Ce texte est un ambitieux programme qui se résume en trois idées-forées. Nourri aux sources d'Aristote, de Kant et de Habermas, l'article s'offre avant tout comme un effort de reconstruction-réhabilitation du champ de la pratique face à l'invasion de la rationalité technique. Sur la base de cette reconstruction, il tente une transformation de la philosophie de la technique qui prend ici la dénomination de praktische Philosophie der Technik. Fort de ce qui précède, l'article ambitionne de déterminer les tâches de la (...) praktische Philosophie der Technik qui se réduisent à trois principales : d'abord proposer une définition systématique de la technique qui prenne en compte la spécificité de la technique contemporaine ; ensuite, élaborer une méthode d'approche du phénomène technique et enfin, évaluer la technoscience.This text is an ambitious programme which can be summed up in three idées-forces. Originated from the sources of Aristotle, Kant and Habermas, this paper is first of all an effort of reconstruction-rehabilitation of the practice field with regard to the invasion of the technical rationality. On the basis of this reconstruction, this text attempts a transformation of the philosophy of technology which we may call praktische Philosophie der Technik. In consideration of what precedes, the paper intends to determine the works of praktische Philosophie der Technik that come to three main point: first, to propose a systematic definition of the technology which really takes into account the specificity of the contemporary technology, then to work out an approach method of the technical phenomenon and finally to evaluate the technoscience. (shrink)

The aim of this research is to find the relationship between self efficacy and work performance of marketing employee refers to a person’s evaluation of his or her ability or competency to perform a task and reach a goal. Work performance is personal outcome that he or she performs in an organization. The participant for this study is 35 marketing employee of X Company. Using Pearson Correlation Product Moment, the result shows that there is a positive relationship between marketing employee (...) self efficacy and their work performance.  . (shrink)

Moderating effects of religiousness and spirituality on the relations between sexual and non-sexual dyadic communication with sexual and marital satisfaction were examined. Three hundred forty-two married Jewish women responded to self-report measures. Religiousness moderated the relations between both sexual and non-sexual communication with marital satisfaction—for the less religious these relations were stronger in comparison with the more religious—but not with sexual satisfaction. Sexual communication had a unique contribution to the prediction of sexual satisfaction while both types of communication demonstrated unique (...) contributions to the prediction of marital satisfaction. The implications of these findings on the role of dyadic communication in relational satisfaction and the meaning of sexual and marital satisfaction for the more and less religious are discussed. (shrink)

El propósito del trabajo es exponer las reflexiones epistemológicas hechas por investigadores que integran un grupo interdisciplinario y que elaboran un diagnóstico durante la primera fase de una Investigación Acción Participativa (IAP). El proyecto se centra en la atención a la salud integral de cuatro comunidades en estado de alta y muy alta marginación, ubicadas en la Meseta Comiteca-Tojolabal, Chiapas, México, durante el periodo 2021-2022. Este artículo, de corte cualitativo, descriptivo y crítico reflexivo, permite repensar la investigación fundada en las (...) relaciones lineales. Se entiende que, una filosofía de la educación transdisciplinar, delinea una praxis compleja que genera transformaciones sociales. Primero, se define el método de IAP y sus desafíos. Luego, se exponen los retos experimentados por los investigadores, desde que planean acciones para atender a las solicitudes de la convocatoria emitida por el Consejo Nacional de Ciencia y Tecnología (CONACYT), hasta el momento de una segunda reflexividad en el que comprenden lo que hicieron en tanto hicieron (Giddens, 2011). Los principales resultados revelan que el acercamiento y diálogo constante entre el cuerpo de investigadores y de éstos con las comunidades genera sensibilidad intercultural cuando coexisten diferentes epistemologías y formas plurales de entenderlas. Lo anterior, favorece la proyección de diversas estrategias metodológicas que tejen esfuerzos a favor del bienestar comunitario y permite que el investigador asuma una actitud socialmente responsable. (shrink)

Vivian Liska, German-Jewish Thought and Its Afterlife: A Tenuous Legacy, Bloomington, University of Indiana Press, 2017 Lazar Atanasković.

Abstractabstract:The antiutopian effect of Game of Thrones (GoT) is examined as a form of mass entertainment. The first part of this article approaches GoT from the standpoint of dialectical contradiction between Fantasy and Realism peculiar to GoT’s eclectic nature. The second part puts forward a hypothesis about the social basis of GoT horizons, taking into account the fragmented and niched state of contemporary TV audiences.

It is generally agreed that using lethal or otherwise serious force in self-defense is justified only when three conditions are satisfied: first, there are some grounds for the defender to give priority to his own interests over those of the attacker (whether because the attacker has lost the protection of his right to life, for example, or because of the defender’s prerogative to prefer himself to others); second, the harm used is proportionate to the threat thereby averted; third, the harm (...) is necessary to avert that threat. The first and second conditions have been exhaustively discussed, but the third has been oddly neglected. Meanwhile a prominent school of thought has arisen, in the ethics of war, which seeks to ground the justification of killing in war in principles of individual self-defense. They too have failed to offer any substantive analysis of necessity, while at the same time appealing to it when it suits them to do so. In this paper, I attempt a detailed analysis of the necessity constraint on defensive force, and explore the implications of that analysis for the attempt to transpose principles of individual self-defense into the context of warfare. (shrink)

Killing in War presents the Moral Equality of Combatants with serious, and in my view insurmountable problems. Absent some novel defense, this thesis is now very difficult to sustain. But this success is counterbalanced by the strikingly revisionist implications of McMahan’s account of the underlying morality of killing in war, which forces us into one of two unattractive positions, contingent pacifism, or near-total war. In this article, I have argued that his efforts to mitigate these controversial implications fail. The reader (...) is left stranded: to reach plausible conclusions, Walzer deployed an implausible conception of our rights to life; McMahan’s more rigorous account of those rights generates untenable conclusions. Absent new developments, it seems that the prospects for grounding the ethics of war in individual rights are poor: any theory of our rights to life that is sufficiently indiscriminate to work in the chaos of war is not discriminating enough to be a plausible theory of our rights to life. Perhaps by rejecting the ideal of the rights-respecting war altogether we might develop an alternative theory of justified warfare, which marries theoretical soundness with conclusions that we can more confidently support. (shrink)

I argue that riskier killings of innocent people are, other things equal, objectively worse than less risky killings. I ground these views in considerations of disrespect and security. Killing someone more riskily shows greater disrespect for him by more grievously undervaluing his standing and interests, and more seriously undermines his security by exposing a disposition to harm him across all counterfactual scenarios in which the probability of killing an innocent person is that high or less. I argue that the salient (...) probabilities are the agent’s sincere, sane, subjective probabilities, and that this thesis is relevant whether your risk-taking pertains to the probability of killing a person or to the probability that the person you kill is not liable to be killed. I then defend the view’s relevance to intentional killing; show how it differs from an account of blameworthiness; and explain its significance for all-things-considered justification and justification under uncertainty. (shrink)

Optimism about our ability to enhance societal decision‐making by leaning on Machine Learning (ML) for cheap, accurate predictions has palled in recent years, as these ‘cheap’ predictions have come at significant social cost, contributing to systematic harms suffered by already disadvantaged populations. But what precisely goes wrong when ML goes wrong? We argue that, as well as more obvious concerns about the downstream effects of ML‐based decision‐making, there can be moral grounds for the criticism of these predictions themselves. We introduce (...) and defend a theory of predictive justice, according to which differential model performance for systematically disadvantaged groups can be grounds for moral criticism of the model, independently of its downstream effects. As well as helping resolve some urgent disputes around algorithmic fairness, this theory points the way to a novel dimension of epistemic ethics, related to the recently discussed category of doxastic wrong. (shrink)

People often think that their special relationships with family, friends, comrades and compatriots, can ground moral reasons. Among these reasons, they understand some to be duties – pro tanto requirements that have genuine weight when they conflict with other considerations. In this paper I ask: what is the underlying moral structure of associative duties? I first consider and reject the orthodox Teleological Welfarist account, which first observes that special relationships are fundamental for human well-being, then claims that we cannot have (...) these relationships, if we do not recognise associative duties, before concluding that we should therefore recognise associative duties. I then introduce a nonteleological alternative, grounded in the Appropriate Response approach to ethical theory. (shrink)

One of the most profound interactions that can occur between people, apologies have the power to heal humiliations, free the mind from deep-seated guilt, remove the desire for vengeance, and ultimately restore broken relationships. With On Apology, Aaron Lazare offers an eye-opening analysis of this vital interaction, illuminating an often hidden corner of the human heart. He discusses the importance of shame, guilt, and humiliation, the initial reluctance to apologize, the simplicity of the act of apologizing, the spontaneous generosity (...) and forgiveness on the part of the offended, the transfer of power and respect between two parties, and much more. Readers will not only find a wealth of insight that they can apply to their own lives, but also a deeper understanding of national and international conflicts and how we might resolve them. The act of apologizing is quite simply immensely fulfilling. On Apology opens a window onto this common occurrence to reveal the feelings and actions at the heart of this profound interaction. (shrink)

Killing civilians is worse than killing soldiers. If any moral principle commands near universal assent, this one does. Few moral principles have been more widely and more viscerally affirmed. And yet, in recent years it has faced a rising tide of dissent. Political and military leaders seeking to slip the constraints of the laws of war have cavilled and qualified. Their complaints have been unwittingly aided by philosophers who, rebuilding just war theory from its foundations, have concluded that this principle (...) is at best a useful fiction. Sparing Civilians aims to turn this tide, and to vindicate international law, and the ruptured consensus. In doing so, Seth Lazar develops new insights into the morality of harm, relevant to everyone interested in normative and applied ethics. (shrink)

Notre intention dans cet article est de montrer qu’il existe deux versions différentes du souverain bien politique chez Kant et de déterminer laquelle est la plus cohérente avec l’ensemble de sa philosophie pratique. Ayant d’abord soutenu une version forte et étatique du Völkerbund conçu comme un Völkerstadt, Kant s’en éloigne progressivement jusqu’à soutenir une version non étatique de l’ordre juridique et politique international sous la forme d’une association d’États libres. Les arguments d’ordre moral avancés par Kant pour soutenir cette nouvelle (...) version de la Société des Nations ne sont rationnellement acceptables que si nous convenons qu’il a désormais abandonné l’analogie individu / État qui se trouvait pourtant à la base de l’argumentation visant à rendre nécessaire l’institution d’un ordre international. La faillite de l’analogie individu / État annonce que le modèle vers lequel doit s’orienter l’ordre politique international n’est pas l’État de droit coercitif et légal, mais l’idéal de la communauté éthique qui repose sur l’autonomie et l’intention morale des États.The purpose of this article is to determine which of the two representations of the highest political good in Kant’s philosophy is the more consistent with his whole practical philosophy. After having defended a strong version of the highest politicaI good, in which the Völkerbund was more like a Völkerstadt, Kant went on to affirm a non-state version of the international political and juridical order, now conceived as an association of free states. The arguments Kant proposes to ground his new conception of the international political order cannot be very convincing unless we admit that he has definitively abandoned the earlier analogy he made between the individual and the state. The collapsing of this analogy, which he had first proposed in order to justify a legalization of the international political order, shows that the model he has in mind for the highest political good is not the power of the national state but the ideal of an ethical commonwealth which relies only on the autonomy and the moral intentions of the states. (shrink)

Cet article plaide en faveur de l’unité de la philosophie kantienne de l’histoire qui apparaît trop souvent scindée en deux lectures antagonistes : l’une qui fait de l’histoire le lieu du développement continu de la disposition morale de l’homme, l’autre qui ne perçoit au contraire dans l’histoire qu’un progrès politique et juridique. Notre intention sera alors de présenter l’histoire comme le lieu où s’effectue chez Kant la réconciliation entre la moralité et la politique. Nous verrons à cet égard que la (...) position intermédiaire qu’occupe l’histoire lui confère par rapport au développement de l’espèce humaine une dimension pédagogique indéniable. A travers l’établissement d’un État de droit, l’histoire favoriserait donc l’émergence d’une culture de l’autonomie et de la liberté, préparant l’homme à réaliser sa tâche morale qui consiste dans l’accomplissement d’une communauté éthique du genre humain. (shrink)

A green philosopher's peripeteia.--Physics and metaphysics of music.--The roots of arithmetic.--Critique of new geometrical abstractions.--The philosophical value of science.

The necessity constraint is at the heart of the ethics of both self-defense and war, and yet we know little about it. This article seeks to remedy that defect. It proceeds in two stages: first, an analysis of the concept of necessity in self-defense; second, an application of this analysis to war, looking at both its implications for just war theory and its application in the laws of war.

This paper examines three approaches to the relationship between our moral reasons to bear costs for others’ sake before and beyond the call of duty. Symmetry holds that you are required to optimise your beneficial sacrifices even when they are genuinely supererogatory. If you are required to bear a cost C for the sake of a benefit B, when they are the only costs and benefits at stake, you are also conditionally required to bear an additional cost C, for the (...) sake of an additional benefit B, when enough other costs and benefits are at stake that both of your alternatives are presumptively supererogatory. Disconnection rejects the requirement to optimise when your options are presumptively supererogatory and maintains that you have an entirely free hand to choose as you will among them. Asymmetry holds that when acting beyond the call of duty you are entitled to a measure of additional freedom compared to when you are not taking on supererogatory costs—you can prioritise your own well-being and reasons to a greater degree—but places constraints on the options that you may permissibly choose. We defend a version of Asymmetry and explore its implications for recent debates on charitable giving. (shrink)

I try to show that agent responsibility is an inadequate basis for the attribution of liability, by discrediting the Risk Argument and showing how the Responsibility Argument in fact collapses into the Risk Argument. I have concentrated on undermining these as philosophical theories of self-defense, although I at times note that our theory of self-defense should not be predicated on assumptions that are inapplicable to the context of war. The potential combatant, I conclude, should not look to the agency view (...) to ease his conscience about the killing he will do in war. If he is to fight without violating rights, then he will need a different theory of self-defense; if there are no more defensible theories, then he must either accept pacifism—which I think is a live possibility—or seek to identify stronger countervailing reasons, which can override the great force of his victims’ rights to life. (shrink)

This article analyses the phenomenon of ‘micro-domination’, in which a series of dominated choices are individually inconsequential for a person’s freedom but collectively consequential. Where the choices concerned are objectively inconsequential, micro- domination poses a problem for ‘objective threshold’ accounts of domination which either prioritise particularly bad forms of domination or exclude powers that do not risk causing serious harm to their victims. Where the choices concerned are subjectively inconsequential to the victim, micro-domination poses a problem for the common republican (...) strategy of creating arenas of contestation for victims of domination, which rely on victims objecting strongly enough to a dominating relationship to sound the alarm. This kind of invigilation may systematically fail victims of micro-domination. Throughout the article, I suggest some ways of better accounting for and responding to cases of micro-domination. (shrink)

Our aim in this brief essay is not to defend a particular policy or attitude toward lockdown measures in the United States or elsewhere, but to consider the scope and limits of different types of arguments that can be offered for them. Understanding the complexity of these issues will, we hope, go some way to helping us understand each other and our attitudes toward state responses to the pandemic.

this paper advances a novel account of part of what justifies killing in war, grounded in the duties we owe to our loved ones to protect them from the severe harms with which war threatens them. It discusses the foundations of associative duties, then identifies the sorts of relationships, and the specific duties that they ground, which can be relevant to the ethics of war. It explains how those associa- tive duties can justify killing in theory—in particular how they can (...) justify overrid- ing the rights to life of some of those who must be killed to win a war. It then shows how these duties can be operationalised in practice: first, showing how soldiers who fight on behalf of their community can act on reasons that apply to the members of that community; second, showing that the argument from associative duties does not prove too much—in particular, that it does not license the intentional killing of noncombatants in war. (shrink)

Many of us believe (1) Saving a life is more important than averting any number of headaches. But what about risky cases? Surely: (2) In a single choice, if the risk of death is low enough, and the number of headaches at stake high enough, one should avert the headaches rather than avert the risk of death. And yet, if we will face enough iterations of cases like that in (2), in the long run some of those small risks of (...) serious harms will surely eventuate. And yet: (3) Isn't it still permissible for us to run these repeated risks, despite that knowledge? After all, if it were not, then many of the risky activities that we standardly think permissible would in fact be impermissible. Nobody has yet offered a principle that can accommodate all of 1-3. In this paper, I show that we can accommodate all of these judgements, by taking into account both ex ante and ex post perspectives. In doing so, I clear aside an important obstacle to a viable deontological decision theory. (shrink)

If we were required to sacrifice our own interests whenever doing so was best overall, or prohibited from doing so unless it was optimal, then we would be mere sites for the realisation of value. Our interests, not ourselves, would wholly determine what we ought to do. We are not mere sites for the realisation of value — instead we, ourselves, matter unconditionally. So we have options to act suboptimally. These options have limits, grounded in the very same considerations. Though (...) not merely such sites, you and I are also sites for the realisation of value, and our interests (and ourselves) must therefore sometimes determine what others ought to do, in particular requiring them to bear reasonable costs for our sake. Likewise, just as my moral status grounds a requirement that others show me appropriate respect, so must I do to myself. (shrink)

International law and conventional morality grant that states may stand ready to defend their borders with lethal force. But what grounds the permission to kill for the sake of political sovereignty and territorial integrity? In this book leading theorists address this vexed issue, and set the terms of future debate over national defence.

Consider the following claim: given the choice between saving a life and preventing any number of people from temporarily experiencing a mild headache, you should always save the life. Many moral theorists accept this claim. In doing so, they commit themselves to some form of ‘moral absolutism’: the view that there are some moral considerations that cannot be outweighed by any number of lesser moral considerations. In contexts of certainty, it is clear what moral absolutism requires of you. However, what (...) does it require of you when deciding under risk? What ought you to do when there is a chance that, say, you will not succeed in saving the life? In recent years, various critics have argued that moral absolutism cannot satisfactorily deal with risk and should, therefore, be abandoned. In this paper, we show that moral absolutism can answer its critics by drawing on—of all things—orthodox expected utility theory. (shrink)

Killing civilians is worse than killing soldiers. Although this principle is widely affirmed, recent military practice and contemporary just war theory have undermined it. This article argues that killing an innocent person is worse the likelier it was, when you acted, that he would be innocent: riskier killings are worse than less risky killings. In war, killing innocent civilians is almost always riskier than killing innocent soldiers. So killing innocent civilians is worse than killing innocent soldiers. Since almost all civilians (...) are innocent in war, and since killing innocent civilians is worse than killing liable soldiers, killing civilians is worse than killing soldiers. (shrink)

Resumen: El templo es un acontecimiento crucial en la vida religiosa de las diferentes culturas. En el artículo se abordan unos aspectos de la vivencia del templo como espacio sagrado. Se analizan dimensiones cualitativas del espacio sacro en el Cristianismo y en el Islam como su direccionalidad, jerarquía y dinamismo. En tal perspectiva se intenta arrojar luz sobre la génesis y el diferente significado del campanario y del minarete como configuraciones de la arquitectura sacra del Cristianismo y del Islam.Palabras clave: (...) arquitectura sacra, espacio del templo, campanario, minarete. (shrink)

Suppose that you are trying to pursue a morally worthy goal, but cannot do so without incurring some moral costs. At the outset, you believed that achieving your goal was worth no more than a given moral cost. And suppose that, time having passed, you have wrought only harm and injustice, without advancing your cause. You can now reflect on whether to continue. Your goal is within reach. What's more, you believe you can achieve it by incurring—from this point forward—no (...) more cost than it warranted at the outset. If you now succeed, the total cost will exceed the upper bound marked at the beginning. But the additional cost from this point is below that upper bound. And the good you will achieve is undiminished. How do the moral costs you have already inflicted bear upon your decision now? (shrink)