Resumen. En el proceso de la certificación de normas ISO en instituciones educativas, existenfactores humanos tales como liderazgo, motivación, trabajo en equipo y comunicación que influyen einciden en el mejoramiento de objetivos y metas implementadas por las normas ISO. A través de esteestudio se exponen varias teorías que explican la interacción de los factores humanos con la gestiónescolar de las instituciones educativas.Palabras claves. Administración escolar, liderazgo, comunicación, trabajo en equipo y motivación. In the process of the certification of norms ISO (...) in educational institutions, such humanfactors exist as leadership, motivation, work in team and communication that influence and theyimpact in the improvement of objectives and goals implemented by the norms ISO. Through thisstudy it is looked for to expose several theories that you/they explain the interaction in the schooladministration of the educational institutions.Keywords. School administration, leadership, communication, work in team and motivation. (shrink)

Everyone is talking about food. Chefs are celebrities. "Locavore" and "freegan" have earned spots in the dictionary. Popular books and films about food production and consumption are exposing the unintended consequences of the standard American diet. Questions about the principles and values that ought to guide decisions about dinner have become urgent for moral, ecological, and health-related reasons. In _Philosophy Comes to Dinner_, twelve philosophers—some leading voices, some inspiring new ones—join the conversation, and consider issues ranging from the sustainability of (...) modern agriculture, to consumer complicity in animal exploitation, to the pros and cons of alternative diets. (shrink)

This paper investigates modular combinations of temporal logic systems. Four combination methods are described and studied with respect to the transfer of logical properties from the component one-dimensional temporal logics to the resulting combined two-dimensional temporal logic. Three basic logical properties are analyzed, namely soundness, completeness, and decidability. Each combination method comprises three submethods that combine the languages, the inference systems, and the semantics of two one-dimensional temporal logic systems, generating families of two-dimensional temporal languages with varying expressivity and varying (...) degrees of transfer of logical properties. The temporalization method and the independent combination method are shown to transfer all three basic logical properties. The method of full join of logic systems generates a considerably more expressive language but fails to transfer completeness and decidability in several cases. So a weaker method of restricted join is proposed and shown to transfer all three basic logical properties. (shrink)

How does an engagement with religious traditions (broadly construed) illuminate and complicate the task of thinking through the ethics of eating? In this introduction, we survey some of the many food ethical issues that arise within various religious traditions and also consider some ethical positions that such traditions take on food. To say the least, we do not attempt to address all the ethical issues concerning food that arise in religious contexts, nor do we attempt to cover every tradition’s take (...) on food. We look at just a few traditions and a few interesting writings on food ethics and religion: What do they say about the ethics of eating? Why do they say these things? Here we use the terms “food ethics” and “religion” ecumenically as big tents under which many importantly different sorts of things may be grouped. Among the wide range of food ethical issues we consider in this chapter, for example, are religious views about the ethics of keeping, hurting, and killing animals, killing plants, dominion over creation, wastefulness, purity, blessing, atonement, and the connection between food and character. We realize, moreover, that it might be a stretch to label some of the views engaged by selected readings in this chapter as “religious” on a stringent understanding of that term; Lisa Kemmerer’s “Indigenous Traditions,” for instance, addresses some views that are recognizably spiritual but perhaps not religious in a strict sense. We hope that our ecumenical usage of the term can bring these important traditions to bear on the discussion without reducing them to something they are not. (shrink)

When consumers choose to abstain from purchasing meat, they face some uncertainty about whether their decisions will have an impact on the number of animals raised and killed. Consequentialists have argued that this uncertainty should not dissuade consumers from a vegetarian diet because the “expected” impact, or average impact, will be predictable. Recently, however, critics have argued that the expected marginal impact of a consumer change is likely to be much smaller or more radically unpredictable than previously thought. This objection (...) to the consequentialist case for vegetarianism is known as the “causal inefficacy” (or “causal impotence”) objection. In this paper, we argue that the inefficacy objection fails. First, we summarize the contours of the objection and the standard “expected impact” response to it. Second, we examine and rebut two contemporary attempts (by Mark Budolfson and Ted Warfield) to defeat the expected impact reply through alleged demonstrations of the inefficacy of abstaining from meat consumption. Third, we argue that there are good reasons to believe that single individual consumers—not just individual consumers taken as an aggregate—really do make a positive difference when they choose to abstain from meat consumption. Our case rests on three economic observations: (i) animal producers operate in a highly competitive environment, (ii) complex supply chains efficiently communicate some information about product demand, and (iii) consumers of plant-based meat alternatives have positive consumption spillover effects on other consumers. (shrink)

Skeptics of the moral case against industrial farming often assert that harm to animals in industrial systems is limited to isolated instances of abuse that do not reflect standard practice and thus do not merit criticism of the industry at large. I argue that even if skeptics are correct that abuse is the exception rather than the rule, they must still answer for two additional varieties of serious harm to animals that are pervasive in industrial systems: procedural harm and institutional (...) oppression. That procedural and institutional harms create conditions under which abuse is virtually inevitable only increases the skeptic's burden. (shrink)

When consumers choose to abstain from purchasing meat, they face some uncertainty about whether their decisions will have an impact on the number of animals raised and killed. Consequentialists have argued that this uncertainty should not dissuade consumers from a vegetarian diet because the “expected” impact, or average impact, will be predictable. Recently, however, critics have argued that the expected marginal impact of a consumer change is likely to be much smaller or more radically unpredictable than previously thought. This objection (...) to the consequentialist case for vegetarianism is known as the “causal inefficacy” (or “causal impotence”) objection. In this paper, we argue that the inefficacy objection fails. First, we summarize the contours of the objection and the standard “expected impact” response to it. Second, we examine and rebut two contemporary attempts (by Mark Budolfson and Ted Warfield) to defeat the expected impact reply through alleged demonstrations of the inefficacy of abstaining from meat consumption. Third, we argue that there are good reasons to believe that single individual consumers—not just consumers in aggregate—really do make a positive difference when they choose to abstain from meat consumption. Our case rests on three economic observations: (i) animal producers operate in a highly competitive environment, (ii) complex supply chains efficiently communicate some information about product demand, and (iii) consumers of plant-based meat alternatives have positive consumption spillover effects on other consumers. (shrink)

In “Diversifying Effective Altruism’s Longshots in Animal Advocacy”, Matthew C. Halteman acknowledges the value of aspects of the EA method but considers two potential critical concerns. First, it isn’t always clear that effective altruism succeeds in doing the most good, especially where long-shots like foiling misaligned AI or producing meat without animals are concerned. Second, one might worry that investing large sums of money in long-shots like these, even if they do succeed, has the opportunity cost of failing adequately (...) to combat systemic injustice in the shorter term. This chapter explains each of these reservations and goes on to suggest some exciting new initiatives—institution-building in Black veganism, higher education, and religious communities—that could mitigate these reservations, energize and diversify the movement, and remain true to the EA method of supporting underexploited but potentially high-impact causes that produce non-fungible goods otherwise unlikely to be funded. (shrink)

Warning: includes two somewhat graphic images. This paper is an effort to lay out a taxomony of conceptual relations between the domains of the sublime and the religious. -/- .

Through careful interpretive analysis, the piece argues that the Christian cosmic vision reveals the wrongness of industrial animal agriculture and that taking up more intentional eating practices is a morally significant spiritual discipline for Christians. It also testifies to our claim in the introduction [to the "Food and Religion" chapter of *Food, Ethics, and Society*] that religious food ethics have practical advantages over purely secular ethics insofar as the latter usually tries to begin from a neutral perspective that has very (...) little power to compel a person, whereas religious food ethics hooks into one's deepest commitments. (shrink)

Recourse to a variety of well-constructed arguments is undoubtedly a significant strategic asset for cultivating more ethical eating habits and convincing others to follow suit. Nevertheless, common obstacles often prevent even the best arguments from getting traction in our lives. For one thing, many of us enter the discussion hampered by firmly-entrenched but largely uninvestigated assumptions about food that make it difficult to imagine how even well-supported arguments that challenge our familiar frames of culinary reference could actually apply to us. (...) When an argument contests our cherished food ways, we are inclined almost reflexively to dodge, downplay, or dismiss it, and all the more anxiously if we suspect it’s a good one. Moreover, even when we find such arguments convincing and resolve to change, we often discover to our chagrin that, when the buffet is open, we lack the will to act on our convictions. Whether the obstacle is a lack of imagination or a failure of will, the way to concrete moral progress is blocked. Our aim here is to consider how other modes of philosophical inquiry can help us to overcome these two obstacles that arise at the margins of philosophy’s argumentative contributions to food ethics. In part I, we diagnose these obstacles as common moral malaises—we call them the malaise of imagination and the malaise of will—that create existential unease for moral agents that can curtail their ability to eat in accordance with what they learn from philosophical arguments. We then propose that other modes of philosophical inquiry can serve as therapy for these malaises. In part II, we argue that philosophical hermeneutics (exemplified by Hans-Georg Gadamer) can treat the malaise of imagination by helping us to excavate and revise hidden prejudices that interfere with our ability authentically to engage arguments that challenge entrenched assumptions about food. In part III, we argue that philosophy as care of the self (exemplified by Pierre Hadot) can treat the malaise of will by helping us to identify habits of thought and action that hamper concrete progress toward new dietary ideals and to replace them, through repetitive exercises, with transformed habits. In a brief conclusion, we identify some benefits of this approach. (shrink)

This paper describes a prototype implementation of a Labelled Deduction System for natural language interpretation, where interpretation is taken to be the process of understanding a natural language utterance. The implementation models the process of understanding wh-gap dependencies in questions and relative clauses for a fragment of English. The paper is divided in three main sections. In Section 1, we introduce the basic architecture of the system. Section 2 outlines a prototype implementation of wh-binding and indicates its potential for explanation (...) of linguistic phenomena, and in Section 3 we briefly set the model within a large theoretical perspective, comparing it to other type-logical approaches to natural language analysis. (shrink)

My aim in this article is to challenge the standard North American diet’s (SAD) default status in church and among North American Christians generally. First, I explain what is at stake in my guiding question—“Is unrestrained omnivorism as typified by SAD spiritually beneficial?”—and then I attempt to allay some common skeptical concerns about the suitability of food ethics as a topic for serious Christian discernment. Second, I develop a prima facie case that SAD is not spiritually beneficial, drawing on five (...) traditional sources for Christian moral deliberation, including and especially general revelation and discernment of the fruits of the spirit. I conclude that, in the absence of a rebuttal vindicating SAD, the church should actively encourage Christians to adopt more redemptive eating habits, and Christians who are able should take action toward this end. (shrink)

This book chapter is a work of popular philosophy that offers general readers an opportunity to reimagine their relationship to non-human creatures by living vicariously through the experience of Jasmin--a hypothetical college student whose encounters with a cow, goat, and rooster on a visit to a local farm trigger a transformation in her views and actions toward other animals, allowing her to see them for the first time as subjects of their own lives rather than as objects for human use. (...) Though the chapter is written from the perspective of Jasmin's own Christian religious heritage, her awakening to the importance of the lives of other animals and the practices she undertakes in order to live out that new vision resonate with other religious and non-religious traditions, implicitly engaging the traditions of philosophical hermeneutics (Hans-Georg Gadamer) and philosophy as a way of life through the practice of spiritual exercises (Pierre Hadot, Martha Nussbaum). This chapter would be appropriate for use in introduction to philosophy courses or first-year writing seminars that seek to offer students an invitational introduction to some of the big ideas in animal and environmental ethics without getting philosophically technical in ways that can alienate beginners. (shrink)

This article aims to serve as an accessible introduction to the idea of "ontotheology" and to the so-called "ontotheological critique of Western metaphysics" for which the twentieth-century German philosopher Martin Heidegger is especially well known. I begin by distinguishing two uses of "ontotheology" employed respectively by Kant and Heidegger, and go on to develop the Heideggerian interpretation and critique of ontotheology under three main headings: The Onto-theo-logical Constitution of Western Metaphysics; Ontotheology's Problematic Legacy: Anxiety, Calculation, Oblivion; and Ontotheology and God. (...) The article concludes with an annotated bibliography of helpful resources for learning more about ontotheology, the critique of ontotheology, and directions the critique has taken after Heidegger. (shrink)

Though commentators have paid little thematic attention to Heidegger’s 1928 treatise “On the Essence of Ground” (OEG), recently available subsequent writings suggest that Heidegger himself saw OEG as a pivotal step on the way to “overcoming” his analysis of fundamental ontological transcendence. Among these writings is a set of rarely discussed lettered notes originally scribbled into his personal copy of OEG in which Heidegger offers a point-for-point deconstruction of the treatise’s fundamental ontological interpretation of transcendence. I argue that examining the (...) interplay between these two tiers of analysis may illuminate the murky trail that cuts between the beaten track of Being and Time and the increasingly well-trodden paths of Contributions to Philosophy and other later writings. Part one motivates the reading I propose by situating OEG in the broader contexts of its reception in the secondary literature, its engagement by Heidegger himself in subsequent writings, and my own interpretation—in view of Heidegger’s remarks—of its utility for illuminating the catalyst’s role played by the transcendence problem in the development of his overall project. Against this backdrop, part two advances a selective reading of the most important developments in OEG’s main text and lettered notes, elucidating in the process their hermeneutic significance for returning to and “turning” from the progressive elaboration of transcendence that both initiates and eventually exhausts Heidegger’s fundamental ontological inquiries. The picture that emerges, I conclude, is that OEG is hermeneutically a significantly more important work (for Heidegger certainly, but potentially also for his interpreters) than its marginal status in the secondary literature might lead one to believe. (shrink)

For the past thirty years, the late Tom Regan bucked the trend among secular animal rights philosophers and spoke patiently and persistently to the best angels of religious ethics in a stream of publications that enjoins religious scholars, clergy, and lay people alike to rediscover the resources within their traditions for articulating and living out an animal ethics that is more consistent with their professed values of love, mercy, and justice. My aim in this article is to showcase some of (...) the wealth of insight offered in this important but under-utilized archive of Regan’s work to those of us, religious or otherwise, who wish to challenge audiences of faith to think and do better by animals. (shrink)

We introduce a methodology whereby an arbitrary logic system L can be enriched with temporal features to create a new system T(L). The new system is constructed by combining L with a pure propositional temporal logic T (such as linear temporal logic with Since and Until) in a special way. We refer to this method as adding a temporal dimension to L or just temporalising L. We show that the logic system T(L) preserves several properties of the original temporal logic (...) like soundness, completeness, decidability, conservativeness and separation over linear flows of time. We then focus on the temporalisation of first-order logic, and a comparison is make with other first-order approaches to the handling of time. (shrink)

In a world where meat is often a token of comfort, health, hospitality, and abundance, one can be forgiven for raising an eyebrow at the conjunction “meat and evil.” Why pull meat into the orbit of harm, pestilence, ill-will, and privation? From another perspective, the answer is obvious: meat—the flesh of slaughtered animals taken for food—is the remnant of a feeling creature who was recently alive and whose death was premature, violent, and often gratuitous. The truth is that meat has (...) a checkered history in the West. From its origin-story in Abrahamic religion to its industrial production in today’s world, meat is well-marbled with evil and its minions: sin, violence, injustice, destruction, suffering, and death. Beyond keeping company with these obtrusive forms of evil, meat’s success at remaining, nevertheless, in our collective good graces illuminates some of evil’s subtler shades too. We might learn something of insidiousness, self-deception, rationalization, and bad faith by exploring why the ever-strengthening consensus that habitual meat-eating is unhealthful, morally dubious, and environmentally damaging is often still no match for a philosopher’s savor of cheeseburgers. My aim is to consider meat’s fitness for a place in the Western history of evil by reflecting briefly on its outsized roles at the bookends of this narrative: meat’s primeval history in Genesis, and its contribution today to ethical and environmental problems of arguably apocalyptic proportions. (shrink)

My aim in this paper is to draw Plotinus and Derrida together in a comparison of their respective appropriations of the famous “receptacle” passage in Plato's Timaeus (specifically, Plotinus' discussion of intelligible matter in Enneads 2.4 and Derrida's essay on Timaeus entitled “Kh ō ra”). After setting the stage with a discussion of several instructive similarities between their general philosophical projects, I contend that Plotinus and Derrida take comparable approaches both to thinking the origin of the forms and to problematizing (...) the stability of the sensible/intelligible opposition. With these parallels in focus, I go on to explain how examining such points of contact can help us to dismantle the canonical constructs of “Plotinus the metaphysician” and “Derrida the anti-metaphysician” that have obscured important connections between Neoplatonism and deconstruction, and suppressed latent resources within the Platonic tradition itself for deconstructing the dualistic ontology of so-called “Platonic metaphysics.”. (shrink)

As evidence of the unintended consequences of industrial farm animal production continues to mount, it is becoming increasingly clear that, far from being a trivial matter of personal preference, eating is an activity that has deep moral and spiritual significance. Surprising as it may sound, the simple question of what to eat can prompt Christians daily to live out their spiritual vision of Shalom for all creatures--to bear witness to the marginalization of the poor, the exploitation of the oppressed, the (...) suffering of the innocent, and the degradation of the natural world, and to participate in the reconciliation of these ills through intentional acts of love, justice, mercy, and good stewardship. The aim of this work is to understand the cultivation of more intentional "compassionate eating" habits as a form of engaged Christian discipleship that responds to a wide array of practical, moral, and spiritual problems affecting all aspects of creation--human, animal, and environmental. The guiding suggestion is that compassionate eating is a spiritual discipline that offers a symbolically significant and practically effective way to live in faithful anticipation of the "peaceable kingdom" described in Judeo-Christian creation and redemption narratives. (shrink)

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This dissertation seeks to clarify the import of the transcendence problem in Heidegger and Derrida. The guiding suggestion of my interpretations of both thinkers is that following the development of this problem through their respective projects can help to demonstrate in each an underlying continuity in light of which their seemingly discrepant shifts in emphasis from early to late can be understood as moments of an ongoing hermeneutic task. ;My argument unfolds in four chapters and a brief conclusion. Chapter one (...) motivates the project in view of the contentious standing of the problem in continental philosophy as it is characterized in the competing narratives advanced by Richard Rorty, John Caputo, and Rodolphe Gasche. ;Chapters two and three trace the problem through Heidegger's Denkweg. While Being and Time might seem to be the obvious place to start, I argue that the character of the problem is difficult to see without recourse to both the context in which the problem first arises, and the future interpretations of the problem toward which Being and Time proceeds. Accordingly, I attend to the emergence of the problem in Heidegger's dissertation and early lectures, and then leap ahead to its more explicit appropriations in the writings of 1928 where the provisional standing of fundamental ontology becomes increasingly apparent. In view of its past and future trajectories, then, I return to Being and Time to exhibit therein what I take to be latent indications of Heidegger's later disposition toward transcendence. ;Chapter four situates Derrida in terms of his debts to and departures from Heidegger. I argue that Derrida's debts in fact compel his departures; since he concurs that the transcendence of predecessor discourses necessitates their destruction in the name of advancing their undeveloped possibilities, he must dismantle Heidegger to do justice to him. In applying this insight to Derrida's project, I maintain, the careful reader can find traces of his later injunctions to "absolute responsibility" in his early affirmations of "infinite play". ;I conclude with a few brief remarks as to how this investigation might contribute to a richer understanding of contemporary continental philosophy. (shrink)

Mennonites in the U.S. trace their roots back to the early sixteenth century Anabaptist reformers in Europe. Believing that the church is to give a foretaste of the coming kingdom of God, Mennonites emphasize discipleship, community, and the conviction that God works in the world through two distinct kingdoms. In the early days of persecution, the divide between the two kingdoms was clear, but, as Mennonites became mainstreamed in a tolerant society, the divide between secular and sacred became ambiguous. Mennonites (...) believe that faith calls them to a higher ethical standard in business than they can expect of society at large: to be in the business world but not of it. Discipleship means witnessing to the non-Christian world. Consequently, Mennonite businesspersons seek to be servant-managers and servant-owners. (shrink)

This book presents the notion that economic thinking cannot escape value judgments at any level and that this understanding has been the dominant view throughout most of history. It shows how, from ancient times, people who thought about economic matters integrated moral reflection into their thinking.

From its inception in Kant's efforts to articulate a "religion within the limits of reason alone," the Continental tradition has maintained a strict division of labor between theological and philosophical reflection on religion. In what follows, I examine this continental legacy in the context of Jacques Derrida's recent work on the concept of responsibility. First I discuss three guiding themes (the limits of speculative analysis, the idea of nondogmatic religion, and the importance of the other) that characterize the continental tradition's (...) general orientation toward philosophy of religion, as well as Derrida's approach to the concept of responsibility. I turn next to elucidating Derrida's account of responsibility as developed in "Force of Law: The Mystical Foundations of Authority" and The Gift of Death. I conclude with a discussion of the uses and limits of this account for religious (and theological) reflection, as well as for the task of articulating a contemporary continental philosophy of religion. (shrink)

In this paper we study families of resource aware logics that explore resource restriction on rules; in particular, we study the use of controlled cut-rule and introduce three families of parameterised logics that arise from different ways of controlling the use of cut. We start with a formulation of classical logic in which cut is non-eliminable and then impose restrictions on the use of cut. Three Cut-and-Pay families of logics are presented, and it is shown that each family provides an (...) approximation process for full propositional classical logic when the control over the use of cut is progressively weakened. A sound and complete semantics is given for each component of each of the three families of approximated logics. One of these families is shown to possess the uniform substitution property, a new result for approximated reasoning. A tableau based decision procedure is presented for each element of the approximation families and the complexity of each decision procedure is studied. We show that there are families in which every component logic can be decided polynomially. (shrink)

This paper generalises and complements the work on combining temporal logics started by Finger and Gabbay [11, 10]. We present proofs of transference of soundness, completeness and decidability for the temporalisation of logics T for any flow of time, eliminating the original restriction that required linear time for the transference of those properties through logic combination. We also generalise such results to the external application of a multi-modal system containing any number of connectives with arbitrary arity, that respect normality.This (...) generalisation over generic flows of time propagates to other combinations of logics that can be interpreted in terms of temporalisations. In this way, the independent combination of temporal logics is studied over generic flows of time. We show the transfer of soundness, completeness and decidability for independent combination of temporal logics. Finally, we also discuss the independent combination of any finite number of normal multi-modal logics. (shrink)