Our paper examines Gloria Anzaldúa’s critical appropriation of Mexican philosophical sources, especially in the writing of Borderlands/La Frontera. We demonstrate how Anzaldúa developed a transnational Philosophy of Mexicanness, effectively contributing to what has been recently characterized as the “multi-generational project to pursue philosophy from and about Mexican circumstances” (Vargas). More specifically, we recover “La Mexicana en la Chicana” by paying careful attention to Anzaldúa’s Mexican sources, both those she explicitly cites and those we have discovered while conducting archival research using (...) the Gloria Evangelina Anzaldúa Papers from the Benson Latin American Collection at the University of Texas at Austin. The three sections of our paper: 1) define the terms Mexican and philosophy in conversation with Anzaldúa’s work, 2) examine the Mexican philosophical sources that Anzaldúa cites in Borderlands/La Frontera, and 3) present the other major Mexican philosophical influences on Anzaldúa that we have found in her archive. The eight Mexican philosophical sources we discuss here include: José Vasconcelos (1882-1959), Miguel León-Portilla (1926-2019), Juana Armanda Alegría (1938- ), Octavio Paz (1914-1998), Samuel Ramos (1897-1959), Rosario Castellanos (1925-1974), Sor Juana Inés de La Cruz (1648-1695), and Jorge Carrión (1913-2005). (shrink)

In this paper, I revisit W. V. Quine’s thesis of indeterminacy of translation. I think Quine’s arguments for the thesis are marred by his controversial assumptions about language that amount to a kind of linguistic behaviorism. I hope to cast a new light on the thesis by presenting a strong argument for the thesis that does not rest on those assumptions. The argument that I present in the paper results from adapting Benson Mates’s objection to Rudolph Carnap’s analysis ofsynonymy (...) as intensional isomorphism. (shrink)

Bernard Bolzano's most fruitful invention was his method of variation. He used it in defining such fundamental logical concepts as logical consequence, analyticity and probability. The following three puzzles concerning this method of variation seem particularly worth considering, (i) How can we define the range of variation of an idea or the categorial conformity of two ideas without already using the concept of variation? This question was raised by Mark Siebel in his M. A. thesis, (ii) Why must we define (...) analyticity by means of (simultaneous or successive) variation of several ideas rather than by means of replacing a single idea? This problem is suggested by an example due to W.V.O. Quine, John R. Myhill and Benson Mates, (iii) Must every 'there is...' sentence be synthetic for Bolzano, as his pupil Franz Příhonský claims in his booklet Neuer Anti-Kant, or can a 'there is...' sentence be logically analytic? (shrink)

Bernard Bolzano's most fruitful invention was his method of variation. He used it in defining such fundamental logical concepts as logical consequence, analyticity and probability. The following three puzzles concerning this method of variation seem particularly worth considering, (i) How can we define the range of variation of an idea or the categorial conformity of two ideas without already using the concept of variation? This question was raised by Mark Siebel in his M. A. thesis, (ii) Why must we define (...) analyticity by means of (simultaneous or successive) variation of several ideas rather than by means of replacing a single idea? This problem is suggested by an example due to W.V.O. Quine, John R. Myhill and Benson Mates, (iii) Must every 'there is...' sentence be synthetic for Bolzano, as his pupil Franz Příhonský claims in his booklet Neuer Anti-Kant, or can a 'there is...' sentence be logically analytic? (shrink)

Political polarization is one of the most discussed challenges facing contemporary democracies and is often associated with a broader epistemic crisis. While inspiring a large literature in political science, polarization’s epistemic problems also have significance for normative democratic theory, and this study develops a new approach aimed at understanding them. In contrast to prominent accounts from political psychology—group polarization theory and cultural cognition theory—which argue that polarization leads individuals to form unreliable political beliefs, this study focuses on system-level diversity. It (...) argues that polarization’s epistemic harms are best located in its tendency to reduce the diversity of perspectives utilized in a democratic system and in how this weakens the system’s ability to identify and address problems of public concern. Understanding such harms is also argued to require a greater consideration of the political dynamics of polarization and issues of elite discourse, alongside political psychology. (shrink)

Trois parutions récentes sur la rhétorique aristolélicienne et médiévale ont fourni le contenu de cette recension. Il s'agit des livres suivants:Keith V. ERICKSON, Editor.Aristotle: The Classical Heritage of Rhetoric. Metuchen, New-Jersey, The Scarecrow Press, 1974; VIII-315pp. Joseph M. Miller, Michael H. PROSSER & Thomas W. Benson. Editors.Readings in Medieval Rhetoric. Bloomington, Indiana University Press, 1973; XX-299pp.James J. MURPHY.Rhetoric in the Middle Ages. AHistory of Rhetorical Theory from saint Augustine to the Renaissance. Berkeley, University of California Press, 1974; XIV-395 pp.

How can any of my actions genuinely be my own? How can they be more than just intentional performances, with whatever investment of my will that involves, but also belong to me in the special way that makes me autonomous in performing them? How, in other words, can any of my actions be my own in such a way that they arise from or manifest my capacities for self-governance? -/- The literature on autonomous agency employs a number of metaphors to (...) characterize the difference between merely intentional action and action that is, in the fullest sense, the agent's own. Harry Frankfurt's metaphors are among the most vivid and compelling. A person who acts autonomously genuinely “participates” in the operation of her will, as opposed to being “estranged” from herself or being “a helpless or passive bystander to the forces that move” her. Agents who act intentionally but without autonomy do not do what they “really want” to do; their effective volitions are “external to” or “outside” them. The pervasive notion in this literature that persons who are autonomous in acting act upon wills that are fully their own or that really belong to them suggests an initial answer to the questions with which the chapter opened. I am autonomous in acting just when I take ownership of my actions, or at least have the unimpeded capability to take ownership of what I do and regularly exercise that capability. (shrink)

For millennia, diagnosticians distinguished natural sadness that arose from social circumstances from depressive disorders that were disproportionate to their contexts. In 1980, the DSM-III transformed this tradition through equating depressive disorders with symptoms without regard to context. Nevertheless, it excluded grieving people without especially severe or enduring symptoms from diagnosis. Subsequently, considerable empirical research indicated that bereavement was not unique but a model for all stressor-maintained conditions. Yet, despite the evidence showing that the causes, prognoses, and optimal treatments for context-specific (...) depressions differ from those that aren’t, the DSM-5 removed the bereavement exclusion from the diagnostic criteria for major depression. This article considers the reasons behind this elimination and its implications for the research, labeling, and treatment of depression. (shrink)

The increasing demographic changes of populations in many countries require an approach for managing the complexity of sociocultural differences. Such an approach could help healthcare organizations to address healthcare disparities and inequities, and promote cultural safety for healthcare providers and patients alike. Almutairi's critical cultural competence (CCC) is a comprehensive approach that holds great promise for managing difficulties arising from sociocultural and linguistic issues during cross‐cultural interactions.CCChas addressed the limitations of many other cultural competence approaches that have been discussed in (...) the literature. Therefore, the purpose of this study is to define the construct ofCCCand the theoretical components of theCCC. (shrink)

We highlight exclusionary practices in management research, and demonstrate through example how a more inclusive management literature can address the unique contexts of persons with disabilities, a group that is disadvantaged in society, globally. Drawing from social psychology, disability, self-employment, entrepreneurship, and vocational rehabilitation literatures, we develop and test a holistic model that demonstrates how persons with disabilities might attain meaningful work and improved self-image via self-employment, thus accessing some of the economic and social-psychological benefits often unavailable to them due (...) to organizational-employment barriers. Our longitudinal study provides evidence of the self-image value of ‘doing’ in self-employment, highlighting the potential to reduce stigma and improve generalized self-efficacy and self-esteem. Implications for self-image theory, entrepreneurship training and development, and public policy related to persons with disabilities are discussed. (shrink)

In the latest reform of the National Health Service great emphasis has been placed on the achievement and maintenance of quality. Mechanisms for ensuring this are being set up under the general title of “clinical governance”. What is the meaning of this term? The metaphor behind the phrase is of navigation through stormy seas, but who guides the helmsman? Clinical ethics committees could have a part to play in these changes, provided their role is properly understood. Clinical governance is concerned (...) with management according to an agreed set of aims. The task of ethics committees is Socratic rather than managerial. They should ask fundamental questions about the ethical norms of the services provided and give critical appraisal of the moral character of institutional policies. If these tasks are carried out then governance may become a watchword rather than just another buzzword. (shrink)

Zusammenfassung Der Beitrag widmet sich der Entstehung des Faches Religionsgeschichte in Frankreich. Die Vorgeschichte zu diesem Prozess beginnt mit Benjamin Constants Religionsphilosophie der 1810–1820er Jahre, in der die lokalen und diachronen Veränderungen des allgemein menschlichen religiösen Gefühls als ein Schlüssel zur Religionsgeschichte verstanden wurden. Nach einer langen Pause wird das Thema des religiösen Gefühls in Albert Révilles liberaltheologischem Projekt wieder aktuell. Ausgehend von Schleiermachers Voraussetzungen hoffte Réville dadurch die Apologetik zu modernisieren wie auch den Weg zum theologischen Inklusivismus zu bahnen. (...) Sein Sohn Jean, ebenfalls Theologe, neutestamentlicher Forscher und Sentimentalist, arbeitete mit dem Vater zusammen an der Institutionalisierung des Faches Religionsgeschichte in Frankreich. Albert Réville leitete von 1886 bis zu seinem Tod 1906 die fünfte (religionswissenschaftliche) Sektion der École Pratique des Hautes Études, gleichzeitig war Jean Réville seit 1884 Herausgeber der Fachzeitschrift Revue de l’histoire des religions. Révilles theoretischer Standpunkt wurde von É. Durkheim und seinen Gleichgesinnten H. Hubert und M. Mauss, die die weitere weltanschauliche Säkularisierung förderten, nach 1898 stark kritisiert. Diese Serie von Erwiderungen zeigt die Kluft zwischen der Methodologie der (dem Ursprung nach) evangelischen Religionsgeschichte und der durkheimischen Religionssoziologie. (shrink)

Purpose. The article is aimed to substantiate the view on the phenomenon of laughter as a subject of semiotic analysis, which leads to the following tasks: to reveal the possibilities of semiotics application in the study of laughter nature; to analyze the phenomenon of laughter as a cultural and natural phenomenon, as a sign and as an attribute; to consider the place of laughter in culture, which is understood as a sign system. Theoretical basis. The semiotic approach proceeds from the (...) fact that human lives in the world of signs, all the surrounding reality can be interpreted as a sign system. The basic concept of semiotics is the concept of a sign. The theoretical basis of the article is understanding the culture as a sign-symbolic system. Laughter is considered as a phenomenon ontologically rooted in human culture. At the same time, laughter is on the edge of culture. The research is based on the work of semiotic authors, cultural researchers, and the researchers of laughter. Originality. The originality lies in the application of the semiotic method to the research of laughter phenomenon, consideration of the dialectics of natural and cultural, signedness and non-signedness, manifested in the phenomenon of laughter. Conclusions. Laughter is considered as a psychophysiological phenomenon and as a cultural phenomenon. Laughter acts as an emotional manifestation, a physiological reaction, but socially and culturally mediated. In any case, laughter indicates an emotional or cognitive state of a human. Laughter acts as a process and result of the interpretation of a sign, a reaction to a sign. Laughter is a form and a means of communication. Being a natural phenomenon, in the process of social evolution, laughter acquires signedness, is integrated by culture as a sign system, and, at the same time, maintains a connection with nature. Thus, laughter occupies an ambivalent position between nature and culture. In the phenomenon of laughter, the dual state of human is revealed. In laughter, boundaries are blurred, the unity and opposition of natural and cultural, biological and social, soul and body, thought and feeling, sign and attribute are manifested. (shrink)