The theory of separation assumes, with provocation, that an organization cannot reconcile profits and social function. Organizations can reconcile these two, apparently contrasting, missions, by considering emotions, especially moral emotions, to create a genuine motivation for focusing on goals beyond simple economic earnings and protecting organizations or groups of people from dysfunctional attitudes and behaviors, as well as considering the important role of the stakeholder accountability. Using the PRISMA method, we created a review of records using keywords relating to a (...) socio-emotional value within organizations, with a particular focus on the last 20 years. We used the SCOPUS database and, after removing irrelevant records, we used the VOSviewer tool to create a cluster map of different areas in this topic. Some records cite the socio-emotional value that is related to organizational and employee suffering, while other articles consider it a positive factor that improves performance and prevents problems in organizations. (shrink)

This book explores the impact of neuroscience research over the past 20 or more years on brain function as it affects moral decisions. Findings show that the mind and brain are very close, if not the same, and that the brain 'makes' the mind. This is bringing about a change of focus from examining mental activity to the physical activity of the brain to understand thinking and behavior. We are discovering that the physical features of the brain play the major (...) role in shaping our thoughts and emotions, including the way we deal with 'moral' issues. This book sets out the historical framework of the transition from 'mentalism' to 'physicalism', shows how the physical brain works in moral decisions and then examines three broad areas of moral decision-making - the brain in 'bad' acts, the brain in decisions involving sexual relations, and the brain in money decision-making. (shrink)

In his recent Immaterialism, Graham Harman develops a theory of social objects based on his object-oriented ontology. Whereas some of the more mainstream theories in the humanities would dissolve such objects into their material constituents or their various effects on others, object-oriented social theory theorizes them as inert, resilient entities with a private reality that exceeds their components and actions. Harman’s theory focuses on what social entities are qua objects, and consequently says little about their specificity as social objects. A (...) more complete social theory would also outline how human existence is to be understood in relation to a social world comprised of discrete and inert entities, as opposed to, for example, far more continuous material fields or networks of associations. We argue that an unexpected yet solid candidate for such an extension of object-oriented social theory already exists in Jean-Paul Sartre’s theory of practico-inert being and group formation. We first outline Harman’s and Sartre’s respective ontologies of social objects, and then discuss how their many complementarities make the latter a suitable extension of the former. (shrink)

We argue for a new mode of interpretation for attributed attitudes, what we call de translato interpretation. De translato interpretation assigns a meaning to an expression based on the interpretation given to that expression by the attitude subject rather than that standardly given by the attributor. We argue that this new mode of interpretation is distinct from but compatible with de dicto, de re and de qualitate interpretation. Formally, de translato interpretation is analyzed as introducing a modification in the language (...) used for interpretation, where the modification alters the attributor’s language in such a way as to more closely approximate the presumed language of a perspective holder. Attitude predicates are taken to introduce the perspective of their subject as a parameter of interpretation for the clause they embed. (shrink)

In this article I argue that Zahavi's Sartre-inspired combination of the experiential and narrative self entails an unnecessary duplication of selves. Sartre himself accused Husserl of the same mistake in The Transcendence of the Ego. He claims that Husserl's combination of the transcendental I and the Me is unnecessary, and that we can do without the first. I try to show that Sartre's critique of Husserl also applies to Zahavi. Sartre's critique is based on his idea of impersonal consciousness, which (...) I explain by comparing it to Armstrong's example of the long-distance truck-driver. Furthermore, I explicate how the alternative notion of self that Sartre proposes in the same work avoids unnecessary duplications of selves, and thereby evades further problems concerning how the two selves relate to one another. (shrink)

Throughout the history of analytic philosophy the notion of the ‘phenomenological fallacy’ originally formulated by Place, has been used to criticize reification of the mental. Although this fallacy was originally not used to criticize the phenomenological tradition, it has popped up recently in debates between analytic philosophers and phenomenologists. However, a study of the history of both traditions reveals that a polemical notion similar, if not identical, to the phenomenological fallacy can be found within the phenomenological tradition, namely Sartre’s ‘illusion (...) of immanence’. In this article, I will explicate these two polemical notions and place them in the context of their respective traditions. This will reveal that both notions must be understood as a criticism of a certain form of representationalism I will call ‘dual-world representationalism’. This deep-rooted similarity between the analytic philosophy of mind and phenomenology, in turn, sheds a new light on current discussions between the two traditions. (shrink)

This article is concerned with the philosophical question of what it is like to experience an adventure. It draws from four works that discuss this question, namely Georg Simmel’s “The Adventure,” Jean-Paul Sartre’s “Nausea,” de Beauvoir’s “Ethics of Ambiguity,” and Vladimir Jankélévitch’s “Adventure, Boredom, Seriousness.” From these works, three characteristics of adventurous experiences are drawn. The first is that adventure is something that can only exist in contrast with everyday life. The second is that adventure has a goal-directed structure. The (...) last is that adventures have a different structure in hindsight than they have in the moments that they are lived. These characteristics are used to shed new light on the desire for adventure and a meaningful life in contemporary society. (shrink)

In this article, I argue against a widespread misconception concerning the nature of things in Sartre’s philosophy. Sartre’s conception of the nature of things concerns the idea that outside of consciousness a single undifferentiated mass of brute being exists which is divided into definitive things by consciousness. I propose a different reading of Sartre’s realism. Such a reading is based primarily on Nausea, Being and Nothingness and Consciousness of Self and Knowledge of Self states that, contra common conception, there is (...) no brute being outside of consciousness, but rather, a vast multitude of different things. (shrink)

ABSTRACTIn this article I argue that Sartre’s notions of nothingness and “negatity” are not, as he presents it, primarily reactions to Hegel and Heidegger. Instead, they are a reaction to an ongoing struggle with Husserl’s notion of intentionality and related notions. I do this by comparing the criticism aimed at Husserl in Sartre’s Being and Nothingness to that presented in his earlier work, The Imagination, where he discusses Husserl more elaborately. Furthermore, I compare his criticism to Husserl’s own criticism of (...) the “doctrine of immanent objects”, in order to show that Sartre’s notion of nothingness is a continuation of Husserl’s criticism, and that he turns Husserl’s own arguments against himself. (shrink)

I Conceptual Foundations Ethical problems emerging from modern medical technology have been evaluated on an issue-by-issue basis. ...

The results of empirical research in psychology and psychiatry are increasingly being used to formulate as well as understand problems at the interface of law and psychiatry. There has been a proliferation of studies, such as the determinants of individual competence or threat to self or others, the results of which are influencing policy and legislative decisions as well as buttressing holdings in court cases. In this article, I explore the issues of interpretation of epidemiological studies, particularly the role of (...) ideological positions on the design and results of empirical findings, the importance of the way data are interpreted, and the role of ideologies in the way research findings are presented to provide support for policy positions. Two levels of analysis are involved in determining the validity of a study. The first addresses the questions of whether the study meets the statistical and epidemiological requirements for reliable results. These include considerations such as the appropriateness of the study design and methods for gathering and interpreting data. The second focuses on the underlying framework of the study. This involves factors such as the perspectives and values of those conducting the study, the explicit and implicit dominating ideologies where they operate, and the extent to which the study is constructed to reaffirm specific ideologies. This level of analysis is essential for disclosing the influences of ideologies on the results of studies and the way in which data are interpreted. In this article, I try to demonstrate through critiques of selected studies that the first stage of analysis is insufficient without an examination of underlying preconceived values to establish the meaningfulness of results. (shrink)

Too many patients are injured in the course of medical care. This truth is as distressing now as it was four years ago when it began an article in this journal’s last similar symposium. Many or most injuries seem preventable. Yet today’s systems of care and of oversight of care too often fail to prevent them, despite generations of increasing legal intervention. Few injuries are litigated, even fewer addressed through medical peer review or state disciplinary authorities. The Institute of Medicine’s (...) landmark report To Err Is Human brought patient safety to national attention when released in late 1999. Half a decade later, significant reduction of injury remains a distant prospect, despite some apparent progress. (shrink)

Too many patients are injured in the course of medical care. This truth is as distressing now as it was four years ago when it began an article in this journal’s last similar symposium. Many or most injuries seem preventable. Yet today’s systems of care and of oversight of care too often fail to prevent them, despite generations of increasing legal intervention. Few injuries are litigated, even fewer addressed through medical peer review or state disciplinary authorities. The Institute of Medicine’s (...) landmark report To Err Is Human brought patient safety to national attention when released in late 1999. Half a decade later, significant reduction of injury remains a distant prospect, despite some apparent progress. (shrink)

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Среди неоднозначностей, наблюдаемых в высказываниях о пропозициональных установках, некоторые связаны с возможностью понять то или иное слово в общепринятом значении или же в идиолекте носителя установки, которую передает высказывание. Хотя этот факт известен уже около двух десятилетий, первой работой, где на этом в известной мере основана вся теория интерпретации высказываний об установках, можно назвать недавнюю статью [Tancredi, Sharvit, 2022]. Значительная гибкость ее формального аппарата обусловлена тем, что выражающее установку придаточное рассматривается как еще не проинтерпретированный языковой объект, так что его (...) интерпретация в высказывании об установке может отличаться от его интерпретации в качестве отдельного высказывания и денотативно (в мирах, совместимых с содержанием установки, у входящих в него выражений могут быть не те же денотаты, что в реальном мире), и сигнификативно (в отношении смыслов, или толкований, этих выражений). Настоящая статья, помимо исторического очерка (§1) и краткого представления идей К. Танкреди и Я. Шарвит (§2), критикует такие аспекты их теории, как отсутствие в ней возможности прямо отсылать к возможным мирам (§3) и нужда в синтаксическом передвижении для предсказания невозможности некоторых интерпретаций (§4). С другой стороны, мы показываем, как подобная теория, разделяющая сигнификативный и денотативный аспекты интерпретации, позволяет развить представление о шкалах, связанных с высказываниями об установках, и, соответственно, о порождаемых ими скалярных импликатурах (§5). (shrink)

What is the communicative value of negative polarity? That is, why do so many languages maintain a stock of special indefinites that occur only in a proper subset of the contexts in which ordinary indefinites can appear? Previous answers include: marking the validity of downward inferences; marking the invalidity of veridical inferences; or triggering strengthening implications. My starting point for exploring a new answer is the fact that an NPI must always take narrow scope with respect to its licensing context. (...) In contrast, ordinary indefinites are notorious for taking wide scope. So whatever other functions NPIs may have, they at least serve as an utterly reliable signal that an indefinite is taking narrow scope. As also proposed in recent work of Kusumoto and Tancredi, I will show that NPIs are only licensed in contexts in which the wide scope construal of an indefinite fails to entail the narrow scope. In other words, weak NPIs occur only in contexts in which taking narrow scope matters for interpretation. Thus one part of the explanation for the ubiquity and robust stability of negative polarity is that it signals scope relations. (shrink)

It is well-known that constructions involving ellipsis share many properties with constructions that involve phonological reduction. The similarity between ECs and PRCs is semantic: the interpretation of both is constrained by the interpretation of an antecedent. Rooth and Tancredi have pointed out that this similarity follows from an independently needed theory of focus.

Bruno Latour is de eerste grote filosoof die de wereld systematisch in termen van netwerken denkt. Hij laat op intrigerende wijze zien hoe talloze uiteenlopende zaken zich met elkaar moeten vervlechten om bureaucratische organisaties, wetenschappelijke theorieën, complexe technologieën en menselijke samenlevingen tot stand te brengen. Als grondlegger van de zogenoemde actor-netwerktheorie speelt hij al meer dan veertig jaar een prominente rol in debatten over wetenschap, politiek, technologie en ecologie.0Latour is wereldwijd een van de meest geciteerde auteurs in de sociale wetenschappen, (...) maar hij staat ook in toenemende mate op de radar van kunstenaars en beleidsmakers. In al deze domeinen doet zijn denken de gemoederen hoog oplopen. Zijn critici noemen hem zowel een gevaarlijke postmodernist als een bloedeloze technocraat. Zijn bewonderaars zien zijn werk juist als een instrument om de wereld met een realistische en inclusieve blik tegemoet te treden.00Arjen Kleinherenbrink (1984) is metafysicus en filosofisch antropoloog aan de Radboud Universiteit, waar hij ook het programma Philosophy, Politics and Society coördineert. Zijn eerdere Nederlandstalige boeken zijn 'Alles is een machine' (2017) en 'Avonturen bestaan niet' (2018, met Simon Gusman). (shrink)

Book reviewed in this article: Dangerous Diagnostics: The Social Power of Biological Information. By Dorothy Nelkin and Laurence Tancredi.