This is a study of the epistemological theory of Theodor Adorno.

Recent studies have suggested that while both adults and children hold past-future hedonic preferences – preferring painful experiences to be in the past and pleasurable experiences to lie in the future – these preferences are abandoned when the quantity of pain or pleasure under consideration is greater in the past than in the future. We examined whether such preferences might be affected by the utility people assign to experiential memories, since the recollection of events can itself be pleasurable or aversive, (...) and we examined the developmental trajectory of the value that people assign to experiential memories of past painful experiences. Using a task in which we manipulated hypothetical memory loss in a series of brief vignettes, we found that for some adults, but not for children, the disutility attached to the recollection of painful past events outweighed the disutility of living through future painful events. Between middle childhood and adulthood, experiential memory appears to assume a more important role in determining the value that people assign to past experiences and in mitigating bias toward the future. (shrink)

Using the symbiotic sustainability model as a framework, this research investigates how many and with which businesses top nonprofit organizations report partnerships. We examined the websites of the 122 largest, most recognizable U.S. nonprofits. These websites included information about 2,418 business–nonprofit partnerships with 1,707 unique businesses. The results suggest key differences with previous research on how U.S. Fortune 500 companies report B2N partnerships. Leading nonprofits report more B2N partnerships than U.S. Fortune 500 companies do. Furthermore, nonprofits do not maintain industry (...) exclusivity in reporting B2N partnerships, like their business counterparts do. Finally, social issue industries do not exert the same isomorphic pressures on B2N partnerships that economic industries do. New propositions that extend the symbiotic sustainability model are presented to account for nonprofits’ unique goals for capital accumulation in B2N partnering and the industry characteristics. (shrink)

In a task requiring speeded bidirectional responses to arrow symbols , “free choice” responses to interspersed bidirectional stimuli are influenced by masked directional primes . By varying stimulus–response compatibility, we tested whether this priming effect is mediated by the conscious instructional set, or instead by pre-existing directional associations to the symbols. In two experiments, one group of participants was instructed to respond with the hand consistent with the implied direction of the arrow symbols, while another group was instructed to make (...) the spatially opposite responses. Both groups showed priming of “free choice” responses. However, such priming was always biased according to the instructional set rather than pre-existing associations. Subliminal priming of “free choice” responses therefore depends on conscious task goals. (shrink)

Patrick O'Connor's contribution brings us back to the question with which this issue started, namely whether, after Husserl, phenomenology can still profit from a thinking of the epoché. In There is no World Without End : Derrida's Phenomenology of the Extra-Mundane O'Connor brings out the radicality of Jacques Derrida's philosophy with respect to a thinking of 'world'. Developing key Husserlian and Heideggerian themes to broaden Husserl's phenomenological theory of consciousness, Derrida's early work, according to O'Connor, assesses (...) the capacity of the phenomenological reduction to escape the mundane natural attitude. While working through phenomenology, Derrida still remains a post-phenomenological thinker, arriving at a more ontological albeit differential expression of phenomena. O'Connor then isolates the manner in which Derrida discusses phenomenological concepts such as the sensible and the intelligible, the natural attitude, immanence and transcendence, intentionality and finitude in order to reflect on how consciousness is pre-reflectively constituted by an irreducible intersection with the 'world' and the loss of world. O'Connor demonstrates that throughout his career, from his earliest work on genesis to his last works on spectrality and touch, Derrida always remained faithful to this centrality of a suspension of the phenomenologically mundane world. (shrink)

This book closely examines how the phenomenological lineage is received in deconstruction, especially the relation between deconstruction and Derrida's radical ...

This article will theorize how Derrida's deconstruction signifies a fundamental ontological alterity. We will examine the use of both the tropes of “sacred” and “faith” as tropes to express this possibility. We will articulate how deconstruction, as a development of phenomenology, provides a theoretical nexus where the alterity of things and persons may be thought. We will arrive at the paradoxical formulation of “ontological alterity” as a key moment in deconstructive thinking. Essentially we will argue that deconstruction offers the resources (...) to think the relation between other person and things in the world as motivated by a firm radicalization of Heideggerean worldliness and Levinasian alterity. (shrink)

This article will theorize how Derrida's deconstruction signifies a fundamental ontological alterity. We will examine the use of both the tropes of “sacred” and “faith” as tropes to express this possibility. We will articulate how deconstruction, as a development of phenomenology, provides a theoretical nexus where the alterity of things and persons may be thought. We will arrive at the paradoxical formulation of “ontological alterity” as a key moment in deconstructive thinking. Essentially we will argue that deconstruction offers the resources (...) to think the relation between other person and things in the world as motivated by a firm radicalization of Heideggerean worldliness and Levinasian alterity. (shrink)

This essay will provide a comparative analysis of themes at work in both Jacques Derrida and Félix Ravaisson. By putting these thinkers in dialogue will I believe offers valuable insights into questions of deconstruction and vitalism. I will examine Derrida’s remarks on Ravaisson in On Touching: Jean Luc Nancy, and use his thoughts as a way of explaining the similarities and differences between Derrida and Ravaisson and thus of Derrida’s proximity to and distance from the vitalist tradition. I will also (...) be able to demonstrate the conceptual requirements and conditions for thinking how deconstruction operates, casting light on the ways in which deconstruction offers the conceptual resources to think a general theory of bodies and identities. (shrink)

PurposeEven low intensity exercise bouts of at least 15 min can improve feelings of energy and reduce systolic blood pressure. However, little is known about the psychological outcomes of briefer exercise bouts, particularly for modes of exercise that are more intense than level walking, and readily available to many working adults. This study assessed the effects of a 4-min bout of stair walking on FOE and feelings of fatigue.MethodsThirty-six young adult participants were randomized to either stair walking or seated control (...) groups. All participants walked on level-ground from a laboratory to a nearby stairwell and were seated for 4 min before beginning their experimental condition. Stair-walking participants walked up and down one flight of 16 stairs at their own pace for 4 min, while control participants remained seated during that time. Participants walked back to the laboratory for post-condition assessments. Measures of blood pressure, heart rate, rated perceived exertion, and the intensity of feelings of mental energy, mental fatigue, physical energy, and physical fatigue were assessed pre-and post-condition. Separate one-way ANOVAs were conducted on change scores for all variables.ResultsThe stair climbing group experienced significant increases in heart rate [F = 13.167, p < 0.001] and RPE [F = 93.844, p < 0.001] that were not observed in the seated control group. Four minutes of self-paced stair climbing resulted in small changes and non-significant differences within and between groups in blood pressure as well as FOE and FOF.ConclusionAlthough a 4-min self-paced exercise bout can convey short-term physiological health benefits, a 4-min bout of self-paced indoor stair walking in a stairwell was insufficient to lower blood pressure or change subjective FOE and fatigue in a sample that exhibited better than typical FOE and FOF at the pre-test. (shrink)

Human languages typically employ a variety of spatial metaphors for time (e.g., “I'm looking forward to the weekend”). The metaphorical grounding of time in space is also evident in gesture. The gestures that are performed when talking about time bolster the view that people sometimes think about regions of time as if they were locations in space. However, almost nothing is known about the development of metaphorical gestures for time, despite keen interest in the origins of space–time metaphors. In this (...) study, we examined the gestures that English‐speaking 6‐to‐7‐year‐olds, 9‐to‐11‐year‐olds, 13‐to‐15‐year‐olds, and adults produced when talking about time. Participants were asked to explain the difference between pairs of temporal adverbs (e.g., “tomorrow” versus “yesterday”) and to use their hands while doing so. There was a gradual increase across age groups in the propensity to produce spatial metaphorical gestures when talking about time. However, even a substantial majority of 6‐to‐7‐year‐old children produced a spatial gesture on at least one occasion. Overall, participants produced fewer gestures in the sagittal (front‐back) axis than in the lateral (left‐right) axis, and this was particularly true for the youngest children and adolescents. Gestures that were incongruent with the prevailing norms of space–time mappings among English speakers (leftward and backward for past; rightward and forward for future) gradually decreased with increasing age. This was true for both the lateral and sagittal axis. This study highlights the importance of metaphoricity in children's understanding of time. It also suggests that, by 6 to 7 years of age, culturally determined representations of time have a strong influence on children's spatial metaphorical gestures. (shrink)

It seems self-evident that people prefer painful experiences to be in the past and pleasurable experiences to lie in the future. Indeed, it has been claimed that, for hedonic goods, this preference is absolute (Sullivan, 2018). Yet very little is known about the extent to which people demonstrate explicit preferences regarding the temporal location of hedonic experiences, about the developmental trajectory of such preferences, and about whether such preferences are impervious to differences in the quantity of envisaged past and future (...) pain or pleasure. We find consistent evidence that, all else being equal, adults and children aged 7 and over prefer pleasure to lie in the future and pain in the past and believe that other people will too. They also predict that other people will be happier when pleasure is in the future rather than the past but sadder when pain is the future rather than the past. Younger children have the same temporal preferences as adults for their own painful experiences, but prefer their pleasure to lie in the past, and do not predict that others’ levels of happiness or sadness vary dependent on whether experiences lie in the past or the future. However, from the age of 7, temporal preferences were typically abandoned at the earliest opportunity when the quantity of past pain or pleasure was greater than the quantity located in the future. Past-future preferences for hedonic goods emerge early developmentally but are surprisingly flexible. (shrink)

People hold intuitive theories of the physical world, such as theories of matter, energy, and motion, in the sense that they have a coherent conceptual structure supporting a network of beliefs about the domain. It is not yet clear whether people can also be said to hold a shared intuitive theory of time. Yet, philosophical debates about the metaphysical nature of time often revolve around the idea that people hold one or more “common sense” assumptions about time: that there is (...) an objective “now”; that the past, present, and future are fundamentally different in nature; and that time passes or flows. We empirically explored the question of whether people indeed share some or all of these assumptions by asking adults to what extent they agreed with a set of brief statements about time. Across two analyses, subsets of people's beliefs about time were found consistently to covary in ways that suggested stable underlying conceptual dimensions related to aspects of the “common sense” assumptions described by philosophers. However, distinct subsets of participants showed three mutually incompatible profiles of response, the most frequent of which did not closely match all of philosophers’ claims about common sense time. These exploratory studies provide a useful starting point in attempts to characterize intuitive theories of time. (shrink)

Political Freedom By George G. Brenkert Routledge, 1991. Pp. 278. ISBN 0–415–03372–1. £35 hbk.Wittgenstein: A Bibliographical Guide By Guido Frongia and Brian McGuinness Basil Blackwell, 1990. Pp. x + 438. ISBN 00631–13765–3. £60.00.Metaphysics By Peter van Inwagen Oxford University Press, 1993. Pp. xiii + 222. ISBN 0–19–8751400. £11.95 pbk.The Nature of Moral Thinking By Francis Snare Routledge, 1992. Pp. 187. ISBN 0–415–04709–9. £9.99 pbk.Filosofía analitica hoy: Encuentro de tradiciones Edited by Mercedes Torrevejano Servicio de Publications Universidade de Santiago de Compostela, (...) 1991. Pp. 284. ISBN 84–7191–722‐X. $15.5 pbk.The Puzzle of Experience By J.J. Valberg Clarendon Press, 1992. Pp. 227. ISBN 0–19–824291–3. £25.Religion and Philosophy Edited by Martin Warner Royal Institute of Philosophy Supplement: 31 Cambridge University Press, 1992. Pp. vi + 155. ISBN 0–521–42951‐X. £10.95 pbk.The Uses of Philosophy By Mary Warnock Blackwell, 1992. Pp. 256. ISBN 0–631–18038–9. £35.00 hbk. £11.95 pbk.The Disappearance of Time: Kurt Godel and the Idealistic Tradition in Philosophy By Palle Yourgrau Cambridge University Press, 1991. Pp. x + 182. ISBN 0–521–41012–6. £27.50. (shrink)

In Cajetan's Biblical Commentaries, Michael O'Connor argues that Cajetan's motive was more 'Catholic Reform' than 'Counter-Reformation', and that his method was a bold hybrid of scholasticism and Renaissance humanism, correcting the Vulgate's errors and expounding the text according to the literal sense.

A good deal of attention has been given in recent philosophy of religion to the question of whether we can sensibly attribute to God a form of knowledge which the 16th-century Jesuit theologian Luis de Molina termed "middle knowledge". Interest in the doctrine has been spurred by a recognition of its intimate connection to certain conceptions of providence, prophecy, and response to petitionary prayer. According to defenders of the doctrine, which I will call "Molinism", the objects of middle knowledge are (...) all the true counterfactuals of the form, 'If C were to occur, then S would freely do A', where C specifies a particular set of circumstances. (Such propositions are usually referred to as "counterfactuals of freedom" - hereafter "CFs".)' I will try to assess the current status of two distinct questions: (1) Are there true CFs? and (2) Could God know true CFs if there are any? Obviously, Molinism must answer both questions affirmatively. Most of the discussion has focused on the first question. I hope to show that this approach has been a dialectical mistake on the part of critics of Molinism, for the difficulties of giving an affirmative answer to question (2) are, I believe, far easier to state clearly and convincingly. (shrink)

"Why should we care about having true beliefs? And why do demonstrably false beliefs persist and spread despite consequences for the people who hold them? Philosophers of science Cailin O’Connor and James Weatherall argue that social factors, rather than individual psychology, are what’s essential to understanding the spread and persistence of false belief. It might seem that there’s an obvious reason that true beliefs matter: false beliefs will hurt you. But if that’s right, then why is it irrelevant to many (...) people whether they believe true things or not? In an age riven by "fake news," "alternative facts," and disputes over the validity of everything from climate change to the size of inauguration crowds, the authors argue that social factors, not individual psychology, are what’s essential to understanding the persistence of false belief and that we must know how those social forces work in order to fight misinformation effectively."–Publisher’s description. (shrink)

In this new book, Alessandra Tanesini demonstrates that feminist thought has a lot to offer to the study of Wittgenstein's philosophical work, and that -at the same time-that work can inspire feminist reflection in new directions. In Wittgenstein, Tanesini offers a highly original interpretation of several themes in Wittgenstein's philosophy. She argues that when we look at his work through feminist eyes we discover that he is not primarily concerned with providing solutions to technical problems in the philosophy of mind, (...) mathematics, and language. Instead, his remarks on these topics are intended to offer insights about human finitude, the loneliness of the modern autonomous self, and our relations to other human beings. Thus, the modern conception of the individual emerges as the critical target of Wittgenstein's philosophical work, both early and late. This conception has also been one of the dominant concerns of contemporary feminist philosophy. In this book, Wittgenstein's insights are deployed to further feminist debates on issues such as identity, difference, the masculine character of the modern self. (shrink)

In this classic, exciting, and thoughtful text, Metaphysics , Peter van Inwagen examines three profound questions: What are the most general features of the world? Why is there a world? and What is the place of human beings in the world? Metaphysics introduces to readers the curious notion that is metaphysics, how it is conceived both historically and currently. The author's work can serve either as a textbook in a university course on metaphysics or as an introduction to metaphysical thinking (...) for the interested reader. This second edition, revised though not fundamentally changed, includes the basis of the first edition with a new chapter on the nature of time. (shrink)

In 1942, replying to a criticism put to him by Langford, G. E. Moore confessed that he was unable to solve the paradox of analysis. But while conceding inability to solve the puzzle Moore offered the following suggestion, which he did not further develop: I think that, in order to explain the fact that, even if ‘To be a brother is the same thing as to be a male sibling’ is true, yet nevertheless this statement is not the same as (...) the statement ‘To be a brother is to be a brother’, one must suppose that both statements are in some sense about the expressions used as well as about the concept of being a brother. But in what sense they are about the expressions used I cannot see clearly; and therefore I cannot give any clear solution to the puzzle. (shrink)

In this paper, I examine some main threads of the identification stage of Scotus's project in the fourth chapter of De Primo, where he tries to show that a first efficient cause must have the attributes of simplicity, intellect, will, and infinity. Many philosophers are favorably disposed towards one or another argument such as Scotus's (e.g., the cosmological argument from contingency) purporting to show that there is an absolutely first efficient cause. How far can Scotus take us from this starting (...) point towards the ultimate aim of establishing the existence of a being more recognizably identifiable as God? (shrink)