Introduction : from victims and perpetrators to implicated subjects -- The transmission belt of domination : theorizing the implicated subject -- On (not) being a descendant : implicated subjects and the legacies of slavery -- Progress, progression, procession : William Kentridge's implicated aesthetic -- From Gaza to Warsaw : multidirectional memory and the perpetuator -- Under the sign of suitcases : the Holocaust internationalism of Marceline Loridan-Ivens -- "Germany is in Kurdistan" : Hito Steyerl's images of implication -- Conclusion (...) : transfiguring implication : eleven theses. (shrink)

I modify Grice's theory of conversational implicature so as to accommodate acts of implicating propositions by asking questions, acts of implicating questions by asserting propositions, and acts of implicating questions by asking questions. I describe the relations between a declarative sentence's semantic content (the proposition it semantically expresses), on the one hand, and the propositions that a speaker locutes, asserts, and implicates by uttering that sentence, on the other. I discuss analogous relations between an interrogative sentence's semantic content (the question (...) it semantically expresses), and the questions that a speaker locutes, asks, and implicates by uttering that sentence. (shrink)

How does causation in the physical world relate to implication in logic? This article presents implication as fundamentally a relation of inclusion between propositions. Given this, it is argued that an event cannot “causally imply” another, also given the laws of nature. Then, by applying the notion of inclusion to physical objects, a relation “within the possibilities of” is developed, which generates a partial order on sets of entities and is independent of time. Based on this, it is (...) shown that changes of physical objects in time (at any rate, a great many of them) imply, and thus counterfactually depend on, what we call “causes” – an asymmetric dependence which is robust despite the perspectival nature of the concept of “cause”. (shrink)

The simulation hypothesis has recently excited renewed interest, especially in the physics and philosophy communities. However, the hypothesis specifically concerns {computers} that simulate physical universes, which means that to properly investigate it we need to couple computer science theory with physics. Here I do this by exploiting the physical Church-Turing thesis. This allows me to introduce a preliminary investigation of some of the computer science theoretic aspects of the simulation hypothesis. In particular, building on Kleene's second recursion theorem, I prove (...) that it is mathematically possible for us to be in a simulation that is being run on a computer \textit{by us}. In such a case, there would be two identical instances of us; the question of which of those is ``really us'' is meaningless. I also show how Rice's theorem provides some interesting impossibility results concerning simulation and self-simulation; briefly describe the philosophical implications of fully homomorphic encryption for (self-)simulation; briefly investigate the graphical structure of universes simulating universes simulating universes, among other issues. I end by describing some of the possible avenues for future research that this preliminary investigation reveals. (shrink)

It is a central claim of the New Atheists that evolutionary theory disproves theism and demonstrates the truth of metaphysical naturalism. This book examines this claim and explores the implications of evolutionary theory for metaphysics.

What does it feel like to encounter ourselves and one another as implicated subjects, both in our everyday lives and in the context of our work as clinicians, and how does this matter? With contributions from a diverse group of relational psychoanalytic thinkers, this book reads Michael Rothberg's concept of the implicated subject - the notion that we are continuously implicated in injustices even when not perpetrators - as calling us to elaborate what it feels like to inhabit such subjectivities (...) in relation to others both similarly and differently situated. Implication and anti-Black racism are central to many chapters, with attention given to the unique vulnerability of racial minority immigrants, to Native American genocide, and to the implication of ordinary Israelis in the oppression of Palestinians. The book makes the case that the therapist's ongoing openness to learning of our own implication in enactments is central to a Relational sensibility and to a progressive psychoanalysis. As a contribution to the necessary and long-overdue conversation within the psychoanalytic field about racism, social injustice, and ways to move toward a just society, this book will be essential for all relational psychoanalysts and psychotherapists. (shrink)

Definition of the problem Biomedical research based on big data offers immense benefits. Large multisite research that integrates large amounts of personal health data, especially genomic and genetic data, might contribute to a more personalized medicine. This type of research requires the transfer and storage of highly sensitive data, which raises the question of how to protect data subjects against data harm, such as privacy breach, disempowerment, disenfranchisement, and exploitation. As a result, there is a trade-off between reaping the benefits (...) of big-data-based biomedical research and protecting data subjects’ right to informational privacy. Arguments Blockchain technologies are often discussed as a technical fix for the abovementioned trade-off due to their specific features, namely data provenance, decentralization, immutability, and access and governance system. However, implementing blockchain technologies in biomedical research also raises questions regarding consent, legal frameworks, and workflow integration. Hence, accompanying measures, which I call enablers, are necessary to unleash the potential of blockchain technologies. These enablers are innovative models of consent, data ownership models, and regulatory models. Conclusion Blockchain technologies as a technical fix alone is insufficient to resolve the aforementioned trade-off. Combining this technical fix with the enablers outlined above might be the best way to perform biomedical research based on big data and at the same time protect the informational privacy of data subjects. (shrink)

Even in psychological literature, which describes many determining variables related to the school domain, few studies have investigated the universal mechanism underlying parent–child relations, which is a prototype matrix for future student–teacher relations. The role of the imprinted schema of children’s obligations toward parents seems to be crucial for school functioning in classroom society. The Dual Filial Piety Model is comprised of two higher-order factors that correspond to the two focal filial piety attributes: reciprocal and authoritarian, which have been shown (...) to have distinct implications on social adaptation and individuals’ psychological functioning. In this study, we investigate the relationship between filial piety and student attitudes in a more individualistic and egalitarian culture and in a more collectivistic and hierarchical society. The measurement invariances of three scales, i.e., the Vietnamese adaptation of DFP Scale, the Utrecht Work Engagement Scale, and the Study Satisfaction Scale, were improved in the MLM analyses. Our results show that in more individualistic cultures, the RFP is a stronger predictor of study engagement and study satisfaction; however, the AFP is a better factor to predict study engagement in more collectivistic cultures. What is more, only RFP positively correlates with study satisfaction in individualistic culture. Our findings revealed that in different cultures, different aspects of filial piety should be emphasized by parents in the context of the future academic achievements of their children. The conclusion is that the prevention and intervention strategies or techniques intended for children with school problems should be culturally appropriate and addressed to the parents of kindergarten and later to very early-stage education teachers. The results of studies based on the DFPM may stimulate practical applications and policy development within the domain of success and failure in the academic environment. (shrink)

웰니스케어(Wellness Care)는 ‘웰니스(wellness)와 돌봄(care)’이 결합된 개념으로서, ICT 기반 웰니스케어는 신체적·정서적 건강과 환경적·재정적 안정 등 개인의 삶 전반을 건강하게 하는 복합적 요인들을 관리하는 것을 목표로 한다. 이러한 측면에서 ICT 기반 웰니스케어는 고령사회에 노인 건강을 포함한 삶 전반의 문제를 예방하고 관리하는 총체적인 노인돌봄 체계로서 중요한 의미를 가질 수 있을 것이다. 그러나 이처럼 ICT 기반 웰니스케어가 노인 돌봄 체계로서 중요한 의미를 가진다 할지라도, 이에 대한 사회적 토대가 우선적으로 마련되지 않는다면 노인 돌봄의 문제를 해결함에 있어 ICT 기반 웰니스케어의 적극적인 역할을 기대할 수 없을 것이다. (...) 따라서 고령사회의 ICT 기반 웰니스케어 체계를 구축하기 위해서는 이에 대한 사회적 공감대, ICT 기반 웰니스케어에서 환자-의사의 새로운 신뢰 관계, 그리고 노인들의 ICT 기술 활용 교육 등의 문제를 해결하기 위한 개인적․사회적 차원의 노력이 선행되어야 할 것이다. 즉 ICT와 같은 첨단 기술을 이용하기 위해서는 이에 대한 개인적사회적 공감이 전제되어야 한다. 공감은 그 편리성에도 불구하고 ICT 도입으로 인한 인간의 도구화와 소외 의식을 극복하여 개인과 집단, 그리고 사회를 인간적으로 소통시킬 수 있는 지반이 되기 때문이다. 이에 본 논문에서는 ICT 기반 웰니스케어를 노인들이 활용함에 있어 발생할 수 있는 문제점을 분석하고 이를 극복하기 위한 토대로서 공감에 대해 고찰해 볼 것이다. 그리고 이를 통해 고령사회, ICT 기반 웰니스케어 활용을 위한 토대로서 공감이 가지는 의의에 대해 논의해 보고자 한다. (shrink)

The purpose of this study is to demonstrate that Yulgok's sincere intention〔誠意〕 implies the characteristics of virtue ethics. This paper aims to establish the meaningful discussion that Yulgok's sincere intention goes beyond the limits of normative ethics, duty ethics, or the constraints of knowledge, and is significant in pursuing the goal of individual's daily moral practice and well-being. Virtue ethics place emphasis on the will for the prosperity of the community, well-being, the virtues, character, and the cultivation of the agent. (...) The moral agent can intentionally and repeatedly engage in virtuous actions through habituation thereby transforming their character. Yulgok's sincere intention aims to derive natural moral conduct through everyday will for practice, with the goal of cultivating virtuous dispositions. In other words, humans possess intellectual abilities and the virtues of renyilizhi〔仁義禮智〕. By cultivating these virtues, they attain an ideal state of character where virtuous actions can naturally manifest regardless of time and place. When aspiring to virtuous actions, the moral agent must be capable of comparing and analyzing various cases to derive rational judgments and conducts. This can be confirmed through Yulgok's interpretation of yi〔意〕 separated by nianlusi〔念慮思〕. Furthermore, Yulgok emphasized the importance of sincere mind〔實心〕. This is a driving force for appropriate judgment and moral choices making the virtue of renyilizhi〔仁義禮智〕 and impartiality. Therefore Yulgok's sincere intention provides a meaningful discussion explaining the interdependence between intellectual virtues and moral virtues required in the process of habituation. (shrink)

This chapter focuses on how life after uploading will differ from life today. These differences are substantial: people will be able to alter their shape and appearance, travel at the speed of light, live comfortably throughout the solar system, and even dwell in artificial realities of their own design. It's important to note, however, that these differences are fundamentally superficial. We will laugh, cry, love, despair, strive for goals, and sometimes fall short. We will care for our friends and family, (...) seek reassurance when in doubt, make music, work hard and take breaks, as people have done for thousands of years. In the end, despite all the changes to our bodies, environments, and capabilities ‐ we will still be human. (shrink)

I raise issues concerning Jones' Seneca analysis, its relationship to analyses of Dravidian-, Crow-, and Omaha-type systems. These affect the convincingness of his kinship study, and thus the wider conclusions that he wants to draw regarding human cognition and language.

Heikki Patomäki claims, in ‘After Critical Realism?’, that Roy Bhaskar's early critical realism is inadequate to the contemporary natural and social sciences. He claims that Bhaskar defends anthropomorphic conceptions of causality; fails to recognise real change; and fails to underlabour for futures studies. These claims are based on a series of misunderstandings, notably about the nature and implications of underlabouring. Underlabouring is discussed in terms of the disclosure and transformation of the deep categorial structures of science and theory.

중국 전통 ‘禮’ 문화에는 인문정신과 생태균형 사상이 함께 어우러져 하나를 이룬다. ‘禮’ 문화에는 절도와 조절이 있고, 음양의 균형과 조화가 강조되며, 그리고 禮의 구분과 樂의 조화로움은 은연중에 생태 조화의 사상에 부합한다. 그 生生의 덕과 仁愛와 배려의 정신은 사회윤리의 기초이고 중요 내용이며, 우주질서와 생태윤리의 핵심이다. ‘禮’ 문화 가운데의 생태윤리는 소박한 생태의식으로서 인류의 생존 발전 과정의 자연스런 생태윤리의 구현이자, 전통적인 음양사상의 ‘摩’와 ‘蕩’이 서로 어우러지는 변증법적인 사유의 결과이며, 동시에 그 인문 도덕정신이 우주로 확대되어 나가는 필연적인 산물이다. 그러므로 현대적인 관점에서 보더라도 여전히 눈부시게 빛나며 (...) 더욱 소중한 전통이다. (shrink)

본 연구는 논리학 및 수리논리학의 토대 개념인 동일성 원리에 대한 역사적인 논쟁들의 교육학적 함의를 도출하는 것이다. 이때 필자가 사용할 중심 방법은 구조-구성주의 인식론이다. 따라서 필자는 구조-구성주의 인식론의 관점에서 동일성 원리에 대한 핵심 논쟁들을 역사-비판적으로 재구성함으로써, 필자가 지속적으로 논변해 온 구조-구성주의 교수학습이론의 확고한 토대를 제공하고자 한다. 이를 위해 본고는 동일성 원리에 대한 역사발생학적 탐구와 정신발생학적 탐구를 종합한다. 구체적인 내용은 피아제의 발생학적 인식론의 관점에서 논리적 개념들 및 공리화에 대한 프레게-러셀의 선험주의적 논리주의와 비트겐슈타인의 회의론적 유명론을 동시에 비판하면서, 구조-구성주의 인식론 및 이것의 교육학적 함의를 (...) 도출하는 것이다. 본고의 최종 결론은 이것이다. 논리적 법칙 또는 공리들은 초인적인 논리학자의 선험적인 직관에 의해서 구성된 것도 아니고, 유명론적 입장의 순수 기호게임으로 환원되는 것도 아니라, 정신 발달과 함께 발달되는 주체와 대상의 상호작용의 결과물, 즉 조작적 구조들의 형식화에 근거한다. 따라서 논리학적 개념들뿐만 아니라, 모든 일반적인 개념을 교육할 때, 교사는 실체와 술어, 개념과 판단, 판단과 추론 사이에 성립되는 미시적 상호의존성과 순환성뿐만 아니라, 이들 전체들 사이에 성립하는 거시적 상호의 존성과 순환성을 동시에 고려해야 한다. (shrink)

고령화 사회로 접어들면서 그간 가족관계 속에서 행해졌던 돌봄은 여성의 사회 진출 확대, 핵가족화, 출산율 저하 등의 문제로 인해 가족 단위로는 감당하기 어려운 상황에 직면하게 되었다. 이에 따라 고령화 사회의 노인 돌봄을 위한 체계는 가족과 같은 사적 차원을 넘어서서 노인요양보험 등 사회 제도에 기초한 공적 차원으로 전환되고 있는 추세이다. 에바 키테이(Eva F. Kittay)는 모든 인간은 누군가에게 의존을 해야 생존할 수 있고 이로 인해 모든 인간은 돌봄을 제공하고 동시에 돌봄을 받는 상호 간의 윤리적 의무가 있다고 주장하면서 돌봄의 문제를 사회적 책임으로 확장시키고자 하였다. (...) 인류가 무리 생활을 통해 정서적 유대를 기초로 고도의 사회성을 발전시켜 성공한 종이라는 점에서 이러한 주장은 설득력을 가진다. 노인 돌봄 역시 세대 간의 감정적 유대감 형성과 같은 정서적 영역의 토대를 마련할 수 있다면 사회적 책임이 가지는 의무론적인 형식성을 극복하게 될 것이다. 공감은 이러한 점에서 인간 소통과 유대의 결과인 사회성 형성의 강력한 정서적 연결 고리가 될 수 있다. 막스 셸러(Max Scheler)에 따르면 공감은 타인에 대한 인격적 존중을 바탕으로 타인을 나와 같이 느끼고 이해하는 것으로서 인간이라면 누구나 지니고 있는 보편적 능력이다. 따라서 고령화 사회에서의 노인 돌봄은 노인에 대한 존중을 바탕으로 그들의 삶과 고통을 느끼고 이해하는 공감 형성을 통해 실천될 때 비로소 진정한 사회적 책임의 영역으로 승화될 수 있을 것이다. 이에 본 논문에서는 고령화 사회의 바람직한 노인 돌봄 문화를 형성하기 위한 토대로서 공감에 근거한 사회적 책임에 대해 논의해 보고자 한다. (shrink)

A recession is a significant decline in economic activities. The effects of economic recession include general economic decline, drop in the stock market and increase in unemployment. While some have argued that bilateral relationship among nations is an ethical response to problem of economic recession but it does not solve the problem. The paper suggests genetic gender determination. Genetic gender determination is an agent-based ethics. It involves the scientific manipulation of the fetus of a woman to determine the gender of (...) her offspring. Ethical issues linked to genetic gender determination, unbalance sex ratio, manipulation of genome, and possible spread of infectious or communicable diseases. The paper concludes that the genetic gender determination would help to cushion the effects of economic recession. (shrink)

Algorithms silently structure our lives. Algorithms can determine whether someone is hired, promoted, offered a loan, or provided housing as well as determine which political ads and news articles consumers see. Yet, the responsibility for algorithms in these important decisions is not clear. This article identifies whether developers have a responsibility for their algorithms later in use, what those firms are responsible for, and the normative grounding for that responsibility. I conceptualize algorithms as value-laden, rather than neutral, in that algorithms (...) create moral consequences, reinforce or undercut ethical principles, and enable or diminish stakeholder rights and dignity. In addition, algorithms are an important actor in ethical decisions and influence the delegation of roles and responsibilities within these decisions. As such, firms should be responsible not only for the value-laden-ness of an algorithm but also for designing who-does-what within the algorithmic decision. As such, firms developing algorithms are accountable for designing how large a role individual will be permitted to take in the subsequent algorithmic decision. Counter to current arguments, I find that if an algorithm is designed to preclude individuals from taking responsibility within a decision, then the designer of the algorithm should be held accountable for the ethical implications of the algorithm in use. (shrink)

This paper investigates the implicative conditional, a connective intended to describe the logical behavior of an empirically defined class of natural language conditionals, also named implicative conditionals, which excludes concessive and some other conditionals. The implicative conditional strengthens the strict conditional with the possibility of the antecedent and of the contradictory of the consequent. $${p\Rightarrow q}$$ p ⇒ q is thus defined as $${\lnot } \Diamond {(p \wedge \lnot q) \wedge } \Diamond {p \wedge } \Diamond {\lnot q}$$ ¬ ◊ (...) ( p ∧ ¬ q ) ∧ ◊ p ∧ ◊ ¬ q. We explore the logical properties of this conditional in a reflexive normal Kripke semantics, provide an axiomatic system and prove it to be sound and complete for our semantics. The implicative conditional validates transitivity and contraposition, which we take to be integral parts of reasoning and communication. But it only validates restricted versions of strengthening the antecedent, right weakening, simplification, and rational monotonicity. Apparent counterexamples to some of these properties are explained as due to contextual factors. Finally, the implicative conditional avoids the paradoxes of material and strict implication, and validates some connexive principles such as Aristotle’s theses and weak Boethius’ thesis, as well as some highly entrenched principles of conditionals, such as conjunction of consequents, disjunction of antecedents, modus ponens, cautious monotonicity and cut. (shrink)

This paper aims to shed new light on certain philosophical theories of perceptual experience by examining the semantics of perceptual ascriptions such as “Jones sees an apple.” I start with the assumption, recently defended elsewhere, that perceptual ascriptions lend themselves to intensional readings. In the first part of the paper, I defend three theses regarding such readings: I) intensional readings of perceptual ascriptions ascribe phenomenal properties, II) perceptual verbs are not ambiguous between intensional and extensional readings, and III) intensional perceptual (...) ascriptions have a relational form. The second part of the paper describes the implications of I-III for theories of perceptual experience. I argue that I-III support and reconcile the three main views of perceptual experience, relationalism, disjunctivism, and representationalism. However, I-III leave open at least one important point of contention: particularism, the view that we experience external objects. I conclude by exploring the implications of accepting or denying particularism given I-III. (shrink)

This book is the first English translation of the classic philosophical treatise Kantadarsaner Tatparyya . Bhattacharyya combines the basic tenets of Kant to present it in terms of Indian philosophical traditions. The introduction discusses the need for the translation, the challenges involved, and the context of Bhattacharyya's interpretations and thought. The detailed notes and annotations to the translation guide the reader through a variety of concepts in Western and Indian philosophy, as well as comments on the Bengali text. This book (...) will be of considerable interest to scholars, teachers, and students of Western and Indian philosophy. (shrink)

행복(eudaimonia)에 대한 서양고대철학의 관점은 우리의 이성(logos)을 어떻게 하면 제대로 사용할 것인가를 주축으로 한다. 이논문에서 주장하고자 하는 철학상담적 행복론은 치료적 접근의 힐링(healing)논의가 아닌 서양고대철학의 전통에서 중요하게 다루어진 올바른 이성(orthos logos)에 관한 논의이다. 최근 들어 부각되고 있는 인문학에 대한 관심과 인간 삶의 궁극적 목적이라 할 수있는 행복의 주제는 어떠한 관련이 있을까? 이 논문에서는 아리스토텔레스의 실천적 지혜를 통해 진정한 행복에 도달할 수 있는지인간의 탁월성 발휘의 측면에서 그러한 가능성을 확인하고자 시도하였다. 이를 위한 기초작업으로 본 논문은 실천적 지혜의 개념을철학상담의 주제로서 새롭게 해석해 보았다. 아리스토텔레스의 행복을 (...) 현대적으로 분석하면, 고통스럽고 어려움에 처한 인간이 할수 있는 최선의 일은 이성의 발휘를 통해 적극적으로 삶을 성취하는 것이다. 현대인들은 부나 명예에 대한 과도한 욕망, 분노나 질투 등의 감정, 몸의 질병으로 겪는 고통뿐만 아니라 세계관 내지신념들 즉 자신의 고유한 생각들로 인해 고통을 경험하기도 한다. 진정한 행복의 성취를 위해서는 실천적 지혜를 활용하여 사유를풍부하게 수정해 나가는 일이 필요하다. 올바른 이성인 실천적 지혜를 발휘할 때에 인간이 진정한 행복에 도달할 수 있다고 본 논문은 주장한다. (shrink)