This book offers a systematic account of Wittgenstein's unique ethical thought, both in his early and in his later writings.

For Schopenhauer, death, understood as the annihilation of an individual's existence, cannot be successfully accommodated by theories endorsing an optimistic assessment of both human life and the world at large. I argue that Schopenhauer also has reasons to think that optimism cannot adopt personal immortality as a solution to that problem, although he does not present them systematically. Thus, he argues, prolonging one's life would necessarily lead at some point to an unbearable state of exhaustion due to one's unchanging character. (...) Changing one's character infinitely many times in the future would not do either, as Schopenhauer regards that idea as internally inconsistent. Finally, the immortality gained through one's work, one's descendants, or the survival of a part of oneself, while consistent with optimism, could not amount to personal immortality, on Schopenhauer's criteria. I end by discussing the implications of Schopenhauer's criticism for his own view, and a possible reply to it. (shrink)

In his discussions of dreaming in the Parva Naturalia, Aristotle neither claims nor denies that dreams serve a natural purpose. Modern scholarship generally interprets dreaming as useless and teleologically irrelevant for him. I argue that Aristotle's teleology permits certain types of dream to have a natural role in end-directed processes. Dreams are left-overs from waking experience, but they may, like certain bodily residues, be used by nature, which does ‘nothing in vain’ and makes use of available resources, for the benefit (...) of the beings in which they occur. Contrary to prevalent opinions, Aristotle does not assimilate dreams to sensory illusions and does not hold that they have no interaction with our reasoning capacity. Dreams constitute a special class of the products of phantasia, but this does not prevent them from functioning like other (waking) phantasmata. In Aristotle's view, dreams regularly generate 'natural signs' of diseases and cause waking actions. I show that this preparatory power of dreams, often dismissed or attributed to divine intervention in antiquity, is captured within Aristotle’s natural philosophy, and provides evidence that (some) dreams are (or should be) regarded by him as having a teleological significance. (shrink)

This book examines the longstanding debate between philosophical optimism and pessimism in the history of philosophy, focusing on Aristotle, Maimonides, Spinoza, Schopenhauer, Nietzsche and Camus. Philosophical optimists maintain that the world is optimally arranged and is accordingly valuable, and that the existence of human beings is preferable over their nonexistence. Philosophical pessimists, by contrast, hold that the world is in a woeful condition and ultimately valueless, and that human nonexistence would have been preferable over our existence. Schopenhauer criticizes the optimism (...) he locates in the Hebrew Bible and in Spinoza for being unable to square the presumed perfection of the world and its parts, including human life, with the suffering and misfortunes observable in them, and for leading to egoism and thereby to cruelty. Nietzsche, in turn, criticizes Schopenhauer's overtly pessimistic view, inter alia, for furtively positing a perfect state for one to aspire to, thus being latently optimistic. Similarly, Camus charges Nietzsche, who announces his rejection of both optimism and pessimism, with deifying the world and oneself, thereby reverting to optimism. Interestingly, Aristotle countenances an optimistic theory, later adopted and developed by Maimonides, that is arguably capable of facing Schopenhauer's challenge. Aristotelian optimism accounts for the perfection of the world in terms of a hierarchy of value between its parts, with human beings ranked relatively low, and recommends an attitude congruent with that ranking. (shrink)

Shaul Magid's Meir Kahane: The Public Life and Political Thought of an American Jewish Radical (2021) stresses the American character of Kahane's thought. This review analyzes this claim in two ways. First, it offers a transnational perspective on Kahane's philosophy. Second, it examines Magid's concept of neo‐Kahanism in light of Kahane's legacy in Israel.

This article argues that constitutional mixture should be regarded as an inherent, inevitable feature of constitutions, and to some degree all constitutions are mixed. Thus, “mixed constitutions” should not be regarded as a distinct category of constitutions. Instead of asking whether a constitution is mixed, it might therefore be more useful to ask in which characteristics and to what extent a constitution is mixed. To demonstrate this, the article provides a preliminary typology of constitutional mixture considering the form or system (...) of government; the nature or character of government; the religious or secular identity; the flexibility or rigidity of the constitution; and its model of judicial enforcement—judicial or parliamentary supremacy. Examining these constitutional features, allows to shed light on the three different dimensions of “constitutional mixture”: First, the various features of the constitutional order do not function in a binary yes-or-no manner but appear and move along a spectrum. Second, the various features of the constitution change with time. Third, the various features of the constitutional text may be in tension with the features of the society. (shrink)

Schopenhauer shares with Spinoza the basic idea that “the world exists by its own inner power and through itself”. Spinoza's system, Schopenhauer maintains, elaborately captures the observation, at the core of both pantheism and Schopenhauer's own theory, that all experienced phenomena share a single metaphysical substratum, and that in this sense everything is one. Any view or system of thought upholding optimism must confront the challenge of accounting for those features of the world that appear to be less than optimal. (...) For Schopenhauer, Judaism is committed to the goodness of the world given its creation by a personal God. It has been suggested that Schopenhauer ought not to criticize the rejection of personal immortality, since he himself thinks individual lives are perishable. Apart from the theoretical problems that Schopenhauer locates in maintaining optimism, he also takes issue with its practical implications. (shrink)

Ten years after the enactment of the Biologics Price Competition and Innovation Act, competition in biologics markets remains scant and far from sufficient for lowering prices of biologics to the level of 80-90% price drops seen in generic drug markets. This reality is not a result of one or two cardinal reasons, but many. If lowering the price of biologics is the goal and competition is the means by which we seek to achieve that goal, then there does not seem (...) to be a quick fix to address all of the many impediments to competition that plague biologics markets. Yet, certain changes to how the Food and Drug Administration evaluates and approves biologics may go a long way toward the creation of meaningful competition in biologics markets. One such change would be making original biologics' manufacturing information available to follow-on manufacturers.As recognized by several commentators, access to biologics manufacturing information is key to increasing competition in biologics markets. Without access to such information, making follow-on biologics is difficult and expensive, if not outright impossible. This is expected to be especially true for the highly anticipated class of interchangeable biologics, none of which has been approved by the FDA to date. Yet, it has long been the position of the brand-name pharmaceutical industry that biologics manufacturing information is proprietary and, thus, may not be shared. Congress has subscribed to the Industry's position, prohibiting the FDA from disclosing regulatory filings submitted by developers of original biologics, including manufacturing information, to third parties. That prohibition not only undermines competition in biologics markets, but is also wasteful, potentially unethical, and poses unnecessary risks to the health and safety of patients.This article makes the case for FDA sharing of original biologics manufacturing information with follow-on biologics developers. It is informed by the similar legal and commercial circumstances in the area of pesticides and the regulatory regime established by Congress in the Federal Insecticide, Fungicide and Rodenticide Act, which is administered by the Environmental Protection Agency. The article reviews the FIFRA regime, including its upholding as constitutional by the United States Supreme Court, and then examines its applicability to the area of biologics. The article concludes with a proposal for a similar regime to be incorporated into the pathway for approval of follow-on biologics as a means of increasing competition in biologics markets. (shrink)

"This book examines the longstanding debate between philosophical optimism and pessimism in the history of philosophy, focusing on Aristotle, Maimonides, Spinoza, Schopenhauer, Nietzsche and Camus. Philosophical optimists maintain that the world is optimally arranged and is accordingly valuable, and that the existence of human beings is preferable over their nonexistence. Philosophical pessimists, by contrast, hold that the world is in a woeful condition and ultimately valueless, and that human nonexistence would have been preferable over our existence. Schopenhauer criticizes the optimism (...) he locates in the Hebrew Bible and in Spinoza for being unable to square the presumed perfection of the world and its parts, including human life, with the suffering and misfortunes observable in them, and for leading to egoism and thereby to cruelty. Nietzsche, in turn, criticizes Schopenhauer's overtly pessimistic view, inter alia, for furtively positing a perfect state for one to aspire to, thus being latently optimistic. Similarly, Camus charges Nietzsche, who announces his rejection of both optimism and pessimism, with deifying the world and oneself, thereby reverting to optimism. Interestingly, Aristotle countenances an optimistic theory, later adopted and developed by Maimonides, that is arguably capable of facing Schopenhauer's challenge. Aristotelian optimism accounts for the perfection of the world in terms of a hierarchy of value between its parts, with human beings ranked relatively low, and recommends an attitude congruent with that ranking"--. (shrink)

In a recent paper, Dylan Evans proposed that emotions could help solve what has been known as ‘the frame problem’. In the process, he first questioned the utility of using the frame problem as a framework. After tackling this issue, he provided an alternative terminology to the frame problem—termed ‘the search hypothesis of emotion’—in order to re-examine how emotions aid rational agents. His new terminology, however, opens itself to other critiques. While accepting the basic tenets of his analysis, I question (...) (i) whether a single search theory of emotion is adequate, and (ii) whether his theory would have been better termed ‘the search hypothesis of feeling’. Finally, I extend some of the ideas developed in Evans' paper. 1. Introduction 2. Emotion, reason and ends 3. The search hypothesis of emotion revisited 4. Conclusion. (shrink)

Magnetic resonance imaging (MRI) is an imaging technique with a rapidly expanding application range. This methodology, which relies on quantum physics and substance magnetic properties, is now being routinely used in the clinics and medical research. With the advent of measuring functional brain activity with MRI (functional MRI), this methodology has reached a larger section of the neuroscience community (e.g. psychologists, neurobiologists). In the past, the use of MRI as a biomarker or as an assay to probe tissue pathophysiological condition (...) was limited. However, with the new applications of MRI: molecular imaging, contrast‐enhanced imaging and diffusion imaging, MRI is turning into a powerful tool for in vivo characterization of tissue pathophysiology. This review focuses on the diffusion MRI. Although it only measures the averaged Brownian translational motion of water molecules, using different analysis schemes, one can extract a wide range of quantitative indices that represent tissue morphology and compartmentalization. Statistical and visualization routines help to relate these indices to biologically relevant measures such as cell density, water content and size distribution. The aim of this review is to shed light on the potential of this methodology to be used in biological research. To that end, this review is intended for the non‐MRI specialists who wish to pursue biological research with this methodology. We will overview the current applications of diffusion MRI and its relation to cellular biology of brain tissue. BioEssays 30:1235–1245, 2008. © 2008 Wiley Periodicals, Inc. (shrink)

Aristotle is a severe critic of traditional religion, believing it to be false, yet he also holds that traditional religion and its institutions are necessary if any city, including the ideal city he describes in the Politics, is to exist and flourish. This book provides, for the first time, a coherent account of the socio-political role which Aristotle attributes to traditional religion despite his rejection of its content. Mor Segev argues that Aristotle thinks traditional religion is politically necessary because it (...) prepares the ground for what he considers the pinnacle of human endeavor: attaining the knowledge of first philosophy, whose objects are real beings worthy of being called gods. Developing this interpretation, Segev goes on to analyze Aristotle's references to the myths of traditional Greek religion, and to assess his influence on medieval Jewish and Christian theology and philosophy of religion. (shrink)

Aristotle does not explicitly state how it is that one should ideally relate to the true gods of his metaphysics, like the prime mover. He does, however, speak of an unreciprocated relationship of friendship between humans and such gods. I argue that Aristotle’s conception of the magnanimous person sheds light on that relationship. The magnanimous person, who is a philosopher, devalues humanity and devotes her life and efforts to the divine. Thus, contrary to some scholars, Aristotle’s conception of magnanimity resembles (...) quite closely the ideals of humility and even “lowliness of spirit” presented by Aristotelian medieval thinkers such as Moses Maimonides. Aristotle’s endorsement of total devotion to the divine seems to go against the natural tendency of organisms to further their own lives and species. Nevertheless, I argue that this recommendation is consistent with his teleological view of nature. (shrink)

A classroom Community of Inquiry depends on the deliberation skills of its members and their willingness to share ideas, time and power, despite conflicting interests, in the process of social inquiry. This vision of sharing power is not without challenges to both P4C and other theoretical movements within the discourse of democratic education. The kind of theorizing that is missing should explore students’ perceptions, judgment, decision making, agency and the like, through meaning making in particular contexts of democratic education. To (...) explore such challenges, I designed a qualitative study to unfold the meanings of power that middle school students constructed within a learning environment, which was influenced by democratic education principles. In explaining their meanings of power in democratic education, the participants explicitly challenged the pre-set notion of power equality between teachers and students, and between the members of a CI, and also the foundational concept of power that is based on redistribution of time and ideas. Arendt’s view of power mirrors the students’ perspectives. This notion of power in education explains why the students supported the teachers’ ‘power’, and why students used their power to different degrees. It is the way Arendt “stylized the image of the Greek polis to the essence of politics as such” (Habermas, 1986, p.82; Arendt, 1986, p.62) that explains how power should support democratic education according to the youths’ view. (shrink)

There may be a possibility that young women find it difficult to express their female ways of knowing and gain equal public representation. This leads us to reflect on a possible gap between a well developed theory of justice in P4C and pedagogical practices of social influence. In this paper I attempt to reflect on these questions provisionally, and suggest an initial theoretical framework for discussing such issues within the P4C movement. First, I report some personal and social narratives that (...) were described by individual writers. These narratives reflect, mostly, female authors’ personal histories from childhood to adulthood, and how their carrier choices were influenced by prevailing constructed gender roles. Second, I discuss the theory of the Community of Inquiry (CI) and examine the possibilities for self transformation and women liberation that this practice allows. Third, I introduce Hannah Arendt’s argument that education should not attempt to present the future of the human condition as finite and resolved. (shrink)

ABSTRACT A common conclusion of lab dishonesty studies is that subjects cheat to a very modest extent even when they cannot get caught. The modest level of cheating is attributed to subjects’ moral feelings which restrict their cheating to a level that enables them to retain their self-image as honest individuals. The present paper questions this claim, reporting the results of two experiments which uncover a discrepancy between self-portrayed honesty and actual dishonest behavior. The experiments reveal, first, that self-portrayed honesty (...) is stricter than practical honesty, suggesting that when facing an opportunity to benefit from dishonest behavior, subjects trade off some of their self-image as honest persons for dishonestly-generated payoffs. Secondly, dishonesty out of lab, in subjects’ self-chosen environment, is greater than in the lab, with a considerable fraction of subjects cheating to the maximum extent possible. We suggest that it is not a concern about their self-image that holds subjects back from cheating maximally, but rather a concern about their social image. The modest level of dishonesty observed in the lab presumably reflects caution subjects exercise in an unsafe setup. Given an environment where they feel safe to reap the fruits of dishonesty without compromising their image as honest persons in the eyes of others, the image they have of themselves hardly plays a role in curbing their unethical behavior. (shrink)

Persons exhibiting mutations in two tumor suppressor genes, BRCA1 and BRCA2, have a greatly increased risk of developing breast and/or ovarian cancer. The incidence of BRCA gene mutation is very high in Ashkenazi Jewish women of European descent, and many issues can arise, particularly for observant Orthodox women, because of their genetic status. Their obligations under the Jewish code of ethics, referred to as Jewish law, with respect to the acceptability of various risk-reducing strategies, may be poorly understood. In this (...) article the moral direction that Jewish law gives to women regarding testing, confidentiality, and other issues is explored. The intent is to broaden nurses' knowledge of how a particular religious tradition could impact on decision making around genetics testing, with the aim of enhancing their understanding of culturally sensitive ethical care. (shrink)

AtPol.7.12, 1331a19–20, Aristotle states it as a matter of fact that the citizenry of the best city should be divided into ‘public messes’ (syssitia). His primary concern in the rest of the chapter is to uncover the optimal way in whichsyssitiashould be organized, and the way in which they should be situated in relation to other facilities, public buildings,agoraiand temples in the city. The proposed plan is roughly as follows.Syssitiawould be divided into three main sections. First, thesyssitiaof soldiers would be (...) held at the guardhouses located at strategic points along the walls surrounding the city (1331a20–3). Next come ‘the most supremesyssitiaof the magistrates’ (τὰ κυριώτατα τῶν ἀρχείων συσσίτια: 1331a24–5) and thesyssitia‘of the priests’ (τῶν ἱερέων: 1331b5). These would be held at a place appropriately having ‘an appearance directed at establishing virtue and [being] more strongly positioned than the neighbouring parts of the city’ (1331a28–30), that is, the highest place in the city. This envisioned acropolis would also house temples (1331a24–5). Situated below it would be the ‘freeagora’, which would include gymnasia (1331a35–7) and would be generally directed at leisurely activity (1331b12). Finally, below the freeagora, a ‘necessaryagora’ and buildings of officials entrusted with legal, commercial and municipal duties would be established, at a location conducive to importing and exporting goods (1331b6–12). (shrink)

Phenotypic divergence among animal species may be due in part to species‐specific (SS) regulation of gene expression by small, non‐coding regulatory RNAs termed “microRNAs”. This phenomenon can be modulated by several variables. First, microRNA genes vary by their level of conservation, many of them being SS, or unique to a particular evolutionary lineage. Second, microRNA expression levels vary spatially and temporally in different species. Lastly, while microRNAs bind the 3′UTR of target genes in order to silence their expression, the binding (...) sites themselves are often non‐conserved. The variability of the miRNA‐target paradigm between different species is thus multifactorial, and this paradigm has only just started to gain attention from researchers in various fields. Here we present and discuss recent findings regarding the characteristics and implications of SS microRNA regulation. (shrink)

The notion of a community of inquiry has been treated by many of its proponents as being an exemplar of democracy in action. We argue that the assumptions underlying this view present some practical and theoretical difficulties, particularly in relation to distribution of power among the members of a community of inquiry. We identify two presuppositions in relation to distribution of power that require attention in developing an educational model that is committed to deliberative democracy: (1) openness to inquiry and (...) readiness to reason, and (2) mutual respect of students and teachers towards one another. Our contention is that these presuppositions, presented as preconditions necessary to the creation of a community of inquiry, are not without ideological commitments and dependent upon the ability of participants to share power. Using group dynamic theories and the ideas of Hannah Arendt, we argue that behaviours commonly interpreted as obstacles to dialogue or reflective inquiry could provide opportunities for growth. (shrink)

Name der Zeitschrift: Rhizomata Jahrgang: 5 Heft: 2 Seiten: 177-209.

As the COVID-19 pandemic was unfolding, a surge in scams was registered across the globe. While COVID-19 poses higher health risks for older adults, it is unknown whether older adults are also facing higher financial risks as a result of COVID-19 scams. Here, we examined age differences in vulnerability to COVID-19 scams and individual difference measures that might help explain them. A lifespan sample of sixty-eight younger, 79 middle-aged, and 63 older adults recruited through Prolific completed questions and questionnaires online. (...) In a within-subjects design, each participant responded to five COVID-19 solicitations, psychological measures, and demographic questions. Age group comparisons revealed that older adults were marginally less likely to perceive COVID-19 solicitations as genuine than middle-aged adults were. In addition, older adults perceived significantly fewer benefits than both younger and middle-aged adults did and perceived marginally higher risks than younger adults did. Hence, older adults did not exhibit greater vulnerability to COVID-19 scams. Regardless of age, intentions to respond to COVID-19 solicitations were positively predicted by higher levels of educational attainment, being married, past fraud victimization, and higher levels of positive urgency. As expected, stronger genuineness and benefit perceptions positively predicted action intentions, whereas stronger risk perceptions negatively predicted action intentions As such, COVID-19 scam susceptibility appears to be the result of a impulse control issue that is not easily inhibited, not even by past experiences of scam victimization. (shrink)