Cancers rely on multiple, heterogeneous processes at different scales, pertaining to many biomedical fields. Therefore, understanding cancer is necessarily an interdisciplinary task that requires placing specialised experimental and clinical research into a broader conceptual, theoretical, and methodological framework. Without such a framework, oncology will collect piecemeal results, with scant dialogue between the different scientific communities studying cancer. We argue that one important way forward in service of a more successful dialogue is through greater integration of applied sciences (experimental and clinical) (...) with conceptual and theoretical approaches, informed by philosophical methods. By way of illustration, we explore six central themes: (i) the role of mutations in cancer; (ii) the clonal evolution of cancer cells; (iii) the relationship between cancer and multicellularity; (iv) the tumour microenvironment; (v) the immune system; and (vi) stem cells. In each case, we examine open questions in the scientific literature through a philosophical methodology and show the benefit of such a synergy for the scientific and medical understanding of cancer. (shrink)

This chapter discusses Mina Bissell's pathbreaking research on cancer. Along with her colleagues and students, Bissell focused her attention on how the causal pathways regulating cell behavior were a two way street. Healthy cells’ and cancer cells’ behavior are both highly context-dependent. The pathway to this insight was not direct. Bissell’s work began with research into cellular metabolism. As a result of this early research, she found that cells can “change their fate” – revert to, or (...) activate, functions not typical of cells in the differentiated state. This had important implications for our understanding of cancer's etiology and treatment. Bissell - among others - emphasized in her research that it was not simply cell intrinsic properties – such as mutations to “oncogenes” and “tumor suppressor” genes – that determine the typical behaviors of cancer cells, but also a variety of extrinsic properties in the surrounding environment: metabolic and other signaling molecules, the extracellular matrix, and tissue architecture. (shrink)

Dismissing criticisms that Leonard Peikoff's book, The DIM Hypothesis, is unscientific, deterministic, or rationalistic, this essay focuses on problems with the logical framework of Peikoff's study of Western culture. In particular, Peikoff has conflated two different kinds of rationalists and empiricists and has completely overlooked combinations of the Platonist and so-called “Kantian” modes. As a result, his three pure integration “modes” actually produce not just two “mixtures” but a total of six. Furthermore, without absolving Kant of very serious philosophical errors, (...) the author marshals evidence that the real culprit responsible for the culturally disastrous “Disintegration” mode was one of Kant's predecessors. (shrink)

ABSTRACT The author continues his challenge to the “official” Objectivist view of free will by addressing the implications of his value-determinism/conditional-volition model for various Objectivist moral concepts including value, sacrifice, virtue, obligation, and moral and legal responsibility and accountability. He argues that based on Rand’s definitions, the conventional understandings of sacrifice or betrayal of values, lapses in virtue, and breaches in morality need considerable reconceptualizing. The author gives special attention to Rand and Kant with regard to lying, use of force, (...) and acts of generosity, finding not nearly as much difference between them as is commonly believed. (shrink)

The author endeavors to show how dialectical methods can reveal and clarify Ayn Rand’s philosophy from the two vital perspectives of the lives of individual human beings in relation to the world and in relation to other people and the social institutions under which they live. In so doing, he applies Chris Matthew Sciabarra’s Tri-Level Analysis model of social relations (derived from Rand’s social commentaries) and relates Rand’s metaphysical value-judgments to the cardinal values and virtues of her ethics.

ABSTRACT The author disagrees with Aaron Weinacht’s contention that Ayn Rand brought nihilism to America. Rand wrote about issues that concerned nihilist thinkers such as Nikolai Chernyshevskii, but she reacted in a profoundly different way to those issues. The differences are not merely political–insofar as the nihilists were socialist and Rand was a capitalist; they were much deeper.

The author reiterates his thesis that the motivation for power lust in liberals, conservatives, and totalitarians cannot be explained by “metaphysical importance” of economic or noneconomic activity per se, but only by the metaphysical fear that voluntary action in one or both of these realms evokes in statists of whatever stripe. Rand actually made both of these arguments, but only the latter has psychological explanatory power and plausibility in terms of Rand's discussion of the benevolent and malevolent universe premises, and (...) thus is to be preferred over the former. (shrink)

THE CONCEPT OF CONSCIOUSNESS CHAPTER I THE RENAISSANCE OF LOGIC WITHIN the last two decades the scholarly world has witnessed a revival of interest in logic ...

In the social system in which we live, the imaginary body is an able body. The able-bodied has established its representations that are the projection of able-bodied subjectivities. In this article, I shall develop a psychoanalytic account of physical disability in order to open up possibilities for physical disability beyond its position as castrated able-bodiedness. Psychoanalysis, to me, is not simply about `sexuality' but can also be used to analyse `physical disability', indeed all aspects of one's subjectivity. I shall propose (...) the appropriation of psychoanalysis to explain the construction of subjectivity, whether it is able-bodied or disabled, in a way that parallels the male/female dichotomy. Within an able-bodied symbolic, in which the able-bodied takes itself as normal, it is impossible to illustrate the multiplicity of the disabled. Following Irigaray's claim that the ambiguity of female sexuality does not conform to male notions of sexuality, I argue that the complexity of the disabled body does not fit into the able-bodied norm of subjectivity. In this article, I shall be drawing on Irigaray's theory of embodied subjectivity to argue against the masculine-able-bodied-based theory of subjectivity found in Freud and Lacan. (shrink)

ROGER E. BISSELL points out scholarly and ahistorical lapses in Kamhi and Torres's Journal of Ayn Rand Studies essay, "Critical Neglect of Ayn Rand's Theory of Art" . He argues that they have misrepresented and neglected the views of others, and have inaccurately depicted the extent to which his own essays liken and contrast music with the other arts. Bissell criticizes their failure to acknowledge Rand's "microcosm" view of art as "re-creation of reality," which is fundamentally at odds (...) with the Kamhi-Torres perspective. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2018 Heft: 225 Seiten: 141-165.

Features essays that invoke Said and Derrida's rigorous examination of humanism in their works. This title addresses social change and political questions and analyze humanism from the perspectives of literature, theory, history, gender studies, and art in view of the intellectual impact of Said and Derrida on contemporary philosophy.

The goal of this study is to reveal which contextual factors can shape ethical behaviour and decision-making in family firms (FFs), with the aim to uncover emerging themes that help set the stage for future work on FF ethics. To do so, we conducted an integrative literature review. By systematically collecting, reviewing 90 studies and synthesizing their key findings with prior theoretical foundations in the FF field, we demonstrate how personal and family values, preservation of socioemotional wealth, generation succession and (...) structural factors (e.g. FF size, FF life cycle) can affect ethical decision-making in FFs. We also provide propositions and research pathways to orient future studies. (shrink)

Over 2,300 years ago, the Ancient Greeks gave us philosophy-the love of wisdom. From Socrates and Epicurus to Plato and Aristotle, they grappled with the big questions-who are we? Why are we here? What is a good life? How should we lead our life? Later, the natural sciences split away from philosophy, and then the humanities did as well, and fragmented into separate disciplines, all of which tell us something about human nature-the universal, the culture-specific, and the individuated. This ongoing (...) process was also forwarded by supporters of Aristotle's worldview, most notably, Thomas Aquinas and Ayn Rand, and we see much value in their neo-Aristotelian philosophies, too. In the light of all that that the new sciences and more recent philosophers tell us about human nature and ethics, is there a case for modernizing Aristotle (and thinkers like Aquinas and Rand, as well), as against starting afresh? We think so. The theme of this book is to arrive at a highly practical, "neo-Aristotelian" framework to facilitate creating a meaningful life and self-actualization (and thereby flourishing and happiness) by linking ethics (as an "ought") with the empirical sciences (that provide the "is"). A modernized ethic can be created using current scientific knowledge, and is also made easier in application, by specifying the psychological nature of the human (the internal, or the ontology of the modern human), and delineating that which is universal, from that which can be individualized. (shrink)

This paper explores deconstruction at large as a way of inheriting Jacques Derrida’s work in addressing contemporary issues of racism and reductive ontologies. Derrida’s critique of globalisation and neoliberal politics highlights the potential for living together free from the negative limits of “reasoned cohabitation” and “the community or otherwise of the world.” The paper focuses on three aspects: 1) imagining a world beyond the globalisation-driven horizon, 2) an anti-racist and anti-colonial understanding of being, emphasizing non-hierarchical relations between different singularities, and (...) 3) dismantling ontocolonial politics by creating new concepts and frameworks for living together. The paper also addresses the challenges of imagining coexistence with those excluded from the right to live well, questioning how such a task can be pursued beyond the nation-state as part of a community of the world that resists communitarian and nationalist imaginaries and politics. (shrink)

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

The author discusses how Rand’s largely underdeveloped concept of the “dual-aspect objective,” first introduced in the 1960s, is vital for understanding how knowledge is grounded in reality. He defines it, then applies it to perception and introspection, and to concepts, propositions, and syllogisms. The author also defines content of awareness, carefully distinguishing it from both object and form of awareness, and applies those distinctions throughout. In addition, he discusses how truth is both dual-aspect and contextual, and he extends his discussion (...) in Part 1 of Rand’s “unit-perspective,” showing how units, too, have a dual-aspect, even on the level of syllogisms. (shrink)

In contrast to Pietraszewski's account, latent structure learning neither requires conflict nor relies on observation of explicit coalitional behavior to support group inference. This alternative addresses how even non-conflict-based groups may be defined and is supported by experimental evidence in human behavior.

The author examines the canonical Objectivist model of free will and finds it wanting, amounting to a form of Agency—Indeterminism. Employing an Aristotelian Four Cause analysis, he explores the complementary roles of determinism and free will, as well as the conditional nature of necessity and contingency, in understanding how causality operates in the human realm. He proposes an integration of what he calls “value-determinism” and “conditional free will,” arguing that it amounts to a basic axiom of human choice and action, (...) and urges its acceptance in place of the Orthodox Objectivist view of free will. (shrink)

In this third installment of his series on key, underappreciated ideas in Ayn Rand's epistemology, the author discusses the nature of differentiation and integration as the functional essence of consciousness and applies that insight to various cognitive and noncognitive processes of awareness, with a special emphasis on logic and illogic. He offers an extended analysis of the fallacies of “Frozen Abstraction” and “False Alternative,” as well as critiques of a long-standing Objectivist conflation of falsity and contradiction and a relatively more (...) recent Objectivist error, the fallacy of “genuine awareness.”. (shrink)