Barcelona, juny de 2017: el primer dimarts del mes comença amb una vaga de 24 hores de taxistes de la ciutat en contra d’Uber i Cabify. Dissabte següent, columnes de tots els barris es concentren a la Plaça Universitat contra l’augment del lloguer induït, majoritàriament, pel turisme massiu, amb AirB&B –com no–, en el punt de mira. Barcelona 0 – Economia col·laborativa 1. Era això, companys, el què n’esperàvem de l’economia del segle XXI?

Medical assistance in dying (MAiD) in Canada is a complex, novel interprofessional practice governed by stringent legal criteria. Often, patients need assistance navigating the system, and MAiD providers/assessors struggle with the administrative challenges of MAiD. Resultantly, the role of the MAiD care coordinator has emerged across the country as a novel practice dedicated to supporting access to MAiD and ensuring compliance with regulatory requirements. However, variability in the roles and responsibilities of MAiD care coordinators across Canada has highlighted the need (...) for accountability and standardization for this practice. This manuscript constitutes a first attempt to describe this emerging role, through discussion of proposed standards of practice, as well as roles and responsibilities, and ethical duties of this emergent professional practice. We detail the core commitments of MAiD care coordinators to patients, providers/assessors and institutions involved in the MAiD process. We address the core competencies that inform the unique skillset required by MAiD care coordinators to facilitate high-quality care, while highlighting the moral and ethical considerations embedded in this work. To illustrate the complexity of the MAiD care coordinator role, case examples involving ethical dilemmas encountered in practice are included. Finally, a code of ethics is proposed to serve as a guide for appropriate professional practice and conduct. This manuscript is intended to illustrate the importance of transparency and accountability for this new role that provides service to vulnerable patients and families; this is especially critical as the ethical complexity of MAiD is likely to increase with future changes in legislation opening MAiD access to new populations. (shrink)

This study compares Australian marketers with those in the United States along lines that are particular to the study of ethics. The test measured two different moral philosophies, idealism and relativism, and compared perceptions of ethical problems, ethical intentions, and corporate ethical values. According to Hofstede''s cultural typologies, there should be little difference between American and Australian marketers, but the study did find significant differences. Australians tended to be more idealistic and more relativistic than Americans and the other results were (...) mixed, making it difficult to generalize about the effects of moral philosophies on the components of ethical decision-making measured here. This is an important finding; as firms become increasingly more globalized, marketers will more often be involved in cross-cultural ethical dilemmas and it seems natural to assume that similar cultures will have similar ethical orientations. That assumption may well prove erroneous. (shrink)

The contemporary confluence of globalization and ethical pluralism is at the origin of many ethical challenges that confront business nowadays, both in practice and in theory. One of the challenges arising from the development of globalization has to do with respect for cultural diversity. It is often said that the success of economic globalization tends towards social and cultural homogeneity. To the extent that cultural diversity is usually seen as a valuable reality, that global trend seems to contradict our efforts (...) to respect ethical pluralism, both personal and cultural, within society. In this paper I argue that (a) ethical minimalism, despite its emphasis on tolerance and justice, does not take pluralism seriously into account in present-day society, and (b) ethical minimalism is not suited to balancing the homogenizing trend of globalization. Certainly ethical norms are necessary, but by no means are they sufficient in themselves to encourage either justice or tolerance; nor are they sufficient to inspire and encourage good practices and sound regulations. Instead, virtue-based ethics has the capacity of inspiring and encouraging good practices. Particularly, virtue-based ethics is able to inspire a serious dialogue about ethical and legal issues both in the public arena and within organizations. (shrink)

Systemic risks are risks produced through interconnected non-wrongful actions of individuals, in the sense that an individual's action is a negligible cause of the risk. Due to scale effects of interaction, their consequences can be serious but they are also difficult to predict and assess via a risk assessment. Since we can have good reason to engage in the interconnected activities giving rise to systemic risk, we incur a concurrent collective responsibility to ensure that the risks are fairly distributed and (...) well regulated. James argues that fairness in this context requires taking reasonably available precautions ensuring for each risk-bearer a favourable ratio of expected benefits over expected losses. In sections 2 and 3 we argue that such a conception of fairness applies but only on the condition that the systemic risks created are irreversible risks and that the general background conditions of justice are imperfectly fair. When risks are reversible, compensatory justice can correct for unfairness in risk imposition. Where risks are irreversible, compensatory justice necessarily fails, giving rise to a collective responsibility to regulate fairly ex ante. Additionally, where background conditions of justice are fully fair and the systemic risk is well understood, risk bearers can be said to have consented to the systemic risk. If they are not fair, we argue that the primary political obligation should lie in fixing the fairness of the backgrounds of justice. A related reason for addressing the general background conditions of fairness is that James’ account of fairness in systemic risk imposition encounters a baseline problem. If expected risks and benefits are calculated again an unfair historic background condition, systemic risk imposition would not be fully fair. Section 4 shows why differences in evidentiary uncertainty as to probability and levels of harm and effective responses require a normatively appropriate response in the form of additional precautions. We show that the evidentiary standards set for risk-based cost-benefit analysis have a connection with deontology because they express a postulate of equal treatment in formal terms. Systemic risks can have different possible degrees of epistemological certainty due to factors of social and natural origin, such as more available research funding or higher degrees of complexity for some systemic risks but not others. These differences have to be mitigated by taking even greater precautions in difficult-to-research systemic risks. (shrink)

Dans cet article sont examinés les différents sens du mot «probable» tel qu'il apparaît dans certains commentaires desTopiques d'Aristote, notamment ceux d'Alexandre d'Aphrodise, d'Averroès et surtout celui d'Agostino Nifo, ainsi que dans des traités qui s'en inspirent, notamment leDe dialogo de Carlo Sigonio et leDe inventione dialectica de Rudolph Agricola. On retrouve dans ces écrits les trois sens principaux de ce mot depuis Aristote et Cicéron: celui d'opinion communément admise, celui d'opinion qui correspond à «ce qui se passe la plupart (...) du temps» et celui d'opinion apte à produire la persuasion. À partir de cette polysémie du mot «probable», l'article met en évidence les différentes fonctions attribuées aux opinions probables dans ces divers écrits, plus particulièrement au XVIe siècle. L'association du mot «probable» avec la notion de vérité contingente conduit à mettre en valeur le lien entre hypothèse probable et conjecture. (shrink)

Priming and recollection are expressions of human memory mediated by different brain events. These brain events were monitored while people discriminated words from nonwords. Mean response latencies were shorter for words that appeared in an earlier study phase than for new words. This priming effect was reduced when the letters of words in study-phase presentations were presented individually in succession as opposed to together as complete words. Based on this outcome, visual word-form priming was linked to a brain potential recorded (...) from the scalp over the occipital lobe about 450 ms after word onset. This potential differed from another potential previously associated with recollection, suggesting that distinct operations associated with these two types of memory can be monitored at the precise time that they occur in the human brain. (shrink)

I argue that many interpretations of Kant’s philosophy suffer from what I call “Textvergessenheit,” and that the remedy against it is what I call “kommentarische Interpretation.” By “Textvergessenheit” I mean that, despite all appearances, there are no really close, detailed, exegetical and reconstructive interpretations of Kant’s texts; and by “kommentarische Interpretation” I mean interpretations that are just this: close, detailed, exegetical and reconstructive. The main purpose of “doing history of philosophy” and thus the main purpose of interpreting philosophical texts is (...) to understand what they mean; it is not to find out whether what the text claims to be true really is true . The ultimate aim of reading a philosophical text is to understand, and this means: to reconstruct the theory and arguments put forward by its author. Once it is clear what an argument says, we can relate to it, critically or affirmatively, or whatever; but what exactly the argument really says, is never obvious. Of course, no one will argue that we should not read Kant’s text carefully. Yet, since it is a widely held belief that, contrary to what I claim, there are close readings of Kant’s text, I will provide examples that, as a matter of fact, this is not the case; Textvergessenheit is a fact of philosophical life. Key words HISTORY OF PHILOSOPHY. (shrink)

This study compares Australian marketers with those in the United States along lines that are particular to the study of ethics. The test measured two different moral philosophies, idealism and relativism, and compared perceptions of ethical problems, ethical intentions, and corporate ethical values. According to Hofstede's cultural typologies, there should be little difference between American and Australian marketers, but the study did find significant differences. Australians tended to be more idealistic and more relativistic than Americans and the other results were (...) mixed, making it difficult to generalize about the effects of moral philosophies on the components of ethical decision-making measured here. This is an important finding; as firms become increasingly more globalized, marketers will more often be involved in cross-cultural ethical dilemmas and it seems natural to assume that similar cultures will have similar ethical orientations. That assumption may well prove erroneous. (shrink)

The central idea behind this paper is that presuppositions of soft triggers arise from the way our attention structures the informational content of a sentence. Some aspects of the information conveyed are such that we pay attention to them by default, even in the absence of contextual information. On the other hand, contextual cues or conversational goals can divert attention to types of information that we would not pay attention to by default. Either way, whatever we do not pay attention (...) to, be it by default, or in context, is what ends up presupposed by soft triggers. This paper attempts to predict what information in the sentence is likely to end up being the main point (i.e. what we pay attention to) and what information is independent from this, and therefore likely presupposed. It is proposed that this can be calculated by making reference to event times. The notion of aboutness used to calculate independence is based on that of Demolombe and Fariñas del Cerro (In: Holdobler S (ed) Intellectics and computational logic: papers in honor of Wolfgang Bibel, 2000). (shrink)

Scalp-recorded event-related potential (ERP) measures of reading and listening have been proved more sensitive to the time course of syntactic processing than the chronometric and behavioral data described by Caplan & Waters. ERP studies using sentences containing relative clauses indicate that there are individual differences in syntactic processing that appear at the earliest theoretically relevant time points and are attributable to working memory operations.

ABSTRACTI draw connections between Hegel’s concepts of recognition and morality and demonstrate how they are compatible with an ethic of care. I explore Hegel’s Sittlichkeit and demonstrate the rol...

This book presents a novel interpretation of Aristotle's account of how shame instils virtue, and defends its philosophical import. Shame is shown to provide motivational continuity between the actions of the learners and the virtuous dispositions that they will eventually acquire.

introduction Dialectic and the notion of tradition The past does not pull back but presses forward. (Hannah Arendt 1977: 10) Through the confrontation over ...

Le Lysis est l’histoire d’un ruban, d’un nœud qui se tresse et se détresse. L’étude d’Antoni Bosch-Veciana pivote autour de l’interpré­tation du dialogue comme figuration d’une scène où l’on établit une synousia, un lien, qui se défait à la fin (dielusamen). La clef de voûte de l’ouvrage est le mot synousia. « Si, en effet, on prête attention à l’en­semble du Lysis à partir de l’affirmation finale, le διελύσαμεν τὴν συνουσίαν de 223b3 (dissolguérem la reunió [« nous avons dissous la (...) réu­nion... (shrink)

Marta Raquel Zabaleta's autobiographical piece takes us through the trajectory of her exile as an Argentinian refugee, first in Glasgow and then in London. Forced to flee with her husband, a Chilean UN refugee, she describes the differences between the ways her husband and herself were treated by those in solidarity groups and other aid organizations and the particular difficulties faced by women refugees. She explores the isolating effects of having her professional identity and status erased as a refugee (...) and of being relegated to the sole status of ‘wife’. Zabaleta also insists on the fundamental rights of refugees and asylum seekers to have both their histories and their desires for the future acknowledged by those in the host country. (shrink)

This paper aims to distil the essence of deception performed by means of withholding information, a topic hitherto largely neglected in the psychological, linguistic, and philosophical research on deception. First, the key conditions for deceptively withholding information are specified. Second, several notions related to deceptively withholding information are critically addressed with a view to teasing out the main forms of withholding information. Third, it is argued that deceptively withholding information can be conceptualized in pragmatic-philosophical terms as being based on the (...) violation of Grice's first maxim of Quantity, which is conducive to covertly untruthful meaning, specifically hearer-inferred what is said that presents the violation of the first maxim of Quality. In order to meet this goal, Gricean and neo-Gricean scholarship on the first maxim of Quantity and its consequences is revisited. Fourth, a number of linguistic realizations of withholding information are examined. It is argued that some of the examples found in the relevant scholarship, namely those that involve scalar expressions, qualify rather as lies. (shrink)

A natural landscape can look serene, a shade of colour cheerful and a piece of music might sound heartrending. Why do we ascribe affective qualities to objects that can't entertain psychological states? The capacity that objects, and especially artworks, have to express affective states is a bizarre phenomenon that needs to be clarified in numerous respects. Philosophers are still struggling with the phenomenon of expressiveness being a matter of imagination, perception, or mnemonic association, and usually do not agree on the (...) role that emotions and human bodily expressions play in it. Benenti questions the main theories that populate the aesthetics domain using the tools of philosophy of mind. This study deals with crucial debates concerning seeing-in, cognitive penetration, the relation between phenomenal character and representational content and between emotions and expressions. It aims at providing a viable account of the experience we have of expressive properties by casting light on its fundamentally perceptual nature. The outcome is an empirically informed and critical overview of a topic which has been rather neglected in the philosophy of mind. The book will be of interest to scholars of the philosophy of mind, aesthetics, the cognitive sciences, and psychology. (shrink)

Aristotle ’s claim that we become virtuous by doing virtuous actions raises a familiar problem: How can we perform virtuous actions unless we are already virtuous? I reject deflationary accounts of the answer given in _Nicomachean Ethics_ 2.4 and argue instead that proper habituation involves doing virtuous actions with the right motive, i.e. for the sake of the noble, even though learners do not yet have virtuous dispositions. My interpretation confers continuity to habituation and explains in a non-mysterious way how (...) we become virtuous by doing virtuous actions in the right way. (shrink)

At least since Burnyeat’s “Aristotle on Learning to Be Good,” one of the most popular ways of explaining moral development in Aristotle is by appealing to mechanisms of pleasure and pain. Aristotle himself suggests this kind of explanation when he says that “in educating the young we steer them by the rudders of pleasure and pain” (Nicomachean Ethics X.1, 1172a21). However, I argue that, contrary to the dominant view, Aristotle’s view on moral development in the Nicomachean Ethics is not mainly (...) about learning to feel pleasures and pains in relation to the right kinds of objects and activities. I show that given Aristotle’s account of the relationships between pleasure and virtuous actions, on the one hand, and between pleasure and virtuous dispositions, on the other, pleasure can only have a supporting role in our learning to be good, and not a guiding one. (shrink)

In March 2016, DeepMind's computer programme AlphaGo surprised the world by defeating the world‐champion Go player, Lee Sedol. AlphaGo exhibits a novel, surprising and valuable style of play and has been recognised as “creative” by the artificial intelligence (AI) and Go communities. This article examines whether AlphaGo engages in creative problem solving according to the standards of comparative psychology. I argue that AlphaGo displays one important aspect of creative problem solving (namely mental scenario building in the form of Monte Carlo (...) tree search), while lacking another (domain generality). This analysis has consequences for how we think about creativity in humans and AI. (shrink)

Since the 1970s, the origin of cancer is being explored from the point of view of the Somatic Mutation Theory (SMT), focusing on genetic mutations and clonal expansion of somatic cells. As cancer research expanded in several directions, the dominant focus on cells remained steady, but the classes of genes and the kinds of extra-genetic factors that were shown to have causal relevance in the onset of cancer multiplied. The wild heterogeneity of cancer-related mutations and phenotypes, along with the increasing (...) complication of models, led to an oscillation between the hectic search of 'the' few key factors that cause cancer and the discouragement in face of a seeming 'endless complexity'. To tame this complexity, cancer research started to avail itself of the tools that were being developed by Systems Biology. At the same time, anti-reductionist voices began claiming that cancer research was stuck in a sterile research paradigm. This alternative discourse even gave birth to an alternative theory: the Tissue Organization Field Theory (TOFT). A deeper philosophical analysis shows the serious limits of both reductionist and anti-reductionist positions and of their polarization. This book demonstrates that a radical philosophical reflection is necessary to drive cancer research out of its impasses. At the very least, this will be a reflection on the assumptions of different kinds of cancer research, on the implications of what cancer research has been discovering over 40 years and more, on a view of scientific practice that is most able to make sense of the cognitive and social conflicts that are seen in the scientific community (and in its results), and, finally, on the nature of living entities with which we entertain this fascinating epistemological dance that we call scientific research. The proposed Dynamic and Relational View of carcinogenesis is a starting point in all these directions. (shrink)

Some presuppositions are easier to cancel than others in embedded contexts. This contrast has been used as evidence for distinguishing two fundamentally different kinds of presuppositions, ‘soft’ and ‘hard’. ‘Soft’ presuppositions are usually assumed to arise in a pragmatic way, while ‘hard’ presuppositions are thought to be genuine semantic presuppositions. This paper argues against such a distinction and proposes to derive the difference in cancellation from inherent differences in how presupposition triggers interact with the context: their focus sensitivity, anaphoricity, and (...) question–answer congruence properties. The paper also aims to derive the presuppositions of additive particles such as too, also, again, and of it-clefts. (shrink)