Advancements in novel neurotechnologies, such as brain computer interfaces and neuromodulatory devices such as deep brain stimulators, will have profound implications for society and human rights. While these technologies are improving the diagnosis and treatment of mental and neurological diseases, they can also alter individual agency and estrange those using neurotechnologies from their sense of self, challenging basic notions of what it means to be human. As an international coalition of interdisciplinary scholars and practitioners, we examine these challenges and make (...) recommendations to mitigate negative consequences that could arise from the unregulated development or application of novel neurotechnologies. We explore potential ethical challenges in four key areas: identity and agency, privacy, bias, and enhancement. To address them, we propose democratic and inclusive summits to establish globally-coordinated ethical and societal guidelines for neurotechnology development and application, new measures, including “Neurorights,” for data privacy, security, and consent to empower neurotechnology users’ control over their data, new methods of identifying and preventing bias, and the adoption of public guidelines for safe and equitable distribution of neurotechnological devices. (shrink)

What happens at the end of a clinical trial for an investigational neural implant? It may be surprising to learn how difficult it is to answer this question. While new trials are initiated with increasing regularity, relatively little consensus exists on how best to conduct them, and even less on how to ethically end them. The landscape of recent neural implant trials demonstrates wide variability of what happens to research participants after an neural implant trial ends. Some former research participants (...) continue to receive support for their devices (e.g., battery and component replacements, software updates, etc.). Others, when safe, have their neural implants removed through surgical explantation. Still others continue to live with a deactivated neural implant embedded in their body. In the United States, there are no uniform requirements to provide services, of any kind, after an neural implant study ends, and other nations are similarly facing this challenge. The existence of a post-trial gap in an expanding neural implant research ecosystem invites obvious questions: What is owed to neural implant research participants post-trial, and why has providing it been so difficult to accomplish in practice? To take a step forward on this difficult issue, we assembled one group of stakeholders – researchers funded for neuroethics grants by the National Institutes of Health – to explore possible starting points on one topic: ethical guidance for post-trial care of research participants in neural implant trials. Based on shared concerns discussed in the expert workshop the current paper is a call to action. It reports the key areas of convergence from the meeting and highlights important next steps towards developing much needed guidance. (shrink)

BackgroundAn increasing number of studies utilize intracranial electrophysiology in human subjects to advance basic neuroscience knowledge. However, the use of neurosurgical patients as human research subjects raises important ethical considerations, particularly regarding informed consent and undue influence, as well as subjects’ motivations for participation. Yet a thorough empirical examination of these issues in a participant population has been lacking. The present study therefore aimed to empirically investigate ethical concerns regarding informed consent and voluntariness in Parkinson’s disease patients undergoing deep brain (...) stimulator (DBS) placement who participated in an intraoperative neuroscience study.MethodsTwo semi-structured 30-minute interviews were conducted preoperatively and postoperatively via telephone. Interviews assessed participants’ motivations for participation in the parent intraoperative study, recall of information presented during the informed consent process, and participants’ postoperative reflections on the research study.ResultsTwenty-two participants (mean age = 60.9) completed preoperative interviews at a mean of 7.8 days following informed consent and a mean of 5.2 days prior to DBS surgery. Twenty participants completed postoperative interviews at a mean of 5 weeks following surgery. All participants cited altruism or advancing medical science as “very important” or “important” in their decision to participate in the study. Only 22.7% (n = 5) correctly recalled one of the two risks of the study. Correct recall of other aspects of the informed consent was poor (36.4% for study purpose; 50.0% for study protocol; 36.4% for study benefits). All correctly understood that the study would not confer a direct therapeutic benefit to them.ConclusionEven though research coordinators were properly trained and the informed consent was administered according to protocol, participants demonstrated poor retention of study information. While intraoperative studies that aim to advance neuroscience knowledge represent a unique opportunity to gain fundamental scientific knowledge, improved standards for the informed consent process can help facilitate their ethical implementation. (shrink)

This editorial introduces the Journal of Consciousness Studies special issue on "Animal Consciousness". The 15 contributors and co-editors answer the question "How should we study animal consciousness scientifically?" in 500 words or fewer.

Survival after solid-organ transplantation has improved significantly, and many contemporary transplant recipients are of childbearing potential. There are limited data to guide decision-making surrounding pregnancy after transplantation, variations in clinical practice, and significant knowledge gaps, all of which raise significant ethical issues. Post-transplant pregnancy is associated with an increased risk of maternal and fetal complications. Shared decision-making is a central aspect of patient counselling but is complicated by significant knowledge gaps. Stakeholder interests can be in conflict; exploring these tensions can (...) help patients to evaluate their options and inform their deliberations. We argue that uniform, evidence-based recommendations for pregnancy after solid organ transplantation are needed. Conducting research, including patient-engaged studies, in this area should be priority for the transplant community. (shrink)

An algebraic block-diagonalization of the Dirac Hamiltonian in a time-independent external field reveals a charge-index conservation law which forbids the physical phenomena of the Klein paradox type and guarantees a single-particle nature of the Dirac equation in strong external fields. Simultaneously, the method defines simpler quantum-mechanical objects—paulions and antipaulions, whose 2-component wave functions determine the Dirac electron states through exact operator relations. Based on algebraic symmetry, the presented theory leads to a new understanding of the Dirac equation physics, including (...) new insight into the Dirac measurements and a consistent scheme of relativistic quantum mechanics of electron in the paulion representation. Along with analysis of the mathematical anatomy of the Klein paradox falsity, a complete set of paradox-free eigenfunctions for the Klein problem is obtained and investigated via stationary solutions of the Pauli-like equations with respective paulion Hamiltonians. It is shown that the physically correct Dirac states in the Klein zone are characterized by the total particle reflection from the potential step and satisfy the fundamental charge-index conservation law. (shrink)

In ”Skepticism,” Peter Klein distinguishes between the “Academic Skeptic” who proposes that we cannot have knowledge of a certain set of propositions and the “Pyrrhonian Skeptic” who refrains from opining about whether we can have knowledge. Klein argues that Academic Skepticism is plausibly supported by a “Closure Principle‐style” argument based on the claim that if x entails y and S has justification for x, then S has justification for y. He turns to contextualism to see if it can (...) contribute to the discussion between one who claims that we can have knowledge about some epistemically interesting class of propositions and the Academic Skeptic. He outlines the background of Pyrrhonian Skepticism, pointing out that the Pyrrhonist withholds assent concerning our knowledge‐bearing status because reason cannot provide an adequate basis for assent. He assesses three possible patterns of reasoning, and concludes that the Pyrrhonist view, that reason cannot resolve matters concerning the nonevident, is vindicated. (shrink)

The article deals with the chances of illustration of Mohammed: is it forbidden to depict Mohammed in the Islam? What the history or the religion say about it? The following sentences try to get a brief but deep approaching to that issue, underlying the importance that just a few time ago when several problems related to misunderstanding and hatred set the Muslim world in front of the Western people as violent in a behavior that no one could share. Through the (...) article we will see the lack of respect there was in some images that were published provoking all kind of reactions in the world. (shrink)

Cet ouvrage est l'hommage qu'une des deux filles de Jean Klein (1912-1998), Nita, comédienne et artiste, a décidé de rendre à son père, un des plus célèbres maîtres spirituels du XXe siècle, pour le centième anniversaire de sa naissance. Nita Klein a rassemblé ici de nombreux souvenirs de conversations avec Jean Klein, des inédits, des photographies autour de la question de l'art et de la spiritualité. Jean Klein a été philosophe et un maître spirituel remarquable auteur (...) d'une oeuvre essentielle qui a infuencé de nombreux enseignants contemporains comme Eric Baret, Jean-Bouchart D'Orval, Francis Lucille, Jean-Marc Mantel etc. Même si Jean Klein n'appartenait à aucune école, sa quête de la vérité a rencontré l'Advaïta Vedânta (Non-Dualité) dont il a dit lui-même que " ce n'est pas un système, une religion, une technique. Ce n'est même pas une philosophie, c'est simplement la vérité. " Mais Jean Klein était aussi violoniste (il pratiqua toute sa vie le violon) et s'intéressait à toutes les formes d'art : au théâtre, à la peinture (il était ami de Hans Hartung), à la danse (son autre fille, Malavika, est professeur de danse indienne). Il s'agit donc dans ce livre d'une rencontre entre l'intuition d'un artiste et la recherche indienne de la vérité, recherche plus orientée vers la perception globale de la Réalité que vers les certitudes offertes par le savoir. Nita Klein nous invite à découvrir comment la spiritualité authentique conduit à la création artistique ; comment, dans l'art du théâtre, l'interprétation d'un personnage, peut atteindre à la vérité, quand la personnalité du comédien consent à s'effacer. " En l'absence du "Moi", il y a seulement la vie. ", dit Jean Klein. Et pas seulement dans le théâtre, mais dans la peinture, le dessin, la danse. La Non-Dualité, avec Jean Klein, est une ouverture à la Beauté. (shrink)

We study the logic of neighbourhood models with pointwise intersection, as a means to characterize multi-modal logics. Pointwise intersection takes us from a set of neighbourhood sets Ni (one for each member i of a set G used to interpret the modality □) to a new neighbourhood set NG, which in turn allows us to interpret the operator □G Here, X is in the neighbourhood for G if and only if X equals the intersection of some Y {Yi | Yi (...) ∈G}. We show that the notion of pointwise intersection has various applications in epistemic and doxastic logic, deontic logic, coalition logic, and evidence logic. We then establish sound and strongly complete axiomatizations for the weakest logic characterized by pointwise intersection and for a number of variants, using a new and generally applicable technique for canonical model construction. (shrink)

I. Les facultés qui se rapportent à l'image des objets en nous, — l'imagination au sens large, — constituent, selon une tradition qui vient d'Aristote, l'intermédiaire entre la sensibilité et l'intellect. Le moyen âge les désigna par le nom de sens intérieurs ; leur liste fut reprise et modifiée par Ficin (dont la source directe n'est pas Avicenne, mais Albert le Grand) et par Bruno. Dans l'interprétation des néoplatoniciens, la série des facultés connaissantes représente le chemin de l'âme dans la (...) conversion ; la phantasia y joue un rôle eminent (Plotin, Hugues de Saint-Victor, Ficin, Bruno) ; d'autre part, on fait correspondre à la faculté intermédiaire une âme intermédiaire qui lui sert de substrat (Lulle), et un « premier corps » ou « véhicule » de l'âme (le spiritus phantasticus ou őχημα-πνεῦμα de Synesius). L'idée reparaît, modifiée, chez Hugues de Saint-Victor, Ficin, Bruno. Ce dernier met le spiritus phantasticus en relation avec l'âme du monde, qui lui est consubstantielle, la « lumière précédant toute Création » qui nous fait voir les images de nos rêves. Sources : Porphyre, Cusanus repris par Ficin, le panthéisme médiéval. Le lien entre le spiritus phantasticus et le destin de l'âme, esquissé chez Plotin, Porphyre, le Pseudo-Jamblique, Synesius, est affirmé sous différentes formes par Hugues, Ficin et Bruno : le sujet des peines infernales, qui sont d'ailleurs chez Ficin et Bruno de nature imaginaire, est un corps subtil. Ces peines correspondent exactement à ce que nos appétits et notre imagination ont fait de la substance de notre âme. Le spiritus phantasticus se rapproche, notamment chez Ficin, d'une sorte de karma. II. Dans la branche descendante de la connaissance, l'application de l'universel au particulier est forcément liée au sens intérieur et on l'attribue à une faculté spéciale, la Urteilskraft au sens kantien. Bruno en fait une fonction de l'imagination. D'autre part, les arts universels ou lulliens ont pris de plus en plus, durant la Renaissance, l'aspect de topiques généralisées ; le nerf de la méthode y était donc toujours cette Urteilskraft. Il s'en suit, chez Bruno, que le sujet de l'art universel est l'imagination, qui devient ainsi la source première de tout acte de l'intellect, principe de la fécondité infinie de la pensée. (Pratiquement, d'ailleurs, les artes de Bruno sont des ensembles d'images). III. Aux théories de l'imagination répondent les théories de l'image, « vêtement » et « premier corps » de la pensée. On vérifie cette correspondance, d'une part, dans la théorie du symbole, — avec ses variantes métaphysiques, pansymbolisme, magie, — et, d'autre part, dans celle du concetto (rapport entre la pensée et l'expression), où l'on va jusqu'à l'idée d'un universel de l'imagination, et du dessin comme concept. — Une importante différence entre la nature du symbolisme selon Pic et l'idée que s'en fait Bruno s'explique par leurs conceptions différentes de l'imagination. La théorie de l'art et l'évolution du goût artistique sont, dans leurs grandes lignes, en concordance avec ce qu'impliquent ou suggèrent à ce sujet les théories de l'imagination et de l'image. (shrink)

El autor expone las dimensiones y circunstancias de una investigación cualitativa realizada en un prestigioso instituto de docentes en Uruguay. Indagando en los rituales de interacción aplicados en el ámbito educativo, se observan los modelos de relación, la construcción de la identidad de docente y demás elementos propios de la institución educativa. En ese contexto, se identifican distintos contextos y situaciones cotidianas que reproducen procesos sociales en los que la finalidad está clara: la enseñanza y el aprendizaje.

I present an argument which is related to the ontological argument which has a more plausible premise and a weaker conclusion. I assume two postulates concerning the meaning of ‘x creates y’. I then prove that the proposition possibly, something (non-vacuously) creates everything entails, in quantified S5, that there is a necessarily existing object with creative power - an object which creates all (and some) contingently existing objects in some possible world.

In lieu of an abstract, here is a brief excerpt of the content:PLATO'S PARMENIDES AND ST. THOMAS'S ANALYSIS OF GOD AS ONE AND TRINITY SHERWIN KLEIN Fairleigh Dickinson University Hackensack, New Jersey IN HIS CRITICISM of the Neopfatonic interpretation of the Parmenides, Cornford says, "The fanguage throughout is as dry and prosaic as a textbook on algebra; there is little here to suggest that the One has any religious significance as there is in the other case to suggest that (...) x, y, and z are a trinity of unknown gods." 1 I agree with Cornfo11d that the Neopl1 atoniJc interpreta.tion is very speculative and seriously flawed. Nonethe1ess, the "negative theology" these interpreters attribute to Plato is instruic1tive. More than this, it can be shown that opinions like Cornford's are, to say the least, unimaginative. I intend to est1 ablish, in the first and main part of this artide, the logical agreement between the PJatonic and Thomistic analyses of an absoJuteiy simple unity. The argument at Parmenides 137b-142a, Blato's analysis of the absoluteJy one, prov ]des a basis for determining what God, as an absolutdy simple unity, is not. By applying this 'argument in the Parmenides to St. Thomas's discussion of God as one, I shaill show that what appears to be " as dry and prosai:c as a textbook on algebra " has, contrary to Cornfo11d, " religious significance." In the second part of this article, I shall use the arguments at Parmenides 157b-159b and 159b-160b to determine what can 1 Plato and Parmenides: Parmenides' Way of Truth and Plato's Parmenides, trans. with introduction and commentary by Francis MacDonald Cornford (London: Routledge and Kegan Paul, 1939), p. 131. 229 230 SHERWIN KLEIN be predicated of God, if St. Thomas's analysis of the Trinity is to aoco:rd with the articles of faith (God as an abso1utely simple unity as weU as a Trinity). Once again, we shall see the ":religious significance" of Plato's analysis and the irony of Cornfo11d's suggestion about the meaninglessness of applying Plato's analysis to " a trinity of unknown gods." I We should first he clear about how St. Thomas uses the term "one" as applied to God. In Q. n, A. 1 of the Prima Pars (The Unity of God),2 he distinguishes between one as "the negation of division" and one as "the principle of number." The first sense, which he calls the transcendental sense, applies to God; in this sense the one is opposed to the many as the undivided is :to the divided. Human beings cannot know what God is, but we can determine what God is not, e.g., not-many, the transcendental sense of being absolutely simple. (The human intdlect can only know the composite or tha,t which pertains to the composite; it cannot know that which is abso1ut ~ly sample or undivided.) St. Thomas says, "He is supremely undivided inasmuch as He is divided neither actually nor potentially by any mode of division; since He is altogether simple." 3 If we :compare the analysis of God as absolutely one or simple with the first hypothesis of the one in the Parmen~des, i.e., if the one is one, what can be predicated of it, then we shall notice an important similarity. If the one is simply one, none of the categories which can determine the nature of the one are predicable of it. Similarly, God as absolutely one or simple cannot be understood in,a positive manner (His nature is incomprehensible). However, He can be understood negatively. And what we can say negatively about God parallels 2 References are to the Summa Theologica in Basic Writings of Saint Thomas Aqu-Ynas, ed. Anton C. Pegis, vol. I (New York: Random House, 1945). a ST, I, q. 11, a. 4, c.; Pegis, p. 90. PLATO AND AQUINAS 231 Plato's determination of what is not predicable of the one as simple. To show what God is not, we must negate what does not apply to Him; this reveals the simplicity of God. If the one is one (in St. Thomas's transcendenta.l sense of "one " as simple ), says Plato, it cannot be many and, therefor:e, cannot have... (shrink)

A Schrödinger-like relativistic wave equation of motion for the Lorentz-scalar potential is formulated based on a Lagrangian formalism of relativistic mechanics with a scaled time as the evolution parameter. Applications of this Schrödinger-like formalism for the Lorentz-scalar potential are given: For the square-step potential, the predictions of this formalism are free from the Klein paradox, and for the Coulomb potential, this formalism yields the exact bound-state eigenenergies and eigenfunctions.

Original: José Ortega y Gasset, „No ser hombre de partido”, w: idem, Obras completas, t. IV, 306–313. The consent for the translation and its publication was expressed by the heirs of Ortega, represented by Andreas Ortega Klein The essay „No ser hombre de partido” by José Ortega y Gasset was published for the first time in the Argentinian magazine La Nación. It has been divided into two parts. The first was published on May 15, 1930. The second was June (...) 3, 1930. The subject of reflection is the problem of “partisanism,” which is considered from two perspectives — metaphysical and social. The first one makes “partisanism” a manifestation of compensation, falsification of one’s being and lack of acceptance for one’s own vocation. The second one indicates that “partisanism” is a historical phenomenon, the beginning of which is the nineteenth century. Then, for the first time, society is understood as a permanent and eternal struggle. This requires as a consequence the constitution of fighting groups, called parties. Ortega, on the other hand, wants to overcome both versions of “partisanism.” Therefore, it is on the side of the authenticity of our individual life and independent of the party, ideas, feelings and values. (shrink)

Este artículo explora ciertas conexiones entre la representación de la mortalidad en el retrato y el tratamiento filosófico de nuestra necesidad de ser reconocidos por los demás. En primer lugar, se examina la conexión que establece Georg Simmel en su estudio filosófico sobre Rembrandt entre la capacidad del artista para representar en sus retratos individuos irrepetibles, y su capacidad para capturar la finitud de los mismos en tanto que seres mortales. Tras señalar que ninguna de las explicaciones de Simmel sobre (...) el carácter trágico de los sujetos de los retratos de Rembrandt resulta completamente satisfactoria, recupero los escritos de Rousseau sobre nuestra necesidad de ser reconocidos por los otros, para argumentar que consideramos que los otros son insustituibles porque son capaces de satisfacer esta necesidad ; y que es, precisamente, a esta clase de insustituibilidad a la que apunta Simmel al enlazar los conceptos de individualidad y mortalidad en sus escritos sobre los retratos de Rembrandt. A partir de este punto, sostengo que las ideas anteriores son, de hecho, centrales para la comprensión de la escritura psicoanalítica de Melanie Klein, y, en particular, al planteamiento de Klein sobre la percepción de las otras personas por parte de los niños, que relaciona con sus ansiedades acerca de la posibilidad de la pérdida irreparable de esas personas; su planteamiento de que la condición de persona del otro se debe a que los percibimos como fuentes de reconocimiento; y su análisis de la pintura de retratos como una actividad con la que abordar estas ansiedades. (shrink)

It is shown that both covariant harmonic oscillator formalism and quantum field theory are based on common physical principles which include Poincaré covariance, Heisenberg's space-momentum uncertainty relation, and Dirac's “C-number” time-energy uncertainty relation. It is shown in particular that the oscillator wave functions are derivable from the physical principles which are used in the derivation of the Klein-Nishina formula.

Rapprocher Bachelard des artistes de son époque relève d’une évidence, il est le philosophe de l’art de son temps. Le rapprocher de cette icône de la contemporanéité qu’est Yves Klein semble aller de soi, cela d’autant plus que Klein fait référence explicite à Bachelard et en fait la clé théorique de son exposition le Vide. Mais, sur un autre versant, Bachelard fait la sourde oreille aux sollicitations de Klein. Or s’il y a bien une incompréhension de deux (...) personnes il n’y en a pas moins un faisceau de corrélations esthétiques qui conduisent à considérer que l’art de Klein entre bien dans les catégories dégagées par Bachelard. En quoi une rencontre a bien eu lieu. (shrink)

El psicoanálisis, desde mi punto de vista, es una teorí­a y una práctica para la vida personal. Su históricamente original telos fue, valga la expresión, el desmontaje de la familia, la liberación de lo individual de sus patrones paternal y maternal. Así­, para entender la diferencia que el género representa para las mujeres analistas de la década de 1920, tenemos que situarlas en relación con el despliegue de la historia de la vida personal. ésta, en cualquier caso, es la aproximación (...) que desarrolla este ensayo, centrado en las contribuciones de Melanie Klein."œThe ironic fate of feminist psichoanalysis: The case of Melanie Klein"From my point of view psychoanalysis is a theory and practice for personal life. Historically its original telos was, excuse the expression, the dismantling of the family, the liberation of the individual from his or her paternal and maternal masters. Thus, in order to understand the diference that the genre represents for women analysts in the 192 0s, we have to place them in relation to the unfolding of the history of personal life. This, in any case, is the approach developed in this essay, based on Melanie Klein "™s contributions. (shrink)

En esta discusión abordo la hermenéutica analógica de Mauricio Beuchot comparándola con la hermenéutica filosófica de Hans-Georg Gadamer. Argumento que Beuchot vuelve a la idea clásica de la hermenéutica como método de interpretación y no la juzga, como Gadamer, como una fenomenología de la comprensión. Sin embargo, Beuchot no atiende las razones de Gadamer en contra de concebir la hermenéutica como una metodología. Si se considera como metodología centrada en la analogía, la hermenéutica analógica deja de lado otros recursos interpretativos (...) importantes. Finalmente, Beuchot adopta una teoría correspondentista de la verdad contra la que argumenta Gadamer y que es incompatible con una hermenéutica filosófica. In this paper I analyze Mauricio Beuchot's analogical hermeneutics by contrasting it with Hans-Georg Gadamer's philosophical hermeneutics. I argue that Beuchot goes back to the classical idea of hermeneutics as a method of interpretation, and does not see it, as Gadamer does, as a phenomenology of understanding. However, Beuchot does not address Gadamer's arguments against using hermeneutics as a methodology. Considered as a methodology centered on analogy, analogical hermeneutics overlooks other important interpretation resources. Finally, Beuchot adopts a correspondence theory of truth, which Gadamer objects and is incompatible with philosophical hermeneutics. (shrink)

Hoy, difícilmente encontramos adolescentes que no vivan patrocinados por las marcas. Con orgullo, les vemos pasearse con las Niké anunciadas en TV, la sudadera Diesel a juego con la camiseta GAP, el Nokia última generación, y los Calvin Klein asomando por debajo de sus Levi's� Aunque los "genéricos" sigan siendo los mismos� para los adolescentes no es así. Como si su vida dependiera de ello, con un cuidado que ya nos gustaría que tuvieran para otras cosas eligen en qué (...) tienda comprar, a qué peluquería ir, cómo vestir y qué complementos ponerse. (shrink)

This publication features the stories and experiences of pharmacy professionals who identify as members of historically underrepresented groups. This collection of personal essays presents significant events in the lives of those in the pharmacy community whose experiences have been shaped by their race, ethnicity, gender or gender presentation, sexual orientation, ability, language, mental health, or other factors. The perspectives from the narratives highlight the importance of diversity, equity, and inclusion in the healthcare sector. The authors of the narratives also reflect (...) on their experience to consider what they wish would have happened in the experience, to offer advice for others that may be faced with similar situations. Access to these stories will deepen the collective understanding among pharmacy colleagues, patients, and society of the experiences that individuals from historically underrepresented groups within pharmacy have experienced. (shrink)

L’historienne Lyndal Roper entreprend dans son ouvrage Oedipus and the Devil (1994) la reconstruction des paysages psychiques de quelques individus ayant vécu aux xvie et xviie siècles à Augsbourg. Elle y interprète de manière originale des sources provenant du Conseil municipal d’Augsbourg en ayant recours à des modèles psychanalytiques (Freud et Klein). Bien que cette méthode suscite des critiques en raison de son anachronisme, elle donne lieu à des résultats intéressants qui vont plus loin que la révélation d’obsessions sexuelles. (...) L. Roper part en effet du présupposé que la forme symbolique des fantasmes psychiques n’est pas figée. Ainsi elle entreprend l’observation de conflits intérieurs à partir de leurs représentations culturelles et détermine des différences entre hommes et femmes ancrées dans une corporalité historique. (shrink)

"Philosopher, c'est chercher, c'est impliquer qu'il y a des choses à voir et à dire. Or, aujourd'hui, on ne cherche guère. On revient à l'une ou l'autre des traditions, on la «défend». Nos convictions se fondent moins sur des valeurs ou des vérités aperçues que sur les vices ou les erreurs de celles dont nous ne voulons pas. Notre pensée est en retraite ou en repli. Dans ce monde où la dénégation et les passions moroses tiennent lieu de certitudes, on (...) ne cherche surtout pas à voir, et c'est la philosophie, parce qu'elle demande à voir, qui passe pour impiété."Maurice Merleau-Ponty. "Les philosophes n'ont de leçons à donner à personne. La philosophie s'arrête, en effet, où commence la certitude de savoir. La leçon inaugurale de Maurice Merleau-Ponty pour son entrée au collège de France, publiée en tête de ce recueil, est donc en son principe paradoxale. Occuper une chaire pour un professeur de philosophie, ce n'est pas transmettre à ses auditeurs des vérités acquises mais plutôt leur apprendre à poser les bonnes questions.Cet éloge de la philosophie, à l'instar des autres essais publiés sous ce titre, est ainsi frappé du sceau de l'ironie socratique. Vivant témoignage d'un homme qui a su marquer son temps sans jamais se prendre pour un maître à penser, ce texte est rédigé dans un style limpide, accessible à un large public. L'auteur nous y fait simplement saisir, souvent de manière imagée, en quoi consiste l'exercice philosophique.Ce qui fait la philosophie, c'est le mouvement qui reconduit sans cesse du savoir à l'ignorance, de l'ignorance au savoir, et une sorte de repos dans ce mouvement."Paul Klein. (shrink)

En este texto se lleva una lectura de la obra lacaniana a través del estudio de sus figuras topológicas. En este sentido, se afirma que el psicoanálisis lacaniano no hace uso de la topología como si no de una herramienta externa si tratase, es decir, como un modo a través del cual obtener ejemplos ilustrativos y explicaciones, sino que el propio pensamiento lacaniano es en sí mismo topológico y, por tanto, no puede ser comprendido al margen de esta dimensión que (...) atraviesa la totalidad de su recorrido. Para ello se estudiarán seis figuras: el grafo del deseo, la cinta de Moebius, el toro, la botella de Klein, la esfera provista de un cross-cap y el nudoborromeo. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Becoming a Nepantla-Spider:Rethinking InterculturalismLayla Y. MayorgaIn 2002, Gloria Anzaldúa began writing a poem titled "Like a Spider in Her Web," which she left unfinished. The poem reads as follows:Rain Drums against the roofWind slaps the window panesDaylight thrusts against the doorTrying to get in.To keep out the worldI burrow under my blanketsAnd like a spider in her webSpin images and wordsFashioning another KingdomMore real than the outerEl sueño del (...) mundoThe sum of the collectiveIs dimmer than my soul's dreamIn my cave of bed and comforter faces come and goPeople cry, people laughI'm abandoned, then embracedIn my cave of bed and blanketsI'm walking in the woodsOr standing on a mountain topLooking at ocean wavesDash against the cliffs belowIn my cave of bed and quiltSueño another worldWhile el otro mundo dreams of me.(Anzaldúa, Gloria Anzaldúa Reader 276) [End Page 47]The poem presents a captivating concept wherein traversing different worlds unveils a thought-provoking idea: the ability to envision a dream world in the comforting shelter of one's bed while simultaneously becoming the subject of another world's dream. I perceive the dreams experienced under the blanket and in the other realm as manifestations of Nepantla, a term denoting the liminal space "in between" distinct realities (Anzaldúa, Gloria Anzaldúa Reader 180). Notably, the space described in her poem possesses a unique quality, as Anzaldúa depicts it as a realm of dreams—a profound longing for unity dwells within, aspiring to manifest a world where interconnection and engagement with the external realm become attainable.Interpreting the poem, I perceive it as an invitation to actively engage with its words, embracing Anzaldúa's assertion that such an act serves as a crucial step toward embracing a world characterized by interconnectedness, an aspect crucial to the pragmatist account of interculturalism. Interculturalism signifies the approach of mutual respect and cooperation among diverse cultures, while interconnectedness represents the intricate web of connections that binds communities together. At its core, the poem conveys the notion that to transcend the threshold of our imaginative and liminal spaces, we must venture into a different world. It is a world that intertwines individual caves with diverse realms, binding us together. This dream beckons us to take the courageous step toward embracing this interconnected reality, all the while acknowledging the trepidation that arises from the intricate and extensive web of connections it entails.By interpreting this poem as what it means to dream of those liminal worlds interconnected with oneself, we can gain valuable insights into the practical manifestation of interculturalism within society. I argue that we can comprehensively understand what intercultural pragmatism should encompass, by embracing Anzaldúa's notion of Nepantleras, stemming from the word "Nepantla," or the in-between, entailing the creation of peaceful ways to coexist together, alongside Brian Burkhart's perspective on locality or connection with the land. I argue this "Like a Spider in Her Web;" the liminal space in-between is also part of the world that contains the world of the non-living and non-valuable. In this context, the term "non-value" is employed to denote the inherent quality whereby entities such as animals, nature, and individuals exist independently of any monetary or evaluative considerations, emphasizing their intrinsic physical and vital significance. The term "non-living" is employed to denote spirits and objects that have originated from the depletion or utilization of nature, exemplified by items like tables. [End Page 48]This view, which I refer to as the Nepantla-Spider process, bears a metaphoric sense to the molting of a spider, signifying a transformative growth toward decolonial philosophical thinking and embracing what truly encompasses interculturalism. To achieve genuine interculturalism and democratic justice, one must acknowledge the inclusion of non-living entities and non-human land within our intercultural community. Unfortunately, these aspects are often disregarded due to their non-human nature, resulting in a lack of representation. As the Western perspective dominates, it determines what is considered valuable, marginalizing the... (shrink)

'This study is extremely authoritative and up-to-date... This book has much to offer linguists motivated by any one of several primary interests, particularly universals and the connection between language and cognition' -Journal of Linguistics 'Aikhenvald displays the rare gift of being able to inspire interest in new research through the success of her own results, without stifling those future possibilities through undue certitude in having discovered all of the answers already. The best thing about this very excellent book is precisely (...) the author's keen awareness that it is not the last word on the subject' -Journal of Linguistics 'Data presented in a clear, straightforward manner... also cutting edge research presented in the spirit of a work in progress' -Journal of LinguisticsAlmost all languages have some ways of categorizing nouns. Languages of South-East Asia have classifiers used with numerals, while most Indo-European languages have two or three genders. They can have a similar meaning and one can develop from the other. This book provides a comprehensive and original analysis of noun categorization devices all over the world. It will interest typologists, those working in the fields of morphosyntactic variation and lexical semantics, as well as anthropologists and all other scholars interested in the mechanisms of human cognition. (shrink)

Business Ethics, the Environment &Responsibility, EarlyView.

In this article I argue that textual evidence from David Hume's A Treatise of Human Nature does not support J. Baird Callicott's professedly Humean yet holistic environmental ethic, which understands the community (e.g., the biotic community) as a ‘metaorganismic’ entity ‘over and above’ its individual members. Based on Hume's reductionist account of the mind and his assimilation of the metaphysical nature of the mind to that of the community, I also argue that a Humean account of the community should be (...) likewise reductionist. My conclusion is that Callicott's anti-reductionist holism is at least foreign to, and at worst incompatible with, Hume's philosophy. (shrink)

This paper presents and discusses a recent Israeli proposal to legislate on the rights of the dying patient. A gap exists between elitist biases of the committee proposing the law, and popular values and sentiments. The proposed law divides the dying patients into two groups: “those who wish to go on living” and “those who wish to die”. The former will have a right to life prolonging extraordinary care. It is not clear who would foot the bill for this care. (...) Also it is hard to see how this munificence could fail to discriminate against all other patients. Both the secular ethicists and the rabbis involved in drawing up the proposal accepted the assumption that it is good for some terminal patients to die. The rabbis objected, however, to direct and active interventions that shorten life. The solution arrived at was to install timers in the ventilators so as to allow them to expire automatically unless the patient wishes for their resetting. (shrink)

En el verano de 1947, Yves Klein, Claude Pascal, Armand Fernández, sentados en la playa de Niza: contemplan el mar y el cielo azul, no hacen nada, y hacen declaraciones sobre el arte que llegará, sobre el Arte y el Gran Estilo del Futuro. A partir de ese momento, y de esas palabras, cada una de sus vidas cambia radicalmente: se convertirá en una vida nueva, una vida de artista sin obras, hecha solo de palabras, narraciones, gestos. En ese (...) episodio, nace el Nouveau Realisme y la voluntad artística de la superación del problema del arte según el Modernismo y la Action Painting. En ese episodio y en su narración, hecha sucesivamente por los tres jóvenes artistas, se puede localizar el nacimiento del propio y auténtico mito del artista contemporáneo. (shrink)

The political turmoil at the end of the period of Righteous Caliphs and in the early periods of the Umayyads had left the Islamic community facing factionalism and civil war. Accordingly, people have witnessed that the acts considered among the great sins such as assassination may be committed even by companions of the Prophet (pbuh). This situation brought the question on the status of believers who committed great sins in this World and in the Hereafter, to the agenda of scholars. (...) The Kharijis and the Mu’tazila did not consider the person who committed A great sin among the believers. According to the Ahl al-Sunna and Al-Jaṣṣās, to commit a great sin does not cause the exclusion of the person from religion. Al-Jaṣṣās has taken into account the issue of great sin, when dealing with the issues of general term, specialization of the cause and infallibilism in diligence (al-ijtihād), since it constitutes the theological (Kalāmī) side of the subject. Although al-Jaṣṣās’ followed a line close to Mu’tazila in the aforementioned matters concerning the jurisprudence, he defended the view of Abū Ḥanīfah in his approach to the person who committed a great sin. His approach to the matter of great sin also clarifies the relationship between islamic law and Islamic thought. (shrink)

We study a dynamic auction mechanism in the context of private provision of a discrete public good under incomplete information. The bidders have private valuations, and the cost of the public good is common knowledge. No bidder is willing to provide the good on her own. We show that a natural application of open ascending auctions in such environments fails dramatically: The probability of provision is zero in any equilibrium. The mechanism effectively auctions off the ‘right’ to be the last (...) one to contribute, but intuition suggests that neither player wishes to be the last one to contribute. Since the player who contributes first has the advantage of being able to free ride on the contributions of the other players, no player wants to ‘win’ the auction. (shrink)

Contents/Inhalt: Preface. Vorwort. Abbreviations/Siglen. I. JASPERS ON WORLD PHILOSOPHY AND WORLD HISTORY OF PHILOSOPHY/JASPERS ÜBER WELT-PHILOSOPHIE UND WELTGESCHICHTE DER PHILOSOPHIE. Nekrolog von Karl Jaspers selbst verfaßt. Obituary by Karl Jaspers himself. Karl JASPERS: Weltgeschichte der Philosophie - Zweites Buch: Geschichte der Gehalte: Einleitung. Karl JASPERS: World History of Philosophy - Second Volume: History of the Substantive Contents of Philosophic Thought. Introduction. II. INTRODUCTION/EINLEITUNG. Leonard H. EHRLICH: Opening Remarks. Introduction of Jeanne Hersch, Honorary President of the Conference. Jeanne HERSCH: Von der (...) Wirkung einer "philosophia negativa". III. LEGACY AND TASK. VERMÄCHTNIS UND AUFGABE. Leonard H. EHRLICH: Ausblick: Vernunft, Geist, Geschichte. Sawako HANYU: the Concept of the "Encompassing" in World Philosophy. Andreas RINOFNER: Periechontologie und Weltgeschichte der Philosophie. Systematische Bemerkungen zu einem aufschlußreichen Verhältnis. Richard WISSER: Projekt und Vision einer "Weltgeschichte der Philosophie" und "Weltphilosophie" als Folgen der "Grundverfassung" von Karl Jaspers. IV. DIMENSIONS OF COMMUNICATION/RÄUME DER KOMMUNIKATION. Andreas CESANA: Grenzen der Rationalität und Kommunikation. Brenio ONETTO-BÄCHLER: Existentielle Kommunikation bei Jaspers. Czes_awa PIECUCH: Es ist gleichgültig, wer die Wahrheit ausspricht. Über die Uneigennützigkeit der existentiellen Kommunikation. Oswald O. SCHRAG: Existence, Existenz, and Social Organization. Vladimir KATASONOV: The Gadfly, Stinging the Sluggish Horse: The Socratic Mission of Jaspers's Philosophy. V. COMMUNICATIVE WORLD HISTORY OF PHILOSOPHY/KOMMUNIKATIVE WELTGESCHICHTE DER PHILOSOPHIE. Albrecht KIEL: Die Weisen des Umgreifenden, die der Mensch ist: Wege zu Jaspers' Periechontologie. Maria Luisa BASSO: K. Jaspers - N. Berdiaeff: une confrontation entre deux philosophies de l'histoire. Convergence et divergence d'affirmations. Inigo BOCKEN: Kommunikation und Mutmaßung. Versuch eines Vergleichs zwischen Jaspers' Idee einer Philosophie der Kommunikation und Nikolaus von Kues' Kunst der Mutmaßungen. Boles_aw ANDRZEJEWSKI: Jaspers' Stellung zur Romantik im Lichte seiner Sprachphilosophie. Endre KISS: Karl Jaspers' Auslegung Nietzsches als eines Metaphysikers der Immanenz. Danièle MOYAL-SHARROCK: Genie et Folie selon Jaspers. Milan UZELAC: The World and Existence. Pablo LÓPEZ-LÓPEZ: Das Studium der Philosophie als Studium der Weltgeschichte der Philosophie. VI. COMMUNICATIVE WORLD PHILOSOPHY: EAST AND WEST/KOMMUNIKATIVE WELTPHILOSOPHIE: OST UND WEST. Wonjae LEE: Karl Jaspers und das Weltproblem des interreligiösen Dialogs. Silvia MARZANO: Comunicazione mondiale, kantismo e frattura dell'essere in Karl Jaspers. Una "terza via" fra Occidente e Oriente? Indu SARIN: Jaspers's Quest for Existential Communication. Mohammed MARUF: Jaspers and Iqbal on Self, Freedom and Communication. Subhadr PANYADEEP: Ich und Nicht-Ich bei Jaspers und im Buddhismus. Kazuteru FUKUI: Das Wesen des Buddhismus und Jaspers' Philosophie. Yukio MASUBUCHI: Jaspers und Nishida. Eine Theorie des "Topos" in der Lehre von der Kommunikation. Hans SANER: Weltphilosophie und Globalkultur im interkulturellen Vergleich mit den Konzepten "Weltmusik" und "Weltkunst". Gerhard RAUCHE: The Paradox of " Das Scheitern " as a World Formula. VII. COMMUNICATIVE WORLD PHILOSOPHY: FREEDOM AND TOLERANCE/KOMMUNIKATIVE WELTPHILOSOPHIE: FREIHEIT UND TOLERANZ. Anna MASÓ-MONCLÚS: Libertad y autoridad en Hannah Arendt y Karl Jaspers. Otmar KLEIN: "Weltverabsolutierung" und Verantwortungsverlust. Kurt SALAMUN: Grenzen der Toleranz. Zum Offenheits- und Toleranzparadigma in der Philosophie von Karl Jaspers. Giorgio PENZO: Politik als Ethos und das Problem der Freiheit bei Jaspers. Gerhard KNAUSS: Von der Weimarer Republik zur Weltpolitik. Wandlungen in Jaspers' Auffassung und Wertung der Politik von der Heidelberger Frühschrift "Die geistige Situation der Zeit" bis zu den Basler Spätschriften. Hermann-Josef SEIDENECK: Freiheit und Wiedervereinigung auf dem Prüfstand. Prognose und Ergebnis unter dem Blickwinkel von existentieller Kommunikation im Welthorizont. Appendix/Anhang. (shrink)

Le parcours de Maurice Merleau-Ponty ne peut se comprendre sans le fil rouge de la Psychanalyse : dès sa thèse, il restaure le primat de la perception et du corps sexué à la lumière de Freud et de Binswanger. A la Sorbonne, il renouvelle la Psychologie de l'enfant en y intégrant M. Klein, J. Lacan et F. Dolto. Au Collège de France plusieurs cours font des rêves et de la libido une dimension inéluctable de l'humain. De nombreux psychanalystes et (...) psychiatres se sont " laissés interroger par lui " : citons : H. Ey, A. Hesnard, P. Fédida, A. Green, J. Laplanche, J.-B. Pontalis, Luce Irigaray...Š. (shrink)