O presente estudo investigou o relacionamento conjugal no contexto da depressão materna, no final do primeiro ano de vida do bebê. Participaram do estudo 22 casais, divididos em dois grupos, um em que a esposa apresentava indicadores de depressão (10), e outro em que não os apresentava (12), segundo..

Public engagement is one of the fundamental pillars of the European programme for research and innovation _Horizon 2020_. The programme encourages engagement that not only fosters science education and dissemination, but also promotes two-way dialogues between scientists and the public at various stages of research. Establishing such dialogues between different groups of societal actors is seen as crucial in order to attain epistemic as well as social desiderata at the intersection between science and society. However, whether these dialogues can actually (...) help attaining these desiderata is far from obvious. This paper discusses some of the costs, risks, and benefits of dialogical public engagement practices, and proposes a strategy to analyse these argumentative practices based on a three-tiered model of epistemic exchange. As a case study, we discuss the phenomenon of vaccine hesitancy, arguably a result of suboptimal public engagement, and show how the proposed model can shed new light on the problem. (shrink)

What are the relevant values to the appraisal of research programs? This question remains hotly debated, as philosophers have recently proposed many lists of values potentially relevant to scientific appraisal. Surprisingly, despite being mentioned in many lists, little attention has been paid to fruitfulness. It is unclear how fruitfulness should be explicated, and whether it has any substantial role in scientific appraisal. In this paper, I argue we should explicate fruitfulness as the capacity to develop of research programs. Moreover, I (...) provide a novel strategy to assess and compare the fruitfulness of programs focused on their research questions and heuristics. To illustrate how this strategy would work, I will discuss a case study, namely the adaptationist program in evolutionary psychology. (shrink)

Assuming that the contemporary world is inevitably set in the context of moistmedia (Ascott 2000), this article discusses some artistic proposals that specifically seek to explore the relationship between dry technology and the wet human body, as in the case of telematic dance. This article is grounded in Clark’s (2003) concept of the ‘extended mind’ and ‘cognitive artefact’; Noë’s (2004; 2012) ‘activism’ theory; and Gallagher’s (2005) ideas surrounding ‘body image’ and ‘body schema’. My discussion of ‘moistmedia’ is focused on Ascott’s (...) ‘Moist Manifesto’ (2000, 2003a), as well as moist theories which contribute to rethinking notions of (tele)presence, time, space, distance and of the very body. Through these new comprehensions we can understand the new perceptual demands that dancers have to deal with in the context of telematic dance. This new art configuration promotes different sensory motor experiences compared with a stage-based dance environment. The networked field of telematic dance is one way in which to render reality fluid in a moist context. In this sense, telematic projects could be assumed as moist art – ‘the hybrid interval between cyber and physical space’ – and as the ‘digitally dry, biologically wet, and spiritually numinous’ (Ascott 2003). Analyses of performances created within the project entitled ‘Embodied Varios Darmstadt’ 58’ (2013–14), with the collaboration of artists from Mexico, Spain, Portugal and Chile, will contribute to my discussion of telematic dance. This telematic artistic project was created to develop the concept of the ‘(tele) sonorous body’ from a theoretical and aesthetic point of view, so as to follow my interest in exploring telepresence beyond visual image. In this article, it is assumed that a human being experiences her/his world through sensory motor skills and that these are in play when s/he interacts with the environment (Noë 2004), a milieu garnered from Ascott’s ‘Moist Manifesto’ (2003a). The cultural shift proposed by this manifesto brings into play some important considerations, including notions of negotiation, construction, context and distributed mind, which overlap with conventional ideas of reception, representation, content and the autonomous brain respectively. Our interactions via telepresence with a dance partner bring about different ways of perceiving one another and oneself, because body image and body schema play an active role in shaping our perceptions (Gallagher 2005). Our actions and perceptions, our body image and body schema are responsible for our behaviour and learning in this world, interweaving these bodies partially wet (i.e. those onstage) with the dry (i.e. those tele-transported through cyberspace. The analysis of ‘Embodied Varios Darmstadt’ 58’ will contribute to understanding the perceptual demands of the dancer within the telematic environment, as well as the new notions of time, space, distance, presence, and the very notion of relationship or body contact in dance embedded into this ‘+ + biological culture’. (shrink)

Many anglophone scholars take the early Confucians to be virtue ethicists of one kind or another. A common virtue ethical reading of one of the most influential early Confucians, namely Mengzi, ascribes to him the view that moral actions are partly (or entirely) moral because of the state from which they are performed, be it the agent’s motives, emotions, or their character traits. I consider whether such a reading of the Mengzi is justified and I argue that it is not. (...) I argue that there is no reason to believe that Mengzi distinguishes the moral value of actions that are performed from virtuous and non-virtuous states. Given this, virtue (as a feature of agents) is normatively posterior to virtuous actions. I conclude, first, that this poses a challenge to a wide range of common interpretations of the Mengzi, be they virtue ethical or otherwise, and second, that there might be conceptual space for an account of virtue ethics that rejects the normative priority of virtue over virtuous actions. (shrink)

Philosophy of science has seen a passionate debate over the influence of non-cognitive values on theory choice. In this paper, we argue against a dichotomous divide between cognitive and non-cognitive values and for the possibility of a dual role for feminist values. By analyzing the influence of feminist values on evolutionary psychology and evolutionary biology, we show how they have cognitive and non-cognitive functions at the same time.

Wang Yangming 王陽明 (1472 – 1529) is famously associated with the view that knowledge and action are unified (zhī xíng hé yī 知行合一). Call this the Unity Thesis. Given standard assumptions about what it means for a person to know, it may seem that the Unity Thesis is clearly false: I can know that p without currently acting in p-related ways, and I can know how to φ without currently φ-ing. My aims in this paper are, first, to draw on (...) recent work in epistemology to explain and defend the Unity Thesis and, second, to argue that it offers us an attractive conceptual alternative to a standard way of thinking about the nature of intentional action. The first step of my argument draws on the idea that what distinguishes intentional actions from bodily events is the presence of knowing-to – that is, an agent is φ-ing intentionally if and only if she is currently doing something because she knows to do it as a way for her to φ. Such a notion of knowing-to allows us to explain otherwise puzzling features of the Unity Thesis, including the claim that knowing and acting occur simultaneously. In the second step, I argue that the Unity Thesis can help us avoid various long-standing issues in the philosophy of action, including the problem of deviant (formal) causation. (shrink)

In this chapter I give an account of the epistemology underlying the concept of “extension” in the Mengzi, an early Confucian text written in the fourth century BCE. Mengzi suggests in a conversation with King Xuan of Qi that a solution to the King’s problem of how one comes to act in a kingly manner is that one engages in “extension”. I argue that a long-standing scholarly debate on the exact nature of Mengzian “extension” can be resolved by closely investigating (...) the epistemological assumptions that must be in place for “extension” to be a viable solution to King Xuan’s problem. More specifically, my argument is that knowledge of a certain kind, namely knowing-to, is both necessary and sufficient for extension to take place. In other words, for a person S to extend X, where X is a capacity for action, S at least needs to have knowing-to. (shrink)

The Confucian philosopher Mengzi believes that ‘extending’ one's kindness facilitates one's moral development and that it is intimately tied to performing morally good actions. Most interpreters have taken Mengzian kindness to be an emotional state, with the extension of kindness to centrally involve feeling kindness towards more people or in a greater number of situations. I argue that kindness cannot do all the theoretical work that Mengzi wants it to do if it is interpreted as an emotion. I submit that (...) Mengzi's notion of extending kindness is best understood as the exercise of a capacity for intelligently performing kind actions. (shrink)

This chapter examines Mencius’s views on knowledge and how they might contribute to contemporary debates in epistemology. For this purpose, I focus on three features that I take to be characteristic (although not exhaustive) of Mencian epistemology: first, Mencius’s views on knowing things; second, the role that wisdom or intellectual virtue plays in acquiring knowledge; and third, Mencius’s views on “knowing-to”, a kind of knowledge conceptually distinct from knowing-that and knowing-how. I argue that the views we find in the Mencius (...) on these matters are relevant to contemporary debates on the nature of objectual knowledge, on the role of intellectual virtue in knowing, and on the relation between know-how and intelligent action. (shrink)

Objective: To analyse medical students’, graduate students’ and doctors’ and medical teachers’ perceptions of research contributions as criteria for authorship in relation to the authorship criteria defined by the International Committee of Medical Journal Editors .Design: Medical students with or without prior instruction on ICMJE criteria, graduate students/doctors and medical teachers rated the importance of 11 contributions as authorship qualifications. They also reported single contributions eligible for authorship, as well as acceptable combinations of two or three qualifying contributions.Results: Conception and (...) design, Analysis and interpretation and Drafting of article formed the most important cluster in all four groups. Students without prior instruction rated Critical revision and Final approval lower than the other three groups. “Final approval” was a part of the least important cluster in all groups except among students with instruction.Conclusions: Conception and design, Analysis and interpretation and Drafting of article were recognised as the most important of the ICMJE criteria by all participants. They can be considered independent of previous instruction or experience. Final approval and Critical revision should be actively taught as important authorship criteria to future scientists. (shrink)

Passages from the recently excavated Guodian manuscripts bear a surprising resemblance to a position ascribed to Gaozi and his followers in the Mengzi at 6A4-5, namely that righteousness is “external.” Although such a resemblance has been noted, the philosophical implications of it for the debate between Gaozi and Mengzi and, by extension, for Mengzian ethics have been largely unexplored. I argue that a Guodian-inspired reading of 6A4-5 is one that takes the debate to be about whether standing in certain family (...) relations makes a difference to whether one’s actions are righteous. Gaozi denies that it does, holding the view that one’s family relations, i.e., relations internal to the household, are irrelevant when it comes to matters of righteousness, while Mengzi disagrees, arguing that all relational properties, including family relations, are just as much reason-giving properties for performing righteous actions as they are in the case of performing benevolent actions. I argue that such a Guodian-based reading provides us a simple, yet explanatorily powerful reading of 6A4-5 that has broader implications for Mengzian ethics and our understanding of the early Chinese intellectual milieu in general. (shrink)

More than thirty-five years ago, a longitudinal study was established to research the health and well-being of older people living in an English city. Self and Meaning in the Lives of Older People provides a unique set of portraits of forty members of this group who were interviewed in depth from their later seventies onwards. Focusing on sense of self-esteem and, especially, of continued meaning in life following the loss of a spouse and onset of frailty, this book sensitively illustrates (...) these persons' efforts to maintain independence, to continue to have a sense of belonging and to contribute to the lives of others. It examines both the psychological and the social resources needed to flourish in later life and draws attention to this generation's ability to benefit from strong family support and from belonging to a faith community. In conclusion, it questions whether future generations will be as resilient. (shrink)

The paper presents the results of the study of the impact and effects of communication models of public relations and organization–public relationships on company credibility and financial performance in companies in Serbia. The data were obtained by interviewing 415 respondents (PR managers, PR practitioners and marketing experts) working in 93 companies in Serbia. The dimensions of the organization–public relationships have stronger positive influences and effects on company credibility and financial performance than the dimensions of communication models of public relations. The (...) influence of the dimensions of trust, commitment, satisfaction and communal relationship is particularly emphasized. Of the four communication models, the strongest positive impact on company credibility and financial performance is achieved by the two-way symmetrical dimension, and then the two-way asymmetrical dimension. The dimensions of communication models of public relations and organization–public relationships have the greatest influence and predictive effect on the dimension of trustworthiness, followed by the dimension of expertise, and finally the dimension of financial performance. Therefore, a greater impact exists on company credibility than on financial performance. (shrink)

La mise au point d’un nouveau logiciel permet de cartographier l’ensemble des fichiers patronymiques conservés par l’INSEE en France. Dans un premier temps, nous prenons en compte les patronymes des personnes nées entre 1891 et 1990 dans les cinq départements de la Bretagne historique. Concernant le Finistère, nous pouvons parfois remonter jusqu’au xvie siècle grâce aux sources numérisées du Centre Généalogique de ce département. Cela permet d’évaluer dans quelle mesure, on constate un déplacement ou une inertie de la population sur (...) une période de plusieurs siècles. Cette analyse est précieuse et utile pour mieux comprendre l’évolution ou le conservatisme des parlers celtiques dans cette partie de la France. (shrink)

We raise the following problem for so-called target-centred virtue ethics. An important motivation for adopting target-centred virtue ethics over other forms of virtue ethics is its supposedly distinctive account of right action: an action is right if and only if and because it is virtuous, and what makes an action virtuous is that it hits the target of the virtues. We argue that the account is not distinctive of target-centred virtue ethics, because it is an account that is widely endorsed (...) by Neo-Aristotelians. Hence, the argument of this paper undermines a central motivation for adopting target-centred virtue ethics. As a solution, we suggest that there is theoretical room for a target-centred account that is not Neo-Aristotelian, and we draw on the work of Confucian philosopher Wáng Yángmíng to provide one. We defend the resulting account by arguing that it has the advantage of being able to offer us a more plausible response to the self-centredness objection that has long been a problem for Neo-Aristotelians. (shrink)

A book review of Perkins (2022), "Doing what you really want: an introduction to the philosophy of Mengzi", Oxford University Press.

_The Belt and Road initiative was announced in 2013 under the administration of China’s President, Xi Jinping. It was designed to fulfill the aim of interconnecting Asia, Europe, and Africa through reliable connectivity networks. In reaction to it, the 47 th summit of G7 in June 2021 has given a response to this Chinese Initiative with the idea of Build Back Better World (B3W). G7 tried to show that the world can have an alternative to BRI. The main objective of (...) the study was to compare the feasibility of these two massive infrastructural projects. It is a qualitative document analysis of the previously published material on the related theme, that highlighted a competition of economic supremacy between the US and China. The research found that BRI was gaining enough popularity as compared to B3W in the eyes of the world specifically in connecting different regions._. (shrink)

The Belt and Road initiative was announced in 2013 under the administration of China’s President, Xi Jinping. It was designed to fulfill the aim of interconnecting Asia, Europe, and Africa through reliable connectivity networks. In reaction to it, the 47th summit of G7 in June 2021 has given a response to this Chinese Initiative with the idea of Build Back Better World. G7 tried to show that the world can have an alternative to BRI. The main objective of the study (...) is to compare the feasibility of these two massive infrastructural projects. It is a qualitative document analysis of the previously published material on the related theme, that highlighted a competition of economic supremacy between the US and China. The research finds that BRI is gaining enough popularity as compared to B3W in the eyes of the world specifically in connecting different regions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Mitzvah of the BrisThomas McDonaldHaving worked as a clinician in emergency medicine, internal medicine, and urgent care for a number of years, I've treated plenty of patients with skin infections. On a few rare occasions, some have casually mentioned that they were thinking about getting circumcised as adults to prevent reoccurring, frequent infections like Jock Itch. I think you're probably more likely to experience that kind of problem if (...) you're uncircumcised. Jock itch is a fungal infection, and fungus likes dark, hot, sweaty places on our bodies. These infections are nothing serious—they are just sort of annoying for the patients experiencing them.I have two sons—both were circumcised, but my experience as a clinician did not play a role in the decision. My sons' mother is Jewish, while I grew up Catholic. I attended a Catholic high school and went to religious education classes until I was confirmed [End Page 77] as a teenager. Both of my parents are pretty serious Catholics. I can't remember ever missing a Sunday service. I always thought any sons I had would be circumcised, even before I was married and before I married someone who was Jewish.When we were expecting our first baby, my son's mother and I didn't really talk about circumcision or debate whether we should do it or not. Is it more socially acceptable to be circumcised versus not? I'm not exactly sure why, but I think the answer is probably yes. It seems like circumcision is the norm in our society. My son's mother wanted our son to be circumcised too but thought it would be great to have a bris. With my Catholic background, I didn't know the details about what was involved with a bris at the time. She explained that a person comes to the house (or to a relative's house) and circumcises the baby. All the relatives attend. It would be a party! At the time, the thought of throwing a party at a relative's home to celebrate a circumcision was amusing to me. Before the conversation with my son's mother, I assumed that the bris was probably done in the hospital with everyone attending there. But she went on to explain that a person who is trained to do it—a mohel—does this work as their main job and makes sure that the baby is anesthetized and that sterile techniques are used.To be clear, I didn't ever think that my sons wouldn't be circumcised. I just thought it would happen in the hospital rather than in Baba's living room, followed immediately by a meal of deli meat sandwiches. But the bris sounded like it would make a nice memory for the family, so I agreed to it. I was always (and still am) interested in Jewish traditions. I think they're pretty cool, so I was all in. I assume there could have been some pressure from my son's mother's family if the bris was something I didn't want to do, but that wasn't an issue since I was completely on board.There is an episode of Seinfeld called "The Bris" in which Elaine and Jerry are nervous about the duties they must perform for a bris when they agree to become godparents to a Jewish couple's newborn. Elaine is charged with booking the mohel and asks Jerry, "Where am I going to find a mohel!" Jerry responds, "Oh, finding a mohel is a piece of cake. Any idiot can find a mohel. I have the tough job—I have to hold the baby while they do it! How would you like that job?"I don't know how much planning goes into a bris. Unlike Elaine and Jerry, I did nothing. I just showed up that day. If someone asked me how to find a mohel, I wouldn't have an answer. It's possible my son's mother found and booked the mohel, or her family may have set it up. They have roots where we were living at the time, so they may have gotten... (shrink)

Anne Summers est chercheuse honoraire à Birkbeck, université de Londres. Elle est spécialiste de l’histoire de la Grande-Bretagne et particulièrement de l’histoire des femmes. Dans ses précédents ouvrages et articles, elle s’est déjà longuement interrogée au sujet du contexte religieux et culturel dans lequel évoluent les réformatrices qu’elle étudie, par exemple : Elizabeth Fry (1780-1845), Florence Nightingale (1820-1910) et Josephine Butler (1828-1906). Dans son dernier ouvrage, Christian...