Anthony E. Hartle brings a unique perspective to the work at hand as a philosopher and as a military officer who has seen combat. His task is aptly summarized in the quotation from Michael Walzer's Just and Unjust Wars with which he introduces his topic: "For war is the hardest place; if comprehensive and consistent moral judgments are possible there, they are possible everywhere." In this work Hartle, who is a professor of philosophy and a member of the permanent faculty (...) at the United States Military Academy at West Point, labors valiantly to construct a coherent military ethic for the hardest place. As a result of his position this work has more than academic interest. Presumably, the future elite leaders of the United States Army and, through them, many others are being trained according to its principles. (shrink)

No progress has been made over the past decade in improving equity of access to higher education for young people from low socio-economic backgrounds. New evidence indicates that both family income and cultural factors explain this situation. The cultural factor is particularly strong for boys from blue collar backgrounds. Current Government equity policy ignores these findings.

A Study of Perennial Philosophy and Psychedelic Experience, with a Proposal to Revise W. T. Stace’s Core Characteristics of Mystical Experience ©Ed D’Angelo 2018 -/- Abstract -/- According to the prevailing paradigm in psychedelic research today, when used within an appropriate set and setting, psychedelics can reliably produce an authentic mystical experience. According to the prevailing paradigm, an authentic mystical experience is one that possesses the common or universal characteristics of mystical experience as identified by the philosopher W. T. (...) Stace in his 1960 work Mysticism and Philosophy. Stace’s common characteristics of mystical experience are the basis for the Hood Mysticism Questionnaire, which is the most widely used quantitative measure of mystical experience in experimental studies of psychedelic experience. In this paper, I trace the historical roots of Stace’s common characteristics of mystical experience back to Christian Neoplatonism and apophatic theology, and I trace those, in turn, back to Plato’s concept of the Good and to Aristotle’s concept of God as active intellect. I argue that Stace’s common characteristics of mystical experience are not universal or culturally invariant but are the product of a specifically Christian religious and moral tradition that has its roots in ancient Greek metaphysics. My paper concludes with a revised list of common characteristics of psychedelic experience that is a better candidate for a list of invariant structures of psychedelic experience than Stace’s common characteristics of Christian mystical experience. (shrink)

The coronavirus disease pandemic fundamentally disrupted humans’ social life and behavior. Public health measures may have inadvertently impacted how people care for each other. This study investigated prosocial behavior, its association well-being, and predictors of prosocial behavior during the first COVID-19 pandemic lockdown and sought to understand whether region-specific differences exist. Participants from eight regions clustering multiple countries around the world responded to a cross-sectional online-survey investigating the psychological consequences of the first upsurge of lockdowns in spring 2020. Prosocial behavior (...) was reported to occur frequently. Multiple regression analyses showed that prosocial behavior was associated with better well-being consistently across regions. With regard to predictors of prosocial behavior, high levels of perceived social support were most strongly associated with prosocial behavior, followed by high levels of perceived stress, positive affect and psychological flexibility. Sociodemographic and psychosocial predictors of prosocial behavior were similar across regions. (shrink)

Considering the high impact strain that the severe acute respiratory syndrome coronavirus 2 pandemic has put on medical personnel worldwide, identifying means to alleviate stress on healthcare professionals and to boost their subjective and psychological wellbeing is more relevant than ever. This study investigates the extent to which the relationships between the status of working in healthcare and the subjective and psychological wellbeing are serially mediated by work recovery experiences and the need for recovery. Data were collected from 217 Romanian (...) employees using a cross-sectional design with self-report instruments, during the first stage of the nationwide lockdown. The results of the serial mediation analyses revealed that working in the medical field is indirectly related to subjective and psychological wellbeing through the following: mastery experiences and mastery experiences as an antecedent of the need for recovery. As such, our findings indicate that working in the medical field is, in fact, linked to healthcare professionals’ subjective and psychological wellbeing, and they provide some input on how recovery experiences and the need for recovery intervene in these relationships. Based on these findings, theoretical, methodological, and practical implications were suggested, and future research directions were proposed to maximize healthcare professionals’ wellbeing. (shrink)

t. 1. Parte storica -- t. 2. Parte antologica.

In some recent articles, Dr. Leigh Turner [Doffing the Mask: Why Manuscript Reviewers Ought to Be Identifiable,” Journal of Academic Ethics, 1 (2003), pp. 41–48; “Promoting F.A.I.T.H. in Peer Review: Five Core Attributes in Effective Peer Review,” Journal of Academic Ethics, 1 (2003), pp. 181–188.] makes some rather critical observations regarding the processes of peer-review in academic journals. I shall note them in turn, note wherein I concur and wherein I disagree, and discuss some of Turner's suggestions to resolve such (...) difficulties. It is hoped that my comments on Turner's much-appreciated points will engage readers of this august and well-edited journal to take more seriously Turner's arguments for the sake of the betterment of academic research. (shrink)

Education takes for granted that sight is there but that it isn’t turned the right way.A work of art... provokes in us... an image, which in our souls awakes surprise—sometimes, meditation—often, and always, the joy of creation.To place oneself in the path of beauty is the basic impulse underlying education.In The Aims of Education, Alfred North Whitehead claims that the goal of education is to cultivate an “aesthetic sense of realized perfection”1—namely, to instruct us in the way of the beautiful. (...) Beauty, Whitehead explains in Adventures of Ideas, is the highest value to attain; apart from it, “[t]ruth is neither good, nor bad.”2 Nor is the world good. Whitehead tells us that the adventure of the world is... (shrink)

Objective: To investigate the differences between patients returning to work and those who did not after brain tumor surgery.Methods: Patients were evaluated before surgery and after 3 months. The Montreal Cognitive Assessment test, Trail-Making Test, 15-word Rey–Osterrieth Word List, F-A-S tests, and Karnosfky Performance Status were used to assess cognitive status, attention, executive functions, memory, word fluency, and functional status. Patient-reported outcome measures used to evaluate emotional distress and disability were the Hospital Anxiety and Depression Scale and World Health Organization (...) Disability Assessment Schedule. Clinical and work-related variables, PROMs, and cognitive tests were compared using chi-squared, t-test or Mann–Whitney U test.Results: Sixty patients were included. Patients returning to work were 61.3 and 31.0% among people with meningioma and glioma, respectively. They reported lower postoperative disability and lesser home-to-work travel time. Patients with meningioma also showed better preoperative and postoperative attention and executive functions, better postoperative functional and cognitive status, and lower frequency of treatments.Conclusions: These variables should be considered in a clinical context to plan interventions for people who need support during return to work and in future research to investigate preoperative and postoperative predictive factors of going back to work. (shrink)

Review of D’Angelo, D., Figal, G., Keiling, T., & Guang Yang. (2020). Paths in Heidegger's Later Thought. Bloomington: Indiana University Press.

Note du traducteur: La transcription rend fidèlement l’orthographe de l’inédit autographe de Helmholtz, et cela jusqu’à l’oubli du « t » dans le mot « nicht », erreur que l’auteur ne semble pas avoir remarquée ou à laquelle il ne devait pas accorder d’importance, vu qu’il s’agissait, probablement, d’une ébauche très avancée du rapport qui aurait dû, ou pu, être copiée, après correction, pour l’envoi en Italie.Dans la transcription ainsi que dans la traduction, l’espace laissé en blanc d’une..

Note du traducteur: La transcription rend fidèlement l’orthographe de l’inédit autographe de Helmholtz, et cela jusqu’à l’oubli du « t » dans le mot « nicht », erreur que l’auteur ne semble pas avoir remarquée ou à laquelle il ne devait pas accorder d’importance, vu qu’il s’agissait, probablement, d’une ébauche très avancée du rapport qui aurait dû, ou pu, être copiée, après correction, pour l’envoi en Italie.Dans la transcription ainsi que dans la traduction, l’espace laissé en blanc d’une...

Note du traducteur: La transcription rend fidèlement l’orthographe de l’inédit autographe de Helmholtz, et cela jusqu’à l’oubli du « t » dans le mot « nicht », erreur que l’auteur ne semble pas avoir remarquée ou à laquelle il ne devait pas accorder d’importance, vu qu’il s’agissait, probablement, d’une ébauche très avancée du rapport qui aurait dû, ou pu, être copiée, après correction, pour l’envoi en Italie.Dans la transcription ainsi que dans la traduction, l’espace laissé en blanc d’une...

At the end of a chapter in his book Race, Racism and Reparations, Angelo Corlett notes that “[t]here remain other queries about racism [than those he addressed in his chapter], which need philosophical exploration. … Perhaps most important, how might racism be unlearned?” (2003, 93). We agree with Corlett’s assessment of its importance, but find that philosophers have not been very keen to directly engage with the issue of how to best deal with, and ultimately do away with, racism. (...) Rather, they have tended to make cursory remarks about the issue at the end of papers devoted to defining “racism” or attempting to capture the essence of racism itself. In this article, we put the issue of how to best deal with racism front and center. We need not start from scratch, however. Despite not being central to many philosophical discussions about race, a number of different strategies for dealing with racism have been suggested. To that end, we have identified three of the most concrete proposals made by philosophers and social theorists, each of which seeks to mitigate racism by inducing psychological changes in individuals.2 For each, we formulate the.. (shrink)

Tsvetan Todorov, in his book Us and Them. French Thinking on Human Diversity, asked the following question: “How does one, how should one relate to those who do not belong to the same community as we do?” This question has been posed somewhat differently by intellectuals of the Americas anxious to develop paradigms of identity that will contribute to the successful construction of a society whose aim is to integrate heterogeneous ethnic groups: “How does one, how should one relate to (...) those who are members of our new society but who live either on its margins or who are frequently considered as different?” The mixed-race (métissage) approach, applied to the Latin Americas situation, was in part a response to this question. Here the “us” did not designate metropolitan Europeans engaged in thinking about the “others,” that is to say non-Europeans, but Latin Americans thinking about relations among various dominant groups and the varying “others” within their own society, since the “others” were part of “us.” The meaning of “us” is equally problematic when applied to North America. “What happens when words like ‘community’ and ‘us’ cease to have the clear and immediate meaning that Todorov seems to ascribe to them?” Sherry Simon recently asked. Although offering a general critique of the monological conception of culture and identity – a critique based on Bakhtin's work on polyphony and dialogism, on James Snead's investigation of the hybrid nature of several texts belonging to the European canon (such as The Odyssey and The Divine Comedy), and on the studies of Angelo Ara and Claudio Magris in regard to the heterogeneity of Trieste – she nevertheless begins her essay on a personal note, describing life in the multicultural city of Montreal, where “many children come out of mixed or immigrant marriages, some going to French schools, some to English,” and who can not “define themselves as products of a single culture” (pp. 15-16). Although I agree with Sherry Simon that the “us” of culture is never a given (it should be mentioned that Todorov himself writes that we must “give up basing our thinking on such a distinction” [between us and them] p. 421), it is essential here to emphasize the special ambiguity of the conception of “us” in the ex-colonies of the New World, where the “collision of cultures” implied not only, on the one hand, a confrontation among Spanish, Portuguese, British, and French colonists, but also between the colonists and the African slaves as well as with the immigrants who arrived after independence. Todorov's conception of nationhood (p. 422) as “a more or less perfect (although never total) coincidence of a State and a culture” - which he toned down a bit by adding that a culture is often identified with a particular region, a group of countries, or even a stratum of the population (pp. 424-425) - is even less applicable to the new societies of America than it is to Europe. Not only are we talking about hybrid societies (and what society isn't, to some degree?), but of societies conceived as hybrid, either multicultural (Canada) or mixed-race (Latin America). If, as Ernest Renan insisted at the end of the XIXth century, the idea of the modern nation is based on a conscious disregard for our diverse ethnic origins, the concepts of identity of the societies of the New World have often been based on an explicit symbolization of their heterogeneity. (shrink)

In this article, I suggest that combining resources from philosophy and psychology can yield useful tools for philosophical counselling. More specifically, I argue for three theses: a) Iris Murdoch’s notion of just attention and Marshall Rosenberg’s method of non-violent communication are interestingly compatible; b) engaging in non-violent communication serves to support one’s endeavors to acquire the kind of clear vision Murdoch thinks doing well by others requires; and c) non-violent just communication would be beneficial to both counsellors and counselees and (...) thus a useful resource for philosophical counsellors. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Memory in Augustine’s Theological Anthropology by Paige E. HochschildJoseph T. Lienhard, S.J.Memory in Augustine’s Theological Anthropology. By Paige E. Hochschild. Oxford: Oxford University Press, 2012. Pp. 251. $125.00 (cloth). ISBN 978-0-19-964302-8.When students of St. Augustine consider his teaching on memory, they turn instinctively to the Confessions, book 10, and to On the Trinity, books 11 and 12. The lyrical passage in the Confessions is easy to teach and (...) intriguing in its contents. Paige Hochschild paints a much larger picture, drawing on far more sources. She also sees memory as a central category in Augustine’s thought. In the opening paragraph of the introduction, she describes memory (for Augustine) as the way the mind meets the world, as the way things external to the body are apprehended, as the way intelligible objects are known, and as what it means to be constituted in the image of God. This is a big order. And “order,” in Augustine’s sense, is key: the mind, as memory, brings order to the natural world, but also brings to light a providential order that is implicit in the sensible.The book is divided into three parts: (1) the philosophical tradition (Plato, Aristotle, and Plotinus), (2) Augustine’s earlier writings (from the Cassiciacum dialogues up to De magistro and De musica), and (3) the Confessions and De trinitate. The conclusion of this complex study is that memory is salvific: it accounts for the soul’s progress by the dialectical play of the knowledge and love of what is possessed, yet not possessed. The lifelong process of healing in which memory functions is fulfilled in contemplation.Two characteristics of Hochschild’s book can be mentioned at the outset. First, she studies each author diachronically, measuring progress and growth in the author’s thought, and particularly in his understanding of memory. Second, she readily invokes a wide range of categories to explain and illuminate her main topic. The book is anything but an extended encyclopedia article on “memoria in Augustine.” The two principal terms in the title, “memory” and “theological anthropology,” are richly developed and elaborated.Chapter 1 begins with a short note on Augustine’s knowledge of Plato. It is generally admitted that Augustine read some of the dialogues of Plato in translation: the Timaeus, the Republic (albeit only parts of it), the Phaedo, and the Phaedrus. Some of these works, at least, may have come down to him through doxographers. But Plato’s influence on Augustine remains shadowy. It is “Platonism,” and particularly Plotinus, that influences him so clearly, a point made memorably in Confessions 7.9.13-15, and its intriguing reference to the libri Platonicorum. Before all else, Platonism delivers Augustine from the bondage of materialism.Hochschild treats Plato’s doctrine of memory under four headings: sense perception, knowledge as recollection, divisions in the ways of knowing, and the practice of dialectic. In regard to sense perception, the sharp distinction (found in the Republic) between opinion (doxa) and knowledge (epistêmê) [End Page 144] needs to be refined, Hochschild avers. At least in some later works, the sensible is an image of the intelligible, and hence some sense perception can be infallible. On the next topic, Plato invokes recollection to explain direct apprehension of the forms, but recollection does not recall what was perceived in the past but is a restoration of a clear, logical relationship. The Republic introduces a new element, “the illuminative power of the Good” (21). The final section of chapter 1 treats dialectic, concluding that “knowledge is fulfilled in virtue, and the art of dialectic is not merely an exercise in definition, but a hexis, and a way of living” (27).Chapter 2, on Aristotle, begins with the observation that, if Plato’s influence on Augustine was indirect, Aristotle’s was even more indirect, reaching Augustine through Plotinus. Most familiar, of course, are Augustine’s account of reading Aristotle’s Categories during his days at Carthage (Confessions 4.16.28-31) and his later use of the categories of substance and relation in his understanding of the Trinity, creating the category of “substantial relation,” which would... (shrink)

1. Mafhūm al-Tarbiyah al-Islāmīyah -- 2. Mfhm uṣūl al-Tarbiyah al-Islāmīyah -- 3. Mafhūm al-naẓarīyah al-Tarbawīyah al-Islāmīyah -- 4. Mafhūm al-naẓarīyah al-Tarbawīyah al-Islāmīyah -- 5. Mafhūm al-Fikr al-tarbawī al-Islāmī Mafhūm al-Turāth al-tarbawī al-Islāmī -- 6. Mafhūm Falsafat al-Tarbiyah al-Islāmīyah.

This article discusses textually problematic passages in Catullus 63, a particularly corrupt poem from a particularly corrupt manuscript tradition. It proposes new conjectures and revives several old ones. Throughout there are notes on punctuation, conjecture attribution and an analysis of the structure of Attis’ lament.

Both fairness and efficiency are important considerations in market design and regulation, yet many regulators have neither defined nor measured these concepts. We develop an evidencebased policy framework in which these are both defined and measured using a series of empirical proxies. We then build a systems estimation model to examine the 2003–2011 explosive growth in algorithmic trading on the London Stock Exchange and NYSE Euronext Paris. Our results show that greater AT is associated with increased transactional efficiency and reduced (...) information leakage in top quintile stocks. For less liquid stocks, manipulation at the close declines. We also document the tradeoff between reduced spreads and increased manipulation or information leakage following the introduction of MiFID1. (shrink)

One might presume that elite educational environments, including colleges and universities, have been the exclusive venues for rhetorical theory. Rhetorical theory typically takes the form of published treatises, monographs, and essays. Thus, the status of theorist would have been denied to, among others, African Americans during the nineteenth century because they were not afforded opportunities to become literate or, even if literate, not admitted into realms of elite literacy. But there are the seeds of a competing story, particularly regarding the (...) narratives written by Frederick Douglass. Henry Louis Gates Jr., for example, has stated that Douglass used... (shrink)

If one takes Heidegger at his word then his philosophy is about pursuing different "paths" of thought rather than defining a single set of truths. This volume gathers the work of an international group of scholars to present a range of ways in which Heidegger can be read and a diversity of styles in which his thought can be continued. Despite their many approaches to Heidegger, their hermeneutic orientation brings these scholars together. The essays span themes from the ontic to (...) the ontological, from the specific to the speculative. While the volume does not aim to present a comprehensive interpretation of Heidegger's later thought, it covers much of the terrain of his later thinking and presents new directions for how Heidegger should and should not be read today. Scholars of Heidegger's later thought will find rich and original readings that expand considerations of Heidegger's entire oeuvre. (shrink)

After introducing the early work of philosophers such as Plato, Aristotle, Epicurus, Cicero, Machiavelli, and Kant on the matter, this book critically examines the literature over the past four decades on the topic of posthumous harm.

I critically examine developmental approaches to the notion of habituation in the Nicomachean Ethics. Such approaches conceive of habituation in terms of upbringing. I challenge this view. Developmental approaches provide a restrictive view of habituation. I argue that it is possible for the habituation of character to occur after upbringing. My interpretation avoids the charge that Aristotle only granted the possibility of virtue to those who have had a good upbringing.