In their rare comments on Existentialism, contemporary British philosophers, with a few notable exceptions, frequently ridicule the use of “nothing” by such writers as Sartre and Heidegger. And when it is discovered that these writers maintain that the contemplation of nothingness gives rise to anguish, this ridicule is expressed even more strongly. What may be taken as a typical example of this tendency are Professor Ayer's remarks in his Horizon articles on Sartre. A characteristic quotation runs as follows: “In particular, (...) Sartre's reasoning on the subject of le néant seems to me exactly on a par with that of the King in Alice through the Looking-Glass … The point is that words like ‘nothing” and ‘nobody” are not used as the names of something insubstantial and mysterious; they are not used to name anything at all”;. (shrink)

Les Cyniques grecs ne nous ont pas l gu de savants trait s. Leur philosophie, plut t pragmatique, s'exprimait par l'observance d'une vie asc tique franchement marginale. Le lecteur d couvrira dans ces fragments qui leur sont attribu s, dans ces t moignages de contemporains, pr sent s ici dans leur version fran aise, l'univers et l'id al des Cyniques. Le texte de cette nouvelle dition a t enti rement revu par l'auteur. Les recherches effectu es depuis la premi re (...) publication (1975) ont permis de compl ter plusieurs sections et d'y inclure des fragments nouveaux et des traductions r centes. Une bibliographie enti rement r vis e et deux nouveaux index viennent compl ter l'ouvrage. (shrink)

E. J. Lowe sets out in a recent paper1 to refute McTaggart's proof of the unreality of time, by exposing an ‘indexical fallacy’ in his disproof of the existence of tensed (i. e., A-series) facts.2 Lowe then develops an original account of what makes time the dimension of change, based on his own account of tensed facts. But in our opinion he fails on both counts: (1) he fails to refute McTaggart's perfectly sound disproof of tensed facts, which shows that (...) time can be real only if (Lowe and McTaggart not withstanding) it needs no tensed facts, and (2) he fails to explain the temporal character of change, since his account of it has an exact spatial analogue. In what follows we argue these two points in turn. (shrink)

Episodic memory provides a peculiarly intimate kind of access to our experiential past. Does this tell us anything about the nature of time, and in particular the basis of time's direction? This paper will argue that the causal theory of temporal direction enables us to unify a number of the key features of episodic memory: its being about particular past experiences, its reliable representation of experiences as past, and the derivative nature of this kind of access to the past: that (...) is, what the memory is about, and how reliable it is, depends on the content and reliability of the original experience on which the memory is based. (shrink)

Ce volume rassemble les textes majeurs du confucianisme : " Les entretiens " de Confucius, " La grande étude " de Daxue et " Le classique de la Piété filiale " de Xiaojing.

(No abstract is available for this citation).

Representations of the body depend on a social framework, a vision of the world and a definition of the person. The body is a symbolic construction and not a reality in its own right. A priori, its characterization seems to be self-evident, but ultimately nothing is less comprehensible. Far from being unanimously accepted by human societies, making the body stand out as a reality in some way distinct from man seems an uneasy effort, contradictory between one time and place and (...) another. Many societies do not retain it as part of their vision of the world. They do not detach man from his body in the dualist fashion so common to Western man. We might recall here the incident recounted by Maurice Leenhardt, who asked an elderly Kanak what the West had contributed to Melanesia. The answer surprised him. “What you brought us is the body”. With the intrusion of cultural and social values and forms from the Western world that tend to individualism, there came an awareness of the body as a barrier and a boundary distinguishing each person from every other person. In the societies to which we refer, the components of a person include the flesh without setting this off separately. The body itself is an abstraction. On the phenomenological level, only a person whose body gives him a face and establishes his presence in the world can exist. Man is indiscernible from the flesh that models him. (shrink)

Individuals with trypophobia have an aversion towards clusters of roughly circular shapes, such as those on a sponge or the bubbles on a cup of coffee. It is unclear why the condition exists, given the harmless nature of typical eliciting stimuli. We suggest that aversion to clusters is an evolutionarily prepared response towards a class of stimuli that resemble cues to the presence of parasites and infectious disease. Trypophobia may be an exaggerated and overgeneralised version of this normally adaptive response. (...) Consistent with this explanation, individuals with trypophobia, as well as comparison individuals, reported aversion towards disease-relevant cluster stimuli, but only the trypophobic group reported aversion towards objectively harmless cluster stimuli that had no relevance to disease. For both groups the level of aversion reported was predicted uniquely by a measure of disgust sensitivity. Scaled emotion ratings and open-ended responses revealed that the aversive response was predominantly based on the disease avoidance emotion, disgust. Many open-ended responses also described skin sensations. These findings support the proposal that individuals with trypophobia primarily perceive cluster stimuli as cues to ectoparasites and skin-transmitted pathogens. (shrink)

Lists of species underpin many fields of human endeavour, but there are currently no universally accepted principles for deciding which biological species should be accepted when there are alternative taxonomic treatments (and, by extension, which scientific names should be applied to those species). As improvements in information technology make it easier to communicate, access, and aggregate biodiversity information, there is a need for a framework that helps taxonomists and the users of taxonomy decide which taxa and names should be used (...) by society whilst continuing to encourage taxonomic research that leads to new species discoveries, new knowledge of species relationships, and the refinement of existing species concepts. Here, we present 10 principles that can underpin such a governance framework, namely (i) the species list must be based on science and free from nontaxonomic considerations and interference, (ii) governance of the species list must aim for community support and use, (iii) all decisions about list composition must be transparent, (iv) the governance of validated lists of species is separate from the governance of the names of taxa, (v) governance of lists of accepted species must not constrain academic freedom, (vi) the set of criteria considered sufficient to recognise species boundaries may appropriately vary between different taxonomic groups but should be consistent when possible, (vii) a global list must balance conflicting needs for currency and stability by having archived versions, (viii) contributors need appropriate recognition, (ix) list content should be traceable, and (x) a global listing process needs both to encompass global diversity and to accommodate local knowledge of that diversity. We conclude by outlining issues that must be resolved if such a system of taxonomic list governance and a unified list of accepted scientific names generated are to be universally adopted. (shrink)

This reply to an ongoing debate between conspiracy theory researchers from different disciplines exposes the conceptual confusions that underlie some of the disagreements in conspiracy theory research. Reconciling these conceptual confusions is important because conspiracy theories are a multidisciplinary topic and a profound understanding of them requires integrative insights from different fields. Specifically, we distinguish research focussing on conspiracy *theories* (and theorizing) from research of conspiracy *belief* (and mindset, theorists) and explain how particularism with regards to conspiracy theories does not (...) mean we cannot define a problematic subclass of conspiracy beliefs, while avoiding the problems of generalism. We hope this reply helps conspiracy theory researchers recognize the differences between studying conspiracy theories and conspiracy beliefs and appreciate the possibilities for fruitful, integrative, and interdisciplinary research. (shrink)

Background:Choice to live and die at home is supported by palliative care policy; however, health resources and access disparity impact on this choice in rural Australia. Rural end-of-life home care is provided by district nurses, but little is known about their role in advocacy for choice in care.Objectives:The study was conducted to review the scope of the empirical literature available to answer the research question: What circumstances influence district nurse advocacy for rural client choice to live and die at home?, (...) and identify gaps in the knowledge.Method:Interpretive scoping methodology was used to search online databases, identify suitable studies and select, chart, analyse and describe the findings.Results:34 international studies revealed themes of ‘the nursing relationship’, ‘environment’, ‘communication’, ‘support’ and ‘the holistic client centred district nursing role.Discussion:Under-resourcing, medicalisation and emotional relational burden could affect advocacy in rural areas.Conclusion:It is not known how district nurses overcome these circumstances to advocate for choice in end-of-life care. Research designed to increase understanding of how rural district nurses advocate successfully for client goals will enable improvements to be made in the quality of end-of-life care offered. (shrink)