Basic Formal Ontology (BFO) is a top-level ontology used in hundreds of active projects in scientific and other domains. BFO has been selected to serve as top-level ontology in the Industrial Ontologies Foundry (IOF), an initiative to create a suite of ontologies to support digital manufacturing on the part of representatives from a number of branches of the advanced manufacturing industries. We here present a first draft set of axioms and definitions of an IOF upper ontology descending from BFO. The (...) axiomatization is designed to capture the meanings of terms commonly used in manufacturing and is designed to serve as starting point for the construction of the IOF ontology suite. (shrink)

The Industrial Ontologies Foundry (IOF) was formed to create a suite of interoperable ontologies. Ontologies that would serve as a foundation for data and information interoperability in all areas of manufacturing. To ensure that each ontology is developed in a structured and mutually coherent manner, the IOF has committed to the tiered architecture of ontology building based on the Basic Formal Ontology (BFO) as top level. One of the critical elements of a successful tiered architecture build is the domain mid-level (...) ontologies. However, thus far there has been no mid-level manufacturing ontology that is based on BFO. The IOF has recently released the IOF Core version 1 beta to fill this gap. This paper documents the development process and gives an overview of the current content of the IOF Core. Finally, the paper describes how the IOF Core can be used as the basis for a more domain-specific Supply Chain Ontology. (shrink)

In recent years there has been a number of promising technical and institutional developments regarding use of ontologies in industry. At the same time, however, most industrial ontology development work remains within the realm of academic research and is without significant uptake in commercial applications. In biomedicine, by contrast, ontologies have made significant inroads as valuable tools for achieving interoperability between data systems whose contents derive from widely heterogeneous sources. In this position paper, we present a set of principles learned (...) from the successful Open Biomedical Ontologies (OBO) Foundry initiative to guide the design and development of the Industrial Ontologies Foundry (IOF), which is a counterpart to the OBO Foundry initiative for the manufacturing industry. We also illustrate the potential utility of these principles by sketching the conceptual design of a framework for sustainable IOF development. (shrink)

Le problème du mondeLe problème du monde, de sa légitimation, de sa donation, et du rapport qu’entretient celui-ci avec l’ego a été et demeure le problème de la constitution en philosophie. On connaît la solution kantienne qui consiste à privilégier la légalité de notre subjectivité transcendantale à la place de l’objectivité en soi du monde. Or Michel...

Artificial intelligence, as a phenomenon that has a wide scope in various issues and topics, is also related to humanities and plays an effective role in it. The two basic questions of this article are whether artificial intelligence is related to humanities and whether artificial intelligence has an effective role in humanities. By reflecting on each of the questions, we can see that AI is related to humanities and plays a role in it. Its relevance is due to the fact (...) that humanities have the potential to be related to other fields, and of course, artificial intelligence will also have this capability. Regarding the second question, it should be said that AI can play a role in humanities in three ways. 1. Have an active role; 2. Help humanities researchers; 3. Be raised as a subject to be investigated in humanities. -/- . (shrink)

Kant’s investigations into so‐called a priori judgments of pure mathematics in the Critique of Pure Reason (KrV) are mainly confined to geometry and arithmetic both of which are grounded on our pure forms of intuition, space, and time. Nevertheless, as regards notions such as irrational numbers and continuous magnitudes, such a restricted account is crucially problematic. I argue that algebra can play a transcendental role with respect to the two pure intuitive sciences, arithmetic and geometry, as the condition of their (...) possibility. It follows that Kant’s schematism of the concept of magnitude ought to be quantitatively represented in algebraic formulas in general, and also undergo several modifications in order to suit continuities. (shrink)

Western jihadism is a complex phenomenon in which the imaginary dimension, the subjectivity of the actors linked to their socio-economic condition but also to their ethnicity, and beyond that, what I call their subjectivation (the ability to empower oneself as a social actor), play a significant role. In Europe, among the Muslim offshoots of migrant workers, most of the psychological developments associated with Jihadism occurs in very specific urban structures, the poor districts or suburbs, where a high concentration of urban (...) poor live with a burden of social stigma linked to the high criminality rate. These settings are often de facto ghettoes. The development of a specific urban imagination often gives meaning to the jihadist commitment among young people living in this type of settlement. This imaginary often feeds on a feeling of stigmatization among these people. Jihadism is not a quest for meaning, but its discovery, the wielding of it through embracing death and inflicting it on the ‘infidels’. It is, in another way, a punishment of society, an act of vengeance against it, be it due to personal reasons (mainly for the young downtrodden of the immigrant origin who feel stigmatized by the society) or due to the lack of ideal, utopia and social justice in society (the case of the young middle class people). This study aims at underlining the fact that social imaginaries should be at the root of socio-anthropological analysis and without understanding the meaning of social action, quantitative views give us at best a unilateral, at most a distorted view of social action and social behavior. (shrink)

This work delves into the nature of the morality of the judges and prosecutors of the ICC, who are instrumental in perpetuating the flawed concept of international criminal vacation. This work does not imply distrust in the capacities of the prosecutors or judges of the Court. However, if they are not morally and legally accountable for safeguarding the survival and security of the rights of victims, then who is? This volume places a significant emphasis on an ethical and philosophical understanding (...) of the system of international criminal justice and how the system of vacation for major criminals has become a mechanism against the universal rights of men across the globe. It is in these circumstances that we become instruments of political power, devoid of morality and humanity, driven solely by the evil greed of governments that disregard the dignity of other nations and relegate their victims to a state of insignificance. (shrink)

With the principle of tour de force, we refer to the use of the power of moral legality, the strength of statutes, and the fairness of judgments. A quantum force of moral legality and legal morality serves as an imperative force in the implementation of fair criminal justice, as well as in the prevention of future victims across the globe. Contrary to positivist ideas, the simple notion of morality contains within itself the very essence of international criminal norms. If the (...) source of morality did not exist in the structure of our criminal justice, we could no longer call it criminal justice and would instead have to call it criminal revenge. Beyond the moral essence of international criminal justice, we also challenge the hidden illegality and immorality of certain attitudes. This is done in order to prevent acts which violate human rights law and criminal justice provisions. The codes of international human rights law cannot properly function without the comprehensive nature of morality which elevates the moral virtue of international criminal justice and strengthens the tour de force. One may observe that the principle of the tour de force of the moral virtue within the system of international criminal justice loses its legal power when governments attempt to justify their unjust decisions. This is the main reason why the major potential value of the tour de force of the moral virtue of human rights law and international criminal justice is not as strong as it should be. In order to achieve a vision of the tour de force of moral virtue, we need to establish a devoted influential ethical vision of the truth beyond political tradition. An unparalleled philosophical piece of literature for libraries. (shrink)

We briefly review the recent literature on globalization, and present empirical evidence showing that economic globalization has been correlated with higher economic growth and lower poverty rates. We then evaluate the consequences of economic globalization in light of standards of commutative justice as Smith articulated, distributive justice as Rawls presented, and practical justice as Kolm explicated. This essay argues that economic globalization fulfills the requirements of all three species of justice.

Supply-side interventions such as prescription drug monitoring programs, “pill mill” laws, and dispensing limits have done little to quell the burgeoning opioid crisis. An increasingly popular demand-side alternative to these measures – now adopted by 38 jurisdictions in the USA and 7 provinces in Canada — is court-mandated involuntary commitment and treatment. In Massachusetts, for example, Part I, Chapter 123, Section 35 of the state's General Laws allows physicians, spouses, relatives, and police officers to petition a court to involuntarily commit (...) and treat a person whose alcohol or drug abuse poses a likelihood of serious harm. This paper explores the ethical underpinnings of this law as a case study for others. First, we highlight the procedural and substantive standards of Section 35 and evaluate the application of the law in practice, including the frequency with which it has been invoked and outcomes. We then use this background to inform an ethical critique of the law. Specifically, we argue that the infringement of autonomy and privacy associated with involuntary intervention under Section 35 is not currently justified on the grounds of a lack of evidenced benefits and a risk of significant of harm. Further ethical concerns also arise from a lack of standard of care provided under the Section 35 pathway. Based on this analysis, we advance four recommendations for change to mitigate these ethical shortcomings. (shrink)

Women's traversal of public space in Islamic/ate societies and the ensuing process of negotiating gendered identities are the central concerns of this collection of essays. The dichotomy between private and public spheres, upheld as axiomatic for most societies, has recently been challenged by scholars as an artificial construct. For women in particular, the demarcation between the two spheres has become blurred by the enormous public consequences of their private behaviour. Elaborate cultural codes of honour and traditional, masculinist interpretations of scripture (...) have reinforced the public-private polarity and restricted Muslim women's access to the public realm as conventionally defined. The distinguished contributors to this volume provide insight into how women from different social strata and historical periods in various Islamic/ate societies have creatively engaged with these limitations upon their behaviour. (shrink)

In the year 1749 Adam Smith conceived his theory of commercial liberty and David Hume laid the foundation of his monetary theory. These two intellectual developments, despite their brevity, heralded a paradigm shift in economic thinking. Smith expanded and promulgated his theory over the course of his scholarly career, culminating in the publication of The Wealth of Nations in 1776. Hume elaborated on the constituents of his monetary framework in several essays that were published in 1752. Although Smith and Hume (...) devised their economic theories in 1749 independently, these theories complemented each other and to a considerable extent created the structure of classical economics. (shrink)

Kaurna, the language of the Adelaide Plains, is an awakening language undergoing revival since 1989 (Amery 2016). Though little knowledge of Kaurna remains in the oral tradition and no sound recordings of the language as it was spoken in the nineteenth century exist, a surprising number and range of emotion terms were documented. A great many of these involve thetangka‘liver’ followed bykuntu‘chest’,wingku‘lungs’,yurni‘throat’ andyurlu‘forehead’, whilstmukamuka‘brain’ andyuri‘ear’ are involved in cognition. The role ofpultha‘heart’ is minimal. But these are not the only means (...) to talk about emotions.Muiyu‘pit of the stomach’, a more elusive term, which may or may not be located in a body part andyitpi‘seed’ are also central to emotions. These three termstangka‘liver’,muiyu‘pit of the stomach’ andyitpi‘seed’, appear to be viewed byTeichelmann & Schürmann (1840)and especiallyTeichelmann (1857)as seats of emotion. In addition, there are a range of other means to express emotion, simple verbs and interjections.This paper will discuss in detail the historical documentation, its interpretation and the ways in which this documentation is used today. In the context of re-introducing a reclaimed language, such as Kaurna, how to talk about emotions can become the topic of serious and sometimes unresolved debate. The title of a book of poetry (Proctor & Gale 1997) ended up having two translations, one involvingtangka‘liver’ and the otherpultha‘heart’. Historical phrases expressing emotions are often co-opted in names, speeches, poetry and written texts. (shrink)

The relationship between the concepts of «complex system» and «complex environment», which are relevant in modern socio-philosophical knowledge, is investigated. It has been substantiated that in modern conditions of the development of society, which are characterized by variability, non-linearity and complexity, a new research paradigm develops in social philosophy, which allows not only to introduce a systemic approach, but also gives a different interpretation of social phenomena. As a result, the systematic approach has been complemented and, even to some extent, (...) is supplanted by the emerging synergistic approach, which presents social reality as a process of continuous changes and phase transitions. The emerging new view on social reality as an unstable integrity has confirmed that it is necessary to study events and processes. In particular, from the standpoint of psychosynergy, an understanding of the integrity and complexity of the system takes the form of a conceptual model of the “whole as a whole / whole-in-whole”. Therefore, the concept of «complex system» in social philosophy can be replaced by the concept of «complex environment», which indicates that emphasizes the dynamic characteristics of social reality, indicates its procedurality and disequilibrium. Also there was an appeal to the subject of social reality, which is a person. Focusing on the person and his social activities allows us to consider social reality as a “psychodimensioned environment”, implying that it develops and transforms as a result of human mental activity, group, community of people in different scales of space and time, as well as the scale of individual cultures and civilizations. The use of the psycho-synergetic interpretation of the position of I. Prigogine on the non-equilibrium phase transition of a new type in the semantic field of social philosophy is also shown. For the first time, the phenomenon of “unaccounted subject / product”, related to the analysis of social reality, was used. (shrink)

This study is concerned with the nature and establishment of the ideal society from the standpoints of Durkheim's idealism and Marx's materialism. It presents Durkheim's moral individualism in its Kantian framework and compares it with Marx's humanistic individualism by reconstructing Marx's individualism in a Kantian structure through its logical relationship to Kantian ethics. ;For both Durkheim and Marx, the ideal society as the ultimate end of individualism is the one in which man is treated as an end-in-himself and is capable (...) of self-realization. ;Due to his idealism, Durkheim believes that in order to change the world and to realize the ideal society we must start from the individual or the human nature. For this reason, he considers education as an essential factor in the realization of the ideal society. As a materialist, Marx believes in starting the change from the environment or the capitalist system of society. As the result, in contrast to Durkheim, he is in favor of revolution. (shrink)

There existed a tradition of mimetic experimentation in the late nineteenth century, whereby morphologists sought to scale down sublime natural phenomena to tabletop devices in the laboratory. Experimenters constructed analogs of the aurora, attempting to replicate the colors and forms of the phenomenon with discharge tube experiments and electrical displays, which became popular spectacles at London’s public galleries. This paper analyses a closely allied but different kind of imitation. Between 1872 and 1884, Professor Karl Selim Lemström (1838–1904) attempted to reproduce (...) the aurora borealis in all of its complexity atop four mountains in northern Finland. Crucially, his “artificial aurora” was to materialize at the same scale as the original phenomenon and in its natural habitat in the polar atmosphere. With his experiment Lemström hoped to uncover the workings of the aurora and the electrical currents that he believed were always present within the atmosphere; his epistemological framework was one of learning by making. This paper sheds light on the broader problem of what it meant to authentically replicate a phenomenon that remained largely enigmatic, and, most importantly, how this replication could be verified. This prompts a discussion as to whether model experiments needed only to appear visually similar to the objects they purported to imitate, were required to preserve their form, or needed to be materially identical in order to the original to be identified as legitimate “reproductions” in the late nineteenth century. (shrink)

"... if Améry’s pessimism disparages life, his humanism reaffirms it. By trying to make sense of our existence, Améry reminds us of why human life is precious." —Alan Wolfe, The New Republic "The pessimistic tone of this book is provocative and should interest students and faculty involved with issues of aging." —Choice "The writing challenges and searches, trying to cut beneath conventional language and expectations, seeking to delineate qualities of lived experience in their most essential dimensions." —Contemporary Gerontology Five profoundly (...) moving and courageously honest essays about the process of aging by the famous Belgian author of At the Mind’s Limits. Each essay covers a set of issues about growing old, from the way aging makes the old progressively see time as the essence of their existence to the argument that everyone compromises with death in old age. (shrink)

Farhad Dalal argues that people differentiate between races in order to make a distinction between the "haves" and "must-not-haves", and that this process is cognitive, emotional and political rather than biological. Examining the subject over the past thousand years, Race, Colour and the Process of Racialisation covers theories of racism and a general theory of difference based on the works of Fanon, Elias, Matte-Blanco and Foulkes, as well as application of this theory to race and racism. Farhad Dalal (...) concludes that the structures of society are reflected in the structures of the psyche, and both of these are colour coded. This book will be invaluable to students, academics and practitioners in the areas of psychoanalysis, group analysis, psychotherapy and counseling. (shrink)

In this critique and extension of Foulkes' work, Farhad Dalal presents a contemporary appraisal of the theory of group psychoanalysis as a whole. Dalal argues that Foulkes was ultimately unable to take the group seriously because he did not develop a specific set of group concepts.

The traditional view of cognition as detached from emotions is recently being questioned. This study aimed to investigate the influence of emotional valence on the accuracy and bias in the representation of numbers on the mental number line (MNL). The study included 164 participants who were randomly assigned into two groups with induced positive and negative emotional valence using matched arousal film clips. Participants performed a computerised number-to-position (CNP) task to estimate the position of numbers on a horizontal line. The (...) results showed that participants in the positive valence group exhibited a rightward bias, while those in the negative valence group showed an opposite pattern. The analysis of mean absolute error revealed that the negative valence group had higher error rates compared to the positive valence group. Furthermore, the MNL estimation pattern analysis indicated that a two-cycle cyclic power model (CPM) best explained the data for both groups. These findings suggest that emotional valence influences the spatial representation of numbers on the MNL and affects accuracy in numerical estimations. Our findings are finally discussed in terms of body-specificity and the Brain’s Asymmetric Frequency Tuning (BAFT) theories. The study provides new insights into the interplay between emotions and numerical cognition. (shrink)

Les thèmes politiques et moraux n'appellent pas nécessairement l'écriture de livres compacts, de traités systématiques. Alain Touraine et Farhad Khosrokhavar adoptent ici la démarche inverse, celle du dialogue. Elle permet à Alain Touraine de pousser sa réflexion sur le sujet, travail qu'il avait initié dans Critique de la modernité (1992) et Pourrons-nous vivre ensemble? (1997). Farhad Khosrokhavar l'accompagne dans son cheminement, n'hésitant jamais à exprimer réserves et inquiétudes. L'un et l'autre constatent que, face aux philosophies de l'histoire en (...) ruines, à la pression de l'intérêt personnel et à l'autosatisfaction des tenants de l'ordre économique, l'individu d'aujourd'hui, pour retrouver le sens de sa vie, se tourne délibérément vers lui-même - et non plus vers le passé, l'avenir ou le présent comme ce fut longtemps le cas. C'est en lui qu'il découvre le désir de se construire comme sujet de sa propre existence. Dès lors, l'action collective s'incarne dans des mouvements plus culturels que sociaux. On l'aura compris, c'est plus de l'individu que de la société dont parlent ici les sociologues, hantés par une question qui traverse tout le livre : la recherche de soi peut-elle nous apprendre à vivre? (shrink)

We examine the writings of Adam Smith and Milton Friedman regarding their interpretation and use of the concept of self-interest.We argue that neither Smith nor Friedman considers self-interest to be synonymous with selfishness and thus devoid of ethicalconsiderations. Rather, for both writers self-interest embodies an other-regarding aspect that requires individuals to moderate theiractions when others are adversely affected. The overriding virtue for Smith in governing individual actions is justice; for Friedman it isnon-coercion.

Une tentative d'élaboration d'un statut du sujet qui fonde les sciences sociales, en y incluant la dimension religieuse.