"In 2022, two cans of tomato soup were thrown over Van Gogh’s Sunflowers at the National Gallery in London by two climate activists. The aim of this paper is not to explain the motives behind the protest in terms of environmental activism, but to address the implications of this phenomenon for the status of artistic images in our time. The protest in question is one of the many symptoms of the fact that images associated with a pure state of gaze (...) have become morally dubious due to a certain moralistic turn in contemporary discourses on art. Consequently, what seems to be lost in today’s movements of moralizing aesthetics, whether in art or in environmental activism, is not only the “aura” of an artwork, but also the idea that the contemplation of beauty in and for itself would provide a foundation for humans’ moral vocation. In a gaseous state of art (Y. Michaud) in which the transient effects of things are more important than their essence, the moralistic tendencies combined with the lack of moral foundations can no longer conceive of the ethical effects of images without explicit moral content, thus calling for a new form of heteronomy in art. Keywords: Kantian aesthetics, ethics, contemplation, natural beauty, autonomy of art, environmental activism. ". (shrink)

The article presents the preliminary results of the author’s study of the unedited homily De transfiguratione et eleemosyna, ascribed to John Chrysostom. The question of the manuscript tradition is first discussed. The article shows that Maurice Sachot is right when he indicates only the manuscript Romanus Angelicus gr. 125 as a manuscript witness of this homily and that the other two witnesses indicated by Pinakes are erroneous. Then, the descriptions of the folios that preserve the homily are analysed in the (...) light of a new examination of them. This re-examination shows that hitherto several sources that inspired the compiler have gone unnoticed. This is followed by a brief summary of the contents of the homily and an analysis of the passages in which almsgiving is mentioned.Contribution: The article offers a re-examination of the folios 353v–361 from the manuscript Romanus Angelicus gr. 125, the first presentation of the content of the homily De transfiguratione et eleemosyna, and tries to shed light on the association of the theme of the Transfiguration with almsgiving. (shrink)

Normal 0 false false false MicrosoftInternetExplorer4 st1:*{behavior:url(#ieooui) } /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} In order to see whether there is a common European model that gives a place to religion in the public sphere two issues have to be taken into account: first, if there is a theory of secularization that accurately describes the current situation of European societies and second (...) if, there is a European model on Church – State relationship. The first part is dedicated to the different accounts on secularization that may be applied to European countries: the classical Weber theory that view secularization as an “iron law” of any society, the institutional secularization, secularization as the decline and adequacy of religious practice, the continuation of the classical theory in the 60’s and beyond, the criticism of this theory and the particular argument of the increase of fundamentalist religious movements. The attempts to formulate new theories on secularization based on other assumptions than the classical one are also presented. The increased presence of religion in private life does not mean a decrease of religion in the public space but rather a new definition of it. Despite the different intensity of belief in national terms, some trends like “believing without belonging” are common, meaning that secularization could have a single meaning in Europe, apart from other continents. The second part starts with presenting the three types of Church - State relationship at the national level. All these have in common the fact that the state is neutral towards religious subjects, a religious subsection is singled out within the public sphere and the state has the right to intervene in this area only as an arbiter. There is already a European law on religion and this statement is supported by examples from the Lisbon Treaty, The Charter of Fundamental Rights, different Directives and decisions of the European Court of Justice. Common rules on religion agreed at the European level helps better to understand why there is a common European model on religions, different from the national models. After taking into account the two aspects described above, a common European model on religion in the public sphere emerges as a necessary conclusion. (shrink)

Information is the fuel of cognition. At its most basic level, information is a matter of structures interacting under laws. The notion of information thus reflects the (relational) fact that a structure is created by the impact of another structure. The impacted structure is an encoding, in some concrete form, of the interaction with the impacting structure. Information is, essentially, the structural trace in some system of an interaction with another system; it is also, as a consequence, the structural fuel (...) which drives the impacted system's subsequent processes and behavior. Information takes various forms because the world has many levels of compositional and functional complexity, under different constraints. The key constraints that matter in the understanding of information are natural patterns of organization, or types, and systematic correlations among types, or laws. These level- sensitive constraints, in the form of types and laws, shape the very form in which information is tokened in some structure, that is, the very form in which it is encoded. As a result, the information-producing interactions bring about different sorts of structures, with various sorts of causal effects and functions, whence so many ways in which information is coded and utilized. (shrink)

Starting from the cyclic principle in the process of a society's development, invoking „the end of history" that Hegel mentions, adding the paradoxical principle of Huntington's civilizations, of a unity in diversity, through which we can have a clear and universal image of the conflicts, as actions generated by a cultural-religious interaction, and passing these through the filter of the noble origin of the Occidental civilization, we renew a typology of the inter-societies conflict and we keep the possibility of finding (...) some methods for settling them. (shrink)

Starting from the cyclic principle in the process of a society's development, invoking „the end of history" that Hegel mentions, adding the paradoxical principle of Huntington's civilizations, of a unity in diversity, through which we can have a clear and universal image of the conflicts, as actions generated by a cultural-religious interaction, and passing these through the filter of the noble origin of the Occidental civilization, we renew a typology of the inter-societies conflict and we keep the possibility of finding (...) some methods for settling them. (shrink)

An important part of responsible business practices is compliance with the law. This article details what actually happens when the laws of the host country fail to ensure adequate protection. The focus here is on land dispossession and loss of livelihood in relation to a gold mine project in central Ghana. How is it that a well‐known international company—Newmont—with its own corporate social responsibility (CSR) statements sets up a project in the year 2003 that displaces subsistence farmers from their land (...) without compensating in cash or with replacement land? The analysis identifies the factors that lead the company to not compensate farmers for their lost land: cost‐cutting, strict adherence to the law, CSR commitment that was new and not internalized, complexities of the Ghanaian land tenure system, peer pressure to preserve the status quo, selection of an “old‐school” CSR manager, and the inadequacy of Ghanaian mining law to account for relatively novel, “open‐pit” mining techniques. However, the specter of famine raised by civil society activism, the involvement of the International Financial Corporation, and a better qualified CSR team constitute another set of factors that lead to a comprehensive package of livelihood improvement measures. There is a contrast between the complexity, long‐term, and advanced type of assistance Newmont currently envisages and the backward, short‐term, formalism, and brutality of denying compensation for land back in 2003. This research is based on the extensive documentation Newmont makes available on its web site, interviews conducted in Ghana, and literature research. (shrink)

The local justification of beliefs and hypotheses has recently become a major concern for epistemologists and philosophers of induction. As such, the problem of local justification is not entirely new. Most pragmatists had addressed themselves to it, and so did, to some extent, many classical inductivists in the Bacon-Whewell-Mill tradition. In the last few decades, however, the use of logic and semantics, probability calculus, statistical methods, and decision-theoretic concepts in the reconstruction of in ductive inference has revealed some important technical (...) respects in which inductive justification can be local: the choice of a language, with its syntactic and semantic features, the relativity of probabilistic evalua tions to an initial body of evidence or background knowledge and to an agent's utilities and preferences, etc. Some paradoxes and difficulties encountered by purely formal accounts of inductive justification, the erosion of the once dominant empiricist position, which most approaches to induction took for granted, and the increasing challenge of noninduc tivist epistemolgies have underscored the need of accounting for the methodological problems of applying inductive logic to real life contexts, particularly in science. As a result, in the late fifties and sixties, several related developments pointed to a new, local approach to inductive justification. (shrink)

Through the efforts of the Institut de Recherche et d’Histoire des Textes (IRHT), a list of manuscripts is available that preserves homilies on the healing of the paralytic. Included in this list is the codex Athonensis, Lauras A 112 (Eustratiadis 112), which, according to those who provided its second description, preserves in the last four folios ‘a homily on the paralytic by John Chrysostom’. After a brief presentation of what is known about this codex, this article offers a detailed examination (...) of the codex’s last four folios, revealing that the description of them by Spyridon Lauriotis and Sophronios Eustratiadis is inaccurate. Contribution: This article provides the first thorough examination of the last four folios of the codex Athonensis, Lauras A 112 (Eustratiadis 112), demonstrating that they do not contain ‘a homily on the paralytic by John Chrysostom’ but rather several fragments of homilies on Thomas, Mid-Pentecost and the Ascension. Thus, the article contributes to the description of the codex and to the identification of a previously unknown manuscript witness to several homilies. (shrink)

Cyber risk has become one of the greatest threats to firms in recent years. Accordingly, boards of directors must be continually vigilant about this danger. They have a duty to ensure that the companies adopt appropriate cybersecurity measures to manage the risk of cyber fraud. Boards should also ensure that the firm disclose material cyber risk and breaches. We examine how the board’s gender composition can influence the extent of such disclosure, based on a sample of the companies listed on (...) the S&P/TSX 60 Index over the period 2014–2018. Results show evidence of a positive association between the presence and level of cybersecurity disclosure and board gender diversity. However, the board must boast a critical mass of at least three women before this positive impact can be observed. Our findings contribute to the debate on the importance of gender diversity by adding the concept of the positive influence of heterogeneity on cyber disclosure. We also augment the literature on the critical mass of women in boardrooms by providing empirical evidence that three or more women constitute the threshold for better governance. Our study has important implications for investors, stakeholders and regulators. If investors wish to increase cybersecurity disclosure, they should ask for more diversified boards. Our findings support regulators in their efforts to increase women’s representation on boards by providing empirical evidence of better outcomes with this type of board composition. (shrink)

In this book, Radu Bogdan proposes that humans think reflexively because they interpret each other's minds in social contexts of cooperation, communication, ...

En tant que modèle cosmologique, les structures mises en place par le platonisme s’apparentent formellement à celles de la cosmologie biblique. C’est laraison pour laquelle le christianisme n’a pas hésité à y trouver un moyen propice pour exprimer son propre mystère. Malgré ces similitudes extérieures, un planplus rapproché permet de constater que les deux ensembles appréhendent l’existence de manière dissemblable. Sur la toile de fond de la création biblique, les mystères connexes de l’Incarnation et de l’Ascension, tels qu’ils sont compris (...) par l’intelligence dogmatique chrétienne, s’écartent radicalement de l’approche métaphysique qui avait présidé à l’élaboration du système de Platon – et ce en dépit des tentations à teinte «platonicienne» qui se font jour dans le christianisme avec l’émergence des doctrines ascétiques. Sans aborder les complexités de cette dernière problématique, cet article entend revisiter, comme en négatif, la valeur positive du corps dans le christianisme. (shrink)

En tant que modèle cosmologique, les structures mises en place par le platonisme s’apparentent formellement à celles de la cosmologie biblique. C’est laraison pour laquelle le christianisme n’a pas hésité à y trouver un moyen propice pour exprimer son propre mystère. Malgré ces similitudes extérieures, un planplus rapproché permet de constater que les deux ensembles appréhendent l’existence de manière dissemblable. Sur la toile de fond de la création biblique, les mystères connexes de l’Incarnation et de l’Ascension, tels qu’ils sont compris (...) par l’intelligence dogmatique chrétienne, s’écartent radicalement de l’approche métaphysique qui avait présidé à l’élaboration du système de Platon – et ce en dépit des tentations à teinte «platonicienne» qui se font jour dans le christianisme avec l’émergence des doctrines ascétiques. Sans aborder les complexités de cette dernière problématique, cet article entend revisiter, comme en négatif, la valeur positive du corps dans le christianisme. (shrink)

En tant que modèle cosmologique, les structures mises en place par le platonisme s’apparentent formellement à celles de la cosmologie biblique. C’est laraison pour laquelle le christianisme n’a pas hésité à y trouver un moyen propice pour exprimer son propre mystère. Malgré ces similitudes extérieures, un planplus rapproché permet de constater que les deux ensembles appréhendent l’existence de manière dissemblable. Sur la toile de fond de la création biblique, les mystères connexes de l’Incarnation et de l’Ascension, tels qu’ils sont compris (...) par l’intelligence dogmatique chrétienne, s’écartent radicalement de l’approche métaphysique qui avait présidé à l’élaboration du système de Platon – et ce en dépit des tentations à teinte «platonicienne» qui se font jour dans le christianisme avec l’émergence des doctrines ascétiques. Sans aborder les complexités de cette dernière problématique, cet article entend revisiter, comme en négatif, la valeur positive du corps dans le christianisme. (shrink)

En tant que modèle cosmologique, les structures mises en place par le platonisme s’apparentent formellement à celles de la cosmologie biblique. C’est laraison pour laquelle le christianisme n’a pas hésité à y trouver un moyen propice pour exprimer son propre mystère. Malgré ces similitudes extérieures, un planplus rapproché permet de constater que les deux ensembles appréhendent l’existence de manière dissemblable. Sur la toile de fond de la création biblique, les mystères connexes de l’Incarnation et de l’Ascension, tels qu’ils sont compris (...) par l’intelligence dogmatique chrétienne, s’écartent radicalement de l’approche métaphysique qui avait présidé à l’élaboration du système de Platon – et ce en dépit des tentations à teinte «platonicienne» qui se font jour dans le christianisme avec l’émergence des doctrines ascétiques. Sans aborder les complexités de cette dernière problématique, cet article entend revisiter, comme en négatif, la valeur positive du corps dans le christianisme. (shrink)

The aim of this series is to inform both professional philosophers and a larger readership (of social and natural scientists, methodologists, mathematicians, students, teachers, publishers, etc. ) about what is going on, who's who, and who does what in contemporary philosophy and logic. PROFILES is designed to present the research activity and the results of already outstanding personalities and schools and of newly emerging ones in the various fields of philosophy and logic. There are many Festschrift volumes dedicated to various (...) philosophers. There is the celebrated Library oj Living Phi/osophers edited by P. A. Schilpp whose format influenced the present enterprise. Still they can only cover very little of the contemporary philosophical scene. Faced with a tremendous expansion of philosophical information and with an almost frightening division of labor and increasing specialization we need systematic and regular ways of keeping track of wh at happens in the profession. PRO FILES is intended to perform such a function. Each volume is devoted to one or several philosophers whose views and results are presented and discussed. The profiled philosopher(s) will summarize and review his (their) own work in the main fields of signifi cant contribution. This work will be discussed and evaluated by invited contributors. Relevant historical and/or biographical data, an up-to date bibliography with short abstracts of the most important works and, whenever possible, references to significant reviews and discussions will also be included. (shrink)

Boyer's minimal model of ownership psychology suggests that joint possession triggers representations of collective agency. However, many forms of co-ownership based on cooperation or competition can be represented as a set of P() or L() tags without inferring a unifying collective entity. Moreover, representations of partible ownership are required to engage in cooperative production and distribution of resources.

Looks at what the author calls "mindvaulting," or the human mind's ability to vault over the realm of current perception, motivation, emotion and action, to leap—consciously and deliberately—to past or future, possible or impossible, ...

Hölder’s review of Robert Graßmann’s Theory of Number provides the first statement of Hölder’s most significant tenets concerning the distinction between the genetic and axiomatic presentation of mathematics, the mature expression of which is found in Hölder’s book The Mathematical Method of 1924. By translating Hölder’s review into English, I hope to make this unique document known to a wider public. In my introductory note I provide some context to Hölder’s paper and a few other remarks concerning the translation work.

Hölder’s review of Robert Graßmann’s Theory of Number provides the first statement of Hölder’s most significant tenets concerning the distinction between the genetic and axiomatic presentation of mathematics, the mature expression of which is found in Hölder’s book The Mathematical Method of 1924. By translating Hölder’s review into English, I hope to make this unique document known to a wider public. In my introductory note I provide some context to Hölder’s paper and a few other remarks concerning the translation work.

The purpose of the present study is that of examining what I call Robert Nozick’s “evolutionist turn” in ethics. More specifically, my aim is to provide an answer to the following question: what type of ethical theory does Robert Nozick sketch in his last book, Invariances? My first objective will be that of delineating the philosophical framework which will accommodate my future discussion, highlighting the distinction between the metaphysical and scientific approaches to ethics as proposed by Ken Binmore, but also (...) Emanuel Socaciu's taxonomy of ethical theories, which stems from the particular way in which moral philosophers tackle the nature of ethical norms and moral motivation. I then set forth to show that, in the philosophical framework previously described, Robert Nozick's approach from Anarchy, State, and Utopia should be seen as a metaphysical one. The last and most important part of my study aims to show how Nozick's “evolutionist turn” took place and developed, from his perspective on rationality in The Nature of Rationality, to his ethical theory advanced in Invariances. (shrink)

In this paper I provide a brief reconstruction of Otto Hölder’s conception of proof. My reconstruction focuses on Hölder’s critical assessment of David Hilbert’s account of axiomatics in general, and of Hilbert’s conception of metamathematics in particular. I argue that Hölder’s analysis of Hilbert’s general methodological ideas and, more importantly, Hölder’s analysis of the logical structure of the proofs provided by Hilbert in his Grundlagen der Geometrie of 1899 are helpful in reaching a clearer understanding of van der Waerden’s claim (...) linking Hölder’s conception of proof to the tradition established by Kurt Gödel. (shrink)

In this paper I provide a brief reconstruction of Otto Hölder’s conception of proof. My reconstruction focuses on Hölder’s critical assessment of David Hilbert’s account of axiomatics in general, and of Hilbert’s conception of metamathematics in particular. I argue that Hölder’s analysis of Hilbert’s general methodological ideas and, more importantly, Hölder’s analysis of the logical structure of the proofs provided by Hilbert in his Grundlagen der Geometrie of 1899 are helpful in reaching a clearer understanding of van der Waerden’s claim (...) linking Hölder’s conception of proof to the tradition established by Kurt Gödel. (shrink)

It is generally acknowledged that Kant's political philosophy stands on a par with the great works of the Western liberal tradition. It is also a matter of agreement that the rational principles on which it rests represent an adequate philosophical expression of the progressive agenda that was inaugurated by the Enlightenment and fulfilled, with varying degrees of success, by the French Revolution. Yet Kant's philosophical position is ambiguous when it comes to evaluating that momentous event in modern history. We know, (...) from anecdotal evidence, some surviving letters, several cryptic references in his published works, as well as a number of posthumously published reflections, that Kant was enthusiastic about and strongly approved of the changes that were taking place in France at the time. He certainly condemned, in strong and unequivocal terms, the execution of Louis XVI. But this did not translate into a repudiation of his support for the revolution. And he seems to have found even in this case mitigating circumstances that explained the revolutionaries' decision to execute the monarch, thus in fact excusing their action. Moreover, he argued that all post-revolutionary governments ought to command the same kind of loyalty from their subjects as the ones they replaced, which appears to justify Kant's contention in the Idea for a Universal History that political violence can be a vehicle of progress. Furthermore, in the Contest of Faculties Kant went so far as to identify in the enthusiastic response of the ‘spectators’ to the French Revolution a clear sign of the moral disposition of humankind. (shrink)

In various professional groups, experts send rookies on absurd tasks as a joke. The fool’s errand appears in factories and hospitals, in elite schools and scout camps, among soldiers, sailors, and airmen. Why are newcomers deceived and humiliated, and why are pranks relatively similar and remarkably persistent over time? I propose that the cultural success and the recurrent features of the fool’s errand are based on evolved cognitive mechanisms activated by apprenticeship as social learning and group induction. Epistemic vigilance explains (...) how novices are reliably deceived by experts using opaque statements erroneously perceived as pedagogical. Furthermore, coalitional psychology explains why insiders use the prank as strategic signalling of hierarchies based on epistemic asymmetry. The intersection of cognitive mechanisms and patterns of professional recruitment maintains a tradition of ritualised pranking in which insiders coordinate to humiliate newcomers to assert epistemic and coalitional dominance. (shrink)

”The Barometer of Flaubert or Literature and Reality”. Discussing the relationship between literature and reality, this study focuses on the analysis of the“reality effect” (effet de réel) which is applied to the narrative technique in Gogol’s novel Dead Souls by revisiting it through a Nabokovian perspective.

”The Barometer of Flaubert or Literature and Reality”. Discussing the relationship between literature and reality, this study focuses on the analysis of the“reality effect” (effet de réel) which is applied to the narrative technique in Gogol’s novel Dead Souls by revisiting it through a Nabokovian perspective.

In this article, I will describe the evolution of capital punishment and the influence that ideology had during the founding years of Romania’s communist regime, until 1958, when the legislation and application of capital punishment reached its highest peak. Starting with the punishment of war criminals and fascists, I will then describe how the death penalty was used for political motives in a period when the regime had to consolidate, legitimate and fight different enemies. With ups and downs like The (...) Death Penalty Law of 1949 and the abolitionist attempt in 1956, it reached its climax in 1958-1959 after the enactment of Decree no. 318/1958. (shrink)

Heyes's (1998) skepticism about theory of mind (ToM) in nonhuman primates exploits the idea of a strong and unified theory of mind in humans based on an unanalyzed category of mental state. It also exploits narrow debates about crucial observations and experiments while neglecting wider evolutionary trends. I argue against both exploitations.

Many of the problems we face can usefully be modeled as prisoners’ dilemmas. All the standard game-theoretic solutions to prisoners’ dilemmas lead, in the real world, to assurance games. But too often some aspects of our social interaction are as much obscured by, as illuminated by, game theory. Removing some of the epistemic constraints often accepted by game theorists will enable us to distinguish between productive and destructive prisoners’ dilemmas. Doing so is an important step in understanding the nature of (...) some of our social problems. (shrink)

Self-ascriptions of thoughts and attitudes depend on a sense of the intentionality of one’s own mental states, which develops later than, and independently of, the sense of the intentionality of the thoughts and attitudes of others. This sense of the self-intentionality of one’s own mental states grows initially out of executive developments that enable one to simulate one’s own actions and perceptions, as genuine off-line thoughts, and to regulate such simulations.

In an attempt to trace the historical origins of Malebranche's reputation as an opponent of imagination, mainly in connection with style and eloquence, the author of this paper maintains that most of the arguments subsequently used against Malebranche may already be found in Bernard Lamy's La Rhétorique ou l'art de parler. Although Lamy might have been influenced by Malebranche, his approach to the use of passions and imagination relies rather on a theory of language and communication than on Malebranche's account (...) of the physiological effects of imagination. Therefore, the opposing views of Malebranche and Lamy on this question could be seen as premises for the French debates on the right and wrong use of the imaginative faculty that emerged at the turn of the 17th century. (shrink)

Abstract Nancy Fraser raises serious doubts about the critical potential of identity theories of recognition on the ground that they encourage the reduction of personal identity to cultural identity. Based on a comparative analysis of Charles Taylor's and Axel Honneth's theories of recognition, this paper argues that Fraser's critique is justified with respect to some aspects of Taylor's theory of identity, but not with respect to his conception of recognition, or to Honneth's conception of both identity and recognition. Taylor's theory (...) of identity recognition is vulnerable to Fraser's critique because under certain conditions of pathological socialization it cannot prevent the normative subordination of strong evaluation to whatever dominant goods are acquired through acculturation. Honneth's theory of identity recognition overcomes this normative weakness in three ways. First, Honneth differentiates between three types of self-relation that cannot be reduced to cultural identity. Second, he operates with a mixed, attributive?responsive model of recognition that normatively underwrites all these types of self-relation. Third, he makes the condition of reciprocity in recognition the criterion for successful self-realization that enables one to distinguish between misrecognition and non-normative experiences of human suffering. (shrink)

The deposit insurance makes the value of deposits independent from the behavior of other depositors or from the value of bank assets. Its existence induces a moral hazard which might threaten the stability of the banking system. The efficiency of the DI depends on the control of moral hazard, which means the agents’ responsibilisation, depositors included. There is a conflict between the DI principles and the present propositions improving this mechanism.The possible solutions in order to solve this paradox are the (...) restriction of the insurance coverage only for the demand deposits and the implementation of the double liability for the bank shareholders.The demand deposits insurance eliminates the incentive to bank runs caused by the fear of lack of liquidity, whereas the term deposits are exposed to losses which reduce the moral hazard induced by the demand deposit insurance.The double liability forces the shareholders of the defaulting banks to make supplementary payments limited to the nominal value of the owned shares. This combines the advantages of the limited liability and the unlimited liability.The efficiency of both propositions implies the enforcement of a closure rule of the banks whose net worth is close to zero.La garantie des dépôts rend la valeur des dépôts indépendante du comportement des autres déposa- nts ou de la valeur des actifs bancaires. Son instauration induit un aléa moral qui peut menacer la stabilité du système bancaire. L’efficacité de ce mécanisme dépend de la maîtrise de l’aléa moral. Cela suppose, entre autres, la responsabilisation des agents, y compris des déposants. Par conséquent, il existe un conflit entre le principe de la garantie des dépôts et les propositions courantes d’amélioration de ce dispositif.Les solutions envisagées dans cet article pour résoudre ce paradoxe sont la limitation de la garantie aux seuls dépôts à vue et l’instauration de la double responsabilité pour les actionnaires des banques.La garantie des dépôts à vue élimine l’incitation à la ruée due à la crainte de manque de liquidité, tandis que les dépôts à terme sont assortis d’une clause permettant à la banque de refuser tout retrait anticipé. Les titulaires des dépôts à terme s’exposent à des pertes, ce qui réduit l’aléa moral induit par la garantie des dépôts à vue.La double responsabilité oblige les actionnaires des banques défaillantes à effectuer des versements supplémentaires dans la limite de la valeur nominale des actions détenues. Cela réunit les avantages de la responsabilité limitée et de la responsabilité illimitée.L’efficacité des deux propositions suppose l’application d’une règle de fermeture des banques dont l’actif net avoisine zéro. (shrink)

The paper examines one possible argument against restricting the display of religious icons in Romanian public schools. Opponents of this decision claim that cult objects affirm something essential about our cultural identity and therefore that using legal instruments to protect this identity is justified. Using a differential analysis of two models of identity recognition, Charles Taylor’s and Axel Honneth’s, this paper argues that the legal protection of cultural identity is compatible with value pluralism but only if its defense is justified (...) in the terms provided by Honneth’s theory of identity recognition. However, the argument in favor of displaying icons in Romanian public schools, unlike the argument against wearing the Islamic veil in French public schools, cannot be justified in these terms. (shrink)

The paper examines one possible argument against restricting the display of religious icons in Romanian public schools. Opponents of this decision claim that cult objects affirm something essential about our cultural identity and therefore that using legal instruments to protect this identity is justified. Using a differential analysis of two models of identity recognition, Charles Taylor’s and Axel Honneth’s, this paper argues that the legal protection of cultural identity is compatible with value pluralism but only if its defense is justified (...) in the terms provided by Honneth’s theory of identity recognition. However, the argument in favor of displaying icons in Romanian public schools, unlike the argument against wearing the Islamic veil in French public schools, cannot be justified in these terms. (shrink)

Kant identified in the “spectators’” enthusiastic response to the French Revolution the clear sign of a moral disposition in humankind. Following Hannah Arendt’s classic interpretation, but departing from it in important respects, I attempt to show in this paper that the “spectatorial” account of Kant’s view of the French Revolution makes sense only if it is understood in terms of a subject’s aesthetic response to objects of natural sublimity, and only if this aesthetic experience is instrumentalized for purposes of moral (...) education. (shrink)

Kant identified in the “spectators’” enthusiastic response to the French Revolution the clear sign of a moral disposition in humankind. Following Hannah Arendt’s classic interpretation, but departing from it in important respects, I attempt to show in this paper that the “spectatorial” account of Kant’s view of the French Revolution makes sense only if it is understood in terms of a subject’s aesthetic response to objects of natural sublimity, and only if this aesthetic experience is instrumentalized for purposes of moral (...) education. (shrink)

This article aims to explore two different but interrelated problems. The first objective, the more abstract one, is to discuss the plausibility of fusionism as a theoretical project of bridging the philosophical gap between libertarianism and free-market conservatism. Our thesis is that while fusionism could succeed, as a strategic alliance, in promoting specific policies, the differences between libertarianism and conservatism are irreconcilable at the level of fundamental intellectual assumptions. More precisely, starting from Hayek’s objections to conservatism, we argue that the (...) crucial divide is that between two conceptions about the prerequisites for social order. The second objective is to show how the differences between the policy prescriptions endorsed by conservatives and libertarians within the Tea Party (mainly with regard to religion-related issues) are illustrative for the theoretical point defended in the first sections. (shrink)

The aim of this series is to inform both professional philosophers and a larger readership (of social and natural scientists, methodologists, mathematicians, students, teachers, publishers, etc. ) about what is going on, who's who, and who does what in contemporary philosophy and logic. PROFILES is designed to present the research activity and the results of already outstanding personalities and schools and of newly emerging ones in the various fields of philosophy and logic. There are many Festschrift volumes dedicated to various (...) philosophers. There is the celebrated Library of Living Philosophers edited by P. A. Schilpp whose format influenced the present enterprise. Still they can only cover very little of the contemporary philosophical scene. Faced with a tremendous expansion of philosophical information and with an almost frightening division of labor and increasing specialization we need systematic and regular ways of keeping track of what happens in the profession. PROFILES is intended to perform such a function. Each volume is devoted to one or several philosophers whose views and results are presented and discussed. The profiled philosopher(s) will summarize and review his (their) own work in the main fields of significant contribution. This work will be discussed and evaluated by invited contributors. Relevant his to rial and/or biographical data, an up-to-date bibliography with short abstracts of the most important works and, whenever possible, references to significant reviews and discussion will also be included. (shrink)

Almost everybody believes, but nobody has conclusively shown, that common sense psychology is a descriptive body of knowledge about the mind, the way physics is about elementary particles or medicine about bodily conditions. Of course, common sense psychology helps itself to many notions about the mind. This does not show that common sense psychology is about the mind. Physics also helps itself to plenty of mathematical notions, without being about mathematical entities and relations. Employment of notions about the mind does (...) not by itself establish the nature and business of common sense psychology. To find out what the latter's notions are about requires finding out what they are for. To find out what they are for, we should start by asking who employs them in what contexts and for what reasons. If we consider seriously these questions, we should not be too surprised to find out that: (1) A subject is an agent busily pursuing his worldly interests. In the process, he encodes, operates on, can be read for, and often deliberately conveys information about his current as well as past or future cognitive and behavioral states, and about the world around him, as it was, is, and could be. (2) A sense maker is also a busy agent. To pursue her worldly.. (shrink)

This book explores the evolution of the mental competence for self-reflection: why it evolved, under what selection pressures, in what environments, out of what precursors, and with what mental resources. Integrating evolutionary, psychological, and philosophical perspectives, Radu J. Bogdan argues that the competence for self-reflection, uniquely human and initially autobiographical, evolved under strong and persistent sociocultural and political pressures on the developing minds of older children and later adults. Self-reflection originated in a basic propensity of the human brain to (...) rehearse anticipatively mental states, speech acts, actions, and states of the world in order to service one's elaborate goal policies. These goal policies integrate offline representations of one's own mental states and actions and those of others in order to handle the challenges of a complex and dynamic sociopolitical and sociocultural life, calling for an adaptive intramental self-regulation: that intramental adaptation is self-reflection. (shrink)