This daily diary study examined the within-person coupling between four emotion regulation strategies and both subjective well-being and perceived stress in daily life of geriatric nurses. Participants (N = 89) described how they regulated their emotions in terms of cognitive reappraisal and suppression. They also indicated their subjective well-being and level of perceived stress each day over three weeks. At the within-person level, cognitive reappraisal intended to increase positive emotions was positively associated with higher subjective well-being and negatively associated with (...) perceived stress. Suppression of the expression of positive emotions was negatively associated with subjective well-being and positively associated with perceived stress. However, cognitive reappraisal intended to down-regulate negative emotions and suppression as a strategy to inhibit the expression of negative emotions were not associated with daily well-being or perceived stress. Off-days were rated as days with higher subjective well-being and lower perceived stress in contrast to working days. At the between-person level, individuals who reported more daily negative affect reported increased suppression of positive emotions, corroborating the within-person findings. Moreover, findings indicated that nurses with more years of experience in the job reported higher subjective well-being and less perceived stress. These results provide insights into important daily emotional processes of geriatric nurses, both at workdays and in their leisure time. (shrink)

Frustration in traffic is one of the causes of aggressive driving. Knowledge whether a driver is frustrated may be utilized by future advanced driver assistance systems to counteract this source of crashes. One possibility to achieve this is to automatically recognize facial expressions of drivers. However, only little is known about the facial expressions of frustrated drivers. Here, we report the results of a driving simulator study investigating the facial muscle activity that comes along with frustration. Twenty-eight participants were video-taped (...) during frustrated and non-frustrated driving situations. Their facial muscle activity was manually coded according to the Facial Action Coding System. Participants showed significantly more facial muscle activity in the mouth region. Thus, recording facial muscle behavior potentially provides traffic researchers and assistance system developers with the possibility to recognize frustration while driving. (shrink)

Countless conceptual metaphors related to human experience have been identified and discussed in the literature. In most conceptual metaphors, a concrete, experiential sou...

Inspiré de la pratique de l’auteure auprès de personnes en situation d’exil et de précarité rencontrées en centre d’hébergement pour demandeurs d’asile, cet article questionne la parentalité interne (Ciccone, 2012) dans l’économie psychique d’un homme confronté pendant son enfance aux mauvais traitements de son père et au départ définitif de sa mère, longtemps violentée. L’auteure s’intéresse à ses efforts pour se différencier des violences subies mais aussi à la reproduction inconsciente des rapports d’emprise et d’abandon, manifeste dans le lien transférentiel, (...) et à sa propre paternité dans un parcours d’exil et d’errance en quête d’objets parentaux. Le travail thérapeutique se focalise sur la restauration de ses capacités de contenance et de transformation dans une clinique du lien intersubjectif et intrapsychique. (shrink)

Medieval philosophy is primarily associated today with university-based disputations and the authorities cited in those disputations. In their own time, however, scholastic debates were recognized as just one part of wide-ranging philosophical and theological discussions. A Hidden Wisdom breaks new ground by drawing attention to another crucial component of these conversations: the Christian contemplative tradition. The thirteenth–fifteenth centuries in particular saw a dramatic increase in the production and consumption of mystical and contemplative literature in the ‘Christian West’, by laypeople as (...) well as religious scholars, women as well as men. A Hidden Wisdom focuses on five topics of particular interest to both scholastics and contemplatives in this period—namely, self-knowledge, reason and its limits, love and the will, persons, and immortality and the afterlife. This focus centers on the (often overlooked) contributions of medieval women and demonstrates that when we reunite scholasticism with its contemplative counterpart, we gain not only a more accurate understanding of the scope of medieval Christian philosophy and theology but also an increased awareness of a deeply practical tradition that builds up as well as tears down, generates as well as deconstructs. The book’s treatment of topics and figures is meant to be representative rather than exhaustive—a tasting menu rather than a comprehensive study. The choice of topics offers a series of ‘hooks’ for philosophers to connect their own interests to issues central to medieval contemplative philosophy, while also providing medievalists in other disciplines a fresh lens through which to view these texts. (shrink)

The ecofeminist argument for veganism is powerful. Meat consumption is a deeply gendered act that is closely tied to the systematic objectification of women and nonhuman animals. I worry, however, that presenting veganism as "the" moral ideal might reinforce rather than alleviate the disordered status quo in gendered eating, further disadvantaging women in patriarchal power structures. In this chapter, I advocate a feminist account of ethical eating that treats dietary choices as moral choices insofar as they constitute an integral part (...) of our relationships to ourselves and to others. I believe that we should think of dietary choices in Aristotelian moral terms as a mean relative to us, falling on a continuum between the vice of doing injustice to ourselves, on the one hand, and the vice of doing injustice to others, on the other. On this view, what it is moral to eat for individuals is not a fixed ideal, but rather depends on particulars of our physiological, psychological, economic, cultural, and relational situations. (shrink)

Self-knowledge is a persistent—and paradoxical—theme in medieval mysticism, which portrays our ultimate goal as union with the divine. Union with God is often taken to involve a cognitive and/or volitional merging that requires the loss of a sense of self as distinct from the divine. Yet affective mysticism—which emphasizes the passion of the incarnate Christ and portrays physical and emotional mystical experiences as inherently valuable—was in fact the dominant tradition in the later Middle Ages. An examination of both the affective (...) and apophatic traditions demonstrates that, in addition to constituting a necessary stage on the path toward union with the divine, self-knowledge in medieval mysticism was seen not just as something to be transcended, but (particularly in the works of female mystics) as a means of overcoming alienation from embodied existence. (shrink)

Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts to, however, is subject to debate. (...) Philosophers (such as J. P. Moreland and Scott Rae) have claimed that ‘Thomistic substance dualism’ (TSD) centers around two beliefs: (1) the rational soul is an immaterial substance, and (2) this immaterial substance is the human person. In this paper, I argue that labeling such an account ‘Thomistic’ proves dangerously misleading—not only does Aquinas himself explicitly deny both of these claims, but he denies them for philosophically significant reasons. Furthermore, I argue that Aquinas’s own position provides an account of human nature both more coherent and philosophically attractive. (shrink)

I argue that we are subject to ‘aesthetic luck’ in four senses: constitutive, upbringing, sociogeographic, and circumstantial. I review evidence from our practices, philosophy, and science. I then consider what challenges aesthetic luck raises to the communicability of aesthetic judgments, the formation of one’s aesthetic character, and the goal of a life well lived, as well as possible answers to those challenges.

In Protestant theology, the law of the Old Testament still has two functions for Christians: as God’s containment of the chaos in the form of political order and as confronting self-righteous humans in their inability to comply and pointing them to the necessity of grace. For Reformed Protestants however, there is a third use of the law, directed to the renatus, the ‘born again’ Christian, to the iustus and not to the peccator in order for him to keep growing in (...) insight and the practice of God’s will. Different from the Lutheran usus politicus, it is not limited to being God’s containment of evil through the orders of creation, but the realisation of and the public responsibility for those possibilities of life that were disclosed for men/women as partners in God’s covenant by God’s law. Those possibilities are perceived and realised by living in the spirit of God. (shrink)

Humanitarian healthcare work presents a range of ethical challenges for expatriate healthcare professionals, including tragic choices requiring the selection of a least-worst option. In this paper we examine a particular set of tragic choices related to the prioritization of care and allocation of scarce resources between individuals in situations of widespread and urgent health needs. Drawing on qualitative interviews with clinicians, we examine the nature of these choices. We offer recommendations to clinical teams and aid organizations for preparing and supporting (...) frontline clinicians in their efforts to determine the least-worst option, and in their responsibility for making such choices. (shrink)

In conversation, individuals work together to achieve communicative goals, complementing and aligning language and body with each other. An important emerging question is whether interlocutors entrain with one another equally across linguistic levels (e.g., lexical, syntactic, and semantic) and modalities (i.e., speech and gesture), or whether there are complementary patterns of behaviors, with some levels or modalities diverging and others converging in coordinated fashions. This study assesses how kinematic and linguistic entrainment interact with one another across levels of measurement, and (...) according to communicative context. We analyzed data from two matched corpora of dyadic interaction between—respectively—Danish and Norwegian native speakers engaged in affiliative conversations and task‐oriented conversations. We assessed linguistic entrainment at the lexical, syntactic, and semantic level, and kinetic alignment of the head and hands using video‐based motion tracking and dynamic time warping. We tested whether—across the two languages—linguistic alignment correlates with kinetic alignment, and whether these kinetic‐linguistic associations are modulated either by the type of conversation or by the language spoken. We found that kinetic entrainment was positively associated with low‐level linguistic (i.e., lexical) entrainment, while negatively associated with high‐level linguistic (i.e., semantic) entrainment, in a cross‐linguistically robust way. Our findings suggest that conversation makes use of a dynamic coordination of similarity and complementarity both between individuals as well as between different communicative modalities, and provides evidence for a multimodal, interpersonal synergy account of interaction. (shrink)

The Bloomsbury Companion to Aesthetics presents a practical study guide to emerging topics and art forms in aesthetics and the philosophy of art. Placing contemporary discussion in its historical context, this companion begins with an introduction to the history of aesthetics. Surveying the central topics, terms and figures and noting the changes in the roles the arts played over the centuries, it also tackles methodological issues asking what the proper object of study in aesthetics is, and how we should go (...) about studying it. Written by leading analytic philosophers in the field, chapters on Core Issues and Art Forms cover four major topics; - the definition of art and the ontology of art work - aesthetic experience, aesthetic properties, and aesthetic and artistic value - specific art forms including music, dance, theatre, the visual arts as a whole, and the various forms of popular art - new areas in aesthetics and the philosophy of art, such as environmental aesthetics and global standpoint aesthetics, as well as other new directions the field is taking towards everyday aesthetics Featuring a list of research resources and an extensive chronology of works in aesthetics and the philosophy of art dating from the fifth century BC to the 21st century, The Bloomsbury Companion to Aesthetics provides an engaging introduction to contemporary aesthetics. (shrink)

Wittgenstein at the Movies is centered on in-depth explorations of two intriguing experimental films on Wittgenstein: Derek Jarman's Wittgenstein and Péter Forgács' Wittgenstein Tractatus. The featured essays look at cinematic interpretations of Wittgenstein's life and philosophy in a manner bound to provoke the lively interest of Wittgenstein scholars, film theorists, students of film aesthetics and artistic modernism, and those concerned with the world of Cambridge in the first half of the twentieth century.

What holds together the various fields, which - considered together - are supposed to constitute the general intellectual discipline that people now call cognitive science? Some theorists identify the common subject matter as the mind, but scientists have not been able to agree on any single, satisfactory answer to the question of what the mind is. This book argues that all cognitive sciences are not equal, and that rather only neurophysiology and cultural psychology are suited to account for the mind's (...) ontology. (shrink)

This paper highlights the need to apply an equity lens when assessing the impact of preemption and related legal doctrines on community health. Community autonomy to set and pursue public health priorities is an essential part of achieving health equity. Unfortunately, the priorities of organized industry interest groups often conflict with health equity goals. These groups have a history of successfully using law to limit community autonomy to pursue public health measures, most notably through preemption and related legal doctrines. We (...) examine this phenomenon using two examples. First, we look at dental association efforts to block the spread of dental therapists in Indian Country. Native dental therapists have been improving the oral health of native people in Alaska for over a decade; yet the national and state dental associations have sought with mixed success to leverage state and federal laws to hinder other tribal governments from utilizing these providers. We compare these efforts with a restaurant association-led movement to limit what municipal governments can do to address food-based health inequities, focusing on a “model” ALEC bill that started in Ohio. Finally, we discuss how municipalities and Tribes are fighting back and continuing to pursue health equity for their communities. (shrink)

This paper highlights the corrective and complementary role that historically informed philosophy can play in contemporary discussions. What it takes for an experience to count as genuinely mystical has been the source of significant controversy; most current philosophical definitions of ‘mystical experience’ exclude embodied, non-unitive states -- but, in so doing, they exclude the majority of reported mystical experiences. I use a re- examination of the full range of reported medieval mystical experiences (both in the apophatic tradition, which excludes or (...) denigrates embodied states, and in the affective tradition, which treats such states as fully mystical) to demonstrate how a better understanding of the historical medieval mystic tradition can serve as a valuable complement to ongoing philosophical discussions of religious and mystical experience. (shrink)

The reintroduction of Aristotle's Analytics to the Latin West—in particular, the reintroduction of the Posterior Analytics—forever altered the course of medieval epistemological discussions. Although the Analytics fell decidedly from grace in later centuries, the sophisticated account of human cognition developed in the Posterior Analytics appealed so strongly to thirteenth-century European scholars that it became one of the two central theories of knowledge advocated in the later Middle Ages. Robert Grosseteste's 'Commentarius in Posteriorum Analyticorum Libro', written in the 1220s, is most (...) likely the first complete Latin commentary on the Posterior Analytics. As the thirteenth century wore on, Aristotle’s account of human cognition was generally set in opposition to the Augustinian-influenced theory of divine illumination that was de rigueur in the early thirteenth century. Although common consensus holds that this pattern of opposition was set already in Grosseteste’s CPA, I argue that the story of the Posterior Analytics’s early reception is, in fact, quite different. In particular, I maintain that, rather than seeing himself as forced to choose between his earlier theory of divine illumination and the “new” Aristotelian epistemology, Grosseteste is perfectly content to blend and bring together the diverse elements of these systems and to present a consciously synthetic rather than adversarial picture of these differing accounts of human cognition. (shrink)

We carry out the Karttunen-Stalnaker pragmatic account of presupposition projection within a state-of-the art version of dynamic epistemic logic. It turns out that the basic projection facts can all be derived from a Gricean maxim ‘be informative’. This sheds light on a recent controversy on the appropriateness of dynamic semantics as a tool for analysing presupposition.

Orthorexia is a condition in which the subject becomes obsessed with identifying and maintaining the ideal diet, rigidly avoiding foods perceived as unhealthy or harmful. In this paper, I examine widespread cultural factors that provide particularly fertile ground for the development of orthorexia, drawing out social and historical connections between religion and orthorexia (which literally means “righteous eating”), and also addressing how ambiguities in the concept of “health” make it particularly prone to take on quasi-religious significance. I argue that what (...) makes this sort of disordered eating destructive to both men and women is ultimately a common urge to transcend rather than to embrace the realities of embodiment. In sum, I believe that orthorexia is best understood as a manifestation of age-old anxieties about human nitude and mortality—anxieties which current dominant sociocultural forces prime us to experi- ence and express in unhealthy attitudes toward healthy eating. (shrink)

Two central accounts of human cognition emerge over the course of the Middle Ages: the theory of divine illumination and an Aristotelian theory centered on abstraction from sense data. Typically, these two accounts are seen as competing views of the origins of human knowledge; theories of divine illumination focus on God’s direct intervention in our epistemic lives, whereas Aristotelian theories generally claim that our knowledge derives primarily (or even entirely) from sense perception. In this paper, I address an early attempt (...) to reconcile these two accounts—namely, Robert Grosseteste’s commentary on Aristotle’s Posterior Analytics—and I argue that Grosseteste’s efforts to bring Aristotle’s account of human cognition into harmony with a theory of divine illumination proves both philosophically interesting and largely successful. Grosseteste’s claim that God does not directly illumine our intellects in this life opens his theory to the worry that Grosseteste leaves the divine out of his theory of divine illumination in the CPA. Steven Marrone, for example, holds that Grosseteste’s Aristotelian focus in this work causes him to abandon the theory of divine illumination he advocated in the earlier De veritate in favor of a modified theory of “human” illumination. I argue in contrast that Grosseteste does give God a role in human knowledge in the CPA—a role that allows human beings to remain largely responsible for the acquisition of knowledge while still requiring God’s illumination for actual cognition. In short, I conclude that, although human bodies interfere with God’s direct illumination of our intellects, God nevertheless plays a crucial ideogenic role in human cognition by illuminating the objects of our intellection and making them intelligible to us. (shrink)

Today, philosophers interested in self-knowledge usually look to the scholastic tradition, where the topic is addressed in a systematic and familiar way. Contemporary conceptions of what medieval figures thought about self-knowledge thus skew toward the epistemological. In so doing, however, they often fail to capture the crucial ethical and theological importance that self-knowledge possesses throughout the Middle Ages. -/- Human beings are not transparent to themselves: in particular, knowing oneself in the way needed for moral progress requires hard and rigorous (...) work. Yet, medieval contemplatives insist, without this work we will never attain our final end. In this paper, I trace the connection drawn in this tradition between self-knowledge, humility, and self-fulfillment, arguing in section 1 that the humility that results from introspection needs to be understood in the context of contemplative expectations for eventual perfection. Self-knowledge is key for developing the relationship with God that leads to mystical union, but (as I show in section 2) in the affective tradition of the 13th-14th centuries, which emphasizes the role of emotion and the body, such union with God tends to restore rather than annihilate us. In fact, I argue in section 3, the outcome of such union even in this life is often knowledge that benefits not only the individual who experiences it but also their broader community. (shrink)

This book presents and deconstructs the existing explanations for the differential career development of qualified men and women. It reframes the problem of discrimination in the workplace as a matter of organizational ethics, social responsibility and compliance with existing equal opportunity laws. Sensitive points are identified where social biases, decision-makers' individual economic interests and shortcomings of organizational incentive policies may lead to discrimination against qualified women. The ideas put forward are empirically tested in an original laboratory experiment that examines personnel (...) selection in the male-dominated field of science and technology. It contrasts the selection of applicants with gendered and gender-blind applications available to subjects under controlled conditions. 30% of participants were high-level decision-makers, which is unprecedented in this field of research. The results, highly relevant for organizational practice, are explained and discussed in detail. (shrink)

Name der Zeitschrift: Das Mittelalter Jahrgang: 22 Heft: 2 Seiten: 259-266.

Social anxiety disorders are among the most prevalent mental disorders, with high impact on the life of an affected social system and its individual social system members. We developed a manualized disorder-specific integrative systemic and family therapy for SAD, and evaluated its feasibility in a pilot randomized controlled trial. The ISFT is inspired by Helm Stierlin’s concept of related individuation developed during the early 1980s, which has since continued to be refined. It integrates solution-focused language, social network diagnostics, and genogram (...) work, as well as resource- and problem orientation for both case conceptualization and therapy planning. Post-Milan symptom prescription to fluidize the presented symptoms is one of the core interventions in the ISFT. Theoretically, the IFST is grounded in radical constructivism and “Cybern-Ethics,” multi-directional partiality, and a both/and attitude toward a disorder-specific vs. non-disorder-specific therapy approach. SAD is understood from the viewpoint of social systems theory, especially in adaptation to a socio-psycho-biological explanatory model of social anxiety. In a prospective multicenter, assessor-blind pilot RCT, we included 38 clients with SAD : 18 patients participated in the ISFT, and 20 patients in Cognitive Behavioral Therapy. Within-group, simple-effect intention-to-treat analyses showed significant reduction in social anxiety, while intention-to-treat mixed-design ANOVA demonstrated the advantage of ISFT. Per-protocol analyses supported these results. The remission rate based on blind diagnosticians’ ratings was good to satisfactory ; this has yet to be verified in a subsequent confirmatory RCT. The article will present the ISFT rationale and manual, including a special focus on multi-person settings, and the central findings from our pilot RCT. (shrink)

In this paper we offer an exegesis of Hilary Putnam’s classic argument against the brain-in-avat hypothesis offered in his Reason, truth and history (1981). In it, Putnam argues that we cannot be brains in a vat because the semantics of the situation make it incoherent for anyone to wonder whether they are a brain a vat. Putnam’s argument is that in order for ‘I am a brain in a vat’ to be true, the person uttering it would have to be (...) able to refer successfully to those things: the vat, and the envatted brain. Putnam thinks that reference can’t be secured without relevant kinds of causal relations, which, if envatted, the brain would lack, and so, it fails to be able to meaningfully utter ‘I am a brain in a vat’. We consider the implications of Putnam’s arguments for the traditional sceptic. In conclusion, we discuss the role of Putnam’s arguments against the brain in a vat hypothesis in his larger defense of his own internal realism against metaphysical realism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:220 THEATRE AND RELIGIOUS HYPOTHESIS* We are placed in this world, as in a great theatre, where the true springs and causes of every event are entirely concealed from us.... David Hume La collection des idées s'appelle imagination, dans la mesure où celleci désigne, non pas une faculté, mais un ensemble des choses, au sens le plus vague du mot, qui sont ce qu'elles paraissent: collection sans album, pièce (...) sans théâtre, ou flux des perceptions.. Gilles Deleuze In Part III of Hume's Dialogues concerning Natural Religion the character Demea contests the analogy drawn by Cleanthes between an orderly world and a coherent, articulate speech, stating that, When I read a volume, I enter into the mind and intention of the author: I become him, in a manner, for the instant; and have an immediate feeling and conception of those ideas, which revolved in his imagination, while employed in that composition. To begin reading Hume's Dialogues with such false and naive premises would inevitably result in a failure to pick up on all the different voices in this text. In fact, no written text can really enable a reader "to enter into the mind and intention of the author." Moreover, such a predisposition on behalf of a naive reader will become further complicated by the processes of 'distanciation' and avoidance of a central point of view, which are brought into play by Hume in this text, where religion is being considered from a purely speculative point of view. Hume has in fact given the reader a clue in the introduction as to how 221 to approach reading the Dialogues. when Pamphilus, the narrator, expounds to his friend Hermippus the advantages of presenting a discussion in the form of a dialogue rather than as a direct statement. He argues that by using a dialogue it is possible to avoid any overtones of an author addressing his reader, or a pedagogue his pupil (D 127). Confronted with a text that is paradoxically both lucid and unclear, any reader whose attitude is still limited by certain metaphysical categories might very well want to know who is actually Hume's spokesman and who he is really addressing in this discussion on the nature and existence of God. These questions are in fact related to traditional oppositions, such as that between a central and subsidiary point of view in a dialogue; between the essential and non-essential of a discussion. In his Dialogues, Hume creates a second degree of separation between himself and the characters involved in the discussion by using the literary process of 'distanciation', when he introduces the fictitious character Pamphilus, who tells Hermippus of the discussions he has heard. From this point of view the style of the text is immediately more disconcerting than Cicero's De Natura Deorum, (which inspired Hume's text), as Cicero does identify himself with his narrator, such that any effect of distanciation is far smaller. Cicero's narrator does, however, emphasize that the multiplicity of points of view in this text results in a certain degree of scepticism and suspension of judgement: "Though it is possible that they are all of them false, it is impossible that more than one of them is true" (p. 71). As Hume does in his Dialogues, Cicero here tries to avoid imposing a 222 central point of view or a single authoritative angle to his discussions, as if given by a teacher; in fact, "in a discussion of this kind our interest should be centred not on the weight of the authority but on the weight of the argument" (p. 73). Thus, wearing the mask of Pamphilus, Hume can play an ironic role, without having to give a central point of view, by having his character present the idea that "reasonable men may be allowed to differ, where no one can reasonably be positive" (D 128). These two texts therefore use the same process of disassociation from a central truth by using a supposedly neutral narrator. When reading the Dialogues one can rely neither on the authority of the author, as he has hidden himself away in the shadows backstage, nor on that... (shrink)

The cinematic technique of point-of-view shots is meant to give spectators a film character’s point-ofview. In ‘Imagining from the Inside’, Murray Smith claims that point-of-view shots allow viewers to ‘imagine seeing as the character does’ and this imagining in turn promotes imagining the character ‘from the inside’, thereby fostering empathy with the character. I argue, against Smith, that the cinematic technique of point-of-view shots does not prompt viewers to ‘imagine seeing as the character does’ for two reasons: first, such shots (...) do not give us a character’s perspective in any literal sense, but what I call a ‘symbolic perspective’; second, the very concept of ‘imagining seeing’ is problematic in that it places us on the same ontological level as that of fictional characters. I agree with Smith that point-of-view shots promote a qualitatively different emotional engagement in spectators and that they are powerful prompts to ‘imagining from the inside’, while I show that he conflates this Waltonian notion with Currie’s ‘personal imagining’ and with the idea of empathizing with a character. (shrink)

Die allogene Transplantation von Blutstammzellen aus dem Körper von Kindern, die der Spende nicht selbst zustimmen können, in den Körper eines kranken Geschwisterkindes wirft schwierige ethische Fragen auf. Wie kann ein risikobehafteter, fremdnütziger medizinischer Eingriff ethisch gerechtfertigt werden? In dieser Arbeit werden Argumente kritisch untersucht, nach denen das Spenderkind eine Pflicht habe, bei der Transplantation mitzumachen. Die Idee der Pflicht ist nachvollziehbar aus der Perspektive der Eltern, die zwar in einem Fürsorgekonflikt sind (ein Kind zu Gunsten der Rettung des anderen (...) verletzen zu müssen), aber selbst eine Pflicht haben, für das Leben des kranken Kindes zu kämpfen. Eine Analyse des Pflichtbegriffs zeigt jedoch, dass die Erfüllung einer Pflicht daran gebunden ist, entscheidungskompetent zu sein. Drei Wege werden untersucht, eine solche Pflicht dennochzuzuschreiben: i) die Eltern übertragenihre Pflicht auf das Kind; ii) die Interessen des Spenderkindes implizieren eine Pflicht; iii) Geschwisterkinder haben aufgrund ihrer vertrauten Familienbeziehungen Pflichten untereinander, die auch die Pflicht zu spenden beinhalten. Alle drei Zuschreibungsstrategien werden als unhaltbar kritisiert. Das Ergebnis lautet, dass die Pflicht, einem Geschwisterkind Körpergewebe zu spenden, einem nicht-einwilligungsfähigen Kind nicht zugeschrieben werden kann. Andere philosophische Ansätze zur Stammzellspende von Kindern an Familienangehörige müssten entwickelt und geprüft werden. (shrink)

_Dreaming_ is the second part of the trilogy _Forms of Representation in the Aristotelian Tradition_. It investigates some of the most fascinating and enduring discussions on dreams in the Greek, Latin, and Arabic reception of Aristotle’s psychology.

Yarkoni's analysis clearly articulates a number of concerns limiting the generalizability and explanatory power of psychological findings, many of which are compounded in infancy research. ManyBabies addresses these concerns via a radically collaborative, large-scale and open approach to research that is grounded in theory-building, committed to diversification, and focused on understanding sources of variation.

The branch of evolutionary theory known as signaling theory attempts to explain various forms of communication. Social scientists have explained many traditional rituals as forms of communication that promote cooperative social relationships among participants. Both evolutionists and social scientists have realized the importance of trust for the formation and maintenance of cooperative social relationships. These factors have led to attempts to apply signaling theory to traditional cultural rituals in various ways. This paper uses the traditional ritual of mumming in small (...) Newfoundland fishing villages to evaluate alternative hypotheses about the connection between rituals, communication, trust, and cooperation. Mumming is found to be most consistent with the hypothesis that it is a ritual of trust wherein participants take a specific type of risk: the risk of harm at the hands of other participants. Individuals who take this risk actively signal their trust. Conversely, individuals who restrain themselves from inflicting harm on other participants actively signal their trustworthiness. (shrink)

Platão, ao tratar da negação no diálogo Sofista, afirma que sempre que enunciamos o que não é, não enunciamos algo contrário ao que é, mas algo diferente. A negação significa cada parte da natureza da diferença em antítese ao que é. Tal tratamento da negação resulta da necessidade de resolver alguns problemas colocados pelo eleatismo. Propõe-se indicar esses problemas e examinar o tratamento que Platão dá ao nãoser como diferença.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.1 (2001) 143-144 [Access article in PDF] Scott MacDonald and Eleonore Stump, editors. Aquinas's Moral Theory. Essays in Honor of Norman Kretzmann. Ithaca: Cornell University Press, 1999. Pp. vi i+ 291. $49.95 Although medieval philosophy generally hasn't received much attention from Anglo-American philosophers in the last few centuries, the philosophy of Thomas Aquinas has long been the exception to that rule. In one (...) sense, then, the collection of essays in Aquinas's Moral Theory fits into a long-standing and rich tradition of critical analysis and thoughtful reconstruction. In another sense, however, the book treads ground that is, if not entirely new, then at least not well worn. Most treatments of Aquinas's ethics discuss it in separation from the rest of his work. Aquinas himself, however, sees his moral theory as intrinsically tied up with other aspects of his philosophical system, such as his metaphysics and his philosophical theology. Aquinas's Moral Theory argues that fully understanding Aquinas's ethics, then, requires attention to the way in which "his interests in moral issues often flow into and inform and shape his work in other areas, just as his moral reflections are shaped and grounded by them" (3).MacDonald and Stump have drawn together a group of ten essays by respected scholars in medieval philosophy—essays written with the explicit intent of examining Aquinas's moral theory both in its own right and in light of Aquinas's broader philosophical system. Not surprisingly, the papers in the book range over a wide number of philosophical and theological topics. Moreover, they explore connections not only within Aquinas's work, but between Aquinas and Aristotle, between Aquinas and his contemporaries, and between Aquinas's thought and problems in contemporary philosophy. [End Page 143] It's useful, then, that the papers are grouped under three main headings: Moral Theory and Moral Theology, Moral Psychology and Practical Reason, and Moral Theory in Philosophy of Language and Metaphysics.Perhaps the most striking feature of this particular collection of essays is the diversity of scholarship it represents. Although the ten essays contribute to the same larger project, the individual authors use at least three distinct approaches in accomplishing that goal: for example, Anthony Kenny ("Aquinas on Aristotelian Happiness") and Mark Jordan ("Ideals of Scientia Moralis and the Invention of the Summa theologiae") examine motivations for some of the distinctive innovations in Aquinas's moral thought. By contrast, the essays by Jan Aertsen ("Thomas Aquinas on the Good: The Relation between Metaphysics and Ethics"), E. J. Ashworth ("Aquinas on Significant Utterance: Interjection, Blasphemy, Prayer"), John Boler ("Aquinas on Exceptions in Natural Law"), and Paul Spade ("Degrees of Being, Degrees of Goodness: Aquinas on Levels of Reality") seek primarily to raise or resolve difficulties within Aquinas's philosophical system. Finally, Peter King ("Aquinas on the Passions"), Scott MacDonald ("Practical Reasoning and Reasons-Explanations: Aquinas's Account of Reason's Role in Action"), Gareth Matthews ("Saint Thomas and the Principle of Double Effect"), and Eleonore Stump ("Wisdom: Will, Belief, and Moral Goodness") consider what light Aquinas has to shed on issues of particular interest to contemporary philosophers.The rich variety of viewpoints and interpretations that constitute one of the main strengths of this volume also constitutes one of its main weaknesses, however. The difference between the approaches of, say, Stump, Jordan, and Aertsen are almost dizzying. So the collection of essays doesn't yield a unified picture of Aquinas's moral theory; readers looking for an introduction to Aquinas's ethics or for a comprehensive overview of its relation to his broader metaphysical system will be disappointed. In particular, the papers in the section devoted to moral theory in philosophy of language and metaphysics raise more questions than they answer; the reader is left wondering what further consequences the provocative claims made there have for Aquinas's ethics.Still, this represents not as much a flaw in the book itself as it does a conscious call to further scholarship. As Aertsen and Spade both remark... (shrink)

Freedom and the subject in Jean-Paul Sartre -- Freedom and necessity in Jacques Derrida -- Freedom and the subject in contemporary philosophy and theory -- Theorizing pathologies and therapeutics of freedom.

The philosophical work of Jean-Luc Marion has opened new ways of speaking about religious convictions and experiences. In this exploration of Marion’s philosophy and theology, Christina M. Gschwandtner presents a comprehensive and critical analysis of the ideas of saturated phenomena and the phenomenology of givenness. She claims that these phenomena do not always appear in the excessive mode that Marion describes and suggests instead that we consider degrees of saturation. Gschwandtner covers major themes in Marion’s work—the historical event, art, (...) nature, love, gift and sacrifice, prayer, and the Eucharist. She works within the phenomenology of givenness, but suggests that Marion himself has not considered important aspects of his philosophy. (shrink)