The purpose of the article was to determine the relationship between the organizational culture and the institutional management of the "Enrique López Albújar" Educational Institution, Piura. Work is worked under a quantitative approach, descriptive and correlational scope, 40 teachers participated as a sample. Among the results, it was found that there is no significant relationship between organizational culture and institutional management, which did not allow validating the research hypothesis; However, a significant relationship between norms and customs with institutional management was (...) found; which concludes in compliance with the norms and good customs based on values. (shrink)

La didáctica se ejecuta con estudiantes policiales de la Escuela de Suboficiales y Nivel Ejecutivo Gonzalo Jiménez de Quesada, los cuales multiplicaran a los estudiantes rurales del municipio de Sibaté.El propósito del proyecto fue diseñar una estrategia didáctico pedagógica que permita fortalecer las Habilidades Comunicativas implementando la lectoescritura, en los estudiantes policiales y a la vez a los estudiantes de las Instituciones Educativas Rurales de Sibaté Cundinamarca. Metodológicamente, el proyecto se realizó mediante el enfoque cualitativo de carácter etnográfico. En conclusión, (...) se motivó la implementación de varias actividades de lectura y escritura, con extensión a estudiantes del sector Rural. (shrink)

La presente investigación surge de abordar los comportamientos sociales y su influencia en la convivencia ciudadana. Para ello, se realizó una comprensión desde las perspectivas: cultura, norma, familia, escuela y pedagogía, transversalizado por la Ley 1801 de 2016, Código de Convivencia y Seguridad Ciudadana.El objetivo es analizar desde núcleos como la familia, la escuela y la norma, el proceso del comportamiento social y su incidencia en la convivencia ciudadana, desde la responsabilidad individual y colectiva, se utilizó la metodología de estudio (...) cualitativo documental.Obteniendo resultados poco alentadores por el aumento de los comportamientos contrarios a la convivencia de la sociedad colombiana. (shrink)

This article evaluated the effects of an interpersonal skills program based on artistic expressions to reduce intimate partner violence in college students. The research was of explanatory type, quasi-experimental design and used the Dating Abuse questionnaire (adapted by Osorio, 2014), the Interpersonal Skills questionnaire with reliability of 0.81 having as results in the entry test in terms of violence a mean of 88. 16 and after the program was applied it decreased to 81.2, in interpersonal skills the mean of 46.6 (...) increased to 53.3 with large effect size according to Cohen's d 7.889 CI95% (6.246-9.532), statistically significant differences were found in terms of violence. (shrink)

A partir del análisis de dos publicaciones de Jane Addams sobre el empleo doméstico (como una “industria atrasada” que requiere “ajuste”), en este artículo abordamos la producción teórica de científicas sociales de finales del XIX y principios del XX sobre las relaciones laborales desde una perspectiva de género y, en particular, sobre el “problema de las sirvientas.” A través de ello, exponemos la particular filosofía y epistemología de Addams y su defensa de una “ética social” por encima del “imperativo familiar.” (...) Las tesis de Addams son comparadas con las de otras teóricas sociales de la época que introdujeron “lo político, lo económico y lo social” en el hogar: las contribuciones de Jessie Taft desde el interaccionismo simbólico sobre la necesaria conciencia social de las mujeres como motor de cambio ante el conflicto subjetivo entre aspiraciones y oportunidades; los análisis sexo-económicos de Charlotte Perkins Gilman o las condiciones de la “democracia en el hogar” de Lucy Salmon. Terminamos con el cuerpo de conocimiento generado a finales del XIX sobre la “cuestión del servicio doméstico,” particularmente a partir del texto clásico de referencia, Domestic service de Salmon (1897), e investigaciones posteriores sobre las empleadas domésticas negras. Concluimos, con ello, con las limitaciones del “punto de vista feminista” cuando no estaba atravesado por la conciencia de clase y de opresión racial. (shrink)

RIASSUNTO: Paul Magnaud, magistrato e politico francese operante tra la fine del XIX e gli inizi del XX secolo e divenuto noto con l'appellativo di "bon juge", ci offre l'opportunità di riflettere su un nodo ineliminabile della teoria e della prassi giuridica: il rapporto tra legge ed equitá, tra certezza del diritto ed esigenze di giustizia. Nel saggio vengono ricostruiti i casi principali di cui egli si occupò quando era presidente del Tribunale di Chateâu-Thierry al fine di riportare alla luce (...) un episodio della storia del diritto che può dire ancora molto al dibattito giuridico e politico contemporaneo.ABSTRACT: Paul Magnaud, who was a French politician and magistrate, mainly active between the end of 19thand the beginning of 20th century and known as the “bon juge” provides the opportunity to reflect on an unavoidable issue concerning both legal theory and practice. The specific object of that focuses on the correlation between law and fairness, as well as, legal certainty and need of justice. This essay will retrace the most important legal cases he dealt with, when he was the president of the court of Chateâu-Thierry, in order to shed light on a specific case, pertaining to the annals of the history of law, which can enhance the current judicial and political debate.PAROLE CHIAVE: legge, equità, certezza del diritto, giustizia.KEYWORDS: law, fairness, legal certainty, justice. (shrink)

Lucy Allais presents an original interpretation of Kant's transcendental idealism. She argues that his distinction between things in themselves and things as they appear to us has both epistemological and metaphysical components. Kant is committed to a genuine idealism about things as they appear to us, but this is not a phenomenalist idealism. He is committed to the claim that there is an aspect of reality that grounds mind-dependent spatio-temporal objects, and which we cannot cognize, but he does not (...) assert the existence of distinct non-spatio-temporal objects. On Allais's account, we cannot understand Kant's idealism without a clear account of his notion of intuition and of the role of intuition in cognition: she understands Kantian intuitions as representations that give us acquaintance with the objects of thought. This enables us to make sense of Kant's central argument for his idealism in the Transcendental Aesthetic, and to see why he takes the complete idealist position to be established there. (shrink)

L’alternative « soins ordinaires », « soins extraordinaires » en fin de vie nous place au cœur d’un débat très actuel de pratique et d’éthique médicales. L’article examine les difficultés de la médecine de fin de vie et met en évidence certaines insuffisances des analysesmises en œuvre pour prendre les décisions appropriées. La lecture des textes magistériels sur ces questions amènent pareillement à se demander si la science bioéthique n’est pas dans une impasse.

When I started reading Sara Protasi’s book, The Philosophy of Envy, I was excited to learn more about an emotion I thought I rarely experienced. In the opening pages, I found myself nodding along as Protasi quotes her mother saying: “I never feel envy, but I often feel jealousy!” (6). But envy, it turns out, is sneaky, often masking itself in the guise of other emotions, hiding just below the surface. What this meticulously argued book unveils is both a nuanced (...) taxonomy of different kinds of envy and the intimate relationship that envy has to all manner of other emotions, including jealousy, shame, resentment, despair, and love. I now recognize that not only am I more familiar with envy than I supposed, but I experience envy rather often. This got me thinking about other instances of envy that I experience which I have previously overlooked or perhaps mislabeled. Prompted by Protasi’s insightful handling of envy in its varied forms, one question kept coming back to me: can you envy yourself? (shrink)

:Space is not an empirical concept that has been drawn from outer experiences. For in order for certain sensations to be related to something outside me , thus in order for me to represent them as outside and next to one another, thus not merely different but as in different places, the representation of space must already be their ground. Thus the representation of space cannot be obtained from the relations of outer appearance through experience, but this outer experience is (...) itself first possible only through this representation. 1Abstract:Der Raum is kein empirischer Begriff, der von äußeren Erfahrungen abgezogen worden. Denn damit gewisse Empfindungen auf etwas außer mir bezogen werden, imgleichen damit ich sie als außer und neben einander, mithin nicht bloß verschieden, sondern als in verschiedenen Orten vorstellen können, dazu muß die Vorstellung des Raumes schon zum Grunde liegen. (shrink)

During the Covid-19 pandemic we increasingly turned to technology to stay in touch with our family, friends, and colleagues. Even as lockdowns and restrictions ease many are encouraging us to embrace the replacement of face-to-face encounters with technologically mediated ones. Yet, as philosophers of technology have highlighted, technology can transform the situations we find ourselves in. Drawing insights from the phenomenology of sociality, we consider how digitally-enabled forms of communication and sociality impact our experience of one another. In particular, we (...) draw attention to the way in which our embodied experience of one another is altered when we meet in digital spaces, taking as our focus the themes of perceptual access, intercorporeality, shared space, transitional spaces, and self-presentation. In light of the way in which technological mediation alters various dimensions of our social encounters, we argue that digital encounters constitute their own forms of sociality requiring their own phenomenological analysis. We conclude our paper by raising some broader concerns about the very framework of thinking about digitally and non-digitally mediated social encounters simply in terms of replacement. (shrink)

In this paper, we introduce the Japanese philosopher Tetsurō Watsuji’s phenomenology of aidagara (“betweenness”) and use his analysis in the contemporary context of online space. We argue that Watsuji develops a prescient analysis anticipating modern technologically-mediated forms of expression and engagement. More precisely, we show that instead of adopting a traditional phenomenological focus on face-to-face interaction, Watsuji argues that communication technologies — which now include Internet-enabled technologies and spaces — are expressive vehicles enabling new forms of emotional expression, shared experiences, (...) and modes of betweenness that would be otherwise inaccessible. Using Watsuji’s phenomenological analysis, we argue that the Internet is not simply a sophisticated form of communication technology that expresses our subjective spatiality (although it is), but that it actually gives rise to new forms of subjective spatiality itself. We conclude with an exploration of how certain aspects of our online interconnections are hidden from lay users in ways that have significant political and ethical implications. (shrink)

Anorexia Nervosa (AN) is an eating disorder characterised by self-starvation. Accounts of AN typically frame the disorder in individualistic terms: e.g., genetic predisposition, perceptual disturbances of body size and shape, experiential bodily disturbances. Without disputing the role these factors may play in developing AN, we instead draw attention to the way disordered eating practices in AN are actively supported by others. Specifically, we consider how Pro-Anorexia (ProAna) websites—which provide support and solidarity, tips, motivational content, a sense of community, and understanding (...) to individuals with AN—help drive and maintain AN practices. We use C. Thi Nguyen’s work on epistemic “echo chambers”, along with Maria Lugones’ work on “worlds” and “ease”, to explore the dynamics of these processes. Adopting this broader temporal and intersubjective perspective, we argue, not only helps to further illuminate the experiential character of AN but also has important clinical and therapeutic significance. (shrink)

Anscombe thought that practical knowledge – a person’s knowledge of what she is intentionally doing – displays formal differences to ordinary empirical, or ‘speculative’, knowledge. I suggest these differences rest on the fact that practical knowledge involves intention analogously to how speculative knowledge involves belief. But this claim conflicts with the standard conception of knowledge, according to which knowledge is an inherently belief-involving phenomenon. Building on John Hyman’s account of knowledge as the ability to use a fact as a reason, (...) I develop an alternative, two-tier, epistemology which allows that knowledge might really come in a belief-involving and an intention-involving form. (shrink)

Despite its long history of investigating sociality, phenomenology has, to date, said little about online sociality. The phenomenological tradition typically claims that empathy is the fundamental way in which we experience others and their experiences. While empathy is discussed almost exclusively in the context of face-to-face interaction, I claim that we can empathetically perceive others and their experiences in certain online situations. Drawing upon the phenomenological distinction between the physical, objective body and the expressive, lived body, I: (i) highlight that (...) empathy involves perceiving the other’s expressive, lived body, (ii) show that the lived body is not tied to the physical body and that empathy can take place outside of face-to-face interactions, and (iii) argue that the lived body can enter online space and is empathetically available to others there. I explore two ways in which the other’s lived body enters online space and can be empathetically perceived: first, in cases where our face-to-face encounter is technologically-mediated over video link and, second, by showing how the other’s texts, as speech, can form part of the other’s lived body. Investigating empathy online not only furthers our understanding of online encounters but also leads to a refined conception of empathy more generally. (shrink)

I evaluate the bottlenecks involved in the simulation mechanism underpinning superior predictive abilities for upcoming actions. This perceptual-motor state is characterized by a complex interrelationship designed to make predictions using a highly fine-tuned and constrained motor operation. The extension of such mechanisms to language may occur only in sensorimotor circuits devoted to the action domain.

At the beginning of the COVID-19 pandemic, high hopes were placed on digital contact tracing. Digital contact tracing apps can now be downloaded in many countries, but as further waves of COVID-19 tear through much of the northern hemisphere, these apps are playing a less important role in interrupting chains of infection than anticipated. We argue that one of the reasons for this is that most countries have opted for decentralised apps, which cannot provide a means of rapidly informing users (...) of likely infections while avoiding too many false positive reports. Centralised apps, in contrast, have the potential to do this. But policy making was influenced by public debates about the right app configuration, which have tended to focus heavily on privacy, and are driven by the assumption that decentralised apps are “privacy preserving by design”. We show that both types of apps are in fact vulnerable to privacy breaches, and, drawing on principles from safety engineering and risk analysis, compare the risks of centralised and decentralised systems along two dimensions, namely the probability of possible breaches and their severity. We conclude that a centralised app may in fact minimise overall ethical risk, and contend that we must reassess our approach to digital contact tracing, and should, more generally, be cautious about a myopic focus on privacy when conducting ethical assessments of data technologies. (shrink)

After a long period of comparative neglect, in the last few decades growing numbers of philosophers have been paying attention to the startling contrast presented between Kant’s universal moral theory, with its inspiring enlightenment ideas of human autonomy, equality and dignity and Kant’s racism. Against Charles Mills, who argues that the way to make Kant consistent is by attributing to him a threshold notion of moral personhood, according to which some races do not qualify for consideration under the categorical imperative, (...) I argue that Kant cannot be made consistent on race, and that rather than trying to make him so, we should use the example of Kant’s racism to tell us something about the nature of racism. I argue that Kant’s own moral philosophy and moral psychology in fact give some materials for thinking about his racism, and about racism. (shrink)

Craig Callender claims that ‘time is the great informer’, meaning that the directions in which our ‘best’ physical theories inform are temporal. This is intended to be a metaphysical claim, and as such expresses a relationship between the physical world and information-gathering systems such as ourselves. This article gives two counterexamples to this claim, illustrating the fact that time and informative strength doubly dissociate, so the claim cannot be about physical theories in general. The first is a case where physical (...) theories inform in directions that we have no reason to regard as temporal. The second is a case where our best physical theories fail to inform in directions that we have independent (pre-theoretic) reasons to regard as temporal. Taking these two cases into account suggests that the connection Callender makes between time and informativeness is perspectival. The second case demonstrates that although scientists often seek information in temporal directions, the behaviour of the physical world can present serious difficulties for finding it. In response, this article proposes a perspectival reading of Callender’s claim, according to which the connection between time and informative strength has more to do with the aims and objectives of science than the workings of the physical world. (shrink)

The internet provides us with a multitude of ways of interacting with one another. In discussions about how technological innovations impact and shape our interpersonal interactions, there is a tendency to assume that encountering people online is essentially different to encountering people offline. Yet, individuals report feeling a sense of togetherness with one another online that echoes offline descriptions. I consider how we can understand people’s experiences of being together with others online, at least in certain instances, as arising out (...) of their feeling together as a we. Using Walther’s phenomenological framework of communality, I explore whether the following might take place online: habitual communal experiences and actual we-experiences. While neither of these sketches amount to a full account of how we find ourselves with others online, I suggest that they reveal how insights from the phenomenology of sociality can be used to deepen our understanding of online communality. What is more, I suggest that the strength of this approach is that in some cases it allows us to circumvent tricky questions about embodiment online and, in others, prompts us to ask to what extent a fully-embodied interaction is really required for we-experiences. (shrink)

Seen as contributing to human enhancement, implanted technologies have recently been receiving a lot of attention. However, reflections on these technologies have taken the shape of rather speculative ethical judgments on “hyped” technological devices. On the other hand, while science and technology studies and philosophy of technology have a long tradition of analyzing how technological artifacts and tools transform and configure our lives, they tend to focus on use configurations rather than the intimate relations brought about by implanted technologies. Even (...) the cyborg has lost some of its hermeneutic power as it has been detached from its material grounds, becoming a discursive entity. In this article, I reclaim the importance of materiality and explore how people live with spinal cord stimulation, which is a type of neuromodulation technology. Implanted in bodies and seemingly out of sight, this technology does not cease to matter. Embodiment and incorporation are crucial for people to live well with SCS. Embodying the neuromodulation technology entails groping processes in which gestures are central and an increased intimacy with one’s bodily materiality. Incorporating it is highly relational and entangled with the bodies of loved and distant ones, humans and nonhumans. (shrink)

Kant has a number of harsh-sounding things to say about beggars and giving to beggars. He describes begging as “closely akin to robbery”, and says that it exhibits self-contempt. In this paper I argue that on a particular interpretation of his political philosophy his critique of giving to beggars can be seen as part of a concern with social justice, and that his analysis makes sense of some troubling aspects of the phenomenology of being confronted with beggars. On Kant's view, (...) without absolute poverty relief, the poor persons' external freedom is subject to the arbitrary choices of those who have means. But the legitimacy of the state is based on ensuring that no one's basic freedom is subject to the arbitrary choices of another. This means that in a legitimate state public structures must ensure that there is unconditional poverty relief. Having your basic needs met through private charity wrongs you. Kant's analysis is that when you encounter someone in a public space who asks you for money to meet their basic survival needs, you are being asked to solve a public problem in a private interaction, and there is no rightful way for you to do this. (shrink)

This book considers the thought and personalities of two popular icons of twentieth century philosophical and psychological thought - Nietzsche and Jung - and reveals the extraordinary connections between them. Through a thorough examination of their work, Nietzsche and Jung succeeds in illuminating complex areas of Nietzsche's thought and resolving ambiguities in Jung's reception of these theories. This demonstration of how our understanding of analytical psychology can be enriched by investigating its philosophical roots will be of great interest to students (...) in psychology, philosophy and religion as well as practising Jungian analysts. (shrink)

This paper examines the idea that forgiveness requires, either for its existence or for its justification, the meeting of moral and epistemic conditions which show that resentment is no longer warranted. I argue that this idea results in over-intellectualizing and over-moralizing forgiveness, and in failing to accommodate its elective nature. I sketch an alternative account, which appeals to the differences between emotions and beliefs, and the idea that we have more rational optionality with respect to emotions.

Anorexia Nervosa (AN) is a complex disorder characterised by self-starvation, an act of self-destruction. It is often described as a disorder marked by paradoxes and, despite extensive research attention, is still not well understood. Much AN research focuses upon the distorted body image that individuals with AN supposedly experience. However, based upon reports from individuals describing their own experience of AN, I argue that their bodily experience is much more complex than this focus might lead us to believe. Such research (...) often presents an overly cognitive understanding of bodily experience in AN, underplaying the affective, felt experience of individuals with AN, as well as descriptions of empowerment, strength and control reported in the early stages of AN. This paper seeks to enrich our understanding of bodily experience in AN as it progresses throughout the various stages of the disorder. I show how the classical phenomenological distinction between the body-as-subject and the body-as-object, as well as Leder’s conception of the visceral body, can inform our understanding of bodily experience in AN. I suggest that the project of self-starvation is an attempt to overcome the noisy demands of the visceral body, which are experienced as threatening the body-as-subject, through a process of objectifying the body-as-object. By cashing out AN as a project of radical bodily control that, tragically, comes to control the individual, we can capture important aspects of the bodily experience of AN and the temporal progression of the disorder. -/- . (shrink)

Uptake is typically understood as the hearer’s recognition of the speaker’s communicative intention. According to one theory of uptake, the hearer’s role is merely as a ratifier. The speaker, by expressing a particular communicative intention, predetermines what kind of illocutionary act she might perform. Her hearer can then render this act a success or a failure. Thus the hearer has no power over which act could be performed, but she does have some power over whether it is performed. Call this (...) the ratification theory of uptake. Several philosophers have recently endorsed an alternative theory of uptake, according to which the hearer can determine the nature of the act the speaker performs. According to this theory, if the hearer regards an utterance as illocutionary act y, then it is act y, even if the speaker intended to perform act x. Call this the constitution theory of uptake. The purported advantage of this theory is that it identifies a common but underanalysed way in which speakers can be silenced. I argue that despite its initial intuitive pull, the constitution theory of uptake should be rejected. It is incompatible with ordinary intuitions about speech, it entails a conceptual impossibility, and it has unsavoury political implications, entailing that marginalised speakers barely qualify as agents. (shrink)

Bruno Latour and Steve Woolgar made use of Gaston Bachelard’s concept of phenomenotechnique in Laboratory Life. Stating that this use of a Bachelardian concept contrasts with the sharp criticism Latour made of Bachelard in his later work, I consider whether it belongs to an early Bachelardian stage of Latour’s study of science or whether Latour and Woolgar made, from the beginning, an original and anti-Bachelardian use of the concept of phenomenotechnique. I address this question by offering two symmetrical readings of (...) Laboratory Life: one reading adopts a Bachelardian perspective, in which Latour and Woolgar’s ethnological and sociological investigation appears as an empirical corroboration of Bachelard’s epistemological theses, whereas the other reading insists on the way in which Latour and Woolgar depart from Bachelard, as the sociological study of the way in which power relations shape scientific practice challenges the latter’s rationalist convictions. Although I contrast Bachelard’s epistemological use of the concept of phenomenotechnique with Latour and Woolgar’s sociological one, I wonder in the conclusion whether these approaches to science may be regarded as complements rather than antagonists and find in Pierre Bourdieu’s theses on the specificity of the scientific field resources to combine them. (shrink)

Kant has a number of harsh-sounding things to say about beggars and giving to beggars. He describes begging as “closely akin to robbery” , and says that it exhibits self-contempt. In this paper I argue that on a particular interpretation of his political philosophy his critique of giving to beggars can be seen as part of a concern with social justice, and that his analysis makes sense of some troubling aspects of the phenomenology of being confronted with beggars. On Kant's (...) view, without absolute poverty relief, the poor persons' external freedom is subject to the arbitrary choices of those who have means. But the legitimacy of the state is based on ensuring that no one's basic freedom is subject to the arbitrary choices of another. This means that in a legitimate state public structures must ensure that there is unconditional poverty relief. Having your basic needs met through private charity wrongs you. Kant's analysis is that when you encounter someone in a public space who asks you for money to meet their basic survival needs, you are being asked to solve a public problem in a private interaction, and there is no rightful way for you to do this. (shrink)

: Interpretations of Kant's transcendental idealism have been dominated by two extreme views: phenomenalist and merely epistemic readings. There are serious objections to both of these extremes, and the aim of this paper is to develop a middle ground between the two. In the Prolegomena, Kant suggests that his idealism about appearances can be understood in terms of an analogy with secondary qualities like color. Commentators have rejected this option because they have assumed that the analogy should be read in (...) terms of either a Lockean or a Berkelean account of qualities such as color, and have argued, rightly, that neither can provide the basis for a coherent interpretation of Kant's position. I argue that the account of color that the analogy requires is one within the context of a direct theory of perception, as opposed to Locke's representative account. Using this account of color, the secondary quality analogy enables us to explain how appearances can be mind-dependent without existing in the mind. (shrink)

The role of the cultural anthropologist in studying the results of information technology and artificial intelligence should be to contribute and reaffirm a sense of life which considers the human being in his or her totality, and to recognize the role of diversity and the imaginary. Technical revolutions have also proved to be cultural revolutions.The skills required by one culture, the identification and creation of problems and the solutions are interrelated. These interrelationships are worked out in a cultural context endowed (...) with its own experiences, knowledge and needs which define and make it different from other societies. The advanced technologies require new competences and new skills.This paper examines imaginary from two different viewpoints: (a) the imaginary aspect of body-mind relations, influenced by research into artificial intelligence and its prospects for the future; and (b) the roles and forms assumed by the imaginary in human-computer relations. (shrink)

Actor network theory and supply chainmanagement theory provide suggestive researchdirections for understanding regional agri-foodnetworks. These theories claim that relationshipsbased upon trust and cooperation are critical to thestrength and vitality of the network. This means thatexploring and detailing these relationships among thesuppliers, producers, workers, processors, brokers,wholesalers, and retailers within specific regionalgeographies of these networks are critical forfurthering cooperation and trust. Key areas ofcooperation include resource sharing andapprenticeship programs. Employing food networks as akey unit of contextual analysis will deepen ourunderstanding of how (...) to enhance their resiliency andvibrancy. Important questions can be raised about thedifference gender makes for farmers, brokers,entrepreneurs, and workers in local food networks. (shrink)

This article looks at the positioning of the aesthetic in microscopy to understand how it can be both side-lined and deployed. It considers the boundary between the pictorial and the notational in current microscopy practice and speculates on a space of mutual relation. Microscopy’s dual threads of capture for data analysis and capture for publication reveal complicated relationships and conflicted stances, reflective of a broader iconoclastic tendency in microscopy where the image as enacted perception is erased while the notation generated (...) and carried by these images is preserved. This article seeks to suggest a space in which phenomena are situated, materially embedded and emergent through imaging practices. I ground my position on experimental imaging of bacterial iridescence to consider the entanglement of microscopy’s living image with its processes of making-seen. Microscopy is instrumental in supporting descriptive-explanatory claims on biological life yet is also implicated in the generation of novel, hybrid phenomena and sensibilities. Exploring both tendencies exposes a microscopy of permeable membranes and suggests alternative orientations through microscopy practice and its images. (shrink)

This paper argues that one part of the picture of thinking about decolonising the philosophy curriculum should include problematising the notion of Western philosophy. I argue that there are many problems with the idea of Western philosophy, and with the idea that decolonising the curriculum should involve rejecting so-called Western philosophy. Doing this could include granting the West a false narrative about its origins, influences and interactions, perpetuating exclusions within contemporary and recent North American and European philosophy, perpetuating exclusions and (...) failed acknowledgements within the history of so-called Western philosophy, while at the same time rejecting a tradition which has included in itself so many topics and methodologies that what is left after excluding it would leave other traditions with limited resources, at the same time as wrongly granting the West proprietary rights over any ideas it has happened to investigate, rather than seeing these as belonging to all of humanity. I therefore conclude that a central part of curriculum change should be problematising Western philosophy, including our learning more about, and teaching, more complex views of its history and interactions with other traditions. (shrink)

A new therapeutic strategy could break the stalemate in the war on cancer by targeting not all cancerous cells but the small fraction that lie at the root of cancers. Lucie Laplane offers a comprehensive analysis of cancer stem cell theory, based on an original interdisciplinary approach that combines biology, biomedical history, and philosophy.

This article is concerned with a discussion of the plausibility of the claim that GM technology has the potential to provide the hungry with sufficient food for subsistence. Following a brief outline of the potential applications of GM in this context, a history of the green revolution and its impact will be discussed in relation to the current developing world agriculture situation. Following a contemporary analysis of malnutrition, the claim that GM technology has the potential to provide the hungry with (...) sufficient nourishment will be discussed within the domain of moral philosophy to determine whether there exists a moral obligation to pursue this end if and only if the technology proves to be relatively safe and effective. By using Peter Singer’s duty of moral rescue, I argue that we have a moral duty to assist the third world through the distribution of such GM plants. I conclude the paper by demonstrating that my argument can be supported by applying a version of the Precautionary Principle on the grounds that doing nothing might be worse for the current situation. (shrink)