In this paper we use Hobby's duality for semi-De Morgan algebras, to characterize those algebras having only principal congruences in the classes of semi-De Morgan algebras, demi-pseudocomplemented lattices and almost pseudocomplemented lattices. This work extends some of the results reached by Beazer in [3] and [4].

1. Many philosophers, including the later Wittgenstein, have concerned themselves with the question ‘What is philosophy?’ In this paper I shall say some things about the activity of philosophizing. What I shall say is not new or revealing; none the less, it might be worth saying what I do say. For philosophers, especially if they are professionally occupied with their subject, sometimes overlook some interesting, and some human, aspects of their profession.

I shall discuss what I have chosen to call the phenomenon of ‘intellectual robotry’. Intellectual robotry is a disease which is manifested in various different ways by some intellectuals, though not by all. What do I mean by ‘intellectual robotry’? I mean, among other things, a habitual indulgence in clever words for their own sake, a fixation about the potency of arguments and a sort of involved commitment to certain fashionable ideologies. One of the main characteristics of intellectual robotry is (...) that the practitioner of it invariably loses sight of the person he is talking to, or allegedly talking to. He, the intellectual, is intent on pursuing his own momentum of metaphysical or ideological or political or whatever talk because he believes he has something rather important to say, but as he talks—you can almost see it in his or her eyes—he is no longer talking to a person. (shrink)

There are many people in the world who want to be Somebody. Let us describe someone as Somebody who comes to believe that, in one or more respects, he or she is a special or significant person and who succeeds, through whatever means, in acquiring some sort of reputation and some sort of fame. People want to become Somebody because they believe that unless they succeed in that respect they will turn out to be a mere mediocrity, or worse still, (...) to be thought of as a mere mediocrity. People want to leave some sort of mark in this world before they die. They do not want their passage through this world to be utterly ineffectual. This, I think, is the seed from which the ideal of being Somebody emerges. (shrink)

The paper provides a reconstruction of the notion of genetic phenomenology while trying to demonstrate that its elaboration leads Husserl to dismiss de facto the main motivation of his idealism—namely the idea that at the basis of constitution is an immanent and formless stuff shaped or animated by subjective acts. Indeed genetic analysis shows that the original stuff of constitution consists of sensuous contents structured according to a material lawfulness grounded on their peculiarity. By affecting the subject, such contents motivate (...) the performing of intentional acts and are the genuine motor of constitution. The genetic ground of apperceptions is thus material content. (shrink)

The paper provides a reconstruction of the notion of material Apriori while exhibiting the anti-Kantian inspiration and factual grounding thereof. The attempt is made to show that a non-formal Apriori obtains because the sensuous has a normative character; further, that the difference between material and formal eidetic laws is rooted in the difference between sensuous contents, given in experience, and intellectual contents, originating in activities of judgement. The material Apriori is not independent of all experience, since it is grounded on (...) sensuous eidetic contents and thus depends on the latter’s givenness and characteristics. It is thanks precisely to this ,contingency‘ that it has an ontological significance. (shrink)

Der Aufsatz will nachweisen, dass Husserls Denken in der Tat eine Erledigung des Cartesianismus darstellt. Es wird gezeigt, dass Husserls Denken eine ganz andere Auffassung der Wahrnehmung und der Evidenz als Descartes zugrunde liegt. Denn – im Vorgriff auf eine Einsicht, die gegenwärtig in der analytischen Philosophie vertreten wird – meint Husserl, eine Wahrnehmung oder Evidenz könne nur aufgrund anderer Wahrnehmungen oder Evidenzen bezweifelt werden. Deshalb setzt jede solche Bezweifelung das Vertrauen in die Wahrnehmung oder Evidenz voraus und kann nicht (...) die Wahrnehmung oder Evidenz als solche betreffen, sondern lediglich ihre einzelnen Fälle. Demzufolge ist die phänomenologische Reduktion nicht eine Art methodischer Zweifel, und das Husserlsche cogito hat nicht dieselbe Bedeutung wie das Cartesianische cogito. All das beruht auf einer Auffassung der Wirklichkeit, deren Kern in der Identifikation von Wirklichkeit und Erfahrbarkeit liegt, die aber keine Reduktion der Dinge auf das Bewusstsein impliziert. (shrink)

This article reports results of an experiment designed to analyze the link between risky decisions made by couples and risky decisions made separately by each spouse. We estimate both the spouses and the couples’ degrees of risk aversion, we assess how the risk preferences of the two spouses aggregate when they make risky decisions, and we shed light on the dynamics of the decision process that takes place when couples make risky decisions. We find that, far from being fixed, the (...) balance of power within the household is malleable. In most couples, men have, initially, more decision-making power than women but women who ultimately implement the joint decisions gain more and more power over the course of decision making. (shrink)

This paper tries to show that Husserl’s phenomenology can be considered as a form of radical empiricism in the sense of James, since it holds—like traditionalempiricism—that sensuous experience is the foundation and the source of justifi cation of knowledge, but—in contrast with traditional empiricism—it holds that there are relations, which are given in the sensuous experience just as well contents. Reality is sensuous and the structure of reality is equally sensuous. By an analysis of the concepts of the sensuous relation, (...) of the material a priori, and of association, it is showed that Husserl—in contrast with transcendentalism—confers a normative role to the peculiarity of sensuous contents, which determines their objective connections and also the structure of the world before the intellectual activities of the subject. At the same time, it is pointed out that Husserl has never entirely gotten over the Cartesian psychologism of Brentano and of traditional empiricism, that leads him to consider only the immanent as properly present. Finally, the paper discusses Husserl’s concept of the life-world, which originates from Avenarius’ idea of the natural concept of the world, and his position regarding the relation between experience and science. (shrink)

considerations are given about the state of quantificational views about terms that were to involve the metacognitive ability of self deixis.

1. Many philosophers, including the later Wittgenstein, have concerned themselves with the question ‘What is philosophy?’ In this paper I shall say some things about the activity of philosophizing. What I shall say is not new or revealing; none the less, it might be worth saying what I do say. For philosophers, especially if they are professionally occupied with their subject, sometimes overlook some interesting, and some human, aspects of their profession.

This article presents original empirical data generated from the Crown Prosecution Service (CPS) Pilot Evaluation of pre-trial witness interviewing (PTWI) in England and Wales. Section 1 introduces the PTWI Pilot and describes the methodological strengths and limitations of our qualitative socio-legal study. Forming the richly documented empirical core of the article, Sections 2–5 identify the principal considerations which seemed to influence case selection for Pilot interviews. An overlapping collection of evidentiary, strategic and circumstantial factors encouraged prosecutors to resort to PTWI, (...) whilst other, countervailing considerations were apprehended as disincentives. Assessments of witness credibility were central to prosecutors’ attempts to balance these competing factors. Section 6 concludes by underlining the potential of qualitative socio-legal studies to promote more nuanced understandings of criminal process, and by extension to make practical contributions to evidence-based criminal procedure reform. (shrink)

An argument is a conceptual instrument through which a certain logical f order between propositions can be seen to exist. But does an argument show that a proposition is true? It does, if by ‘that’ you mean that the proposition can be seen to follow through the instrument of a valid argument which employs true premises. But when we wonder whether to believe that a proposition is true we do not always wonder whether or not the proposition follows logically from (...) other propositions. We want to know f whether the proposition is in itself true, whether or not it follows from another proposition or series of propositions. That a proposition is true f may be a fact, whether or not the machinery of reason has succeeded in focusing our attention on its truth by extracting its truth from other true premises. (shrink)

La plupart des approches développées en philosophie adop-tent la notion de représentation pour expliquer la relation entre l’esprit, le langage et le monde. L’idée générale est que les pensées représentent les faits du monde via des concepts et que le langage sert d’intermédiaire entre les deux en exprimant les pensées. Le lien est tissé par la signifi-cation. Certains pensent que la signification peut être analysée en termes des pensées des locuteurs. Comme pareilles pensées sont essentiellement intentionnelles, on explique la signification (...) à partir de l’intentionnalité et donc le langage à partir de l’esprit. Pour d’autres, l’esprit et le langage sont interdépendants. La structure de la pensée est déterminée en ana-lysant la structure profonde du langage. Les agents lient les contenus propositionnels au monde lorsqu’ils pensent ou parlent. Par contre, certains philosophes sont opposés aux deux conceptions antérieures. Ils refusent l’idée d’expliquer la signification en termes de pensées inten-tionnelles. Ils l’expliquent en termes de comportement langagier, mais sans pour autant faire référence au mental. Le langage est alors possible sans la pensée. Le but général de ce travail est de montrer pourquoi les approches philosophiques traditionnelles ont misé sur l’idée de représen-tation ou de signification pour expliquer l’interaction entre l’esprit, le langage et le monde. Plus particulièrement, j’explique pourquoi la théorie des actes de discours adopte une approche intermédiaire. Selon elle, l’esprit fonde le langage. Il y a donc primauté de la pensée sur le langage. Mais le principe d’exprimabilité exige une interdépendance entre pensée et langage. (shrink)

RÉSUMÉ : Dans la tradition logique de la philosophie analytique, comprendre la signification d’un énoncé, c’est comprendre ses conditions de vérité. Dans la tradition du langage naturel, la signification est liée à l’usage du langage. Depuis Grice, elle est liée aux attitudes et aux actions des interlocuteurs. Selon Austin, Searle et Vanderveken, signifier c’est utiliser des mots avec l’ intention d’accomplir des actes illocutoires. Pareils actes ont des conditions de félicité plutôt que des conditions de vérité. Selon nous, signifier c’est (...) essentiellement tenter d’accomplir des actes illocutoires. Et comme toute tentative est une action intentionnelle plutôt qu’une attitude, signifier c’est agir intentionnellement. ABSTRACT: In the logical tradition of analytical philosophy, to understand the meaning of an utterance is to understand its truth conditions. In the tradition of natural language analysis, meaning is related to language use. Since Grice, meaning is linked to speakers’ attitudes and actions. Following Austin, Searle, and Vanderveken, to mean is to use words with the intention of performing illocutionary acts. Such acts have felicity conditions instead of truth conditions. The aim of my work is to clarify the nature of meaning in the second tradition. In my view, to mean something is mainly to attempt to perform illocutionary acts. Any attempt is an intentional action rather than an attitude. (shrink)

The plurality of languages and ethnicities, the geographic fragmentation, the predominant Roman Catholic religion, together with the still relatively short experience in nationhood account for a very peculiar understanding of "business ethics" in the Philippines. The rapid growth and liberalization of the economy, coupled with the inequitable distribution of wealth, the destruction of the environment and corruption are the main ethical concerns. Businesspersons and the academe endeavor to find creative solutions for these unique challenges.

Palma Dewory Moszego Kordowera jako egzemplifikacja żydowskiej kabalistycznej doktryny etycznej pod postacią imitatio dei Artykuł podejmuje zagadnienie żydowskich kabalistycznych dyrektyw etycznych,, sformułowanych w Palmie Dewory autorstwa żydowskiego mistyka kabalisty Moszego Kordowera. Czyni to w oparciu o fundamentalną ideę mistyki judaizmu – kategorię dziesięciu sefirot, które w tutejszym systemie etycznym zostały, każda z osobna, skorelowane z pożądanymi i zalecanymi ludzkimi sposobami postępowania, zachowania się wobec bliźniego. Rezultatem zalecenia wehalachta bederachaw, tj. idei naśladowania Boga – wyrażającej się tu w regule naśladowania (...) sefirot, tj. uwewnętrz¬niania, „zaszczepiania” w sobie cnót, cech moralnych immanentnych poszczególnym sefirotycznym atrybutom – jest człowiek doskonały etycznie, ergo podobający się Bogu, co stanowi wartość najwyższą religijnego Żyda. (shrink)

Will Kymlicka ha sido considerado como compatibilizador de liberales y comunitaristas en cuanto a los derechos de las minorías. Su distinción entre derechos de grupo como protecciones externas y como restricciones internas buscó dar cuenta de las reivindicaciones minoritarias sin vulnerar el principio liberal de autonomía. En este artículo se buscan dos objetivos: primero, adoptar una perspectiva crítica, al afirmar que tal distinción soslaya el eje central de la discusión, esto es, la problemática de la titularidad del derecho, y, segundo, (...) proponer una nueva clasificación de los derechos aplicables a las minorías que sea capaz de servir de modelo para futuros diseños institucionales. Will Kymlicka has attempted to harmonize the positions of liberals and communitarians with respect to minority rights. His distinction between group rights as external protections and internal restrictions sought to account for minority vindications without violating the liberal principle of autonomy. The objective of this article is twofold: first, to adopt a critical perspective by arguing that said distinction avoids the core of the discussion, that is, the issue of ownership of rights, and, second, to proposed a new classification of rights applicable to minorities that can serve as a model for future institutional designs. Will Kymlicka tem sido considerado como compatibilizador de liberais e comunitaristas quanto aos direitos das minorias. Sua distinção entre direitos de grupo como proteções externas e como restrições internas pretendeu dar conta das reivindicações minoritárias sem vulnerar o princípio liberal de autonomia. Este artigo apresenta dois objetivos: primeiro, adotar uma perspectiva crítica ao afirmar que essa distinção elude o eixo central da discussão, isto é, a problemática da titularidade do direito; segundo, propor uma nova classificação dos direitos aplicáveis à s minorias que seja capaz de servir de modelo para futuros desenhos institucionais. (shrink)

The paper intends to investigate the sources of the very concept of charisma in Max Weber, starting from some polemical readings made by Carl Schmitt. Aside from theologian Karl Holl, particular attention is devoted to Protestant jurist Rudolf Sohm and to his masterwork Kirchenrecht. Weber started to read it attentively in 1909, at the beginning of his project called Economy and Society, In the writings that make the most of this posthumous work that he never really ended, charisma is meant (...) as the non-juridical key for official and hierarchic organizations – Roman Church may not be the only good example: charisma creates concrete social associations elsewhere. Gradually, such organizations get more and more legal, as long as they lose their ‘extraordinary’ traits. The analysis will show how obedience and recognition are originally created by charisma and how they structure the ties that bind the followers to their leader, a hero, a prophet, or similar charismatic personalities. Being originally anti-economic, anti-institutional, charisma gets to be gradually objectified in a legal order provided with specific economical traits. In its last part, the paper analyses the famous conference Max Weber held in Munich in 1919, Politics as Vocation. Politics is identified as the intersection between charisma and bureaucracy, in the handling of the relationship between the two elements of devotion to the leader and the cause and the party machine. (shrink)

_The Science of Religion: A Defence_ offers a brilliant overview of Donald Wiebe’s contributions on methodology in the academic study of religion, of the development of his thinking over time, and of his intellectual commitment to 'a science of religion'.

Purpose A survey of the attitudes of students in eight countries towards the revelations of mass surveillance by the US’ NSA and the UK’s GCHQ has been described in an introductory paper and seven country-specific papers. This paper aims to present a comparison of the results from these countries and draws conclusions about the similarities and differences noted. Design/methodology/approach A questionnaire was deployed in Germany, Japan, Mexico, New Zealand, The People’s Republic of China, Spain, Sweden and Taiwan. The original survey (...) was in English, translated into German, Japanese and Chinese for relevant countries. The survey consists of a combination of Likert scale, Yes/no and free-text responses. The results are quantitatively analysed using appropriate statistical tools and the qualitative answers are interpreted. Findings There are significant differences between respondents in the countries surveyed with respect to their general privacy attitudes and their willingness to follow Snowden’s lead, even where they believe his actions served the public good. Research limitations/implications Owing to resource limitations, only university students were surveyed. In some countries, the relatively small number of respondents limits the ability to make meaningful statistical comparisons between respondents from those countries and from elsewhere on some issues. Practical implications Snowden’s actions are generally seen as laudable and having had positive results, among the respondents surveyed. Such results should give pause to governments seeking to expand mass surveillance by government entities. Originality/value There have been few surveys regarding attitudes to Snowden’s revelations, despite the significant press attention and political actions that have flowed from it. The context of attitudes to both the actions he revealed and the act of revelation itself is useful in constructing political and philosophical arguments about the balance between surveillance activity for state security and the privacy of individual citizens. (shrink)

I develop a phenomenological critique to Husserl’s metaphysics, by showing that – contrary to what the majority of critical literature claims – metaphysical questions are alien to phenomenology. Husserl engages with the discussion of these topics only because of ideological-existential motives, and, when he deals with that problems, he does not use the phenomenological method, but the regressive and constructive procedure, which he himself elsewhere criticizes. Konsequent zu sein, ist die größte Obliegenheit eines Philosophen, und wird doch am seltensten angetroffen. (...) Kant, Kritik der praktischen Vernunft. Die Vernunft ist immer beim Menschen die gehorsamste Dienerin des Herzens; was er wünscht, das stellt er sich als seiend vor und demonstriert er, wenn er einmal zu räsonieren anfängt, a priori aus der Vernunft als notwendig. Feuerbach, Die Unsterblichkeitsfrage vom Standpunkt der Anthropologie. It were better […] never to look beyond the present material world. By supposing it to contain the principle of its order within itself, we really assert it to be God; and the sooner we arrive at that Divine Being, so much the better. Hume, Dialogues Concerning Natural Religion. (shrink)