В статті досліджуються механізми виникнення концептосфери Інтернету «розумних» речей. Представлено розуміння процесів трансферу з ментального плану людини у простір культури концептів. Дослідження вказує на важливість еволюції ментального плану людини для процесів трансформації когнітивно перетворювальної практики людини. Такий феномен техніки, як ІРР, сформував нове ментальне середовище – концептосферу «ІРР», яка має важливе значення для формування ментального плану людини. Концептосфера «ІРР» має вплив у всіх сферах діяльності людини: науці, техніці, культурі, медицині, економіці, побуті тощо. Концептосфера «ІРР», як і сама техносфера ІРР, характеризується (...) аутопоезисом та автономністю. (shrink)

Bio-heteronormative conceptions of the family have long reinforced a nuclear ideal of the family as a heterosexual marriage, with children who are the genetic progeny of that union. This ideal, however, has also long been resisted in light of recent social developments, exhibited through the increased incidence and acceptance of step-families, donor-conceived families, and so forth. Although to this end some might claim that the bio-heteronormative ideal is not necessary for a social unit to count as a family, a more (...) systematic conceptualization of the family—the kind of family that matters morally—is relatively underexplored in the philosophical literature. This paper makes a start at developing and defending an account of the family that is normatively attractive and in line with the growing prevalence of non-conventional families and methods of family-formation. Our account, which we call a constitutive-affirmative model of the family, takes the family to be constituted by an ongoing process of relevant affective and affirmative relations between the putative family members. (shrink)

The novelty-seeking model (NSM) does not offer a compelling unifying framework for understanding creativity and curiosity. It fails to explain important manifestations and features of curiosity. Moreover, the arguments offered to support a curiosity–creativity link – a shared association with a common core process and various superficial associations between them – are neither convincing nor do they yield useful predictions.

This paper develops and tests a new conceptual model incorporating the indirect impact of two ethical ideologies (idealism and relativism) on Chinese consumers’ ethical judgments under four ethically problematic consumption situations (active benefit, passive benefit, deceptive practice, and no/indirect harm) through two cultural values (integration and moral discipline). Data from a large-scale online consumer survey in five major Chinese cities (_N_ = 1046) support most hypotheses. The findings are consistent with the postulated global impact of ethical ideology on forming an (...) individual’s beliefs and values and highlight the importance of a thorough understanding of the significant determinants of consumer ethics to promote ethically responsible consumption behaviors. This study also uses an emic approach to conceptualize and measure Chinese cultural values by using cultural constructs and measures that are designed explicitly in the Chinese context. (shrink)

The problem of race has typically been treated as a problem of individual or institutional prejudice. However, more attention needs to be paid to structural racism, which shows how racialized opportunity structures sustain racial injustice even when actors are not prejudiced. Because Catholic social thought treats social structures as mere aggregates of individual behavior, however, it is unable to explain how opportunity structures constrain human agency, how social positions condition the behaviors of people who occupy them, and how harms may (...) occur without intent. A critical realist approach to understanding social structure corrects the reductive tendencies of dominant perspectives on race, such as colorblindness and antiracism, and helps explain how nonracists can perpetuate racial injustice. An analysis of the case of residential segregation shows how the pursuit of individual goods in racialized opportunity structures like the housing market simultaneously hinders the common good. (shrink)

On the concept of Jagannātha, Hindu deity.

"The Spanish original, 'La rebelión de las masas,' was published by 1930; this translation, authorized by Sr. Ortega y Gasset, remains anonymous at the translator's request." Contents: 1. The Coming of the Masses 2. The Rise of the Historical Level 3. The Height of the Times 4. The Increase of Life 5. A Statistical Fact 6. The Dissection of the Mass-Man Begins 7. Noble Life and Common Life, or Effort and Inertia 8. Why the Masses Intervene in Everything, and Why (...) Their Intervention is Solely by Violence 9. The Primitive and the Technical 10. Primitivism and History 11. The Self-Satisfied Age 12. The Barbarism of “Specialisation” 13. The Greatest Danger, the State 14. Who Rules the World 15. We Arrive at the Real Question. (shrink)

El libro contiene doce lecciones dadas por el autor en la Universidad Central de Madrid en 1933. Ortega desarrolla el planteamiento de los problemas generales de la historia y de la "historiología". Analiza los acontecimientos que causaron el inicio y evolución del pensamiento moderno. La vida de Galileo, en su opinión, marca el inicio del imperio de la razón pura, que comienza con la "rebelión de las ciencias" frente al dominio precedente de la teología. Se hace un estudio del cristianismo (...) como forma de vida, su aparición, justificación histórica y desarrollo, hasta convertirse en el elemento central de la cultura occidental. El autor analiza el cristianismo al margen de la fe y de cualquier dimensión sobrenatural, lo que le lleva a tratar la religión como una más entre las teorías filosóficas existentes. Ortega considera equivocadamente que la base del cristianismo es el reconocimiento de la nulidad del hombre y de la naturaleza. La verdadera línea de desarrollo de la filosofía cristiana --marcada, según él, por Duns Scoto, Eckhart y Nicolás Cusano--, desemboca necesariamente en una completa ruptura entre la fe y la razón. La doctrina de Santo Tomás habría supuesto, en cambio, una deformación del cristianismo, un intento de "racionalizar la fe" mediante la introducción del aristotelismo en el estudio de la teología. (shrink)

José Ortega y Gasset (Madrid, 1883-1955), doctor en Filosofía y Letras, amplió estudios en las universidades de Leipzig, Berlín y Marburgo, consiguiendo a los veintisiete años la cátedra de Metafísica de la Universidad Central de Madrid. En 1923 funda Revista de Occidente, una de las publicaciones culturales de mayor prestigio internacional. ¿Qué es filosofía? nació en 1929 en la Universidad de Madrid. La suspensión de las actividades académicas por causas políticas y la dimisión de Ortega le obligaron a continuar el (...) curso en un teatro. ¿Qué es filosofía? contiene un análisis radical de la actividad filosófica y es la mejor vía para conocer el pensamiento orteguiano. A ello nos ayuda en su Introducción Ignacio Sánchez Cámara, mostrando cómo Ortega persigue una radical reforma de la filosofía, que consiste en la superación del idealismo y en la crítica de la modernidad. Ortega nos marca el rumbo, sin duda fértil, por donde pueden evitarse los escollos del racionalismo moderno sin recaer en el irracionalismo ni en el relativismo. (shrink)

There is a need for empirically based research on social and ethical challenges related to informed consent processes, particularly in studies focusing on adolescent sexual and reproductive health. In a pilot study of a school-based pregnancy prevention intervention in rural Zambia, the majority of the guardians who were asked to consent to their daughters’ participation, refused. In this paper we explore the reasons behind the low participation in the pilot with particular attention to challenges related to the community engagement and (...) informed consent process. The pilot was implemented in two schools and examined the acceptability of a package of interventions including economic support to families to keep their girls in school, pocket money for girls, youth club meetings on reproductive health, and community meetings to sensitize the community. Focus group discussions were conducted with girls who participated in the pilot, boys in their class and with parents. Individual semi-structured interviews were conducted with teachers, peer educators and community health workers involved in the coordination of the intervention as well as with religious and traditional leaders. Data were analyzed through thematic analysis. The findings indicate that inadequate use of recognized community communication channels during the community engagement process and dissemination of information about the pilot resulted in limited understanding of the pilot concept by the community. This surfaced through uncertainty and fear that the intervention may result in loss of control over daughters, worries about why money was provided unconditionally to girls, and suspicion of links to satanism. The sense of insecurity appeared to be exacerbated by low literacy levels, poverty, fear of loss of bride wealth, perceived disregard for local perceptions of social status, and scanty trust in the actors implementing the pilot. Inadequate use of locally appropriate channels in the dissemination of information created room for interpretation and facilitated development of mistrust, undermining the conditions for community engagement and actual informed consent. A key lesson learnt is the importance of taking seriously the complexity of local values and structures that may impact people’s capability to consent or not consent to a study in an informed manner. (shrink)

La razón histórica. Buenos Aires, 1940 - La razón histórica, Lisboa, 1944 : Reparos al elogio a un intelectual - Existencia y consistencia - Uniformes y autenticidad - Globalidad de la crisis - Los rasgos de la filosofía - Teología y filosofía - La fe en la razón -.

This paper explores the value of respect for personal autonomy in relation to clearly immoral and irrational acts committed freely and intentionally by competent people. Following Berlin's distinction between two kinds of liberty and Darwall's two kinds of respect, it is argued that coercive suppression of nonautonomous, irrational, and self-harming acts of competent persons is offensive to their human dignity, but not disrespectful of personal autonomy. Irrational and immoral choices made by competent people may claim only the negative liberty to (...) be left alone. Lives disposed to autonomy are worthy of solidarity and active support in addition to the right of free choice and action. Autonomous premeditated desires (distinguished from mere consent) may embody transcendental choices, which transcend consideration of physical and psychological well-being. Choices made by incompetent persons (e.g., children and the mentally disabled) are not related to autonomy, but to self-directedness. The value of human dignity confers protection to self-directedness, but not at the expense of other vital interests. (shrink)

In this volume the editors gather diverse perspectives on one agreed-upon condition: that the computational power of today's world has fundamentally transformed all aspects of this very world. This requires the investigation and questioning not only of the possible sites of critique but also of the concept of critique as such. If there used to be a critical subject constituted in the cultural techniques of modernity, and if digitality, as a condition, indicates itself as a product of modernity while at (...) the same time somehow being its very ending, what are the determinable ramifications? Digitality severely alters the critical subject and its spatio-temporal relations, and therefore interferes with its potentiality to be a critical subject. The authors of this volume therefore do not proclaim a crisis of critique, but rather ask how and what critique in the digital might be, to then look at specific settings of critique and critical practices. With contributions by Clemens Apprich, Timon Beyes, Mark Hansen, Erich Hörl, Holger Kuhn, Luciana Parisi, Ying Sze Pek, Claus Pias, Nelly Y. Pinkrah, Judith Sieber, Lotte Warnsholdt. (shrink)

Background Moral sensitivity and academic integrity discernment hold paramount importance for healthcare professionals. Owing to distinct undergraduate educational backgrounds, nurses and physicians may exhibit divergent moral perspectives, academic integrity cognisance, and moral sensitivity within clinical environments. A limited number of studies have investigated the disparities and congruencies pertaining to moral sensitivity and academic ethical awareness among nursing and medical students. Objective The study compares moral sensitivity and academic ethical awareness of undergraduate nursing and medical students with and without clinical exposure. (...) Research design A self-administered cross-sectional survey conducted from January to February 2022 was used to collect data from a medical school in Hong Kong. Participants and research context A total of 545 respondents, including 137 nursing students and 408 medical students, completed the questionnaire. Ethical consideration Ethics approval of the study was obtained. Written consent was waived to maintain anonymity because completing the questionnaire was considered implied consent. Findings Both groups of undergraduates demonstrated a high level of bioethics knowledge. In terms of academic integrity, medical students were found to have a less concerned attitude towards punctuality, attendance, and skipping classes. Regarding moral sensitivity, senior medical students with clinical experience put less emphasis on decision-making involving patient participation, while senior nursing students were more hesitant in withholding treatment for incompetent patients who refused treatment. Both nursing and medical students showed decreased moral sensitivity in the ‘conflicts’ domain with increased clinical exposure. Conclusion Study findings contribute to the discussion comparing the ethical attitudes of nursing and medical students. More effort should be made in nursing and medical education to promote practices in line with high academic integrity and to develop the ability to be morally sensitive in professional settings. (shrink)

Following a discussion of some historical roots of conscience, we offer a systematized version of reflective equilibrium. Aiming at a comprehensive methodology for bioethical deliberation, we develop an expanded variant of reflective equilibrium, which we call ‘triangular reflective equilibrium’ and which incorporates insights from hermeneutics, critical theory and narrative ethics.We focus on a few distinctions, mainly between methods of justification in ethics and the social practice of bioethical deliberation, between coherence in ethical reasoning, personal integrity and consensus formation, and between (...) political and moral deliberation.The ideal of deliberation is explicated as a sharing of conscience within a special commitment to sincerity and openness to persuasion. Personal growth in wisdom is an indirect by-product of the continuous practice of moral deliberation. This is explicated in the light of Sternberg's balance theory of wisdom and in the context of medicine as a profession embodying altruistic responsibilities of care in democratic and pluralistic societies. (shrink)

An algebraic block-diagonalization of the Dirac Hamiltonian in a time-independent external field reveals a charge-index conservation law which forbids the physical phenomena of the Klein paradox type and guarantees a single-particle nature of the Dirac equation in strong external fields. Simultaneously, the method defines simpler quantum-mechanical objects—paulions and antipaulions, whose 2-component wave functions determine the Dirac electron states through exact operator relations. Based on algebraic symmetry, the presented theory leads to a new understanding of the Dirac equation physics, including new (...) insight into the Dirac measurements and a consistent scheme of relativistic quantum mechanics of electron in the paulion representation. Along with analysis of the mathematical anatomy of the Klein paradox falsity, a complete set of paradox-free eigenfunctions for the Klein problem is obtained and investigated via stationary solutions of the Pauli-like equations with respective paulion Hamiltonians. It is shown that the physically correct Dirac states in the Klein zone are characterized by the total particle reflection from the potential step and satisfy the fundamental charge-index conservation law. (shrink)

The author argues that to explore what is distinctly Christian about Christian bioethics requires clarity about what is Christian. He distinguishes between the Christian (that which can be identified as authentically Christian), Christianity (the sum of that which is authentically Christian), and ecclesiastical traditions (the historic communities of faith and practice that are predicated upon both Christian and extra-Christian tradition) to critically assess what is to be declared Christian. In addition to exploring the role of New Testament scripture in identifying (...) the Christian, the author emphasizes the need to recognize the extent to which the content of Christianity is Hebraic and Jewish. (shrink)

The article examines the new discourse on medical professionalism and responsibility through the prism of conflicts among moral values, especially with regard to truth-telling. The discussion is anchored in the renaissance of English-language writing on medical ethics in the 18th century, which paralleled the rise of humanitarianism and the advent of the word “responsibility”. Following an analysis of the meanings of the value of responsibility in general and in medical practice in particular, it is argued that, similarly to the Aristotelian (...) notion of equity, responsibility of care is a second-order value, which corrects virtues, laws and norms in exceptional circumstances. Virtues and practices of the second order, such as responsibility and deliberation, bear especially on professional doctoring, which includes a commitment to give priority to the good of the patient over one’s own good. It is argued that, in situations of conflict, and particularly conflicts between personal moral identity and the good of patients, the fundamental professional commitment is to critical and rational deliberation and to the cultivation of psycho-moral flexibility. This leads indirectly to moral growth and strengthening of professional character. (shrink)

The American Journal of Bioethics, Volume 12, Issue 3, Page 37-39, March 2012.

The article surveys and analyzes the roles in Judaism of the value of imago Dei/human dignity, especially in bioethical contexts. Two main topics are discussed. The first is a comparative analysis of imago Dei as an anthropological and ethical concept in Jewish and Western thought (Christianity and secular European values). The Jewish tradition highlights the human body and especially its procreative function and external appearance as central to imago Dei. The second is the role of imago Dei as a moral (...) value relative to others. In rabbinic Judaism, respect for human dignity is not the primary moral maxim; it is secondary to the value of neighborly love and sometimes to other moral laws and values. (shrink)

Book Information On the Emotions. By R. Wollheim. Yale University Press. New Haven/London. 1999. Pp. xiii + 269. Hardback, US$25.00.

A system as complex as man can be viewed from many sides, and the one or the other axis can be selected to form a theoretical image. Partial truths will emerge, and their mutual intermeshing will gradually raise truth to higher levels. … It has always proven prejudicial to attribute general validity to a partial truth. Yet, a partial truth could not have been reached without overstating its value. Thus the history of truth is intimately interconnected with the history of (...) emotion, but the latter has remained in the dark.Robert Musil, The Man Without Qualities. (shrink)