Contemporary Kantians suggest that the original acquisition of property is problematic for Kant’s theory of private law. Kant requires that private law obligations be consistent with the equal freedom of everyone. However, a rule of original acquisition seems to favor the acquirer’s freedom over others’: the acquirer originally obtains property in an unowned object simply by taking control of it, and thus seems to impose obligations on everyone else through her own “unilateral” action or choice. This article first addresses proposed (...) Kantian solutions to the supposed “unilateralism” problem, which involve the creation of a “civil condition” of public legal institutions to determine property rights. Such solutions make property rights a matter of distributive justice rather than corrective justice. Moreover, they cannot actually solve the unilateralism problem. But in any event, the supposed “unilateralism” problem is in fact no problem at all for Kant. This is because one person’s original acquisition does not limit others’ “freedom” in the Kantian sense of that term. In this respect Kant’s account of property is equivalent to Hegel’s, which contemporary Kantians have criticized for denying any problem of unilateralism. And both Kant and Hegel’s accounts are fully consistent with a theory that explains property as a matter of corrective, rather than distributive, justice. (shrink)

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The purpose of the paper is to explore the presumed link between love and self-sacrifice by exploring the presuppositions through which it is established in Kierkegaard’s thought, and to briefly present a different perspective on those presuppositions. The paper has three parts. I begin with an exploration of the roles of self-sacrifice and the double-danger in Kierkegaard’s thinking about Christian love. In the second part, I focus on the role of the “anxiety of instrumentality”, i.e., the (poor) lover’s anxiety that (...) if s/he benefits from loving then his/her love is impure, in Kierkegaard’s thinking about love and about the paradigmatic role of the despised martyr within it. I end with the Maimonidean conception of love, which allows no space for the poor spouse predicament, presenting the detached prophet/sage as the perfect lover. Unlike the Kierkegaardian paradigm, which links love with giving-up, this paradigm links love with giving, and with pleasure, joy, and happiness, thereby rendering sacrifice and suffering impossible when truly loving. Bringing these paradigms to bear on one another, I conclude that if we wish to reject both the despised martyr and the detached prophet/sage as paradigms of perfect loving then we are to give up the ideal that underlies both paradigms, namely, that it is only in “willing love alone” that we love purely. (shrink)

The paper deals with the tales on the origins of Japanese Buddhism from the 11th scroll of the Konjaku monogatari shū. Particular attention is paid to the stories about Saichō and Kūkai, the founders of the Tendai and Shingon schools, thinkers, whose writings have built two versions of the doctrine of the Buddhist ritual aimed at “state protection” and “benefits in this world.” From the elements familiar to the Western reader – “lives, opinions and sayings,” according to Laertius, – in (...) these stories the first one dominates. Brief information about the doctrines of the famous teachers in Konjaku is embedded in the narrative about their practical activities. The objectives of this activity are, firstly, to adopt in China and root in Japan the Chinese traditions of Buddhist practice, which go back to the Indian models; secondly, to arrange monasteries and monastic orders best suited to serve the country and its inhabitants. The legends about Saichō and Kūkai in Konjaku are placed in context of the narratives about the builders of temples and about the monks who visited the mainland in search of Buddha’s Teaching. This context helps to understand the principle of selecting biographical details for each of the sages in Konjaku. The themes of a wonderful birth and early learning successes are common in these stories; the theme of appeasement of kami deities or the treaty with them also sounds in many of these stories. In the legends about Kukai and Saichō, the themes of the arts in its Buddhist meaning and the separation of the school within the Buddhist community are also important: according to the plan of their founders, the “secret” schools, preaching enlightenment for all, follow their own special path of practice. (shrink)

I explore the features of universalist thinking in the work of Zhu X i, examining the following: the importance of li in Zhu Xi's cosmology and ethics; the course of moral development of a Confucian sage and the spheres of expanding identity and responsibility; the ideal of impartiality in achieving a composure of unity with the world; and the ideal of differentiated love as an expression of living in accord with li and xing. I conclude with some critical observations (...) regarding these major features of Zhu Xi's universalism, noting some hazards of such cross-cultural analysis, and acknowledging general problems facing the non-pluralistic perspective of his work. (shrink)

Three recent books?Richard Posner's Law and Literature, Stanley Fish's Doing What Comes Naturally, and James Boyd White's Justice as Translation? struggle over the relationship of law and literature. Fish and White defend the relevance of literature to law; Posner tries to kill the nascent law and literature movement by hugging it to death. Posner's literary criticism is belles?lettristic, concerned chiefly with how?great? a work is. Fish's is social, emphasizing the interpretative community. White attempts to make a new community, in which (...) we come to understand one another by an effort of translation. White's vision is attractive, though it surrenders Science to non?translation. As the sage said, even in science it is translation, and rhetoric, all the way down. (shrink)

Broad in scope and edited by two massive names in geography, this is a critical exploration of how the field has emerged and fared over the course of its modern institutionalization.

Journal of International Political Theory, Ahead of Print. The contemporary international regime of law and politics regarding human migration largely follows Immanuel Kant’s contradictory approach, supporting the cosmopolitical rights of humans to move and expect hospitality while privileging the rights of sovereign states to assert territorial security against movement. International Relations scholars informed by Jacques Derrida’s ethical theory argue that one may press this tension to positive dynamics through affirmation of the aporia that a secured home is a requirement for (...) the possibility of the hospitality that might undo conflict between migrants and emplaced citizens. Yet, the attraction of Derrida’s critical Kantianism and this revival of hospitality depends on asserting the primacy of habitation to how citizen subjects stand with respect to foreigners who move. It depends on neglecting how any assumption of home is not based on a given home but, rather, on movements to impose the boundaries and bounty of a home. No one faces the movement of others who seek to make home from the position of home but only also in movements of homemaking. Both the citizen and the migrant move in forms of imposition. And it is only in a politics of imposition that rights to move can be affirmed and gain respect. (shrink)

Introducing the sixth and final installment of the Common Knowledge symposium “Apology for Quietism,” Allen looks at the symposium retrospectively and concludes that it has mainly concerned “sage knowledge,” defined as foresight into the development of situations. The sagacious knower sees the disposition of things in an early, incipient form and knows how to intervene with nearly effortless and undetectable (quiet) effectiveness. Whatever the circumstance, the sage handles it with finesse, never doing too much but also never leaving (...) anything undone that must be accomplished. Quiet, when it is knowingly and effectively quiet (not pusillanimous or poor in spirit), is about what not to do, how not to approach a problem, what not to decide, what is not known, what will not work. Allen explains these principles in terms of traditional Chinese thought, Daoist and Confucian: wei we wei, or “doing-not-doing,” means effective inaction. What makes such wisdom possible is not mystical insight, he argues, but discipline in a certain kind of art. The sage has no need of reasons (let alone doctrines), only effectiveness; and he does not need truth or justice, only subtlety. The detachment of a quietist has little, if anything, to do with transcending perspectives. Detachment is good as a means to flexibility, and instead of transcending perspectives, a sage is skilled in the quiet art of never getting stuck in one. To be effectively quiet is not so much to be silent as to be inaudible, invisible; the sage “vanishes into things.”. (shrink)

This essay proposes a cultural and historical explanation for the American Military's fascination with computing. Three key elements of post-WWII US political culture — apocalyptic struggle with the USSR, subsuming all other conflicts: a long history of antimilitarist sentiment in American politics; and the rise of science-based military power — contributed to a sense of the world as a closed system accessible to American technological control. A developing scientific systems discourse, centrally including computer science and AI, was adopted for strategic (...) thinking and military technology. The Strategic Computing and Strategic Defense Initiatives are discussed as contemporary examples of this conjunction. (shrink)

Pritam Singh, Asha Bhandarkar and Sumita Rai, 2012, Millennials and the Workplace: Challenges for Architecting the Organizations of Tomorrow, New Delhi: SAGE Publications, pp. 231, ₹ 425, ISBN: 978-81-321-0898-6.

Clinical Ethics, Ahead of Print. ObjectiveThe purpose of this study was to assess if a relationship existed between audiologists’ perceptions of moral distress, occupational wellbeing, and patient-practitioner orientation.DesignThe Moral Distress Thermometer, Health and Safety Executive Management Standards Indicator Tool and Patient-Practitioner Orientation Scale was sent out to all audiologists registered with the professional body Audiology Australia.Study sample: A total of 43 audiologists completed the questionnaires.ResultsUsing a multiple linear regression model there was no evidence of a relationship between patient-practitioner orientation and (...) either moral distress or occupational wellbeing. However, an association between higher moral distress and lower occupational wellbeing was demonstrated. The occupational wellbeing subscales of ‘managerial support’, ‘peer support’, ‘relationships’, ‘role’, and ‘change’ were strongly associated with poorer scores on moral distress.ConclusionFor our sample of audiologists, ethical conflict appeared to be linked to reduced job satisfaction. There is a need to consider ways of providing supportive organisational structures in which ethical conflicts can be openly discussed and negotiated in order to improve occupational wellbeing in the profession. (shrink)

Research Ethics, Volume 18, Issue 1, Page 64-83, January 2022. Automated, wearable cameras can benefit health-related research by capturing accurate and objective information about individuals’ daily experiences. However, wearable cameras present unique privacy- and confidentiality-related risks due to the possibility of the images capturing identifying or sensitive information from participants and third parties. Although best practice guidelines for ethical research with wearable cameras have been published, limited information exists on the risks of studies using wearable cameras. The aim of this (...) literature review was to survey risks related to using wearable cameras, and precautions taken to reduce those risks, as reported in empirical research. Forty-five publications, comprising 36 independent studies, were reviewed, and findings revealed that participants’ primary concerns with using wearable cameras included physical inconvenience and discomfort in certain situations. None of the studies reviewed reported any serious adverse events. Although it is possible that reported findings do not include all risks experienced by participants in research with wearable cameras, our findings suggest a low level of risk to participants. However, it is important that investigators adopt recommended precautions, which can promote autonomy and reduce risks, including participant discomfort. (shrink)

la 4e de couverture indique : "Nietzsche demandait : pourquoi avons-nous voulu le vrai plutôt que le non-vrai (ou l'incertitude ou l'ignorance)? La question se voudrait radicale, et même la plus radicale, mais elle est encore conçue du dedans de la tradition européenne, bien que la prenant à revers : elle ose toucher à la valeur de la vérité, mais sans sortir de sa référence : elle ne remet pas en question le monopole que la vérité à fait à la (...) pensée. Du point de vue de la sagesse, la question deviendrait : comme a-t-on pu - et fallait-il? - faire une " fixation " sur la vérité? Et si, au lieu que ce soit la sagesse qui n'aurait pas accédé a la philosophie qui, en Grèce, en se braquant sur le vrai, avait dérapé hors de la sagesse? Car si le sage est " sans idée ", comme il est dit le Confucius, c'est que toute idée avancée est déjà un parti pris sur la réalité. Aussi, en partant sur les traces estompées de la sagesse, souhaité-je revenir sur ce qui a pu échapper à la philosophie ; comme redonner consistance à son autre enfoui, expliciter sa cohérence. Autrement dit, que faisons-nous aujourd'hui de la sagesse? Et que peut être une logique de la sagesse - une " logique " sans logos?". (shrink)

Tang Zhen (1630-1704) est l'un des philosophes et écrivains éminents du XVIIe siècle chinois. Sa jeunesse coïncida avec une des périodes les plus sombres et les plus dramatiques de l'histoire chinoise : l'effondrement de la dynastie Ming et la venue au pouvoir des Mandchous. Après une brève carrière officielle (il est sous-préfet au Shanxi en 1671), il redevient simple particulier et vit jusqu'à sa mort dans la misère ; il n'entretient de contacts qu'avec de rares savants de l'époque. En revanche, (...) dans son isolement, il consacre trente ans à la rédaction d'un seul grand ouvrage, le Qianshu, ou Ecrits d'un sage encore inconnu, qui comprend deux groupes d'essais : sur la sagesse, et sur la mise en ordre du monde. Il y rassemble et y condense, dans un style remarquable, les pensées, jugements et réflexions de toute une vie axée sur le perfectionnement moral, l'aspiration à la vérité et à la sérénité. Tempérament entier et intègre, soucieux d'application pratique, il aborde tous les sujets fondamentaux de l'éthique, de la politique, de la philosophie. Longtemps ignoré dans son pays, il n'a été redécouvert qu'au milieu de ce siècle, et sa critique violente de l'absolutisme l'a rendu célèbre. Ses pages passionnées, où la réflexion abstraite se mêle à d'innombrables exemples réalistes, sont attachantes, émouvantes : on y voit un esprit à l'œuvre face au monde ; comme il le dit " l'esprit est une chose merveilleuse ", et le sien, éclairé et souvent proche de celui de nos philosophes des Lumières, travaille pour lui-même, avec fécondité, avec bonheur. L'œuvre de Tang Zhen est traduite (avec tous les éclaircissements nécessaires) pour la première fois dans une langue occidentale. Traduite, dirons-nous, fraternellement, par un esprit proche du sien, à la fois exigeant, sobre, et tolérant : celui du maître de la sinologie française, Jacques Gernet, qui nous propose ici une découverte majeure. (shrink)

RésuméCet article part d'une lecture inhabituelle, inégalitaire, du terme fiṭra dans le Ḥayy ibn Yaqẓān d'Ibn Ṭufayl ; cette lecture modifie de façon conséquente notre compréhension de l'ensemble de l’œuvre. Nous verrons qu’à des moments cruciaux de la démonstration, il n'utilise le terme fiṭra que pour décrire la capacité des êtres à raisonner, ce qui implique qu'un fossé divise l'humanité et défie les acceptions ordinairement égalitaires de la fiṭra. Ce fossé éclaire, selon moi, les implications politiques du conte. Alors qu'Ibn (...) Ṭufayl insiste sur la compatibilité entre la philosophie récemment parvenue en Andalousie et celle, plus établie, de la religion révélée, il montre, à l'aide de la fiṭra, que la vie philosophique n'est destinée qu’à un petit nombre. Prêter attention à l'usage qu'Ibn Ṭufayl fait de la fiṭra peut aider à expliquer l'une des raisons pour lesquelles il écrivit ce conte pour la cour. Son message global accentue le rôle de la religion et tempère l'importance politique de la philosophie de deux façons : d'une part, en avançant que seuls quelques individus choisis sont capables d'accéder à la vérité indépendamment de la révélation ; d'autre part, en refusant à ces êtres exceptionnellement doués la capacité de communiquer leurs découvertes aux masses. (shrink)

Le titre de ce recueil indique trois fonctions et une période. Heureux complément au très beau volume, plus historique, dirigé par Ran Halévi (Le savoir du Prince du Moyen Age aux Lumières, Paris, Fayard, 2002), son intérêt repose sur le jeu permis par cette triade problématique. Du conseiller professionnel au pur littéraire, de nombreux auteurs et textes aux statuts différents sont examinés. Au-delà de la question classique de l’engagement du philosophe dans un domaine qui n’est pas pour lui..

Résumé Les évolutions scientifiques et techniques notables en matière de procréation qui marquent les années 1940 à 1960 (insémination artificielle, inhibition hormonale de la fonction ovarienne) suscitent, au sein de l’Église catholique et parmi ses fidèles, tensions, interrogations et attentes. Ces pratiques confrontent en particulier les auxiliaires catholiques de la naissance, médecins et sages-femmes, à l’appréciation de leur acceptabilité morale. L’Association des sages-femmes catholiques constitue une des arènes où se déploient ces débats.

Embryonic stem cells are actively debated in political and public policy arenas. However, the connections between stem cell innovation and overall health care policy are seldom elucidated. As with many controversial aspects of medical care, the stem cell debate bridges to a variety of social conversations beyond abortion. Some issues, such as translational medicine, commercialization, patient and public safety, health care spending, physician practice, and access to insurance and health care services, are core health policy concerns. Other issues, such as (...) economic development, technologic progress, fiscal politics, and tort reform, are only indirectly related to the health care system but are frequently seen through a health care lens. These connections will help determine whether the stem cell debate reaches a resolution, and what that resolution might be. (shrink)

The poor performances of typically developing children younger than 4 in the first-order false-belief task “Maxi and the chocolate” is analyzed from the perspective of conversational pragmatics. An ambiguous question asked by an adult experimenter (perceived as a teacher) can receive different interpretations based on a search for relevance, by which children according to their age attribute different intentions to the questioner, within the limits of their own meta-cognitive knowledge. The adult experimenter tells the child the following story of object-transfer: (...) “Maxi puts his chocolate into the green cupboard before going out to play. In his absence, his mother moves the chocolate from the green cupboard to the blue one.” The child must then predict where Maxi will pick up the chocolate when he returns. To the child, the question from an adult (a knowledgeable person) may seem surprising and can be understood as a question of his own knowledge of the world, rather than on Maxi's mental representations. In our study, without any modification of the initial task, we disambiguate the context of the question by (1) replacing the adult experimenter with a humanoid robot presented as “ignorant” and “slow” but trying to learn and (2) placing the child in the role of a “mentor” (the knowledgeable person). Sixty-two typical children of 3 years-old completed the first-order false belief task “Maxi and the chocolate,” either with a human or with a robot. Results revealed a significantly higher success rate in the robot condition than in the human condition. Thus, young children seem to fail because of the pragmatic difficulty of the first-order task, which causes a difference of interpretation between the young child and the experimenter. (shrink)

"Features photographs that portray people who have varying degrees of facial paralysis, a condition that usually occurs on just one side of the face and can result from a multitude of causes, including Bell's palsy, tumors, strokes, accidents, and congenital nerve damage"--Whitcoulls website.

Исследование посвящено философскому осознанию природы духовности человека. Автор рассматривает духовность внутреннего мира человека как единство высших чувств души и нравственного сознания. Для специалистов в области философии, методологии науки.

This paper begins by exploring the anti-colonial work of Tunisian scholar Albert Memmi in his classic book The Colonizer and the Colonized and determining whether the characteristics of colonization that he names can be successfully applied to the current relationship between modern humans and the “natural world”. After considering what we found to be the five key characteristics: manufacturing the colonial, alienation and unknowability, violence, psychological strategies, and language, history, and metaphor we draw clear parallels, through selected examples, to the (...) exploitative relationships enacted in many realms of the modern human/nature relationship. In so doing the paper posits that the beings that comprise the “natural world” are colonized. It then continues from that position to explore the possibility of cultivating practices of listening to the voices of these colonized others to inform anti-colonial ecopedagogy as allies. We employ the term “shut-up” as an anti-colonial gesture to remind ourselves as much as others of the importance of first listening to the colonized other before engaging in “post-colonial” theorizing about prospective relationships or liberatory solutions “for” them. Given the fast-paced and cacophonic urban life many humans increasingly inhabit, and the disciplined and reiterative practice required to learn to listen to other voices, we suggest caution and care when importing postcolonial theory into “environmental” contexts and seek to instigate further discussion as to how we might enact solidarity with other beings as anti-colonial allies in education. To this end, we conclude the paper with some educational implications based on research at a place-based school and focus on the role history, language and metaphor play in manufacturing a colonial relationship, but also provide a potential means for changing relationships with the diverse beings with whom we share the planet. (shrink)

The Present Book Contains The Philosophy Of Organism Associated With The Teachings Of Prof. An Whitehead With Comparative Reference To Indian Philosophical Doctrines And Chinese Philosophy Of Change. In Part I The Author Deals With Sage Philosopher'S Conc.

Several states in the United States of America and countries in Europe punish parents when their minor child commits a crime. When parents are being punished for the crimes committed by their children, it should be presumed that parents might be held responsible for the deeds of their children. This article addresses the question whether or not this presumption can be sustained. We argue that parents can be blamed for the crimes of their children, not because they have the duty (...) to control their children as is often maintained, but because they have the duty to assist their child to develop in such a way that s/he becomes a morally competent agent. (shrink)

American society tends to medicalize or criminalize social problems. Criminal justice reformers have made arguments for a positive role in the relief of poverty that are similar to those aired in healthcare today. The consequences of criminalizing poverty caution against its continued medicalization.

This paper begins by exploring the anti-colonial work of Tunisian scholar Albert Memmi in his classic book The Colonizer and the Colonized and determining whether the characteristics of colonization that he names can be successfully applied to the current relationship between modern humans and the “natural world”. After considering what we found to be the five key characteristics: manufacturing the colonial, alienation and unknowability, violence, psychological strategies, and language, history, and metaphor we draw clear parallels, through selected examples, to the (...) exploitative relationships enacted in many realms of the modern human/nature relationship. In so doing the paper posits that the beings that comprise the “natural world” are colonized. It then continues from that position to explore the possibility of cultivating practices of listening to the voices of these colonized others to inform anti-colonial ecopedagogy as allies. We employ the term “shut-up” as an anti-colonial gesture to remind ourselves as much as others of the importance of first listening to the colonized other before engaging in “post-colonial” theorizing about prospective relationships or liberatory solutions “for” them. Given the fast-paced and cacophonic urban life many humans increasingly inhabit, and the disciplined and reiterative practice required to learn to listen to other voices, we suggest caution and care when importing postcolonial theory into “environmental” contexts and seek to instigate further discussion as to how we might enact solidarity with other beings as anti-colonial allies in education. To this end, we conclude the paper with some educational implications based on research at a place-based school and focus on the role history, language and metaphor play in manufacturing a colonial relationship, but also provide a potential means for changing relationships with the diverse beings with whom we share the planet. (shrink)

For the first time, entrepreneurs are aggressively developing new technologies and business models designed to improve individual and population health, not just to deliver specialized medical care. Consumers of these goods and services are not yet “patients”; they are simply people. As this sector of the health care industry expands, it is likely to require new forms of legal governance, which we term “upstream health law.”.