Si l'émergence des Etats au sortir du Moyen Age a progressivement conduit à une réduction des violences privées, le processus qui s'est alors mis en marche semble de no jours s'être enrayé. Ce tournant civilisationnel s'est traduit jusque-là par un refoulement de la pulsion de mort qui a pris la forme d'un monopole de l'Etat sur les guerres et d'une pacification diplomatique. Mais il témoigne à présent d'un épuisement inquiétant. Cela tient à l'affaiblissement des acteurs étatiques, si discrédités et contestés (...) qu'ils ne sont plus en mesure d'intervenir comme instances légitimes de régulation et de protection. Désormais, avec la mondialisation des violences non étatiques et des communautarismes, les sociétés doivent faire face à la brutalisation du monde - affrontements identitaires, destructions du lien social et des solidarités, exclusion de la communauté nationale d'individus lentement réifiés avant d'être socialement néantisés. Conjuguant les apports de la psychanalyse, de l'histoire et de la sociologie, cet essai propose un cadre d'analyse qui rend compte des reconfigurations actuelles d'une scène mondiale traversée par les forces destructrices de la décivilisation. (shrink)

An issue in current animal welfare ethics is the use of animals in medical education. At stake is the conflict of pain and suffering of the animals vs. the benefit to the students. The educator's role is to balance these two concepts. If the animals do suffer, this has to be justified by clearly establishing the necessity of their use. Neither this justification nor the methods for making the decision are clear. Addressed in this discussion are the arguments for and (...) against animal use, alternatives, and proposals for the resolution of the controversy. (shrink)

There has been a considerable amount of literature in the last 70 years claiming that the American founders were steeped in modern thought. This study runs counter to that tradition, arguing that the founders of America were deeply indebted to the classical Christian natural-law tradition for their fundamental theological, moral, and political outlook. Evidence for this thesis is found in case studies of such leading American founders as Thomas Jefferson and James Wilson, the pamphlet debates, the founders' invocation of providence (...) during the revolution, and their understanding of popular sovereignty. The authors go on to reflect on how the founders' political thought contained within it the resources that undermined, in principle, the institution of slavery, and explores the relevance of the founders' political theology for contemporary politics. This timely, important book makes a significant contribution to the scholarly debate over whether the American founding is compatible with traditional Christianity. (shrink)

Contents -- Acknowledgments -- Introduction -- The foundations of Hobbes's natural law philosophy -- Hobbesian moral and civil science : rereading the doctrine of severability -- Hobbes and the good of life -- The legal character of the laws of nature -- The essence of Leviathan : the person of the commonwealth and the common good -- Hobbes's natural law account of civil law -- Conclusion -- Notes -- Index.

Cet ouvrage est consacré aux principaux théoriciens marxistes. II montre comment ces penseurs ont rendu compte des conflits internationaux. Le paradigme marxiste se présente tout à la fois comme un cadre d'analyse, mais aussi une praxis. C'est pourquoi il a fait l'objet de tant de controverses théoriques et de luttes politiques. Cependant, il ne s'agit pas de se situer ici sur ce plan. Cette étude s'attache plutôt à montrer dans une première partie comment les pères fondateurs et les premiers théoriciens (...) marxistes (Marx, Engels, Lénine, Trotsky, Kautsky, Luxemburg, Liebknecht, Jaurès, Bernstein, Bauer) ont abordé la domination mondiale du capitalisme, et quelles approches ils ont élaborées sur la paix et la guerre. Dans la seconde partie, l'auteur traite de l'Ecole de la dépendance (Celso Furtado, André Gunder Frank, Fernando Henrique Cardoso) et des néomarxistes (Immanuel Wallerstein, Robert Cox, Stephen Gill, Eric Hobsbawm) pour évaluer les travaux critiques qu'ils ont menés sur les partages violents du monde. Par-delà les spécificités de chacun de ces penseurs, ce livre souligne la cohérence de la théorie marxiste en tant que matrice explicative des relations internationales. Cette dernière s'articule autour de quelques notions clés comme la lutte des classes, l'impérialisme et le capitalisme. Autant de concepts qui se retrouvent, avec la mondialisation de l'économie de marché, au coeur des questionnements actuels. (shrink)

Thomas Hobbes’s innovative anthropology and novel doctrines of natural right, natural law, and positive law have been taken to inaugurate a tradition that grows into modern United States abortion jurisprudence. In this essay I argue that a careful rereading of Hobbes reveals that the characterization of Hobbes as the philosophical and jurisprudential forefather of abortion rights is false. While Hobbes never directly addressed the question of abortion, I argue that we can reconstruct his position from his philosophical texts. First, I (...) reconstruct the Hobbesian philosophical case against abortion via a rereading of his notions of family, hominization, and natural law. Second, I apply these principles along with Hobbes’s theories of equity and sovereignty to formulate a Hobbesian jurisprudential case against the Roe-Casey order of permissive abortion law. (shrink)

Ender's tortured conscience is an illustration of the moral importance of following principles of just war theory—the “unspoken rules of manly warfare”—and their apparent tension with the demands of war and survival. This chapter talks about the ethics of conflict in Ender's various games—his battles and wars. It asks, was justice served in the Third Invasion and destruction of the bugger worlds, the event that came to be called the xenocide. Ender's life is actually a testimony to the just war (...) axiom that all people desire peace. In the tradition of just war theory, there are five principles that lay out the requirements of jus ad bellum, or how to go to war in an ethical way. They include just cause, legitimate authority, right intention, probability of success, and last resort. Ender's strategy is always to use devastating force to incapacitate the enemy. (shrink)

Disney's animated film canon offers two contrasting visions of marriage and parenthood, which correspond to two rival portrayals of family life. The first vision of the family is what people can call the Irrational Matriarchy and Patriarchy (IMP) model. The second is what they can call the Family Unity Model. Disney's IMP families often recapitulate an old debate in political philosophy – that between Robert Filmer and John Locke. According to Locke, the most promising argument for the patriarchist position is (...) that parents give their children life and therefore have a power over their lives. In contrast with the Lockean vision of marriage, the author considers the marriage vows between Pongo and Perdita. In the Family Unity Model, having and rearing children is not to be feared as a threat to one's liberty, success, and happiness. Indeed, The Incredibles turns Beauvoir's critique of the family on its head in several ways. (shrink)

Confucianism and Legalism are two schools of Chinese philosophy. This chapter explores contrasts between Confucian and Legalist visions of the nation, the family, and the soul through Zuko's journey. It covers the tension between the legacies of his two great‐grandfathers, Sozin and Roku, and shows that the battle within Zuko and the royal family is at root a philosophical struggle between these two differing philosophical visions. Finally, the chapter addresses that Zuko's battle within reflects something true about human nature that (...) the Legalists and the Confucians partly grasped, and which one twentieth‐century villain‐turned‐hero, Aleksandr Solzhenitsyn, helps clarify. The Legalists emphasized natural tendencies toward evil. Zuko's story suggests that both schools point to something true in human nature, that human beings have the natural capacity for both good and evil, and that it is all too human to be deceived by evil masquerading as good. (shrink)

Where do ethics or morals come from? We arrive at vastly different answers, given that these answers are contingent upon various sources, such as legendary stories, the theology of various religions, Western and Eastern philosophies, etc. In the Chinese tradition, Laozi, Confucius, and Sunzi are considered as the three ancient sages from approximately 2500 years ago. Their thoughts and teachings have shaped Chinese culture and characterized the Chinese way of life. This essay attempts to demonstrate a new understanding of their (...) philosophy on ethical principles. Herein, we present select analyses of their literary works—Tao Te Ching (Dao De Jing), The Analects, and The Art of War. These three sages posited ethical ideas inspired by nature, and a single thread—the way of nature—sewed those ideas together. (shrink)

Social and linguistic perceptions are linked. On one hand, talker identity affects speech perception. On the other hand, speech itself provides information about a talker's identity. Here, we propose that the same probabilistic knowledge might underlie both socially conditioned linguistic inferences and linguistically conditioned social inferences. Our computational–level approach—the ideal adapter—starts from the idea that listeners use probabilistic knowledge of covariation between social, linguistic, and acoustic cues in order to infer the most likely explanation of the speech signals they hear. (...) As a first step toward understanding social inferences in this framework, we use a simple ideal observer model to show that it would be possible to infer aspects of a talker's identity using cue distributions based on actual speech production data. This suggests the possibility of a single formal framework for social and linguistic inferences and the interactions between them. (shrink)

We present the first systematic literature review on stress and burnout in K−12 teachers during the COVID-19 pandemic. Based on a systematic literature search, we identified 17 studies that included 9,874 K−12 teachers from around the world. These studies showed some indication that burnout did increase during the COVID-19 pandemic. There were, however, almost no differences in the levels of stress and burnout experienced by K−12 teachers compared to individuals employed in other occupational fields. School principals' leadership styles emerged as (...) an organizational characteristic that is highly relevant for K−12 teachers' levels of stress and burnout. Individual teacher characteristics associated with burnout were K−12 teachers' personality, self-efficacy in online teaching, and perceived vulnerability to COVID-19. In order to reduce stress, there was an indication that stress-management training in combination with training in technology use for teaching may be superior to stress-management training alone. Future research needs to adopt more longitudinal designs and examine the interplay between individual and organizational characteristics in the development of teacher stress and burnout during the COVID-19 pandemic and beyond. (shrink)

The article briefly presents the notions of invariance and variance as used with regard to the transfer of three essential codes which we can discern in a literary work, i.e. aesthetic code, lexical­-semantic code and cultural code. The analysis is provided on the basis of four novels by the Austrian author Wolf Haas, whose unique writing style can be demanding for any translator.

This article consisting of four points, shows the subject of multiple relationships between the realities of politics, ethics and the Catholic Church. The issue was presented on the basis of the writings and speeches of Joseph Ratzinger, the current Pope Benedict XVI. Article begins with a presentation of the relationship between politics and ethics as seen in historical perspective. The second section presents the so-called „political ethics” of the first Christian communities in the light of the indications contained in some (...) of the New Testament writings (cf. 1 Thess; 1 Peter) being the basis for the Christian way of acting in the area of policy. The third section indicates some realities like: progress, science and freedom – considered sometimes as an unquestioned idols and that`s why named once by Ratzinger „myth of modernity” – as a threat to connectivity between politics and ethics. The fourth section discusses the teaching of the Catholic Church on politics and the need for its ethical practice. In addition it contains some concrete proposals of Ratzinger that can be used in contemporary debates on the fundamental values of a democratic state in contemporary pluralistic societies. It also refers to Pope Benedict XVI appeals for more ethics of politics. (shrink)

A table of contents, in lieu of abstract -/- Foreword by Aaron Ehasz -/- Introduction: “We are all one people, but we live as if divided” Helen De Cruz and Johan De Smedt -/- Part I The Universe of Avatar: The Last Airbender -/- 1 Native Philosophies and Relationality in ATLA: It’s (Lion) Turtles All the Way Down Miranda Belarde-Lewis and Clementine Bordeaux 2 Getting Elemental: How Many Elements Are There in Avatar: The Last Airbender? Sofia Ortiz-Hinojosa 3 The Personalities (...) of Martial Arts in Avatar: The Last Airbender Zachary Isrow 4 The End of the World: Nationhood and Abolition in Avatar: The Last Airbender Nicholas Whittaker 5 The Bending World, a Bent World: Supernatural Power and Its Political Implications Yao Lin -/- Part II Water 6 Avatar: The Last Airbender and Anishinaabe Philosophy Brad Cloud 7 “Lemur!” – “Dinner!”: Human–Animal Relations in Avatar: The Last Airbender Daniel Wawrzyniak 8 On the Moral Neutrality of Bloodbending Johnathan Flowers 9 On the Ethics of Bloodbending: Why Is It So Wrong and Can It Ever Be Good? Mike Gregory 10 Mystical Rationality Isaac Wilhelm 11 “I will never, ever turn my back on people who need me”: Repairing the World Through Care Nicole Fice 12 Spirits, Visions, and Dreams: Native American Epistemology and the Aang Gang Justin Skirry and Samuel Skirry -/- Part III Earth 13 Time Is an Illusion: Time and Space in the Swamp Natalia Strok 14 There Is No Truth in Ba Sing Se: Bald-faced Lies and the Nature of Lying Nathan Kellen 15 The Rocky Terrain of Disability Gain in ATLA: Is Toph a Supercrip Stereotype or a Disability Pride Icon? Joseph A. Stramondo 16 The Earth King, Ignorance, and Responsibility Saba Fatima 17 The Middle Way and the Many Faces of Earth Thomas Arnold -/- Part IV Fire 18 The Battle Within: Confucianism and Legalism in the Nation, the Family, and the Soul Kody W. Cooper 19 Not Giving Up on Zuko: Relational Identity and the Stories We Tell Barrett Emerick and Audrey Yap 20 Uncle Iroh, from Fool to Sage – or Sage All Along? Eric Schwitzgebel and David Schwitzgebel 21 Being Bad at Being Good: Zuko’s Transformation and Residual Practical Identities Justin F. White 22 Compassion and Moral Responsibility in Avatar: The Last Airbender: “I was never angry; I was afraid that you had lost your way” Robert H. Wallace -/- Part V Air 23 The Fire Nation and the United States: Genocide as the Foundation for Empire Building Kerri J. Malloy 24 Anarchist Airbenders: On Anarchist Philosophy in ATLA Savriël Dillingh 25 A Buddhist Perspective on Energy Bending, Strength, and the Power of Aang's Spirit Nicholaos Jones and Holly Jones 26 Ahimsa and Aang’s Dilemma: “Everyone … [has] to be treated like they're worth giving a chance” James William Lincoln 27 The Avatar Meets the Karmapa: Interconnections, Friendship, and Moral Training Brett Patterson . (shrink)

Brytyjska estetyka została w XVIII wieku zapoczątkowana pracami A.A.C. Shaftesbury’ego i Josepha Addisona. Shaftesbury jako pierwszy wskazał na specyfikę doświadczenia estetycznego, odmiennego od bezpośredniego doznania zmysłowego, odwołując się do pojęć zmysłu wewnętrznego ( inward sense ) oraz bezinteresowności jako warunku tego doświadczenia. Do wyobraźni czytelników przemawiał pochodzący z Moralistów przykład pasterza podziwiającego piękno oceanu: „Doża, jako pan młody, który w majestatycznym bucentaurze płynie na łonie swej Tetydy – mówi jeden z rozmówców tego dialogu – posiada mniej niż biedny pasterz, (...) który, swobodnie wyciągnięty na zwisającej skale lub szczycie wysokiego cypla, zapomina o swych stadach i podziwia piękno oceanu” [Shaftesbury 1790, 328]. Ocena piękna wiąże się z przyjemnością płynącą z kontemplacji zjawisk, nie odnosi się do realnego istnienia przedmiotów. Pojęcie bezinteresowności w filozofii Shaftesbury’ego rozumiane jest jednak znacznie szerzej. Oznacza ono pewien sposób percypowania zjawisk poddanych kontemplacji i osądowi estetycznemu. Skoro zaś smak estetyczny opiera się na odrębnej władzy zmysłu wewnętrznego, podmiotowego warunku doświadczenia piękna, bezinteresowność odwołuje się także do określonej postawy, gdy obserwator porzuca własne, indywidualne upodobanie (związane z doznawaniem przyjemności, nie zaś piękna), a wydaje sąd, który ma mieć charakter obiektywny. Podając powody zepsucia smaku, Shaftesbury pisze m.in. (shrink)

U bogatoj literaturi o Gentskom oltaru, jednom od najvažnijih umjetničkih djela sjeverne renesanse što ga je 1432. dovršio Jan Van Eyck, često se tvrdi da je središnja scena zatvorenog Gentskog oltara, tj. Navještenje, jednostavno ilustracija teksta Lk 1, 26–38 kojega Van Eyck vjerno slijedi. Iako je Van Eyck nesumnjivo crpio nadahnuće iz tog teksta, ovaj rad nastoji uspostaviti i istražiti drukčiju hipotezu — da se Van Eyck namjerno udaljio od Lukinog teksta Navještenja, i to iz vrlo dobrog razloga koji je (...) povezan s kompozicijom i porukom Gentskog oltara u cjelini. U radu se ovoj „nekonvencionalnoj“ hipotezi pristupa ponajprije analizom dvaju mogućih pristupa tekstu Navještenja: idiličnom i kenotičkom. U tom se kontekstu Van Eyckov način prikaza Navještenja promatra s motrišta teorijskih doprinosa hermeneutici Lukina teksta, osobito u djelima Sørena Kierkegaarda i Josepha Ratzingera, tj. u skladu s kenotičkim (ili egzistencijalnim) tumačenjem. (shrink)

Článek se snaží přiblížit přístup Josepha Priestleyho ke zkoumání lidské mysli. Postupně jsou ukázány dva kroky, ve kterých Priestley mění svůj pohled na hmotu a ducha a dochází k materialismu. V prvním kroku redefinuje pojem hmoty a přisuzuje hmotě zcela nové vlastnosti – síly přitahování a odpuzování. V druhém kroku pomocí těchto nových vlastností vysvětluje schopnost vnímání a myšlení. V těchto krocích navíc využívá poznatky tehdejší přírodní filosofie, zejména mechaniky. Člověk a jeho mysl jsou podle Priestleyho součástí přírody. To (...) znamená, že člověk a lidská mysl jsou určitým mechanismem, který pracuje podle přírodních zákonů a lze jej pomocí těchto zákonů také vysvětlit. (shrink)

Tato studie se zabývá dvěma spřízněnými jevy odehrávajícími se ve vědeckém prostředí. Jedná se o fenomén frustrace ve vědecké praxi a s ním spojenou touhu po rozpoznání vlastního výzkumu vědeckou komunitou a následně o otázku uznání od akademického společenství. Zmíněné fenomény jsou přitom úzce propojeny s ústředním tématem filosofie a sociologie vědy: kdo rozhoduje, co bude předmětem vědeckého bádání? Předkládaná studie nejprve představuje Mertonův mýtus o okamžitém rozpoznání vědeckého objevu a následně prostřednictvím exkurzu do oblasti ekonomie a na příkladech z (...) vědecké praxe poukazuje na jeho neplatnost. V závěru textu jsou společně s jejich dekonstrukcí navrhnuta možná řešení popsaných problémů. Text je také kritickým návratem ke dvěma studiím Josepha Agassiho, žáka Karla R. Poppera a tvrdošíjného zastánce kritického racionalismu, neboť právě Agassi ve svých dílech rozebírá dopady vědeckého vyloučení a neochoty naslouchat. (shrink)

Artykuł jest poświęcony trzem poglądom na temat demokracji, często przyjmowanym przez współczesnych decydentów, politologów i teoretyków polityki. Poglądy te, w mojej opinii, są błędne, ale błędne w sposób pouczający. Ukazują one bowiem poważne niezrozumienie natury i walorów demokracji. Jeśli uświadomimy sobie, dlaczego są one błędne, dostrzeżemy istnienie tych wymiarów demokracji, które zwykle łatwo umykają naszej uwadze. Do nazwania tych błędów używam nazwisk wybitnych myślicieli, którzy je popełnili. Pierwszy z nich określam błędem Berlina, odnajduję go bowiem w dorobku brytyjskiego myśliciela rosyjskiego (...) pochodzenia, Isaiaha Berlina. Drugi z nich określam błędem Schumpetera, nazywając go na cześć amerykańskiego bankowca, ekonomisty i myśliciela politycznego austriackiego pochodzenia, Josepha Schumpetera. Trzeci określam mianem błędu Rikera, przypisując go Williamowi Rikerowi, amerykańskiemu politologowi, znanemu ze swojego rozróżnienia między liberalizmem a populizmem. (shrink)

Identifying the expression of anger in a foreign language and reproducing it appropriately and precisely are skills whose relevance and lack of satisfying proposals have been pointed by research on the pedagogy of emotions (Dewaele, 2010; Toya & Kodis, 1996). This paper combines an identification of lacks in the pedagogy of emotional intonation with an analysis of spontaneous samples of anger as a basis to didactic guidelines for the introduction of the contextualized teaching of anger expression in Spanish. Through (...) colloquial samples, key features for the expression of anger in Spanish are identified. A selection of technical features is adapted in an accessible didactic proposal that is conformed of the stages of identification, induction of recurrent patterns, guided and free production. The proposal offered here is a starting point for the design of didactic units on emotional and expressive speech, an area that lacks didactic guidelines. (shrink)

In an article that appeared in American Catholic Philosophical Quarterly, Kody Cooper argued that “to be a Hobbesian is to be prolife.” In this essay, I will provide an argument that rebuts Cooper’s prolife interpretation of Hobbes. First, I will argue that Cooper has, without argument, committed an equivocation between a person’s personal identity and his or her organism. Resolving this ambiguity would allow for an interpretation of Hobbes that can consistently reject the notion that the life of a person (...) “begins at conception.” Second, I will show that Cooper fails to take into account the significant costs that are placed upon prospective mothers and is therefore not able to judge whether or not aborting a fetus is within a mother’s enlightened self-interest. Third, I will, contrary to Cooper, show why it may be acceptable for a Hobbesian sovereign to construct a legal regime that is permissive of abortion. (shrink)