In lieu of an abstract, here is a brief excerpt of the content:Have We Been Careless with Socrates' Last Words?:A Rereading of the PhaedoLaurel A. Madison (bio)In section 340 of The Gay Science, Nietzsche offers what he believes will be received as a scandalous interpretation of Socrates' last words. "Whether it was death or the poison or piety or malice—something loosened his tongue at that moment and he said: 'O Crito, I owe Asclepius a rooster.' This ridiculous and terrible (...) 'last word' means for those who have ears: 'O Crito, life is a disease.'"1 Nietzsche might be surprised, however, to discover just how many readers "have ears" to hear the pessimism and resentment in Socrates' voice as he bids farewell to his life. Indeed, this interpretation has become standard among both Plato scholars and non-scholars, taking on the air of orthodoxy.2Not only is this "Nietzschean" reading widespread, it also has a significant impact on how we understand Plato's project in general and, ultimately, whether or [End Page 421] not we believe that Plato still has something to teach us. This commonly accepted interpretation reinforces the view that Socrates and Plato were ascetics of the worst kind, hostile to life and the body in particular. As a consequence, significant portions of Plato's thought are treated as woefully unenlightened. Indeed, how can we take seriously the views of such a dualist who denigrates our earthly existence and urges us to deny and repress our passions, instincts, desires, and drives—i.e., to live for death?It is assumed correctly, I think, that Socrates' last words speak volumes about both his and Plato's view of the nature and task of human existence. However, the meaning of these words, I will argue, has been seriously misinterpreted and their intended significance fundamentally obscured. Thus it is time to take another, closer look at what is arguably Socrates' most important statement—a statement uttered with his last breath:Crito, we owe a cock to Asclepius; make this offering to him and do not forget.3How are we, as readers of this dialogue, to interpret Socrates' last words? What is the meaning of his final thought, his dying wish and command? According to the standard reading of this passage, Socrates awaits the termination of his life with gratitude and relief. As death closes in on him, he asks Crito to make an offering to Asclepius, the god of healing. By invoking this god, Socrates appears to be calling attention to the recovery from an illness. But what is the illness and what is the cure? At the moment these words are uttered, Socrates is on the brink of death and it is assumed that he views his death as the cure to the illness of life. This reading is substantiated by an earlier passage where Socrates argues that "the one aim of those who practice philosophy in the proper manner is to practice for dying and death" (64a3-4). The body, Socrates argues, obscures our pursuit of the truth and the sooner we can separate our soul from this hindrance (i.e., in death) the better off we will be, for "as long as we have a body and our soul is fused with such an evil we shall never adequately attain what we desire, which we affirm to be the truth" (66b3-5). From the philosopher's perspective, then, the body is something to "disdain" (, 65d1) and "despise" (, 68c11)—indeed, to "flee" from (, 65d1). Thus given the disparagement of our bodily existence in this earlier passage, how else can we interpret Socrates' final statement?4Because this "Nietzschean" reading of Socrates' last words appears to be based in large part upon the discussion of philosophy as preparation for death, any examination of it must include an analysis of the earlier passage as well.5 However, [End Page 422] to adequately interpret the discussion of philosophy as preparation for death (or any passage in the dialogues, for that matter), we must first place it in its context within the drama of the dialogue, the philosophical significance of which has been argued at length elsewhere.6 Let us then turn to the opening scene of the dialogue, for... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Have We Been Careless with Socrates' Last Words?:A Rereading of the PhaedoLaurel A. Madison (bio)In section 340 of The Gay Science, Nietzsche offers what he believes will be received as a scandalous interpretation of Socrates' last words. "Whether it was death or the poison or piety or malice—something loosened his tongue at that moment and he said: 'O Crito, I owe Asclepius a rooster.' This ridiculous and terrible (...) 'last word' means for those who have ears: 'O Crito, life is a disease.'"1 Nietzsche might be surprised, however, to discover just how many readers "have ears" to hear the pessimism and resentment in Socrates' voice as he bids farewell to his life. Indeed, this interpretation has become standard among both Plato scholars and non-scholars, taking on the air of orthodoxy.2Not only is this "Nietzschean" reading widespread, it also has a significant impact on how we understand Plato's project in general and, ultimately, whether or [End Page 421] not we believe that Plato still has something to teach us. This commonly accepted interpretation reinforces the view that Socrates and Plato were ascetics of the worst kind, hostile to life and the body in particular. As a consequence, significant portions of Plato's thought are treated as woefully unenlightened. Indeed, how can we take seriously the views of such a dualist who denigrates our earthly existence and urges us to deny and repress our passions, instincts, desires, and drives—i.e., to live for death?It is assumed correctly, I think, that Socrates' last words speak volumes about both his and Plato's view of the nature and task of human existence. However, the meaning of these words, I will argue, has been seriously misinterpreted and their intended significance fundamentally obscured. Thus it is time to take another, closer look at what is arguably Socrates' most important statement—a statement uttered with his last breath:Crito, we owe a cock to Asclepius; make this offering to him and do not forget.3How are we, as readers of this dialogue, to interpret Socrates' last words? What is the meaning of his final thought, his dying wish and command? According to the standard reading of this passage, Socrates awaits the termination of his life with gratitude and relief. As death closes in on him, he asks Crito to make an offering to Asclepius, the god of healing. By invoking this god, Socrates appears to be calling attention to the recovery from an illness. But what is the illness and what is the cure? At the moment these words are uttered, Socrates is on the brink of death and it is assumed that he views his death as the cure to the illness of life. This reading is substantiated by an earlier passage where Socrates argues that "the one aim of those who practice philosophy in the proper manner is to practice for dying and death" (64a3-4). The body, Socrates argues, obscures our pursuit of the truth and the sooner we can separate our soul from this hindrance (i.e., in death) the better off we will be, for "as long as we have a body and our soul is fused with such an evil we shall never adequately attain what we desire, which we affirm to be the truth" (66b3-5). From the philosopher's perspective, then, the body is something to "disdain" (, 65d1) and "despise" (, 68c11)—indeed, to "flee" from (, 65d1). Thus given the disparagement of our bodily existence in this earlier passage, how else can we interpret Socrates' final statement?4Because this "Nietzschean" reading of Socrates' last words appears to be based in large part upon the discussion of philosophy as preparation for death, any examination of it must include an analysis of the earlier passage as well.5 However, [End Page 422] to adequately interpret the discussion of philosophy as preparation for death (or any passage in the dialogues, for that matter), we must first place it in its context within the drama of the dialogue, the philosophical significance of which has been argued at length elsewhere.6 Let us then turn to the opening scene of the dialogue, for... (shrink)

We examined maternal competition, an unexplored form of competition between women. Given women’s high investment in offspring and mothers’ key role in shaping their reproductive, social, and cultural success as adults, we might expect to see maternal competition between women as well as mate competition. Predictions about the effect of maternal characteristics (age, relationship status, educational background, number of children, investment in the mothering role) and child variables (age, sex) were drawn from evolutionary theory and sociological research. Mothers of primary (...) school children (in two samples: N = 210 and 169) completed a series of questionnaires. A novel nine-item measure of maternal competitive behavior (MCQ) and two subscales assessing Covert (MCQ-C) and Face-to-Face (MCQ-FF) forms of competition were developed using confirmatory factor analysis. Competitiveness (MCQ score) was predicted by maternal investment, single motherhood, fewer children, and (marginally) child’s older age. The effect of single motherhood (but not other predictors) was partially mediated by greater maternal investment. In response to a scenario of their child underperforming relative to their peers, a mother’s competitive distress was a positive function of the importance she ascribed to their success and her estimation of her child’s ability. Her competitive distress was highly correlated with the distress she attributed to a female friend, hinting at bidirectional dyadic effects. Qualitative responses indicated that nonspecific bragging and boasting about academic achievements were the most common irritants. Although 40% of women were angered or annoyed by such comments, less than 5% endorsed a direct hostile response. Instead, competitive mothers were conversationally shunned and rejected as friends. We suggest that the interdependence of mothers based on reciprocal childcare has supported a culture of egalitarianism that is violated by explicit competitiveness. (shrink)

What role does non-genetic inheritance play in evolution? In recent work we have independently and collectively argued that the existence and scope of non-genetic inheritance systems, including epigenetic inheritance, niche construction/ecological inheritance, and cultural inheritance—alongside certain other theory revisions—necessitates an extension to the neo-Darwinian Modern Synthesis (MS) in the form of an Extended Evolutionary Synthesis (EES). However, this argument has been challenged on the grounds that non-genetic inheritance systems are exclusively proximate mechanisms that serve the ultimate function of calibrating organisms (...) to stochastic environments. In this paper we defend our claims, pointing out that critics of the EES (1) conflate non-genetic inheritance with early 20th-century notions of soft inheritance; (2) misunderstand the nature of the EES in relation to the MS; (3) confuse individual phenotypic plasticity with trans-generational non-genetic inheritance; (4) fail to address the extensive theoretical and empirical literature which shows that non-genetic inheritance can generate novel targets for selection, create new genetic equilibria that would not exist in the absence of non-genetic inheritance, and generate phenotypic variation that is independent of genetic variation; (5) artificially limit ultimate explanations for traits to gene-based selection, which is unsatisfactory for phenotypic traits that originate and spread via non-genetic inheritance systems; and (6) fail to provide an explanation for biological organization. We conclude by noting ways in which we feel that an overly gene-centric theory of evolution is hindering progress in biology and other sciences. (shrink)

This book covers the issue of tyranny and freedom. Included are selections from Hobbes, Rousseau, Jefferson, Machiavelli, Sophocles, Aristotle, Locke, Montesquieu, Madison, Calhoun, Plato, Milton, Mill, Tocqueville, Douglass, Chief Joseph, Thoreau, King, Arendt, and Holocaust documents. Co-published with Lynchburg College.

Together we can achieve things that we could never do on our own. In fact, there are sheer endless opportunities for producing morally desirable outcomes together with others. Unsurprisingly, scholars have been finding the idea of collective moral obligations intriguing. Yet, there is little agreement among scholars on the nature of such obligations and on the extent to which their existence might force us to adjust existing theories of moral obligation. What interests me in this paper is the perspective of (...) the moral deliberating agent who faces a collective action problem, i.e. the type of reasoning she employs when deciding how to act. I hope to show that agents have collective obligations precisely when they are required to employ ‘we-reasoning’, a type of reasoning that differs from I-mode, best response reasoning, as I shall explain below. More precisely, two (or more) individual agents have a collective moral obligation to do x if x is an option for action that is only collectively available (more on that later) and each has sufficient reason to rank x highest out of the options available to them. (shrink)

ABSTRACTIn this paper I defend a form of epistocracy I call limited epistocracy – rule by institutions housing expertise in non-political areas that become politically relevant. This kind of limited epistocracy, I argue, isn't a far-off fiction. With increasing frequency, governments are outsourcing political power to expert institutions to solve urgent, multidimensional problems because they outperform ordinary democratic decision-making. I consider the objection that limited epistocracy, while more effective than its competitors, lacks a fundamental intrinsic value that its competitors have; (...) namely, political inclusion. After explaining this challenge, I suggest that limited epistocracies can be made compatible with robust political inclusion if specialized institutions are confined to issuing directives that give citizens multiple actionable options. I explain how this safeguards citizens’ inclusion through rational deliberation, choice, and contestation. (shrink)

We can often achieve together what we could not have achieved on our own. Many times these outcomes and actions will be morally valuable; sometimes they may be of substantial moral value. However, when can we be under an obligation to perform some morally valuable action together with others, or to jointly produce a morally significant outcome? Can there be collective moral obligations, and if so, under what circumstances do we acquire them? These are questions to which philosophers are increasingly (...) turning their attention. It is fair to say that traditional ethical theories cannot give a satisfying answer to the questions, focusing as they do on the actions and attitudes of discreet individual agents. It should also be noted that the debate surrounding collective moral obligations is ongoing and by no means settled. This chapter discusses and compares the different attempts to date to answer the above questions. It proposes a set of meta-criteria—or desiderata— for arbitrating between the various proposals. (shrink)

This paper aims to motivate a new beginning in metaphysical thinking about persistence by drawing attention to the disappearance of change in current accounts of persistence. I defend the claim that the debate is stuck in a dilemma which results from neglecting the constructive role of change for persistence. Neither of the two main competing views, perdurantism and endurantism, captures the idea of persistence as an identity through time. I identify the fundamental ontological reasons for this, namely the shared commitment (...) to what I call ‘thing ontology’: an ontology that gives the ontological priority to static things. I conclude by briefly indicating how switching to a process ontological framework that takes process and change to be ontologically primary may allow for overcoming the dilemma of persistence. (shrink)

Anne Margaret Baxley offers a systematic interpretation of Kant's theory of virtue, whose most distinctive features have not been properly understood. She explores the rich moral psychology in Kant's later and less widely read works on ethics, and argues that the key to understanding his account of virtue is the concept of autocracy, a form of moral self-government in which reason rules over sensibility. Although certain aspects of Kant's theory bear comparison to more familiar Aristotelian claims about virtue, Baxley (...) contends that its most important aspects combine to produce something different - a distinctively modern, egalitarian conception of virtue which is an important and overlooked alternative to the more traditional Greek views which have dominated contemporary virtue ethics. (shrink)

"Margaret L. King has put together a highly representative selection of readings from most of the more significant—but by no means the most obvious—texts by the authors who made up the movement we have come to call the 'Enlightenment.' They range across much of Europe and the Americas, and from the early seventeenth century until the end of the eighteenth. In the originality of the choice of texts, in its range and depth, this collection offers both wide coverage and striking (...) insights into the intellectual transformation which has done more than any other to shape the world in which we live today. It is _simply the best introduction to the subject now available_."_ —Anthony Pagden, UCLA, and author of _The Enlightenment and Why It Still Matters_ Contents:_ Chronology, Introduction _Chapter One - Casting Out Idols: 1620–1697_ _Idols, or false notions: _Francis Bacon, _The New Instrument_ _I think, therefore I am: _René Descartes, Discourse on Method _God, or Nature: _Baruch Spinoza, _Ethics_ _The system of the world: _Isaac Newton, _Mathematical Principles of Natural Philosophy_ _He searched for truth throughout his life: _Pierre Bayle, _Historical and Critical Dictionary_ _Chapter Two - _The Learned Maid: 1638–1740 _A face raised toward heaven:_ Anna Maria van Schurman, _Whether the Study of Letters Befits a Christian Woman_ _The worlds I have made:_ Margaret Cavendish, _The Blazing World_ _A finer sort of cattle:_ Bathsua Makin, _An Essay to Revive the Ancient Education of Gentlewomen_ _I warn you of the world:_ Madame de Maintenon, _Letter: On the Education of the Demoiselles of Saint-Cyr_, and _Instruction: On the World_ _The daybreak of your reason:_ Émilie Du Châtelet, _Fundamentals of Physics_ _Chapter Three - _A State of Perfect Freedom: 1689–1695 _The chief criterion of the True Church:_ John Locke, _Letter on Toleration_ _Freedom from any superior power on earth:_ John Locke, _Second Treatise on Civil Government_ _A white paper, with nothing written on it:_ John Locke, _Essay Concerning Human Understanding_ _Let your rules be as few as possible:_ John Locke, _Some Thoughts Concerning Education_ _From death, Jesus Christ restores all to life:_ John Locke, _The Reasonableness of Christianity, as Delivered in the Scriptures_ _Chapter Four - All Things Made New: 1725–1784_ _In the wilderness, they are reborn:_ Giambattista Vico, _The New Science_ _Without these Names, nothing can be known,_ Carl Linnaeus, _System of Nature_ _All the clouds at last are lifted:_ Anne Robert Jacques Turgot, _The Successive Advancement of the Human Mind_ _A genealogical or encyclopedic tree of knowledge:_ Jean le Rond d’Alembert, _Preliminary Discourse_ _Dare to know! :_ Immanuel Kant, _What Is Enlightenment?_ _Chapter Five - Mind, Soul, and God: 1740–1779_ _The narrow limits of human understanding:_ David Hume, _Anof a Book Lately Published_ _The soul is but an empty word:_ Julien Offray de La Mettrie, _Man a Machine_ _All is reduced to sensation:_ Claude Adrien Helvétius, _On the Mind_ _An endless web of fantasies and falsehoods:_ Paul-Henri Thiry, baron d’Holbach, _Common Sense_ _Let each believe that his own ring is real:_ Gotthold Ephraim Lessing, _Nathan the Wise_ _Chapter Six - Crush That Infamous Thing: 1733–1764_ _This is the country of sects:_ Voltaire, _Philosophical Letters_ _Disfigured by myth, until enlightenment comes:_ Voltaire, _The Culture and Spirit of Nations_ _The best of all possible worlds:_ Voltaire, _Candide_ _Are we not all children of the same God?:_ Voltaire, _Treatise on Tolerance_ _If a book displeases you, refute it! :_ Voltaire, _Philosophical Dictionary_ _Chapter Seven - Toward the Greater Good: 1748–1776_ _Things must be so ordered that power checks power,_ Charles de Secondat, baron de Montesquieu, _The Spirit of the Laws_ _Complete freedom of trade must be ensured:_ François Quesnay, _General Maxims for the Economic Management of an Agricultural Kingdom_ _The nation's war against the citizen: Cesare_ Beccaria, _On Crimes and Punishments_ _There is no peace in the absence of justice:_ Adam Ferguson, _An Essay on the History of Civil Society_ _Led by an invisible hand:_ Adam Smith, _An Inquiry into the Nature and Causes of the Wealth of Nations_ _Chapter Eight - Encountering Others: 1688–1785_ _Thus died this great man:_ Aphra Behn, _Oroonoko: or The Royal Slave_ _Not one sins the less for not being Christian: _Lady Mary Wortley Montagu, _Embassy Letters_ _Do you not restore to them their liberty?:_ Guillaume-Thomas Raynal, _Philosophical and Political History of European Colonies and Commerce in the Two Indies_ _Some things which are rather interesting:_ Captain James Cook, _Voyage towards the South Pole, and Round the World_ _The inner genius of my being:_ Johann Gottfried von Herder, _Ideas for a Philosophy of the History of Humankind_ _Chapter - Nine Citizen of Geneva: 1755–1782_ _The most cunning project ever to enter the human mind: _Jean-Jacques Rousseau, _Discourse on the Origin and Foundations of Human Inequality_ _The supreme direction of the General Will:_ Jean-Jacques Rousseau, The Social Contract _Two lovers from a small town at the foot of the Alps,_ Jean-Jacques Rousseau, _Julie, or the New Heloise_ _Build a fence around your child’s soul:_ Jean-Jacques Rousseau, _Emile, or On Education_ _This man will be myself:_ Jean-Jacques Rousseau, _Confessions_ _Chapter Ten - Vindications of Women: 1685–1792_ _No higher design than to get her a husband:_ Mary Astell, _Reflections on Marriage_ _The days of my bondage begin:_ Anna Stanisławska, _Orphan Girl_ _A dying victim dragged to the altar:_ Denis Diderot, _The Nun_ _Created to be the toy of man:_ Mary Wollstonecraft, _Vindication of the Rights of Woman_ _Man, are you capable of being just?:_ Olympe de Gouges, _Declaration of the Rights of Woman as Citizen_ _Chapter Eleven - American Reverberations: 1771–1792_ _I took upon me to assert my freedom:_ Benjamin Franklin, _Autobiography_ _Freedom has been hunted round the globe:_ Thomas Paine, _Common Sense_ _Endowed by their Creator with certain unalienable Rights:_ Thomas Jefferson and Others, _Declaration of Independence_ _A safeguard against faction and insurrection:_ James Madison, _Federalist No. 10_ _An end to government by force and fraud:_ Thomas Paine, _The Rights of Man_ _Chapter Twelve - Enlightenment's End: 1790–1794_ _A partnership of the living, the dead, and those unborn:_ Edmund Burke, _Reflections on the Revolution in France_ _The future destiny of the human species:_ Nicolas de Condorcet, _A Sketch of a Historical Portrait of the Progress of the Human Mind_ Texts and Studies, Index. 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Who gets to decide what it means to live a healthy lifestyle, and how important a healthy lifestyle is to a good life? As more governments make preventing obesity and diet-related illness a priority, it's become more important to consider the ethics and acceptability of their efforts. When it comes to laws and policies that promote healthy eating--such as special taxes on sugary drinks and the banning of food deemed unhealthy--critics argue that these policies are paternalistic, and that they limit (...) individual autonomy over food choices. In Healthy Eating Policy and Political Philosophy: A Public Reason Approach, Anne Barnhill and Matteo Bonotti show that both paternalistic justifications for healthy eating efforts and anti-paternalistic arguments against them can be grounded in perfectionist views that overly prioritize some values over others. The authors therefore propose a more inclusive, public reason approach to healthy eating policy that will be appealing to those who take pluralism and cultural diversity seriously, by providing a framework through which different kinds of values, including but not limited to autonomy and health, can be factored into the public justification for healthy eating efforts. Additionally, the book adopts a 'farm to fork' approach to the ethics of healthy eating efforts: it engages with theories and debates in political philosophy, considers the implications of different theoretical positions for healthy eating efforts, and then develops a concrete tool for assessing policies that will be of interest to both scholars and policymakers. As well as offering a novel normative analysis of healthy eating policy, the authors offer a new theoretical framework that will be applicable to a wide range of public policy scenarios. (shrink)

This article is a contribution to the critical sociology of science perspective introduced and developed by Pierre Bourdieu. The paper proposes a transversalist theory of science and technology production and diffusion. It is here argued that science and technology are comprised of multiple regimes where each regime is historically grounded, possesses its own division of labour, modes of cognitive and artifact production and has specific audiences. The major regimes include the disciplinary regime, utilitarian regime, transitory regime and research-technology regime. Though (...) each regime is autonomous, they are simultaneously closely interlaced. In science and technology, autonomy is not antithetical to interdependence and reciprocity. This study demonstrates for the four specified regimes of production and diffusion that differentiation is not contrary to interaction. In science, differentiation and interaction comprise two sides of the same coin. All regimes exhibit a measure of transversality. (shrink)

Anne Conway was an extraordinary figure in a remarkable age. Her mastery of the intricate doctrines of the Lurianic Kabbalah, her authorship of a treatise criticising the philosophy of Descartes, Hobbes, and Spinoza, and her scandalous conversion to the despised sect of Quakers indicate a strength of character and independence of mind wholly unexpected (and unwanted) in a woman at the time. Translated for the first time into modern English, her Principles of the Most Ancient and Modern Philosophy is (...) the most interesting and original philosophical work written by a woman in the seventeenth century. Her radical and unorthodox ideas are important not only because they anticipated the more tolerant, ecumenical, and optimistic philosophy of the Enlightenment, but also because of their influence on Leibniz. This fully annotated edition includes an introduction which places Conway in her historical and philosophical contexts, together with a chronology of her life and a bibliography. (shrink)

This open-ended anthology is a journey into the very canon that Mary Daly has argued to be patriarchal and demeaning to women. This volume deauthorizes the official canon of Western philosophy and disrupts a related story told by some feminists who claim that Daly’s work is unworthy of re-reading because it contains fatal errors. The editors and contributors attempt to prove that Mary Daly is located in the Western intellectual tradition. Daly may be highly critical of conventional Western epistemological and (...) theological traditions, but she nevertheless appropriates themes “out-of-context” for the building of her own systematic philosophy. The following are just a few of the many themes explored in this volume: • the question of subjectivity understood as an ongoing process of be-coming • the ambiguity of the need for feminists of colonial nations to speak out about violence against women in other parts of the world while that speaking carries with it the stamp of a colonial location • the territoriality of lesbian and women’s space • the theological dimensions of twentieth-century Western philosophy. Contributors are Wanda Warren Berry, Purushottama Bilimoria, Debra Campbell, Molly Dragiewicz, Frances Gray, Amber L. Katherine, AnaLouise Keating, Anne-Marie Korte, María Lugones, Geraldine Moane, Sheilagh A. Mogford, Laurel C. Schneider, Renuka Sharma, and Marja Suhonen. (shrink)

Reading and writing are increasingly performed with digital, screen-based technologies rather than with analogue technologies such as paper and pen. The current digitization is an occasion to “unpack,” theoretically and conceptually, what is entailed in reading and writing as embodied, multisensory processes involving audiovisual and ergonomic interaction with devices having particular affordances. Highlighting the sensorimotor contingencies of substrates and technologies — how movement and object manipulation affect perception, experience, and sensory “feel” — this article presents an embodied approach to reading, (...) writing, and literacy, using three cases of digitization as illustrations of some educational implications: beginning writing by hand or by keyboard; dialogic reading with iPads and print picture books in kindergarten; and deep reading of long, linear texts on paper and on screens. (shrink)

The current pandemic period has triggered a series of changes in society, at both individual and collective behavioral levels. These changes were perceived as either positive or negative by the impacted bodies, leading to both social change and positive interactions in a tense context. In this paper, the authors will deal with Pandemica Panotpica, subjugation infiltrating all levels of society, and the approach adopted by several countries in trying to find countermeasures to combat the virus' proliferation. Our research scope began (...) at the onset of the pandemic and ended on early January 2021. (shrink)

How should we understand the relationship, for Aristotle, between matter, form, and hylomorphic composite? Are matter and form distinct from each other, so that each hylomorphic unity harbours a plurality within it, or would such a plurality undermine the unity of the composite? A recent strand of argument in both Aristotelian and contemporary literature on hylomorphism has concluded that no genuine unity can be composed of a plurality. I will argue that the objection motivating this conclusion falls away as improperly (...) formulated in light of Aristotle's metaontology—in particular, his thesis that unity is indeterminate. The genuine objection threatening hylomorphic unity is one that Aristotle himself formulates as a central concern in his Metaphysics: no substance can be composed of substances. He answers this genuine objection in his appeal to the actuality/potentiality distinction, and in Metaphysics VIII.6 he reminds us why no more basic problem of hylomorphic unity arises. Against the backdrop of Aristotle's metaontology, hylomorphic unity cannot be undermined by the plurality, just as such, of matter and form. (shrink)

In his latest book, Marshall Gregory begins with the premise that our lives are saturated with stories, ranging from magazines, books, films, television, and blogs to the words spoken by politicians, pastors, and teachers. He then explores the ethical implication of this nearly universal human obsession with narratives. Through careful readings of Katherine Anne Porter's "The Grave," Thurber's "The Catbird Seat," as well as _David Copperfield_ and _Wuthering Heights_, Gregory asks the question: How do the stories we absorb in (...) our daily lives influence the kinds of persons we turn out to be? "__Shaped by Stories___ _weaves its own compelling story about the pervasive ethical effects of reading narrative, with Marshall Gregory serving as a highly engaging and ethically admirable narrator--a very model of good company." --_James Phelan, Distinguished University Professor of English, Ohio State University_ "Marshall Gregory's __Shaped by Stories_ _brings ethical criticism to the level of felt experience. Witty and passionate, full of personal reflections and sharp examples, this book will help anyone who has been drawn to the mysterious power of stories to think more carefully about the connections between narrative art and human ethos. Gregory reminds us that the urgency of our need for stories is tied permanently to the need to exercise judgment, belief, and empathy in the process of becoming who we are." --_Annette Federico, James Madison University _ "From a lifetime of reflecting on the ethics of fiction, Marshall Gregory has given us an elegant analysis of the power of stories to instruct and delight. No one interested in storytelling will want to be without this incisive guide to both the myriad ways that stories shape our lives and the strategies writers use to affect our responses. Both the theoretical and practical halves of __Shaped by Stories __have clarity and eloquence." --_Robert D. Denham, Fishwick Professor of English, Emeritus, Roanoke College_. (shrink)

In this article, we propose four modifications to the standard Triple Helix innovation model, which consists of the three strands: university, government, industry. First, in view of recent economic, cultural, organizational and ideological changes in many countries, it is now important to introduce a fourth strand to the standard model, namely society. Second, we observe that strands occur in doublets which we refer to as binomials. Examples of doublets include university/society, university/industry, industry/society, etc. Third, the binomials are organized in a (...) hierarchic mode; for example in the university/society binomial, university may be dominant and the society secondary. The hierarchy arrangement proves decisive. Fourth, Helix-driven innovation processes take the form of temporary segmented phases. Using the case study of Dip-Pen nanolithography, we identify four phases where each phase is characterised by specific binomials accompanied by a hierarchy: academic instrument research (university/society); from instrument to tool; company start-up (university/industry); the mature firm and commercialization (industry/society); confirming the societal strand nanofication (society/industry). The government strand operates as a recessive component in phases one and four. (shrink)

Anne-Marie Søndergaard Christensen presents a new account of the role of moral philosophy and its relationship to our ordinary moral lives. She challenges the idea that moral theories have an authoritative explanatory or action-guiding role, and develops instead a descriptive, pluralistic, and elucidatory conception of moral philosophy.

In recent years, an increasing number of theoretical biologists and philosophers of biology have been opposing reductionist research agendas by appealing to the concept of biological autonomy which draws on the older concept of autopoiesis. In my paper, I investigate some of the ontological implications of this approach. The emphasis on autonomy and autopoiesis, together with the associated idea of organisational closure, might evoke the impression that organisms are to be categorised ontologically as substances: ontologically independent, well-individuated, discrete particulars. However, (...) I argue that this is mistaken. Autopoiesis and biological autonomy, properly understood, require a rigorous commitment to a process ontological view of life. (shrink)

As for Avicenna the human soul is a complete substance which does not inhere in the body nor is imprinted in it, asserting its survival after the death of the body seems easy. Yet, he needs the body to explain its individuation. The paper analyzes Avicenna's arguments in the De anima sections, V, 3 & 4, of the Shifā ' in order to explore the exact causal relation there is between the human soul and its body and confronts these arguments (...) with relevant passages in the Metaphysics. It argues that the causal relation between body and soul remains obscure and that, though Avicenna claims that there is a personal immortality and that the disembodied soul remains individuated, he does not provide a satisfactory ontological account for it. (shrink)

In this paper, we wish to address how meaning occurs in literary reading as well as in literary discussion. To do so, we propose to rely on the theoretical elaborations of Pierre Bayard, Winnicott and Marc Richir. Thus, the point is to propose a tie between literary theory, psychoanalysis and phenomenology so as to account for the creativity of the act of reading as well as the way a new meaning can arise between those who share their reading of a (...) same book. (shrink)

Hannah James makes a persuasive case for the use of donated bodies and body parts in surgical training, enabling high fidelity training, improved competency of surgeons and reduced risk of harm to patients from trainees ‘learning on the job’.1 She also identifies some pertinent ethical questions that arise from this practice that should be considered by training organisations, regulatory authorities and the trainees themselves. Many countries throughout the world have regulated programmes, governed by strict ethical principles, for donating bodies, usually (...) to academic institutions for the purposes of medical education.2 In the UK the Human Tissue Authority sets out guiding principles for institutions licensed to handle human tissue including donation of bodies for anatomical examination, education and research; consent, dignity, quality, and honesty and openness.3 The Nuffield Council on Bioethics, in its 2011 report, Human Bodies: donation for medicine and research, identified a number of relevant ethical values including autonomy, altruism, justice, dignity, reciprocity, maximising welfare, and honesty and respect.4 While this report did not focus specifically on donation of human tissue for education and training the principles identified are equally relevant in this context. In terms of maximising welfare whole body donation for education and training provides benefit to many patients over a relatively short time frame …. (shrink)

Anne-Lise Rey | : L’article montre qu’après la « révolution scientifique » opérée par l’introduction des idées de Newton en France, Émilie du Châtelet a construit un dispositif épistémique inventif qui lui permet d’articuler principes métaphysiques et experimental philosophy. Je cherche à exposer que, s’il y a bien une relative invisibilité du travail philosophique d’Émilie du Châtelet dans l’historiographie des Lumières, cela tient à la fois au statut de femme savante à cette époque, mais aussi à la situation philosophique (...) d’Émilie du Châtelet, qui ne peut se réduire à aucune filiation et qui élabore une philosophie naturelle originale. | : This paper shows that after the “Scientific Revolution” stemming from the introduction of Newton’s ideas in France, Émilie du Châtelet developed an innovative epistemic framework that allowed her to reconcile metaphysical principles with experimental philosophy. The author aims to show that the relative invisibility of Émilie du Châtelet’s philosophical work within the historiography of the enlightenment is due both to her status as a learned woman at that time and to the philosophical position of Émilie du Châtelet, which cannot be reduced to a single philosophical affiliation and which allows her to develop an original account of natural philosophy. (shrink)

Young netizens are an emerging generator of online content, engaging in an increasing number of online flaming interactions. This shortened communication mode has incorporated power amplifiers, enabling the inclusion of both verbal and non-verbal triggers, thereby initiating abuses akin to cyberbullying. Cyberbullying has emerged as an extremely unstable hot issue, which is difficult to regulate upstream, severely impacting inexperienced young netizens. This Machiavellian apparatus proves to be sophisticated, given its powerful nature, and results in its victims being ensnared in a (...) cyber net from which they see very little escape. Laws have been enacted to combat cyberbullying, which is rampant among netizens, highly naive or actively aggressive in their use of various social media platforms. (shrink)

The emphasis on sexuality from a queer perspective has led to what is deemed to be a radical rethinking, and what is oftentimes also a reinventing, of sexuality's medium or element, namely the body. Looking back at literary writings produced in the 1970s by some of the women engaged in the French Women's Liberation Movement, and more specifically at the ways in which the body and bodies were at once celebrated, figured and dismantled in a number of these texts, I (...) argue that a proto-queer de-normativization and reconceptualization of the body with respect to ‘sex’ and sexual duality was already at work. A serious look back at the writings of that period makes the hypothesis of an epistemological break between second-wave feminism and queer thinking and activism, or of the conceptual supersession of the former by the latter, more difficult to argue in this respect. (shrink)

Spiritual care is a profession in transformation. It is evolving from a denominationally bound profession into a specific kind of healthcare profession. In the Netherlands, as elsewhere, debates are going on about the introduction of standards in public services such as health care. Many spiritual counsellors oppose standardization of spiritual care. Most importantly, standards seem to conflict with their sanctuary position as well as with the ?theory of presence? that many spiritual counsellors adhere to. A questionnaire was distributed among spiritual (...) counsellors asking them about the nature and number of standards they work with and the positive and negative effects of these standards on their daily work. This exploratory study shows that only a few spiritual counsellors work with standards. It also reveals that those who work with standards are neutral to positive about the ways in which standards influence their work. In particular, spiritual counsellors working with standards state that doing so does not conflict with their sanctuary position, nor with their ?being present?. The responses suggest that it does not seem to be standards as such but rather the social setting within which the standards are used that determines the effects that standards have on the content and quality of spiritual care. The paper concludes with some recommendations and suggestions for further investigation. (shrink)

Este estudio trata de la dinámica de la voluntad que, como facultad espiritual junto con la inteligencia, existe en un relacionamiento con el ser; en el caso de la primera, con el ser como bondad, lo que ontológicamente se llama amor natural. Ahora bien, el mundo ético exige un amor de elección, lo que abre el tema de la libertad humana y su papel en el sentido de la existencia del hombre. En la síntesis tomista queda claro que, aunque el (...) hombre es principalmente un ser cognitivo, él no puede conocerse plenamente sin dar significado adecuado a su capacidad volitiva. También queda claro que el papel de la voluntad en la acción humana no puede ser comprendido sin ver la relación que la misma tiene con su raíz en el ser. En consecuencia se puede decir que el amor al bien surge como seña de identidad de la voluntad, tanto en Ontología cuanto en Ética. (shrink)