María Lugones, one of the premiere figures in feminist philosophy, has at last collected some of her most famous essays, as well as some lesser-known gems, into her first book.

The notion of lifestyle has recently attracted the attention of various scholars as a social science concept. For thousands of years, human beings attempted to realise and manage their lifestyles, and governments have tried to influence the lifestyles of their people. Nevertheless, the definition of lifestyle and its conceptualisation is relatively new. Lifestyle means the specific method of living of an individual, group or community. Lifestyles include a set of values, behaviours, moods and tastes that can refer to the interests, (...) opinions, behaviours and behavioural orientations of an individual, group or culture. The Islamic way of life follows a grand plan of behaviour according to which all life is a movement to get closer to God. This plan, however, is dynamic and always demands adjustment. In a desirable religious life, all actions and situations can be called worship. People's lifestyles and the path they choose for themselves are deeply related to their success in life. Therefore, the present study aimed to evaluate the effect of the Islamic lifestyle on the academic success of Russian Muslim students in 2021. In total, 2000 graduate students of Kazan, Russia were studied in this research. According to the results of mean analysis in SPSS, the academic success of the students who followed the Islamic lifestyle was reported to be higher than the mean level (more than 3 out of 5). Furthermore, according to the Structural Equation Modeling in LESREL, the Islamic lifestyle has a positive significant effect on the students' academic success (p-value: 0.83; t-value: 7.92). CONTRIBUTION: Amongst the various factors that can influence students' academic success, the current research focused on the Islamic lifestyle. The findings of the present study offered a new insight into the relationship between the Islamic lifestyle and academic success in Russia. (shrink)

In this paper I examine and reply to a deflationary challenge brought against virtue ethics. The challenge comes from critics who are impressed by recent psychological evidence suggesting that much of what we take to be virtuous conduct is in fact elicited by narrowly specific social settings, as opposed to being the manifestation of robust individual character. In answer to the challenge, I suggest a conception of virtue that openly acknowledges the likelihood of its deep, ongoing dependence upon particular social (...) relationships and settings. I argue that holding this conception will indeed cause problems for some important strands of thought in virtue ethics, most notably in the tradition of Aristotle's Nicomachean Ethics. But an approach to virtue ethics modeled on David Hume's treatment of virtue and character in A Treatise of Human Nature promises to escape these problems. (shrink)

Creativity has often been declared, especially by philosophers, as the last frontier of science. The assumption is that it will defy explanation forever. I will defend two claims in order to oppose this assumption and to demystify creativity: (1) the perspective that creativity cannot be explained wrongly identifies creativity with what I shall call metaphysical freedom; (2) the Darwinian approach to creativity, a prominent naturalistic account of creativity, fails to give an explanation of creativity, because it confuses conceptual issues with (...) explanation. I will close with some remarks on the status and differences in some explanations available in contemporary cognitive science. (shrink)

Iris Murdoch has long been known as one of the most deeply insightful and morally passionate novelists of our time. This attention has often eclipsed Murdoch's sophisticated and influential work as a philosopher, which has had a wide-ranging impact on thinkers in moral philosophy as well as religious ethics and political theory. Yet it has never been the subject of a book-length study in its own right. Picturing the Human seeks to fill this gap. In this groundbreaking book, author (...) class='Hi'>Maria Antonaccio presents the first systematic and comprehensive treatment of Murdoch's moral philosophy. Unlike literary critical studies of her novels, it offers a general philosophical framework for assessing Murdoch's thought as a whole. Antonaccio also suggests a new interpretive method for reading Murdoch's philosophy and outlines the significance of her thought in the context of current debates in ethics. This vital study will appeal to those interested in moral philosophy, religious ethics, and literary criticism, and grants those who have long loved Murdoch's novels a closer look at her remarkable philosophy. (shrink)

In this conceptual article, we argue that defining corporate social responsibility and corporate social irresponsibility as opposite constructs produces a lack of clarity between responsible and irresponsible acts. Furthermore, we contend that the treatment of the CSR and CSI concepts as opposites de-emphasizes the value of CSI as a stand-alone construct. Thus, we reorient the CSI discussion to include multiple aspects that current conceptualizations have not adequately accommodated. We provide an in-depth exploration of how researchers define CSI and both identify (...) and analyze three important gray zones between CSR and CSI: the role of harm and benefit, the role of the actor and intentionality, and the role of rectification. We offer these gray zones as factors contributing to the present lack of conceptual clarity of the term CSI, as a concept in its own right, leading to difficulties that researchers and managers experience in categorizing CSI acts as distinct from CSR. (shrink)

Of all the thinkers of the century of genius that inaugurated modern philosophy, none lived an intellectual life more rich and varied than Gottfried Wilhelm Leibniz. Maria Rosa Antognazza's pioneering biography provides a unified portrait of this unique thinker and the world from which he came. At the centre of the huge range of Leibniz's apparently miscellaneous endeavours, Antognazza reveals a single master project lending unity to his extraordinarily multifaceted life's work. Throughout the vicissitudes of his long life, Leibniz (...) tenaciously pursued the dream of a systematic reform and advancement of all the sciences. As well as tracing the threads of continuity that bound these theoretical and practical activities to this all-embracing plan, this illuminating study also traces these threads back into the intellectual traditions of the Holy Roman Empire in which Leibniz lived and throughout the broader intellectual networks that linked him to patrons in countries as distant as Russia and to correspondents as far afield as China. (shrink)

I argue that creativity is compatible with determinism and therefore with naturalistic explanation. I explore different kinds of novelty, corresponding with four distinct concepts of creativity – anthropological, historical, psychological and metaphysical. Psychological creativity incorporates originality and spontaneity. Taken together, these point to the independence of the creative mind from social learning, experience and previously acquired knowledge. This independence is nevertheless compatible with determinism. Creativity is opposed to specific causal factors, but it does not exclude causal determination as such. So (...) creativity can be naturalized. (shrink)

In the face of causal complexity, scientists reconstitute phenomena in order to arrive at a more simplified and partial picture that ignores most of the 'bigger picture.' This paper will distinguish between two modes of reconstituting phenomena: one moving down to a level of greater decomposition (toward organizational parts of the original phenomenon), and one moving up to a level of greater abstraction (toward different differences regarding the phenomenon). The first aim of the paper is to illustrate that phenomena are (...) moving targets, i.e., they are not fixed once and for all, but are adapted, if necessary, on the basis of the preferred perspective adopted for pragmatic reasons. The second aim is to analyze in detail the second mode of reconstituting phenomena. This includes an exposition of the kind of pragmatic-pluralistic picture resulting from the fact that phenomena are reconstituted by a move up to a level of greater abstraction. (shrink)

In _Kazimierz Twardowski: A Grammar for Philosophy_ Maria van der Schaar shows the importance of Twardowski’s method, his philosophical grammar, for both the Lvov-Warsaw School, and analytic philosophy today.

The book examines how Darwinism has been used to explain novelty and change in culture through the Darwinian approach to creativity and the theory of memes. The first claims that creativity is based on a Darwinian process of blind variation and selection, while the latter claims that culture is based on and explained by units - memes - that are similar to genes. Both theories try to describe and explain mind and culture by applying Darwinism by way of analogies. Kronfeldner (...) shows that the analogies involved in these theories lead to claims that give either wrong or at least no new descriptions or explanations of the phenomena at issue. Whereas the two approaches are usually defended or criticized on the basis that they are dangerous for our vision of ourselves, this book takes a different perspective: it questions the acuteness of these approaches. Darwinian theory is not like a dangerous wolf, hunting for our self image. Far from it, in the case of the two analogical applications addressed in this book, Darwinian theory is shown to behave more like a disoriented sheep in wolf's clothing. - A revised and much shortened version of a dissertation (2007, Darwinism, Memes and Creativity: A Critique of Analogical Reasoning from Nature to Culture). (shrink)

This work provides an analysis of the basic cognitive components of envy. In particular, the roles played by the envious party's social comparison with, and ill will against, the better off are emphasised. The ill will component is characterised by the envier's ultimate goal or wish that the envied suffer some harm, and is distinguished from resentment and sense of injustice, which have often been considered part of envy. The reprehensible nature of envy is discussed, and traced back to the (...) analysis of its components. Finally, we explore both points of overlap and distinguishing features between envy and other emotions such as jealousy or emulation, and make a few general remarks, pointing to the necessity of overcoming conceptual looseness in the notion of envy. (shrink)

Over the last four decades arguments for and against the claim that creative hypothesis formation is based on Darwinian ‘blind’ variation have been put forward. This paper offers a new and systematic route through this long-lasting debate. It distinguishes between undirected, random, and unjustified variation, to prevent widespread confusions regarding the meaning of undirected variation. These misunderstandings concern Lamarckism, equiprobability, developmental constraints, and creative hypothesis formation. The paper then introduces and develops the standard critique that creative hypothesis formation is guided (...) rather than blind, integrating developments from contemporary research on creativity. On that basis, I discuss three compatibility arguments that have been used to answer the critique. These arguments do not deny guided variation but insist that an important analogy exists nonetheless. These compatibility arguments all fail, even though they do so for different reasons: trivialisation, conceptual confusion, and lack of evidence respectively. Revisiting the debate in this manner not only allows us to see where exactly a ‘Darwinian’ account of creative hypothesis formation goes wrong, but also to see that the debate is not about factual issues, but about the interpretation of these factual issues in Darwinian terms. (shrink)

Contempt and disgust share a number of features which distinguish them from other hostile emotions: they both present two distinct facets—a nonmoral facet and a moral one; they both imply a negative evaluation of the dispositional kind as well as disrespect towards the target of the feeling; and they trigger avoidance and exclusion action tendencies. However, while sharing a common core, contempt and disgust are in our view distinct emotions, qualified by different cognitive-motivational features. Contempt is felt exclusively towards human (...) targets, and implies sense of superiority over them, pessimistic feelings about their possibility of betterment, detachment from them, and avoidance driven by detachment; whereas disgust can be directed at a wide range of possible targets, and implies contamination sensitivity, fear of contamination, and fear-driven avoidance. The differences between contempt and disgust are related to the different kinds of standard against which the target is evaluated, and the different kinds of disrespect engendered by the negative evaluation. (shrink)

Human nature is a concept that transgresses the boundary between science and society and between fact and value. It is as much a political concept as it is a scientific one. This chapter will cover the politics of human nature by using evidence from history, anthropology and social psychology. The aim is to show that an important political function of the vernacular concept of human nature is social demarcation (inclusion/exclusion): it is involved in regulating who is ‘us’ and who is (...) ‘them.’ It is a folk concept that is used for dehumanization, for denying (a) membership in humankind or (b) full humanness to certain people in order to include or exclude them from various forms of politically relevant aspects of human life, such as rights, power, etc. (shrink)

Continuing Franz Boas' work to establish anthropology as an academic discipline in the US at the turn of the twentieth century, Alfred L. Kroeber re-defined culture as a phenomenon sui generis. To achieve this he asked geneticists to enter into a coalition against hereditarian thoughts prevalent at that time in the US. The goal was to create space for anthropology as a separate discipline within academia, distinct from other disciplines. To this end he crossed the boundary separating anthropology from biology (...) in order to secure the boundary. His notion of culture, closely bound to the concept of heredity, saw it as independent of biological heredity (culture as superorganic) but at the same time as a heredity of another sort. The paper intends to summarise the shifting boundaries of anthropology at the beginning of the twentieth century, and to present Kroeber?s ideas on culture, with a focus on how the changing landscape of concepts of heredity influenced his views. The historical case serves to illustrate two general conclusions: that the concept of culture played and plays different roles in explaining human existence; that genetics and the concept of Weismannian hard inheritance did not have an unambiguous unidirectional historical effect on the vogue for hereditarianism at that time; on the contrary, it helped to establish culture in Kroeber's sense, culture as independent of heredity. (shrink)

This paper addresses whether the often-bemoaned loss of unity of knowledge about humans, which results from the disciplinary fragmentation of science, is something to be overcome. The fragmentation of being human rests on a couple of distinctions, such as the nature-culture divide. Since antiquity the distinction between nature (roughly, what we inherit biologically) and culture (roughly, what is acquired by social interaction) has been a commonplace in science and society. Recently, the nature/culture divide has come under attack in various ways, (...) in philosophy as well as in cultural anthropology. Regarding the latter, for instance, the divide was quintessential in its beginnings as an academic dis-cipline, when Alfred L. Kroeber, one of the first professional anthropologists in the US, rallied for (what I call) the right to ignore—in his case, human nature—by adopting a separationist epistemic stance. A separationist stance will be understood as an epistemic research heuristic that defends the right to ignore a specif-ic phenomenon (e.g., human nature) or a specific causal factor in an explanation typical for a disciplinary field. I will use Kroeber’s case as an example for making a general point against a bias towards integration (synthesis bias, as I call it) that is exemplified, for instance, by defenders of evolutionary psychology. I will claim that, in principle, a separationist stance is as good as an integrationist stance since both can be equally fruitful. With this argument from fruitful sepa-ration in place, not just the separationist stance but also the nature/culture di-vide can be defended against its critics. (shrink)

This paper spells out the ways in which we need to be pluralists about “human nature”. It discusses a conceptual pluralism about the concept of “human nature”, stemming from post-essentialist ontology and the semantic complexity of the term “nature”; a descriptive pluralism about the “descriptive nature” of human beings, which is a pluralism regarding our self-understanding as human beings that stems from the long list of typical features of, and relations between, human beings; a natural kind term pluralism, which is (...) a pluralism that concerns the choices we have in deciding how to apply the kind term “human”; and an explanatory pluralism that results from the causal complexity of life. Because of the complexity of being human, which gives rise to these pluralisms, being human is, the paper claims, a kaleidoscopic affair, and one far from concerning the life sciences only. (shrink)

The article addresses the question whether culture evolves in a Lamarckian manner. I highlight three central aspects of a Lamarckian concept of evolution: the inheritance of acquired characteristics, the transformational pattern of evolution, and the concept of directed changes. A clear exposition of these aspects shows that a system can be a Darwinian variational system instead of a Lamarckian transformational one, even if it is based on inheritance of acquired characteristics and/or on Lamarckian directed changes. On this basis, I apply (...) the three aspects to culture. Taking for granted that culture is a variational system, based on selection processes, I discuss in detail the senses in which cultural inheritance can be said to be Lamarckian and in which sense problem solving, a major factor in cultural change, leads to directed variation. (shrink)

This research aims to identify the ethical issues perceived by intensive care nurses in their everyday practice. It also aims to understand why these situations were considered an ethical issue and what interventions/strategies have been or are expected to be developed so as to minimize them. Data were collected using a semi-structured interview with 15 nurses working at polyvalent intensive care units in 4 Portuguese hospitals, who were selected by the homogenization of multiple samples. The qualitative content analysis identified end-of-life (...) decisions, privacy, interaction, team work, and health-care access as emerging ethical issues. Personal, team, and institutional aspects emerge as reasons behind the experience of these issues. Personal and team resources are used in and for solving these issues. Moral development and training are the most significant strategies. (shrink)

This article illustrates in which sense genetic determinism is still part of the contemporary interactionist consensus in medicine. Three dimensions of this consensus are discussed: kinds of causes, a continuum of traits ranging from monogenetic diseases to car accidents, and different kinds of determination due to different norms of reaction. On this basis, this article explicates in which sense the interactionist consensus presupposes the innate?acquired distinction. After a descriptive Part 1, Part 2 reviews why the innate?acquired distinction is under attack (...) in contemporary philosophy of biology. Three arguments are then presented to provide a limited and pragmatic defense of the distinction: an epistemic, a conceptual, and a historical argument. If interpreted in a certain manner, and if the pragmatic goals of prevention and treatment are taken into account, then the innate?acquired distinction can be a useful epistemic tool. It can help, first, to understand that genetic determination does not mean fatalism, and, second, to maintain a system of checks and balances in the continuing nature?nurture debates. (shrink)

This paper has two aims. First, to bring together the models of temporal phenomenology on offer and to present these using a consistent set of distinctions and terminologies. Second, to examine the methodologies currently practiced in the development of these models. To that end we present an abstract characterisation in which we catalogue all extant models. We then argue that neither of the two extreme methodologies currently discussed is suitable to the task of developing a model of temporal phenomenology. An (...) entirely top-down methodology is largely insensitive to empirical findings, while one that is entirely bottom-up is insensitive to both introspective evidence and more general philosophical considerations. We recommend a methodology that falls between these two extremes. (shrink)

Recent improvements in virtual reality allow for the representation of authentic environments and multiple users in a shared complex virtual world in real time. These advances have fostered clinical applications including in psychiatry. However, although VR is already used in clinical settings to help people with mental disorders, the related ethical issues require greater attention. Based on a thematic literature search the authors identified five themes that raise ethical concerns related to the clinical use of VR: reality and its representation, (...) autonomy, privacy, self-diagnosis and self-treatment, and expectation bias. Reality and its representation is a theme that lies at the heart of VR, but is also of specific significance in a clinical context when perceptions of reality are concerned, for example, during psychosis. Closely associated is the autonomy of VR users. Although autonomy is a much-considered topic in biomedical ethics, it has not been sufficiently discussed when it comes to applications of VR in psychiatry. In this review, the authors address the different themes and recommend the development of an ethical framework for the clinical use of VR. (shrink)

The subject of the study is the figurative and symbolic reflection and transformation of the dynamic reality of life in the cinematic space of modern culture. The purpose of the work is to identify and substantiate trends in the development of cinematographic cultural texts based on the figurative and symbolic representation of the phenomenon of success in the existential space of human existence. The scientific novelty of the work is represented by the evidence base of the study, which determines the (...) figurative correspondence of the philosophical and sociological representation of cinematic texts to the phenomenon of success as a value-symbolic aspect of personal activity. Based on the analysis of cinema screen products created at the turn of the XX-XXI centuries and devoted to the characterization of the image of a subject whose existential level of being is characterized in the symbols of success/ failure, several trends in the development of cinematic culture can be identified. Firstly, the characteristic of the "sunset" of the previously dominant ideological trend of symbolization of the actual phenomenology of success. Secondly, the stage of axiological instability and ambivalence in the evaluation of the symbols of success, unevenly implemented in the scenario and staging part. And, thirdly, the formation and consolidation of new cinematic paradigms through the constant convergence of private symbols of success, manifested in different ways both in reality and on the cinema screen, and accompanied by constant attempts at their non-contextual universalization. (shrink)

The widespread assumption that anger is a response to wrongdoing and motivates people to sanction it, as well as the lack of distinction between resentment and indignation, obscure notable differences among these three emotions in terms of their specific beliefs, goals, and action tendencies, their nonmoral or moral character, and the kinds of moral claim implied. We provide a cognitive-motivational analysis of anger, resentment, and indignation, showing that, while sharing a common core, they are distinguishable from one another because they (...) comprise nonoverlapping belief–goal compounds. We also emphasize the usefulness of applying a belief–goal analysis to kin emotions because, by comparison, one can sharpen the analysis and identify the distinctive features of each of them. (shrink)

The term ‘human nature’ can refer to different things in the world and fulfil different epistemic roles. Human nature can refer to a classificatory nature (classificatory criteria that determine the boundaries of, and membership in, a biological or social group called ‘human’), a descriptive nature (a bundle of properties describing the respective group’s life form), or an explanatory nature (a set of factors explaining that life form). This chapter will first introduce these three kinds of ‘human nature’, together with seven (...) reasons why we disagree about human nature. In the main, this chapter focuses on the explanatory concept of human nature, which is related to one of the seven reasons for disagreement, namely, the scientific authority inherent in the term ‘nature’. I will examine why, in a number of historical contexts, it was attractive to refer to ‘nature’ as an explanatory category, and why this usage has led to the continual contestation of the term within the sciences. The claim is that even if the contents of talk about ‘nature’ varied historically, the term’s pragmatic function of demarcation stayed the same. The term ‘nature’ conveys scientific authority over a territory; ‘human nature’ is a concept used to divide causes, as well as experts, and thereby conquer others who threaten to invade one’s epistemic territory. Analysing this demarcation, which has social as well as epistemic aspects, will help us to understand why the explanatory role has been important and why it is unlikely that people will ever agree on either the meaning or the importance of ‘human nature’ as an explanatory category. (shrink)

This article illustrates in which sense genetic determinism is still part of the contemporary interactionist consensus in medicine. Three dimensions of this consensus are discussed: kinds of causes, a continuum of traits ranging from monogenetic diseases to car accidents, and different kinds of determination due to different norms of reaction. On this basis, this article explicates in which sense the interactionist consensus presupposes the innate?acquired distinction. After a descriptive Part 1, Part 2 reviews why the innate?acquired distinction is under attack (...) in contemporary philosophy of biology. Three arguments are then presented to provide a limited and pragmatic defense of the distinction: an epistemic, a conceptual, and a historical argument. If interpreted in a certain manner, and if the pragmatic goals of prevention and treatment (ideally specifying what medicine and health care is all about) are taken into account, then the innate?acquired distinction can be a useful epistemic tool. It can help, first, to understand that genetic determination does not mean fatalism, and, second, to maintain a system of checks and balances in the continuing nature?nurture debates. (shrink)

We show, first, that the normalization procedure for S4 modal logic presented by Dag Prawitz in [5] does not work. We then develop a new natural deduction system for S4 classical modal logic that is logically equivalent to that of Prawitz, and we show that every derivation in this new system can be transformed into a normal derivation.

This work aims to identify the constituents of forgiveness in terms of the forgiver's beliefs and motivating goals. After addressing the antecedents of forgiveness—a perceived wrong—and distinguishing the notion of mere harm from that of offense, we describe the victim's typical retributive reactions—revenge and resentment—and discuss their advantages and disadvantages. Then we focus on the forgiver's mind-set, pointing to the relationship between forgiveness and acceptance of the wrong, addressing the forgiver's motivating goals, and discussing both their self-interested and altruistic implications. (...) In so doing we also discuss the role of the forgiver's positive feelings towards the offender, arguing that, however important, they are unnecessary to forgiveness. We finally identify two kinds of forgiveness—conditional and unconditional—suggesting that they are grounded on different notions of “worth.”. (shrink)

To have a well-functioning principle of academic freedom, we need to distin-guish critique from an infringement of academic freedom. To achieve this goal, this paper presents three necessary conditions for something to be an infringe-ment of academic freedom. These conditions allow to delineate cases in which at least one of the three conditions is not fulfilled. These are contrast cases that might – at first glance – look like infringements of academic freedom but are, in fact, not so. I will (...) refer to five such kinds of contrast cases: (1) discrimination and thus a more general kind of unjust treatment of a person engaged in aca-demic affairs, (2) infringement of freedom of speech or other non-academic intel-lectual freedoms, (3) mere critique, (4) justified critique that leads to justified limitations of someone’s academic freedom, and (5) cases of deep disagreement. Special attention will be given to vulnerabilities concerning unjustified silencing of critique, which haunt fields that lack clear and agreed-on ethical or academic standards. (shrink)

In this article I analyze the connection between the concepts of “actuality”, “upcoming” and “origin” found in the early reflections of Walter Benjamin and Theodor W. Adorno to expose some of the defining borders of the transposition of criticisms made by both philosophers. Through the identification of “actuality” as a reflection on the conditions in which philosophy is legitimate, “upcoming” as a requisite for self-justification of philosophical knowledge, and “origin” as the claim of the historically unfinished, I show in what (...) sense a critical horizon is recovered by Benjamin and Adorno as an inexorable exercise of philosophical praxis. (shrink)

This paper is on the problem of causal selection and comments on Collingwood's classic paper "The so-called idea of causation". It discusses the relevance of Collingwood’s control principle in contemporary life sciences and defends that it is not the ability to control, but the willingness to control that often biases us towards some rather than other causes of a phenomenon. Willingness to control is certainly only one principle that influences causal selection, but it is an important one. It shows how (...) norms make causes. (shrink)

This chapter provides an analysis of the work of Rita Segato and María Lugones’s assessment of Segato’s approach to gender and questions of decoloniality. The chapter examines the concepts of “patriarchy” and “gender” from within several critical paradigms among communities of color, including, specifically, indigenous and Afro-descendant communities within Abya Yala (a Puna term for the geographic lands of the Americas). Lugones proposes that terms of analysis such as “patriarchy” and “gender” undermine the complexity of the relations of power constituted (...) in and through coloniality, including specifically the racialization of gendered terms. European women were racialized, but colonized females were not. Retaining the use of gender as a category of analysis thereby leaves decolonial activists and scholars working toward coalitional struggle with indigenous and Afro-descedent communities unable to sufficiently affirm the embodied, erotic, intersubjective, and otherwise distinct modes of communal relations not bound by dimorphic gender categories that continue to exist among these communities. The conclusion of the chapter then traces Lugones’s contributions to decolonial feminism, responding to the concerns she raises in the previous sections. (shrink)