Berichte zur Wissenschaftsgeschichte, Volume 44, Issue 1, Page 7-25, March 2021.

Logical realism is the view that there is logical structure in the world. I argue that, if logical realism is true, then we are deeply ignorant of that logical structure: either we can’t know which of our logical concepts accurately capture it, or none of our logical concepts accurately capture it at all. I don’t suggest abandoning logical realism, but instead discuss how realists should adjust their methodology in the face of this ignorance.

Authentizitat ist ein in unserem kulturellen Raum allgegenwartiges Phanomen. Doch wem oder was begegnen wir, wenn wir meinen, uns selbst verwirklichen oder alternativ einfach uns selbst treu sein zu mussen? Christoph Wiesinger zeigt, dass wir auf ein Selbst geworfen werden, das zwar als homogener Nukleus der Person projiziert werden kann, sich aber bei genauerem Hinsehen als komplexe sozial verinnerlichte Struktur entpuppt. Das Selbst ist keineswegs objektiv zu fassen, sondern unterliegt sozialen Genesen und wird durch soziale Adressierung unterschiedlich formiert. Das (...) Ereignis von Authentizitat gibt somit Anlass zur Reflexion der Differenz zwischen Erwartung und Erfahrung. Christoph Wiesinger legt die Strukturen des Phanomens der Authentizitat frei, zeigt die theologischen Implikationen auf und diskutiert die praktisch-theologischen Konsequenzen. (shrink)

I explore the view that metaphysics is essentially imaginative. I argue that the central goal of metaphysics on this view is understanding, not truth. Metaphysics-as-essentially-imaginative provides novel answers to challenges to both the value and epistemic status of metaphysics.

I argue for an account of grasping, or understanding that, on which we grasp via a higher-order mental act of Husserlian fulfillment. Fulfillment is the act of matching up the objects of our phenomenally presentational experiences with those of our phenomenally representational thought. Grasping-by-fulfilling is importantly different from standard epistemic aims, in part because it is phenomenal rather than inferential. (I endorse Bourget’s 2017 arguments to that effect.) I show that grasping-by-fulfilling cannot be a species of propositional knowledge or belief, (...) and that it is not essentially connected to justification. I motivate a revisionary epistemology on which achieving propositional knowledge and coming to grasp are dual epistemic aims. My account makes sense of a common occurrence—that we are often unmoved to act on our beliefs until we come to phenomenally experience them in some way. It also explains puzzling features of human inquiry. (shrink)

Many philosophers take purportedly logical cases of ground ) to be obvious cases, and indeed such cases have been used to motivate the existence of and importance of ground. I argue against this. I do so by motivating two kinds of semantic determination relations. Intuitions of logical ground track these semantic relations. Moreover, our knowledge of semantics for first order logic can explain why we have such intuitions. And, I argue, neither semantic relation can be a species of ground even (...) on a quite broad conception of what ground is. Hence, without a positive argument for taking so-called ‘logical ground’ to be something distinct from a semantic determination relation, we should cease treating logical cases as cases of ground. (shrink)

Abstract‘Logical Realism’ is taken to mean many different things. I argue that if reality has a privileged structure, then a view I call metaphysical logical realism is true. The view says that, first, there is ‘One True Logic’; second, that the One True Logic is made true by the mind‐and‐language‐independent world; and third, that the mind‐and‐language‐independent world makes it the case that the One True Logic is better than any other logic at capturing the structure of reality. Along the way, (...) I discuss a few alternatives, and clarify two distinct kinds of metaphysical logical realism. (shrink)

I first quickly outline what I think grasping is, and suggest that it is both among our basic aims of inquiry and not essentially tied to belief, justification, or knowledge. Then, I briefly look at some places in the metaphysics of science in which it looks like our aim of grasping and our aim in knowing—or perhaps more specifically in knowing the explanations for things—might seem to conflict. I will use this conflict to support a broader view: sometimes, we might (...) develop philosophical views or theories—and even endorse them—in order to better grasp them, regardless of whether we genuinely believe them, or are justified in so doing. At other times, we may be aiming at propositional knowledge. These aims can come apart, and perhaps even systematically come apart. A pluralism about the value of those aims doesn’t entail an “anything goes” attitude with respect to how we think about what philosophical views to put forward, defend, or endorse, however—far from it. Instead, it suggests that what counts as a virtue of a philosophical theory depends on our aims in espousing it. If philosophers have distinct aims at the meta-level, it will be hard for them to engage in joint theory evaluation at the first-order level. At least all three of theoretical virtues, evaluative judgments of philosophical views, and what attitudes we ought to have towards the views we ourselves espouse will vary according to our guiding metaphilosophical aims. (shrink)

As the crisis around Covid-19 evolves, it becomes clear that there are numerous negative side-effects of the lockdown strategies implemented by many countries. Currently, more evidence becomes available that the lockdowns may have more negative effects than positive effects. For instance, many measures taken in a lockdown aimed at protecting human life may compromise the immune system, and purpose in life, especially of vulnerable groups. This leads to the paradoxical situation of compromising the immune system and physical and mental health (...) of many people, including the ones we aim to protect. Also, it is expected that hundreds of millions of people will die from hunger and postponed medical treatments. Other side effects include financial insecurity of billions of people, physical and mental health problems, and increased inequalities. The economic and health repercussions of the crisis will be falling disproportionately on young workers, low-income families and women, and thus exacerbate existing inequalities. As the virus outbreak and media coverage spread fear and anxiety, superstition, cognitive dissonance reduction and conspiracy theories are ways to find meaning and reduce anxiety. These behavioral aspects may play a role in the continuance of lockdown decisions. Based on theories regarding agnotology (i.e. the ways ignorance or doubt about certain topics is created by means of withholding or presenting information in a certain way), social influence, superstition and stress and coping, I seek to explain the social and behavioral aspects of human behavior in times of crises. Both the Covid-19 crisis itself as well as the resulting economic and (mental) health crisis are global problems that may require global solutions. I present a model of drivers and outcomes of lockdown behaviors and offer suggestions and a tool to counteract the negative psychological effects by means of online life crafting therapeutic writing interventions. (shrink)

The purpose of this paper is to advance research on CSR beyond the stalemate of economic versus ethical models by providing an alternative perspective integrating existing views and allowing for more shared dialog and research in the field. It is suggested that we move beyond making a normative case for ethical models and practices of CSR by moving beyond the question of how to manage organizational self-interest toward the question of how accurate current conceptions of the organizational self seem to (...) be. Specifically, it is proposed that CSR is not a question of how self-interested the corporation should be, but how this self is defined. Economic and ethical models of CSR are not models of opposition but exist on a continuum between egoic and post-egoic, illusory and authentic conceptions of the organizational self. This means that moving from one to the other is not a question of adopting different paradigms but rather of moving from illusion and dysfunction to authenticity and functionality, from pathology to health. (shrink)

I argue that, in order for us to be justified in believing that two theories are metaphysically equivalent, we must be able to conceive of them as unified into a single theory, which says nothing over and above either of them. I propose one natural way of precisifying this condition, and show that the quantifier variantist cannot meet it. I suggest that the quantifier variantist cannot meet the more general condition either, and argue that this gives the metaphysical realist a (...) way to rule out theses like quantifier variance without appealing to fundamentality, grounding, or "levels" of reality. (shrink)

This article explores the emerging intersections between the shift towards higher quality food consumption in China and Chinese investment in overseas farmland. Based on an ethnographic study of a Chinese company acquiring one of Australia’s largest dairy farms, the article argues that the linkage between imported Australian milk and perceptions of safety and quality has served as a powerful driver of Chinese investment in overseas farmland—a linkage that has largely been overlooked by literature on China’s role in the global land (...) rush. Drawing on the notion of ‘quality imaginaries’, the paper shows how images of Australian farmland as natural, pure, and geographically isolated have been mobilized by the investor company to position itself as provider of fresh, premium milk in the Chinese market. While such place-based qualities constitute a prized advantage, ironically, they also present a looming risk as the investor company struggles to reconcile fresh milk’s perishability with the farm’s location at the ‘edge of the world’. Thus, the case study not only demonstrates how cultural meanings tied to food and eating shape the ways in which investors imagine land’s affordances and possibilities but also draws attention to land’s materiality as a factor that both facilitates and destabilizes investment in farmland. (shrink)

This article discusses the integration of principle-based ethics into business ethics education. It explains how several pedagogical innovations were successfully undertaken in over 20 business ethics courses taught since 2018 to enhance active student engagement with a principle-based ethical framework central to decision making in the complex environment that many organizations face on a day-to-day basis. The teaching initiatives used include case-based projects and discussions, a personal code of ethics developed by each student, and an arts-inspired presentation as well as (...) a student integrity and citizenship rubric assessing students’ ethical conduct throughout each course. To date, this approach to principle-based ethics education seems to deliver very promising results. (shrink)

Agrobiodiversity is an evident outcome of a long-lasting human–nature relationship, as the continuous use, conservation and management of crops has resulted in biological as well as cultural diversity of seeds and breeds. This paper aims to understand the interlocking of formal and informal seed supply routes by considering the dynamic flow of seeds within networks across the intersections of gender, ethnicity and age in South India as social categories structuring human–nature relations. This changing relationship under formal and informal institutional settings (...) has consequences on performance for men and women in rice seed systems. Undertaking an empirical analysis of the organization of seed management and exchange, we seek to shed light on the gendered organization of agrobiodiversity as a social network. The study builds on Net-Map interviews conducted in 2012, embedded in the larger BioDIVA project in the district of Wayanad in Kerala, India. Based on network analysis, the interactive method employed has enabled identification of important actors in the seed system and the characteristics of their relationships. We look into the gendered structure of information exchange regarding seed varieties and actual seed transactions, while also examining clusters of actors collaborating regarding seed supply. Finally, we identify the institutional gap concerning seed sources left by formal and informal institutions, like the availability of varieties. We show how informal and formal seed systems coexist and overlap due to actors moving between systems and argue that the degree and areas of overlap are shaped by gendered human–nature relations. (shrink)

Even his peers called Locke's political philosophy “The ABC of Politics“: not only does he clarify why one should exit the state of nature (government guarantees protection of life, freedom, and wealth) but also what a good government has to provide. A government should protect individuals from assaults of fellow citizens, other countries, and itself. Locke also shows how to put limits to the power of political institutions: by division of powers, by law, by neutral judges, and by making people (...) trust their government -- and having the right to revolt when their trust is betrayed. This book provides a cooperative commentary to all important topics of Locke's "Two Treatises". With entries by Wolfgang von Leyden, Bernd Ludwig, Peter Niesen, Francis Oakley, Birger P. Priddat, Michaela Rehm, Michael Schefczyk, Ludwig Siep, A. John Simmons, und Simone Zurbuchen. (shrink)

A basic way of evaluating metaphysical theories is to ask whether they give satisfying answers to the questions they set out to resolve. I propose an account of “third-order” virtue that tells us what it takes for certain kinds of metaphysical theories to do so. We should think of these theories as recipes. I identify three good-making features of recipes and show that they translate to third-order theoretical virtues. I apply the view to two theories—mereological universalism and plenitudinous platonism—and draw (...) out their third-order virtues and vices. One lesson is that there is an important difference between essentially and non-essentially third-order vicious theories. I also argue that if a theory is essentially third-order vicious, it cannot be assessed for more standard “second-order” theoretical virtues and vices, like parsimony. This motivates the idea that third-order virtues are distinct from second-order ones. Finally, I suggest that the relationship between truth, progress, and third-order virtue is more complex than it seems. (shrink)

What holds a society together? Is it sufficient if a state relies on the citizens’ law-abidance only? Rousseau mistrusts a purely legal foundation of the state and searches for a bond that ties the citizens to it emotionally. The author aims to show that the civil religion Rousseau presents in the “Social Contract” is his answer to that problem. She focuses on the artificiality of civil religion which for Rousseau needs to be the product of the citizens’ will, inseparable from (...) society’s rational construction by means of the social contract. It is shown that in spite of the voluntarist positing of civil religion’s contents, Rousseau has to presuppose a theistic profession of faith: civil religion cannot produce any faith itself and therefore needs to be the beneficiary of an already existing faith of the individuals that has to be imported into the public sphere. (shrink)

IntroductionAlthough a few studies suggest that young overweight to obese children and adolescents may have impaired postural control compared to young normal-weight peers, little information exists about how these two groups differ in the quality of the underlying balance strategies employed. Hence, the aim of the present study was a first comprehensive examination of the structural complexity of postural sways in these two cohorts during quiet bilateral standing.MethodsNineteen YO secondary school students were carefully matched to YN controls for age, sex, (...) height, and school. Mediolateral and anteriorposterior acceleration signals were recorded with an inertial measurement unit positioned at the trunk while standing barefoot in two conditions: firm and foam support surface. The magnitude of postural fluctuations was obtained using the root mean square. The temporal structure of the signals was analyzed via sample entropy, largest Lyapunov exponent, and detrended fluctuation analysis algorithm. Reliability was assessed using a test–retest design.ResultsIn both groups, foam standing caused higher postural fluctuations and reduced structural complexity. In comparison to YN, YO exhibited a higher RMSAP. Especially in ML direction, the acceleration signals of the YO had higher repeatability, greater long-range correlations, and lower local stability. However, these observations were largely independent of the task difficulty. Except for α-DFAAP, the IMU approach proved reliable to characterize posture control.DiscussionOur outcomes confirm postural control deficits in YO compared to their YN peers and indicate impaired regulatory mechanisms reflected as rigidity. Such less complex patterns usually reflect diverse pathologies, are detrimental to compensate for internal or external perturbations, and are attributed to lower adaptability and task performance. Without targeted balance stimuli, YO likely end in a lifelong vicious circle of mutually dependent poor balance regulation and low physical activity. (shrink)

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Aufgrund der Dominanz eines okonomistisch verengten Rationalitatsideals wird Vertrauen zunehmend als Reputationskalkul oder quasi-vertragliche Kreditbeziehung definiert. MIchaela I. ABdelhamid zeigt: Was hier als "Vertrauen" bezeichnet wird, soll vielmehr der Wertschopfung sowie der Legitimation strategischer Entscheidungen, Sanktionen und Abhangigkeitsverhaltnisse dienen. MIt verstandlichen Analysen und Begriffsscharfungen bietet sie die Grundlage, um die Probleme solcher Inszenierungen erkennen oder auch die Gegenstande sogenannter Vertrauenskrisen reflektieren zu konnen.

Machiavellians are often seen as manipulative people who contribute negatively to teams and ventures. However, recent work has shown that Machiavellians can also cooperate and act in pro-social ways in a team context. Thus, some aspects of Machiavellianism might be conducive for teams and team members’ intentions to start a business venture. Most studies in this area have failed to (a) assess the effect of Machiavellianism at the team level, (b) take into account the dimensional nature of Machiavellianism, and (c) (...) assess moderators of these effects. We propose that the combination of Machiavellianism and resilience in teams predict team entrepreneurial intentions (EI). Moreover, we propose that different team level dimensions of Machiavellianism (amoral manipulation, desire for status, desire for control, distrust of others) are differentially related to EI. More specifically, we expect at the team level that amoral manipulation and desire for status are positively related to changes in EI (as teams high on these dimensions feel that they can use unethical practices that give them an advantage in being successful), whereas desire for control and distrust of others should be negatively related to changes in EI (as entrepreneurial teams usually work in less structured situations and need to closely work together). Furthermore, all sub-dimensions of Machiavellianism should interact positively with team resilience as resilience acts as a buffer that protects teams from potential negative effects of Machiavellianism. In a multi-wave study among newly formed teams engaged in entrepreneurship projects, controlling for psychopathy and narcissism, we found partial support for our hypotheses. Results supported our expectations for the “amoral manipulation” and “desire for control” sub-dimensions, but not for the “desire for status” and the “distrust of others” sub-dimensions of Machiavellianism, with distrust of others showing unexpectedly opposite effects. This study contributes to the literature by looking at the dimensions of Machiavellianism at the level of entrepreneurial teams in conjunction with the more positive team characteristic, resilience. Our results indicate that the relationship between Machiavellianism and EI is more complex than previously hypothesized, as the sub-dimensions are sometimes positively and sometimes negatively related to entrepreneurial intentions and interact with team-level resilience. (shrink)

Event of Signature formulates a new philosophical problem which focuses on the handwritten signature as sign of legal identification. Author Michaela Fišerová works with three metaphysical expectations, which are shared in discourses of graphology and forensic analysis. The first expectation tends to reveal the signer's soul: a handwritten signature "naturally" mirrors the unique psychological qualities of the signer. The second expectation tends to guarantee the originality of the signer's trace: a handwritten signature proves physical contact between the signed document (...) and the writing tool "authentically" moved by the signer's hand. The third expectation tends to recognize the signer's legal identity: a handwritten signature is expected to reproduce the signer's personal style, which enables identification by legal authorities. In a methodologically inventive and semiotically-based dialogue with Derrida's deconstruction, Fišerová situates this triple expectation in the interval between life and law. Challenging coverage of this topic finally shows that none of the metaphysical expectations will ever be fulfilled in the event of manual signing. Legal uses of handwritten signature are characterized by the complex aporia of repeating the unrepeatable. (shrink)

Článok sa zaoberá tematikou filozofického problému ja. Konfrontuje rôzne teórie za cieľom prísť s alternatívou, ktorá ich v istom zmysle zároveň vyťažuje i prekonáva. Najskôr je predstavená koncepcia Colina McGinna, ktorý poukazuje na vzdorovitosť ja voči bežným teoretickým prístupom a dospieva k „transcendentálnemu naturalizmu“. Tento postoj spočíva v tvrdení, že existuje skrytá objektívna štruktúra ja, ktorú však kvôli svojim kognitívnym obmedzeniam nie sme schopní nahliadnuť. Ďalej prichádzajú na radu na psychologických výskumoch založené úvahy Daniela Wegnera a Daniela Dennetta. Ja podľa (...) nich nie je ničím objektívne uchopiteľným, ale len užitočnou konštrukciu našich myslí. Následne sú oba pohľady zhodnotené skrze optiku „anomálneho monizmu“ Donalda Davidsona: dospievame k názoru, že ja je na fyzikálnej realite závislá, no zároveň prísnym vedeckým popisom a zákonom unikajúca entita – podobne, ako Davidsonove „mentálne udalosti“. Filozofický problém ja nespočíva v obmedzenosti našej poznávacej schopnosti, ale v tom, že sme bytosti schopné žiť v dvoch navzájom nezlučiteľných konceptuálnych ríšach – vo svete prísnej vedy a vo svete slobodných a zodpovedných osôb. Ja nemá skrytú objektívnu štruktúru; je to mentálny konštrukt, ktorý má však v rámci autonómnej mentálnej ríše nesmierny význam. (shrink)

The paper proposes to grasp handwritten signature as a metaphysical invention of the so-called “Western” civilization, where the signature is supposed to make possible juridical identification of the person who wrote it. However, despite this expectation of reliability, the Western handwritten signature is an aporetic sign, which is considered to be authentic (unrepeatable) and conventional (repeatable) at the same time. Because the signature is a sign of juridical identification and its authenticity can always be forged, Jacques Derrida tries to deconstruct (...) the contradictory functioning of Western metaphysics, which leads to confusion in our expectations of authenticity and identity in our uses of signatures. By proposing a new reading of Derridean texts concerning writing, the paper focuses on the pragmatical paradox that grounds our contradictory legal politics of signing: because the exact manual reproduction of a line is impossible, no one can satisfy the legislative obligation to sign conformably to the model signature. That’s the aporia of trace’s recognition, which establishes the signature as a sign: on the one hand, the signature is supposed to represent the juridical identity of the person who traced it; on the other hand, the signature, which constantly changes its graphical form, makes every certain identification impossible. In order to question the juridical identity traditionally guaranteed by the signature, this paper invites to grasp the legal practice of signing as a subversive performativity, which is produced during the passage between recognition of juridical identity requested by the law and its simultaneous and inevitable transgression. Finally, the paper proposes a new approach to the signature as a visual performance of the self, based on a reevaluation of the altercation between Jacques Derrida and John Searle concerning the iterative character of traces and performatives. (shrink)

Bidirectional deep brain stimulation (DBS) platforms have enabled a surge in hours of recordings in naturalistic environments, allowing further insight into neurological and psychiatric disease states. However, high amplitude, high frequency stimulation generates artifacts that contaminate neural signals and hinder our ability to interpret the data. This is especially true in psychiatric disorders, for which high amplitude stimulation is commonly applied to deep brain structures where the native neural activity is miniscule in comparison. Here, we characterized artifact sources in recordings (...) from a bidirectional DBS platform, the Medtronic Summit RC + S, with the goal of optimizing recording configurations to improve signal to noise ratio (SNR). Data were collected from three subjects in a clinical trial of DBS for obsessive-compulsive disorder. Stimulation was provided bilaterally to the ventral capsule/ventral striatum (VC/VS) using two independent implantable neurostimulators. We first manipulated DBS amplitude within safe limits (2–5.3 mA) to characterize the impact of stimulation artifacts on neural recordings. We found that high amplitude stimulation produces slew overflow, defined as exceeding the rate of change that the analog to digital converter can accurately measure. Overflow led to expanded spectral distortion of the stimulation artifact, with a six fold increase in the bandwidth of the 150.6 Hz stimulation artifact from 147–153 to 140–180 Hz. By increasing sense blank values during high amplitude stimulation, we reduced overflow by as much as 30% and improved artifact distortion, reducing the bandwidth from 140–180 Hz artifact to 147–153 Hz. We also identified artifacts that shifted in frequency through modulation of telemetry parameters. We found that telemetry ratio changes led to predictable shifts in the center-frequencies of the associated artifacts, allowing us to proactively shift the artifacts outside of our frequency range of interest. Overall, the artifact characterization methods and results described here enable increased data interpretability and unconstrained biomarker exploration using data collected from bidirectional DBS devices. (shrink)

The present article deals with specific normative concepts of Spinoza’s ethical system and compares them to certain aspects of the theory of ethics of social consequences. At first, a way to approach the problem of normativity in Spinoza is presented, concentrating on the obligatory character of rational - or intellectual - motives. Then, theoretical evidence is presented which links Spinoza to normative-ethical consequentialism. The basis for a consequentialist model of Spinoza’s ethics is the concept of perfection, and on this basis (...) it seems possible to consider its compatibility with non-utilitarian forms of consequentialism, such as ethics of social consequences. Conclusively, the paper’s aim is to present the possibility of considering Spinozian consequentialism as a non-utilitarian consequentialism, while considering ethics of social consequences as a contemporary form of Spinozian consequentialism. (shrink)

In Koriat's paper ''The Feeling of Knowing: Some Metatheoretical Implications for Consciousness and Control,'' he asserts that the feeling of knowing straddles the implicit and explicit, and that these conscious feelings enter into a conscious control process that is necessary for controlled behavior. This assertion allows him to make many speculations on the nature of consciousness itself. We agree that feelings of knowing are produced through a monitoring of one's knowledge, and that this monitoring can affect the control of behavior (...) such as whether or not to search memory for an answer. Further, we believe that monitoring of performance with a strategy can also affect cognition control and strategy selection; however, we also believe that frequently this monitoring and control occurs without conscious awareness. Feeling of knowing has received an inordinate amount of attention because it lies behind the highly recognizable tip-of-the-tongue phenomenon that represents one of the rare cases of conscious monitoring. There are other feelings of knowing which are much more common and are not accompanied by conscious awareness. These are evident in the early selection of a strategy for answering a problem. In our view, the research on feeling of knowing will not resolve the question of whether consciousness is merely epiphenomenal. (shrink)

Farmers, especially those within historically underserved populations, utilize networks to access educational training, community support, and market opportunities. Through a case study of the Pennsylvania Women's Agriculture Network's three-year Women's Rural–Urban Network (WRUN) initiative, this research analyzes the process of developing solidarity across geographic and racial lines while building a statewide farmers' network. Applying White's (2018) Collective Agency Community Resilience (CACR) theoretical framework to this initiative offers a way to evaluate how socially marginalized groups in agriculture build farmers’ networks to (...) resist oppression within the white heteropatriarchal agricultural system. This research draws on interviews with 12 steering committee members and three years of participant observation to understand how participants assessed the initiative. Findings suggest that changes to existing programming were influential in creating a place for diverse women farmers and growers to meet, thus contributing to prefigurative politics; however, the inability to form commons as praxis and economic autonomy due to divergent needs, varying roles in the agrifood system, and different levels of engagement with racial justice deterred network-building efforts. This initiative examines food justice theory through praxis. Findings offer insights for predominately white non-profits, research institutions, and activists in future anti-racism and food justice efforts in the agrifood system. (shrink)