The aim of this paper is to offer an overview of the main positions in ecological ethics as a special field of applied ethics. All approaches in this field endeavour to extend the area of ethics to the non-human world; they have built their systems using different theoretical constructions concerning the meaning of nature. One can enumerate the following main approaches of contemporary ethical views in human ecology: holistic, cosmocentric, biocentric, anthropocentric, pathocentric, and teleological ethics. The paper offers a consciously (...) eclectic approach between these special points of view. (shrink)

The authors of the article are trying to identify the signs of a crisis of our time as a consequence of the refusal from the philosophical justification of the goals and objectives of scientific pedagogy, which as a chain reaction entail ignoring the results of sciences related to pedagogy: neurobiology and psychology. The reproductive approach in education selectively takes into account the results of the empirical sciences, as they serve to justify it. The result is a shift in emphasis: being (...) driven by the hypothetical imperatives of competitiveness in the labor market, teachers and other adults feel the need for the achievements of the pupils, for their effectiveness. As a consequence, the child's psyche does not develop properly which manifests itself in the inability to see the subjects of interaction in the vis-a-vis, in an effort to objectify what is not subject to objectification - a person. The authors of the article see the solution to the problem in the appeal in the philosophical and pedagogical system of I. Kant, that may be reconstructed from his works. The authors of the article conclude that I. Kant may rightfully be considered the founder of a productive approach to education. (shrink)

IntroductionMentalizing is a key aspect of social cognition. Several researchers assume that mentalization has two systems, an explicit one and an implicit one. In schizophrenia, several studies have confirmed the deficit of explicit mentalizing, but little data are available on non-explicit mentalizing. However, increasing research activity can be detected recently in implicit mentalizing. The aim of this systematic review and meta-analysis is to summarize the existing results of implicit mentalizing in schizophreniaMethodsA systematic search was performed in four major databases: MEDLINE, (...) EMBASE, Cochrane Central Register of Controlled Trials, Web of Science. Eleven publications were selected. Five studies were found to be eligible for quantitative synthesis, and 9 studies were included in qualitative synthesis.ResultsThe meta-analysis revealed significantly lower accuracy, slower reaction time during implicit mentalizing in patients with schizophrenia. The systematic review found different brain activation pattern, further alterations in visual scanning, cue fixation, face looking time, and difficulties in perspective taking.DiscussionOverall, in addition to the deficit of explicit mentalization, implicit mentalization performance is also affected in schizophrenia, if not to the same extent. It seems likely that some elements of implicit mentalization might be relatively unaffected, but the effectiveness is limited by certain neurocognitive deficits. These alterations in implicit mentalizing can also have potential therapeutic consequences.Systematic Review Registration:https://www.crd.york.ac.uk/prospero/, identifier: CRD42021231312. (shrink)

Let denote the class of all cardinal sequences of length α associated with compact scattered spaces. Also put If λ is a cardinal and α λ1>>λn−1 and ordinals α0,…,αn−1 such that α=α0++αn−1 and where each .The proofs are based on constructions of universal locally compact scattered spaces.

Many believe that values are crucially dependent on emotions. This paper focuses on epistemic aspects of the putative link between emotions and value by asking two related questions. First, how exactly are emotions supposed to latch onto or track values? And second, how well suited are emotions to detecting or learning about values? To answer the first question, the paper develops the heuristics-model of emotions. This approach models emotions as sui generis heuristics of value. The empirical plausibility of the heuristics-model (...) is demonstrated using evidence from experimental psychology, evolutionary anthropology and neuroscience. The model is used then to answer the second question. If emotions are indeed heuristics of value, then it follows that emotions can be an important and useful source of information about value. However, emotions will not be epistemically superior in the sense of being the highest court of appeal for the justification of axiological beliefs (the latter view is referred to as the Epistemic Dependence Thesis, or EDT for short). The paper applies the heuristics-model to celebrated cases from the philosophy of emotions literature arguing that while the heuristics-model offers a good explanation of typical patterns of emotional reactions in such cases, advocates of EDT will have a hard time accounting for these patterns. The paper also shows that the conclusions drawn from special cases generalize. The paper ends by arguing that skepticism about the metaethical significance of emotions is compatible with a commitment to the importance of emotions in first-order normative ethics. (shrink)

The gravity-related model of spontaneous wave function collapse, a longtime hypothesis, damps the massive Schrödinger Cat states in quantum theory. We extend the hypothesis and assume that spontaneous wave function collapses are responsible for the emergence of Newton interaction. Superfluid helium would then show significant and testable gravitational anomalies.

Buddhist Ethics. The Path to Nirvana. Hammalawa Saddhatissa. Wisdom Books, London 1987. £6.95/$12.95.

This book extends the contemporary concept of the minimal self by introducing the affective core self. The overall aim is to integrate certain psychoanalytical ideas into the phenomenological investigation of passivity and reformulate the idea of the phenomenological unconscious. This volume contributes to the multidimensional analysis of the self by positioning the affective core self between the layers of the more minimal and the less minimal self. It underscores the importance of the unconscious in the constitution of the affective core (...) self by providing the comparative analysis of the phenomenological and the psychoanalytical unconscious. Furthermore, comparisons are drawn between Freud’s conception of the afterwardsness of trauma and the phenomenological notion of retroactive sense-constitution. The book concludes that retroactive sense-making is a double-sided phenomenon and differentiates between implicit-bodily and conscious-narrative retroactive sense-constitution. In order to bolster the idea of implicit-bodily sense-constitution the volume also examines and utilizes contemporary insights on the nature of body memory. The conclusion claims that the affective core self is constituted in time by means of the underlying processes of the two-sided retroactive sense-constitution. This text appeals to students and researchers working in phenomenology and philosophy of mind. (shrink)

This article discusses how everyday speech was mediated in early modern England: how speech was registered and remediated through various cultural techniques making it recognizable as a distinct linguistic medium and how these processes intersected with literary writing. A contribution to the study of the early modern English mediascape and its literary ramifications, this essay is also an effort to think historically about media change and literary transformation both as they happen and as they become visible over time. In what (...) follows, I trace the relationship between speech and the cultural techniques that engage with speech as the medium of everyday face-to-face interaction. Although my question is ultimately about speech, not poetry, and although the larger question I am interested in is not about artistic production but about media and cultural techniques more broadly, literary—poetic and especially dramatic—writing is nevertheless central to my essay. My argument grows out of the insights of twentieth-century literary criticism, whose observations about the relationship between speech and writing in 1600 were recognizably informed by the discourse network of their own moment and by their own concerns with modernity and its origins. So even as I am making an argument about the media constellation of a particular moment (an argument that could perhaps be described as crudely historicist), I am also curious about how the features of that moment became visible under different historical conditions or were imprinted by different media constellations and also how the defamiliarizing effect of the new may have made the past look familiar. (shrink)

People seem to differ in their visual search performance involving emotionally expressive faces when these expressions are seen on faces of others close to their age compared to faces of non-peers, known as the own-age bias. This study sought to compare search advantages in angry and happy faces detected on faces of adults and children on a pool of children and adults. The goals of this study were to examine the developmental trajectory of expression recognition and examine the development of (...) an OAB. Participants were asked to find a target face displaying an emotional expression among eight neutral faces. Results showed that children and adults found happy faces significantly faster than angry and fearful faces regardless of it being present on the faces of peers or non-peers. Adults responded faster to the faces of peers regardless of the expression. Furthermore, while children detected angry faces significantly faster compared to fearful ones, we found no such difference in adults. In contrast, adults detected all expressions significantly faster when they appeared on the faces of other adults compared to the faces of children. In sum, we found evidence for development in detecting facial expressions and also an age-dependent increase in OAB. We suggest that the happy face could have an advantage in visual processing due to its importance in social situations and its overall higher frequency compared to other emotional expressions. Although we only found some evidence on the OAB, using peer or non-peer faces should be a theoretical consideration of future research because the same emotion displayed on non-peers’ compared to peers’ faces may have different implications and meanings to the perceiver. (shrink)

This essay describes the author's studies with bacteria in post‐war Hungary; the difficulties encountered, with funding, collaboration and publication; and how the Szeged Institute consolidated itseif as the one outstanding scientific Institute in Eastern Europe, with the author at the helm.

In this paper we discuss the definitional problems of altered states of consciousness and their potential relevance in phenomenological investigation. We suggest that visionary states or visionary phantasy working induced by psychedelics, as extraordinary types of altered states, are appropriate subjects for phenomenological analysis. Naturally, visionary states are not quite ordinary workings of the human mind, however certain cognitive psychological and evolutionary epistemological investigations show that they can give new insights into the nature of consciousness. Furthermore, we suggest that contemporary (...) inquiries concerning altered states in consciousness studies give an opportunity to complete the contemporary phenomenological investigations of phantasy with the notion of visionary phantasy. Here we propose that the similarities and differences between Dieter Lohmar’s weak phantasy and Benny Shanon’s concept of vision are precisely discernible, and, consequently, it may be possible that weak phantasy and visionary phantasy are situated on the two outermost poles of the colorful spectrum of phantasy activity. (shrink)

This article deals with some phenomena of the Hungarian legal language from a historical point of view, with special regard to the terminology of private law going back to Roman law tradition. The author aims, on the one hand, to present the historical background of the current terminology of Hungarian private law by means of some representative examples. On the other hand, it is attempted at demonstrating that “false friends” and some further misunderstandings in the current terminology of Hungarian private (...) law can be led back to the historical determination of the concepts/terms in question. A certain Hungarian legal language existed already in the 16th c., however it reached the common European level by the middle of the 19th c. This development took place mainly under the influence of the Austrian and German law and legal science. Due to the translation of foreign legal terms to Hungarian since the 19th c. there emerged some “global” difficulties of legal terminology also in the Hungarian legal language. As the most important example, the reception of bona fides can be mentioned. It was an amendment of the Hungarian Civil Code in 2006 which tried to eliminate the misunderstandings as regards the principle of good faith conceived formerly by many Hungarian jurists exclusively in subjective sense. The history of reception of the German notions of Gültigkeit and Wirksamkeit in Hungary is extremely intriguing, too. Hungarian jurists did not follow the pattern of the German BGB but developed this pair created by Windscheid by drawing a clear distinction between the validity and effectiveness of legal transactions, similar to the Italian terminology. Sometimes the reception of German notions happened in a less successful way. Despite the important foreign, especially German impacts, the Hungarian legal language is an autonomous one having several remarkable features which deserve attention also in comparison with terminology of the Western legal cultures. (shrink)

Two of the most fundamental distinctions in metaphysics are (1) that between reality (or things in themselves) and appearance, the R/A distinction, and (2) that between entities that are fundamental (or real, etcetera) and entities that are ontologically or existentially dependent, the F/D distinction. While these appear to be two very different distinctions, in Buddhist metaphysics they are combined, raising questions about how they are related. In this paper I argue that plausible versions of the R/A distinction are essentially a (...) special kind of F/D distinction, and conversely, that many F/D distinctions imply an R/A distinction. Nevertheless, while this does suggest that the F/D distinction is more basic than the R/A distinction, it does not favor a particular understanding of the F/D distinction. There are many kinds of existential or ontological dependence that cannot be meaningfully combined into a single notion, and reality does not force us to accept any specific kind of dependence as more fundamental. Consequently, what we consider to be ‘real’, ‘fundamental’, or ‘really existing’ is not entirely given by reality, but partially up to us. (shrink)

This paper deals with the origin, history and various appearances of the problem of coincidences (matches, rencontres) in the theory of probability.

This essay discusses a less known period of Karl Mannheim's life, namely the period he spent in Hungary. I attempt to point out that the career of the young Mannheim, starting from a philosophical interest and continuing with a sociological one, is continuous. His first published works and letters prove that in the period preceding his emigration to Germany in 1919 he was concerned with questions that received their mature form in his sociology of knowledge. They include primarily the question (...) of culture, that of perspective-boundedness of cognition, interpretation and the problem of intellectuals. Despite changing disciplines from philosophy to sociology, the continuity of his oeuvre can be shown. (shrink)

This paper argues that group attitudes can be assessed in terms of standards of rationality and that group-level rationality need not be due to individual-level rationality. But it also argues that groups cannot be collective epistemic agents and are not collectively responsible for collective irrationality. I show that we do not need the concept of collective epistemic agency to explain how group-level irrationality can arise. Group-level irrationality arises because even rational individuals can fail to reason about how their attitudes will (...) combine with those of others. In some cases they are morally responsible for this failure, in others they are not. Moreover, the argument for collective epistemic agency is incoherent because reasons-for-groups are ipso facto reasons-for-individual. Instead of talking about reasons-for-groups, we should therefore distinguish between self-regarding reasons and group-regarding reasons. Both kinds of reasons are reasons-for-individuals. These conceptual considerations in favour of moderate individualism are strengthened by an analysis of our moral practice of responding to collective shortfalls of rationality and by the unpalatable moral implications of collectivism about epistemic agency. There is no need to change the subject. Groups can be rational or irrational, but they do not reason. (shrink)

Episodic memory (EM) involves re-experiencing past experiences by means of mental imagery. Aphantasics (who lack mental imagery) and people with severely deficient autobiographical memory (SDAM) lack the ability to re-experience, which would imply that they don't have EM. However, aphantasics and people with SDAM have personal and affective memories, which are other defining aspects of EM (in addition to re-experiencing). This suggests that these supposed aspects of EM really are independent faculties or modules of memory, and that EM is a (...) composite faculty rather than a natural kind. Apparent varieties of (normal and "defective") EM (as well as some closely related kinds of memory) are different combinations of these modules, and the EM construct itself adds little if any explanatory value to these modules. (shrink)

Othering is the construction and identification of the self or in-group and the other or out-group in mutual, unequal opposition by attributing relative inferiority and/or radical alienness to the other/out-group. The notion of othering spread from feminist theory and post-colonial studies to other areas of the humanities and social sciences, but is originally rooted in Hegel’s dialectic of identification and distantiation in the encounter of the self with some other in his “Master-Slave dialectic”. In this paper, after reviewing the philosophical (...) and psychological background of othering, I distinguish two kinds of othering, “crude” and “sophisticated”, that differ in the logical form of their underlying arguments. The essential difference is that the former is merely self-other distantiating, while the latter – as in Hegel’s dialectic – partially depends on self-other identification. While crude othering is closer to the paradigmatic notion of othering, sophisticated othering is closer to Hegel’s, but so is quasi-othering, which is nearly identical in form to sophisticated othering, but which misses the defining feature of othering – attributing relative inferiority and/or radical alienness. Because Hegel’s dialectic applies to any encounter of an interpreting self with some other, sophisticated or quasi-othering is at least potentially a very common occurrence in the interpretation of others, especially of those who do not belong to the in-group. However, although othering is usually undesirable, the Hegelian varieties can provide a “mirror”, which can be used as a tool to improve understanding of both the other and the interpreting self, and the malignant aspects of othering can be avoided through charity. (shrink)

Mutually beneficial exchanges in markets can be exploitative because one party takes advantage of an underlying injustice. For instance, employers of sweatshop workers are often accused of exploiting the desperate conditions of their employees, although the latter accept the terms of their employment voluntarily. A weakness of this account of exploitation is its tendency for over-inclusiveness. Certainly, given the prevalence of global and domestic socioeconomic inequalities, not all exchanges that take place against background injustices should be considered exploitative. This paper (...) offers a framework to identify exploitation in mutually beneficial exchange, focusing on the case of sweatshop labor. It argues that an employer can be viewed as taking unfair advantage of an underlying injustice if and only if the employer’s surplus from the exchange in the unjust state of affairs exceeds the surplus it could maximally obtain in a just state of affairs. The paper illustrates the applicability of this framework using three different conceptions of justice and argues that it is superior to microlevel accounts of exploitation that regard background justice as irrelevant. The paper concludes by describing some normative implications that follow from judging an exchange exploitative. (shrink)

The debate about truth in Chinese philosophy raises the methodological question How to recognize "truth" in some non-Western tradition of thought? In case of Chinese philosophy it is commonly assumed that the dispute concerns a single question, but a distinction needs to be made between the property of /truth/, the concept of TRUTH, and the word *truth*. The property of /truth/ is what makes something true; the concept of TRUTH is our understanding of /truth/; and *truth*· is the word we (...) use to express that understanding. Almost all human beings over the age of 2 have the concept of TRUTH, and therefore, the question whether some tradition has the concept of TRUTH is moot, but that doesn't imply that every language has a (single) word for *truth*. Furthermore, recognizing *truth* is complicated by the conceptual neighbors of TRUTH. What distinguishes *truth* from its neighbors is disquotationality. Theories of /truth/ similarly need to be distinguished from theories about adjacent notions. If a theory is more plausibly interpreted as a theory of /justification/, then it is not a theory of /truth/. (shrink)

If the task of constitutional theory is to set out a language in which the discourse of constitutional law may be grounded, a question of the utmost importance is how this terminology is created, defined and interpreted. In this groundbreaking new work, András Jakab maps out and analyses the grammar and vocabulary on which the core European traditions of constitutional theory are based. He suggests understanding key constitutional concepts as responses to historical and present day challenges experienced by European societies. (...) Drawing together a great and diverse range of literature, much of which has never before been touched upon by scholarship in the English language, Jakab reconceptualises and argues for a new understanding of European constitutional law discourse. In so doing he shines new light on what constitutes its distinctively European nature. This remarkable book is essential reading for all scholars and students of constitutional theory in Europe and beyond. (shrink)