Focusing on the problem of the Prime Matter in the Philoponus' Contra Proclum (Book XI), this study offers the first translation, in French, extensively annoted and commented in the context of the 'quaestio disputata' of the Neoplatonic ...

This handbook pursues an integrated communication approach. Drawing on the various fields of organizational communication and their relevance for CSR, it addresses innovative topics such as big data, social media, and the convergence of communication channels, as well as the roles they play in a successfully integrated CSR communication program. Further aspects covered include the analysis of sector-specific, cross-cultural, and ethical challenges related to the effective communication of CSR. This handbook is unique in its consistent focus on integrated communication. It (...) is of interest not only for the scientific discourse, but will also benefit those corporations that not only seek to operate in a socially responsible manner, but also to communicate their efforts to their various stakeholders. Besides its significant value for researchers and professionals, the book can also be used as a reference for undergraduate and graduate students interested in successful CSR communication. (shrink)

Recent work in biology, cognitive psychology, and archaeology has renewed evolutionary perspectives on the role of natural selection in the emergence and recurrent forms of religious thought and behavior, i.e., mental representations of supernatural agents, as well as artifacts, ritual practices, moral systems, ethnic markers, and specific experiences associated with these representations. One perspective, inspired from behavioral ecology, attempts to measure the fitness effects of religious practices. Another set of models, representative of evolutionary psychology, explain religious thought and behavior as (...) the output of cognitive systems (e.g., animacy detection, social cognition, precautionary reasoning) that are not exclusive to the religious domain. In both perpectives, the question remains open, whether religious thought and behavior constitute an adaptation or a by-product of adaptive cognitive function. (shrink)

The field of bioethics is increasingly coming into contact with empirical research findings. In this article, we ask what role empirical research can play in the process of ethical clarification and decision-making. Ethical reflection almost always proceeds in three steps: the description of the moral question,the assessment of the moral question and the evaluation of the decision-making. Empirical research can contribute to each step of this process. In the description of the moral object, first of all, empirical research has a (...) role to play in the description of morally relevant facts. It plays a role in answering the “reality-revealing questions” (what, why,how, who, where and when), in assessing the consequences and in proposing alternative courses of action. Secondly, empirical research plays a role in assessing the moral question. It must be acknowledged that research possesses “the normative power of the factual,” which can also become normative by suppressing other norms. However, inductive normativity should always be balanced out by a deductive form of normativity. Thirdly, empirical research also has a role to play in evaluating the decision-making process. It can rule out certain moral choices by pointing out the occurrence of certain unexpected consequences or effects. It can also be useful, however, as a sociology of bioethics in which the discipline of bioethics itself becomes an object of research. (shrink)

Research on the cognitive abilities involved in decision making has shown that, under objective risk conditions (i.e., when explicit information about possible outcomes and risks is available), superior decisions are especially predicted by executive functions and exact number processing skills, also referred to as objective numeracy. So far, decision-making research has mainly focused on exact number processing skills, such as performing calculations or transformations of symbolic numbers. There is evidence that such exact numeric skills are based on approximate number processing (...) (ANP) skills, which enable quick and accurate processing of non-symbolic numbers (e.g. Chen and Li, 2014). Very few studies, however, have investigated ANP skills in the context of risky decision making and have analyzed direct associations among the aforementioned sub functions. Possible interactions between the closely related skills have not been considered. The current study (N = 128) examines interactions of ANP skills with executive functions and objective numeracy, in predicting risky choice behavior. ANP skills are represented by the accuracy in a dot-comparison task. Decision making is measured by two versions of the Game of Dice Task (GDT), which place different emphases on the reflection of potential risks. The results show two-way as well as three-way interactions between the measures of ANP skills, executive functions, and objective numeracy in predicting risky decisions in both GDT versions. The riskiest decisions were most frequently made in case of low scores in all of the three competencies, while good performance in any one of them resulted in significant reductions of disadvantageous decisions. The findings indicate that high ANP skills can positively affect choice behavior in individuals who have weaknesses in reflectively attributed skills, namely executive functions and objective numeracy. Potential compensatory effects and mechanisms of ANP in decision making are discussed. (shrink)

Volume 20, Issue 2, February 2020, Page 49-50.

Narrative allegory is distinguished from mythology as reality from symbol; it is, in short, the proper intermedium between person and personification. Where it is too strongly individualized, it ceases to be allegory […]. In the community of scholars of intermedia research, the above quoted citation is commonly regarded as Coleridge’s coining of the term “intermedium” or “intermediality”. However, a short glance at the discursive strategy of his argument emphasizes that his notion of “intermedium” must be closely linked to the poetics (...) and aesthetics of 19th-century romanticism. For the romantic poet, the term of “intermedium” does not point to media relations or intermedia processes but to.. (shrink)

Two things about Hilary Putnam have not changed throughout his career: some (including Putnam himself) have regarded him as a “realist” and some have seen him as a philosopherwho changed his positions (certainly with respect to realism) almost continually. Apparently, what realism meant to him in the 1960s, in the late seventies and eighties, and in the nineties, respectively, are quite different things. Putnam indicates this by changing prefixes: scientific, metaphysical, internal, pragmatic, commonsense, but always realism. Encouraged by Putnam’s own (...) attempts to distinguish his views from one time to another, his work is often regarded as split between an early period of “metaphysical realism” (his characterization) and a later and still continuing period of “internal realism”. Late Putnam is understood to be a view that insists on the primacy of our practices, while the early period is taken to be a view from outside these, a “God’s Eye view”. As Putnam himself stresses (1992b), this way of dividing his work obscures continuities, the most important of which is a continuing attempt to understand what is involved in judging practices of inquiry, like science, as being objectively correct. Thus Putnam’s early and his current work appear to have more in common than the division between “early” and “late” suggests. In fact, Putnam’s earlier writings owe much of their critical force to his adopting the pragmatic perspective of an open-minded participant in practices of empirical inquiry, a stance not explicitly articulated in these writings but rather taken simply as a matter of course.1 Thus insofaras Putnam’s early writings defend a form of representational realism, they can be regarded as attempts to articulate a realist position at work inside our ordinary practices of making empirical judgments. For this reason, we begin our review of Putnam’s realisms by extracting from the early writings a core of principles that carries over into his current work but underwent significantly different interpretations over time.. (shrink)

This chapter contains sections titled: Euclid's Elements First Principles Aspects of Euclid's Plane Geometry Proportionality Greek Arithmetic and its History On the History of Greek Geometry Conclusion Bibliography.

I argue that the normative dimension in mental content does not figure in the content as a direct feature of this content. But I do not take is as an extrinsic feature due to the properties of our ascriptions either. I suggest that the normativity has to do with the possibility of self attribution of mental states. The views of Robert Brandom are examined in this respect.

Abstractabstract:Long before COVID-19 made social distancing familiar, people with cystic fibrosis (CF) already practiced such behaviors. CF is held up as a classic example of genetic disease, yet people with CF are also susceptible to bacteria from the environment and from other CF patients. Starting in the 1980s, a bacterial epidemic in the CF population highlighted clashing priorities of connection, physical safety, and environmental protection. Policymakers ultimately called for the physical separation of people with CF from one another via recommendations (...) that reconfigured the CF community. Simultaneously, medical researchers recognized that one highly transmissible CF pathogen called cepacia was being developed for environmental applications and got the EPA to limit cepacia's environmental deployment. Environmental regulations speak to the challenge of useful microbes that harm a minority, but CF cross-infection also involves legal implications for microbial and genetic discrimination, social consequences for CF communities, and ethical questions about balancing autonomy, harms, and benefits. As scientists increasingly study connections between host genetics, microbial genetics, and infectious risks, CF is a vital referent. (shrink)

L’une des questions directrices de ce dossier est de savoir quelle est la nature humaine dont Spinoza parle partout et qu’il ne définit nulle part. De quel homme, ou de quelle humanité, cette philosophie nous parle-t-elle? Permet-elle d’établir une définition claire et nette de l’homme, une définition bien arrêtée, ou ne nous pousse-t-elle pas plutôt à l’approcher par la multiplicité de ses manières d’être, de ses devenirs, de ses puissances – notamment psychiques? S’il est permis de dessin...

This paper analyses Davidson's conception of the norms of rationality which govern, according to him, the interpretation of mind and action. While I accept Davidson's thesis that there are norms of the mental, I disagree with him on their scope. It is argued that there are much more specific norms for concepts, and that belief in partiuclar is governed by a norm of truth.

To be a prisoner either in Plato's cave or in the Beast's castle is a form of existence no one would desire. And yet the story of Disney's Beauty and the Beast – in particular, the spell that imprisoned the Beast and his servants – is a tale as old as time. It is one's common human experience: one's recognition that he/she is shackled by ignorance and unfulfilled potential, and his/her desperate desire to escape. Unfortunately, however, breaking the chains and (...) ending the spell is no easy feat. For just as the Beast and his household companions represent a cave‐like imprisonment, Belle represents in her person the two ideals necessary to break the spell: love (which drew her to the castle to find her father) and beauty (which can compel the love of another). Love never happens without an encounter with beauty. (shrink)

Destiné à l'étudiant en philosophie, ou aux personnes disposant déjà d'une solide culture philosophique, cet ouvrage se présente sous la forme d'une introduction à la métaphysique. Inscrit dans la tradition thomiste, mais ouvert au dialogue avec d'autres traditions de pensée - et notamment les écrits de Maurice Blondel - il tente une défense et un essai de synthèse de sa discipline. Après une introduction discutant de la définition, des sources, de la méthode et des présupposés théologiques de la métaphysique, il (...) s'occupe, dans une première partie, de la saisie intellectuelle de l'« être » quant à ses pôles objectif et subjectif. Il approfondit ensuite la question de la possibilité d'une connaissance métaphysique et engage la discussion entre réalisme et anti-réalisme. Dans une seconde partie, il traite de l'approche rationnelle de Dieu. Il tente, à nouveaux frais, un essai de démonstration de l'existence de Dieu, avant d'approfondir la question du statut analogique de la connaissance de Dieu à laquelle l'homme peut parvenir. Il poursuit et conclut avec les questions traditionnelles de la nature divine, de l'acte créateur, du statut de la créature et de l'éventuelle prémonition rationnelle d'une pluralité en Dieu."-- Back cover. (shrink)

Qu'est-ce qui oriente la philosophie? Depuis Platon, le philosophe est celui qui tourne son regard vers le Bien et qui adopte une manière de vivre en accord avec sa pensée. Qu'est devenue cette manière de vivre comme exigence philosophique, pour un philosophe qui se laisse inspirer par la révélation chrétienne? Faut-il la nommer "sainteté"? Cet ouvrage présente six philosophes du XXe siècle qui ont cherché à accorder leur pensée et leur manière de vivre : Maurice Blondel, Erich Przywara, Simone Weil, (...) Aimé Forest, Michel Henry, Edith Stein. Des philosophes à l'écoute d'une inspiration qui oriente leur existence. La philosophie comme un acte de résistance spirituelle. Il y a là beaucoup à apprendre. (shrink)

Notre pensée s'enlise lorsqu'elle ne s'écarte plus de ses habitudes. Notre vie également. Par quelle stratégie interroger les grandes idées qui ont fait l'Europe, et qui semblent aujourd'hui en panne, pour redonner de l'élan et de l'allant à notre pensée et à notre vie? Comment ouvrir de nouveaux possibles? C'est en construisant un patient dialogue entre l'Europe et la Chine que le philosophe et sinologue François Jullien trace un chemin dans la pensée. Si la Chine est devenue la première puissance (...) économique mondiale, on ne saurait oublier qu'elle porte une tradition plus de trois fois millénaire qui déploie des manières de penser tout à fait déroutantes pour nous, Occidentaux, nous permettant de réinterroger nos partis pris et de retrouver prise sur notre pensée. Cet ouvrage introduit avec clarté et rigueur à la pensée de François Jullien. Il intéressera aussi bien ceux qui connaissent déjà ses travaux que tous ceux qui sont en quête d'un renouveau de la philosophie et se demandent comment, entre Chine et Europe, entretenir le dialogue, ouvrir des possibles et déployer des ressources pour vivre. (shrink)