The influence of popular management gurus derives from two factors: the willingness of their management audience to outsource or subcontract thinking and the ability of gurus to deliver apparently relatively simple messages to an audience that probably does not want or need to think deeply, while retaining their leadership status. As managers look to management gurus to provide them only with reasons to be, to behave or act as opposed to reasons to think, per se, the nature of a popular (...) guru’s output can never address the unseen innovating process which true leadership demands. As a result, popular management gurus are not in a position to promote insights, awakening or higher consciousness in others and cannot fulfil the traditional raison d’être of a guru as an enlightened being. The output of popular management gurus probably communicates more about their audience than it usefully communicates about the guru’s thinking. (shrink)

The influence of popular management gurus derives from two factors: the willingness of their management audience to outsource or subcontract thinking and the ability of gurus to deliver apparently relatively simple messages to an audience that probably does not want or need to think deeply, while retaining their leadership status. As managers look to management gurus to provide them only with reasons to be, to behave or act as opposed to reasons to think, per se, the nature of a popular (...) guru’s output can never address the unseen innovating process which true leadership demands. As a result, popular management gurus are not in a position to promote insights, awakening or higher consciousness in others and cannot fulfil the traditional raison d’être of a guru as an enlightened being. The output of popular management gurus probably communicates more about their audience than it usefully communicates about the guru’s thinking. (shrink)

The Indian Buddhist Mādhyamika master Candrakīrti (ca. 7th century CE) grounds his philosophy in _lokaprasiddhi_ / -_prasiddha_, “that which is common knowledge / generally accepted among people in the world.” This raises the question of whether Candrakīrti accepts _everything_ that is “common knowledge” or instead distinguishes and privileges certain justifiable beliefs within common knowledge. Tom J.F. Tillemans has argued that Candrakīrti advocates a “lowest common denominator” version of _lokaprasiddhi_ instead of a model which promotes “in some areas at least, more (...) of a qualitative hierarchy of opinions and thus criticism by optimally qualified, insightful individuals.” In this way Candrakīrti is characterized as a “typical Prāsaṅgika” who advocates “a populist _lokaprasiddha_ and global error theory,” leading to “a dismal slough of relativism” in which Candrakīrti is compelled to uncritically acquise in the opinions of “average worldlings.” I argue that Candrakīrti instead employs a version of _lokaprasiddhi_ that distinguishes expert knowledge from the untutored notions of the _hoi polloi_. This argument is based upon a new interpretation of _āgama_ Candrakīrti twice quotes, and Candrakīrti’s usage of the terms _lokaprasiddhi_ / -_prasiddha_, _loka_- / _laukikavyavahāra_, _saṃvṛti_ and _saṃvṛtisatya_, and _laukika paramārtha_. I conclude that Candrakīrti presents himself as an expert in the determination of mundane affairs (_laukikārthaviniścayanipuṇa_), the foremost of which is the “mundane ultimate” (_laukika paramārtha_), the Buddha’s teaching of the path to liberation. Candrakīrti illucidates this for those following “the Victor’s path of reasoning” (_jinasya yuktipathānuyāyin_). He bases his philosophy in a position that is simply mundane (_laukika eva pakṣe sthitvā_), but which is nevertheless rationally demonstrable within the parameters of that which is common knowledge among people in the world (_lokaprasiddhi_). (shrink)

This book examines leadership strategies that allow administrators to be proactive, visionary, and flexible while increasing collaboration, open communication, and closely integrating theory and practice to ensure successful administration in higher education settings.

The present article was partly inspired by G. Pollack’s book, and also Dadoloff, Saxena & Jensen (2010). As a senior physicist colleague and our friend, Robert N. Boyd, wrote in a journal (JCFA, Vol. 1, No. 2, 2022), for example, things and Beings can travel between Universes, intentionally or unintentionally [4]. In this short remark, we revisit and offer short remark to Neil Boyd’s ideas and trying to connect them with geometry of musical chords as presented by D. Tymoczko and (...) others, then to Escherian staircase and then to Jacob’s ladder which seems to pointto possibility to interpret Jacob’s vision as described in the ancient book of Genesis as interdimensional staircase, e.g. an interdimensional bridge between heaven and earth (cf. classic book: Hofstadter, Godel, Escher, Bach). Jacob’s vision of angels going down to earth from that staircase has been depicted for instance in William Blake art etc. In our communication with others via physics literature and discussions etc, we came to several conclusions as follows: Firstly, possibility of wormhole effect to mirror particle universe, which sometimes it is termed non-orientable wormhole. While such mirror particles effect have been more than 50 years predicted with the so-called parity violation (cf. Lee & Yang, 1950s), and that is called symmetry breaking. Secondly, a series of extended experiments on laser irradiated cold water may suggest possible transition from a phase of water to be at least partially fourth phase of water, which may be composed of crystalline water (see e.g. Gerald Pollack, and also Harold Aspden on liquid crystalline). If we can imagine laser cooling effect can be done in protracted time, then we can achieve a physical representation of Aspden‘s liquid crystalline. Therefore, in this article we outline a series of simple experiments of laser irradiated iced-water along with beryl and selenite crystals in order to see possibility of such a quantum tunneling via quantum liquid crystalline Universe hypothesis, which may likely be modeled with iced-water. It is interesting to remark here that certain experiments by Stockholm University scientists have shown that X-ray triggered water can exhibit properties just like liquid crystal (cf. PRL, 2020). That is why we consider it possible that there can be quantum phase transition where liquid water (comprised of iced cubes and water) can exhibit effects such as tunneling in quantum liquid crystalline Universe. Last but not least, we admit that what we outlined here is just aninitial phase; and if you wish, perhaps we can call such experiments as “wormhole-at-lab” experiments (abbreviated: WHALE). (shrink)

Muscle synergy analysis via surface electromyography is useful to study muscle coordination in motor learning, clinical diagnosis, and neurorehabilitation. However, current methods to extract muscle synergies in the upper limb suffer from two major issues. First, the necessary normalization of EMG signals is performed via maximum voluntary contraction, which requires maximal isometric force production in each muscle. However, some individuals with motor impairments have difficulties producing maximal effort in the MVC task. In addition, the MVC is known to be highly (...) unreliable, with widely different forces produced in repeated measures. Second, synergy extraction in the upper limb is typically performed with a multidirection reaching task. However, some participants with motor impairments cannot perform this task because it requires precise motor control. In this study, we proposed a new isometric rotating task that does not require precise motor control or large forces. In this task, participants maintain a cursor controlled by the arm end-point force on a target that rotates at a constant angular velocity at a designated force level. To relax constraints on motor control precision, the target is widened and blurred. To obtain a reference EMG value for normalization without requiring maximal effort, we estimated a linear relationship between joint torques and muscle activations. We assessed the reliability of joint torque normalization and synergy extraction in the rotating task in young neurotypical individuals. Compared with normalization with MVC, joint torque normalization allowed reliable EMG normalization at low force levels. In addition, the extraction of synergies was as reliable and more stable than with the multidirection reaching task. The proposed rotating task can, therefore, be used in future motor learning, clinical diagnosis, and neurorehabilitation studies. (shrink)

This article examines three divergent constructions about the salience of legal gender in lay people’s everyday lives and readiness to decertify gender. In our interviews (and survey data), generally participants minimised the importance of legal gender. The central argument in this article is that feminist socio-legal scholars applying legal consciousness studies to legal reform topics should find scrutinizing the construction of interview talk useful. We illustrate this argument by adapting and applying Ewick and Silbey’s (1998) ‘The Common Place of Law: (...) Stories from Everyday Life', ‘before’, ‘with’ and ‘against’ typology to interview talk about legal gender, and critique their cognitivist approach by offering a constructionist alternative. In our analysis, we offer a detailed discursive explication of three key legal consciousness themes. These themes offer a balanced representation of a dataset problematically ‘skewed’ towards sex-based rights feminist perspectives, namely that ‘before’ legal gender is an anti-decertification account, decertification would be risky for natal females; a ‘with’ legal gender construction is neither for nor against decertification per se, though the impact of decertification is produced in accounts as limited and unimportant; and ‘against’ legal gender is a pro-decertification classification, as not abolished legal gender is constructed as harmful to already marginalised groups. In concluding, we explore the reasoning for the lack of readiness for decertification currently, and return to the value of examining the construction of lay discourse about legal matters as talk is a form of social action. We suggest that applying discursive analysis to themes in legal consciousness studies enables a refocusing on the how rather than purely the what of divergent legal consciousnesses, and that this approach is a fruitful addition to feminist socio-legal studies. (shrink)

Subjects experiencing thought insertion disown thoughts they are introspectively aware of. According to what I call “the rationality hypothesis”, thought-insertion reports are not merely intelligible, but also express, or potentially express, fully rational judgments in the light of highly disruptive experience. I argue that the hypothesis is ethically and theoretically motivated, and provides two insights into the philosophical significance of reports by subjects with schizophrenia. First, the reports can be seen as evidence that rational judgments of ownership of a thought (...) prioritize agency awareness over introspective awareness of it. This point fits with an integrative account of thought insertion at the personal and mechanistic levels. Second, rational and competent uses of the first person purely based on introspection do not necessarily involve a full-fledged first-person perspective over one’s thoughts. This suggests that agency awareness, and not introspection as such, is primarily involved in determining the reference of the first person featuring in the judgments. (shrink)

A widespread view in moral, legal, and political philosophy, as well as in public discourse, is that responsibility makes a difference to the fair allocation or distribution of things that are valuable or disvaluable independently of responsibility. For example, the fairness of punishing a person for wrongdoing varies with her responsibility for wrongdoing; the fairness of requiring a person to pay compensation varies with her responsibility for the harm that she caused; the fairness of one person being worse off than (...) another varies with her responsibility for being worse off; the fairness of inflicting defensive harm on a person to avert a threat varies with her responsibility for causing or posing the threat; and so on. (shrink)

Cohen’s (2023) mapping exercise of possible bioethical issues emerging from the use of ChatGPT in medicine provides an informative, useful, and thought-provoking trigger for discussions of AI ethic...

In this book about metaphysics the author defends a realistic view of universals, characterizing the notion of universal by considering language and logic, the idea of possibility, hierarchies of universals, and causation. He argues that neither language nor logic is a reliable guide to the nature of reality and that basic universals are the fundamental type of universal and are central to causation. All assertions and predications about the natural world are ultimately founded on these basic universals. A distinction is (...) drawn between unified particulars and arbitrary particulars ; unified particulars are the terms of causal relations and thus the real constituents of the world. The world is not made up of events but of unified particulars and basic universals. (shrink)

Concept-individuating reference rules offer a well-known route for the explanation of immunity to error through misidentification in judgments involving first person or de se thought. However, the ‘outright’ version of this account—one that sanctions a one-to-one correspondence between the reference-fixing rule and immunity—cannot do justice to the unassailable ground-relativity of the target phenomenon. In this paper, I outline a version of the reference-rule account that circumvents this problem. I state a reference rule for the de se concept that makes space (...) for different non-reference-fixing ways of thinking or perspectives, yielding different grounds for judgment. The proposal and its ramifications, I argue, shed light on the variety of ways in which this kind of immunity has been proved to be present—and indeed absent—in de se thought. (shrink)

Subjects suffering from extreme peripheral deafferentation can recruit vision to perform a significant range of basic physical actions with limbs they can’t proprioceptively feel. Self-ascriptions of deafferented action – just as deafferented action itself – fundamentally depend, therefore, on visual information of limb position and movement. But what’s the significance of this result for the concept of self patently at work in these self-ascriptions? In this paper, I argue that these cases show that bodily awareness grounding employment of the self-concept (...) in self-ascriptions of action can be fundamentally third-personal and concern a body that is not presented as one’s own, but as an object among others. (shrink)

rails to total abstraction, to conjure a perfect social system, between fulfilment of individual and colective will.

William Blake’s prophetic works seem to present the reader with a puzzling contradiction. On the one hand Blake can be read as a prophet of sexual revolution with his attacks on puritanism and hypocritical chastity. On the other hand, in many passages he seems to express characteristically Platonic/Patristic skepticism concerning bodily experience. What is more he often portrays sexuality and indeed femininity as manipulative and cruel. Is there a coherent attitude to sexuality in Blake? This paper argues that Blake’s soteriology (...) strongly implies that the ‘return’ to unity with the divine pivots on the incarnation which Blake even insists is the product of natural sexuality. To this extent there is a place for the sexualized body in the economy of salvation. This economy links Blake to a larger Platonist and Christian Platonist tradition that understands salvation in terms of an exitus/reditus pattern. (shrink)

In this paper I explore Antony Duff’s claim that there are categorical constraints on the scope of the criminal law that are set by its internal standards. I argue against his view that such constraints are categorical, and I suggest that his account of the nature of the criminal law is partial, and narrows the focus of our enquiry into the scope of the criminal law too much. However, I suggest that the project is an important contribution to our understanding (...) of one central element of the criminal law. (shrink)

Theorists of first person thought seem to be faced with a pervasive dilemma: either accept the view that varying reference and sense are bound up together in first person thought, but then reject person-to-person shareability; or else, maintain the shareability of first person thought or belief at the price of giving up the connection between sense and subject-to-subject changing reference. Here, the author will argue that this is, in fact, a spurious dilemma based largely upon a failure to appreciate, if (...) not the existence, at least the crucial importance of the distinction between types, instantiable types and instantiated types of thought or belief. Only the level of the instantiable type is relevant for a proper assessment of the question of whether two different subjects have the same first person thought. (shrink)

Throughout his career as a theologian, deacon, priest and cardinal, John Henry Newman remained a committed believer in the value of education. A graduate of Trinity College, Oxford, his own academic experiences shaped his friendships, politics and faith. His Discourses, delivered initially as a series of lectures when he was rector of the newly-established Catholic University of Ireland, inspired a generation of young and talented Catholic scholars. Providing an intelligent but accessible analysis of the relationship between theology and other (...) academic disciplines, the lectures were celebrated in the popular press for dispensing instruction to those who 'had no traditions to guide them in forming a correct estimate of what a university ought to be'. Newman argued that a university should foster the 'diffusion and extension of knowledge' rather than religious or moral training, and that it should prepare students for life in the world. (shrink)

At its core, nonideal theory is an attempt not only to address issues of justice, but it also provides us a lens through which we can articulate our limitations as knowers and reasoners, the ways in which we are relational in our autonomy needs, and the ways in which we are deeply dependent upon institutions and social supports for our agency and identities. Bringing this lens into bioethics means shifting our orientation in our scholarship and our practice. This shift will (...) have implications in how bioethical evaluations are taken up and played out in policies, institutional structures that inform the clinical encounter, and avenues for protection and redress for marginalized and vulnerable populations. It will also allow theorists and researchers to interrogate the status quo, revealing how many standard policies and practices are embedded in social and institutional arrangements that privilege the few or are built on exclusionary norms. The path forward, and the aim of this volume, is to extend the scholarship of nonideal approaches to bioethics. The volume is divided into two main parts. The first is focused on philosophically unpacking nonideal theory as an approach in bioethics. The second offers applications of nonideal theory in environmental ethics, healthcare ethics, public heath ethics, and genetic ethics. Our collective aim is to expand what has been considered nonideal bioethics. The history of nonideal theory has as its point of reference a turn away from Rawlsian justice, but the future of nonideal theory is ripe with possibilities. (shrink)

According to a widespread, broadly Humean consensus, desires and other conative attitudes seem as such to be free from any normative constraints of rationality. However, rational subjects are also required to be attitude-coherent in ways that prima facie hold sway for desire. I here examine the plausibility of this idea by proposing several principles for coherent desire. These principles parallel principles for coherent belief and can be used to make a case for a kind of purely conative normativity. I consider (...) several objections to a principle for consistent desiring and reply to them. I conclude that, if attitude-coherence is a mark of rationality, the broadly Humean consensus must be rejected. (shrink)

Times of Existential Discomfort are these, where man is still seeking for a spiritual path, between sacred and profane. What's the role of philosophy in this search, does she require some means that are in others hands? In th hands of powered people, between economic powershi and aesthetic extravaganza?

a romantic solution to the dilemma beteew obscenity and ascetism.

how's going human civilizat5ion: preparing to leave earth behind?

to be, being and belonging, some point of departure categories to arrive to the conclusion that happyness is connecte to a feeling of possession, the Havinng. I revisit some ideaas of my PhD Text.

Violence is somehow equivalent to Be Right? How can I be fair and non-violent? It depends on the receptor, in terms of social comunication.

A superficial look to some Nietzsche's itens from an anthropological point of view.

Youthness and Aging, Time elapsed and relapsed memory, between lollenyness and secrecy about our desires, in front of openess and the back of the Ego.

A logic path between moral principles of social organization of religious rules and the economiy of belief in industrial societies. I argue that some lifes may be like currency, a Good and a Bad Side, due to the dilema betwee profit and spiritual reasons.

We review and synthesize over two decades of research on ethical culture in organizations, examining eighty-nine relevant scholarly works. Our article discusses the conceptualization of ethical culture in a cross-disciplinary space and its critical role in ethical decision-making. With a view to advancing future research, we analyze the antecedents, outcomes, and mediator and moderator roles of ethical culture. To do so, we identify measures and theories used in past studies and make recommendations. We propose, inter alia, the use of validated (...) measures, application of a wider range of theories, adoption of longitudinal studies, and study of group-level data in organizations. We explore research possibilities in new and emergent forms of organizations, ways of organizing work, and technology in ethical decision-making, such as the role of artificial intelligence. We also recommend the study of a broad range of leadership styles and their influence in shaping ethical cultures in organizations. (shrink)

Suspending the social matter of social anthropology (along with other surprises).

The social and personal utility of mental and physical suffering, exploration of the ideia that pain can be tolerated if we belive and so on euthanasia is not mandatory to several cases.