The existing scholarship has developed six main explanations to account for the success of the Chinese Revolution, which has been anomalous for major paradigms derived from cross-national comparisons. Methodologically, we use a social geographical approach to test these existing explanations systematically by constructing and analyzing a unique dataset of Communist growth in 93 counties in the three most contested provinces during its most pivotal period of ascendence. Theoretically, we advance and test an alternative perspective, based on the groundwork of Tocqueville (...) and Fei Xiaotong, that integrates the state-centric theory, elite theory, and cultural analysis. Our perspective emphasizes the interplay between state centralization and local elite structure, which leads to intensified state extraction and local elite fracturing, thus creating favorable conditions for revolution. The quantitative analysis strongly supports the importance of the Japanese invasion but provides limited support for many other conventional explanations. The analysis largely confirms the Tocqueville-Fei perspective on state centralization, elite fracturing, cultural change, and revolution. The findings are buttressed by a detailed case study of Lianshui County. The study unveils a common structural challenge that a modernizing state faces in an agrarian status society, to recreate its political legitimacy while disrupting local elite structure. It also sheds historical light on the evolution of state-society relationship through the Chinese Revolution. (shrink)

This paper explores the effects of incidental guilt on Socially Responsible Investment (SRI) decisions of retail investors. Do investors who feel guilty invest more in SRIs to clear their conscience? Are guilty investors willing to sacrifice returns to restore their moral selves? Using survey data from an online quasi-experiment among a sample of US retail investors, we find that individuals who experience incidental guilt are willing to invest more in SRI funds than those in a neutral state. We show that (...) this effect, albeit moderate in magnitude, cannot be explained solely by differences in retail investors’ moral reasoning, attitudes towards social responsibility, risk tolerance and demographic factors. When presented with a trade-off between sustainability, risk and return characteristics of the funds, guilty investors are more willing to sacrifice returns for greater sustainability than non-guilty participants. Our research provides new evidence of the effect that incidental guilt has on the sustainable investing decisions of retail investors. (shrink)

Epistemic logic is one of the most exciting areas in medieval philosophy. Neglected almost entirely after the end of the Middle Ages, it has been rediscovered by philosophers of the twentieth century. Epistemic Logic in the Later Middle Ages provides the first comprehensive study of the subject. Ivan Boh explores the contrast between epistemic and alethic conceptions of consequence, the general epistemic rules of consequence, the search for conditions of knowing contingent propositions, the problems of substitutivity in intentional contexts, (...) the considerations of epistemic/doxastic iterated modalities, and the problems of composite and divided senses in authors ranging from Abelard to Frachantian. Boh concludes with a comparison between medieval endeavors and the epistemic logic of our own times. Written in a clear and readable style with minimal symbolic apparatus, this book employs modern symbolism and conceptual frameworks, and complements the studies of the syntacticand semantic dimensions of medieval logic. (shrink)

_Epistemic Logic_ studies statements containing verbs such as 'know' and 'wish'. It is one of the most exciting areas in medieval philosophy. Neglected almost entirely after the end of the Middle Ages, it has been rediscovered by philosophers of the present century. This is the first comprehensive study of the subject. Ivan Boh explores the rules for entailment between epistemic statements, the search for the conditions of knowing contingent propositions, the problems of substitutivity in intentional contexts, the relationship between (...) epistemic and modal logic, and the problems of composite and divided senses in authors ranging from Abelard to Frachantian. (shrink)

_Epistemic Logic_ studies statements containing verbs such as 'know' and 'wish'. It is one of the most exciting areas in medieval philosophy. Neglected almost entirely after the end of the Middle Ages, it has been rediscovered by philosophers of the present century. This is the first comprehensive study of the subject. Ivan Boh explores the rules for entailment between epistemic statements, the search for the conditions of knowing contingent propositions, the problems of substitutivity in intentional contexts, the relationship between (...) epistemic and modal logic, and the problems of composite and divided senses in authors ranging from Abelard to Frachantian. (shrink)

Multiple selves is a conventional assumption in behavioural welfare economics for modelling intrapersonal well-being. Yet an important question is which self has normative authority over others. In this paper, we advance an argument for what we call the ‘ontological approach’ to personal identity in behavioural welfare economics. According to this approach, ethical questions – such as which preference should be granted normative authority over another – can be informed by the ontological criterion of personal persistence, which aims at determining what (...) it takes for an individual to persist from one time to another. (shrink)

In this work, we propose a meaningful extension of description logics for non-monotonic reasoning. We introduce \, a logic allowing for the representation of and reasoning about both typical class-membership and typical instances of a relation. We propose a preferential semantics for \ in terms of partially-ordered DL interpretations which intuitively captures the notions of typicality we are interested in. We define a tableau-based algorithm for checking \ knowledge-base consistency that always terminates and we show that it is sound and (...) complete w.r.t. our preferential semantics. The general framework we here propose can serve as the foundation for further exploration of non-monotonic reasoning in description logics and similarly structured logics. (shrink)

Višestoljetni model Crkve kao zajednice laika i klerika koji ju inspiriraju i vode, ulazi u funkcionalnu krizu. U doba revolucija i liberalizma laici se nalaze u novim, često oprečnim ulogama: vjernika odanih Crkvi i građana lojalnih sekularnom društvu. Tražeći izlaz iz krize, Crkva se oslanja na sposobnost demokratskog djelovanja laika koji svojim društvenim nastupom promiču kršćanske vrijednosti, ali se i bore za politička prava Crkve. Uz političke stranke katoličke inspiracije posebnu ulogu ima organizirani katolički laikat, kulturno i moralno oblikujući laičke (...) staleže. Pretpovijest nastanka katoličkoga laičkog pokreta (Katoličke akcije) daje uvide u složenost društava druge polovice XIX. i početka XX. st., ali i zavidnu razinu inventivnosti i laika i hijerarhije u aktiviranju laika, što će postati epohalni uspjeh Crkve XX. stoljeća. (shrink)

In her book Democracy and Truth: The Conflict between Political and Epistemic Virtues, Snjezana Prijic Samarzija advocates a stance that not only political, but also epistemic values are necessary for justification of democracy. Specifically, she mounts defense for one particular type of public deliberation on epistemic grounds. In this paper, I will discuss the following issue: What connects this type of public deliberation to the wider context of justification of democracy? I will attempt to explain why Prijic Samarzija's stance can (...) be understood as a version of deliberative epistemic instrumentalism and to discuss the role played by the public deliberation within this framework. (shrink)

In this paper I analyze Cecile Laborde's conception of justificatory secularism. Laborde points out that in her formulation and defense of the conception of justificatory secularism, she follows Rawls' conception of political liberalism to a certain extent. For that reason, I first provide a sketch of Rawls' conception of political liberalism. Then I focus on justificatory secularism, trying to show to what extent it displays similarities with the conception of political liberalism, but also how it differs. I am interested in (...) whether justificatory secularism represents a better alternative to the conception of political liberalism or whether these two conceptions should be considered complementary. (shrink)

In this article we give some elements of the debate between the liberationist, decolonialist and deconstructivist currents around the problem of Eurocentrism. In the first place, we identify some of the contributions of Jacques Derrida's thought to this debate from his reading of three representative authors of European thought: Husserl, Hegel and Heidegger. Secondly, we give some elements on the way in which certain forms of decolonialism and liberationism conceive not only their difference with Eurocentrism, but also the difference between (...) European thinkers to whom they feel linked and this same Eurocentrism. Finally, in the third place, we briefly review two versions of deconstructivism that seem able to dialogue despite the distance, two versions of wandering between Latin America and Europe. (shrink)

Resumen: En el presente artículo planteamos la existencia, en el Derrida de La diseminación, de cierto pensamiento sobre la bio-política. Incluyendo la figura animal, este pensamiento es también el pensamiento de una soberanía más allá de la instancia del poder y del dominio. El Seminario La bestia y el soberano publicado postumamente, parece ser su más acabada expresión. En primer lugar, seguimos las indicaciones realizadas por Derrida acerca de la pintura como zôgraphia en La diseminación. La deconstrucción derridiana de lo (...) que llamamos "la secuencia soberana", nos permite analizar la relación entre el problema de "la animalidad de la escritura" y de la soberanía como corolario del pensamiento de una cierta bio-política o zoo-política tempranamente discernida. En segundo lugar, exploramos en algunos de los pliegues de la discusión de Derrida con Agamben y con Foucault sobre el concepto de vida, los términos de una cierta politicidad de la vida que incluye la animalidad y susceptible de ser situada más allá de la instancia del poder y del dominio. Finalmente, y en tercer lugar, tras confrontar los conceptos de soberanía de Foucault y de Derrida a propósito del Leviatán de Hobbes, retomamos el problema inicial de la zôgraphia en relación con la cual buscamos aproximarnos a lo que Derrida va a llamar en el Seminario La bestia y el soberano "la doble y contradictoria figuración".: In the present article we try to find in the Derrida of La dissemination a certain bio-political thinking that includes the figure of the animal, and in relation to which the concept of sovereignty can be thought of in a way that goes beyond instances of power and domination. The Seminar The Beast and the Sovereign, published posthumously, seems to be the Derrida's most finished expression of this line of thinking. First we follow Derrida's discussion of painting as zoography in La dissemination. On the basis of a deconstruction of what we call here the "sovereign sequence", we analyze the relationship between sovereignty and "the animality of writing" as a corollary of bio-politics or zoopolitics. Second, we explore Derrida's discussion with Agamben and with Foucault on the concept of life, and discuss a politicity of life that includes animality and that can be situated beyond power and domination. Third, we compare Foucault's and Derrida's ideas on sovereignty as expounded in Hobbes' Leviathan. Three question raised by Foucault about the Leviathan are treated: whether it is purely manufactured, whether it is purely unitary, and whether it is purely central. In conclusion, we return to the initial problem of zoography and what Derrida calls "the double and contradictory figuration". A concept of sovereignty that includes animal figuration can not avoid de-figuration and, consequently, it is no longer possible to think of sovereignty only in terms of the political. (shrink)

У статті досліджуються питання формування та сутності державного боргу. Визначається місце державного боргу в системі державних фінансів. Окреслено концептуальні засади формування державного боргу в умовах кризового стану економіки. На основі аналізу теоретичних підходів наукових шкіл до реалізації державної боргової політики автор робить висновок, що сучасна теорія державного боргу характеризується як компроміс різних теоретичних поглядів з проблем дефіцитного фінансування державних витрат. Розвивається системний підхід до аналізу державного боргу, заснований на визнанні як його позитивного впливу на розвиток економіки, так і негативних факторів, (...) пов'язаних зі зростанням заборгованості уряду. (shrink)

Los intentos de descubrir una ética o un fundamento de ésta en Ser y tiempo de Martin Heidegger son la mayoría de veces infructuosos debido al poco espacio que Heidegger le dedica al tema del “otro“ en su parte “positiva“, lo que le ha valido a éste no pocos reproches. Quienes vislumbran aquí una ética se podrían agrupar en tres: Los que ven una ética negativa (al modo de la teología negativa), los que centran su exposición en el concepto de (...) Fürsorge, y los que centran su visión en el concepto de Entschlossenheit. En este texto se esbozan estas tres líneas principales de interpretación. (shrink)

In this paper I will discuss a recent attempt of justifying democracy and its authority. It pertains to recently published papers by Niko Kolodny, which complement each other and taken together practically assume a form of a monograph. It could be said that Kolodny's approach is a non-standard one given that he avoids typical ways of justifying democracy. Namely, when a justification of democracy is concerned, Kolodny maintains that it is necessary to offer a kind of an independent justification. It (...) is not so much that he insists that the usual approaches are wrong as much as that an independent justification is necessary in order to discern what it is that gives them their significance. Kolodny's independent justification of democracy is based on the idea of social equality. In this paper I will try to reconstruct and critically assess Kolodny's approach by paying special attention to the question of democratic authority. (shrink)

En este artículo examinamos a grandes rasgos la alternativa a la idea de lucha en el proceso de reconocimiento mutuo. Analizamos los conceptos que en nuestras sociedades modernas han dado lugar a estados de paz concretos, y que habiendo emergido de la tradición cristiana, tienen una sedimentación semántica que nos invita a desentrañarla. La philia, el eros y el ágape son aquí nuestros conceptos clave. Descubrimos cómo el ágape se distancia del eros platónico y de la philia aristotélica en la (...) forma de la infinitud y de la incondicionalidad, cómo se dona a sí mismo sin esperar la reciprocidad y sin resistirse a llevar la iniciativa en el establecimiento de las relaciones pacíficas, pudiendo llegar a tener suma importancia en el orden democrático. (shrink)

Ernst Bloch and His Contemporaries is a much needed concise yet comprehensive overview of Ernst Bloch's early and later thought. It fills an important gap in research on the history of German thought in the 20th century by reconstructing the contexts of Bloch's philosophy, while focusing on his contemporaries - Georg Lukács, Walter Benjamin, and Theodor Adorno. Ernst Bloch's influential ideas include his theory of utopian consciousness, his resolute inclination to merge aesthetics and politics, rehabilitation of hope, and atheistic conception (...) of Christianity. Although Bloch's major early texts, Spirit of Utopia and Traces, have recently been translated into English, and there has been renewed interest in Bloch over the last 15 years, he is still relatively unknown compared to other left German-Jewish intellectuals. Ivan Boldyrev places Bloch's often enigmatic prose within contexts more familiar to English-speaking readers, and outlines the most important messages in Bloch's legacy still relevant today to European intellectual discourse, in particular aesthetics and philosophy of history. -/- . (shrink)

En la t eoría de la acción comunicat iva habermasiana nos enf rentamos al problema de la validez de cat egorías del ent endimiento comunicativo, que est án fácticamente enormemente cuestionadas. Es decir, Habermas ha definido al in terior del apart ado “Desacoplamiento de sistema y mundo de la vida” una sist emática de las f ormas de entendimiento. Allí aparecen doce f ormas de entendimiento que art iculan la di ferenciación de esf eras de validez con á mbitos de (...) acción que evolucionan socialmente desde f ormas de ent endimiento primitivas preconvencionales hacia las má s avanzadas postconvencionales, llegando así hasta las dos últimas categorías (11 y 12) que Haberma s denomina forma moderna de entendimiento y que es el punto de partida de su teoría de la modernidad. Sin embargo, a este sistema categorial, debe hoy enfrentar una realidad completamente distinta a la del mundo moderno t ardo-capitalismo, que opera como ref erente fáctico de la t eoría. La nueva realidad consiste en una globalización sist émica que ha puest o en espacios nacio nales específicos a una pluralidad de mundos de la vida que van desde el preconvencional al postconvencional. Es decir, hoy, en el cuadro de la figura 28 presentado por Habermas en TAC 1981, II, todas las categorías aparecerían juntas, aunque diferenciadas en grados de evolución, y en un espacio y tiempo presente y continuo. Por tanto, hoy, cuando Habermas habla de Europa y del Estado de derecho democrático habla d esde el principio del discurso, o desde presupuestos teóricos comunicativos; cuando aborda temáticas referidas a integración social intercultural lo hace de sde una racionalidad del sentido común democrático (common sense) al que deben subordinarse esas otras tradiciones culturales. Cómo opera este common sense en la raciona lidad comunicativa de J. Habermas es el t ema de nuest ra exposición. Es de cir, nuestro objetivo será determinar génesis y estructura de la categoría de common sense en la obra de Habermas, y sus implicancias e pistemológicas y socio-éticas para pensar sistemáticamente una integración social int ercultural. Y con ello evaluar críticamente si t anto, la t eoría de la acción comunicativa como el discurso int ercultural de Habermas basa do en este common s ense, son apropiados o no, para pensar las patologías de exclusión social presentes hoy en América Latina. (shrink)

A collection of writings from Dalmatian-Austrian philosopher, Roman Catholic priest, and radical cultural critic Ivan Illich. Focuses on Illich's shorter writings from his early publications through the rise of his remarkable intellectual career, making available works that had fallen into undue obscurity"--Provided by publisher.

The usual justifi cations of democracy attach central importance to fair decision-making procedures. However, it is being increasingly emphasized that it is necessary to address epistemic considerations to justify democracy and democratic authority. In her book Democracy and Truth: The Conflict between Political and Epistemic Virtues, Prijić-Samaržija defends the view which places emphasis on the necessity of epistemic justification of democracy. In this paper, I will discuss her criticism of epistemic proceduralism, which can be considered major contemporary framework for epistemic (...) justification of democracy. Within the framework of epistemic proceduralism, for justifying democracy and democratic authority it is necessary to take into account both political and epistemic values. Nevertheless, Prijić-Samaržija thinks that epistemic proceduralism is not sufficiently epistemic and that it reduces epistemic to political values. I shall argue that epistemic proceduralism can be defended from this kind of criticism. (shrink)

Uma coisa pode ser qualquer coisa e nada; é impossível estruturar qualquer pesquisa sobre isso. Qualquer abordagem proposicional parece irremediavelmente predeterminada; pensar-se em uma coisa a transforma em um objeto. O objeto é “real” ou “irreal” e isto é, obviamente, uma armadilha. Quem pode discorrer exaustivamente sobre esse tema? É também uma questão de “universalia” e “particularia”; de nome e designação; um problema nominalista e fenomenológico; de semiótica e representação – uma área sem limites. Este artigo tenta escapar da “gaiola” (...) de proposições, identificando três doutrinas filosóficas que parecem ir além da “palavra resolutiva”. As abordagens de Peirce, Husserl e Wittgenstein lidam com as capacidades de relacionar, abstrair e compreender como a coisa é vista corretamente em um ambiente ilimitado. (shrink)

I examine some behavioural and heuristic models of individual decision-making and argue that the diverse psychological mechanisms these models posit are too demanding to be implemented, either consciously or unconsciously, by actual decision makers. Accordingly, and contrary to what their advocates typically claim, behavioural and heuristic models are best understood as ‘as-if’ models. I then sketch a version of scientific antirealism that justifies the practice of as-if modelling in decision theory but goes beyond traditional instrumentalism. Finally, I relate my account (...) of decision models to the recent controversy about mentalism versus behaviourism, reject both positions, and offer an alternative view. (shrink)

In my article, I will seek to honor John Frank as a believing Christian. He is a thinker, writer, poet, scientist, philosopher, great citizen, an extremely capable person and a historical figure of our culture, spirituality in the years of European revival in the 19th century. and in our Ukraine, which was in the most difficult times of its existence. Just a few people have awakened our people from sleeping to working on themselves, to striving to become themselves. They prepared (...) us for our statehood at the end of the XX century. Such were Shevchenko, Shashkevich, Franko, among them later little-known Chikalenko and other forerunners of our will. Today, as it seems to me, our people are not fully aware of the merits of our great figures, to whom we are so grateful. They are either obscured by others, or sheltered by various historical streams to make them useful precursors in the role of social figures or revolutionaries, or anything else just to distance their figures from high spiritual values, in particular from Christianity. It is not an unknown phenomenon and only in our people. Pope John Paul II wanted to insert in the Constitution of the united Europe the statement that European culture and civilization had its roots in Christianity, that is, in Christ, but did not allow any underwhelming power. So do those who want to see Shevchenko and Frank atheists. (shrink)

I do not want to outline the history of our theological science or the history of our Theological Society. I want to point to the "place" of the Society not in the sense of spatial, temporal, material or philosophical-ontological as value-value in relation to other values, as we say in everyday language, "something in its place", "something that has its own place "or, albeit dialectically, as a historical phenomenon.

L'homme est constamment à la recherche de sens. Il découvre sans cesse le sens des choses, car il comprend l'être et peut ainsi configurer un monde comme un ouvert de sens. Pourtant, il se trouve désemparé face à la question du sens de l'existence. Dans la mesure où l'existence est une projection extatique au monde, la question du sens de l'existence appelle aussitôt celle du sens du monde qui renvoie à l'interrogation fondamentale du sens de l'être. Cette recherche tend à (...) montrer que l'homme comprend l'être naturellement dans le sens du bien. Le bien est formellement le ce-en- vue-de-quoi : la finalité. Cependant, la compréhension pleine du sens de l'être dans le sens du bien n'apparaît que suivant les perspectives de sens du vrai, du juste et du beau. La compréhension de l'être dans le sens du bien n'est pas théorique, mais existentiale. Ainsi, le monde devient un ouvert sensé selon les perspectives de la vérité, de la justice et de la beauté, dans lequel se projettent les existences humaines. L'existence au monde sensé suivant le sens du bien a ainsi du sens. Le sens de l'existence consiste à la destiner au sens du bien, c'est-à-dire à oeuvrer avec les autres pour la construction d'un monde de bien pour une humanité bonne. Il incombe à chaque homme, tout en participant avec les autres à l'édification d'un monde de bien, de frayer sa propre voie vers cet horizon, afin d'accomplir son existence authentique. (shrink)