Alcohol consumption during pregnancy can lead to fetal alcohol spectrum disorders. FASD is a spectrum of structural, functional, and neurodevelopmental problems with often lifelong implications, affecting communities worldwide. It is a leading preventable form of intellectual disabilities and therefore warrants effective prevention approaches. However, well-intended FASD prevention can increase stigmatization of individuals with FASD, women who consume or have consumed alcohol during pregnancy, and non-biological parents and guardians of individuals with FASD. This narrative review surveyed the literature on stigmatization related (...) to FASD. Public stigma appears to be the most common form of stigma studied. Less is known about FASD-related self-stigma, stigma by association, and structural stigma. Accordingly, the current literature on FASD-related stigma does not appear to provide sufficient guidance for effectively reducing FASD-related stigma. However, lessons can be learned from other related health topics and the use of a systematic approach for the development of health promotion programs, namely Intervention Mapping. (shrink)

In order to contribute to the consolidation in the field ofPositive Psychology, we reinvestigated the factor structure of top 10 positive emotions of Barbara Fredrickson. Former research in experimental settings resulted in a three-cluster solution, which we tested withexploratoryandconfirmatorymethodology against different factor models. Within our non-experimental data (N= 312), statistical evidence is presented, advocating for a single factor model of the 10 positive emotions. Different possible reasons for the deviating results are discussed, as well as the theoretical significance to various (...) subfields inPositive Psychology(e.g., therapeutical interventions). Furthermore, the special role ofawewithin the study and its implications for further research in the field are discussed. (shrink)

Traditional explanations of multistable visual phenomena (e.g. ambiguous figures, perceptual rivalry) suggest that the basis for spontaneous reversals in perception lies in antagonistic connectivity within the visual system. In this review, we suggest an alternative, albeit speculative, explanation for visual multistability – that spontaneous alternations reflect responses to active, programmed events initiated by brain areas that integrate sensory and non-sensory information to coordinate a diversity of behaviors. Much evidence suggests that perceptual reversals are themselves more closely related to the expression (...) of a behavior than to passive sensory responses: (1) they are initiated spontaneously, often voluntarily, and are influenced by subjective variables such as attention and mood; (2) the alternation process is greatly facilitated with practice and compromised by lesions in non-visual cortical areas; (3) the alternation process has temporal dynamics similar to those of spontaneously initiated behaviors; (4) functional imaging reveals that brain areas associated with a variety of cognitive behaviors are specifically activated when vision becomes unstable. In this scheme, reorganizations of activity throughout the visual cortex, concurrent with perceptual reversals, are initiated by higher, largely non-sensory brain centers. Such direct intervention in the processing of the sensory input by brain structures associated with planning and motor programming might serve an important role in perceptual organization, particularly in aspects related to selective attention. (shrink)

Inhaltsverzeichnis/Table of Contents Themenschwerpunkt/Special Topic: Bolzano & Kant Gastherausgeber/Guest Editor: Sandra Lapointe Sandra Lapointe: Introduction Sandra Lapointe: Is Logic Formal? Bolzano, Kant and the Kantian Logicians Nicholas F. Stang: A Kantian Reply to Bolzano¿s Critique of Kant¿s Analytic-Synthetic Distinction Clinton Tolley: Bolzano and Kant on the Place of Subjectivity in a Wissenschaftslehre Timothy Rosenkoetter: Kant and Bolzano on the Singularity of Intuitions Waldemar Rohloff: From Ordinary Language to Definition in Kant and Bolzano Weitere Artikel/Further Articles Christian Damböck: Wilhelm Diltheys empirische (...) Philosophie und der rezente Methodenstreit in der analytischen Philosophie Bernd Prien: Socially Constituted Actions and Objects Daniel Enrique Kalpokas: Two Dogmas of Coherentism Jon Cogburn & Jeff W. Roland: Strong, therefore Sensitive. Misgivings about DeRose¿s Contextualism Andre Abath: Brewer¿s Switching Argument Essay-Wettbewerb/Essay Competition Amadeus Magrabi: The Value of Feelings for Decision-Making Stefan Reining: Do Pain-Accompanying Emotions Mislead Us?¿Considerations in the Light of Reactive Dissociation Phenomena Peter Königs: Patriotism. A Case Study in the Philosophy of Emotions Besprechungsaufsatz/Review Essay Christopher Gauker: What Do Your Senses Say? On Burge¿s Theory of Perception Diskussion/Discussion Georg Brun: Adequate Formalization and De Morgan¿s Argument Buchnotizen/Critical Notes. (shrink)

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This paper offers a general model of the semantics of lexicalized social meanings, i.e. semiotic properties of certain expressions in a socio-political context. Examples include slurs, problematically charged expressions such as inner city, as well as terms such as mother, which also carry implicit ideological associations. Insofar as their linguistic properties are concerned, social meanings can be construed as context-structuring devices: without introducing specific at-issue contents, they evoke background assumptions which shape the context of conversation. An inferentialist model of discourse (...) is developed to account for this effect, in which the discursive significance of an utterance is defined as the set of inferences it licenses relative to a discursive context. A discursive context is a set of propositions that can serve as auxiliary premises in material inferences, together with a salience ranking that makes some of these propositions more readily available and therefore more relevant to determining discursive significance. Social meanings are defined as functions on discursive contexts that modify the salience ranking, increasing the salience of certain assumptions and stereotypes. As a result, they impact the discursive significance of utterances indirectly and independently of at-issue contents. They are also largely independent of speaker intentions in virtue of the ideological nature of discursive contexts. (shrink)

The subject of the article is a comparison of the work of Heraclitus with the utterances of Delphic oracle. The author analyzes the character of those utterances, pointing to their “two-layeredness”, i.e. to their having two meanings: one litteral – apparent and the other hidden – proper. The proper meaning is allegoric and is in such a relation to the litteral as the latter is to the sign. To settle for the litteral meaning is a mistake that makes it impossible (...) understand the prophecy properly. Some essential fragments of Heraclitus have a similar character – they also have both an apparent sense and a proper, hidden sense. One can guess that the philosopher intentionally made his work resemble Pythia’s utterances to give it a unique status. The pattern [sign/apparent meaning = apparent meaning/hidden meaning] can be also suitable for Heraclitus’s vision of the world. The relation that appears in each of these three areas is a peculiar kind of “indicating”. (shrink)

The aim of the paper is to reveal and criticize some of the hidden assumptions of the discussion on the nature of proper names. Those assumptions work in favor of the New Theory of Reference (NTR), which in fact seems more plausible than it should, were the assumptions made explicit. Three theses, it is argued, are assumed with no proof by all sides of the proper names debate: (1) proper names refer to their objects in a different way than common (...) names do; (2) proper names are rigid designators; (3) "we know what we say", i.e. the meaning of a sentence is identical to some cognitive content that is associated with it by the speaker. It is shown that the main source of plausibility of those assumptions, which serve as premises in arguments for the NTR, is the NTR itself. (shrink)

The paper concerns mutual relations between two metaphysical positions: “superessentialism,” claiming that all properties of every object are essential, i.e.necessary, and “necessitarianism,” claiming that everything is necessary, i.e. there is only one possible world. The theories of Spinoza and Lewis serve as examples. In section I the two positions are characterized. In section II and III interpretations of Spinoza’s and Lewis’s metaphysics are presented, and it is explained to what extent they can both be considered superessentialists and necessitarians. In section (...) IV the two theories are compared. In section V three possible ways of arguing for superessentialism are presented. It is then shown that the premises of these arguments appear, at least implicitly, in both of the theories. In section VI additional premises are numbered which have to be further assumed to prove necessitarianism. In the final section it is shown how Lewis can claim that there are contingent facts, while being a superessentialist and a necessitarian. It is argued that his claim of contingency is a matter of semantics, not of metaphysics. (shrink)

Traditional explanations of multistable visual phenomena (e.g. ambiguous figures, perceptual rivalry) suggest that the basis for spontaneous reversals in perception lies in antagonistic connectivity within the visual system. In this review, we suggest an alternative, albeit speculative. explanation for visual multistability - that spontaneous alternations reflect responses to active, programmed events initiated by brain areas that integrate sensory and non-sensory information to coordinate a diversity of behaviors. Much evidence suggests that perceptual reversals are themselves more closely related to the expression (...) of a behavior than to passive sensory responses: (1) they are initiated spontaneously, often voluntarily, and are influenced by subjective variables such as attention and mood; (2) the alternation process is greatly facilitated with practice and compromised by lesions in non- visual cortical areas; (3) the alternation process has temporal dynamics similar to those of spontaneously initiated behaviors; (4) functional imaging reveals that brain areas associated with a variety of cognitive behaviors are specifically activated when vision becomes unstable. In this scheme, reorganizations of activity throughout the visual cortex, concurrent with perceptual reversals, are initiated by higher, largely non- sensory brain centers. Such direct intervention In the processing of the sensory input by brain structures associated with planning and motor programming might serve an important role in perceptual organization, particularly in aspects related to selective attention. (shrink)

In his recent essay on moral pluralism in environmental ethics, J. Baird Callicott exaggerates the advantages of monism, ignoring the environmentally unsound implications of Leopold’s holism. In addition, he fails to see that Leopold’s view requires the same kind of intellectual schitzophrenia for which he criticizes the version of moral pluralism advocated by Christopher D. Stone in Earth and Other Ethics. If itis plausible to say that holistic entities like ecosystems are directly morally considerable-and that is a very (...) big if-it must be for a very different reason than is usually given for saying that individual human beings are directly morally considerable. (shrink)

Three ways of relating the structures of human existence to the world are offered by ecological holism, moral extensionism, and biotic communitarianism. Leopold’s attempt to reconcile these three is examined in the light of Peirce’s categories, in order to ascertain how far Leopold’s final position is anthropocentric, ecocentric, neither, or both.

In Sacred Nature Jerome Stone gives us an informative, earnest introduction to religious naturalism with a focus on its relevance for environmentalism. Environmentalism today often dwells upon warnings about the dire consequences if certain prescribed actions are not taken. Stone takes a different tack. He quotes Aldo Leopold: “Prudence never kindled a fire in the human mind; I have no hope for a conservation born of fear.” Stone’s approach—an engaging one, in my view—is to connect environmentalism with the hope (...) and passion of religious feeling. But Stone’s religious vision does not entail belief in the personalistic, supernatural deity of traditional monotheism. Rather, a sense of the sacred is discovered within... (shrink)

Environmental ethics uniquely challenges us to re-examine the foundations of ethical thought. Ethical frameworks that focus on individual ethical agents and ethical patients, ignoring their status as parts of interrelated communities, lead to strongly counterintuitive results in important cases. Ideas only hinted at in Aldo Leopold’s idea of “land ethic” can be developed fruitfully by extending a pragmatist ethical framework drawn from the work of William James. Such a framework is not without difficulties, but does offer a potentially valuable (...) way of framing our ethical obligations toward the encompassing environment within which we live. (shrink)

In his recent essay on moral pluralism in environmental ethics, J. Baird Callicott exaggerates the advantages of monism, ignoring the environmentally unsound implications of Leopold’s holism. In addition, he fails to see that Leopold’s view requires the same kind of intellectual schitzophrenia for which he criticizes the version of moral pluralism advocated by Christopher D. Stone in Earth and Other Ethics. If itis plausible to say that holistic entities like ecosystems are directly morally considerable-and that is a very (...) big if-it must be for a very different reason than is usually given for saying that individual human beings are directly morally considerable. (shrink)

Environmental ethics uniquely challenges us to re-examine the foundations of ethical thought. Ethical frameworks that focus on individual ethical agents and ethical patients, ignoring their status as parts of interrelated communities, lead to strongly counterintuitive results in important cases. Ideas only hinted at in Aldo Leopold’s idea of “land ethic” can be developed fruitfully by extending a pragmatist ethical framework drawn from the work of William James. Such a framework is not without difficulties, but does offer a potentially valuable (...) way of framing our ethical obligations toward the encompassing environment within which we live. (shrink)

Joseph Eckhel was the most influential numismatic scholar of the Enlightenment. Eckhel’s key contribution was the creation of the ‘system’ named after him: a novel arrangement of ancient Greek and Roman coins that was swiftly adopted in major international collections and publications and largely still stands today. This article presents and discusses a previously unknown manuscript in Latin written by Eckhel in 1775, the Animadversiones in methodum, secundum quam nunc digestum est Museum numismaticum Magni Ducis (‘Observations on the Method according (...) to which the Coin Collection of the Grand Duke is Now Arranged’). This new source is the earliest attested methodological text by Eckhel. It sheds light on a crucial phase in the development of his system for the first time and demonstrates how Eckhel shaped his ideas while ordering the coin collection of Grand Duke Peter Leopold in Florence in 1773, together with Raimondo Cocchi. (shrink)

Three ways of relating the structures of human existence to the world are offered by ecological holism, moral extensionism, and biotic communitarianism. Leopold’s attempt to reconcile these three is examined in the light of Peirce’s categories, in order to ascertain how far Leopold’s final position is anthropocentric, ecocentric, neither, or both.

Throughout the twentieth century calls to modernize natural history motivated a range of responses. It was unclear how research in natural history museums would participate in the significant technological and conceptual changes that were occurring in the life sciences. By the 1960s, the Museum of Vertebrate Zoology at the University of California, Berkeley, was among the few university-based natural history museums that were able to maintain their specimen collections and support active research. The MVZ therefore provides a window to the (...) modernization of natural history. This paper concentrates on the directorial transitions that occurred at the MVZ between 1965 and 1971. During this period, the MVZ had four directors: Alden H. Miller (Director 1940–1965), an ornithologist; Aldo Starker Leopold (Acting Director 1965–1966), a conservationist and wildlife biologist; Oliver P. Pearson (Director 1966–1971), a physiologist and mammalogist; and David B. Wake (Director 1971–1998), a morphologist, developmental biologist, and herpetologist. The paper explores how a diversity of overlapping modernization strategies, including hiring new faculty, building infrastructure to study live animals, establishing new kinds of collections, and building modern laboratories combined to maintain collections at the MVZ’s core. The paper examines the tensions between the different modernization strategies to inform an analysis of how and why some changes were institutionalized while others were short-lived. By exploring the modernization of collections-based research, this paper emphasizes the importance of collections in the transformation of the life sciences. (shrink)

The Negritude Movement provides readers with not only an intellectual history of the Negritude Movement but also its prehistory and its posthistory.

The “land community” (or “biotic community”) that features centrally in Aldo Leopold’s Land Ethic has typically been equated with the concept of “ecosystem.” Moreover, some have challenged this central Leopoldean concept given the multitude of meanings of the term “ecosystem” and the changes the term has undergone since Leopold’s time (see, e.g., Shrader-Frechette 1996). Even one of Leopold’s primary defenders, J. Baird Callicott, asserts that there are difficulties in identifying the boundaries of ecosystems and suggests that we (...) recognize that their boundaries are determined by scientific questions ecologists pose (Callicott 2013). I argue that we need to rethink Leopold’s concept of land community in the following ways. First, we should recognize that Leopold’s views are not identical to those of his contemporaries (e.g., Clements, Elton), although they resemble those of some subsequent ecologists, including some of our contemporaries (e.g., O’Neill 2001, Post et al. 2007, Hastings and Gross 2012). Second, the land community concept does not map cleanly onto the concept of “ecosystem”; it also incorporates elements of the “community” concept in community ecology by emphasizing the interactions between organisms and not just the matter/energy flow of the ecosystem concept. Third, the boundary question can be illuminated by considering some of the recent literature on the nature of biological individuals (in particular, Odenbaugh 2007; Hamilton, Smith, and Haber 2009; Millstein 2009), focusing on concentrations of causal relations as determinative of the boundaries of the land community qua individual. There are challenges to be worked out, particularly when the interactions of community members do not map cleanly onto matter/energy flows, but I argue that these challenges can be resolved. The result is a defensible land community concept that is ontologically robust enough to be a locus of moral obligation while being consistent with contemporary ecological theory and practice. (shrink)

La ética ambiental, últimamente se ha visto consultada y retomada, gracias a las diferentes situaciones problemáticas respecto a los ecosistemas y a los cambios que se han dado alrededor del planeta, ya que es recurrente que cada vez sean más y frecuentes, los cambios climáticos y fenómenos naturales que antes no se daban en determinados territorios.Gran parte de las problemáticas tienen que ver con las labores que realizamos los seres humanos, si no es que toda la responsabilidad recae en nosotros, (...) con ello nos referimos a que todo el desequilibrio climático que se tiene hoy en día, es causa de la poca estima que tenemos respecto con el ambiente, la contaminación de suelo, agua y aire; que si bien se nos enseña a separar la basura de nada sirve si al final se reúne toda en los deshechos o rellenos, por otra parte la poca autorreflexión de los seres humanos en cuanto a ello, así como el daño que ello les provoca a las especies de todo tipo, llevándolas al peligro, y por último a la extinción, empero no sólo las especies animales se ven afectadas, sino también la flora de los ecosistemas va desapareciendo con la invasión del ser humano y el poco respeto a la naturaleza, cada vez las sociedades crecen más y con ello, por ende, el crecimiento de la ciudad o mancha urbana.Todo lo anterior nos remite a que se piense desde un ámbito ético, es decir, nuestra relación con el medio ambiente, por lo que nuestro objetivo es plantear las principales problemáticas acerca del tema y de la ética ambiental desde una perspectiva filosófica que, si bien ya es parte, de todo esto, nos cuestionamos: ¿qué se puede hacer respecto a la contaminación?, ¿qué se debería cambiar? ¿para qué? ¿a dónde llegar? ¿cómo lograrlo? es por ello que se tomará en cuenta el trabajo de los filósofos desde una perspectiva de la ética, para poder proponer soluciones o tratar de detener las problemáticas, para causar cambios de algunos hábitos a partir de la reflexión del individuo, es cierto que cada individuo; tiene una rutina e inconscientemente se vuelve parte de la contaminación, de todas las acciones que ejecutamos en el día usamos diferentes instrumentos que provienen de la naturaleza, y es obvio que no se puede llegar a ser un ermitaño, del bosque o del campo, estando acostumbrado a las comodidades de la ciudad, lo que se busca aquí es la reflexión de las actividades que desempeñamos todos los día y poder cambiarlas o si es posible frenarlas de algún modo (si no es necesaria la actividad dentro de la vida), para ser más amigables y responsables del planeta, ya que es éste el fin de la ética ambiental: ponerla en práctica, aplicar las teorías que sean benefactoras del medio ambiente. (shrink)

Aldo Leopold (1887-1948) foi um professor e pesquisador que contribuiu para o campo da ecologia da vida selvagem, destacando-se no ambientalismo norte-americano do século XX. O objetivo deste artigo é discutir sob uma perspectiva filosófica a conservação da biodiversidade adotada por Aldo Leopold a partir de análise de trechos da sua última obra A sand county almanac and sketches here and there (1949). O livro, elaborado em seus anos de experiência na fazenda da família, apresenta uma série de (...) ensaios com uma abordagem ecológica da relação do ser humano com a natureza. As duas primeiras partes contêm ensaios resultantes da leitura da paisagem, adotando a perspectiva de elementos bióticos e abióticos do ambiente, assim como, ponderações resultantes de sua experiência profissional. A terceira parte da obra traz reflexões de caráter filosófico a respeito da estética da conservação e ética da Terra promovendo uma reinterpretação da identidade humana e do relacionamento com a terra. (shrink)

I focus on the religio-aesthetic concept of nature in Japanese Buddhism as a valuable complement to environmental philosophy in the West and develop an explicit comparison of the Japanese Buddhist concept of nature and the ecological world view of Aldo Leopold. I discuss the profound current of ecological thought running through the Kegon, Tendai, Shingon, Zen, Pure Land, and Nichiren Buddhist traditions as weIl as modem Japanese philosophy as represented by Nishida Kitarö and Watsuji Tetsurö. In this context, I (...) present the Japanese concept of nature as an aesthetic continuum of interdependent events based on a field paradigm of reality. I show how the Japanese concept of nature entails an extension of ethics to include the relation between humans and the land. I argue that in both the Japanese Buddhist concept of nature and the thought of Aldo Leopold there is a hierarchy of normative values which grounds the land ethic in aland aesthetic. I also clarify the soteric concept of nature in Japanese Buddhism by which the natural environment becomes the ultimate locus of salvation for all sentient beings. In this way, I argue that the Japanese Buddhist concept of nature represents a fundamental shift from the egocentric to an ecocentric position-i.e., a de-anthropocentric standpoint which is nature-centered as opposed to human-centered. (shrink)

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