The commitment not to engage in tax avoidance – to refrain from using aggressive tax planning techniques – has not become part of the corporate social responsibility agenda in Poland. The purpose of this paper is to examine justificatory and explanatory reasons of that significant absence. The analysis unfolds in the following way. After setting out the necessary terminological background, I present main results of the limited empirical study of selected CSR documents, in order to substantiate the claim that tax (...) avoidance is a theme absent from the CSR programs in Poland. Then I put forward the contention that this commitment should be included in such programs, as prima facie justified, and address a selection of objections that can be raised to defeat this contention. Finally, in the last section of the paper, I briefly comment on possible reasons of this absence and show how they elucidate the nature of CSR. (shrink)

Fließende Identität ist zum Wunschtraum einer ‚androgyn-multiplen‘ Kultur geworden. Utopien im Sinne des totalen Selbstentwurfs verwischen bisherigen Grenzen zwischen Fleisch und Plastik, Körper und Computer. Im postmodernen Plural gilt das Subjekt nur als Momentaufnahme im Fluss weiterer Verwandlungen. Es bedarf mehr denn je eines sinnvollen Durchdenkens: Was ist der Mensch? Edith Steins Denken legt frei, dass es eine Entfaltung gibt vom Unbelebten zum Belebten, über Pflanze und Tier bis zu jenem Wesen, das über Freiheit und Selbstbewusstsein verfügt: dem Menschen. Und (...) zugleich gelangt er aus sich selbst in einem Überstieg, ja, in eine lösende Beziehung: ‚In der Vereinigung mit der Göttlichen Liebe umfasst der geschaffene Geist auch erkennend, selig und frei bejahend sich selbst.‘ Das ist die Identität, um die es dem Menschen in seiner Sinnsuche geht. (shrink)

Can consideration of the emotions help to solve the problem of other minds? Intuitively, it should. We often think of emotions as public: as observable in the body, face, and voice of others. Perhaps you can simply see another's disgust or anger, say, in her demeanour and expression; or hear the sadness clearly in his voice. Publicity of mind, meanwhile, is just what is demanded by some solutions to the problem. But what does this demand amount to, and do emotions (...) actually meet it? This paper has three parts. First, I consider the nature of the problem of other minds. Second, I consider the publicity of emotions. And third, I bring these together to show how emotions can help to solve the problem. (shrink)

Recently, Michael Huemer has defended the Principle of Phenomenal Conservatism: If it seems to S that p, then, in the absence of defeaters, S thereby has at least some degree of justification for believing that p. This principle has potentially far-reaching implications. Huemer uses it to argue against skepticism and to defend a version of ethical intuitionism. I employ a reductio to show that PC is false. If PC is true, beliefs can yield justification for believing their contents in cases (...) where, intuitively, they should not be able to do so. I argue that there are cases where a belief that p can behave like an appearance that p and thereby make it seem to one that p. (shrink)

This edition contains quaestiones 1-5 of book III of the commentary on the Sentences, by Marsilius of Inghen (†1396), the founding rector and first doctor of theology of the University of Heidelberg. These questions are devoted to the Christology, Mariology, and Trinitology, and deal with the issue of the Incarnation of Christ, with quaestiones 1-3 considering it in relation to the individual Persons of the Trinity, and quaestiones 4-5 in relation to the Blessed Virgin Mary. In all questions, Marsilius advocates (...) the _via media_ of sound faith, even above any school traditions. (shrink)

Robert Hanna's twelfth book, The Fate of Analysis, is a comprehensive revisionist study of Analytic philosophy from the early 1880s to the present, with special attention paid to Wittgenstein's work and the parallels and overlaps between the Analytic and Phenomenological traditions. By means of a synoptic overview of European and Anglo-American philosophy since the 1880s-including accessible, clear, and critical descriptions of the works and influence of, among others, Gottlob Frege, G.E. Moore, Bertrand Russell, Alexius Meinong, Franz Brentano, Edmund Husserl, (...) The Vienna Circle, W.V.O. Quine, Saul Kripke, Wilfrid Sellars, John McDowell, and Robert Brandom, and, particularly, Ludwig Wittgenstein-The Fate of Analysis critically examines and evaluates modern philosophy over the last 140 years. In addition to its critical analyses of the Analytic tradition and of professional academic philosophy more generally, The Fate of Analysis also presents a thought-provoking, forward-looking, and positive picture of the philosophy of the future from a radical Kantian point of view. (shrink)

This collection of articles from both distinguished and emerging authors working at the intersections of philosophy, literary theory, media, and technology does not intend to fix new moral rules. Instead, the volume explores the ethos of digital environments, asking how we can orient ourselves in them and inviting us to renewed moral reflection in the face of dilemmas they entail.

The article is based on an analysis of the works of the French historian Pierre Nora, who, trying to find a "true" history, comes to the opposition of history and memory. Outright political agitation and national imperatives are dominated in History, therefore history cannot be correct and objective. Instead of history, the philosopher believes, we should focus on the right memory. But when memory itself has been torn apart, it can only exist on the basis of "memory places" - mnemonic (...) places. The power of memory is preserved now in the places of memory that accumulate and preserve history. Places of memory have lost their physical or geographical meanings. Meaning and sense are made places of memory, important place for history. Due to the nature of the memory places, the multiplicities of their interpretations are the normal. And the past, therefore, became a poly semantic space, focused on the co-presence of many different versions of the interpretation of the same memorial structures (monuments, historical facts and events, texts of the past). Contrasting memory and history, P. Nora concludes about "the tyranny of memory (it is reminiscent of Reeker's statement). In his opinion, at any moment the memory is ready to lift history under itself, to "memorize" it, it deeply and dangerously distorts the meaning of words. Precisely because there is no collective memory, the places of memory appear that designed to compensate for its absence. When the space of memory disappears, mnemonic places appear. It is through mnemonic places (places of memory) as spaces that provide access to traditions, Nora moves from the present to the past. But the noble goal of finding the truth, of recreating traditions, has turned into honoring memory for political purposes, where the past has become the rhetorical construct of the present. Hence, the perception of truth is changing. Now, the truth is not in the "factuality" of the data, but in their "relevance". In the end, Nora makes a rather devastating conclusion for history- that the past has lost its meaning, the present historical consciousness gives meaning to all possible and valid versions of the past, and that official memory (politics of memory) is associated with practices of selective forgetting or memory. (shrink)

In a post-truth era, taking seriously the assertions of political figures and what other people say on the internet strikes many as irrational and gullible. Let us call this reaction the “incredulous reaction.” In this paper, I consider a common response to the targets of the incredulous reaction: excluding them from activities like debate and discounting their beliefs as relevant to our own. This exclusion is motivated by the assumption that those who continue to place epistemic trust in a post-truth (...) society are acting irrationally. I begin with an argument that we can justifiably exclude irrational persons from our epistemic activities. I then present a conflict that emerges when we take the wellbeing of our epistemic community to be an end in and of itself, and not merely a means for pursuing other epistemic goods. I propose that healthy epistemic communities depend on networks of epistemic trust and on ensuring their members are treated with the epistemic respect they deserve. If we were to adopt the development of a healthy epistemic community as a goal, then excluding others may no longer be a justifiable choice. (shrink)

ABSTRACTDespite advances in the conceptualisation of facial mimicry, its role in the processing of social information is a matter of debate. In the present study, we investigated the relationship b...

This chapter considers various arguments purporting to show that respect for animal rights is consistent with "therapeutic hunting"--that is, hunting undertaken as part of a plan to control wild animal populations. It concludes that these arguments fail. It also suggests that the implications of Regan's rights view may be more sweeping than are generally recognizes: the rights view seems to rule out not only therapeutic hunting, but also subsistence hunting.

In this text, I discuss Vaslav Nijinsky's choreography of Le Sacre du Printemps as it appears in the light of primary source materials from 1913. By focusing on the unique challenges Nijinsky posed to his dancers in terms of movement style and composition, I contest many of the frequently-heard claims made about this work, particularly its danced component, and argue that Nijinsky's choreographic ideas challenged both dancers and critics by questioning the ontological qualities of dance in contemporary discourse.

This book defines political ideology as a structural force that combines ideas, emotion, and people for the purpose of transforming political discourse. It advances a theoretical proposition concerning the creation of alternative modes of governance and proposes a general theory explains the reasons for the creation of political ideologies as an escape from perceived injustice. The theory also explains democracy's success and the failure of Communism and the Fascism. The purpose of any political ideology, whether Democracy, Fascism (and its varieties), (...) or Communism, is to escape human suffering by combining ideas, emotion, and people in the production of fundamental societal change. Ideologies must possess these three variables to attain the necessary power to succeed as a political force. Power gives the ideology the structural ability to transform society, trapping the once free individual into the ideology. (shrink)

Стаття побудована на аналізі праць французького історика П’єра Нора, який, намагаючись знайти «справжню» історію, доходить до протиставлення історії та пам’яті. В історії домінує, вважає філософ, якщо не відверта політична агітація, то національні імперативи, які ніяк не роблять історію справжньою та об’єктивною. Замість історії потрібно зосереджуватись на правильній пам’яті. Але в умовах, коли сама пам’ять стала розірваною, вона може існувати лише спираючись на «місця пам’яті» – мнемонічні місця. Сила пам’яті тепер зберігається в місцях пам’яті, які накопичують та зберігають історію. Тобто, місця (...) пам’яті втратили фізичний чи географічний сенси, і місцями пам’яті їх робить саме те, завдяки чому вони вислизають із простору історії – сенси, які вони несуть, смисли. Виходячи з такої природи місць пам’яті множинність їх інтерпретацій є нормою. А минуле, таким чином, виявляється полісемантичним простором, орієнтованим на співприсутність багатьох різноманітних версій інтерпретації одних і тих самих меморіальних структур (монументів, історичних фактів і подій, текстів минулого). Звідси випливає зміна уявлень про істинність. Тепер істина не у «фактичності» даних, а в їх «актуальності». Врешті-решт Нора робить досить нищівний для історії висновок, що минуле втратило сенс, історичну свідомість нині має виключно теперішнє, яке і наділяє сенсом усі можливі й припустимі версії минулого, і що офіційна пам`ять (політика пам’яті) пов’язана з практиками вибіркового забування чи пам`ятання. (shrink)

An observation of Hume’s has received a lot of attention over the last decade and a half: Although we can standardly imagine the most implausible scenarios, we encounter resistance when imagining propositions at odds with established moral (or perhaps more generally evaluative) convictions. The literature is ripe with ‘solutions’ to this so-called ‘Puzzle of Imaginative Resistance’. Few, however, question the plausibility of the empirical assumption at the heart of the puzzle. In this paper, we explore empirically whether the difficulty we (...) witness in imagining certain propositions is indeed due to claim type (evaluative v. non-evaluative) or whether it is much rather driven by mundane features of content. Our findings suggest that claim type plays but a marginal role, and that there might hence not be much of a ‘puzzle’ to be solved. (shrink)

The financial sector has seen a transformation towards ‘sustainable’ finance particularly in Europe, driven also by unprecedented regulatory reforms. At the same time, many are sceptical about the real impact of these reforms, fearing that they are triggering a paradoxical financialisation of sustainability. Building on recent research on institutional logics and institutional fields formation, we examine changes in the EU regulatory dynamics as characterised by shifts in framing the relationship between sustainability and finance. Deploying a longitudinal approach, consisting of archival (...) data and semi-structured interviews, we explore the development of EU sustainable finance regulation as an extended, interactive and contested process. Specifically, we suggest that regulatory dynamics depend on the hybrid configuration of the social constituencies supporting sustainable finance reforms and on shifts in the overall prevalence of the financial logic in society. Our paper sheds light on the inherent contradictions and limitations of sustainable finance as a means for transformative sustainability reforms. (shrink)

Robert Hannas The Rational Human Condition is a five-volume book series, including: Volume 1. Preface and General Introduction, Supplementary Essays, and General Bibliography Volume 2. Deep Freedom and Real Persons: A Study in Metaphysics Volume 3. Kantian Ethics and Human Existence: A Study in Moral Philosophy Volume 4. Kant, Agnosticism, and Anarchism: A Theological-Political Treatise Volume 5. Cognition, Content, and the A Priori: A Study in the Philosophy of Mind and Knowledge The fifth volume in the series, Cognition, Content, and (...) the A Priori, was published by Oxford University Press in 2015. So, with the present publication of the first four volumes in the series by Nova Science in 2019, all five volumes of The Rational Human Condition are now available in hard-copy and as e-books. All five books share a common aim, which is to work out a true general theory of human rationality in a thoroughly nonideal natural and social world. This philosophical enterprise is what Hanna calls rational anthropology. In the eleventh and most famous of his Theses on Feuerbach, Marx wrote that philosophers have only interpreted the world in different ways; the point is to change it. Hanna completely agrees with Marx that the ultimate aim of philosophy is to change the world, not merely interpret it. So, Marx and Hanna are both philosophical liberationists: that is, they both believe that philosophy should have radical political implications. But, beyond Marx, Hanna also thinks that the primary aim of philosophy (understood as rational anthropology) and its practices of synoptic reflection, writing, teaching, and public conversation is to change lives for the betterand ultimately, for the sake of the highest good. Then, and only then, can the human race act upon the world in the right way. The four volumes of The Rational Human Condition will therefore appeal not only to philosophers, but also to any other philosophically-minded person interested in the intellectual and practical adventure of synoptic, reflective thinking about the nature of our rational, but still ineluctably human, all-too-human lives. (shrink)

This article is based on a qualitative longitudinal study that followed the subjective experiences of both people living with dementia and their family members during the early stages of the illness. The purpose of this article is to describe and reflect on the ethical and methodological issues that occurred during data collection. The article focuses on the situation of the person with dementia and the family member and the role of the researcher when conducting the research interviews. Based on the (...) results of this study, conducting research interviews with people with dementia and their family members poses several ethical and methodological challenges that must be addressed. In doing so, ethically sound dementia-specific research methods will be actively developed enhancing our understanding of living with dementia and providing new insights into the care of people with dementia and their family members. (shrink)

Contents - Introduction; The Problem of Thomas Hobbes; Formalistic Views of Representation; 'Standing For' - Descriptive Representation; 'Standing For' - Symbolic Representation; Representing as 'Acting For' - The Analogies; The Mandate ...

Being concerned with representation, this book is about an idea, a concept, a word. It is primarily a conceptual analysis, not a historical study of the way in which representative government has evolved, nor yet an empirical investigation of the behavior of contemporary representatives or the expectations voters have about them. Yet, although the book is about a word, it is not about mere words, not merely about words. For the social philosopher, for the social scientist, words are not "mere"; (...) they are the tools of his trade and a vital part of his subject matter. Since human beings are not merely political animals but also language-using animals, their behavior is shaped by their ideas. What they do and how they do it depends upon how they see themselves and their world, and this in turn depends upon the concepts through which they see. Learning what "representation" means and learning how to represent are intimately connected. But even beyond this, the social theorist sees the world through a network of concepts. Our words define and delimit our world in important ways, and this is particularly true of the world of human and social things. For a zoologist may capture a rare specimen and simply observe it; but who can capture an instance of representation (or of power, or of interest)? Such things, too, can be observed, but the observation always presupposes at least a rudimentary conception of what representation (or power, or interest) is, what counts as representation, where it leaves off and some other phenomenon begins. Questions about what representation is, or is like, are not fully separable from the question of what "representation" means. This book approaches the former questions by way of the latter. (shrink)

Performance-Kunst ist mehr als ein kulturindustrielles Spektakel, denn sie will auf die Beteiligten existenziell einwirken. Hanna Heinrich entwickelt Analysekategorien, die die Kommunikationsmodi dieser Kunstform ebenso wie ihren gesellschaftstransformativen Anspruch philosophisch ergründen. Dazu bedient sie sich der ästhetischen Positionen G.W.F. Hegels, Friedrich Nietzsches, Martin Heideggers, Alain Badious und Michel Foucaults, die der Kunst große emanzipatorische und soziopolitische Kraft zusprechen sowie politischer Philosophien und Ethiken und zeigt damit auf: »Gelungene« Performances stellen sich als exemplarische Handlungsräume mit utopischem Potenzial der gegenwärtigen Entfremdung (...) entgegen und verweisen auf die (Mit-)Verantwortung und Freiheit jedes Einzelnen. (shrink)

Drug use and drug addiction are severely stigmatised around the world. Marc Lewis does not frame his learning model of addiction as a choice model out of concern that to do so further encourages stigma and blame. Yet the evidence in support of a choice model is increasingly strong as well as consonant with core elements of his learning model. I offer a responsibility without blame framework that derives from reflection on forms of clinical practice that support change and recovery (...) in patients who cause harm to themselves and others. This framework can be used to interrogate our own attitudes and responses, so that we can better see how to acknowledge the truth about choice and agency in addiction, while avoiding stigma and blame, and instead maintaining care and compassion alongside a commitment to working for social justice and good. (shrink)

Ya casi nadie avala la posibilidad de que la participación política pueda ser una recompensa en sí misma, la realización de nuestra naturaleza y no una carga. Este artículo intenta avalar dicha afirmación mediante una reevaluación crítica del significado de lo público y lo privado en el pensamiento de Hannah Arendt, la teórica política que más persuasivamente escribió sobre dicho tema en nuestra época, y quien más vigorosamente se esforzó por renovar nuestro acceso a la política como una gratificación positiva, (...) una “felicidad pública”. (shrink)

Ya casi nadie avala la posibilidad de que la participación política pueda ser una recompensa en sí misma, la realización de nuestra naturaleza y no una carga. Este artículo intenta avalar dicha afirmación mediante una reevaluación crítica del significado de lo público y lo privado en el pensamiento de Hannah Arendt, la teórica política que más persuasivamente escribió sobre dicho tema en nuestra época, y quien más vigorosamente se esforzó por renovar nuestro acceso a la política como una gratificación positiva, (...) una “felicidad pública”. (shrink)

The study aims to lay the groundwork for systematically investigating children’s peer discourse at different age levels with a view to delimiting the role of peer talk for pragmatic development. An interdisciplinary stance to the study of children’s peer talk is argued for, considering it simultaneously as the arena for the co-construction of childhood cultures as well as an arena for development. We propose a four-dimensional model of discursive events, meant to capture both dimensions simultaneously. The model takes into account (...) the dynamic interplay among the type of activity children are engaged in, the overall thematic frame of the event, its internal framing by the children themselves and the genre used. The model is applied to the analysis of natural peer talk at two age levels, preschoolers and fourth graders, focusing mainly on variation along the dimension of keying. The two age groups studied are shown to share a rich repertoire of keyings and genres, but to differ in their relative salience and modes of realization by age. Our analysis suggests that peer talk offers children ample opportunities to listen in, practice and display conversational as well as academic discursive skills, and hence may very well prove a crucial site for pragmatic development. (shrink)

Addiction is standardly characterized as a neurobiological disease of compulsion. Against this characterization, I argue that many cases of addiction cannot be explained without recognizing the value of drugs to those who are addicted; and I explore in detail an insufficiently recognized source of value, namely, a sense of self and social identity as an addict. For people who lack a genuine alternative sense of self and social identity, recovery represents an existential threat. Given that an addict identification carries expectations (...) of continued consumption despite negative consequences, there is therefore a parsimonious explanation of why people who identify as addicts continue to use drugs despite these consequences: they self‐identify as addicts and that is what addicts are supposed to do. I conclude by considering how it is nonetheless possible to overcome addiction despite this identity, in part by imagining and enacting a new one. Importantly, this possibility requires the availability of social support and material resources that are all too frequently absent in the lives of those who struggle with addiction. (shrink)