Deze studie wil de wijsgerig-ethische stromingen van de 19e en 20e eeuw op een overzichtelijke wijze presenteren. Zij biedt veel en ongetwijfeld kan zij dienst doen als een eerste oriëntatie. De continentale filosofie komt goed aan de orde, zij het dat de auteurs de aandacht voor de bibliografische notities vaak laten gaan ten koste van de toch al summiere inhoudelijke inleidingen. De auteurs beschrijven en beoordelen - dikwijls in moraliserende termen - maar gaan niet in dialoog noch met de behandelde (...) auteur noch met de lezer. De angelsaksische wereld komt nauwelijks aan de orde (29 blz.). De betekenis van de analytische ethiek voor de normatieve ethiek wordt niet gezien. Het boek stopt ook te vlug. De recente ontwikkelingen komen niet aan de orde. Over narratieve ethiek wordt niet gesproken. Maar evenmin over de hernieuwde aandacht voor de deugden-ethiek. Deze studie laat duidelijk zien dat de gigantische onderneming om een goede inleiding in de wijsbegeerte en de ethiek van de 19e en 20e eeuw te schrijven, niet door een of twee personen kan worden voltooid. (Biblion recensie, Prof. dr. F.J. Heggen.). (shrink)

We analyse whether Belgian tax policy over the period 1965-1995 was affected by the ideological position of the government. Both the level and composition of taxation are considered. We find no significant ideological effect on the level of the tax burden. The burden has increased systematically over most of the period, irrespective of the ideology of the incumbent. Considering individual tax categories, one can find a significant ideological influence for taxes on financial and capital transactions. Under centre-left oriented governments this (...) tax is lowered whereas it increases under centre-right governments. A possible explanation is that centre-left governments try to stimulate households' wealth acquisition by keeping taxes on transactions of immovable properties low. (shrink)

A central aim of Construction Grammar is to model links within the construct-i-con. This paper investigates three constructions that share one property: an atypical element in the object slot. The constructions are therefore not prototypically transitive. Structural priming (implemented with an automatic maze variant of self-paced reading) is used to test hypotheses on the relation among the Reaction Objoid (She smiled her thanks), the Cognate Objoid (She smiled a sweet smile or He told a sly tale), and the Superlative Objoid (...) (She smiled her sweetest) Construction, and between two variants of the latter (They worked (at) their hardest). Results support transitivity as gradient: intransitive COCs prime the ROC and the SOC, whereas COCs with transitives only prime the ROC. For variants of the SOC, we find evidence of asymmetric priming with the bare SOC priming the at-SOC. Within-construction priming effects in the SOC are of greater magnitude than those with the at-SOC and the latter are weaker than those of the COC and of a rather different nature than those from the ROC. This suggests that speakers, rather than creating a constructeme between the bare and the at-SOC, store distinct but closely related constructions on a cline of transitivity. (shrink)

Though most contemporary philosophers and scientists accept a physicalist view of mind, the recent surge of interest in the problem of consciousness has put the mind/body problem back into play. The physicalists' lack of success in dispelling the air of residual mystery that surrounds the question of how consciousness might be physically explained has led to a proliferation of options. Some offer alternative formulations of physicalism, but others forgo physicalism in favour of views that are more dualistic or that bring (...) in mentalistic features at the ground- floor level of reality as in pan-proto-psychism. My aim here is to give an overview of the recent philosophic discussion to serve as a map in locating issues and options. I will not offer a comprehensive survey of the debate or mark every important variant to be found in the recent literature. I will mark the principal features of the philosophic landscape that one might use as general orientation points in navigating the terrain. I will focus in particular on three central and interrelated ideas: those of emergence, reduction, and nonreductive physicalism. The third of these, which has emerged as more or less the majority view among current philosophers of mind, combines a pluralist view about the diversity of what needs to be explained by science with an underlying metaphysical commitment to the physical as the ultimate basis of all that is real. The view has been challenged from both left and right, on one side from dualists and on the other from hard core reductive materialists. Despite their differences, those critics agree in finding nonreductive physicalism an unacceptable and perhaps even incoherent position. They agree as well in treating reducibility as the essential criterion for physicality; they differ only about whether the criterion can be met. Reductive physicalists argue that it can, and dualists deny it. (shrink)

Abstract:Lately, the field of business ethics has begun to take an intense interest in the relationship between religion and business ethics. Various books and articles are being produced at an increasing rate using theoretical and qualitative research methods. However, to date, almost no data exist quantifying relationships between religion and business ethics. This paper begins to provide such data by testing the relationships between religious upbringing, religious practice, Christian beliefs, and attitudes toward corporate social responsibility. Analysis of our sample demonstrates (...) that religious practice and Christian beliefs have a weak relationship to attitudes toward corporate social responsibility. (shrink)

This paper deals with Dooyeweerd's radical thesis, i.e., his thesis that reason necessarily has a 'religious root' (radix = root). This thesis was Dooyeweerd's main justification for his own religious philosophy. First I argue that the arguments Dooyeweerd puts forward do not warrant his radical thesis. Secondly, I argue that Dooyeweerd's thesis itself is ambivalent between the theses (i) that religious commitments form the transcendental conditions for philosophical thinking and (ii) that religious commitments are constitutive for philosophy and (iii) that (...) religious commitments are regulative for philosophy. Each of these interpretations, I argue, is exposed to serious objections and leads to what Vincent Brummer has called 'the dilemma of a Christian philosophy'. I argue that Brummers solution for this dilemma is untenable. Since Dooyeweerd's radical thesis is untenable as it stands, so is his justification of his project of a 'Christian philosophy' ; and since Brummers solution to the dilemma is untenable as well, so is his justification of that project. In the last section of this paper I offer an alternative justification for such a project. The central concept therein is 'properly functioning noetic faculties'. (shrink)

Although emotions play a crucial role in understanding and encouraging sustainable behavior and decision-making, many open questions currently remain unanswered. In this review, we advance three broad areas of particular theoretical and applied importance that affective science and emotion researchers could benefit from engaging with: (1) “ sustainable emotions” or empirically testing the possibility of positive reinforcing feedback loops between anticipatory and experienced emotions following the adoption of sustainable behaviors, (2) “ non- Western emotions” or exploring the extent to which (...) people's understanding and experience of climate-relevant emotions differs across non-WEIRD populations, and (3) “ impactful emotions” or the need to carefully differentiate the conceptual and empirical role of emotions in encouraging the adoption of low-impact (e.g., recycling) versus high-impact (e.g., flying less) environmental behaviors. (shrink)

Some statements are called reflexive. For example, the statement : „ This sentence consists of six words”. The reflexivity lies in the fact that the statement refers to itself. Reflexivity in the sense of self-reference can be used systematically as a philosophical method. Usually the use of this method (as I explain in section I) leads to some form or other of scepticism. But in addition, and this is the point of the article, this method can be used as a (...) means of finding certain grounds (foundations). This is argued in sections II-IV by means of an analysis of the „ transcendental pragmatics“ of Karl-Otto Apel. (shrink)

Recent studies have shown the importance of integrating multisensory information in the body representation for constituting self-consciousness. However, one idea that has received only scant attention is that our body representation is also constituted by knowledge of bodily visual characteristics . Here in two experiments we used a full body crossmodal congruency task in which visual distractors were presented on a photograph of the participant, another person, who was either familiar or unfamiliar, or an object. Results revealed that during the (...) ‘self-condition’ CCEs were enhanced compared to the ‘other condition’. The CCE was similar for unfamiliar and familiar others. CCEs for the object condition were significantly smaller. The results show that presentation of an irrelevant image of a body affects multimodal processing and that the effect is enhanced when that image is of the self. The results hold intriguing implications for body representation in social situations. (shrink)

This paper aims to contribute to the ongoing conceptual debate on responsible innovation, and provides innovation practices and processes that can help to implement responsible innovation in the business context. Based on a systematic literature review of 72 empirical scholarly articles, it was possible to identify, analyse and synthesise empirical findings reported in studies on social, sustainable and responsible innovation practices in the business context. The synthesis of the included articles resulted in a refined framework for responsible innovation in the (...) business context. This framework includes an overview of innovation practices and processes that can enhance the dimensions of responsible innovation: anticipation, reflexivity, inclusion, deliberation, responsiveness and knowledge management. Additionally, knowledge gaps are identified and a research agenda for responsible innovation is proposed. This review can therefore serve as a next step in the theoretical and practical development of responsible innovation in general, and in the business context in particular. (shrink)

Classical epistemic logic describes implicit knowledge of agents about facts and knowledge of other agents based on semantic information. The latter is produced by acts of observation or communication that are described well by dynamic epistemic logics. What these logics do not describe, however, is how significant information is also produced by acts of inference— and key axioms of the system merely postulate "deductive closure". In this paper, we take the view that all information is produced by acts, and hence (...) we also need a dynamic logic of inference steps showing what effort on the part of the agent makes a conclusion explicit knowledge. Strong omniscience properties of agents should be seen not as static idealizations, but as the result of dynamic processes that agents engage in. This raises two questions: (a) how to define suitable information states of agents and matching notions of explicit knowledge, (b) how to define natural processes over these states that generate new explicit knowledge. To this end, we use a static base from the existing awareness literature, extending it into a dynamic system that includes traditional acts of observation, but also adding and dropping formulas from the current ' awareness' set. We give a completeness theorem, and we show how this dynamics updates explicit knowledge. Then we extend our approach to multi-agent scenarios where awareness changes may happen privately. Finally, we mention further directions and related approaches. Our contribution can be seen as a ' dynamification' of existing awareness logics. (shrink)

This volume explores the role of both “mere habits” and sophisticated habitus in the formation of moral character and the virtues, incorporating perspectives from philosophy, theology, psychology, and neuroscience.

In the aftermath of various corporate scandals, management research and practice have taken great interest in ethical leadership. Ethical leadership is referred to as “normatively appropriate conduct” (Brown et al. in Organ Behav Hum Decis Process 97(2):117–134, 2005), but the prescriptive norms that actually underlie this understanding constitute an open question. We address this research gap by turning to relational models theory (Fiske in Structures of social life: the four elementary forms of human relations, Free Press, New York, 1991), which (...) contextualizes four distinct moralities in four distinct interactional norms (i.e., the relational models). We expect that the norms inherent in each model dictate the type of leader relationship that followers deem ethical. Specifically, we hypothesize that, for each norm, followers will perceive leaders as less ethical the more discrepant, i.e., the more incongruent, followers’ ideal relational norm is with the perceived norm that they attribute to their actual leader–follower interaction. We tested the respective incongruence hypothesis in a cross-sectional survey of 101 Dutch employees. Polynomial regression and surface response analyses provide support for the hypothesized incongruence effects in each of the four relational models, suggesting that normatively appropriate conduct should not be limited to caring (i.e., community-oriented) behaviors. Indeed, all four relational models can predict ethical leadership perceptions. We discuss the implications in the context of ethical leadership research and managerial practice. (shrink)

Classical neo-Darwinian explanations do not fully account for changes in biological forms, and new theories have emerged, primarily in maths and physics, that offer new approaches to the problem of the origin of life and phenomena of order in evolution. This volume focuses on the role of closure at various hierarchical levels as the catalyst between self-organization and selection. Participants addressed special areas of the closure problem such as autopoiesis and autocatalysis and function and selection, and semiosis. Presentations on physical (...) and mathematical modelling are included. The book seeks to clarify the role closure plays in explaining the emergence, development and evolution of structurally stable systems at the thermodynamic, chemical and biochemical, biological, psychological and cultural levels. (shrink)

Le culte grandiose de Kali, la Mère, son incomparable symbolisme, ses litanies et ses chants, embrasse l'âme de l'univers qu'il glorifie comme aucune conception religieuse ne le fit jamais. La terrifiante déesse sème la peste et les pires ravages sur ses pas, tout en accordant sa grâce et sa clémence à ses enfants assez hardis pour soulever l'horrible masque derrière lequel elle se cache la figure. Ceux-là retrouveront les traits radieux qui ont enchanté leur enfance. La sublime conception de Kali, (...) la Mère, découle d'une philosophie moniste qui s'écarte pourtant sensiblement de la philosophie Védanta de Shankara. Tous deux partent, il est vrai, de la même idée. Ils admettent l'un et l'autre une substance une, indivisible et éternelle, que les Védantins appellent Brahma et les adorateurs de Kali, la Mère, Siva. Mais il y a divergence quant aux manifestations. Pour Shankara il n'y a qu'illusion. Il tranche le lien qui rattache le phénomène à l'absolu. Il se demande qui a pu susciter l'apparence. Mais, l'absolu étant la vérité même, il n'a pu engendrer l'apparence pas plus que la lumière n'aurait pu engendrer l'obscurité. Qu'y avait-il donc de commun entre les Brahmas et Maya? A première vue il semble qu'il n'y a aucun rapport. Pour Shankara il n'était besoin d'aucune relation, puisque Maya n'existe pas en réalité et que le monde n'est que mirage. Le monde n'existe que pour l'esprit qui est lui-même sujet aux hallucinations. Adorer la Mère, c'est accepter l'univers dans ses aspects les plus terrifiants. Cette philosophie est diamétralement opposée au christianisme dans son culte du Dieu d'amour, du Père plein de miséricorde. Le christianisme enseigne que tout se fait pour notre bien, tandis que pour les adorateurs de Kali, l'univers est féroce et hostile à l'homme, qui avant tout doit se montrer supérieur aux événements. Mais Kali n'est pas seulement la destructrice. Si elle démolit inexorablement toutes les formes vitales qui ont fait leur temps et qui se détériorent, elle en crée au fur et à mesure des nouvelles. C'est dans cette conception de la Mère qu'il faut chercher tout d'abord le mystère de l'esprit indien. Dans son essence la plus intime la mère du monde est l'absolu, est Siva même. Comme telle elle représente la connaissance, l'entité et la joie absolues. Pour les adorateurs de Kali les mots Mantram Saham (je suis elle) renferment la clef de la vie et dissipent crainte et tristesse. (shrink)

Most human societies exhibit a distinct class structure, with an elite, middle classes, and a bottom class, whereas animals form simple dominance hierarchies in which individuals with higher fighting ability do not appear to form coalitions to “oppress” weaker individuals. Here, we extend our model of primate coalitions and find that a division into a bottom class and an upper class is inevitable whenever fitness-enhancing resources, such as food or real estate, are exploitable or tradable and the members of the (...) bottom class cannot easily leave the group. The model predicts that the bottom class has a near flat, low payoff and always comprises at least half the society. The upper class may subdivide into one or more middle class(es), resulting in improved payoff for the topmost members (elite). The model predicts that the bottom class on its own is incapable of mounting effective counter-coalitions against the upper class, except when receiving support from dissatisfied members of the middle class(es). Such counter-coalitions can be prevented by keeping the payoff to the lowest-ranked members of the middle classes (through concessions) well above that of the bottom class. This simple model explains why classes are also absent in nomadic hunter-gatherers and predominate in (though are not limited to) societies that produce and store food. Its results also agree well with various other known features of societies with classes. (shrink)

In the reported, experiment participants hit a ball to aim at the vertex of a Müller–Lyer configuration. This configuration either remained stable, changed its shaft length or the orientation of the tails during movement execution. A significant illusion bias was observed in all perturbation conditions, but not in the stationary condition. The illusion bias emerged for perturbations shortly after movement onset and for perturbations during execution, the latter of which allowed only a minimum of time for making adjustments . These (...) findings indicate that allocentric information is exploited for online control when people make rapid adjustments in response to a sudden change in the environment and not when people guide their limb movements to interact with a stable environment. (shrink)

We investigated whether regret predicted the motivation to act heroically. In a series of studies, we examined the relationship between regret, search for meaning in life, and heroism motivation. First, Study 1 (a and b) established the link between regret and search for meaning in life, considering regret as a whole, action regret, and inaction regret. Specifically, regret correlated positively with search for meaning in life. In additional two studies, we examined whether regret predicted the heroism motivation and whether this (...) effect would be mediated through search for meaning in life. Study 2 confirmed this hypothesis for individual differences in regret, using a correlational design. Study 3 confirmed the hypothesis for temporary experiences of regret, using an experimental design. In addition, in Study 3 we found that heroism motivation was more likely for people with high self-enhancement needs than for those with lower self-enhancement needs. We discuss the relationship between regret and heroism in light of these results and explore implications for everyday life. (shrink)

This volume is a collection of papers presented at the colloquium, and it testifies to the growing importance of game theory as a tool that can capture concepts ...