The contribution of Jesuits to the different fields of knowledge, including philosophy, is historically well known. In fact, since the foundation of the Society of Jesus, in the 16th century, Jesuits from different generations and cultures have taken part in the philosophical debates of their time and their different contexts. Since the foundation of the Society of Jesus, in 1540, the Jesuits, individually and as a body, have engaged in a fruitful dialogue between the Christian tradition and different dimensions of (...) human culture. During almost five centuries, numerous Jesuits taught philosophy in academic institutions all over the world. Some of them have their names recorded in the history of philosophy. Of course, the majority of them is not anymore remembered, despite their valuable contribution to the development of the Jesuit intellectual tradition up to our times. In fact, as an heir of the Roman College, the first academic institution founded by the Society of Jesus, in 1551, the Pontifical Gregorian University, in Rome, is a witness to this tradition, which has been kept alive thanks to the discrete work of both Jesuits and lay intellectuals. Known as the University of the Nations, this institution corroborates not only the capacity of the Jesuit tradition to put faith in dialogue with reason, but also the option to take the concrete reality of each human culture and its historical context as its point of departure. The Jesuits’ willingness to engage in dialogue with different intellectual perspectives is underpinned by one of the most defining traits of the Jesuit charism, namely, the conviction that God can be found and served in all things. Accordingly, Jesuits have adopted, from the beginning, an amenable stance towards the world with its different cultures and intellectual trends. As such, Jesuits have, since the beginning, inhabited the frontiers of human thought. According to the contemporary philosopher Paul Gilbert, SJ, within the institutions under the leadership of the Society of Jesus, it was always possible to maintain an equilibrium between two principles: “intellectual unity” and “openness to the world.” Without detriment to the Jesuit identity, the companions of Ignatius have been willing to dwell in the various dimensions of human reality, in their multiplicity and plurality. Either in the renewal of Aristotle’s and Aquinas’ metaphysics, or in the dialogue with modern philosophers such as Descartes, Kant, or Hegel, and even in the inculturation in non-European contexts, the Jesuits have been able to preserve the Christian tradition through an original development of human culture in all its richness and diversity. With respect to the last century, it has to be acknowledged that a significant number of Jesuits made significant contributions, with recognized competence, to philosophy. Certainly, the 20th century was particularly complex in many respects. It would be enough to recall that this period, which brought with it unprecedented social, scientific, and technological developments, was also the stage for the two World Wars. With the emergence or consolidation of philosophical currents such as Marxism, Phenomenology, Existentialism, Structuralism, and Post-Modernism, the past century was, without any doubt, fascinating from the intellectual point of view. Jesuits such as Karl Rahner, Frederick Copleston, Bernard Lonergan, William Norris Clarke, John F. Kavanaugh, Teilhard de Chardin, Gaston Fessard, Jean Daniélou, Henri de Lubac, Michel de Certeau, Xavier Tilliette, Paul Valadier, Paweł Siwek, Ignacio Ellacuría, Francisco Taborda, Henrique de Lima Vaz and, in the Portuguese context, Diamantino Martins or Júlio Fragata, among many others, were able to engage different philosophical currents, problems and controversies of their times. Faithful to their long tradition of being present in the frontiers of thought, those Jesuits have engaged in a fruitful dialogue with these intellectual trends, offering relevant contributions to different ongoing debates. Within this context, the present volume recalls and discusses the philosophical contribution of some of the most prominent Jesuit protagonists of the intellectual interchange that took place in the 20th century. This volume also intends to celebrate the 75th anniversary of the Revista Portuguesa de Filosofia, which happens just before the inauguration of the Ignatian Year. Decreed by Father Arturo Sosa, the Superior General of the Society of Jesus, this celebratory Year will start on May 20, 2021, precisely 500 years after Ignatius of Loyola, the founder of the Jesuit Order, was wounded at the battle of Pamplona. We are happy that this volume could bring together outstanding specialists in the thought of some of the most prominent Jesuits philosophers of the last century, namely Paul Valadier, Paul Gilbert, Józef Bremer, Jacek Poznański, Alexander Maar, Patrick H. Byrne, M. Ross Romero, Carlos Alvarez, Hélio Pereira Lima, José Gama, Domingos Terra, Gabriel Flynn, Marie-Gabrielle Lemaire, José Sols Lucia, Lorena Zuchel Lovera, Pedro Pablo Achondo Moya, Enzo Solari, Massimo Borghesi, Mendo Castro Henriques, João Barbosa, and Dominique Lambert. In addition, in the celebration of the 100th anniversary of Júlio Fragata’s birth, Maria Teresa Fragata presents a memory of his life and thought. We hope that this volume may be useful to all those interested in the Jesuit philosophical tradition. Hopefully, it will stimulate scholars to pursue a fruitful and creative dialogue with contemporary philosophy, in the footsteps of the Jesuit philosophers featured here. We would like to thank all the authors and all those who, in different ways, made this volume possible. (shrink)

The first comprehensive study of the roots of the concept of genius in Kant's understanding of nature and his notion of the artist.

ABSTRACT This article applies Deleuze's metaphysics of multiplicities to groups of people, arguing that organized groups can be said to have mental states in the same sense as individuals. I begin by outlining the genealogy of Deleuze's use of the concept of multiplicity, beginning with Riemann and continuing through Bergson. Deleuze's transformation of these two thinkers' ideas results in a concept of any individual as a conjunction of two types of multiplicity, one relating to its material parts and one relating (...) to its ideal or virtual parts. I then turn to Deleuze's theory of the mental faculties and argue that it describes a virtual multiplicity that, for Deleuze, is instantiated in human beings and other entities that can be said to think or have minds. I argue that many organized social groups have these mental faculties in the same way that individual people do and that therefore they can be said to have minds and mental states of their own, independent of the mental states of their members. (shrink)

Can Levinas’ thought of the other be extended beyond the relation to the other human being? This article seeks to demonstrate that Levinas’ philosophy can indeed be read in such a sense and that this serves to open up a new way of understanding human thinking. Key to understanding such an extension of Levinas’ philosophy will be his account of the face and, more particularly, his claim that the relation to the face is ‘heard in language’. Through explicating what is (...) at stake in this claim, we will work to show how Levinas’ philosophy leads us away from what might be called a tradition of understanding human thought through the medium of light and takes us toward a conception of thinking that is conditioned by sound. In the final section of the article, we consider what such a shift might suggest for the ways we understand thinking in both educational and everyday contexts. (shrink)

The contemporary social world is one in which, in addition to interacting regularly with a variety of different individual people, we find ourselves more and more often interacting with entities that we more naturally think of as groups. Thus, in addition to my friends, my co-workers, and members of my family, I also have regular meaningful interactions with my bank, my employer, and my government. It seems correct to call corporations and similar entities groups of people rather than individuals, but (...) in our everyday practices we talk about them as having beliefs, motivations, and goals and as carrying out activities such as thinking, planning, and deciding. We frequently say things like “Airbus and Boeing are... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:RELIGION AND SYMBOLIC VIOLENCE Paul Ricoeur Université de Nanterre Paris X These are issues that I take very much to heart, so I will risk my own thoughts on the relation between religion and violence, not excluding the violence in and ofreligion. This is to say that I am not evading the objection made by Jean-Pierre Changeux in a recent discussion, namely, that religion as such produces violence. (...) I do not wish to evade the objection nor to hide behind the collateral explanation that it is when religion is detoured by politics that it produces violence. It is the presupposition that religion produces violence that brings me into discussion with René Girard. I encountered his work several decades ago and I have met him intermittently, with moments of distancing and rediscovery. This is the case for me again today regarding one of his later books, The Scapegoat. I cannot forget the dazzling excitement of 1972 when Violence and the Sacred first appeared. And then for me came a moment of hesitation, of doubt: isn't this explanation too psychologizing? Aren't the Gospels too easily exonerated ofthe accusation ofviolence? But I thereafter experienced disappointment with alternative accounts, principally sociological ones, and in particular with the one given by Maurice Bloch in La Violence du religieux. I am going to take the risk of a personal interpretation ofthe intimate relation between religion and violence. My own conviction, at bottom, is that I have been able, by broadening and deepening the issue, to discern the point where this very movement of going deeper bifurcates and branches out toward external violence. I have clarified my position in La Critique et la conviction and in my more recent debate with J.R Changeux, Ce quifait que nouspensons on this complicity between religion and violence. And it was in pursuing the direction opened up in La Critique et la conviction that I rediscovered an 2 Paul Ricoeur interest in The Scapegoat. I found his interpretation not only to be complementary to my own, but its necessary complement. I will now proceed to show how René Girard's thesis is necessary to my own thinking. So now I will go directly to my interpretive proposal, then I will turn to the position of Bloch in La Violence du religieux, a sociological interpretation, in order to come back in the end to Girard. It is by way of reflection on tolerance considered as a progressive initiation that I arrived at the interpretation I am going to present. At its minimal state, we find only the tolerance ofthe intolerant person, who states, "I don't agree with what you believe, I disapprove of it, but I cannot prevent it. I tolerate it in the sense of not being able to prevent it; I would like to prevent it, but I do not have the power to do so." At a second level, tolerance is more positive, saying, "I maintain the conviction that I am the one who has the truth, but I recognize, by way of being accommodating, that you have the right to profess what I hold as false, and I do this in the name ofjustice. That is to say, you certainly have the right, and it is one equal to mine, to profess what you believe, although I take it as false." I would say that the force of the principle ofjustice as thus expressed is this: any other life is worth as much as mine. Let us say that what I recognize here is the right to error. But at this stage I am torn within by the truth that I believe to be unilaterally mine and the justice that entails recognition ofthe other, which I place on another level from that oftruth. I make a further step in pursuing the issue, at a level farther advanced, when I say, "My adversary has perhaps a part ofthe truth but I don't know what it is." I would say that this is the perspectival version oftolerance: the other person sees a side of things, which I cannot see. But our positions cannot be substituted for each other. At this stage there is a... (shrink)

Journal of Philosophy of Education, EarlyView.

In this article, we entangle with Aaron Kuntz’s book The Responsible Methodologist, extending the conversation beyond research into the realms of teaching, learning, and daily lived practices as twenty-first century academics. Kuntz advocates for parrhesiastic living and inquiry, defined as truth-telling and intervention toward ends of disrupting normative practices of knowing and being and enacting socially just ends. We grapple with three philosophical ∼ theroetical propositions made by Kuntz: entangled knowing ∼ being; citizenship; and logics of extraction. Utilizing examples from (...) our own lived experiences, pedagogy, and inquiry, we open a series of philosophical and theoretical dialogues around these three topics to better understand their possibilities and limitations, grappling, and debating how they are jumping off points for living more parrhesiastically. (shrink)

This article examines the ACPA/NASPA Competencies as functional protocol of the neoliberal state. Described as ‘not a checklist’, Competencies structure rubrics, conferences, jobs, and performance as static, indicative of a power/knowledge rooted in protocol. We utilize post qualitative thinking, specifically poetics, to create a series of experimentations (in)tension with Competencies. This micropolitical practice disrupts protocol, opening imaginative space for subversion, movement, and becoming ∼ professional.

Lebensphilosophie, central to nineteenth-century philosophical thought, is concerned with the meaning, value and purpose of life. In this much-needed study, historical lebensphilosophie is returned to the core of philosophical investigations and revealed in the contemporary ascendency of 'life' in philosophical thinking. Scholars from aesthetics, bioethics and ontology examine how the notion of life has made its way into contemporary philosophical discussions. They identify three main themes: the shift toward biological and technological views of life, altering Dilthey and Nietzsche's emphasis on (...) historical life over biological life; the relationship between biopolitics and political liberalism and the re-emergence of the idea of life - so important for the traditional life-philosophers - in recent discussions about care of the self, existential gratitude skepticism and the emotions. Anticipating new directions of philosophical thinking, this study restores a vital school of thought to crucial discussions about the dangers of contemporary politics and the threat of new technologies. (shrink)

Pragmatists have traditionally been enemies of representationalism but friends of naturalism, when naturalism is understood to pertain to human subjects, in the sense of Hume and Nietzsche. In this volume Huw Price presents his distinctive version of this traditional combination, as delivered in his René Descartes Lectures at Tilburg University in 2008. Price contrasts his view with other contemporary forms of philosophical naturalism, comparing it with other pragmatist and neo-pragmatist views such as those of Robert Brandom and Simon Blackburn. Linking (...) their different 'expressivist' programmes, Price argues for a radical global expressivism that combines key elements from both. With Paul Horwich and Michael Williams, Brandom and Blackburn respond to Price in new essays. Price replies in the closing essay, emphasising links between his views and those of Wilfrid Sellars. The volume will be of great interest to advanced students of philosophy of language and metaphysics. (shrink)

Quantificational determiners are often said to be devices for expressing relations. For example, the meaning of _every_ is standardly described as the inclusion relation, with a sentence like _every frog is green_ meaning roughly that the green things include the frogs. Here, we consider an older, non-relational alternative: determiners are tools for creating restricted quantifiers. On this view, determiners specify how many elements of a restricted domain (e.g., the frogs) satisfy a given condition (e.g., being green). One important difference concerns (...) how the determiner treats its two grammatical arguments. On the relational view, the arguments are on a logical par as independent terms that specify the two relata. But on the restricted view, the arguments play distinct logical roles: specifying the limited domain versus supplying an additional condition on domain entities. We present psycholinguistic evidence suggesting that the restricted view better describes what speakers know when they know the meaning of a determiner. In particular, we find that when asked to evaluate sentences of the form _every F is G_, participants mentally group the Fs but not the Gs. Moreover, participants forego representing the group defined by the intersection of F and G. This tells against the idea that speakers understand _every F is G_ as implying that the Fs bear relation (e.g., inclusion) to a second group. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:276 HISTORY OF PHILOSOPHY appointment as the shepherd of the sheep from Christ. Nevertheless, his successors are chosen by men. Thus they are not of divine appointment and their power, in any case limited by Scriptural precept and natural law, is strictly circumscribed. Since they are placed in their position by men, they can be judged and deposed by men if they misuse their power. Throughout his career Ockham (...) violently repudiated the Avignonese papacy because it "professed errors and manifest heresies" and practiced injustice both in Church and state. He likewise regarded the college of cardinals as a purely human administrative institution and denied that they, along with the pope, were successors of the apostles. Since the Roman Church as well as the general Council could err, Ockham held that on occasion it is necessary to defend the true faith against the Roman Church, the pope, the general Council, and all the bishops and clergy (p. 277). The chief bond of Christians is the true faith. This is found both in the Scriptures and in tradition. This faith is to be maintained in its purity by true popes and general Councils. Their fidelity to the faith is the only guarantee of their authority. Therefore, a denial of, or a deviation from, the orthodox faith is heresy which he regarded as the major crime. De Lagarde severely criticizes Ockham by claiming that he reduced the Church to an aggregate of individuals bound together by common faith alone. This was destructive of the Church considered as a hierarchical and ~cramental institution. He traces Ockham's influence upon the dominant personalities of the subsequent decades all the way to Luther. The outstanding nominalists like Pierre d'Ailly and Jean Gerson, and reformers like Dietrich of Niem, John Wyclif, and John Huss, were either his professed disciples or were deeply influenced by Ockham. It may be remarked that the two last-named thinkers can hardly be included in this category: de Lagarde was either poorly informed or biased. For although he quotes in his support the two-volume works of Dora Paul de Vooght (L'h~rgsle de Jean Huss and Huss/ana), he ignores the general characterizations and the careful distinctions de Vooght makes between the positions of these two men, and repeats the uncritical views against which de Vooght energetically protests. It may also be added that the author omits a bibliography which is essential to a work of this kind. Nevertheless, his work is a massive and enlightening contribution to the hitherto neglected study of the post-Thomistic thinkers of the fourteenth century, among whom William of Ockham occupies a dominant place. MATr~sw SPINKA Claremont Graduate School and University Center Giordano Bruno and the Hermetic Tradition. By Frances A. Yates. (Chicago, University of Chicago Press, 1964. Pp. xiv + 466. $7.50.) In many ways the Renaissance of western civilization is reminiscent of Graeco-Roman Hellenism. While it is true that this parallelism cannot be drawn too closely, the similarity of the cultural forces facing both eras is instructive. This parallel suggests the importance of the resurgence of Hermetic gnosticism during the period from the fifteenth through the seventeenth centuries for an understanding of the religious and scientific developments taking place at this time. It is to this point that Profes~r Yates has written a major work of scholarship in the history of ideas. The importance of the Hermetic tradition in the intellectual framework of Renaissance religion and science is placed in its historical evolution from the time of the recovery of the texts and their translation into Latin by Ficino until its gradual decay in the seventeenth century after the correct dating of the texts by Isaac Casaubon. Obviously with so broad an undertaking it would be impossible to treat adequately in one volume the philosophical import of the ideas of the Hermetic texts and their development. Professor Yates wisely chooses Giordano Bruno as the focal point for her penetrating analysis of the Hermetic tradition as a philosophical movement. This has great significance for the student of Bruno, for as she remarks: "... it is only in putting him into the context of the history of Hermeticism in the Renaissance... (shrink)

The centrality of death rituals has in anthropologically informed studies of Buddhism been little documented. The current volume brings together a range of perspectives on Buddhist death rituals including ethnographic, textual, historical and theoretically informed accounts, and presents the diversity of the Buddhist funeral cultures of mainland Southeast Asia and China. It arises out of the University of Bristol's Centre for Buddhist Studies research project Buddhist Death Rituals in Southeast Asia and China, funded by the United Kingdom's Arts and Humanities (...) Research Council. This project involved extensive new research in Thailand, Laos and China. Other items from that project included several public exhibitions, extensive stills photographs, and several video films. The project-team produced two 30 minutes films on the ghost festival in Laos and China, one on urban funerals in Chiang Mai (Thailand) and several shorter clips dealing with funeral cultures in Laos, Thailand and China. Most of this material (and an extensive bibliography on the topic) is available free of charge from the project website located at the webpage of the Department of Theology and Religious Studies (Centre for Buddhist Studies) at the University of Bristol. (shrink)

The Dalai Lama is fond of quoting a statement in which the Buddha is said to have asserted that no one should accept his word out of respect for the Buddha himself, but only after testing it, analysing it ‘ as a goldsmith analyses gold, through cutting, melting, scraping and rubbing it’. The Dalai Lama is often referred to as the temporal and spiritual leader of Tibet, but in truth as a spiritual figure His Holiness, while respected, indeed revered by (...) almost all Tibetans, usually speaks from within the perspective of one particular tradition of Tibetan Buddhism, that of the dGe lugs . Founded in the late fourteenth century by Tsong kha pa, the dGe lugs has always stressed the importance of reasoning, analytic rationality, on the spiritual path. This dGe lugs perspective is by no means shared by all Buddhists, at least not in the form it there takes. Nevertheless it does represent an important direction in Buddhist thinking on reasoning and the spiritual path which can be traced back in Indian Buddhism a very long way indeed, and it is in the light of dGe lugs thought that I want to contemplate two points which seem to be crucial in Raimundo Panikkar's approach to interreligious dialogue and understanding: first, that Reality, Being, transcends the intelligible, the range of consciousness, and second, that understanding this is the only basis for tolerance, not seeking in one way or another to overcome the other. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

Samuelson's text was first published in 1948, and it immediately became the authority for the principles of economics courses. The book continues to be the standard-bearer for principles courses, and this revision continues to be a clear, accurate, and interesting introduction to modern economics principles. Bill Nordhaus is now the primary author of this text, and he has revised the book to be as current and relevant as ever.

Elisabeth Blum and Paul Richard Blum, both Loyola University Maryland, jointly published: Giordano Bruno: Spaccio della bestia trionfante / Austreibung des triumphierenden Tieres, a translation form the Italian into German with introduction and extensive commentary at Meiner Verlag in Hamburg (Germany) 2009. ISBN: 978-3-7873-1805-6.

The starting point of our research is the recent discussion within history of education about the aim and scope of historical educational research. More specifically, it deals with the relationship between the past and the future and is characterized by two clashing paradigms. The recent discussion within history of education is from the perspective of philosophy of education extremely interesting. Particularly intriguing is the way in which history of education defines its role of giving shape to a (different) future. Given (...) the criticism of the means‐end reasoning and the fact that ‘utopia’ in some sense always implies this, and that it plays itself nearly always a role when a stance is taken concerning history of education, what is defended here is the need of a different way to think about the relationship between the past, the present and the future thus to give ‘utopia’ a different place. Therefore we make use of Emile Cioran's History and Utopia. Cioran's criticism of the utopian position can be indicated by the following three sets. Not the past, neither the future, but the present is what one should be concerned with; not unity but diversity; not finding the solution, the final truth, but making room for the freedom of the human being. (shrink)

Alongside existing research into the social, political and economic impacts of the Web, there is a need to study the Web from a cognitive and epistemic perspective. This is particularly so as new and emerging technologies alter the nature of our interactive engagements with the Web, transforming the extent to which our thoughts and actions are shaped by the online environment. Situated and ecological approaches to cognition are relevant to understanding the cognitive significance of the Web because of the emphasis (...) they place on forces and factors that reside at the level of agent–world interactions. In particular, by adopting a situated or ecological approach to cognition, we are able to assess the significance of the Web from the perspective of research into embodied, extended, embedded, social and collective cognition. The results of this analysis help to reshape the interdisciplinary configuration of Web Science, expanding its theoretical and empirical remit to include the disciplines of both cognitive science and the philosophy of mind. (shrink)

Proponents of the extended mind have suggested that phenomenal transparency may be important to the way we evaluate putative cases of cognitive extension. In particular, it has been suggested that in order for a bio-external resource to count as part of the machinery of the mind, it must qualify as a form of transparent equipment or transparent technology. The present paper challenges this claim. It also challenges the idea that phenomenological properties can be used to settle disputes regarding the constitutional (...) status of bio-external resources in episodes of extended cognizing. Rather than regard phenomenal transparency as a criterion for cognitive extension, we suggest that transparency is a feature of situations that support the ascription of certain cognitive/mental dispositional properties to both ourselves and others. By directing attention to the forces and factors that motivate disposition ascriptions, we arrive at a clearer picture of the role of transparency in arguments for extended cognition and the extended mind. As it turns out, transparency is neither necessary nor sufficient for cognitive extension, but this does not mean that it is entirely irrelevant to our understanding of the circumstances in which episodes of extended cognizing are apt to arise. (shrink)

Extant theoretical work on the political resource curse implies that dependence on resource revenues should decrease autocracies’ likelihood of democratizing but not necessarily affect democracies’ chances of survival. Yet most previous empirical studies estimate models that are ill-suited to address this claim. We improve upon earlier studies, estimating a dynamic logit model that interacts a continuous measure of resource dependence with an indicator of regime type using data from 166 countries, covering the period from 1816-2006. We find that an increase (...) in resource dependence at time t - 1 increases the likelihood of autocratic persistence at t, but has no appreciable effect on democratic survival. We go beyond existing empirical studies to show that increases in resource dependence have persistent and substantial cumulative effects on autocracies' likelihood of becoming democratic over the long-term, showing that the total effect of resource dependence on regime type is much larger than the short-term (one period) effect indicates. (shrink)

Science can reveal or conceal the breathtaking wonders of creation. On one hand, knowledge of the natural world can open us up to greater love for the Creator, give us the means of more neighborly care, and fill us with ever-deepening astonishment. On the other hand, knowledge feeding an insatiable hunger for epistemic mastery can become a means of idolatry, hubris, and damage. Crucial to world-respecting science is the role of wonder: curiosity, perplexity, and astonishment. In this volume, philosopher (...) class='Hi'>William Desmond explores the relation of the different modes of wonder to modern science. Responding to his thought are twelve thinkers across the domains of science, theology, philosophy, law, poetry, medicine, sociology, and art restoration. (shrink)

We look for tricks used to create a group of collaborative research which proposes to trainers of nurses researchers’ support in the appropriation of an original tool to help the learners analyze and develop their practice in vocational training : the narrative. The analysis of a corpus based on the first exchanges of the group shows the central role that plays the tool in itself, the mutual discovery of the cultures and the « habitus », the emergence and the discussion (...) of a generic definition of the job and its adjustment by the styles, the flexibility looked for in « scaffolding » and temporality. (shrink)

The coronavirus disease (COVID-19) crisis provoked an organizational ethics dilemma: how to develop ethical pandemic policy while upholding our organizational mission to deliver relationship- and patient-centered care. Tasked with producing a recommendation about whether healthcare workers and essential personnel should receive priority access to limited medical resources during the pandemic, the bioethics department and survey and interview methodologists at our institution implemented a deliberative approach that included the perspectives of healthcare professionals and patient stakeholders in the policy development process. Involving (...) the community more, not less, during a crisis required balancing the need to act quickly to garner stakeholder perspectives, uncertainty about the extent and duration of the pandemic, and disagreement among ethicists about the most ethically supportable way to allocate scarce resources. This article explains the process undertaken to garner stakeholder input as it relates to organizational ethics, recounts the stakeholder perspectives shared and how they informed the triage policy developed, and offers suggestions for how other organizations may integrate stakeholder involvement in ethical decision-making as well as directions for future research and public health work. (shrink)

This paper explores the implications of Zeynep Tufekci’s capacities approach to social movements, which explains the strength of social movements in terms of their capacities. Tufekci emphasises that the capacities of contemporary social movements largely depend upon their uses of new digital technologies, and of social media in particular. We show that Tufekci’s approach has important implications for the structure of social movements, whether and what obligations they can have, and for how these obligations distribute to their members. In exploring (...) these implications, we develop a tripartite taxonomy of social movements. Each type of social movement in the taxonomy corresponds to a different type of group: social campaigns, social struggles, and social agitations. We show that all three types of social movement can bear obligations in virtue of their capacities. Finally, we argue that a surprising upshot of the obligations of social movements is that members of oppressed groups can have obligations to resist their own oppression in virtue of being members of social movements. (shrink)

This volume brings together Paul Williams's previously published papers on the Indian and Tibetan interpretations of selected verses from the eighth and ninth chapters of the Bodhicaryavatara. In addition, there is a much longer version of the paper 'Identifying the Object of Negation', and nearly half the book consists of a wholly new essay, 'The Absence of Self and the Removal of Pain', subtitled 'How Santideva Destroyed the Bodhisattva Path'. This book will be of interest to those concerned with (...) the history and interpretation of Indian and Tibetan philosophy. (shrink)

Emmanuel Levinas' radical heteronomous ethics has received a great deal of scholarly attention. However, his political thought remains relatively neglected. This essay shows how Levinas moves from the anarchical, ethical relationship with the Other to the totalizing realm of politics with his phenomenology of the third person, the Third. With the appearance of the Third, the ego must respond to more than one Other. It must decide whom to respond to first. This decision leads the ego from the an-archical, ethical (...) realm to the realm of politics. Although the Third universalizes the an-archical relationship with the Other into the political realm, it does not supplant the original ethical relationship. Instead, there is a never-ending oscillation between ethics and politics. The world of institutions and impersonal justice must be held in check by the an-archical responsibility for the Other. Levinas calls for both an-archy and justice. (shrink)

Recent business headlines, particularly those related to the collapsed energy-trading giant, Enron and its auditor, Arthur Andersen raise concerns about accountants' ethical reasoning. We propose, and provide evidence from 90 new auditors from Big-Five accounting firms, that a selection-socialization effect exists in the accounting profession that results in hiring accountants with disproportionately higher levels of the Sensing/thinking (ST) cognitive style. This finding is important and relevant because we also find that the ST cognitive style is associated with relatively low levels (...) of ethical reasoning, regardless of gender. This finding implies a need for emphasis on the ethical training of accountants. The results also suggest that accounting firms should consider recruiting accountants with cognitive styles associated with relatively higher levels of ethical reasoning. (shrink)

[1] Philosophical arguments for the finitude of the past -- [2] Scientific evidence for the beginning of the universe.

The starting point of our research is the recent discussion within history of education about the aim and scope of historical educational research. More specifically, it deals with the relationship between the past and the future and is characterized by two clashing paradigms. The recent discussion within history of education is from the perspective of philosophy of education extremely interesting. Particularly intriguing is the way in which history of education defines its role of giving shape to a future. Given the (...) criticism of the means‐end reasoning and the fact that ‘utopia’ in some sense always implies this, and that it plays itself nearly always a role when a stance is taken concerning history of education, what is defended here is the need of a different way to think about the relationship between the past, the present and the future thus to give ‘utopia’ a different place. Therefore we make use of Emile Cioran's History and Utopia. Cioran's criticism of the utopian position can be indicated by the following three sets. Not the past, neither the future, but the present is what one should be concerned with; not unity but diversity; not finding the solution, the final truth, but making room for the freedom of the human being. (shrink)

Despite an abundance of academic conferences, clinical ethicists lacked a forum to share innovative practices with peers and to generate solutions to common challenges. Organizers of the first Clinical Ethics Un-Conference developed a working event centered on active participation and problem solving through peer learning, with the goal of improving realworld practice. Registrants included 95 individuals from 64 institutions. Attendees were surveyed immediately after the Un-Conference, and again eight months later. After eight months, 85 percent (n = 33/39) of the (...) survey respondents reported that they found the event “highly impactful” or “some-what impactful” to their clinical practice, and 23 attendees reported that they had implemented ideas or projects inspired by the event. Three sets of best practice guidelines and four white papers were published from the event. As the field of clinical ethics continues to advance and evolve, this working event format offers an innovative, disruptive alternative to a traditional conference format and may serve as a model for future efforts aimed at improving real-world clinical ethics practice. (shrink)

Joyful Human Rights espouses a joy-centered approach that provides new insights into foundational human rights issues. William Paul Simmons offers a framework -- surveying a more comprehensive understanding of human experiences -- for theorizing and practicing a more affirmative and robust notion of human rights.

The rapid implementation and continuing expansion of forensic DNA databases around the world has been supported by claims about their effectiveness in criminal investigations and challenged by assertions of the resulting intrusiveness into individual privacy. These two competing perspectives provide the basis for ongoing considerations about the categories of persons who should be subject to non-consensual DNA sampling and profile retention as well as the uses to which such profiles should be put. This paper uses the example of the current (...) arrangements for forensic DNA databasing in England and Wales to discuss the ways in which the legislative and operational basis for police DNA databasing is reliant upon continuous deliberations over these and other matters by a range of key stakeholders. We also assess the effects of the recent innovative use of DNA databasing for “familial searching” in this jurisdiction in order to show how agreed understandings about the appropriate uses of DNA can become unsettled and reformulated even where their investigative effectiveness is uncontested. We conclude by making some observations about the future of what is recognized to be the largest forensic DNA database in the world. (shrink)

Druma-kinnara-ra ja-pariprccha-sutra: A critical edition of the Tibetan text based on eight editions of the Kanjur and the Dunhuang Manuscript Fragment. Paul Harrison., The International Institute for Buddhist Studies, 5-3-23 Toranomon, Minato-ku, Tokyo 105, 1992. lvii, 360 pp.

In a town near mine, a small business owner used their changeable-letter sign to wage a public protest against a variety of restrictions implemented during the COVID-19 pandemic. Unlike a great man...