The aim of this article is to consider whether, when, and why it is morally right to treat members of socially disadvantaged racial or ethnic groups favorably when allocating scarce medical resources. Since the COVID 2019 pandemic has had different impacts on racial and ethnic groups, some U.S. states have given racial and ethnic minorities preferential access to COVID-19 vaccines, leading to controversy over the moral and legal permissibility of doing so. I examine three arguments for affirmative action—the compensation, equality-of-opportunity, (...) and antidiscrimination arguments—and argue that both the equality-of-opportunity and antidiscrimination arguments have the potential to provide well-founded justification for race-based affirmative action for the allocation of scarce medical resources. I also consider further moral requirements that instances of affirmative action based on both or either of the two arguments should comply with for them to be justified. (shrink)

Introduction -- The sciences of society in the early nineteenth century -- The politics of the American experience -- The notion of civilization -- Projected science of society -- Historical knowledge and the theory of social change -- The science of the formation of character -- The science and art of political economy -- The politics of the Irish land question -- Conclusion.

EurepGAP is a pioneering field level food safety protocol called ‘good agricultural practices’ currently exercising influence over the global food quality assurance system. Developed by a consortium of major European retailers, this private standard enforces codes of conduct that address issues of health and safety for producers and consumers, as well as working conditions and environmental management on the farmland. Despite various merits and benefits that the standard is premised to offer, the institutional design gives a financial edge to powerful (...) large farms and exporters while diminishing opportunities for smaller growers and exporters to remain in the profitable agricultural export sector of the Global South. This paper explores the institutional origin and evolution of EurepGAP, discusses entry barriers and risks that EurepGAP imposes on the global value chain stakeholders, as well as the ethical implications from broader theoretical perspectives. Subsequently, it examines the evolving nature of a new trend in the fresh fruit and vegetable sector, i.e., the rise of public GAP standards. Promoted by some governments in the Global South, these GAP standards emphasize support for horizontal partnerships among value chain stakeholders, farmer participation, and less capital-intensive agricultural innovations. The paper argues that, within certain limitations, these GAP standards have the potential to be the major alternative GAP approach by encouraging a much broader inclusion of small-scale producers towards the attainment of various social, economic, and environmental benefits. (shrink)

Although it receives less attention, (Lewis in Noûs 13:455–476, 1979. https://doi.org/10.2307/2215339) admitted that the branching-time(-like) model fits a wide range of counterfactuals, including (Nix) ‘If Nixon had pressed the button, there would have been a nuclear war’, which was raised by (Fine in Mind 84:451–458, 1975). However, Lewis then claimed that similarity analysis is more general than temporality analysis. In this paper, we do not scrutinise his claim. Instead, we re-analyse (Nix) not only model-theoretically but also proof-theoretically from the ‘meaning-as-use’ (...) and ‘inferentialist’ points of view. Then, we re-formalise (Nix) in a natural extension of hybrid tense logic, which we refer to as hybrid tense logic for temporal conditionals (HTL$$_{TC}$$ TC ). Consequently, we find that not only among counterfactuals, but also among indicatives, there is a wide range of conditionals whose formalisation in HTL$$_{TC}$$ TC is appropriate. We refer to these conditionals as temporal conditionals. This suggests a new logical generality that temporality analysis has but similarity analysis does not, from which emerges a new logical perspective on conditionals in general: temporal ones and others. (shrink)

In lowland South America, breath animates human and non-human bodies, pulsating through the materialities of organisms. Humans, however, should manage their bodies to recast and reconfigure breath in its most life-enhancing manifestations: singing and smoking. These are the specialized domains of those able to manage their vitalities in such a way as to produce potent effects in themselves and in the world around them, including influencing atmospheric conditions, the lives of animals and plants and the harming and healing of others. (...) In these relational onto-epistemologies, intersubjectivity, intercorporality and states of non-cognitive interaffection find new depths. Breath, properly managed, can make and unmake worldly forms, including bodies and the societies they come together in. Focusing on two Amerindian communities, the Warekena of northwestern Rio Negro, Brazil and the Shipibo-Konibo of the Ucayali valley in Eastern Peru, this article examines the interface between human and non-human subjectivities, and how resonant interaffective atmospheric conditions are induced to promote health. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Bayle, Saint-Evremond, and Fideism:A Reply to Thomas M. LennonGianluca MoriIn a recent article published in this journal Thomas M. Lennon returns to the controversial question of Bayle's attitude towards religion. The point he debates is the particular use that, in expounding his conception of the relationship between faith and reason, Bayle makes of a passage from Saint-Evremond. In Lennon's view the correct interpretation of this point would show that (...) Bayle's fideism is to be "taken at face value" without any hint of irony and with no suspicion of dissimulation or insincerity.1 This would cast doubt on and greatly weaken the interpretation I proposed in my Bayle philosophe.2 My aim here is to respond briefly to Lennon's arguments and to clarify even more briefly what in my opinion is the right perspective in which to consider Bayle's position on this topic.The context in which Bayle quotes Saint-Evremond is to be found in the Eclaircissements he added to the second edition of his Dictionnaire historique et critique (1702) to counter the Dutch religious authorities' harsh criticism of the first edition. In particular the Walloon Consistory accused Bayle of taking a skeptical position that undermined the most important dogmas of Christian faith. In response Bayle wrote the Eclaircissement sur les Pyrrhoniens, a clumsy mosaic of quotations from the Scriptures and from patristic and profane texts, with which he sought to show that his skeptical fideism was not in the least heterodox but indeed the position that most closely reflected true Christianity. The quotation from Saint-Evremond, almost at the end of this text, is taken [End Page 323] from the Conversation du Maréchal d'Hocquincourt et du Père Canaye (written in about 1654).3 The final passage gives a clear idea of the general tone: after having disputed with a churchman the need to subject one's intellect to the yoke of faith, the marshal concludes by saying that he is ready to be crucified "without knowing why." Father Canaye replies: "No reason! That is the true religion. No reason! God has granted you a fine grace, mylord." So, and here Lennon obviously agrees (229), Saint-Evremond's is a text with no shadow of mystical inspiration, indeed strongly tending in the libertine direction, as is clear from the blatant way it pours scorn on the fideist approach.In my interpretation Bayle's use of this quotation does not at all demonstrate his atheism or unbelief, for in my view that question is undecidable. However, the quotation from Saint-Evremond is sufficient—and this is the onlyreason I mentioned it4 —to show that Bayle's approach to fideism is in no way innocent and naive as is sometimes claimed. On the contrary, his texts on this subject contain what amounts to provocations aimed at orthodox readers (to which they immediately reacted). This, together with other more important reasons, leads me to believe that Bayle's professions of Christian faith, though frequent, are generally far from being above suspicion: indeed, almost every line of them raises questions about their actual significance.The provocation contained in the quotation from Saint-Evremond appears in all its rhetorical weight if we associate this text with three other passages from Bayle's works. The first is from the Nouvelles de la république des lettres of December 1686, in which Bayle stresses the unedifying nature of the religious maxims contained in Saint-Evremond's Conversation (which, incidentally, he himself had just had printed in the collection Le Retour des pièces choisies).5 The second is taken from a letter by Jean d'Oulès to Bayle, written in 1696, in which the author deals with exactly the same passage from the Conversation that was later to be reproduced in the Eclaircissement. In this letter d'Oulès quotes the full passage which he considers to be a "naughty text" deliberately written to throw ridicule on the fanatical fideism of Pierre Jurieu.6 The third passage is from Bayle's Continuation des pensées diverses of 1704 in which, shortly after the death of Saint-Evremond, he publicly reveals the poet... (shrink)

In his later polemical work against Eberhard, Kant uses the concept of “original acquisition” to defend the critical meaning of his own concept of the “a priori”. It is well known that the former has been borrowed from the modern idea of natural law. In this paper, I try to clarify how the former characterizes the latter in Kant's critical epistemology, referring to a certain Kantian transformation of the traditional concept of “innate”. Drawing on the dualism of human cognitive faculties, (...) i.e. of sensibility and understanding, the conception of “original acquisition” can distinguish the apriority of the transcendental imagination from the rest of the a priori apparatus. Thus the concept of “original acquisition” points to one of the central theses in the first Critique. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Short ReplyGianluca MoriWhile thanking Thomas Lennon for the interest he has shown in my work—and without going into details of interpretation which cannot bear discussion in this context—I would like to make a few remarks on factual questions raised by his response.1) Lennon's text (p. 338): "The text that Bayle and Mori erroneously take to be Saint-Evremond's is in fact from Jean-François Sarasin."While it is not certain (...) that Bayle and I "erroneously" take this text to be Saint-Evremond's, it is certain that Lennon erroneously takes it to be Sarasin's. In fact, the text quoted by Bayle is not taken from Sarasin's Discours sur Epicure, but, as Bayle explicitly points out ("Xénophanes," K, note 124), from a "Discours des ennuis et des déplaisirs." This "Discours" is chapter 5 of De l'usage de la vie, a text published in many editions of Saint-Evremond's works (see the Barbin 1692 in-4° ed., Seconde Partie, p. 326). The paternity of De l'usage de la vie is doubtful and controversial, but it possibly contains some passages taken from Saint-Evremond's unpublished manuscripts, especially in chapters 3-6, as reported by an important source quoted by Ternois in Saint-Evremond, Œuvres en prose, IV, 3-4, note 1.2) Lennon's text (pp. 338-39): "The significance of two of the other texts advanced by Mori is fully vitiated, for in them Bayle makes the same mistake."In my article, I did not fail to state that these texts (OD I, 158 and Dict., "Epicure," M) are taken from an apocryphal source. On page 329 I wrote: "[Bayle] mistakenly attributes to [Saint-Evremond] a text on Epicurus's morals [i.e., Sarasin's Discours] included in that volume." However, it was absolutely impossible, for seventeenth-century readers, to distinguish between Saint-Evremond's original and apocryphal texts: the author himself—as is widely known—did not want to clarify this point (with a few exceptions, including the Saint-Evremoniana, which, as we have seen, Bayle never attributed to Saint-Evremond). [End Page 343] And this is true for all editions: there is no significant difference between genuine and pirated editions, since no official edition, authorized and revised by the author, existed before Des Maizeaux's posthumous one. From this point of view, virtually nobody (before 1705) could "study" Saint-Evremond's texts. (On this connection it should be added that I never claimed that Bayle "studied" Saint-Evremond, but only that he read his available works and made up his mind on them, and particularly on the Conversation du Maréchal d'Hocquincourt—which should be at the core of the present debate—long before reading Cotolendi).3) Lennon's text (p. 336): "As Mori acknowledges elsewhere, Labrousse thinks Le Vassor was a left-wing Anglican who failed to understand Bayle's calvinist perspective."Concerning Le Vassor, I "acknowledge" Labrousse's opinion only to reject it with a detailed argument (Bayle philosophe, 262, note 341).Gianluca MoriUniversità del Piemonte OrientaleCopyright © 2004 The Journal of the History of Ideas, Inc.... (shrink)

Martin Heidegger’s understanding of art and Paul Ricoeur’s reading of the poetics of existence, developed through his hermeneutics of symbols, metaphor and narrative, open an immense vista to a theological thinking that desires to place primacy on the hearing of the symbolic language of poetry and literature. Beginning a few decades ago, various theologians have ventured along this trajectory, but theology still remains under the dominion of “theoria” and “praxis” and is not very open to “poiesis”. The study presented here (...) revisits the book of J.-P. Manigne on the Poetics of Faith from the 1970s, and the doctoral thesis of A. Thomasset on the Poetics of Morality, from the 1990s, showing how poetic reason provoked theological discourse in the second half of the 20th century. It is part of a research still in progress, devoted to other contributions of the beginning of the 21st century. (shrink)

São muitas as abordagens do fenômeno religioso surgidas nos últimos dois séculos. Algumas recorrem aos métodos elaborados pelas ciências humanas, sobretudo a historiografia, a sociologia, a etnologia/antropologia, a psicologia e a fenomenologia. Outras tratam a religião numa perspectiva filosófica, como se pode ver nos grandes autores que, sobretudo a partir do século XIX, se consagraram à elaboração de uma filosofia da religião. Nas últimas décadas, com a renovação da filosofia hermenêutica, novas leituras da religião têm surgido, renovando profundamente esse campo (...) do saber. O texto aqui proposto apresenta alguns elementos da grande síntese do filósofo luxemburguês Jean Greisch, pouco conhecido no Brasil, mas cuja contribuição ao estudo da religião é original, privilegiando uma hermenêutica da passagem. Após uma breve apresentação de sua obra consagrada à filosofia da religião, serão apresentados os cinco “paradigmas” dos estudos da religião segundo ele: o especulativo, o crítico, o fenomenológico, o analítico e o hermenêutico, o último seguido pelo próprio autor. (shrink)

L'impianto didattico di questa 'Storia' consente di: conciliare l'esposizione piana dei concetti con il rigore del linguaggio filosofico; favorire la percezione delle strutture concettuali, con il duplice scopo di illustrare adeguatamente sia l'impianto filosofico dei singoli autori sia lo sviluppo storico dei diversi problemi; presentare la storia del pensiero moderno in una chiave di categorie filosofiche, oltre che storico-evolutiva; delineare i contesti storici in cui nascono le diverse espressioni del pensiero moderno; rimarcare la diversità dei generi letterari utilizzati dagli autori, (...) mostrandone la connessione con il loro modo di filosofare. (shrink)

Enhancing synchronization among people when synchronization is lacking is believed to improve their social skills, learning processes, and proficiency in musical rhythmic development. Greater synchronization among people can be induced to improve the rhythmic interaction of a system with multiple dancing robots that dance to a drum beat. A series of experiments were conducted to examine the human–human synchrony between persons that participated in musical sessions with robots. In this study, we evaluated: (a) the effect of the number of robots (...) on a subject’s ability to synchronize with an experimenter; (b) the effect of the type of robot synchrony, namely, whether the robots did or did not represent the subject’s rhythm; (c) the effect of an in-sync and out-of-sync robot on a subject’s behavior. We found that: (a) three robots increased the level of synchronization between the subject and experimenter and their enjoyment level; (b) robots may induce greater synchronization between the subject and experimenter by reproducing the rhythms of not only the experimenter but also of the subject compared to when only the experimenter’s rhythms had been reproduced; (c) the robots in-sync had greater influence on the natural rhythm of the subject. (shrink)

We prove new results on common cause closedness of quantum probability spaces, where by a quantum probability space is meant the projection lattice of a non-commutative von Neumann algebra together with a countably additive probability measure on the lattice. Common cause closedness is the feature that for every correlation between a pair of commuting projections there exists in the lattice a third projection commuting with both of the correlated projections and which is a Reichenbachian common cause of the correlation. The (...) main result we prove is that a quantum probability space is common cause closed if and only if it has at most one measure theoretic atom. This result improves earlier ones published in [1]. The result is discussed from the perspective of status of the Common Cause Principle. Open problems on common cause closedness of general probability spaces (L, ϕ) are formulated, where L is an orthomodular bounded lattice and ϕ is a probability measure on L. (shrink)

Long before the origins of agriculture human ancestors had expanded across the globe into an immense variety of environments, from Australian deserts to Siberian tundra. Survival in these environments did not principally depend on genetic adaptations, but instead on evolved learning strategies that permitted the assembly of locally adaptive behavioral repertoires. To develop hypotheses about these learning strategies, we have modeled the evolution of learning strategies to assess what conditions and constraints favor which kinds of strategies. To build on prior (...) work, we focus on clarifying how spatial variability, temporal variability, and the number of cultural traits influence the evolution of four types of strategies: (1) individual learning, (2) unbiased social learning, (3) payoff-biased social learning, and (4) conformist transmission. Using a combination of analytic and simulation methods, we show that spatial—but not temporal—variation strongly favors the emergence of conformist transmission. This effect intensifies when migration rates are relatively high and individual learning is costly. We also show that increasing the number of cultural traits above two favors the evolution of conformist transmission, which suggests that the assumption of only two traits in many models has been conservative. We close by discussing how (1) spatial variability represents only one way of introducing the low-level, nonadaptive phenotypic trait variation that so favors conformist transmission, the other obvious way being learning errors, and (2) our findings apply to the evolution of conformist transmission in social interactions. Throughout we emphasize how our models generate empirical predictions suitable for laboratory testing. (shrink)

H. Putnam has been considered the most Peircean philosopher among the neopragmatists. This note sugests that Putnam pays great atention to the problems Peirce tackled, but he does not share Peirce's thesis on the relation between "practical interests" and science. Therefore, Putnam's realism is more Deweyan and Jamesian than Peircean.

A mathematical rigorous definition of EPR states has been introduced by Arens and Varadarajan for finite dimensional systems, and extended by Werner to general systems. In the present paper we follow a definition of EPR states due to Werner. Then we show that an EPR state for incommensurable pairs is Bell correlated, and that the set of EPR states for incommensurable pairs is norm dense between two strictly space-like separated regions in algebraic quantum field theory.

We report here an emerging dispute in Italy concerning triage criteria for critically ill covid-19 patients, and how best to support doctors having to make difficult decisions in a context of insufficient life saving resources. The dispute we present is particularly significant as it juxtaposes two opposite views of who should make triage decisions, and how doctors should best be supported. There are both empirical and normative questions at stake here. The empirical questions pertain to the available level of evidence (...) that healthcare professionals would rather not be left alone with their ‘clinical judgments’ to make triage decisions, and to the accounts of distributive justice that doctors and healthcare professionals rely on, when making triage decisions. The normative questions pertain to how this empirical evidence should inform guidelines on how prioritisation decisions are made in a context of emergency, and who gets to have the authority to do so. This debate goes beyond the discussion of the care of critically ill patients with COVID-19 and has broader implications beyond the national context for the discussion of how to relieve moral distress in contexts of imbalances between healthcare resources and clinical needs of a population. (shrink)

Halvorson and Clifton have given a mathematical reconstruction of Bohr’s reply to Einstein, Podolsky and Rosen (EPR), and argued that this reply is dictated by the two requirements of classicality and objectivity for the description of experimental data, by proving consistency between their objectivity requirement and a contextualized version of the EPR reality criterion which had been introduced by Howard in his earlier analysis of Bohr’s reply. In the present paper, we generalize the above consistency theorem, with a rather elementary (...) proof, to a general formulation of EPR states applicable to both non-relativistic quantum mechanics and algebraic quantum field theory; and we clarify the elements of reality in EPR states in terms of Bohr’s requirements of classicality and objectivity, in a general formulation of algebraic quantum theory. (shrink)

Perspective taking is conceptualized as a multidimensional construct characterized by three components: cognitive, affective, and visual. The experience of psychological maltreatment impairs the child’s emotional competence; in particular, maltreated children present difficulty in understanding and regulating emotions and in social understanding ability. In addition, the literature contains several contributions that highlight maladaptive behaviors of children with a history of maltreatment in peer interactions in the school context. Perspective taking ability has rarely been studied in maltreated children and the existing studies (...) have produced different and often conflicting results that require further insights. On the grounds of these premises, the main objective of the present research is to investigate perspective taking ability in preschool children from maltreating and non-maltreating family contexts and its role in social adjustment, in terms of prosocial and aggressive behavior toward peers inside the kindergarten. A second objective is to verify the effectiveness of a training aimed to promote perspective taking ability in victims of psychological maltreatment. This research, organized into two separate studies, involved 249 preschool children: 206 children from non-maltreating family contexts and 43 brought up in psychologically maltreating families. Perspective taking was measured via the administration of several tests, and prosocial behavior and aggressiveness were observed via non-participant observations in the school context. The training involved maltreated children in small-group meetings based on familiar and appealing activities within the mother–child community. The overall results show that children’s perspective taking ability, in particular the affective perspective taking, contributed to social adjustment. In fact, greater affective perspective taking ability was correlated to a higher frequency of prosocial behaviors toward peers and minor frequency of aggressiveness. Finally, the results of the training showed an increase in perspective taking, especially in the affective dimension, and a consequent increase in prosocial behaviors and a decrease in aggressive ones. Therefore, the affective perspective taking ability seems to represent a very significant protective factor, which should be focused and strengthened in order to improve the social adaptation of preschool children who are victims of psychological abuse. (shrink)

No-cloning theorem says that there is no unitary operation that makes perfect clones of non-orthogonal quantum states. The objective of the present paper is to examine whether an imperfect cloning operation exists or not in a C*-algebraic framework. We define a universal \ -imperfect cloning operation which tolerates a finite loss \ of fidelity in the cloned state, and show that an individual system’s algebra of observables is abelian if and only if there is a universal \ -imperfect cloning operation (...) in the case where the loss of fidelity is less than \ . Therefore in this case no universal \ -imperfect cloning operation is possible in algebraic quantum theory. (shrink)

The paper critically discusses the proposal of identifying the subject of human rights by means of the concept of moral person, reflecting on the inherent connection between the concept of person and that of human rights in their moral dimension, that is, in the light of an ethics of human rights, an ethics in which human rights represent fundamental moral values. The thesis defended is that the concept of moral person lends itself more than any other to the role of (...) subject of human rights, if conceived as a relational, communicative and representative social value, that is as “the concept of an individual human being whose features enable him to join some segments of his life with others”. (shrink)