The present study seeks to expand on research concerning the benefits of organizational citizenship behaviors (OCB) to work-family facilitation (WFF) by integrating the theoretical framework of the attachment personality perspective (Bowlby, 1982). We hypothesized that OCB would enhance WFF for employees having lower levels of avoidance and anxious orientations but reduce WFF for employees with higher levels of avoidance and anxiety orientations. Two studies were conducted to test these hypotheses. Study 1 adopted a cross-sectional design, and Study 2 implemented a (...) diary procedure. In Study 1, employees from a pharmaceutical company completed attachment orientations and WFF questionnaires, whereas their direct supervisors assessed the participants’ OCB. In Study 2, attachment orientations of 108 participants were assessed, with OCB and WFF measures collected over 10 days. Findings from both studies supported our hypotheses relating to avoidance orientations. Performing OCB can enhance WFF, with the effect stronger for employees having lower avoidance orientations. However, findings regarding anxiety orientations were non-significant. A better understanding of the role that attachment orientations play in the OCB - WFF association may facilitate implementing possible interventions that could benefit both the organization and the family. (shrink)

In this paper I revisit Gilbert Harman's arguments for a "clutter avoidance" norm. The norm -- which says that we ought to avoid cluttering our minds with trivialities -- is widely endorsed. I argue that it has some fairly dramatic consequences for normative epistemology.

We report a series of experiments examining whether people ascribe knowledge for true beliefs based on probabilistic evidence. Participants were less likely to ascribe knowledge for beliefs based on probabilistic evidence than for beliefs based on perceptual evidence or testimony providing causal information. Denial of knowledge for beliefs based on probabilistic evidence did not arise because participants viewed such beliefs as unjustified, nor because such beliefs leave open the possibility of error. These findings rule out traditional philosophical accounts for why (...) probabilistic evidence does not produce knowledge. The experiments instead suggest that people deny knowledge because they distrust drawing conclusions about an individual based on reasoning about the population to which it belongs, a tendency previously identified by “judgment and decision making” researchers. Consistent with this, participants were more willing to ascribe knowledge for beliefs based on probabilistic evidence that is specific to a particular case. 2016 APA, all rights reserved). (shrink)

In the Introduction to the Critique of Pure Reason Kant formulates what he calls “the general problem of pure reason,” namely, “How are synthetic a priori judgements possible?” Kant explains that this general problem involves two more specific questions about particular a priori sciences: “How is pure mathematics possible?” and “How is pure natural science possible?”— where the first concerns, above all, the possibility of Euclidean geometry, and the second concerns the possibility of fundamental laws of Newtonian mechanics such as (...) conservation of mass, inertia, and the equality of action and reaction. In answering these questions Kant develops what he calls a “transcendental” philosophical theory of our human cognitive faculties — in terms of “forms of sensible intuition” and “pure concepts” or “categories” of rational thought. These cognitive structures are taken to describe a fixed and absolutely universal rationality — common to all human beings at all times and in all places — and thereby to explain the sense in which mathematical natural science represents a model or exemplar of such rationality. (shrink)

Name der Zeitschrift: Kant-Studien Jahrgang: 105 Heft: 4 Seiten: 531-553.

The polarization and charges of “post-truth” that mark contemporary politics may have its source, ultimately, in a crisis of epistemology, which is characterized by a tension between different forms of naïve realism—the view that reality appears to us directly, unmediated by interpretation. Perhaps too schematically, those on the right tend to be first-person naïve realists in treating economic and social realities as accessible to the ordinary political participant by simple common sense, while those on the left tend to be third-person (...) naïve realists in treating credentialed experts as forming a consensus—a new common sense. In treating reality as transparent enough to be legible either to oneself or to a group of experts, both sides tend to treat disagreement as a motivational problem—a problem of bad faith, motivated reasoning, perversity, and refusal to see the truth—rather than as an epistemic problem caused by the possibility that each side may hold a different set of interpretive frameworks that determines how and what it sees of reality. In obviating the possibility of genuine disagreement, the epistemological crisis is quite naturally transformed into a political crisis. (shrink)

Discussion of new axioms for set theory has often focused on conceptions of maximality, and how these might relate to the iterative conception of set. This paper provides critical appraisal of how certain maximality axioms behave on different conceptions of ontology concerning the iterative conception. In particular, we argue that forms of multiversism (the view that any universe of a certain kind can be extended) and actualism (the view that there are universes that cannot be extended in particular ways) face (...) complementary problems. The latter view is unable to use maximality axioms that make use of extensions, where the former has to contend with the existence of extensions violating maximality axioms. An analysis of two kinds of multiversism, a Zermelian form and Skolemite form, leads to the conclusion that the kind of maximality captured by an axiom differs substantially according to background ontology. (shrink)

The comparison made by Ada Lovelace in 1843 between the Analytical Engine and the Jacquard loom is one of the well-known analogies between looms and computation machines. Given the fact that weaving – and textile production in general – is one of the oldest cultural techniques in human history, the question arises whether this was the first time that such a parallel was drawn. As this paper will show, centuries before Lovelace’s analogy, such a comparison was made by Gottfried Wilhelm (...) Leibniz. During the 17th century, Leibniz compared his calculating machines with another textile machine, the stocking frame, a machine which mechanized knitting and which was invented in 1589. During the following centuries, this machine was considered as a technological wonder and as a creation of God, and, during the last decades of the 17th century, Leibniz emphasized the need to consider it and other textile machines mathematically. What, then, were the reasons for the parallel drawn between this machine and Leibniz’s automatic computation machines? And what were the consequences of this analogy concerning the artisanal knowledge embedded in manual textile practices? (shrink)

Montague [7] translates English into a tensed intensional logic, an extension of the typed -calculus. We prove that each translation reduces to a formula without -applications, unique to within change of bound variable. The proof has two main steps. We first prove that translations of English phrases have the special property that arguments to functions are modally closed. We then show that formulas in which arguments are modally closed have a unique fully reduced -normal form. As a corollary, translations of (...) English phrases are contained in a simply defined proper subclass of the formulas of the intensional logic. (shrink)

Is prime matter the same as its potency, its readiness to take on the entire gamut of corporeal substantial forms? This question, arising from a passage in Averroes, lies at the core of later medieval hylomorphism and was hotly debated. The present article looks at three answers to the question by figures from the first half of the fourteenth century: Gerald Ot who takes a Scotistic approach to the issue, John of Jandun and Peter Auriol taking an Averroan tack, and (...) John Buridan with a nominalistic outlook. The discussion reveals a diversity of positions on the nature of potency and its relation to actuality, and in the case of Buridan an unusual view at the heart of his matter theory: the direct inherence of accidental forms in prime matter. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Josiah Royce: Pragmatist, Ethicist, Philosopher of Religion ed. by Christoph Seibert and Christian PolkeRobin FriedmanJosiah Royce: Pragmatist, Ethicist, Philosopher of Religion Christoph Seibert and Christian Polke, editors. Mohr Siebeck, 2021.In October 2015, the Warburg Haus, Hamburg, held a conference on the American philosopher Josiah Royce that brought together German and American scholars. The papers given at the conference led to this new book, Josiah Royce: Pragmatist, Ethicist, Philosopher (...) of Religion. Edited by the German scholars Christoph Seibert and Christian Polke, the volume includes eleven essays, nine delivered at the 2015 conference, together with additional contributions by Seibert and Polke, the conference organizers.It is valuable to see contemporary German scholars engaging with Royce and to compare their approach with that of American scholars. Americans tend to approach Royce through the tradition of pragmatism in the company of William James, Charles Peirce, and John Dewey, and to minimize the metaphysics in Royce's thought and its idealistic influences. [End Page 116]The book has the goal of developing Royce's thought to show how its insights and concerns may be valuable for contemporary life, not only for scholars of differing philosophical traditions. In their Introduction, Seibert and Polke describe Royce as a "pragmatist of his own kind" (3) and identify three themes in his philosophy. The first is community, which was central to Royce from the beginning and, following his serious study of Peirce, "became the ultimate principle of both his metaphysics and his philosophy of life" (3). The second theme is religion, which, for Royce, involved the "search for the ultimate meaning of his own life, as well as that of his fellows' lives" (3). The third broad theme in Royce is ethics and a lifelong concern with the nature of the examined life. Royce developed his ethical philosophy from an original critique of moral skepticism to the "never-ending task of building communities within and through mankind by way of a critical spirit of true and mutual loyalty" (3). Among these three, the editors consider religion as the most important. They state: "[R]eligion is a very important theme of Royce's philosophy: one may even assume that it is the central subject, which implies that his philosophy may be properly understood only if it is regarded as a philosophy of religion" (8). The centrality of religion is apparent in the essays. Consideration here must be brief.The book's first section, "Bridging Two Continents: Royce between Pragmatism and Idealism," includes three broad-ranging essays that work toward a synthesis between pragmatism and idealism in the thought of Royce. Ludwig Nagl's contribution, "Toward a Global Philosophical Discourse on Religion," discusses Royce's posthumously published "Lectures on Modern Idealism." Nagl uses this work, together with Royce's adaption of Peirce, to help create a bridge between pragmatism and idealism. He further explores Royce's interest in Eastern religion to suggest how Royce's thought might support a broad philosophical study of religion, not restricted to Christianity. Co-editor Seibert's article, "The Ethical Nucleus of Reality," focuses on Royce's epistemology and his ethics, while touching briefly on religion. The essay shows how Royce combined pragmatic and idealistic threads from his earliest writings, with particular attention to his book The Spirit of Modern Philosophy (SM). Royce's SM is also central to the American philosopher Douglas Anderson's essay "What Philosophy Meant to Josiah Royce." In SM, Royce argues that philosophy constitutes a critical reflection on experience that may be practiced by every person, not only by professional philosophers. Anderson, however, also identifies and criticizes a more elitist, professional aspect in Royce's conception of philosophy. For Anderson, Royce's thought had a pragmatist dimension in that philosophy was a "voluntarily chosen attitude toward conducting our lives" (80). Royce's thought also was idealistic [End Page 117] in its recognition of the finite character of human life and in the search for the whole. Anderson writes that, for Royce, "to understand our experiences and to gain some control of our futures, we must see those experiences in their relations to all of what is—no easy task" (80).The book's second section includes... (shrink)

Many authors show how useful logic can be as a tool for building theories that can account for problems in the philosophy of religion, such as paradoxical assertions. As a consequence, one's philosophy of logic is crucial as well, since it determines which logics, from the set of available and constructible logics, one can use to build a theory. In this paper, we present the relatively recent debate between logical pluralism and monism because the positions in this debate determine which (...) logic(s) can, with justification, be applied to build a theory that addresses problems in the philosophy of religion. We begin by presenting the problem of paradoxical assertions and the debate over logical pluralism that bears on the addressing paradoxical assertions. We then canvass strategies for arguing in favor of logical monism, and pluralism; ultimately, we conclude that the Western tradition has reached a stalemate on this issue. We then turn our attention to the potential for Indian religious traditions to contribute to the debate. We present the five-step-syllogism from Nyāya-Hindu philosophy, the four corners of reasoning from Buddhist philosophy, and the seven-fold theory of predication from Jaina philosophy. The upshot of our presentation is to lay the groundwork for cross-traditional logical debate by identifying the ways in which Indian discussions of debate and dialogue relate to modern approaches to logic and the philosophy of logic. (shrink)

Many scholars believe that traditional courses in ethics (especially business ethics) have not been successful in making students ethical. The best that educators can hope is that these courses will help build ethical awareness. It is thus apparent that the apparatus used to teach ethics does not inspire the intellectual leap needed between the abstract awareness of ethical issues to the functional changes in behavior and decision-making. This paper posits that the creative arts, including literature, poetry, music, pictorial art, and (...) film, may provide the tools to help bridge that gap. The creative arts can profoundly impact individuals and cause social change by gradually implanting values and changing beliefs. They can instill morals by using stories, sounds, and images and arouse the passion needed to change behaviors. (shrink)

In this article, we introduce the Special Issue, Value Sensitive Design: Charting the Next Decade, which arose from a week-long workshop hosted by Lorentz Center, Leiden, The Netherlands, November 14–18, 2016. Forty-one researchers and designers, ranging in seniority from doctoral students to full professors, from Australia, Europe, and North America, and representing a wide range of academic fields participated in the workshop. The first article in the special issue puts forward eight grand challenges for value sensitive design to help guide (...) and shape the field. It is followed by 16 articles consisting of value sensitive design nuggets—short pieces of writing on a new idea, method, challenge, application, or other concept that engages some aspect of value sensitive design. The nuggets are grouped into three clusters: theory, method, and applications. Taken together the grand challenges and nuggets point the way forward for value sensitive design into the next decade and beyond. (shrink)

We consider properties of sets in an intuitionistic setting corresponding to large cardinals in classical set theory. Adding such ‘large set axioms’ to intuitionistic ZF set theory does not violate well-know metamathematical properties of intuitionistic systems. Moreover, we consider statements in constructive analysis equivalent to the consistency of such ‘large set axioms’.

Section 38 of Kant’s Prolegomena to Any Future Metaphysics is of great interest. For Kant there attempts, uncharacteristically, to illustrate one of the central claims of his exceedingly abstract and general transcendental philosophy by means of a concrete example. The claim in question is stated as the conclusion of §36.

In modern Western philosophy, impartial reasoning has defined the moral point of view and determined the strategies of moral justification. Political philosophers have invoked it as well, to legitimate certain governmental and social institutions. Normative impartiality has become highly controversial in recent years, however, and feminists have contributed substantially to these debates.

The singular message in Global Health Law is that we must strive to achieve global health with justice—improved population health, with a fairer distribution of benefits of good health. Global health entails ensuring the conditions of good health—public health, universal health coverage, and the social determinants of health—while justice requires closing today’s vast domestic and global health inequities. These conditions for good health should be incorporated into public policy, supplemented by specific actions to overcome barriers to equity. A new global (...) health treaty grounded in the right to health and aimed at health equity—a Framework Convention on Global Health —stands out for its possibilities in helping to achieve global health with justice. This far-reaching legal instrument would establish minimum standards for universal health coverage and public health measures, with an accompanying national and international financing framework, require a constant focus on health equity, promote Health in All Policies and global governance for health, and advance the principles of good governance, including accountability. While achieving an FCGH is certainly ambitious, it is a struggle worth the efforts of us all. The treaty’s basis in the right to health, which has been agreed to by all governments, has powerful potential to form the foundation of global governance for health. From interpretations of UN treaty bodies to judgments of national courts, the right to health is now sufficiently articulated to serve this role, with the individual’s right to health best understood as a function of a social, political, and economic environment aimed at equity. However great the political challenge of securing state agreement to the FCGH, it is possible. States have joined other treaties with significant resource requirements and limitations on their sovereignty without significant reciprocal benefits from other states, while important state interests would benefit from the FCGH. And from integrating the FCGH into the existing human rights system to creative forms of compliance and enforcement and strengthened domestic legal and political accountability mechanisms, the treaty stands to improve right to health compliance. The potential for the FCGH to bring the right to health nearer universal reality calls for us to embark on the journey towards securing this global treaty. (shrink)

We consider intuitionistic number theory with recursive infinitary rules . Any primitive recursive binary relation for which transfinite induction schema is provable is in fact well founded. Its ordinal is less than ε 0 if the transfinite induction schema is intuitionistically provable in elementary number theory. These results are provable intuitionistically. In fact, it suffices to consider transfinite induction with respect to one particular number-theoretic property.

This article attempts to complicate rather than answer this question using feminist theories and examples from popular culture, history, literature and politics. First, the idea of ‘category’ is interrogated. Subsequently, some of the similarities uniting ‘woman’ and ‘ Frau’ are investigated, particularly around common historical forces and contemporary issues, such as abortion rights. Then, the divisions in these categories are explored, with attention to history and national contexts. The article concludes with a speculation about how, given the complexities involved, women (...) can negotiate a disordered coherence. (shrink)