This article articulates a framework for normatively assessing influence operations, undertaken by national security institutions. Section I categorizes the vast field of possible types of influence operations according to the communication’s content, its attribution, the rights of the target audience, the communication’s purpose, and its secondary effects. Section II populates these categories with historical examples and section III evaluates these cases with a moral framework. I argue that deceptive or manipulative communications directed at non-liable audiences are presumptively immoral and illegitimate (...) for liberal states, as are deceptive operations aimed at an unjust end, or even operations aimed at a just end where secondary effects are forecast to be disproportionate to the proximate end. (shrink)

This paper challenges the charge of inferiority, on the basis of objectivity, against the social sciences. The idea of objectivity is that facts about the state of the world and entities in it are observed or studied without a taint of personal bias, value judgement or particular perspective. The social sciences are accused of falling short of the requirements of objectivity hence they are considered inferior to the natural sciences which are claimed to merit the requirements. This paper argues that (...) the idea of objectivity has been misleadingly conceived as a method exclusive only to the natural sciences. The paper maintains that if the concept of objectivity is conceptually analysed and conceived in a strict sense, the ideals and requirements of objectivity would be outside the ken of both the natural sciences and the social sciences. However, if the concept of objectivity is conceived in a moderate sense, the social sciences would merit being called objective as much as the natural sciences. Thus, a conceptual analysis will show that both the natural sciences and social sciences are at par on the threshold of objectivity. Thus, the paper submits that the social sciences are not inferior to the natural sciences on the basis of objectivity. (shrink)

The term “thematic analysis” abounds in research articles and appears in the titles of books, without the authors of these writings being primarily concerned with defining what thematic analysis is. Thematic analysis is present in the current vocabulary of several disciplines and is presented as a working method of choice in psychology, sociology, or linguistics, to name but a few. This article seeks to situate thematic analysis in the thinking of Holton Gerald, who introduced it into the philosophy of science (...) as a rational approach that can account for scientific discovery and progress. The aim of this article is to see whether the attested interdisciplinary interest nature of thematic analysis argues in favour or against Holton’s claim of making it a credible and acceptable tool in philosophy of science. (shrink)

Robert Bellah’s article “Community Properly Understood…” is critical of the conventional conception of community as a product of consensus established by shared values and goals among people of common social reality. The need for such a critical approach is arguably encouraged by the rather imprecise deployment of the notion of community in the vast communitarian literature, a deployment which truly raises issues of concern over what the term ‘community’ really means. Bellah’s article is one of the numerous responses to this (...) quest. This paper challenges Bellah’s view on community and offers some arguments to demonstrate why his conception of community may not be adequate. While the uniqueness of his argument is not in doubt, the paper argues that Bellah commits a straw man fallacy by conflating a normative question, “what ought we to do to achieve a working and progressive community?” with the descriptive question, “what is community?” The paper argues that an adequate conception of community must be such that its conception is acceptable to both the liberals and the communitarians. To achieve this, the paper introduces the notion of shared spaces to the conceptualization of the concept of community, and thereby arrives at the definition of community in terms with which both sides of the debate can relate. The paper concludes that with an appropriate concept of community, it would be obvious, contrary to the popular opinion, that liberals and communitarians are both committed to the survival of the community, and that they only differ in their respective approaches to achieving this common goal. (shrink)

While science and logic are incredible intellectual endeavors, and while reductionist methodologies have led to advances in knowledge, these methods do not tell the whole story of life, world, and reality. There are real phenomena that, due to their experiential and holistic nature, cannot be properly quantified over by limiting oneself to science, logic, or reductive means of explanation and description. Attempting to understand the world and the human condition requires a plethora of epistemic pursuits to more fully quantify over (...) the plurality of phenomena. Existential meaning is, I argue, an experiential and holistic phenomenon, and as such it cannot be quantified over by reductive endeavors, pure logic, or scientific inquiry. Meaning emerges through the relation of a complex structure (human) in relation to the world, and it exists as an irreducible embodied and embedded experience. (shrink)

This essay will discuss the combined seminars presented in the book “The Greek Imaginary: from Homer to Heraclitus” by Cornelius Castoriadis. In these seminars he dissects Ancient Greek culture, politics, and religion in an investigative and analytic way. Through ancient Greek mythology and the Homeric texts a lot of information can be derived regarding the everyday lives, ideology, and philosophy of the time; all of the aforementioned will be explicated as well as the way Castoriadis specifically interprets certain aspects of (...) ancient Greek life in his own unique way. Additionally, we will look into the language of the texts, the meaning of the French vocabulary that was used at the seminars and the ways in which it can be accurately translated in English. (shrink)

One of the crucial questions that this text seeks to answer is whether again it is just one of the current crises of the value system that we can call “western” or it is a definite end of the functioning of a particular system and its hierarchy, whose principle of growth and imperial development is predominantly determined by the economic logic of profit/capitalism and the “infinity” of its progress. The answer implies the return/internalization of positive utopian energies and a new (...) universalist moral optimism (macro ethics) as a dialectical antipode of postmodern “liberal” antihumanism and self-destructive relativism and total nihilism. Moreover, it requires a commitment to the creation/construction of new systems of thinking and acting and great importance of the moral-political responsibility of all social subjects in those new systems of social technology. (shrink)

In “The Socratic Method and Psychoanalysis,” Jonathan Lear argues that Socrates' conversations seek to draw out an irony that exists within human virtue. In this commentary, I suggest that Lear should identify irony with aporia to align his interpretation with Plato’s texts and capture the epistemic dimension of Socrates' method. The Socratic dialogue is a form of inquiry that encourages the interlocutor to carry on the inquiry. The irony of aporia is that the interlocutor grasps his life’s principle by recognising (...) that he does not know what it is. (shrink)

Τhis article presents the basic similarities and differences between the Political Realism of Niccolò Machiavelli in the 15th century A.D., i.e. during the Renaissance in Europe, and the Chinese Legalism of Han Fei in the 3rd century B.C., during the Warring States period. It could be supported that Political Realism and Political Legalism share numerous elements that bring them closer rather than apart. The fundamental works written by the main representatives of these two political doctrines, namely the Prince by Machiavelli (...) and the Han Feizi by Han Fei, are addressed to living political leaders, specifically Lorenzo de' Medici and the governor of the Hann state in the Warring States historical period (476-221 B.C.) respectively. Both philosophical movements emphasize the importance of statesmanship in a ruler and reject the idealistic approach to politics. Machiavelli and Han Fei do not promote a cruel leadership, but straightforwardly condemn morality alone as insufficient for the establishment of a state. Both of them try to replace previous models of virtuous political philosophy – that of classical antiquity in the case of Machiavelli and that of Confucianism in the case of Han Fei – with a new notion of political correctness which takes into account the urgency of the moment and ensures political stability. (shrink)

The paper analyses fragmentarily preserved views of Empedocles, that, in the author’s opinion, represent the antecedents of deviations from the anthropocentric vision of the world and anticipate the majority of later attempts at scientific, philosophical, and legal modifications of the status of all living beings. Empedocles, namely, claims that all beings think, i.e., that they have understanding or consciousness. He is, moreover, portrayed as a proponent of the thesis that plants as well have both intellect and the ability to think, (...) and that they are driven by desire and have feelings, sadness and joy. According to him, the idea that the whole nature is akin not only has a vital-animal meaning but, to a certain extent, a mental meaning. Empedocles urged his disciples to abstain from consuming ensouled beings, since it is in the bodies of these beings that penalized souls reside. He believed that he himself was one of them who had been killed and eaten, and that it is by purification that prior sins in connection with food should be treated. Empedocles’ case shows that humans are living beings that err, and that they owe to animals justice based on mutual kinship. Aside from living a pure life, practicing the recommended katharmoi, and abstaining from flesh in any version, the path to the salvation of the soul leads through two additional dimensions. The first is being revealed in the important phrase of the sage from Acragas that one should fast from evil. And secondly, the wealth of divine thoughts is connected with being happy, just as those who have vague opinions about the gods are wretched. Eventually, the “Sicilian Muse” believed that if people live in a holy and just manner, they shall be blessed in this life, even more so after leaving this one, because they will achieve happiness that will not be temporarily, and be able to rest for eternity. (shrink)

In this paper, we examine how nature is defined and perceived and address the conflict between constructivism and essentialism. By exploring modern perspectives on the concept of nature that stem from the field of social sciences, we will review the analysis of Murray Bookchin’s dialectical naturalism regarding the very essence of nature. We argue that dialectical naturalism offers a dynamic developmental concept of nature that goes beyond the context of constructivism and supports that the truth of nature can be conceived.

This article deals with the legendary figure of Eugenio Barba as a paradigmatic case to demonstrate the difference between the other theatre and the theatre of the other. Its main objective is to discuss the juxtaposition of performativity as (re)presenting, showing, and self-awareness by narrating the myth of Barba. The argument is presented through six interconnected caveats: the legend and its myth; The Moon rises from the Ganges: the story inside the myth; the critique of western civilization: an insider's story (...) of self-reflexivity; the other theatre is not the theatre of the other; the life-world of the myth of Barba; and finally, performing otherness, othering performance. The article is addressed mainly but not exclusively to readers with a background in cultural anthropology, performance studies, theater studies, hermeneutics, phenomenology, history of civilization, literary theory, colonialism, and representation of the other. (shrink)

The new and prevailing Corona virus (COVID-19) pandemic is an extremely contagious virus. Scientific research has gone far in the study and treatment of the virus. One of the things known about it at present is that its spread depends on social contact. In this paper, I consider the challenge that allocation of scarce medical resources poses in the fight against COVID-19. Millions have been infected, just as the number of diseased also runs in thousands. The allocation of scarce medical (...) resources during the COVID-19 pandemic regime poses a challenge to healthcare providers. In attempting to save the lives of COVID-19 patients, how should we allocate ventilators or vaccines? Since ventilators, or as at present vaccines, are scarce compared to the number of patients that need it for survival, who should get one? To address this challenge, healthcare providers often resort to triage, especially in Emergency Departments (EDs) and intensive care units (ICUs). In this paper, I discuss the possibilities, limits, and complexities associated with the principle of triage in the distribution of scarce medical resources in the treatment and attempt to save the lives of COVID-19 patients. I contend that triage as a principle of distribution of scarce health resources fails in the distribution of scarce life-saving resources to COVID-19 patients. I aim to show that the triage protocol approach fails in terms of clinical and non-clinical evidence as well as regarding procedural issues associated with its application. (shrink)

The teaching of Religious Studies in Greece has always been the subject of intense debate and controversy. The case law of the Council of State mandates a denominational course, allowing exemption only on the grounds of religious conscience. The Supreme Administrative Court even considered the introduction of a compulsory Religious Studies course for all students to be unconstitutional. In this sense, the Religious Studies course in Greece is seen as outdated, and an increasing number of students are seeking to be (...) exempt from it. In a recent case, the Council of State, in an attempt to depart from its previous case law on the exemption, essentially referred the decision on the matter in question to the Greek Data Protection Authority, which was requested to give its opinion on the status of the currently applicable exemption. In the context of this contribution, we argue that: a) The Council of State erred in its approach of shifting the burden of this decision to the Data Protection Authority. b) These issues should not be decided by the courts or independent authorities but by the democratically legitimized legislature. c) Religious knowledge is an indispensable element of education and, as such, the Religious Studies course should have an encyclopedic, rather than a narrowly developed denominational character and remain compulsory for all pupils. (shrink)

In the approach that sustains this entire essay, besides my own trajectory as a researcher, the path moves away from the orthodox tradition, the more Kantian one, incorporating in Social Theory a philosophical line for a long time forgotten, by including figures such as Baruch Spinoza (1632-1677), the founding father, Friedrich Nietzsche (1844-1900), Alfred North Whitehead (1861-1947), Henri Bergson (1859-1941), Gilbert Simondon (1924-1989), Gilles Deleuze (1925-1995) and many others. They would be the famous authors of vitalism, also known as philosophers (...) of life (Lebensphilosophie), philosophers of process, or philosophers of affect. What are the implications when these figures invade the field of Social Theory, which characteristics can be found and, mainly, which advantages when compared with their more orthodox side and their insistent commitment to Kantian philosophy and its transcendental by-products (power, culture, ideology, discourse, etc)? Following this and other questions, six points will be considered as representative of what we call here an Object-Oriented Social Theory (O.O.S.T.). (shrink)

This inquiry examines the structure of knowledge of nationalism. While numerous studies on nationalism focus on the nature and defining elements of nations, this research explores nationalism discourse from a purely epistemological viewpoint and asks two overarching questions: what are the constitutive beliefs in these various theories and how are they structured? The first section outlines a contemporary foundationalist argument and analyzes two widely accepted theories of nationalism from this theory of knowledge. The study finds that the linear constraints of (...) a foundationalist approach, resting on the existence of non-inferentially justified beliefs, provide a weak framework for understanding the knowledge structures of nationalism. No single element alone can be deemed to be a sufficient basic belief of nationalism that is self-justified. The second part of this research utilizes contemporary coherence theory to assess the interconnected beliefs embedded in nationalism. Examining several theories of nationalism which arguably adopt coherentism, this particular theory of knowledge is shown to provide a more holistic approach. The study concludes that the very definition of nationalism incorporates interconnected beliefs and ideas about ideology, ethnic basis, shared culture and history, as well as unity and autonomy which imply a befitting epistemological refocus away from foundationalism and towards coherentism. (shrink)

Confucius associates the good and the beautiful. Li (translated variously as “ritual propriety,” “ritual,” “etiquette,” or “propriety”) embodies the entire spectrum of interaction with humans, nature, and even material objects. I argue that Confucius attempts to introduce an ethical ontology, not of “what,” but of “the way.” The “way” of reality becomes known with the deliberate participation to the Dao. In other words, through interaction. The way people co-exist demonstrates the rationality of the associations of living and functioning together. Li, (...) as an aesthetic-moral principle, embodies the entire spectrum of one’s interaction with humans, nature, and even material objects. Li is a constitutive element of Confucian ethics and politics, highlighting the importance of beauty, and not only goodness, in human action. The worthiness of human action is judged both aesthetically and morally. Moreover, I hold that Confucius’ ethical ontology is not an ontology of “whatness” but of “howness,” according to the Dao, since Confucius primary concern was not to define the Dao, but to restore the Dao of the ancient sage-kings. The morality of the action is dependent on the way it is performed, according to the mandates of the Dao. (shrink)

Anthony A. Long’s recent book, Selfhood and Rationality in Ancient Greek Philosophy: From Heraclitus to Plotinus (2022), is a collection of fourteen essays that explore the themes of selfhood and rationality in ancient Greek philosophy. Long’s book provides an illuminating account of the vast ancient Greek tradition and an engaging tour that begins with pre-Socratic thought and ends with Stoicism and Neoplatonism seeking answers to the multifaceted question of the rational self, its emergence and evolution within Greek antiquity.