Immediate experience is not, currently, a fashionable topic in philosophy. Few, if any, contemporary philosophers offer commentaries on, or discussions of, immediate experience, especially the conception of it that was generally accepted in the early part of the twentieth century. Immediate experience has come to be identified with the immediately given and since ‘the given’ has been labelled a myth, immediate experience shares its fate.

Recently, evidentialists have argued that only they can explain transparency--the psychological phenomena wherein the question of doxastic deliberation of whether to believe p immediately gives way to the question of whether p--and thus that pragmatism about epistemic reasons is false. In this paper, we provide a defense of pragmatism. We depart from previous defenses of pragmatism which argue against the evidentialist explanation of transparency or the fact of transparency itself, by instead arguing that the pragmatist can provide a sound explanation (...) of transparency while maintaining her distinctive view of epistemic reasons. We do so by putting forth an evolutionary debunking explanation of doxastic deliberation. Since both the evidentialist and pragmatist have sound explanatory accounts of transparency, we argue that transparency should not be appealed to when trying to adjudicate the debate between evidentialists and pragmatists, but rather must be decided on other grounds. (shrink)

Bayne and Carter argue that the mode of consciousness induced by psychedelic drugs does not fit squarely within the traditional account of modes as levels of consciousness, and favor instead a multi-dimensional account according to which modes of consciousness differ along several dimensions—none of which warrants a linear ordering of modes. We discuss the assumption that psychedelic drugs induce a single or paradigmatic mode of consciousness, as well as conceptual issues related to Bayne and Carter’s main argument against the traditional (...) account. Finally, we raise a set of questions about the individuation of dimensions selected to differentiate modes of consciousness that could be addressed in future discussions of the multi-dimensional account. (shrink)

At Symposium No. 14, which took place as part of the 7th International Symposium on Education, a round table discussion was held with five speakers from the field of education at different levels of teaching. This round table was an opportunity to discuss the issues associated with the link between beliefs and pedagogical practices among teachers at different levels of teaching, as identified by the various papers, and to review experiences or training systems implemented to help support teachers in this (...) regard. The participants shared their experience of accompaniment future and beginning teachers, highlighting the discomforts felt by future and beginning teachers that corresponds to elements often raised in the literature. There were also processes put in place, depending on the different situations, to promote professional integration and integration into a school team, both through co-development processes and group or individual reflections on the knowledge and conceptions of these teachers who were coached. The analysis of their professional practice is a focal point reported by all the participants. (shrink)

Previous research has shown that women are disproportionately negatively affected by a variety of socio-economic hardships, many of which COVID-19 is making worse. In particular, because of gender roles, and because women’s jobs tend to be given lower priority than men’s (since they are more likely to be part-time, lower-income, and less secure), women assume the obligations of increased caregiving needs at a much higher rate. This unfairly renders women especially susceptible to short- and long-term economic insecurity and decreases in (...) wellbeing. Single-parent households, the majority of which are headed by single mothers, face even greater risks. These vulnerabilities are further compounded along the dimensions of race, ethnicity, class, and geography. Drawing upon the philosophical literature on political responsibility and structural injustice (specifically, the work of Iris Marion Young), I argue that while the state may not have had either foresight into, or control over, the disproportionate effect the pandemic would have on women, it can nonetheless be held responsible for mitigating these effects. In order to do so, it must first recognize the ways in which women have been affected by the outbreak. Specifically, policies must take into account the unpaid labor of care that falls on women. Moreover, given that this labor is particularly vital during a global health pandemic, the state ought to immediately prioritize the value of this work by providing financial stimuli directly to families, requiring employers to provide both sick leave and parental leave for at least as long as schools and daycares are inoperational, and providing subsidized emergency childcare. (shrink)

The economic aspects of biobanking are intertwined with the social and scientific aspects. We describe two problems that structure the discussion about the economics of biobanking and which illustrate this intertwining. First, there is a ‘sustainability problem’ about how to maintain biobanks in the long term. Second, and representing a partial response to the first problem, there is a ‘commercialisation problem’ about how to deal with the voluntary altruistic relationship between participants and biobanks, and the potential commercial relationships that a (...) biobank may form. Social scientists have argued that the commercialisation problem is inadequate as a way to construct the multiple tensions that biobanks must negotiate. We agree that the commercialisation problem is an inadequate framework; turning to alternative accounts of bioeconomy, we suggest that contemporary consideration of the economics of biobanking primarily in terms of participants and their bodily tissue may reproduce the very commodification of science that these scholars critique. We suggest that an alternative conception of the economics of biobanking beyond the logics of commodification, which may thereby allow broader questions about the social and economic conditions and consequences of biobanks to be posed. (shrink)

While commonly referring to us as ‘human’, ‘particular’, or ‘rational’ souls, in one striking passage, Proclus instead describes us asτὸ πολυπλανὲς καὶ μέχρι τοῦ Ταρτάρου κατιὸν καὶ αὖθις ἀνεγειρόμενον παντοῖά τε εἴδη ζωῆς ἀνελίττον ἤθεσί τε χρώμενον ποικίλοις καὶ πάθεσιν ἄλλοτε ἄλλοις καὶ μορφὰς ζῴων ἀλλαττόμενον πολυειδεῖς, δαιμονίας ἀνθρωπίνας ἀλόγους, κατευθυνόμενον δ’ οὖν ὅμως ὑπὸ τῆς Δίκης καὶ εἰς οὐρανὸν ἀπὸ γῆς ἀνατρέχον καὶ εἰς νοῦν ἀπὸ τῆς ὕλης περιαγόμενον κατὰ δή τινας τεταγμένας τῶν ὅλων περιόδους.a far-wanderer, who descends all (...) the way to Tartarus only to be raised up again, who unfolds all possible forms of life, making use of diverse manners and suffering one passion after another, who takes on the forms of living beings of every sort, daemons, men and irrational creatures, and yet is guided by Justice, ascending from earth to heaven and from matter to intellect, being led round and round in accordance with certain prescribed revolutions of the universe. (shrink)

Focusing on discourses and practices of identity in an Italian organization in London, this article examines the relationship between the construction of the identity of places and the construction of terrains of belonging. Various forms of cultural practices that mark out spatial and identity boundaries for the London Italian population are discussed in relation to the deployment of gender and ethnicity. Advancing a corporeal approach to identity formation, it is argued that displays of the Italian presence in London operate through (...) the repetition of regulatory norms that produces the effect of materialization of cultural belonging through the ethnicizing and gendering of individual bodies. Gender and ethnicity are deeply embedded in one another and their entwinement is to be understood as the outcome of their construction along similar bodily lines. Also, the author shows that gender and ethnicity are mutually dependent on each other for their construction; imperatives of gender serve to stabilize a fluctuating and indeterminate ethnic culture, while ethnic conventions naturalize the different positions men and women occupy in social life. (shrink)

The economic aspects of biobanking are intertwined with the social and scientific aspects. We describe two problems that structure the discussion about the economics of biobanking and which illustrate this intertwining. First, there is a ‘sustainability problem’ about how to maintain biobanks in the long term. Second, and representing a partial response to the first problem, there is a ‘commercialisation problem’ about how to deal with the voluntary altruistic relationship between participants and biobanks, and the potential commercial relationships that a (...) biobank may form. Social scientists have argued that the commercialisation problem is inadequate as a way to construct the multiple tensions that biobanks must negotiate. We agree that the commercialisation problem is an inadequate framework; turning to alternative accounts of bioeconomy, we suggest that contemporary consideration of the economics of biobanking primarily in terms of participants and their bodily tissue may reproduce the very commodification of science that these scholars critique. We suggest that an alternative conception of the economics of biobanking beyond the logics of commodification, which may thereby allow broader questions about the social and economic conditions and consequences of biobanks to be posed. (shrink)

Proclus considère Platon comme divinement inspiré. Cette assertion ne fait pas pour autant office de simple expédient pour expliquer la véracité de la pensée de son illustre prédécesseur. En effet, Proclus a fait de l’inspiration divine une partie essentielle de ce que l’on pourrait appeler sa « théorie de la connaissance ». Tous les modes de connaissance supra-rationnels de l’âme humaine sont, pour Proclus, le fruit d’une participation indirecte aux ordres supérieurs de la réalité, ce qu’il assimile à la notion (...) traditionnelle de l’inspiration divine. Suivant un examen détaillé des inspirations de l’âme humaine selon Proclus, nous allons examiner deux questions relatives à l’inspiration de Platon lui-même. (shrink)

"We argue about how the entirety of Frederick Nietzsche's work hangs together. To what extent do the major works contradict one another, and to what extent can they be reconciled? In order to resolve that question, Jeremy Fortier shows that Nietzsche's own autobiographical statements provide a more reliable guide to the coherence and unity of his corpus than scholars have appreciated. Using Nietzsche's own self-assessments as a guide to the major developments of his career brings together works that are (...) typically thought of as quite separate, showing how they each form an integral part of a single project. By clarifying the evolution of Nietzsche's thought in this fashion, the book is able to illuminate what Nietzsche judged to be the primary courses of action open to thoughtful and politically-concerned individuals in the contemporary world"--. (shrink)

L’exégèse de l’Isagoge de Porphyre par Ammonius et, partant, son interprétation des célèbres lignes 1.9-12 sont les premières chronologiquement à nous avoir été préservées. Bien que l’essence de cette interprétation, la soi-disant doctrine des trois états de l’universel, soit aujourd’hui bien connue, la section du commentaire dans laquelle elle apparaît n’a jusqu’ici jamais été entièrement traduite. L’article qui suit présente une traduction complète du commentaire d’Ammonius sur l’Isagoge 1.9-12, précédée d’une brève introduction.

First, I discuss cross-cultural evidence showing that a good deal of enculturation takes place outside of thinking through other minds. Second, I review evidence challenging the claim that humans seek to minimize entropy. Finally, I argue that optimality claims should be avoided, and that descriptive Bayesianism offers a more promising avenue for the development of a Bayesian theory of culture.

_ Source: _Volume 63, Issue 4, pp 449 - 476 While we know that the interpretation of the ‘soul’s pilot’ found in Hermias’ _Scholia on Plato’s Phaedrus_ differs considerably from that of Syrianus and Proclus, this difference has not shifted the prevailing opinion that the _Scholia_ are a faithful transcript of Syrianus’ lectures on the _Phaedrus_. I argue, however, that the difference over the soul’s pilot is only the first in a series of elements which are difficult, if not impossible, (...) to ascribe to Syrianus. This, I believe, is compelling evidence that the _Scholia_ contain the ideas of both Syrianus and Hermias. (shrink)

The rapid rise of international collaborative science has enabled access to genomic data. In this article, it is argued that to move beyond mapping genomic variation to understanding its role in complex disease aetiology and treatment will require extending data sharing for the purposes of clinical research translation and implementation.

Jeremy Fortier's book is concerned for the most part not with an analysis of Nietzsche's thought as such, but with Nietzsche's autobiographical and metaphilosophical reflections on his own philosophy and the various stages it underwent. The agenda for the book is presented at the beginning: "the aim... is not merely to acquire biographical information about Nietzsche, but to understand how his reflections on his particular life can contribute to the general understanding of experiences that are fundamental to all human (...) life: independence, love, health".In the first chapter, which belongs to the first part titled "Independence," Fortier analyzes the preface to GM. On Fortier's reading, "the Genealogy presents... (shrink)

In this paper I consider the project of offering an evolutionary debunking explanation for transparency in doxastic deliberation. I examine Nicole Dular and Nikki Fortier’s (2021) attempt at such a project. I suggest that their account faces a dilemma. On the one horn, their explanation of transparency involves casting our mechanisms for belief formation as solely concerned with truth. I argue that this is explanatorily inadequate when we take a wider view of our belief formation practices. I show that (...) Dular and Fortier overstate the extent to which adaptive non-evidentially supported beliefs are rare, and the implausibility of disjunctive evolutionary systems. They should allow a role for the non-truth directed behaviour of our mechanisms of belief formation. On the other hand, we might restrict the explanation offered by Dular and Fortier to the deliberative context, that is, we might understand them as allowing for non-evidential belief formation outside of the deliberative context, but as identifying the key to explaining transparency in the truth-directed evolutionary mechanisms as they operate in the deliberative context. However, this would land them on the second horn of the dilemma: we would then have no different an explanation to one I have offered elsewhere (2018), an explanation which Dular and Fortier explicitly put aside as engaged in a project different from their own. I finish by briefly considering some broader implications relating to explaining transparency, the nature of belief, and the prospects for pragmatism. I conclude that Dular and Fortier’s debunking explanation of transparency bestows an implausible role for truth in fixing our beliefs, or, if it doesn’t, then we simply have the restatement of a view explicitly disavowed by the authors. We are left, then, with an explanation we ought not want, or an explanation we already had. (shrink)

A distinction between basic archetypes of urban form was made by Bruno Fortier: the accumulation city as opposed to the creation city. These archetypes derive from archaeology - being based on the Roman and the Egyptian city - but are interpreted as morphological paradigms, as a set of assumptions and underpinnings determining spatial planning and design. The creation city is described as expression of modernity - the paradigmatic origins of which can be traced back to Descartes’ ideas on the (...) city - analysed as an ontology of destruction, among other things. A conceptual framework connecting the creation city to modernity is presented by interpreting Fortier’s archetypes through the anthropological work of W.T. Jones. Influenced by postmodern cultural analysis and architectural discourse, the paradigmatic importance of the accumulation city seems to increase. It is argued that interest in the accumulation city is related to a discord which is characteristic of modernity but which seems to be denied by the urbanistic modernism of the 20th century. Methodologically, we argue that modernism should be seen as part of a post-paradigmatic phase of modernity rather than as an expression of modernity at its zenith. It is argued that the discord of modernism should not lead to a discussion of modernism and postmodernism as contrary paradigms, but that the understanding of the city oscillates dialectically between these two paradigms. (shrink)

Leadership and the Unmasking of Authenticity presents a philosophic treatment of the core concept of authentic leadership theory, with a view toward illuminating how authors in the history of philosophy have understood authenticity as an ideal for humanity. Such an approach requires a broader view of the historical origins of authenticity and the examination of related ideas such as self-knowledge and deception. The chapters of this volume illuminate the conflict between the contemporary understanding of authenticity and traditional philosophy by revisiting (...) the ideas of thinkers who express self-knowledge as a cornerstone of their philosophy. Tracing the origins of our contemporary concern for authenticity to the writings of 18th century philosopher Jean-Jacques Rousseau, this book explores the key thinkers writing in the wake of Rousseau's emphasis on sincerity, namely Friedrich Nietzsche and Martin Heidegger, to show that their acceptance of authenticity as an ideal for humanity was ambiguous at best. This volume also covers representative authors in the earlier history of philosophy, such as Plato, Niccolò Machiavelli, Francis Bacon, and John Locke. The result is a keen, in-depth analysis of works of philosophy and political philosophy that broach questions of authenticity, self-knowledge, and deception. This critical contribution to authentic leadership theory and the theory of authenticity will be a key resource for both undergraduate and graduate students in the fields of leadership studies, political science and philosophy. Contributors include: J.C. Byham, B.E. Cusher, E.A. Dolgoy, J. Fortier, N.W. Harter, M.A. Menaldo, H. Pedersen, J.M. Warner. (shrink)

A Comparative Dictionary of Raute and Rawat: Tibeto-Burman Languages of the Central Himalayas. By Jana Fortier. Harvard Oriental Series, vol. 88. Cambridge, MA: Harvard University Press, 2019. Pp. xx + 276. $50.