_Purpose._ The article aims to define the philosophical narratives about the "beautiful human" of Greek antiquity in the coordinates of the triad of "natural", "social" and "cultural" body. _Theoretical basis._ When achieving this purpose, the author based on the conceptual provisions of the philosophical anthropology of Н. Plessner, in particular, concerning the attitude of a limited body to its limit as an empirical comprehension of a human him/herself and the world. Developing the position of the body as a socio-cultural phenomenon (...) and proceeding from the definition of corporeality as a "transformed human body under the influence of social and cultural factors, which has socio-cultural meanings and performs certain socio-cultural functions" (I. Bykhovskaya) (transl. by O. G.), the triad of "natural", "social" and "cultural" body was used as a methodological basis to analyse the research object. _Originality_ lies in the explication of the peculiarities of aesthetic and anthropological discourse in Ancient Greek philosophy, not only through the prism of the dichotomy of "soul" and "body", but also through the prism of the triad "natural", "social" and "cultural" body, allowing rethinking of the narratives concerning the "beautiful human" of the formation period of the European anthropological aesthetics in Antiquity. _Conclusions._ The anthropological aesthetics of Greek Antiquity is masculine aesthetics, the aesthetics of the male "cultural body". If a man is an epistemological subject, he is able, despite the ugliness and abomination of his natural body, to reach the level of the cultural body, the level of "personal existence of corporeality". As for the female corporeality, since the Ancient Greek philosophy does not provide the status of an epistemological subject for a woman, she remains at the level of "social body". (shrink)

Purpose. Based on the anthropocentric approach to the analysis of visual self-presentations of Artemisia Gentileschi in paintings, to present the artwork as self-objectifications of the artist, which give rise to a new cultural reality and are at the same time a means of knowing the essence of man. Theoretical basis. The principles and methods of philosophical and anthropological research in combination with biographical, historical and comparative, iconographic, figurative and stylistic methods were used when writing the article. Among philosophical and anthropological (...) methods the principle of anthropological reduction was used, based on which the works by Artemisia Gentileschi were analyzed as her self-objectification, principle of extrapolation of a separate fact of the painter’s life and anthropological interpretation of art evolution, when an attempt is made to know their creator through a series of chronological consistent works as figurative objectification. The biographical method was used when working with data on the painter’s life, iconographic and figurative stylistic – when analyzing the art visuals: self-portraits, allegories and narrative paintings. The analytical work was carried out in stages as transition from an iconographic interpretation of paintings with gradual elimination of art and style characteristics as extra-anthropological cultural constants with subsequent anthropological reduction of cultural image. Originality consists in the author’s method of analyzing the works of visual art in terms of anthropocentric approach, as well as in considering the artwork by Artemisia Gentileschi as her self-objectification as such that give rise to a new cultural reality. Conclusions. The artworks by Artemisia Gentileschi in diachronic deployment can be seen as the painter’s self-objectification, which traces the evolution of self-expression from a person with traditional self-perception by social gender stereotypes to the phenomenon of personal life, which will determine further evolution of her self-identification and extirpation of sense of shame through virtual revenge, repentance, guilt, and formation of component of the painter’s identity as exemption from social gender prejudices and stereotypes on roles and standards of behavior socially assigned to women. (shrink)

The dire implications of navigating the overwhelming whiteness of the education system for Black women is foregrounded by the author’s autoethnography about her educational journey and experiences. Within it, the author illustrates the key role of her Black identity - despite being immersed in whiteness– to provide a strong sense of self, pride and resilience, which ultimately leads to her survival in the unequal spaces of the education system. By way of her own educational experiences, the author shares how she (...) becomes motivated to embark upon a PhD as a way to centre and affirm Black identities and in order to make palatable spaces within the hostility of whiteness. Drawing on her PhD research, which is framed by Black feminist epistemology, Critical Race Theory and Bourdieu’s theory of practice, her findings, based on the semi-structured interviewing of 25 other Black British women graduates, illustrates that the participants share similar educational experiences and responses. The paper concludes by asserting that the attainment of Black girls and young women often does not reflect their strong commitment to education- which evidences one consequence of journeying into the ‘heart of whiteness'. Therefore, the author argues for the necessity of more research and support for this diverse group. (shrink)

Moral principles or the rules of conduct are based in the society. If the purpose of ethics in research is to take into consideration the needs and the rights of the experimental subject, his social milieu must then largely determine the ethical considerations of a projected study. The inability to comprehend such rights may often be due to ignorance, disease and his societal values. Blood letting, biopsy and post-mortem examinations may so conflict with local beliefs that so called 'consent' to (...) these is much more than a surrender of the rights of the individual. It is difficult to conform with the highest principles of ethics in research in any uniform society. It is more so when the many variables are further complicated by cultural demands and social taboos. The best custodians of ethical standards must relate intimately with the norms of the local population. (shrink)

Modern socio-human sciences, under the influence of transformational processes, rethinking established concepts, turn to problems that were previously in the "shadow" of the actual. One such object of study is the ontological security of a person, who is studied by various sciences. The question of personality security can not be overlooked by the sociology of religion, since religion, as a socio-spiritual phenomenon, is directly woven into the mechanisms of formation of a particular state of personality.

The monograph includes works of specialists and scientists - active members of the bioethical movement In Ukraine, and regular participants in national congresses on bioethics in Kyiv for the last 20 years. Over the years, bioethics has become widely used our lives It is evidenced, in particular, by the list of topics that are presented in the collective monographs, namely: philosophical and philosophical aspects of bioethics and dissemination bioethical norms and rules in various spheres of human activity. Most articles include (...) both theoretical aspects of bioethics and examples of practical application of bioethical principles. The book is intended for scientists, doctors, philosophers, jurists, teachers and students of higher educational institutions, as well as a wide range of readers who are interested in bioethical issues. (shrink)

The Second Vatican Council of the Universal Church of Christ, under the slogan “Ajornamento”, called on Christians to take a fresh look at non-Christian religions, as well as those who were preparing the coming of Christ on their earth. “From ancient times and to this day, there is a certain sense of this mysterious power among different nations, which works in the phenomena of nature and in the events of human life, moreover, and sometimes the recognition of the Supreme Godhead, (...) and even of the Father. This knowledge and feeling pervades the deep religious sentiment of their lives.... The Catholic Church does not reject anything that is true and holy in these religions. With sincere reverence she looks at these ways of life and actions, at these commandments and doctrines, although in many things they are different from what she acknowledges and preaches, not infrequently, however, they reveal the ray of that Truth that enlightens all people. ”. (shrink)

O mirosozert︠s︡anii sovremennogo buddizma na Dalʹnem Vostoke -- Problemy buddiĭskoĭ filosofii (p. [43]-[210]).

In the twentieth century was made grandiose on its scale as an attempt to re-open the idea of ​​development, evolutionism adapted to man - the image and likeness of God, moreover, to influence the further development of man in accordance with the designed purpose - "common good", "the main benefit" Expected result was considered close and easily achievable, so obviously the dependence of "characteristics" from the natural and social environment seemed to be. There was a temptation to create some kind (...) of supersonic "bloc of control" of society, which would "lead" not only a person who had many "disadvantages" but a new, "corrected" person better than the previous one. That is, the idea was to take over superhuman functions. In this program, three "inorganic" ideas organically joined: rationalism, reductionism, and evolutionism. (shrink)

In the second half of the nineteenth century, the nature of the national policy of Russia is significantly changing. After the events of 1863 in Poland, the government of Alexander II gradually abandoned the dominant idea of ​​anathematizing, whose essence is expressed in the domination of the principle of serving the state, the greatness of the empire. The tsar-reformer deliberately changes the policy of etatamism into the policy of state ethnocentrism. The manifestation of such a change is a ban on (...) teaching in Polish and the temporary closure of the University of Warsaw. At the end of the 60s, the state's policy towards a five million Russian Jewry was radically revised. The process of abolition of restrictions on travel, education, place of residence initiated by Nicholas I, was provided reverse. (shrink)

Purpose. The research is based on the analysis of the cult of Dionysus: the introspection of the irrational content of the "Dionysian states", in the symbolism of which an alternative scenario of gender relations is codified, based on autonomy and non-destructive interdependence. The achievement of this goal involves, firstly, the "archeology" of telestic madness and orgasm as the liberating states the comprehension of their semantic potential for the outlook of the Dionysian neophyte, and secondly, to identify the features that are (...) likened to the cult community of Dionysus to an autonomous gender and, thirdly, to characterize the metamorphosis of the Dionysian imagery in the postmodern consciousness. Theoretical basis. The study of the symbolism of Dionysus and its Genesis in the processes of the mass consciousness is important to clarify trends in gender distancing as in antiquity and in the modern era. Specific sensory and mental qualities encoded in the images of Dionysian madness, vakhtnag of violence and the eternal alien, the awareness of which is determined by the Dionysian thematizes in the cultural consciousness of post-modernism, the research literature presented in fragments. The phenomenological dimension "exempt States" Dionysian elements, activated the process of social distancing up to the formation of Autonomous gender, are poorly known and basically are reduced to manifestations of marginality and asocial. However, the specifics of the cult of Dionysus, the authors see the origins of ideas about a purely female and male and the dynamics of the transmutations of his imagery is proposed to understand how the successive stages of their formation, not the symptoms of the cultural crisis and deviant behavior. Originality. The article examines the phenomenology of the practice of personality transformation as the psycho-psychological basis of ideas about gender identity. Conclusions. The article highlights the socio-cultural and intrapsychic dimension of the study of the cult of Dionysus. It was established that the perception of a cult alien to ancient consciousness occurred during the crisis of the transition from matriarchy to patriarchy, since its meaning associated with the idea of liberation through personality transformation corresponded to the mental state generated by social isolation of women and had a therapeutic effect. (shrink)

We present nine facets for the analysis of the past and future evolution of AI. Each facet has also a set of edges that can summarise different trends and contours in AI. With them, we first conduct a quantitative analysis using the information from two decades of AAAI/IJCAI conferences and around 50 years of documents from AI topics, an official database from the AAAI, illustrated by several plots. We then perform a qualitative analysis using the facets and edges, locating AI (...) systems in the intelligence landscape and the discipline as a whole. This analytical framework provides a more structured and systematic way of looking at the shape and boundaries of AI. (shrink)

Discursive accounts of the body have been prominent recently. While acknowledging the usefulness of these, the author, drawing upon specific philosophers of the body and a wide range of other theorists, focuses attention on the experiencing body which she refers to as 'creatural existence’. Thinking in terms of the creatural, she argues, can better situate human beings in their environment, thus emphasizing a kind of 'ecological notion of subjectivity’, in which place-based existence is understood anew. The educational implications of focusing (...) on what bodies 'do' and not so much in terms of how they are socially inscribed, presents them as practico-sensory totalities which should perhaps be seen as systems rather than an as mere organisms or entities. Such an articulation of creatural existence emphasizes animality, and in so doing reminds us of the centrality of the senses in all knowing and doing, including crucially, in relation to those practices which we have understood as 'work'. Multi-sensorial education is a major sub-theme of the book and the author argues persuasively for this by means of a critical analysis of the ocularcentrism that is characteristic of contemporary culture. (shrink)

Moral theory has generally focused on resolving ethical dilemmas by identifying ethically sound options. Whether the focus is on consequences, duties, principles or virtues, ethical cases are often approached in ways that assume morally sound solutions can be found and followed. Such ‘ideal morality’ assumes that moral goodness is always possible, leaving people confident they have done the right thing. Such an approach becomes inadequate in disaster settings where any good solution is often difficult to see. This paper examines recent (...) work on nonideal moral theory as a useful model for disaster bioethics. This approach views moral dilemmas as situations where no choice is ideal and every option involves some element of unavoidable wrongdoing. Rather than straining for ideal answers, this approach acknowledges that sometimes the lesser of two evils is the best that can be done. Such situations inevitably lead to feelings of regret or guilt, commonly encountered in discussions of disaster bioethics. This paper explores the practical implications of nonideal approaches for disaster responders working in tragic situations. (shrink)

With aging, incidence of severe stress‐related diseases increases. However, mechanisms, underlying individual vulnerability to stress and age‐related diseases are not clear. The goal of this review is to analyze finding from the recent literature on age‐related characteristics of the hypothalamic‐pituitary‐adrenal (HPA) axis associated with stress reactivity in animals that show behavioral signs of anxiety and depression under mild stress, and in human patients with anxiety disorders and depression with emphasis on the impact of the circadian rhythm and the negative feedback (...) mechanisms involved in the stress response. One can conclude that HPA axis reaction to psycho‐emotional stress, at least acute stress, increases in the aged individuals with anxiety and depression behavior. Elevated stress reactivity is associated with disruption of the circadian rhythm and the mineralocorticoid receptor‐mediated glucocorticoid negative feedback. The disordered function of the HPA axis in individuals with anxiety and depression behavior can contribute to aging‐related pathology. (shrink)

Two centuries after they were published, Kant's ethical writings are as much admired and imitated as they have ever been, yet serious and long-standing accusations of internal incoherence remain unresolved. Onora O'Neill traces the alleged incoherences to attempt to assimilate Kant's ethical writings to modern conceptions of rationality, action and rights. When the temptation to assimilate is resisted, a strikingly different and more cohesive account of reason and morality emerges. Kant offers a `constructivist' vindication of reason and a moral vision (...) in which obligations are prior to rights and in which justice and virtue are linked. O'Neill begins by reconsidering Kant's conceptions of philosophical method, reason, freedom, automony and action. She then moves on to the more familiar terrain of interpretation of the Categorical Imperative, while in the last section she emphasises differences between Kant's ethics and recent 'Kantian' ethics, including the work of John Rawls and other contemporary liberal political philosophers. This reassessment will add significantly to the understanding of Kantian practical philosophy. (shrink)

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)

While most business ethics texts focus exclusively on individual decision making--what should an individual do--this resource presents the whole business ethics story. Highly realistic, readable, and down-to-earth, it moves from the individual to the managerial to the organizational level, focusing on business ethics in an organizational context to promote an understanding of complex influences on behavior. The new Fifth Edition is the perfect text for students entering the workplace, those seeking to become professionals in training, communications, compliance, in addition to (...) chief ethics officers, corporate counsel, heads of human resources, and senior executives. (shrink)

1 The Platonic and Christian Ulysses JEAN PEPIN i PHILOSOPHOS ODYSSEUS1 Several philosophical schools in antiquity made use of the figure of Ulysses. ...

The Language Dynamic identifies a number of mechanisms that enable the meaning potential of language from the phoneme through grammar and discourse and onto ideological systems. This book, which underpins functional theories of language with concepts from biological and cultural evolution, social semiotics and systems theory, is relevant to all who are interested in how and why we can mean and what it means for us as humans to be semiotic agents.

This volume is a collection of 16 essays, old and new, relating history and exegesis in the writings of Bede and Adomnán, and in the lives of Thomas Becket. The first part consists of seven studies of Bede's writings, notably his biblical commentaries and his Ecclesiastical History. Two of the essays are published here for the first time. The five studies in the second part, devoted to Adomnán, discuss his life of Saint Columba (the Vita Columbae) and his guide to (...) the Holy Places (De locis sanctis). One essay ('The Bible as Map'), published posthumously, compares his presentation of a major theme, the earthly and heavenly Jerusalem, with the approach adopted by Bede. The third section consists of two essays on the lives of Thomas Becket that were composed shortly after his death. They examine, in the context of patristic exegesis, the biblical images invoked in the texts in order to show how the saint's biographers understood the complex relationship between hagiography and history. With the exception of the Jarrow Lecture on Bede and the essays on Becket, the studies in both parts were published originally in edited books, some of them now hard to come by. (shrink)

The phenomenon of action in which the mind moves the body has puzzled philosophers over the centuries. In this new edition of a classic work of analytical philosophy, Brian O'Shaughnessy investigates bodily action and attempts to resolve some of the main problems. His expanded and updated discussion examines the scope of the will and the conditions in which it makes contact with the body, and investigates the epistemology of the body. He sheds light upon the strangely intimate relation of awareness (...) in which we stand to our own bodies, doing so partly through appeal to the concept of the body-image. The result is a new and strengthened emphasis on the vitally important function of the bodily will as a transparently intelligible bridge between mind and body, and the proposal of a dual aspect theory of the will. (shrink)

One of the interesting and encouraging signs of our times is the fact that the several sciences are learning to develop and carry their own philosophy. Here psychology seems to me to be a bit backward. In this paper I am presuming to suggest that the time has come when the psychologist should take over the subject of theory of knowledge, emancipate it from the leading-strings of Mother Philosophy, and make it a phase of his own science and of its (...) organizing and interpretative philosophy. In fact, I am suggesting that thinking and knowing of whatever sort, even psychologizing and philosophizing, being matters of “mental” activity, are properly object matters for the psychologist, when he really knows his stuff; and I am presuming to say that he is now well enough advanced towards this goal so that he should accept this implied challenge and proceed to take possession of this most significant portion of his proper field. This should greatly enlarge the field of psychological experimentation; it should open up new areas, that are even more significant for our science than are animal psychology and the psychology of learning, as we have hitherto envisioned these; and it should result in a development of principles for the better organization of our findings in these fields. (shrink)

According to the expressive view of voting, a voter derives expressive utility from casting a vote. We present two possible sources of expressive utility: social interaction with voters having the same political preferences, and interestingness of the election. First, it has been suggested that a voter's expressive utility may increase when there are more voters having the same political preference. We extend this line of study and test the hypothesis that a voter's expressive utility increases as the number of voters (...) having the same political preferences increases in the local community, where interaction occurs more frequently with others than it does with others in distant communities. Second, we propose and test the other hypothesis, that voters’ expressive utility is larger when the election is more interesting. Using 2008 parliamentary election data from Korea, where the election consists of both 245 single-member districts and only one nationwide district for proportional representatives, we find supporting evidence for these two arguments: the turnout rate is significantly and positively related to the share of proportional representation votes for the largest party in each single-member district; the turnout rate is also significantly and positively related to the number of polls for single-member district election conducted by major broadcasting companies, which we use as a proxy variable for interestingness of the election. (shrink)

Following important work by Pizarro, Uhlmann and Salovey (2003) on moral judgments of uncontrolled/impulsive versus controlled/ deliberate action, we focus on the related issue of the moral evaluation of emotion-motivated versus principle-driven behavior. We examine: (a) the potential lesser blameworthiness of antisocial acts perceived as driven by emotion as opposed to principle; (b) how factors governing the moral evaluation of antisocial acts might extend to the evaluation of prosocial acts; and (c) how overriding a moral emotion in favor of a (...) moral principle affects moral attributions. (shrink)