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The executive hypothesis of self-regulation places cognitive information processing at the center of self-regulatory success/failure. While the hypothesis is well supported by cross-sectional studies, no study has tested its primary prediction, that temporary lapses in executive control underlie moments of self-regulatory failure. Here, we conducted a naturalistic experiment investigating whether short-term variation in executive control is associated with momentary self-regulatory outcomes, indicated by negative affect reactivity to everyday stressors. We assessed working memory capacity (WMC) through ultra-brief, ambulatory assessments on smart (...) phones five times per day in a 7-day ecological momentary assessment (EMA) study involving college-aged adults. We found that participants exhibited more negative affect reactivity to stressor exposures during moments when they exhibited lower than usual WMC. Contrary to previous findings, we found no between-person association between WMC and average stress reactivity. We interpret these findings as reflecting the role of executive control in determining one’s effective capacity to self-regulate. (shrink)

En este artículo sostengo que por más “fascinante” que resulte para muchos filósofos la posibilidad de dirigir los nacimientos, ésta requiere de una crítica ética. Sostengo también que el carácter ético de la eugenesia depende de las distintas biotecnologías (por selección o por manipulación genética) con los que ella puede realizarse, de los distintos modos (terapéutica o de diseño) y los diferentes niveles (en la línea somática o en la germinal). Se trata de una cuestión multívoca, cuya diferenciación es analizada (...) desde una “ética situacional” atenta a los siguientes aspectos: nuestra responsabilidad ante el conocimiento genómico, los riesgos de la manipulación genética, la libertad versus el determinismo de los sujetos intervenidos, la equidad social y el equilibrio entre el interés eugenésico y la atención a otros males que aquejan al mundo actual. La conclusión final es que, a pesar de ciertos problemas éticos, conviene aceptar la eugenesia hecha por selección y por manipulación de enfermedades monogénicas y, en cambio, seguir cuestionando la eugenesia frente a enfermedades polígénicas y el diseño de los hijos y de la especie humana. (shrink)

Many of today’s most disruptive challenges are the result of rare yet highly impactful events. Their characteristics are largely at odds with prevailing management research paradigms, thus stymieing efforts toward societally relevant guidance. New approaches are needed to ensure sustainable businesses and societies.

We claim that adjustable parameters play a crucial role in building and applying simulation models. We analyze that role and illustrate our findings using examples from equations of state in thermodynamics. In building simulation models, two types of experiments, namely, simulation and classical experiments, interact in a feedback loop, in which model parameters are adjusted. A critical discussion of how adjustable parameters function shows that they are boon and bane of simulation. They help to enlarge the scope of simulation far (...) beyond what can be determined by theoretical knowledge, but at the same time undercut the epistemic value of simulation models. (shrink)

What is the role of Leibniz’s early work in the constitution of his mature philosophy? Conventional scholarship would emphasize 1686 as the point at which the Leibnizian philosophical system was in place, subsequent obscurities concerning forces and monads notwithstanding. In that year the Discourse on Metaphysics was completed, the Brief Demonstration of Leibniz’s discovery of the conservation of living force was published, and the correspondence with Arnauld begun, leading to the 1695 publication of the New System and part I of (...) its companion Specimen Dynamicum. On this forward-looking account, the early period recedes in importance. Against this rough but established consensus, Christia Mercer argues that far more weight needs to be given to Leibniz’s early development—especially the period from 1668 to 1672—in the Aristotelian and Platonic eclecticism of seventeenth-century Germany. Daniel Garber’s advertisement on the book jacket pertains: “Though it will be controversial, her position is one that must be reckoned with.... [I]t will be read and passionately debated for years to come.”. (shrink)

Among the readers of Swedenborg, the Swedish thinker’s ‘theory of correspondences’ is often interpreted as treating empirical realities as only imperfect manifestations of spiritual realities. This interpretation that ascribes idealism to Swedenborg was originally proposed by Kant in the Dreams of a Spirit-Seer. Although Kant criticizes Swedenborg’s theory, he considers it no inferior to the theories of Leibniz and Wolf, which can entice a reader of Swedenborg to take Kant’s interpretation at face value: even if Kant did not agree with (...) Swedenborg, at least he took him to be on par with these ‘serious’ philosophers. However, this paper attempts to show that unless a reader of Swedenborg is willing to endorse Kant’s disdain towards ‘enthusiasm’, Swedenborg should not be interpreted as a Platonic idealist, because he devised his theory of correspondences precisely in order to avoid such idealism. As few scholars have recently pointed out, Swedenborg, like Kant, thinks that all our cognitive abilities operate in the limits of time and space, i.e. in the empirical world, but for Swedenborg, as opposed to Kant, this does not imply that we cannot acquire knowledge of the spiritual world. According to these scholars, Swedenborg thinks that such knowledge can only be acquired mystically, which would render him a Platonic idealist, just as Kant claimed. However, this paper claims that pace the aforementioned scholars, this is not the only or even the default way of coming to know the spiritual world according to Swedenborg. The paper argues that when positing that every empirical and spiritual reality ‘correspond’ with one another, Swedenborg uses the Latin word correspondere in a technical sense. In other words, he thinks that any human cognition is both spiritual in the sense of involving a logical relationship between extension and spirit, and empirical by occurring in time and space. Thus, by cognising something in the empirical world, we also cognise something in the spiritual world, even if we were not capable of knowing spiritual realities in themselves. This element of Swedenborg’s theory distances him from Platonic idealism. The paper concludes with a suggestion that Kant might have perceived the limitations of his interpretation of Swedenborg later on, as signalled by the fact that in the early 1780s, Kant extended his conception of Platonism to include all philosophy other than his own. However, taking this road would make Platonic idealism an uninformative concept for an interpreter of Swedenborg and apt to be replaced by the term ‘enthusiasm’–the concept that Kant used when describing those with whom he disagreed. (shrink)

Among the readers of Swedenborg, the Swedish thinker’s ‘theory of correspondences’ is often interpreted as treating empirical realities as only imperfect manifestations of spiritual realities. This interpretation that ascribes idealism to Swedenborg was originally proposed by Kant in the Dreams of a Spirit-Seer. Although Kant criticizes Swedenborg’s theory, he considers it no inferior to the theories of Leibniz and Wolf, which can entice a reader of Swedenborg to take Kant’s interpretation at face value: even if Kant did not agree with (...) Swedenborg, at least he took him to be on par with these ‘serious’ philosophers. However, this paper attempts to show that unless a reader of Swedenborg is willing to endorse Kant’s disdain towards ‘enthusiasm’, Swedenborg should not be interpreted as a Platonic idealist, because he devised his theory of correspondences precisely in order to avoid such idealism. As few scholars have recently pointed out, Swedenborg, like Kant, thinks that all our cognitive abilities operate in the limits of time and space, i.e. in the empirical world, but for Swedenborg, as opposed to Kant, this does not imply that we cannot acquire knowledge of the spiritual world. According to these scholars, Swedenborg thinks that such knowledge can only be acquired mystically, which would render him a Platonic idealist, just as Kant claimed. However, this paper claims that pace the aforementioned scholars, this is not the only or even the default way of coming to know the spiritual world according to Swedenborg. The paper argues that when positing that every empirical and spiritual reality ‘correspond’ with one another, Swedenborg uses the Latin word correspondere in a technical sense. In other words, he thinks that any human cognition is both spiritual in the sense of involving a logical relationship between extension and spirit, and empirical by occurring in time and space. Thus, by cognising something in the empirical world, we also cognise something in the spiritual world, even if we were not capable of knowing spiritual realities in themselves. This element of Swedenborg’s theory distances him from Platonic idealism. The paper concludes with a suggestion that Kant might have perceived the limitations of his interpretation of Swedenborg later on, as signalled by the fact that in the early 1780s, Kant extended his conception of Platonism to include all philosophy other than his own. However, taking this road would make Platonic idealism an uninformative concept for an interpreter of Swedenborg and apt to be replaced by the term ‘enthusiasm’–the concept that Kant used when describing those with whom he disagreed. (shrink)

This article argues that contrary to a received interpretation, Emanuel Swedenborg’s doctrine of correspondences, according to which each empirical reality has a corresponding spiritual reality, is closer to Spinozistic monism than Neoplatonic idealism. According to the former, there is only one substance: God, which we can cognize through its spir­itual and material aspects. According to the latter, the material world consists of substances that receive their form through participation in the ideas of the spiri­tual world. The article will show that (...) although some of Swedenborg’s claims can appear as expressing Neoplatonic idealism, his reading of the Bible as a guide for moral improvement, his rejection of the religious mysteries that cannot be rationally understood, his various examples of correspondences, his view that we can cognize God by studying the correspondences, and his definition of God as the only substance, make evident that he does not consider the spiritual realities ideas in the Neoplatonic sense. The article will interpret Swedenborg to think that the spiritual realities are learned concepts that enable us to describe and experience the world as having spiritual significance and thus acquire a fuller cognition of God. (shrink)

Este artículo muestra la importancia de atender la crisis del calentamiento global desde una perspectiva eco-ética. Se muestran los datos relevantes sobre la crisis del clima a fin de dejar atrás la idea de un mero cambio climático y entender que estamos ante la posibilidad de un colapso irreversible cuya antesala es la crisis sanitaria de la COVID-19. Desde el punto de vista ético, ubicamos la causa de esta situación en el antropocentrismo endogámico que nos ha centrado en el ejercicio (...) del poder y el desarrollo de una tecnología que altera sistemas complejos como el clima y pierde control frente a ellos. Sugerimos como antídoto una eco-ética pensada por Aldo Leopold capaz de incorporar (en esta primera aproximación) las observaciones y planteamientos éticos de autores contemporáneos como Jared Diamond y Dale Jamieson. Lo común a todos ellos es la importancia que conceden a la construcción de un sujeto biofílico, humilde ante el conjunto de la vida, y decidido autónomamente a contribuir al mejoramiento del planeta a pesar de la realidad adversa. (shrink)

Valorising the biocultural heritage of common goods could enable peasant farmers to achieve socially and economically inclusive sustainability. Increasingly appreciated by consumers, peasant heritage products offer small farmers promising opportunities for economic, social and territorial development. Identifying the obstacles and levers of this complex, multi-scale and multi-stakeholder objective requires an integrative framework. We applied the panarchy conceptual framework to two cases of participatory research with small quinoa producers: a local fair in Chile and quinoa export production in Bolivia. In both (...) cases, the “commoning” process was crucial both to bring stakeholders together inside their communities and to gain outside recognition for their production and thus achieve social and economic inclusion. Despite the differences in scale, the local fair and the export market shared a similar marketing strategy based on short value chains promoting quality products with high identity value. In these dynamics of biocultural heritage valorisation, the panarchical approach revealed the central place as well as the vulnerability of the community territory. As a place of both anchoring and opening, the community territory is the privileged space where autonomous and consensual control over the governance of common biocultural resources can be exercised. (shrink)

This article investigates the question why even the existence of “moral conscience” became regarded with serious doubts among radical eighteenth-century French philosophes La Mettrie, d’Holbach, Diderot, and Voltaire, from the vantage point of conceptual history. The philosophes’ stance of regarding moral conscience only as a name for certain acquired prejudices both fails to engage with the conception of moral conscience upheld by their theistic opponents and stands in a sharp contrast to the moral thought of Protestant reformation, which – less (...) than two centuries earlier – had elevated moral conscience to a position of an infallible moral authority. The article argues, however, that, in spite of the opposition between these two conceptions of conscience, they might be connected, and that the former might have even been a consequence of the latter. It will be shown that the pre-Reformation conception of moral conscience, crystallized in Aquinas, presents it being based on our natural attraction to “the human good”. However, as this conception was not created by medieval theologians, but was inherited from non-theistic ancient philosophy, in principle it would have been as compatible with the deistic and atheistic worldviews of the philosophes as the other ancient philosophical concepts, such as “the human good” and “human nature”, that the philosophes continued using in their original, teleological senses. Having presented a brief overview of the history of moral conscience, the article proceeds to show how the Protestant reformers removed the attraction to the human good from moral conscience while making its normative guidance infallible. The article will suggest that, due to the prevalence of this, exclusively theological, conception of moral conscience in the intellectual environment shaped by Protestantism, several British thinkers of the seventeenth century, including Hobbes, Locke, and Hume, who could not endorse the theological aspects of moral conscience, gradually reduced it into a mere acquired “sentiment”. As their philosophy was a major influence on the philosophes, the article concludes that the loss of a rational justification for moral conscience in the works of the British philosophers could have also been what motivated the philosophes to question moral conscience. (shrink)

The work of French philosopher Maurice Merleau-Ponty touches on some of the most essential and vital concerns of the world today, yet his ideas are difficult and not widely understood. Lawrence Hass redresses this problem by offering an exceptionally clear, carefully argued, critical appreciation of Merleau-Ponty's philosophy. Hass provides insight into the philosophical methods and major concepts that characterize Merleau-Ponty's thought. Questions concerning the nature of phenomenology, perceptual experience, embodiment, intersubjectivity, expression, and philosophy of language are fully and systematically discussed (...) with reference to main currents and discussions in contemporary philosophy. The result is a refreshingly jargon-free invitation into Merleau-Ponty's important and transformational way of understanding human experience. (shrink)

A Jewish Israeli journalist for the newspaper Ha'aretz offers a portrait of the daily experiences of the Palestinians under Israeli occupation.

Als atmospharisch bergendes Gefuhl steht Heimat in einem fruchtbaren Spannungsfeld vielfaltiger gesellschaftlicher Einflusse. In Zeiten der Globalisierung verandern sich die Voraussetzungen fur die Konstitution von Heimat insbesondere durch Mobilitat, Migration, soziale Unsicherheit und Ideologisierung. Die Beitrage des Bandes diskutieren das Spannungsfeld von Eigenem und Fremdem aus verschiedenen theoretischen Perspektiven. Mit Beitragen von Amalia Barboza, Gernot Bohme, Simone Egger, Jurgen Hasse, Karen Joisten, Reinhard Knodt, Hermann Schmitz, Carolin Stapenhorst und Nina Trcka.

Why is the philosopher Hegel returning as a potent force in contemporary thinking? Why, after a long period when Hegel and his dialectics of history have seemed less compelling than they were for previous generations of philosophers, is study of Hegel again becoming important? Exploring this revival via the notion of 'negation' in Hegelian thought, and relating such negativity to sophisticated ideas about art and artistic creation, Andrew Hass argues that the notion of Hegelian negation moves us into an expansive (...) territory where art, religion and philosophy may all be radically reconceived and broken open into new forms of philosophical expression. (shrink)

How do we talk meaningfully about the sacred in contexts where conventional religious expression has so often lost its power? Inspired by the influential work of David Jasper, this important volume builds on his thinking to identify sacrality in a world where the old religious and secular debates have exhausted themselves and theology struggles for a new language in their wake. Distinguished writers explore here the idea of the sacred as one that exists, paradoxically, in a space that is both (...) possible and impossible: profoundly theological on the one hand, but also deeply this-worldly and irreligious on the other. This is a sacredness that is simultaneously 'present' and 'absent': one which encompasses – as Jasper himself characterises it – 'the impossible possibility of an absolute vision'. The book teaches us that the sacred assumes a renewed potency when fully engaged with the creativity that happens across religion, literature, philosophy and the arts. (shrink)

Certain passages of Nicomachean Ethics seem to suggest a model of moral education that excludes those who have been misguided by their educators from being responsible for their character. I will argue, however, that this impression may result from misinterpreting the method of Aristotle’s moral educators. It is often thought, at least since Myles Burnyeat’s classic paper, ‘Aristotle on Learning to Be Good’1, that according to Aristotle, a moral educator should tell to moral students which actions are good so that (...) they could begin to practice performing them. I will show that this interpretation is both exegetically problematic, and the likely cause of the above, uncharitable impression. I will argue that it would be more justifiable to interpret Aristotle to be maintaining that the moral students should discover good actions themselves, though trial and error, and that the moral educator might only be needed to keep them away from acting too badly, as Howard Curzer has proposed2. Since in order to discover good actions on his own, a moral student needs to exercise moral discernment, he could be held responsible of the character that he will develop even if his moral educators were misguided him. I will suggest that Aristotle might think that what enables even morally misled people to become morally discerning learners is synesis–ability to identify good actions on the basis of other people’s opinions. (shrink)

Le 13 novembre 2015, beaucoup d'acteurs politiques, médiatiques ou de témoins des attentats parisiens répétaient en boucle : " Nous sommes en guerre. " Cette expression ambigüe n'a pas permis de mieux comprendre ce qui s'était passé. Elle interroge d'autant plus si l'on considère que, durant les années 2000, l'on avait annoncé la fin de la guerre au profit de l'avènement d'" opérations de police " et d'" états de violence ". En s'attachant à restituer ce qui fut pensé sous (...) le nom de guerre à partir des écrits de Clausewitz, Mao, Schmitt et l'administration Bush, Catherine Hass nous montre que la guerre n'apparaît pas ou ne disparaît pas selon les périodes mais qu'elle change de mode selon la politique à l'oeuvre, redistribuant ses catégories - ami, ennemi, antagonisme, nation, révolution, terrorisme... Le pari de ce livre est que des pensées révolues de la guerre peuvent constituer une forme de recours pour réfléchir notre contemporain, à l'instar de la Syrie ou de Daech. Docteure en anthropologie politique, Catherine Hass est spécialisée dans l'étude du contemporain. Après avoir mené des enquêtes essentiellement sur les jeunes issus des quartiers populaires, ses recherches portent, depuis plus de dix ans, sur le nom de guerre et l'examen de quelques-unes de ses configurations politiques, actuelles comme révolues. (shrink)

Il concetto di atmosfera può essere inteso in due sensi diversi — da un lato come atmosfera terrestre, la cui composizione viene studiata con i metodi delle scienze naturali; dall’altro come fluido sentimentale-spaziale, capace di condizionare affettivamente gli uomini in determinate circostanze. L’atmosfera terrestre è oggetto delle scienze naturali, mentre le atmosfere affettive sono oggetto di una pluralità di discipline non-scientifiche eterogenee, sia dal punto di vista paradigmatico che...

This paper is going to explore the issue about the construction of Muslim identity in Papua. There are many challenges faced by Muslim particularly on identity in Papua. The existence of Muslim placed in Majelis MuslimPapua provides strongly the collectives of Muslim. The well-beings give in the changes of relation patterns among communities in Papua. Muslim is being seen as the one that can change Papua including demographics, politics, and economics. This paper has been done in Jayapura city since 2016. (...) The data are collected through observation, in-depth interview, and literature review. There are three findings in this study. The first finding is that Majelis MuslimPapua is not only the communication media for Muslim people but also the fights media for Muslim of Papua after the special autonomy prevailed. Majelis Muslim Papua is a response of the relationship dynamic of all people in Papua especially in Jayapura which is so dynamic. The second is Muslim of Papua is being taken as the power to change in Papua especially on the citizens’ composition or demography according to the religions. Immigrants who come in Papua are strongly working on the changes in cultures and structures which are built before. The last finding is the existence of Muslim of Papuaestablishes multiculturalism and admits each other in the lives of Papua that is more open. (shrink)

In this text Hasse presents a new, inclusive, posthuman learning theory, designed to keep up with the transformations of human learning resulting from new technological experiences, as well as considering the expanding role of cyborg devices and robots in learning. This ground-breaking book draws on research from across psychology, education, and anthropology to present a truly interdisciplinary examination of the relationship between technology, learning and humanity. Posthumanism questions the self-evident status of human beings by exploring how technology is changing (...) what can be categorised as "human". In this book, the author applies a posthumanist lens to traditional learning theory, challenging conventional understanding of what a human learner is, and considering how technological advances are changing how we think about this question. Throughout the book Hasse uses vignettes of her own research and that of other prominent academics to exemplify what technology can tell us about how we learn and how this can be observed in real-life settings. Posthumanist Learning is essential reading for students and researchers of posthumanism and learning theory from a variety of backgrounds, including psychology, education, anthropology, robotics and philosophy. (shrink)

THIS PAPER INVESTIGATES THE LAWS OF MOTION in Newton and Descartes, focusing initially on the first laws of each. Newton's first law and Descartes' first law were later conjoined in the minds of philosophic interpreters in what thereafter came to be called the law of inertia. Our analysis of this law will lead to the special significance of Newton's third law, and thus to a consideration of the philosophical implications of Newton's three laws of motion taken as a whole. This (...) paper also involves backward glances at an earlier tradition of physics: How do the laws of motion compare with certain basic elements of the philosophy of nature? Principal results and conclusions are: There is no one law of inertia; rather, Newton's first law is distinct from Descartes' in its implications for our understanding of nature. The concept of force entailed by Newton's three laws of motion is not the same as cause of motion as we ordinarily experience and understand it. Newton's three laws, unlike Descartes', do not rule out internal causes of motion in bodies, and are, therefore, compatible with the traditional definition of nature. The motor causality principle, often stated as "all that is moved is moved by another," is not as such incompatible with Newton's three laws of motion. (shrink)