intoxicated and non-compliant patients, children as patients—and their guardians, and the collaboration with relatives in various capacities. Other challenges concerned guarding the safety of oneself, colleagues and bystanders, prioritising scarce resources, and staying loyal to colleagues with different value systems. Finally, challenges arose when summoned to situations where other professionals had failed to make a decision or take action when attending to patients whose legitimate needs were not met by the appropriate medical or social services, and when working alongside representatives of authorities with different roles, responsibilities and tasks.ConclusionFrom the perspective of the prehospital emergency personnel, ethical challenges arise in three interrelated contexts: when caring for patients, in the prehospital emergency unit, and during external collaboration. Value conflicts may be identified within these contexts as well as across them. A proposed model of analysis integrating the above contexts can assist in shedding light on ethical challenges and value conflicts in other health care settings. The model emphasises that ethical challenges are experienced from a particular professional perspective, in the context of the task at hand, and in a particular, the organisational setting that includes work schedules, medical guidelines, legal requirements, as well as professional and personal value systems. (shrink)

Mental health crisis has been reported as the third wave of the Covid-19 pandemic. Grief at the loss of loved ones, shock at the loss of jobs, isolation of restrictions of movements, difficult family dynamics, and uncertainty and fear of the future are just few of the psychological sufferings pointed out by the World Health Organization. To ensure that people are mentally healthy, the government takes mental health services as essential part of the responses to the pandemic. Private organizations and (...) academic institutions also take part in this movement to safeguard the mental well-being of people in the community. Despite the efforts to prevent and remediate mental health crisis, limited number of people seek professional help. While we can assume that they might have been adjusting well to the anxieties brought about by Covid-19 pandemic, we also acknowledge the fact that a number of cases of depression and suicide had been reported in the locality for the past five months. This paper aims to provide expositions of the possible variables for young Filipino College Students’ underutilization of mental health services as well as their other possible sources of inner strength and resiliency during the Covid-19 pandemic. Help seeking behaviors of the Young Filipino students in Cor Jesu College will be explored using the lens of uncertainty and anticipation model of anxiety of Grupe and Nitschke, and resilience as a cultural variable among Filipinos. (shrink)

The concept of intrasemiotics designates the semiosis of the interpenetration between the biological and psychological autopoietic systems as Luhmann defines them in his theory. Combining a Peircian concept of semiosis with Luhmann’s theory in the framework of biosemiotics makes it possible for us to view the interplay of mind and body as a sign play. The recently suggested term ‘sign play’ pertains to ecosemiotics processes between animals of the same species stretching Wittgenstein’s language concept into the animal world of signs. (...) With intrasemiotics there is an inner interplay. Lorenz in ethology has used the concept of motivation, and Uexküll the concept of tone, mostly describing the outgoing effect on perception and the reactions on perception. One could view intrasemiotics as the interplay between Lorenz’ biologically defined motivations and Freud’s Id, understood as the psychological aspect of many of the natural drives. In the last years of development of his theory Lorenz studied how emotional feedback can introduce just a little learning through pleasurable feelings also into the instinctivesystems because, as he reasoned, there must be some kind of reward going through instinctive movements, thus making the appetitive searching behaviourfor sign stimuli possible. But he never found an acceptable way of modelling motivation in biological science. A cybersemiotic model may combine these approaches, defining various concepts of thoughtsemiotics, phenosemiotic and intrasemiotics, combining them with the already known concepts of exosemiotics, ecosemiotics, endosemiotics to an approach which studies the self-organising semiotic processes in living systems. (shrink)

As transnational interactions increase, cross-cultural conflict concerning ethical issues is inevitable. This article presents a model for assisting decision makers in selecting appropriate strategies for addressing cross-cultural ethical conflict. A theoretical framework for the model is developed based on the literature on international business ethics and on conflict resolution. The model is illustrated through several case examples. Implications for future research and practice are discussed.

A century after the advent of quantum mechanics and general relativity, both theories enjoy incredible empirical success, constituting the cornerstones of modern physics. Yet, paradoxically, they suffer from deep-rooted, so-far intractable, conflicts. Motivations for violations of the notion of relativistic locality include the Bell’s inequalities for hidden variable theories, the cosmological horizon problem, and Lorentz-violating approaches to quantum geometrodynamics, such as Horava–Lifshitz gravity. Here, we explore a recent proposal for a “real ensemble” non-local description of quantum mechanics, in which “particles” (...) can copy each others’ observable values AND phases, independent of their spatial separation. We first specify the exact theory, ensuring that it is consistent and has quantum mechanics as a fixed point, where all particles with the same values for a given observable have the same phases. We then study the stability of this fixed point numerically, and analytically, for simple models. We provide evidence that most systems are locally stable to small deviations from quantum mechanics, and furthermore, the phase variance per value of the observable, as well as systematic deviations from quantum mechanics, decay as \ time)\, where \. Interestingly, this convergence is controlled by the absolute value of energy, suggesting a possible connection to gravitational physics. Finally, we discuss different issues related to this theory, as well as potential novel applications for the spectrum of primordial cosmological perturbations and the cosmological constant problem. (shrink)

_In the light of Sri Aurobindo's philosophy, this paper looks into some of the problems of contemporary man as an individual, a member of society, a citizen of his country, a component of this world, and of nature itself. Concepts like Science; Nature,;Matter; Mental Being; Mana-purusa; Prana-purusa; Citta-purusa; Nation-ego and Nation-soul; True and False Subjectivism; World-state and World-union; Religion of Humanism are the focus of this paper. Nature: Beneath the diversity and uniqueness of the different elements in Nature there is (...) an essential unity that not only allows for this diversity but even supports it. Nature is both a benefactor and a force: a benefactor, because it acts to carry out the evolution of mankind; a force, because it also supplies the necessary energy and momentum to achieve it. Natural calamities: If mankind can quieten the tsunamis and cyclones and droughts and earthquakes that rage within, and behave with care and compassion towards Nature, not exploiting, denuding, or denigrating it, there is a strong possibility that Nature too will behave with equal care and compassion towards man and spare him the natural calamities than rend him asunder. Science: The limitation of science become obvious, according to Sri Aurobindo, when we realize that it has mastered knowledge of processes and helped in the creation of machinery but is ignorant of the foundations of being and, therefore, cannot perfect our nature or our life. Science and philosophy: The insights of philosophy could become heuristic and algorithmic models for scientific experimentation. Matter: An interesting aspect of Sri Aurobindo's philosophy is his acceptance of the reality of matter even while highlighting its inadequacies; the ultimate goal, according to him, is the divination of matter itself. Purusa: If the mana-purusa (mental being) were to log on to the genuine citta-purusa (psychic formation), without necessarily logging off from the prana-purusa (frontal formation), it may help quieten the turbulences within, which may be a prelude to the quietening of the disturbances without, whether it be physical maladies, cravings (for food, fame, fortune, etc.), destructive competitiveness; or wars, terrorism, ethnic conflicts, communal riots, and the other such social maladies that afflict mankind today. Nation-ego (false subjectivism) and Nation-soul (true subjectivism): Sri Aurobindo considers Nation-ego an example of false subjectivism, in which national identity and pride are stressed to prove one's superiority and suppress or exploit the rest. The Nation-soul, as an example of true subjectivism, attempts to capture one's traditional heritage and values in its pristine form, not as a reaction to hurts and angers or as compensation for real or imagined injuries or indignities of the past. World-state (false subjectivism) and World-union (true subjectivism): Similarly, a World-state founded upon the principle of centralization and uniformity, a mechanical and formal unity, is an example of false subjectivism, while a World-union founded upon the principle of liberty and variation in a free and intelligent unity is an example of true subjectivism Human actualization: Even if two human beings are similar, in so far as they are human beings, there is so much diversity between them. Part of the movement towards human self-actualization lies in the fact that this diversity should not be forcibly curbed, as also the realization that beneath all that appears disparate there is an essential unity. Also, man is not the end product of evolution but an intermediate stage between the animal and the divine. Moreover, he is endowed with consciousness that enables him to cooperate with the forces of evolution and speed up and telescope the next stage of evolution._. (shrink)

Let n ≥ 3 be an integer. We show that it is consistent that every σ1n-set of reals is universally Baire yet there is a projective well-ordering of the reals. The proof uses “David’s trick” in the presence of inner models with strong cardinals.

Mikhail Bakhtin’s 1926 essay, “Contemporary Vitalism,” includes Bergson alongside Driesch in a short list of “the most published representatives of vitalism in Western Europe,” and, indeed, Bakhtin’s critique of Driesch is intended to undermine what he calls the “conceptual framework” of “contemporary vitalism” as a whole (The crisis of modernism: Bergson and the vitalist controversy. Eds. Frederick Burwick and Paul Douglass. Cambridge University Press, New York, 1992, p 81). The conceptual framework that Driesch and Bergson are supposed to have shared (...) in common consists at bottom, for Bakhtin, in the ontological commitment to the autonomy of life, “its independence, its disconnectedness from physical-chemical phenomena” (81). This has long been understood as the defining mark of vitalism, at least in the mind of its critics: the contention that matter and the mechanical models that track it are insufficient to the reality of biological forms, and that the explanation of life therefore requires the postulation of a non-mechanical, possibly immaterial, uniquely vital principle, force, substance, or property. Recent scholarship has made considerable headway in complicating these pictures by attending to earlier and subtler forms of materialism, and by distinguishing between different types of vitalism and drawing out the heuristic or scientific utility of some of them (Wolfe, Eidos 14: 212–235, 2011, Antropol Exp 17(13): 215–224, 2017; cf. Wolfe and Normandin, Vitalism and the scientific image in post-enlightenment life science, 1800–2010. Springer, Dordrecht, 2013). The focus of some of this work has been on the critical revaluation of Driesch himself (Bognon et al., Kairos J Philos Sci 20(1): 113–140, 2018). Yet the status of Bergson’s commitment to the existence of a vital principle remains underdeveloped. In the midst of what some are calling a “Bergson renaissance,” I think that it calls for the same kind of critical reappraisal (Ansell-Pearson, Bergson: thinking beyond the human condition. Bloomsbury, New York, 2018: 1; cf. Lundy, Deleuze’s Bergsonism. Edinburgh University Press, Edinburgh, p 5, 2018). The aim of this paper is to attempt the outline of an answer to that call. I begin with a brief summary of Driesch’s vitalism, then I reconstruct Bergson’s underappreciated critique of internal finality, or what Kant called inner purposiveness, and locate in it a subterranean criticism of vital principles of the Drieschian variety as well. Two consequences follow: first, if Bergson is to be considered a vitalist, it cannot be in the Drieschian sense and we are therefore wrong to associate the two; and second, if Bergson is to be considered a vitalist, then his vitalism has to be understood—somewhat counterintuitively, and certainly contra Driesch—on the basis of a principle external to the ostensible individuality of biological forms. (shrink)

In this issue of the Hastings Center Report, Daniel Brudney suggests that clinicians have an overly deferential attitude toward their patients’ surrogate decision-makers that is rooted in a wrongful investment of moral authority. He maintains that surrogate decision-makers have no moral right to decide for their loved ones and that their value in the decision-making process is limited to their knowledge of their loved one's preferences. If operationalized, Brudney's framework would ease the way for clinicians to remove a surrogate who (...) cannot provide information relevant to the patient's preferences and to resort to a paternalistic model of decision-making. Brudney fails to consider that the value of the surrogate does not flow from the surrogate, but rather from the patient's moral claim to have decisions made for him or her by a loved one. This claim recognizes that surrogates have intrinsic value through their relationship to and knowledge of the patient. Bioethics consultation services can assist clinical teams in engaging with the human crowd that surrounds each patient and navigating conflicting values and goals. This relational approach embraces the “mire and blood” that is endemic to relationships and clinical encounters. (shrink)

Constitutional federalism is usually suggested as an appropriate and effective form of government for a country that is characterized by significant levels of ethnic diversity. Hence, where destructive ethnic mobilization has resulted in state failure, the suggestion has usually been for the country to adopt some form of constitutional federalism as a way to more effectively manage diversity and minimize further violent conflict. While Somalia is, today, a clear example of a failed state, its governance problems, however, do not (...) emanate from its inability to effectively manage its diverse ethnic populations since the country, essentially, is the most ethnically homogenous country in Africa. Instead, the origins of state failure in Somalia can be traced to violent mobilization by clans and sub-clans for control of the apparatus of governance. This paper puts forth several strategies that can be used to reconstruct and reconstitute the Somali State and provide the country with the types of institutions that will enhance peaceful coexistence and promote long-term and sustainable economic growth and development. The first line of business must be to secure the peace-and this will require external intervention-and then to engage all relevant stakeholders in negotiations to construct and adopt an appropriate system of government. Constitutional federalism, however, may not be well-suited for Somalia, especially given the expressed desire of many of the country's factions for autonomy. A more fitting alternative is the functional overlapping competing jurisdictions governance model, under which regional political units are defined by their physical boundaries but the delivery of public goods and services is provided jointly by various overlapping jurisdictions. Under the FOCJ, an individual can choose to belong to more than one political jurisdiction, for example, establishing his residence in one jurisdiction and purchasing water, electricity and other services from another. (shrink)

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion (...) of the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy’s old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy. (shrink)

This work utilizes examples from chemical sciences to present fundamentals of dialectics and synergetics. The laws of dialectics remain appropriate at the level of atoms, at the level of molecules, at the level of the reactions, and at the level of ideas. The law of the unity and conflict of opposites is seen, for instance, in the relationships between the ionization energy and electron affinity of atoms, between the forward and back reactions, as well as in the differentiation and (...) integration between the various areas of chemistry. The law of the passage of quantitative changes into qualitative changes describes the transformation properties of the compounds when the number and arrangement of atoms in the molecule undergoes changes. According to this law, the development is accompanied by breaks and jumps. This paper suggests equations for the description of these relationships. The law of the negation of the negation is manifested in the Periodic Law, in the evolution of ideas about the mutual transformation of chemical elements, in the development the concept of triads of elements, etc. Small changes in the conventional Periodic Table on the basis of previously rejected versions allow reflecting secondary and additional periodicity. Synergetics, similarly to dialectics, is dedicated to the studies of general laws of evolution. Synergetics includes highly advanced and specified ideas of dialectics. The cornerstone of synergetics is the principles of self-organization and nonlinearity. Mathematical development of these concepts was substantially facilitated by considering oscillating chemical reactions as an example. These reactions are quite complex and therefore provide adequate models for self-organization. Oscillations may exist only upon execution of specific thermodynamic, mathematical, and chemical conditions. Mechanisms of several oscillatory reactions are briefly reviewed. The construction of novel biomimetic or smart materials based on oscillating reactions is described. (shrink)

The narratives studied by schema-based models or story grammars are generally simpler than those found in literary texts, such as short stones or novels. Literary narratives are indeterminate, exhibiting conflicts between schemata and frequent ambiguities in the status of narrative elements. An account of the process of comprehending such complex narratives is beyond the reach of purely cognitive models. It is argued that during comprehension response is controlled by affect, which directs the creation of schemata more adequate to the text. (...) Several properties of affect that make it appropriate for this model of narrative are discussed. A short story by Virginia Woolf is analysed in the light of the proposed model. A study with readers of the story is described, which illustrates the process of schema formation: Shifts in the relative importance of story phrases across the reading and the comments made by readers point to a process of schema creation under the control of affect. It is argued that affect may play a more productive role in cognitive processes than is generally acknowledged. (shrink)

As the title indicates, Faith and Knowledge deals with the relation between religious faith and cognitive beliefs, between the truth of religion and the truths of philosophy and science. Hegel is guided by his understanding of the historical situation: the individual alienated from God, nature, and community; and he is influenced by the new philosophy of Schelling, the Spinozistic Philosophy of Identity with its superb vision of the inner unity of God, nature, and rational man. Through a brilliant discussion (...) of the philosophies of Kant, Fichte, and other luminaries of the period, Hegel shows that the time has finally come to give philosophy the authentic shape it has always been trying to reach, a shape in which philosophy’s old conflicts with religion on the one hand and with the sciences on the other are suspended once for all. This is the first English translation of this important essay. Professor H. S. Harris offers a historical and analytic commentary to the text and Professor Cerf offers an introduction to the general reader which focuses on the concept of intellectual intuition and on the difference between authentic and inauthentic philosophy. (shrink)

Business codes are a widely used management instrument. Research into the effectiveness of business codes has, however, produced conflicting results. The main reasons for the divergent findings are: varying definitions of key terms; deficiencies in the empirical data and methodologies used; and a lack of theory. In this paper, we propose an integrated research model and suggest directions for future research.

This book explores the phenomenon of creativity and creation from a psychoanalytic point of view, focusing on understanding the psycho-emotional dynamics underlying the artistic creative activities, such as theatre, literature, and painting. Throughout, Delgado considers these works of art through a Bionian, Kleinian and Freudian lens. He uses three major psychoanalytic models of the creative process, two of them classic: the first, Freudian, based on the theory of conflict between impulse and defense, the result of the effort to manage (...) an excessive drive activity, and in which the concept of sublimation is central; the second, Kleinian, based on the attachment theory, in which creative effort corresponds to an attempt to repair the damage done to the object or to the self; and the third, more recent, affiliated with the more expanded attachment relationship theory, based on W. Bion's theory of thinking, and emphasising the continent's capacity for psyche and the oscillation between schizo-paranoid and depressive positions. With illustrations throughout, this book will be vital reading for anyone interested in the intersection of creativity, the Arts, and psychoanalysis. (shrink)

A novel photon-based proton model is developed. A proton’s ground state is assumed to be coherent to the degree that all of its mass-energy precipitates into a single uncharged spherical structure. A quantum vortex, initiated by the strong force, but sustained in the proton’s ground state by the circular Unruh effect and a spherical Rindler horizon, is proposed to confine the proton’s mass-energy in its ground state. A direct connection between the circular Unruh effect, the zitterbewegung effect, spin, and (...) general relativity is proposed. Such a structure acts as an uncharged zitterbewegung fermion, and may explain neutrino mass. A ground-state proton’s central zitterbewegung fermion is assumed to be surrounded by a halo of charge shells of both signs. Virtual photon standing waves are assumed to synchronize the inner shell with the central zitterbewegung fermion. The charge shells are proposed to be associated with isospin and proton g-factor. There are only two model inputs—proton mass and quantized electronic charge—and just one adjustable parameter. The adjustable parameter, reduced only by about 0.4% from an initial estimate, provides the proton’s experimentally determined magnetic moment to arbitrary precision. The resulting modeled proton charge radius agrees very well with the 2018 CODATA value. Magnetic moment and charge radius are calculated algebraically in a manner easily understood by undergraduate physics students. This proposed ground-state proton model could be considered a low-energy approximation to a full quantum chromodynamical proton model. (shrink)

Summary The task of this article is to review the principle of relational determination, as described by Solomon Asch (1952) which expands over Karl Duncker’s (1939) critique of ethical relativism. Relational determination has much to offer to the therapeutic community first with regard to interpersonal relations and social relations. My main goal is to extend this relational analysis to intrapsychic life, which may expose new potentialities for internal conflict resolution and personal integration, predicated on the cultivation of relational understanding (...) (i.e., recognition of relational determination in organization of conscious experience). But this approach is best illustrated in its application to value differences and conflict across societies, which are typically viewed from the absolutist or relativist perspective. The principle of relationality casts doubt on elementaristic assumptions common to both (e.g., meaning constancy). Such assumptions lead to some ill-considered conclusions: of irreconcilable moral differences dividing both individuals and groups, deprived of any basis in understanding. Those views fail to consider the contexts underlying the meanings and valuations we impute. When these are taken into account, Duncker’s hypothesis of an invariant relation between meaning and value finds support. Value differences (or changes) need not represent fundamental differences in morality, but instead (factual) differences in understanding of the situation. If so, then value differences may indeed be both understandable and reconcilable. Relational determination reveals this same potentiality with regard to intrapsychic conflict, where the same presumption of irreconcilable differences must be overcome. Work by Erich Neumann provides a valuable depth psychological perspective on this inner conflict, which accords surprisingly well with the relationality principle in particular and field theory in general. From that vantage point, psychological defenses may be recognized as structural properties of yet unreconciled psychical fields. Gestalt theory’s relational view, which aligns well with Neumann’s account of a “new ethic” helps to reveal the processes by which these defensive postures might abate, as value realms that earlier dwelt in hostile opposition develop more of a conscious and respectful relation with each other, as the individual inches toward greater wholeness. (shrink)

Brand begins his book with a statement of the philosophical and cultural crisis of contemporary life, a crisis brought about by science. The idealizing methods and technology of contemporary science lead to a loss of self-understanding, and to a replacement of ordinary lived experience by scientific constructs; science in its turn has lost its human and philosophical meaning. An exploration of the life-world that provides the basis for science may help remedy this situation. Brand then explores the theme of a (...) concrete, lived world in Husserl, Heidegger, Sartre and Merleau-Ponty. In these sections he examines themes appropriate to each author: essence, intuition, evidence and intentionality in Husserl; hermeneutics, world, sensibility and authenticity in Heidegger; en soi, pour soi, and negativity in Sartre; the body, science, and dialectics in Merleau-Ponty. These are not just introductory analyses; in each case Brand comes to terms with major interpretations and critics, and is able to show the unity of philosophic inspiration behind each man. In the second section of the book he presents his own analysis of the life-world. He begins with a long study of the nature of philosophical reflection. This includes a treatment of the formal process of distinguishing and reuniting into wholes. He analyzes conceptualization, the experience of wonder, meaning and expression, metaphor, communication, sensibility and the body. Action, value, need, choice, scarcity, and motives are among the themes treated next, and also social dimensions like the family, authority, conflict and friends. Finally he examines private dimensions like personal mythos, one's personal career, sex, eros and love, and the inner life. Throughout these pages Brand uses not only the four philosophers analyzed in Part One, but also such figures as Gadamer, Derrida, Habermas, Wittgenstein, and many others. His writing is a guide not only to philosophical problems, but also to vast areas of current literature; long quotations abound. The original problem of the life-world comes from Husserl, but Brand is especially aware of the dimension of action, choice and work, so his interpretation of the life-world is able to illuminate aspects that Husserl touched only lightly. Brand's independent mind is able to cut across philosophical schools and uncover common elements in them, such as his excellent comparison of Wittgenstein and phenomenology on the irreducible character of insight as the beginning of philosophy. He considers the life-world as not the final ground of experience; rather the process of distinguishing is more basic, and is the final term beyond which we cannot move. Brand claims Husserl does not go beyond the life-world to this, and that only the late Merleau-Ponty and Wittgenstein appreciate it; but are not Husserl's doctrines of parts and wholes and empty and filled intentions a treatment of the process of distinguishing and identifying? And don't these themes take Husserl beyond the life-world? The wide range and multitudinous sources of this book make exhaustive treatment of each area impossible, and on some points Brand merely gives sketches of what might be done. Other themes are very thoroughly analyzed, and all sections are interesting and provocative. This book should be not only an important contribution to phenomenology, but also one of the most helpful volumes in the philosophical discussions of the years to come.--R. S. (shrink)

The aim of this chapter is to open the question of this pervasiveness of the moral by arguing for the impossibility of delimiting the moral in one specific case, that of psychological self-ascription. The first part presents two views of the relationship between nature and morality found in forms of scientific and relaxed naturalism. In the main part, I argue, first, that psychological self-ascriptions are in most cases not to be understood on the standard model of observation and descriptions, (...) but rather as expressions of thoughts and feelings already present for us. And in the second, I contend that psychological self-ascriptions therefore always involve elements of endorsement and responsibility, which means that they are ways of situating ourselves morally in relations to others. (shrink)

Τ τε 'Ομρον ξ ποβολς γγραφε [σόλων] αψδεσθαι, οον που ό πρτος ληξεν κεθεν ρχεσθαι τòν χ;óμεν㦿ν . It would be tedious to trace the course of the controversy about this phrase. Since Hermann showed that ύποβάλλειν means ‘subiicere alteri quod recordetur uel dicat’ , the many conflicting interpretations have been obliged to resort to some device, more or less strained, in order to reconcile the natural sense of ύποβολή with what at least appears to be the explanatory clause added (...) in the text of Diogenes, and with the parallel phrase in the Hipparchus, 228d: ήνάγκασε τούς αΨδος Παναθηναίοις ξ ύπολψεως φεξης ατδιιναι. We should expect some term meaning performance by turns, and sufficiently technical to need the explanation given by Diogenes. Mr. Pallis has cut the knot in the Classical Quarterly by suggesting ξ ποβς on the model of the pseudo-Platonic passage. There is, however, no classical authority for this word, and a change as small will restore a known technical word with the required sense. (shrink)

Τ⋯ τε 'Ομ⋯ρον ⋯ξ ὑποβολ⋯ς γ⋯γραφε [σόλων] ῥαψῳδεῖσθαι, οἷον ὅπου ό πρ⋯τος ἒληξεν ⋯κεῖθεν ἂρχεσθαι τòν ⋯χ;óμεν㦿ν.It would be tedious to trace the course of the controversy about this phrase. Since Hermann showed that ύποβάλλειν means ‘subiicere alteri quod recordetur uel dicat’, the many conflicting interpretations have been obliged to resort to some device, more or less strained, in order to reconcile the natural sense of ύποβολή with what at least appears to be the explanatory clause added in the text (...) of Diogenes, and with the parallel phrase in the Hipparchus, 228d: ήνάγκασε τούς ῥαΨῳδοὺς Παναθηναίοις ⋯ξ ύπολ⋯ψεως ⋯φεξης α⋯τ⋯ διι⋯ναι. We should expect some term meaning performance by turns, and sufficiently technical to need the explanation given by Diogenes. Mr. Pallis has cut the knot in the Classical Quarterly by suggesting ⋯ξ ὺποβ⋯ς on the model of the pseudo-Platonic passage. There is, however, no classical authority for this word, and a change as small will restore a known technical word with the required sense. (shrink)

We aim to build intelligent systems which can reason autonomously about the carcinogenicity of chemicals. Scientific debates in this area draw on evidence from multiple, and often conflicting sources, both theoretical and experimental, and participants use various modes of inferential reasoning. In seeking to automate such reasoning, we have first articulated precisely the multiple modes of inference used when an assertion of human carcinogenicity is made from experimental animal evidence. Because such inferences are often contested, scientific debate in this domain (...) can be vigorous. To model such debates, we propose the use of a form of dialectical argumentation, drawing on Habermas' philosophy of Discourse Ethics [9] and Pera's philosophy of science [18]. The resulting formalism permits the representation of uncertainty and disagreement regarding the modes of inference used, as well as the claims being asserted. (shrink)

The rise of ethical scandals in the business world urged corporations to allocate time and resources to emphasize the ethical behavior of their managers and employees. The Model of Ethical Behavior in this article has three main assumptions: (1) the institutionalization of a Compliance and Ethics Program Model is done in terms of just two components: one Explicit and the other Implicit, (2) both components have a significant and direct influence over the ethical behavior of employees, which is (...) represented in the model by two variables: Value Consistency and Presence of Ethical Conflicts, and (3) proper ethical behavior is perceived by employees to have a positive impact over the economic results of the firm. Reliable scales are developed to measure all these variables from the data collected by the "Barómetro de Valores y Ética Empresarial © ," a survey applied in 2009 to 12,321 employees from 54 Chilean corporations. The empirical analysis showed that there are three very distinctive components in the Presence of Ethical Conflicts variable: (1) what the company does that affects the employee, (2) what the company does that affects other people, and (3) what the employee does that affects the company. Finally, the Explicit and Implicit components of a Compliance and Ethics Program are shown to have a significant and positive impact over: (1) Value Consistency in employees* behavior; (2) the Presence of Ethical Conflicts in organizations; and (3) the perceived importance of ethics as a key factor to improve economic performance. (shrink)

In this study we analyze a recent controversy within the biomedical world, concerning the evaluation of safety of certain vaccines. This specific struggle took place among experts: the Danish epidemiologist Peter Gøtzsche on one side and a respected scientific institution, the Cochrane, on the other. However, given its relevance, the consequences of such a conflict invest a much larger spectrum of actors, last but not least the public itself. Our work is aimed at dissecting a specific aspect happening in (...) this complex scenario: strategy. In other words, we want to highlight the value and the impact of strategic decisions when complex issues, as those analyzed, are at stake. In order to address this we have decided to adopt a game-theoretic approach. Our work will be structured as it follows. First, we will introduce the controversy and the two main actors: Peter Gøtzsche and the Cochrane. Second, we will explain why this controversy is important and its value beyond its academic relevance. Third, we will frame the controversy as a game and will provide several models representing different situations, also furnishing an analysis of these distinct scenarios. In the end we will argue why such game-theoretic approach can be useful in dissecting this type of issues. (shrink)

Humans and organizations have limitations of computational capacity and information management. Such constraints are synonymous with bounded rationality. Therefore, in order to extend the human and organizational boundaries to more advanced models of cognition, this research proposes concepts of cognitive machines in organizations. From a micro point of view, what makes this research distinct is that, beyond people, it includes in the list of participants of the organization the cognitive machines. From a macro point of view, this paper relies on (...) the premise that cognitive machines can improve the cognitive abilities of the organization. From such perspectives, it presents rationale and principles of a class of cognitive machines with capabilities to carry out complex cognitive tasks in organizations. It also introduces analyses of the cognitive machines in organizations through theories of bounded rationality, economic decision-making, and conflict resolution. The analyses indicate that these machines can solve or reduce intra-individual and group dysfunctional conflicts which arise from decision-making processes in the organization, and thus they can improve the degree of organizational cognition. From all these backgrounds, this research outlines implications of cognitive machines for organizations. (shrink)

A number of articles and empirical studies over the past decade, most by Paul Robinson and co-authors, have suggested a relationship between the extent of the criminal law's reputation for being just in its distribution of criminal liability and punishment in the eyes of the community – its "moral credibility" – and its ability to gain that community's deference and compliance through a variety of mechanisms that enhance its crime-control effectiveness. This has led to proposals to have criminal liability and (...) punishment rules reflect lay intuitions of justice – "empirical desert" – as a means of enhancing the system's moral credibility. In a recent article, Christopher Slobogin and Lauren Brinkley-Rubinstein (SBR) report seven sets of studies that they argue undermine these claims of empirical desert and moral credibility and instead support SBR's proposed distributive principle of "individual prevention," a view that focuses on an offender's future dangerousness rather than on his perceived desert. -/- The idea that there is a relationship between the criminal law's reputation for justness and its crime-control effectiveness did not originate with Robinson and his co-authors. Rather, it has been a common theme among a wide range of punishment theory scholars for many decades. A particularly important conclusion of recent Robinson studies, however, is their confirmation that this relationship is a continuous one: even small nudges in moral credibility can produce corresponding changes in the community's deference to the criminal law. This is important because it shows that even piecemeal changes or changes at the margin – as in reforming even one unjust doctrine or procedure – can have real implications for crime-control. SBR's studies, rather than contradicting the crime-control power of empirical desert, in fact confirm it. Further, SBR's studies do not provide support for their proposed "individual prevention" distributive principle, contrary to what they claim. -/- While SBR try to associate their principle with the popular "limiting retributivism" adopted by the American Law Institute in its 2007 amendment of the Model Penal Code, in fact it is, in many respects, just the reverse of that principle. With limiting retributivism, the Model Code's new provision sets desert as dominant, never allowing punishment to conflict with it. SBR would have "punishment" essentially always set according to future dangerousness; it is to be constrained by desert only when the extent of the resulting injustices or failures of justice is so egregious as to significantly delegitimize the government and its law. This ignores the fact that even minor departures from justice may have an important cumulative effect on the system as a whole. What SBR propose – essentially substituting preventive detention for criminal justice – promotes the worst of the failed policies of the 1960s, where detention decisions were made at the back-end by "experts," and conflicts with the trend of the past several decades of encouraging more community involvement in criminal punishment, not less. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Daoism, Practice, and Politics:From Nourishing Life to Ecological PraxisEric S. Nelson (bio)I. Daoism's Multiple ModelsManhua Li, Yumi Suzuki, and Lisa Indraccola have offered evocative insights, questions, and alternatives in their contributions concerning the arguments of Daoism and Environmental Philosophy: Nourishing Life (Nelson 2021). The present brief response and sketch of the book will not address every point in their essays, but I will strive to reply, directly and indirectly, (...) to their primary concerns.First, it should be noted that I take a pluralistic conception of 'Daoisms' as my point of departure. This is necessary since Daoist studies have been hampered by overly ahistorical and one-sided definitions that prioritize one philosophical or religious moment (such as skepticism or mysticism) in historically complex and varied transmissions that encompass a multiplicity of texts and perspectives. Due to the fact of the plurality of incompatible kinds of Daoism in Chinese antiquity and in subsequent history, my text considers a range of early Daoist and Daoist-related perspectives in the context of their potential consequences for environmental philosophy, ethics, and politics. Consequently, my approach is primarily philosophical without limiting any text to being exclusively philosophical, religious, or rigidly committed to one perspective, which would be untrue to the sources themselves.Second, examining distinctive tendencies (modifying Graham 1989 and Liu 1994) in the Daodejing 道德經, the Zhuangzi 莊子, and related texts enables us to articulate distinctive and conflicting ecological, ethical, and political paradigms. In place of constructing a mythologizing ideological construction of 'Chinese culture' and Daoism as intrinsically 'Green', a familiar essentializing tendency that has provoked skepticism regarding the very possibility of Daoist environmental philosophy, my book provides a different 'critical Daoist' strategy. This alternative entails that Daoist exemplars can be deployed as therapeutic models in the present, while at [End Page 792] the same time confronting their ideological codifications and uses. Early Daoist sources have roamed on long intercultural journeys. The Daodejing and the Zhuangzi have provided elements for European thinking about civilization, technology, and nature from Martin Buber and Martin Heidegger (Nelson 2017) to Peter Sloterdijk's 'Euro-Taoism' (Sloterdijk 1989) to contemporary progressive Green movements (Joshi 2022) and even ecofascism (Lubarda 2020). Similarly, in the current Chinese context, Green Daoism has both critical and authoritarian ideological functions in visions of 'ecological civilization' (shengtai wenming 生態文明) (Schönfeld and Chen 2019) and fears of a 'green leviathan'. Accordingly, it is not accidental that my anarchistic and participatory democratic interpretation of one key thread, which I call 'ziranist' and clarify below, in early Daoist and Wei-Jin mysterious-learning (xuanxue 玄學) discourses, has led to the most intense discussions and controversies about this book. These include the contributions by Li, Suzuki, and Indraccola that propose questions and alternative possibilities concerning agency and responsiveness, authority and self-determination, freedom and fate, and adaptation and intervention, as well as purposive techniques and anti-purposive uselessness.Third, this hermeneutical strategy points toward the tertiary aspect of our preliminary definition of Daoism. It does not primarily name a philosophical theory or a religious worldview. It concerns shifting, overlapping, and diverging ensembles of discourse and practice. This is not the vague ahistorical idea of 'a way of life' but rather refers to how philosophy is enacted through a specific configuration of—to adopt early Greek expressions—logos as dis-course (e.g., argumentation, hermeneutics, logic, rhetoric), ethos (e.g., comportment, orientation, a way of dwelling), and praxis (practices of the self, with others, and with things and nature). Thus, the Laozi 老子 and Zhuangzi collections can be analyzed textually and conceptually as having multiple threads (drawing on a variety of authors and sources) that form constellations in the received texts with better and worse historical, practical, and conceptual readings. My interpretive strategy in this discussion, which does not exclude other approaches, is that these texts express forms of practical instead of merely speculative philosophy. They are suggestive of an ethos of relational freedom, irreducible to rules and techniques, which dismantles hypostatized experiential and linguistic fixations, including moralistic fixations, in order to freely encounter the myriad things and enact and practice the dao in one's own singular way.'Critical Daoism', therefore, serves as a pluralistic, diagnostic, and practical designation... (shrink)

We explore the legalization of the cannabis industry in the US, and point at the conflicted path through which this emerging industry has traversed. In particular, we highlight how this industry has navigated controversy to become one of the fastest growing industries in the world. The paper also offers a theoretical model that explains the role played by social movements to propel and shape early antagonism towards increasing protagonism. Evidence of the latter is seen in the form of cannabis (...) laws passing at the state level in the US. We posit that resource mobilization and shaping effects were instrumental in laying the grounds for legalization. A detailed timeline of the legalization for over one and a half centuries is also provided. Our synergistic approach integrates a historical perspective with social movement theory to address a relatively new and under examined phenomenon in the emerging US legal cannabis industry and ensuing ethical implications. (shrink)

Orthodox academic Marxism used to make revolutions sound something like boxing matches: two fully mobilized classes, locked in irreconcilable conflict, enter the ring and slug it out. To the winner went the crown (almost literally) — class control of the state. Happily, recent studies of revolution have exposed this tired formula as theoretically simplistic and historically inaccurate. The impressive theoretical model-building by some historical sociologists has made it impossible to focus only on class struggle when explaining revolutions. New (...) elements — the position of the state in an international arena of geopolitical competition, the mobilization of classes towards an international labor market, the complex relationships among classes and the state — have added to the structural equation. (shrink)

In contemporary discussions on practical ethics, the concepts of autonomy and dignity have frequently been opposed. This tendency has been particularly visible in controversies regarding cloning, abortion, organ sales, and euthanasia. Freedom of research and freedom of choice, as instances of professional and personal autonomy, have been cited in arguments favouring these practices, while the dignity and sanctity of human life have been evoked in arguments against them. In the moral theory of Immanuel Kant, however, the concepts of autonomy and (...) dignity seem to coexist in mutual harmony. Respect for the freely chosen moral law and respect for the absolute value of humanity coincide, and give rise to a unified understanding of our duties toward ourselves and others. My question in this paper is, was Kant on to something here? Can autonomy and dignity, in the sense in which they are used in current debates, be brought together, and can the arguments be settled in a way that would satisfy both disagreeing parties? My answer to the question is, yes and no. Kant was definitely on to something in that he recognized two competing views in modern moral philosophy, and tried to consolidate them in an attempt to create a universal model of ethics. But in the end, he failed to fuse the two views together on equal terms. Instead, he sacrificed the modern idea of the self-governance of individuals on the altar of the premodern notion of the absolute inner worth of humanity. (shrink)