The topics of ethical conduct and governance in academic research in the business field have attracted scientific and public attention. The concern is that research misconduct in organizations such as business schools and universities might result in practitioners, policymakers, and researchers grounding their decisions on biased research results. This study addresses ethical research misconduct by investigating whether the ethical orientation of business researchers is related to the likelihood of research misconduct, such as selective reporting of research findings. We distinguish between (...) deontological and consequentialist ethical orientations and the competition between researchers and investigate the moderating role of their perceived autonomy. Based on global data collected from 1031 business scholars, we find that researchers with a strong deontological ethical orientation are less prone to misconduct. This effect is robust against different levels of perceived autonomy and competition. In contrast, researchers having a consequentialist ethical orientation is positively associated with misconduct in business research. High levels of competition in the research environment reinforce this effect. Our results reveal a potentially toxic combination comprising researchers with a strong consequentialist orientation who are embedded in highly competitive research environments. Our research calls for the development of ethical orientations grounded on maxims rather than anticipated consequences among researchers. We conclude that measures for ethical governance in business schools should consider the ethical orientation that underlies researchers’ decision-making and the organizational and institutional environment in which business researchers are embedded. (shrink)

This article examines the religious functions of the Dutch performance practice of Johann Sebastian Bach’s St. Matthew Passion. It introduces the phenomenon itself, points out its religious and ritual significance in the post secular Netherlands, and interprets the passion play with Hartmut Rosa’s social theory. A conclusion about resonance as the common third between religious and aesthetic experiences rounds off the study.

Scheitern wie Gelingen sind ambivalente und zugleich existentielle Erfahrungen des Menschen. Die Sehnsucht, das eigene Leben als gelingend zu erfahren, ist dabei Ausdruck des menschlichen Strebens nach Glück. Das Wagnis einer unwiderruflichen Lebensentscheidung ist dabei der verbindlichste Ausdruck individueller Sinnstiftung für ein gelingendes Leben. Zur Frage, welche Gründe dem Gelingen oder Scheitern eines biografischen Lebensprojektes zugrunde liegen, hat Klaus Demmer wesentliche Überlegungen angestellt, denen in dieser Arbeit nachgegangen wird. Zentral ist dabei die Verhältnisbestimmung von sittlicher Persönlichkeit und Identität. Indem das (...) vorgelegte Konzept aus philosophischer, soziologischer und psychologischer Perspektive befragt wird, zeigt der Autor die Anschlussfähigkeit der moraltheologischen Erwägungen für den gegenwärtigen Diskurs um denBegriff der Identität auf. (shrink)

The Newman problem is a fundamental problem that threatens to undermine structural assumptions and structural theories throughout philosophy and science. Here, we consider the problem in the context of consciousness science. We introduce and discuss the problem, and explain why it is detrimental not only to structuralist assumptions, but also to theories of consciousness, if left unconsidered. However, we show that if phenomenal spaces, and mathematical structures of conscious experience more generally, are understood in the right way, the Newman problem (...) does not arise. The upshot of our paper is that consciousness science needs to be careful in which definition of structure to consider, but if it is, the Newman problem disappears. (shrink)

Several promising approaches have been developed to represent conscious experience in terms of mathematical spaces and structures. What is missing, however, is an explicit definition of what a ‘mathematical structure of conscious experience’ is. Here, we propose such a definition. This definition provides a link between the abstract formal entities of mathematics and the concreta of conscious experience; it complements recent approaches that study quality spaces, qualia spaces, or phenomenal spaces; and it provides a general method to identify and investigate (...) structures of conscious experience. We hope that ultimately this work provides a basis for developing a common formal language to study consciousness. (shrink)

Friendship (philia) plays a prominent role in Aristotle’s ethical thought. It is only within the context of his discussions of philia that Aristotle explicitly mentions acting for the sake of another’s good: friends, he claims, wish and do good things for one another for the sake of the friend. However, it is not clear whether Aristotle limits disinterested wishing well to the complete friendships of virtuous agents. I argue that he does not; friends of all varieties, to the extent that (...) they are friends at all, wish and act well for the friend’s sake. I also consider whether Aristotle’s remarks on self-love and friendship might provide reason for thinking that love for others is and ought to be an extension of self-love. I reject the idea that love for a friend is justified by self-love: the virtuous agent does not care about the good of her friends only insofar as she sees those friends as her other selves. (shrink)

This clear and concise book investigates the relation between materiality and the subject in Marxism, (post-)structuralism, and material semiotics. It introduces the three approaches in an accessible way and serves as an introduction to different kinds of materialism and theories of the subject. For each approach, the modalities of materiality of the respective materialism are defined and the relationship between these multiple materialities and the subject are presented as specific to the theoretical approaches discussed. Beetz argues for a non-reductionist materialism, (...) which conceives of materiality as more than matter or matter in motion. In such a materialism the subject is seen as an effect of material conditions, relations, processes, and practices. He shows how the constitution and decentering of the subject is conceptualized in the approaches presented and highlights the role of material instances in these processes. (shrink)

This book addresses the urgent need for a large and systematic analysis of current interdisciplinary (ID) research and practice. It demonstrates how ID is essentially a cognitive phenomenon, something different from the frivolous and inconsequential attempt of trying to overcome the disciplinary competencies and exigencies. By ID, the authors show that it is a manifestation of the transversal rationality that underlies current scientific activity. It is the very progress of specialized disciplines that requires interdisciplinary new research practices and new forms (...) of articulation between domains, something that has a strong impact on the traditional disciplinary structure of scientific and educational institutions. Divided into two parts, the book presents a conceptual framework as well as several case studies on ID practices. The book aims at covering three main themes. It contributes to the stabilization of ID meaning and characterizes the main ID theorizations which have been proposed until now. It builds an innovative and broad understanding of the several ID determinations as an essentially cognitive phenomenon and of its institutional implications at the level of disciplinary structures and curricular organization. Finally, it distinguishes and maps the diversity of ID procedures and practices which are being used and tested by contemporary scientific and educational institutions. This book is addressed to philosophers, scientists and every one interested in science production and reproduction, including science teaching. (shrink)

We are living through a new phase in human development where much of everyday life – at least in the most technologically developed parts of the world – has come to depend upon our interaction with “smart” artefacts. Alongside this increasing adoption and ever-deepening reliance on intelligent machines, important changes have been taking place, often in the background, as to how we think of ourselves and how we conceptualize our relationship with technology. As we design, create and learn to live (...) with a new order of artefacts which exhibit behavior that, were it to be carried out by human beings would be seen as intelligent, the ways in which we conceptualize intelligence, minds, reasoning and related notions such as self and agency are undergoing profound shifts. We argue that the basic background assumptions informing our concepts of mind, and the underlying conceptual scheme structuring our reasoning about minds has recently been transformed in the process. This shift has changed the nature and quality of both our folk understanding of mind, our scientific psychology, and the philosophical problems that the interaction of these realms produce. Many of the traditional problems in the philosophy of mind have become reconfigured in the process. This introduction sets the scene for our book that treats this reconfiguration of our concepts of mind and of technology, and the new casting of philosophical problems this reconfiguration engenders. (shrink)

This paper explores the potential for psychic conflict within Seneca's moral psychology. Some scholars have taken Seneca's explicit claim in De Ira that the soul is unitary to preclude any kind of simultaneous psychic conflict, while other interpreters have suggested that Seneca views all cases of anger as instances of akrasia. I argue that Seneca's account of anger provides the resources for accommodating some types of simultaneous psychic conflict; however, he denies the possibility of psychic conflict between two action-generating impulses, (...) thus rejecting the phenomena of genuine akrasia and enkrateia. Although superficially counterintuitive, Seneca's cognitivist account of anger, according to which anger is complex and requires assent to the propositions that ‘I have been wronged’ and ‘I ought to seek revenge’, renders his denial of akrasia and enkrateia more plausible. (shrink)

Reprint of the ed. published by Dietrich which was issued as Bd. 9, Heft 2 of Studien zur Geschichte der Theologie und der Kirche.

According to Enactivism, cognition should be understood in terms of a dynamic interaction between an acting organism and its environment. Further, this view holds that organisms do not passively receive information from this environment, they rather selectively create this environment by engaging in interaction with the world. Radical Enactivism adds that basic cognition does so without entertaining representations and hence that representations are not an essential constituent of cognition. Some proponents think that getting rid of representations amounts to a revolutionary (...) alternative to standard views about cognition. To emphasize the impact, they claim that this ‘radicalization’ should be applied to all enactivist friendly views, including, another current and potentially revolutionary approach to cognition: predictive processing. In this paper, we will show that this is not the case. After introducing the problem, we will argue that ‘radicalizing’ predictive processing does not add any value to this approach. After this, we will analyze whether or not radical Enactivism can count as a revolution within cognitive science at all and conclude that it cannot. Finally, in section 5 we will claim that cognitive science is better off when embracing heterogeneity. (shrink)

It is often held that to have a conscious experience presupposes having some form of implicit self-awareness. The most dominant phenomenological view usually claims that we essentially perceive experiences as our own. This is the so called “mineness” character, or dimension of experience. According to this view, mineness is not only essential to conscious experience, it also grounds the idea that pre-reflective self-awareness constitutes a minimal self. In this paper, we show that there are reasons to doubt this constituting role (...) of mineness. We argue that there are alternative possibilities and that the necessity for an adequate theory of the self within psychopathology gives us good reasons to believe that we need a thicker notion of the pre-reflective self. To this end, we develop such a notion: the Pre-Reflective Situational Self. To do so, we will first show how alternative conceptions of pre-reflective self-awareness point to philosophical problems with the standard phenomenological view. We claim that this is mainly due to fact that within the phenomenological account the mineness aspect is implicitly playing several roles. Consequently, we argue that a thin interpretation of pre-reflective self-awareness—based on a thin notion of mineness—cannot do its needed job within, at least within psychopathology. This leads us to believe that a thicker conception of pre-reflective self is needed. We, therefore, develop the notion of the pre-reflective situational self by analyzing the dynamical nature of the relation between self-awareness and the world, specifically through our interactive inhabitation of the social world. (shrink)

Si l’on connaît aujourd’hui le dialogue fructueux que Paul Ricœur a noué avec les penseurs structuralistes, on ignore largement son positionnement face à la mouvance poststructuraliste. Faut-il opposer la philosophie de Ricœur au poststructuralisme à la française ou au contraire doit-on montrer qu’elle en est une variante singulière? C’est la seconde option qui est ici défendue. Certes, le poststructuralisme ne doit pas être considéré comme une école de pensée mais comme une reconstruction qui relève de l’histoire de la philosophie. Dans (...) la mesure où les horizons de dépassement du structuralisme ont été posés de manière chaque fois particulière, il est préférable de parler de poststructuralismes au pluriel. C’est la raison pour laquelle J. Michel propose des confrontations dyadiques entre Ricœur et certains de ses contemporains que l’on regroupe habituellement dans cette mouvance. (shrink)

Aim of the lectures -- Early Brahmanical literature -- Panini's grammar -- A passage from the Chandogya Upanisad -- The structures of languages -- The Buddhist contribution -- Vaisesika and language -- Verbal knowledge -- The contradictions of Nagarjuna -- The reactions of other thinkers -- Sarvastivada Samkhya -- The Agamasastra of Gaudapada -- Sankara -- Kashmiri Saivism -- Jainism -- Early Vaisesika -- Critiques of the existence of a thing before its arising -- Nyaya -- Mimamsa -- The Abhidharmakosa (...) bhasya of Vasubandhu -- The Abhidharmasamuccaya of Asanga and its bhasya -- Bhartrhari -- The problem of negation -- Dignaga and verbal knowledge -- The Bodhisattvabhumi -- Prajnakaragupta -- Indian thinkers and the correspondence principle -- Appendix. The Mahaprajnaparamitasastra and the Samkhya tanmatras. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Aristotle on Thought and Feeling by Paula GottliebCorinne GartnerPaula Gottlieb. Aristotle on Thought and Feeling. Cambridge: Cambridge University Press, 2021. Pp. 173. Hardback, $99.99.Paula Gottlieb's recent book is an illuminating, synoptic study of Aristotle's theory of human motivation, according to which his innovative notion of prohairesis (choice)—specifically, the virtuous agent's prohairesis—is the cornerstone. She argues against both Kantian-flavored readings, which prioritize reason's role in motivating ethical action, and (...) Humean-flavored readings, which emphasize the virtuous agent's well-habituated feelings. Gottlieb's account explains how the virtuous agent's prohairesis incorporates his or her feelings, desires, and thoughts, building in the motivational contributions of both the rational and nonrational parts of the psyche. The resulting treatment does justice to Aristotle's prima facie incongruous characterizations of prohairesis: on the one hand, it is the conclusion of deliberation, an explicitly rational process; on the other, it is an expression of character virtue.Although prohairesis is the unifying focus of the book, Gottlieb's project touches on a number of related controversies concerning Aristotle's ethics, including the process of moral habituation, the thorny phenomenon of akrasia, the relationship between contemplation and practically virtuous activity, and how to conceive of the connection between the aesthetic and ethical sides of to kalon (the fine). And it does so in a way that is attuned to ongoing scholarly debates without getting bogged down in them. Similarly, while she primarily concerns herself with the Nicomachean Ethics, Gottlieb helpfully draws upon material from other parts of the corpus—for example, she invokes, with appropriate caveats, Aristotle's discussion of feelings in the Rhetoric as well as De Anima. Lastly, some interesting subsidiary motifs animate the book, perhaps the most novel and provocative of which is the through line that connects her insightful understanding of eleos—which she translates, with helpful qualifications, as "sympathy" rather than "pity" (31)—with learning to be virtuous, as her fresh reading of Aristotle's Neoptolemus case exemplifies (98–102, 134–35). According to Gottlieb's hybridized picture of the good person's motivation, in the rational part of the soul the agent's wish is channeled via deliberation, which itself involves situation-specific information from the feelings, into the agent's prohairesis. In the nonrational part of the soul, the agent experiences a feeling that, strictly speaking, includes (a) a physiological component; (b) an impression of the circumstances, itself partly shaped by the agent's thought; and (c) a specific desire (chapter 2). The virtuous agent's nonrational desire will always correspond to—indeed, it, too, is channeled into—his or her prohairesis (79), the unified desiderative thought or thoughtful desire (NE VI.2, 1139b4–5), from which he or she then acts (chapter 4). The virtuous agent never experiences even mild psychic conflict, having a fully integrated soul whose two parts are in perfect harmony.At some points of Gottlieb's discussion, it seems as if all of these psychic components involved in the production of an action actually constitute the agent's prohairesis, while in other places it seems as though prohairesis is the discrete desiderative product. If one adopts the former conception, it is difficult to make sense of Aristotle's claim that the choice of the akratic agent, who acts on his or her errant nonrational desire, is correct. It turns out that the akratic agent's choice is correct because he or she has rightly judged what he or she should do, but it is distinct in composition from the good person's choice, since it does not [End Page 703] include his or her nonrational desire. One consequence of Gottlieb's view is thus that, as she indicates, the good person's prohairesis is sui generis. Another consequence is that, within the nonrational part of the soul, there may be physiological responses plus accompanying impressions (phantasiai) that, it seems, contain "motivational oomph" (40) but do not get channeled into desires. While her view avoids conflating the virtuous agent and the enkratic agent (who, despite acting correctly, experiences an occurrent nonrational desire to the contrary), there may be cases in which the virtuous... (shrink)

Band 10 der Gesammelten Schriften Sulzers enthalt den gesamten Briefwechsel zwischen J. G. Sulzer (1720-1779) und J. J. Bodmer (1698-1783), der hier zum ersten Mal vollstandig nach den Handschriften transkribiert und kommentiert wird. Fur die Edition von Sulzers Schriften ist dieser Briefwechsel geradezu fundamental: Mit seinen 453 Briefen, die in 35 Jahren (1744-1779) entstanden sind, zahlt er zu den umfangreichsten Korrespondenzen Sulzers und liefert zahlreiche neue Informationen zu zentralen Themenfeldern der europaischen Aufklarung, zur Genese von Sulzers und Bodmers Schriften, zu (...) ihrem Netzwerk, insbesondere in Preuaen und in der Schweiz, sowie zu Aspekten ihres Privatlebens. Damit erweist sich dieser Briefwechsel als eine unumgangliche Quelle, will man die Formierung des literarischen und akademischen Feldes in der Aufklarungsepoche untersuchen. (shrink)

In den berühmten "Reden an die deutsche Nation" entwickelt Fichte das Ideal eines auf philosophische Prinzipien gegründeten Staates, dessen höchstes Ziel die allgemeine Erziehung seiner Mitglieder zur Sittlichkeit im gemeinschaftlichen Handeln darstellt. Fichte begründet die Notwendigkeit der Erhebung der Deutschen gegen Napoleon nicht aus der Einheit der nationalen Herkunft, sondern unter Hinweis auf einen fortschrittlicheren Begriff des Staates.

The cosmological myth in Plato’s Statesman has generated several longstanding scholarly disputes, among them a controversy concerning the number and nature of the cosmic rotation cycles that it depicts. According to the standard interpretation, there are two cycles of rotation: west-to-east rotation occurs during the age of Cronus, and east-to-west rotation occurs during the age of Zeus, which is also our present era. Recent readings have challenged this two-cycle interpretation, arguing that the period of rotation opposed to our own is (...) governed neither by Cronus nor by Zeus, but is instead a separate rotational cycle during which chaos reigns before a divine ruler reestablishes control. We introduce a new constraint on any plausible interpretation of the myth. According to the Correspondence Principle, changes in fundamental cyclical processes that shape the way of life on earth (mode of generation, growth, aging, and mode of death) occur if and only if there is a change in the direction of cosmic rotation. We use the Correspondence Principle to defend a version of the standard two-cycle interpretation. (shrink)

We are in the midst of a fundamental shift, as more enterprises start to use services enabled by cloud technologies. This will heavily impact IT services providers, who must now consider strategies for coping with profound changes in the marketplace or risk being left behind. This research will be of interest to IT services vendors, as well as consumers of IT services.

In her rich and provocative paper, Susan Levin seeks to defend the value of anger against the views of Stoics and transhumanists, both of whom regard anger as irrational and to be eliminated. In her defense, Levin draws on Aristotle, relating his position to contemporary appraisal theorists as well as anti-racism activists and scholars, for Aristotle holds, in contrast with the Stoics, that some cases of anger are justified. The virtuous Aristotelian agent will become angry in response to injustice. I (...) explore the extent to which Levin endorses Aristotle’s account of anger, complicating some of the associations she aims to establish. In particular, while the Stoics and Aristotle disagree about the rationality, morality, and prudential value of anger, they share a very similar conception of the emotion, according to which a desire for revenge partly constitutes anger. By contrast, Levin defends a forward-looking conception of anger, focusing on rectifying current injustice and preventing future injustice. It turns out, then, that Levin’s justified forward-looking anger may have more in common with the spirit of the Stoic response to injustice than with Aristotle’s retributive view. (shrink)

Si l’argument classique du scepticisme est valable, alors nous ne pouvons pas affirmer savoir quelque chose, et cela influe également sur nos affirmations quotidiennes au sujet de la vie, de la nature et de nous-męmes. DeRose propose une nouvelle solution contextuelle. Schiffer argumente contre l’explication de DeRose de la force de la position épistémologique. Il considčre comme problématique l’affirmation des contextualistes que, dans les propositions qui attribuent un savoir sans termes indexicaux, apparaît un paradoxe sceptique. Dans cet article, je présente (...) des arguments en faveur de la nécessité d’observer des exemples qui imliquent un męme objet, des personnes différentes et des normes différentes. Dans ce cas, il est difficile d’ętre d’accord soit avec les solutions proposées par Schiffer, soit avec celles proposés par DeRose. (shrink)

This essay contributes to the discussions about the end, or rather reform, of the Counseling Movement. One central problem concerns the question of whether, apart from the positive impact psychology has had on pastoral counseling, this influence may not also have led to an obfuscation of theological profile. This question is addressed in view of the language used in pastoral counseling. First, various implications of the use of psychological terms are exposed insofar as these influence pastors’ professional identity as well (...) as the pastoral communication. In a second step, a parishioner-oriented communication model is proposed, which renders different language games complementary to each other. (shrink)

Wenn das klassische Argument des Skeptizismus wahrhaftig ist, dann können wir nicht behaupten, dass wir etwas wissen, und dies beeinflusst unsere täglichen Aussagen über das Leben, die Natur und uns selbst. DeRose schlägt eine neue kontextualistische Lösung vor. Shiffer bringt Argumente gegen DeRoses Erklärungen über die Stärke der epistemischen Position vor. Für problematisch hält er auch die Behauptung der Kontextualisten, dass in Wissenssätzen ohne indexikalische Ausdrücke ein skeptisches Paradoxon auftritt. In meinem Beitrag versuche ich für die Notwendigkeit des Inbetrachtziehens von (...) Beispielen zu argumentieren, die dasselbe Objekt, verschiedene Personen und verschiedene Wissensstandards einbeziehen. In diesem Fall wird man sowohl Shiffers als auch DeRoses Lösungen kaum zustimmen können. (shrink)

If the classical argument from skepticism is true, then we cannot claim that we know something and this also affects our ordinary claims about life, nature and us. DeRose proposes the New Contextualist Solution. Shiffer argues against DeRose’s explanation about the strength of the epistemic position. He also finds contextualist’s claim that in knowledge sentences without indexical terms the skeptical paradox arises, problematic. In this paper, I am trying to argue that we should look at examples in which the same (...) object, different persons and different standards of knowing are involved. In that case it is hard to agree either with Shiffer’s or with DeRose’s solutions. (shrink)

Musik mit Musik -- Der will nicht nur spielen -- Sätze über musikalische Konzeptkunst -- Mit Leitbild?! -- Das Neue am Neuen Konzeptualismus -- Ausdenken -- Der erweiterte Musikbegriff -- Der aufgelöste Musikbegriff -- Ein kurzer Essay über Liebe -- Hypermoderne Kunst -- Mein tägliches Festival -- Gegen Applaus -- Wer schreit, hat Recht. Über Polemik -- Über Provokation -- Zur Musikkritik -- Die Fotokraft -- Musik und Kapitalismus -- Charts Music -- Minusbolero -- Das Shutter-Prinzip -- Neue Musik über (...) Neue Musik -- Gespräch mit Sergej Newsky -- Gespräch mit Hannes Seidl -- Ich frage mich -- Nachbemerkungen zum erweiterten und aufgelösten Musikbegriff -- Kleines Brevier -- John Cage -- Zu Bernd Alois Zimmermann -- Ganz nah an der Zukunft -- Immaterial 1 -- Immaterial 2. (shrink)

Die Arbeit widmet sich dem Person- und Freiheitsverstandnis des Freiburger Religionsphilosophen Bernhard Welte (1906-1983). Damit werden unter Berucksichtigung bisher unveroffentlichter Schriften anthropologische Voraussetzungen ethisch relevanter Grundphanomene menschlichen Daseins zuganglich gemacht.

Terrorism challenges our Western world system with a new form of war. Terror contrasts strongly with the Western world's concept of freedom. Thus, an aggravation of this conflict is inevitable. In terms of technical equipment, we are prepared. Mentally, we are not. We know the mental treasures of mankind. We know examples of similar situations, which have happened before. We never wanted to meet them again. Thus, our awakening is even more terrifying. Referring to quite contrasting systems, eras, philosophers and (...) historical events, the volume shows what has to be taken into consideration. (shrink)

What kind of education is needed for democracy? How can education respond to the challenges that current democracies face? This unprecedented Handbook offers a comprehensive overview of the most important ideas, issues, and thinkers within democratic education. Its thirty chapters are written by leading experts in the field in an accessible format. Its breadth of purpose and depth of analysis will appeal to both researchers and practitioners in education and politics. The Handbook addresses not only the historical roots and philosophical (...) foundations of democratic education, but also engages with contemporary political issues and key challenges to the project of democratic education. (shrink)