This chapter contains sections titled: Temporal and Non‐Temporal Arts Literary Time and Real Time Novel Discontinuity The Goal of the Gaps Musical Time and Real Time A Puzzling Problem A Bizarre Suggestion Historical Narrative Fictional Time and Music‐Fictional Time Formal Structure The Other Proposal.

Researchers and other professionals unanimously agree that companies should become more sustainable, but this will not happen without the support of human resource management. Paradoxically, there is a lack of information on the support human resource management offers to organizational sustainability applied to real cases. Therefore, this research presents a case study on this topic that was carried out in a leading Brazilian company, which is considered as a model and has been selected as ‘the best place to work in (...) the country’. The results provide practical examples of how this family company has been working to guarantee an increasingly sustainable performance with the support of human resources, highlighting the achievements and challenges the company has faced. One of the main results indicates that companies seeking to achieve sustainability need the assistance of the human resource field in order to design a communication system which bridges the gap between practices and sustainable values. (shrink)

This paper argues for the contemporary significance of the ‘Critique of Violence’ by proposing a Benjaminian reading of two important analyses of the relationship between history, politics and the Rights of Man: Hegel’s account of the French Revolution and the concept of dissensus proposed by Jacques Rancière. For both Hegel and Rancière, the gap between right and reality – between the ideal of equality, for example, and the existence of concrete inequality – does not warrant a rejection of the Rights (...) of Man. Rather, the gap is a constitutive condition of law and political rights. From the perspective of Benjamin’s ‘Critique of Violence’, however, these analyses serve to perpetuate a bourgeois legality, one that both Hegel and Rancière acknowledge can never be realized due to the constitutive discrepancy between right and reality. In preserving the promise of legal equality, these analyses preclude the possibility of a suspension or ‘absolution’ from law. This suspension of law is a task that Benjamin identified with the proletarian general strike, a strategy whose pure violence is supposed to secure what Benjamin described, enigmatically, as a ‘wholly transformed work’. Remarkably, however, the relationship between the suspension of law in a general strike and a total transformation of labour is never clearly defined in the ‘Critique’. This paper will develop an account of this relationship by pursuing the references to Marx’s critical theory of capitalism in Benjamin’s writings. (shrink)

The neuron doctrine, according to which nerves consist of discontinuous neurons, presented investigators with the challenge of determining what activities occurred between them or between them and muscles. One group of researchers, dubbed the sparks, viewed the electrical current in one neuron as inducing a current in the next neuron or in muscles. For them there was no gap between the activities of neurons or neurons and muscles that required filling with a new type of activity. A competing group, the (...) soups, came to argue for chemicals, subsequently referred to neurotransmitters, as carrying out the activities between neurons or between neurons and muscles. But even for them the conclusion that chemicals performed this activity was only arrived over time. I examine the prolonged period in which proponents of chemical transmission developed their account and challenged the sparks. My goal is to illuminate the epistemic processes that led to the discovery of a new scientific phenomenon—chemical transmission between neurons. (shrink)

One way to understand the Qur’an is by translating the message using Pegon script and Nadhom media. One expert who uses the method to teach students is Ahmad Dimyati. The purpose of this research is to investigate Ahmad Dimyati’s works, and one of his works was the translation of the Qur’an using the Pegon script and Nadhom media in the context of Priangan, West Java, Indonesia. This research explores how the media aligns with the socio-cultural condition in which it becomes (...) the crucial point of the research. This research belongs to both textual and field studies since it involves observation and documentation data from Ahmad Dimyati’s manuscript, and interviews with Kyai and Ustadz at Pondok Pesantren Sukamiskin, West Java, Indonesia. In addition, this research uses historical and hermeneutic approaches. The historical approach found that the selection of Pegon scripts and Nadhom media involved the segmentation of readers. At the same time, the hermeneutic approach is used to understand the contents of the text. The data obtained were analysed descriptively. This research found that the translation did not change the original meaning and can bridge the gap between Arabic and Sundanese languages so that the students can better understand the content of the quoted verses of the Qur’an. The selection of Nadhom as a media to translate the Qur’an is accurate as shown in its function that supports the achievement of the goal being revealed in the Qur’an. Thus, the use of Pegon script and Nadhom media to translate the Qur’an can bridge the gap between Arabic and Sundanese languages.Contribution: This research contributes to transferring the Qur’an translation into another language, making it easier for the reader to understand the content. (shrink)

Predicated on a one-sided focus on political ‘voice’, analyses of political silences traditionally focused almost exclusively on their negative role as the harmful absence of participation or responsibility. More recently, a new appreciation for the wide spectrum of political functions of silence has gained ground, including forms of willful renitence and even active resistance. Yet this thematic expansion has also resulted in a loss of focus. Lacking a common analytical framework, research on political silences risks limiting itself to the purely (...) additive: finding and filling in ever more minute ‘blank spots’ on the periphery of the map of political research. Building on the work of the German sociologist Niklas Luhmann, this paper proposes a solution to this dilemma by means of a reconsideration of the political role of expectations. In political discourse, the expected distribution of moments of silence and articulation expresses established power structures, while unexpected silences and the breaking of expected silences conversely present a powerful means of calling these into question. Focusing on this ambivalence paves the way to a new systematic typology of political silences as a distinct mode of political communication. But above all, it points to the value of silence as an analytical probe, an instrument to fathom the expectations and constraints structuring political discourse in various contexts and spaces. Besides providing the study of silence with an overarching research focus, such an approach would thus build a bridge between the issue of political silence and wider debates on the structures of the political field as a whole. (shrink)

The gap between the decision to engage in physical activity and subsequent behavioral enactment is considerable for many. Action control theories focus on this discordance in an attempt to improve the translation of intention into behavior. The purpose of this mini-review was to overview one of these approaches, the multi-process action control framework, which has evolved from a collection of previous works. The main concepts and operational structure of M-PAC was overviewed followed by applications of the framework in physical activity, (...) and concluded with unanswered questions, limitations, and possibilities for future research. In M-PAC, it is suggested that three layered processes build upon each other from the formation of an intention to a sustained profile of physical activity action control. Intention-behavior discordance is because of strategic challenges in goal pursuit and automatic tendencies. Regulatory processes are employed to hold the relationship between reflective processes and behavior concordant by countering these strategic challenges and automatic tendencies until the development of reflexive processes begin to co-determine action control. Results from 29 observational and preliminary experimental studies generally support the proposed M-PAC framework. Future research is needed to explore the temporal dynamic between reflexive and regulatory constructs, and implement M-PAC interventions in different forms, and at different levels of scale. (shrink)

Researchers and other professionals unanimously agree that companies should become more sustainable, but this will not happen without the support of human resource management. Paradoxically, there is a lack of information on the support human resource management offers to organizational sustainability applied to real cases. Therefore, this research presents a case study on this topic that was carried out in a leading Brazilian company, which is considered as a model and has been selected as ‘the best place to work in (...) the country’. The results provide practical examples of how this family company has been working to guarantee an increasingly sustainable performance with the support of human resources, highlighting the achievements and challenges the company has faced. One of the main results indicates that companies seeking to achieve sustainability need the assistance of the human resource field in order to design a communication system which bridges the gap between practices and sustainable values. (shrink)

The notion of “responsibility gap” with artificial intelligence (AI) was originally introduced in the philosophical debate to indicate the concern that “learning automata” may make more difficult or impossible to attribute moral culpability to persons for untoward events. Building on literature in moral and legal philosophy, and ethics of technology, the paper proposes a broader and more comprehensive analysis of the responsibility gap. The responsibility gap, it is argued, is not one problem but a set of at least four (...) interconnected problems – gaps in culpability, moral and public accountability, active responsibility—caused by different sources, some technical, other organisational, legal, ethical, and societal. Responsibility gaps may also happen with non-learning systems. The paper clarifies which aspect of AI may cause which gap in which form of responsibility, and why each of these gaps matter. It proposes a critical review of partial and non-satisfactory attempts to address the responsibility gap: those which present it as a new and intractable problem (“fatalism”), those which dismiss it as a false problem (“deflationism”), and those which reduce it to only one of its dimensions or sources and/or present it as a problem that can be solved by simply introducing new technical and/or legal tools (“solutionism”). The paper also outlines a more comprehensive approach to address the responsibility gaps with AI in their entirety, based on the idea of designing socio-technical systems for “meaningful human control", that is systems aligned with the relevant human reasons and capacities. (shrink)

The use of predictive systems has become wider with the development of related computational methods, and the evolution of the sciences in which these methods are applied Solon and Selbst and Pedreschi et al.. The referred methods include machine learning techniques, face and/or voice recognition, temperature mapping, and other, within the artificial intelligence domain. These techniques are being applied to solve problems in socially and politically sensitive areas such as crime prevention and justice management, crowd management, and emotion analysis, just (...) to mention a few. However, dissimilar predictions can be found nowadays as the result of the application of these methods resulting in misclassification, for example for the case of conviction risk assessment Office of Probation and Pretrial Services or decision-making process when designing public policies Lange. The goal of this paper is to identify current gaps on fairness achievement within the context of predictive systems in artificial intelligence by analyzing available academic and scientific literature up to 2020. To achieve this goal, we have gathered available materials at the Web of Science and Scopus from last 5 years and analyzed the different proposed methods and their results in relation to the bias as an emergent issue in the Artificial Intelligence field of study. Our tentative conclusions indicate that machine learning has some intrinsic limitations which are leading to automate the bias when designing predictive algorithms. Consequently, other methods should be explored; or we should redefine the way current machine learning approaches are being used when building decision making/decision support systems for crucial institutions of our political systems such as the judicial system, just to mention one. (shrink)

In this paper, we argue that one way to approach what is known in the literature as the “Trust Gap” in Medical AI is to focus on explanations from an Explainable AI (xAI) perspective. Against the current framework on xAI – which does not offer a real solution – we argue for a pragmatist turn, one that focuses on understanding how we provide explanations in Traditional Medicine (TM), composed by human agents only. Following this, explanations have two specific relevant components: (...) they are usually (i) social and (ii) abductive. Explanations, in this sense, ought to provide understanding by answering contrastive _why-questions_: “Why had P happened instead of Q?” (Miller in AI 267:1–38, 2019) (Sect. 1 ). In order to test the relevancy of this concept of explanation in medical xAI, we offer several reasons to argue that abductions are crucial for medical reasoning and provide a crucial tool to deal with trust gaps between human agents (Sect. 2 ). If abductions are relevant in TM, we can test the capability of Artificial Intelligence systems on this merit. Therefore, we provide an analysis of the capacity for social and abductive reasoning of different AI technologies. Accordingly, we posit that Large Language Models (LLMs) and transformer architectures exhibit a noteworthy potential for effective engagement in abductive reasoning. By leveraging the potential abductive capabilities of LLMs and transformers, we anticipate a paradigm shift in the integration of explanations within AI systems. This, in turn, has the potential to enhance the trustworthiness of AI-driven medical decisions, bridging the Trust Gap that has been a prominent challenge in the field of Medical AI (Sect. 3 ). This development holds the potential to not only improve the interpretability of AI-generated medical insights but also to guarantee that trust among practitioners, patients, and stakeholders in the healthcare domain is still present. (shrink)

Background: Patients today interact with physicians, physician groups, and health plans, each of which may follow distinct ethical guidelines.Method: We systematically compared physician codes of ethics with ethics policies at physician group practices and health plans, using the 1998–99 policies of 38 organisations—18 medical associations , nine physician group practices , and 12 health plans —selected using random and stratified purposive sampling. A clinician and a social scientist independently abstracted each document, using a 397-item health care ethics taxonomy; a reconciled (...) abstraction form was used for analysis. This study focuses on ethics policies regarding professional obligation towards patients, resource allocation, and care for the vulnerable in society.Results: A majority in all three groups mention “fiduciary obligations” of one sort or another, but associations generally address physician/patient relations but not health plan obligations, while plans rarely endorse physicians’ obligations of advocacy, beneficence, and non-maleficence. Except for occasional mentions of cost effectiveness or efficiency, ethical considerations in resource allocation rarely arise in the ethics policies of all three organisational types. Very few associations, groups, or plans specifically endorse obligations to vulnerable populations.Conclusions: With some important exceptions, we found that the ethics policies of associations, groups, and plans are narrowly focused and often ignore important ethical concerns for society, such as resource allocation and care for vulnerable populations. More collaborative work is needed to build integrated sets of ethical standards that address the aims and responsibilities of the major stakeholders in health care delivery. (shrink)

The impact of genetic technologies is being felt in many aspects of society, including medicine and the legal system, as well as the personal lives of individuals. How do we make sure that all segments of the population are equally aware of these technologies and have ample opportunity to voice opinions and shape the future? One ongoing effort, which began ten years ago and in which we are directly involved, is the Personal Genetics Education Project, a nonprofit initiative housed within (...) and largely supported by the Department of Genetics at Harvard Medical School. The goal of pgEd is to raise public awareness and promote conversations about the benefits and implications of the genetics revolution in ways that are inclusive of all voices regardless of socioeconomic, educational, ethnic, cultural, or religious background. This essay describes our approach and experience in hopes that they will be of help to others engaged in similar efforts. (shrink)

: As the twentieth century closes, marked by triumphal strides in medical advances, the American society has yet to ensure that each person has access to affordable health care. To correct this injustice, this article calls on the nation's political and corporate leaders, providers, and faith-based groups to join all Americans in a new national conversation on systemic health care reform. The Catholic faith tradition is one that compels both a proclamation to ministry values and a commitment to speak out (...) against the challenges or threats to what are essential to the well-being of individuals and society. The Catholic health ministry must therefore be both a voice for the voiceless and an agent of transformation. The nation's goal should be to "reposition" health care from its status as an important, but ultimately optional building block to one that is essential. (shrink)

Early normative studies of human behavior revealed a gap between the norms of practical rationality (what humans ought to do) and the actual human behavior (what they do). It has been suggested that, to close the gap between the descriptive and the normative, one has to revise norms of practical rationality according to the Quinean, engineering view of normativity. On this view, the norms must be designed such that they effectively account for behavior. I review recent studies of human perception (...) which pursued normative modeling and which found good agreement between the normative prescriptions and the actual behavior. I make the case that the goals and methods of this work have been incompatible with those of the engineering approach. I argue that norms of perception and action are observer-independent properties of biological agents; the norms are discovered using methods of natural sciences rather than the norms are designed to fit the observed behavior. (shrink)

Building on influential work in virtue ethics, this collection of essays examines the categories of self, person, and anthropology as foci for comparative analysis. The papers unite reflections on theory and method with descriptive work that addresses thinkers from the modern West, Christian and Jewish Late Antiquity, early China, and other settings. The introduction sets out central methodological issues that are subsequently taken up in each essay, including the origin of the categories through which comparison proceeds, the status of (...) these categories in the process of comparison, and the goals of comparison. In considering the question of goals, the introduction draws connections between comparative study and historical study within one tradition. Both types of analysis can bridge the gap between historical and normative work by attending to the ways in which the questions a scholar asks - not just the answers found - vary from one context to another. (shrink)

The research paper elaborates on the main concepts and terminology of strategic planning in education, including all the steps of building a strategic plan with mission and vision statements. Furthermore, it analyses and compares some successful strategic planning case studies in education by identifying the strengths and some weaknesses. The final results of this inquiry serve as recommendations for positive changes and reforms in North Macedonian education. Furthermore, this research paper emphasizes the importance of the SMART strategic goals for (...) improving education, articulated via the mission and vision statements. It is quite interesting that internationally accredited educational organizations like NOVA IS of Skopje have more successful improvement plans based on shared values and goals via their mission and vision. The implementation of their strategic plans is closely monitored and evaluated. Moreover, some successful educational reforms happened in Finland, Singapore, and Victoria, Australia, and their ministries of education are dedicated and accountable to aligning their mission and vision with all public schools in these countries. On the contrary, although the Ministry of Education of North Macedonia has clearly published the mission and vision statements, there is still a huge gap in the reality of implementation of those in all public schools, and rarely any school has a shared mission and vision on their web page. Browsing around, one primary school in North Macedonia, “Jan Amos Komenski” has recently started sharing their school’s mission and vision, values, and goals with the community which is a positive change toward SMART reforms. Strategic planning affects the improvement of learning and teaching; therefore it needs to be built inclusively and wisely. (shrink)

The Epilogue reviews the findings presented by indirect ontology. First, indirect ontology discovers a consistency to The Visible and the Invisible which has been overlooked. Secondly, it provides a resolution to problems which are first uncovered in his Phenomenology of Perception, notably the connection between tacit and spoken cogitos, as well as the relationship of silence to speech. Thirdly, indirect ontology serves as a useful tool in understanding the development of Merleau-Ponty's thought from its beginning in The Structure of Behavior (...) through his ontological phase. Finally, indirect ontology brings to clarity the uniqueness of Merleau-Ponty's philosophy which is often overlooked; this uniqueness points to the fact that Merleau-Ponty's thought seems to move in a direction different from many of his successors and interpreters. ;Chapter four of the dissertation begins a positive delineation of Being by means of the indirect ontology examined in the first three chapters. This chapter situates philosophy within the hyperdialectic, thus showing how philosophy can investigate the world from which thought emerges. Chapter five unites the sequential analyses of the first four chapters in order to provide a detailed account of how the natural world serves as the basis of all human expression. Chapter six builds upon the description of nature provided by indirect ontology; in this chapter the working notes of The Visible and the Invisible are examined in order to discuss the philosophy of history and of culture provided by indirect ontology. ;The first three chapters of the dissertation examine the ontology of Being provided by perception. Chapter one concerns itself with our radical dependence upon perception, our "perceptual faith" in the world. By examining Merleau-Ponty's discussion of traditional ontology the dissertation develops the differences between ontology and the perceptual process. In chapter two the gap between ontology and perception is eliminated by providing an ontology which conforms to the manner in which perception presents itself to the body. This union of perception and human expression is made possible by Merleau-Ponty's implementation of hyper-reflection, the theory that perception is itself a form of originary reflection. Hyper-reflection is used to explain the existence of myself, others, and thinking within a shared visible world. Chapter three investigates the natural dialectic or hyper-dialectic which holds between the perceived world and throught; the result is a view of the dialectic which insists that thought remains attached to the perceived world. ;The goal of this dissertation is to present a sustained examination of The Visible and the Invisible. In contrast to the critical literature on Merleau-Ponty which maintains that the work is fragmentary, the position taken in the dissertation is that The Visible and the Invisible is a consistent and cohesive work. The key to unlocking the inner format of The Visible and the Invisible lies in abandoning the popular assumption that the first three chapters of the work are primarily critiques of other philosophers' positions. The dissertation attempts to replace this assumption by seeking, within the resources of the text itself, a new meaning and order. ;In the working notes accompanying The Visible and the Invisible Merleau-Ponty provides the necessary interpretive tool for understanding the work in the form of an "indirect ontology." Indirect ontology is Merleau-Ponty's effort to explain how our perceptual contact with the world is itself the ontological format of all Being. The Visible and the Invisible attempts to account for all phases of human expression through this model. (shrink)

A prime is a cue that makes associated concepts, behaviors, and goals more psychologically accessible to people, influencing their responses in subsequent related environments. I build a case that Direct to Consumer Advertising of Prescription Pharmaceuticals (DTCA) operates as a prime that causes some viewers to prefer and pursue the advertised drug. Drawing on literature from social psychology I show that people subject to priming are mostly unaware of its influence and liable to misattribute the reasons for their primed actions. (...) Misattribution typically includes heightened appraisals of the value of a primed goal. Consistent with this account, I argue that viewers primed by DTCA hold favorable, yet false beliefs about the safety and efficacy of the advertised drug. I further argue that, because those drug properties are material to viewers with the relevant illness, priming in DTCA can undermine the autonomy of their medicine choices. The threat to autonomy posed by priming in DTCA suggests it warrants attention from both regulators and the wider research community. It also adds further reason to be sceptical about the permissibility of this form of advertising. (shrink)

The “God of the gaps” critique is one of the most common arguments against design arguments in biology, but is also increasingly used as a critique of other natural theological arguments. In this paper, I analyze four different critiques of God of the gaps arguments and explore the relationship between gaps arguments and similar limit arguments. I conclude that the critique of the God of the gaps is substantially weaker than is commonly assumed, and dismissing ID´s (...) biological arguments should rather be based on criticizing the premises of these arguments. (shrink)

This article examines how therapists and patients start building and managing relationships and pursue institutional goals at the same time. Based on a corpus of 6 audio-recorded therapies (client-centered therapy and psychodynamic therapy), I investigate first encounters between therapists and patients as the starting points of any therapeutical process and the place where a relationship between the interactants is established for the first time. Following a microlinguistic qualitative approach and applying methods from conversation analysis and discourse analysis, I show (...) how therapists, on the one hand, try to align with patients to build a positive working alliance and, on the other hand, work to fulfill specific interactive tasks of therapeutic discourse which demand disaligning with the patients’ communicative activity and their interactive expectations. Specific interactive “jobs” that need to be fulfilled in psychotherapy are identified, namely the performance of institutional roles by the interactants, the establishment of an interaction structure and the pursuit of helpful change in the patient. I show at which places in the interaction therapists (dis-)align with the patients’ projected communicative activity and how aligning and disaligning are related to the interactive process and the establishment and performance of these interactive jobs. The analysis shows that, at the beginning of therapy, alignment and disalignment are both important processes for the following reasons: Aligning with the patient contributes to a positive relationship, which has been shown to be vital for successful psychotherapy, while disaligning introduces the patient to the specific discursive mechanisms that characterize therapeutic discourse and constitute the basis for its effectiveness. Overall, the paper argues that reducing therapy to a dichotomy between relationship and “technique” seems overly simplistic, as both aspects need to be handled and managed at the same time. (shrink)

continent. 2.1 (2012): 22–28. Jeroen Mettes burst onto the Dutch poetry scene twice. First, in 2005, when he became a strong presence on the nascent Dutch poetry blogosphere overnight as he embarked on his critical project Dichtersalfabet (Poet’s Alphabet). And again in 2011, when to great critical acclaim (and some bafflement) his complete writings were published – almost five years after his far too early death. 2005 was the year in which Dutch poetry blogging exploded. That year saw the foundation (...) of the influential, polemical, and populistically inclined weblog De Contrabas (The Double Bass), which became a strong force for internet poetry in Dutch in the years to follow. In the summer of that year, a lively debate raged in the aftermath of Bas Belleman’s article “ Doet poëzie er nu eindelijk toe ?” (“Does poetry finally matter now?”), on a blog specifically devoted to this question. Up to that point, the poetical debate in the Netherlands had largely been confined to literary reviews (which were often subsidized), having become mostly marginalized in more mainstream media, where poetry could be covered by only a small number of so-called authorities. As a result, literary debate had acquired a rather placid quality. Though a variety of camps with different aesthetics could be discerned, most poetical positions shared a general acceptance of poetry as a form of art somewhat apart from fundamental political concerns. Late modernists would pursue subtlety and density of reference. Others would insist poetry was best understood as a form of entertainment that should ideally be accessible and work well on the stage. Still others would insist that poetry is mostly a play with forms. Linguistically disruptive strategies were valued highly by some, but mostly for their aesthetic effect. Values of disinterested playfulness reigned supreme everywhere. Any idea that poetry could be a field in which one confronts politics and the world was decidedly marginal. This led to a climate in which most attempts at polemics were DOA, often based on far too superficial positioning and analysis. The greatest polemical debates were revolving around the question of whether poetry should be difficult or easy, with both camps defining their ideas of difficulty and accessibility in ways that were so utterly shallow as to make the entire point moot. Debates were performed, rather than engaged with. It was a postmodern hell of underarticulated poetics. Half-consciously, people were yearning for new forms of criticism that could put the oomph back into poetry. Weblogs provided for ways to explore debate directly outside of the clotted older channels of the reviews and the newspapers. Belleman’s essay and the resulting online activity had shown that there was a widespread eagerness to take poetry more seriously as a social art form. It was in this environment that Mettes started his remarkable project Dichtersalfabet . At that moment, Mettes was active mostly in academic circles, having become noted at Leiden University as a particularly gifted student of literary theory. Within the Netherlands, the field of literary theory has a very odd relationship to literature as it is practiced in the country. Academic theory tends to have a mostly international view and engage with international debates of cultural criticism, literary theory, and philosophy, with academics often publishing in English and attending conferences around the world. Literature itself however is much more concerned with domestic traditions. Consequently, in the Netherlands, there exists a language gap between academic theoretical practice (as it is studied in the literary theory departments) and literary practice (which, academically, gets studied in specialized departments of Dutch literature). The Dichtersalfabet can be seen as Mettes’s attempt to close this gap. It is also an attempt to bridge the divide between theory and practice, in which he could apply his theoretical knowledge in a very unorthodox and unacademic critical mode that moreover could reach far beyond the domain of conventional criticism. Mettes’s goal was to trace a diagonal through Dutch poetic culture, to “strangle” what he perceived to be its dominant oppressive traditions of agreeable irrelevance, in order to see whatever might be able to survive his critical assaults. But he could only do so by means of a very serious engagement with poetry itself. To this end, he would go systematically through the poetry bookshelf of the Verwijs bookshop (part of a mainstream chain of booksellers) in The Hague, buying one publication per blog item, starting from A and working his way through the alphabet, reading whatever he might encounter that way in the restaurant of the HEMA store (another big commercial chain in the country). He would subsequently write down his reading experiences, refraining however from trying to write a nuanced book review. Rather, he would write about anything that caught his attention and sparked his critical interest. This way of working would yield vast, at times somewhat rambling, dense, lively, and generally brilliant essays, in which he held no punches. He never hesitated to pull out his entire arsenal of concepts from the international theory traditions, while never degenerating into mere academic exercise and pointless intertextualities. The attempt was rather to live the poetry that he read, and to engage it with the full range of political, academic, cultural, and personal references that he had at his disposal—all that composed the individual named Jeroen Mettes as a reader. Often what he wrote would not be according to the standards of what we usually think of as a critical review of a book of poetry. Sometimes he would even be a little sloppy in his judgments of poets or representations of the books he read, for example by basing an entire essay on the blurb of a book rather than its poetry content. But what he did was always brilliant writing nonetheless—virtuoso riffs on poetic fragments randomly found within capitalist society, exposing an incisive and insistent poetical sensibility. Mettes read poetry for political reasons, to see whether poetry could offer him a way to deal with a political world he detested. The right-wing horrors of the Bush years, the Iraq war, and the turn of Dutch public opinion towards ever more conservative, narrow-minded, and xenophobic views alongside a complete failure of the political left to present any credible alternative, were weighing heavily on the times in which Mettes reported on his reading. Poetry was to measure this world, diagram it, to lay bare its inconsistencies and faults, to indicate where lines of flight might be found. Amid the ruins of a world wrecked by imperialist policies, corporate capitalism, and doctrinal neoliberalism it would have to show the possibility of a new community. And it was, through its rhythmical workings, to release the reading subject from his confinement to ideologically conditioned individuality and lead him into the immanent paradise of reading. The stakes were high. Much higher than anything Dutch poetry had seen for many years. Mettes’s blog was widely read from the start. His posts sparked lively debates. Some of these subsequently led to the publication of extensive essays on a few key poets in some literary journals, particularly Parmentier and the Flemish journal yang , for which Mettes would become a member of the editorial board, a few months after starting the Dichtersalfabet . This could have been the start of a brilliant career, but this was not to be. The initial manic energy that fueled the blog gradually subsided. The Alfabet was updated less and less regularly. Mettes sometimes just disappeared for many weeks, then suddenly returning with a brilliant essay. Until, on September 21, 2006, he posted his final blogpost, consisting of no text whatsoever. That night I learned from his mentor at Leiden University that he had committed suicide. Mettes and I had had some fruitful exchanges on poetry, rhythm, music, and form, mostly on the blogs, but also by email. Three weeks before his death was the last time I heard from him: a very sudden, uncharacteristically curt note saying “My old new sentence epic.” Attached to that message I found a DOC-file of a work so major that I felt intimidated. This was N30 , a text he had been working on for over five years. After his death, it took me a long time before I dared to read it in its entirety. In the meantime, the work of preparing the manuscript for publication was entrusted by his relatives to his colleagues at yang magazine. It took them a few years to brush up the text and to edit the Dichtersalfabet -blog (which, apart from the Alphabet project itself, incorporated many other fragments of political, polemical, and theoretical writing) into book form along with the essays. The result of this labor was finally published in 2011 as a two-book set, and Mettes burst onto the Dutch poetry scene for the second time. The work was widely reviewed, on blogs, in journals, magazines, and newspapers. Many critics who had not followed the blogs in 2005 showed themselves surprised, baffled even, by the intensity of Mettes’s critical writing. But for those who had read the blog, the main surprise was in the poetry. During Mettes’s lifetime, some of his poems had already been published in Parmentier . Although these were strong texts by themselves, in no way did they prepare readers for N30 . Nothing like it had been written in Dutch before. Instead, N30 explicitly follows the American tradition of Language Writing, directly referencing Ron Silliman and his concept of The New Sentence. However, it would seem that much of the poetical thinking around his use of this technique puts him closer to a writer such as Bruce Andrews. For Mettes, using non sequiturs as a unit of poetic construction was not only a way of reinventing formal textual construction, but it was another way of finding the fault lines in the social fabric. From the perspective of the Language tradition, one may put N30 somewhere between Silliman and Andrews. N30 shares an autobiographical element with Silliman’s New Sentence projects, and as in Andrews, there is a concern for mapping out social totality within text—what Mettes refers to as a “textual world civil war.” Again this shows a formal textual strategy for allowing the person “Jeroen Mettes” to be absorbed by the world, which here appears as a whirlwind of demotic and demonic chatter, full of violence, humor, intensity, beauty, disgust, sex, commerce, and strife. Influenced as it may by American precursors, Mettes’s tone and form end up quite different from his American counterparts, consistently referencing a world that is Dutch, all too Dutch, taking on the oppressive orderliness of Dutch society with its endemic penchant for consensus by introducing chaos into its daily life and laying bare its implicit aggressions. The work’s 31 chapters each have a different feel and rhythmical outline, but none of them follow a predetermined pattern. Rather, Mettes would consistently edit and reedit the text, randomly rewriting parts of it, as he explains in his poetical creed Politieke Poëzie (Political Poetry). N30 – referring to the 1999 antiglobalist protest in Seattle – was to be the first text of a trilogy. The work itself was written “in the mode of the present.” A second text was to be written in the mode of the future, and a third one, in the mode of the past, was going to be an epic poem about the Paris Commune, and to form an alternative poetic constitution for the European project. I still deeply regret that Jeroen Mettes never got to complete those projects, just as I would be very keen on knowing what he might have had to say about more recent political developments. Instead, in 2006, he remained stuck in the horrors of the present, that ended up consuming him completely. He left Dutch literature with some of its most piercing criticism and its most profoundly moving, exciting and powerful poetry. Excerpts from N30 Translated by Vincent W.J. van Gerven Oei from Jeroen Mettes. "N30." In N30+ . Amsterdam: De wereldbibliotheek, 2011. Published with permission of Uitgeverij Wereldbibliotheek, Amsterdam. Chapter 1 1999. A day is a space too. And another man, who had chained himself, had his ribs crushed, and a motor has driven over somebody’s legs. Dutch health care system spends ±145 million guilders per year on worriers. A spiderweb vibrates as I pass by. Randstad renovating. She slaps her bag against her ass: “Hurry up!” OPINION IS TRUE FRIENDSHIP Your skin. It doesn’t express anything. “But the use of the sword, that’s what I learned, and you’ll need nothing more for the moment.” Just try to interrogate a guy like that. Gullit in Sierra Leone. Codes silently lying all around. But that’s simply what belongs to “that it’s just allowed”: that sigh of “world” (a word expressing that the trees are now standing along the water like black men with white bags in their hair); that’s nothing else right? And you see how everything has to move, and first of all what cannot do so. Without Elysium and without savings, barbarians lashing out, horny for an enemy, staring across the water, staring into the air—staring to get out of it. “You’ve never showed me more than the mall,” she said. All those “dreams” in the end—and now? It was lying on the stairway, so I picked it up and took it upstairs. Chapter 3 “You know what?” Telecommunication. For love… I don’t really like that cheap cultural pessimism, but… The holy city is on pilgrimage in the earthly bodies of the faithful until the time of the heavenly kingdom has come. The end of an exhausting autumn day behind the computer, my eyes filled with tears of fatigue. KITCHEN / INSTALLATION / SPECIALIST. Network integration. In the sun, stretched out on a sheet. (…) I don’t believe what I’m reading, because I want to believe something else. An illusion? Suits me. There’s a variety of shapes and tastes… “So what?” you may think. 102 dalmatians can’t be wrong. But I want more, dear… A feel good movie. I’m smashing the burned body. So what? We continue to save the European civilization. What’s there to win? Plato with poets = Stalin without gulag? Ball against the crossbar. No wonder. She comes straight to her point. She’s standing in the kitchen eating an apple. (…) The godless Napoleon had used her as a stable and wanted to have her taken down. “Our” Rutger Hauer. Ready or not here I come. Psst… are you also wearing a string? Nobody understands our desire. Cliffs breaking the waves and shattering the sunset. I used to be a real romantic (as a poet). A typical fantasy used to be the one in which I brutally raped mother and daughter Seaver from the sitcom Growing Pains . Nevertheless you only contain bad words. Eyelashes. Automatic or manual? That your skin always in the afternoon. Integration. The air is empty. Too bad! Hand in hand on their lonely way. Alaska! Chapter 12 May 5, 2001 [10:00-10:30] A dust cloud on a hill. Globe. Indian (British) (tie) / pope. Damascus. Rape. We’re carrying the ayatollah’s portrait through the streets. At the moment the girl is mostly suede jacket with white ribbons on her sleeves. A small explosion flares up/impact. Camouflage. Close up. We’re analyzing the situation. He’s dead right? Dead dead. Dead. Everything without, these, and only with the body. Indices signal death. Dollar bills are printed in factories. Holes. Light patch. Globe in a box. Microphone. What’s the situation? Grey impact on a green hill (field?). The water is blue. He has no lips. Interns on the background with skirts that are too long. This is an example of a sonnet. An Islamic woman pushes against the door of an electronics shop. Arrows (percentages (prices)). Is this what awaits the American? Touch screen interface. The word, an island, can only be a sign in that situation. We pull up a chair, join in on the fun. On the shelves only books about computers. One glance in the distance is enough to lighten up a luna park in the distance. She’s really desperate, especially when she laughs. Click. Ah. Next. And now it’s raining, but that’s ok. Yellow stains sliding over the south. Shallow caves light: clothes, boots, electrical equipment. 45. 22:10. Nothing gives you the right to eat more than people starving to death. The Hague. Slam dunk. Traffic light. Two H’s, one L (standing for the L (little prick)). We’re happy to say something. Clouds, small suns, temperatures, cities. The truth is never an excuse. Yellow. Yellow. Green. Yellow. Yellow. Yellow. Yellow. Green. Green. Yellow. Will you email me? Skeleton: “No.” Ex-nerds in brand-new and brightly red sport cars. $$$. I love. Shihab. Hooves in the sand. Skinny senior with over-sized sunglasses; old jockey (cap, trophy) smiling in slow motion. And there I am again, flashback, crying with my head in between my hands. Sometimes I’ve got the feeling that cannibals. Eyes: blue. Cancer. Why would I wait until tomorrow? Golden beams protruding from the lifted/lit earth. May 5, 2001 [11:30-12:45] You’ll remember this for the rest of your life. Graphs, diagrams. Bu$ine$$. Blue shirt, white collar, no neck (porn star). A name lights up. I’m hysteric. Will you join us? Letters falling in their words. Fingers set up a tent and start to dance. Young entrepreneurs from poor neighborhoods (read: black) guided by Microsoft. Kinda makes me happy, that sort of kitsch. A sense of exhaustion/impotence to see anything but the present. (…) Wouldn’t you like to? Orange explosion in an industrial zone. YOU’RE DOING THIS FOR AMNESTY INTERNATIONAL. Would you. A familiar face. Clouds and blossom. Sunflowers. Supermodels. Mountainous area in a rectangle: shades of brown, from dark to beige, more green toward the south. Tents and next to them (it’s all a blur) people. Plane. Stadium. Geometrical block of people. No, I ain’t crying. I don’t speak no more. I just want. Quote + photo. (Positive:) screaming crowd. Three-piece suit, seen from the back, before entering the arena. On the back: “Daddy abused me.” Oh, bummer. State of emergency has been declared and everyone has to cooperate. She’s cut her wrists. What we do know (…) is that there’s never been a unique word, an imperative name, nor will there ever be. [Click here for work that suits you.] Barefooted children are watching it (coherent pieces revelation of what’s lying below). Who knows how she’s changed during those two years. “Everything used to be better” + sigh. And here we are. An empty field of parquet. A city lying behind it. Explosion. Blue. A rain drop falling in my coffee. May 5, 2001 [14:30-15:30] A young Arafat on video speaking with raised finger. “I’m calling from my convertible.” Names on walls, victims, numbers… Tourists. Yellow. Yellow. “Your own child! Really, what kind of human are you?” I don’t want to hear it no more. A woman jumping out of the water in a yellow bikini against a background of fireworks and the Cheops pyramid. Thy sorrow shall become good fortune, thy complaints laudation. All planets will float and wander. Wo die Welt zum Bild wird, kommt das System (…) zur Herrschaft. It is something, but is it? May 5, 2001 [18:30-19:00] Iris. Leaves. NASDAQ. Open / and white and. For the one who’s doing nothing, just waiting. (…) NO DEFEAT is made entirely up of defeat -- since / the world it opens is always a place / formerly / unsuspected. October 2002. “Jeroen, I’m leaving for the cemetery, byeeee.” The rise of the middle class. My entire oeuvre is an ode to the. My entire head is a fight against the. God always demands what you cannot sacrifice. You may take that the easy way, but… “The state hasn’t made us, but we make the state” (Hitler). A stork exits the elevator. Skeletons of. Moscow. Helsinki. Palermo. Paris. Chapter 30 Like your paradises: nothing. United Desire, as only remaining superpower. And even though the sea is now calmer and the wind is blowing pleasantly in my face… Heart! Who determines whether a tradition is “alive”? The yellow leaf or the white branch? Mars. This sentence is a typical example. Most Dutch people are happy. No consolation. When I see a girl sitting at a table with a book, a notepad, a pen, a bottle of mineral water, her hand writing in the light—then I consider that one thing. “Presents,” “poetry,” “classics.” We are what we cannot make from ourselves. “Left”: mendicant orders, missionaries. Saint-Just: “A republic is founded on the destruction of its enemies.” She crosses the street with a banana peel between her fingers. (…) We chose our own wardens, torturers, it was us who called all this insanity upon ourselves, we created this nightmare… But “no”? Girl (just like a beach ball) talking rapid Spanish (Portuguese?) in a mobile phone. Do I have a chance now that her boyfriend is getting bold? CLIO, horny bitch. What else do you want? An old woman, between the doors of the C1000, is suddenly unable to go on; her husband stretches out his hand, speaking a few encouraging words. Selection from. Der Führer schenkt den Jüden ein Stadt. How can it reach us if we haven’t been already reached somehow? It doesn’t “speak.” No problem. Each word she uses is a small miracle, as if she doesn’t belong to it, to language, but wanders around with a pocket light looking for the exit; she’s never desperate (maybe a little nervous), lighting up heavy words from the inside. But indeed, we’re free. But the predicate is not an attribute, but an event, and the subject is not a subject, but a shell. That’s why also samurai, knights, and warriors raised the blossom as emblem: they knew how to die. Locked up in a baby carriage with a McDonald’s balloon. Blue helicopter, the blue sky. Whether you want to refer? The point is. How / Motherfucker can I sing a sad song / When I remember Zion? You’ll feel so miserable and worthless that you think: “If only I were dead!,” or: “Just put an end to it!” “So you’re an economist?” Her card—two little birds building a nest, her handwriting shaking—is still on the mantelpiece. Guevara: “No, a communist.” A straw fire, such was our life: rapidly it flared up, rapidly it passed. I’m fleeing, coming from nowhere. (…) Eazy-E drinking coffee with the American president. If I’d scream, would that be an event? Drown it: the cleaner it will rise up from the depths. No! The night, so fast… As if there’s something opened up in that face. Come on, we may not curse life. He shows me his methadone: “If you drink that all at once, you’ll die instantly.” The last one dictates how we should behave to deserve happiness. One shine / above the earth. “I want to go to Bosnia,” I said bluntly. I don’t even know the name of the current mayor. Let’s despise our success! “There is no future; this is the future. Hope is a weakness that we've overcome. We have found happiness!” Sun. Sushi. Volvo. I feel like a bomb about to explode at any moment. Makes a difference for the reconstruction right? The decor moves forward. Daughter of Nereus, you nymphs of the sea, and you Thetis, you should have kept his tired head above the waves! Alas! This sentence has been written wearing a green cap. I receive my orders from the future. A frog jumps into it. Her husband has turned the Intifada, which he follows daily on CCN, into his hobby, “to forget that he doesn’t have his driver’s license yet." Suddenly the sun slides over the crosswalk. Her (his?) foot is playing with the slipper under the table. Is this how I’m writing this book now? I’m not a fellow man. I hate you and I want to hurt you. These are my people. Their screaming doesn’t rise above the constantly wailing sirens which we've learned to ignore. My whole body became warm and suddenly started to tremble. Unfortunate is he who is standing on the threshold of the most beautiful time, but awaits a better one. Arafat’s “removal” is contrary to American interests. Jeep drives into boy. What you can do alone, you should do alone. A food gift from the people of the United States of America. Two seagulls. [...]. (shrink)

The concept of legal gap is tackled from a number of logical perspectives and semantic methods. After presenting our own goal (Section 1), a first introduction into legal logic refers to Bobbio’s works and his formalization of legal statements (Sections 2 and 3). Then Woleński’s contribution to the area is taken into account through his reference to the distinction between two juridical systems (viz. Common Law vs Civil Law) and the notion of conditional norms (Section 4). The notion of (...) reason is also highlighted in the case of Raz’s legal logic, thereby leading to a future connection with von Wright’s logic of truth and an analogy made with an anti-realist reading of truth-values and norms (Section 5). Our personal contribution is introduced through a reflection on how logic should deal with the logical form of norms (Section 6), before entering a number of crucial definitions and distinctions for the concepts of norm, legal statement, and promulgation (Section 7). The final point is a proposed semantics for legal statements, which is both many-valued and gap-friendly (Section 8). A distinction between a number of requirements for permission and forbiddance leads to a set of non-classical juridical systems in which non-permission and forbiddance are not equivalent with each other any more; this does justice to Woleński’s former distinction between Common Law and Civil Law, also leading ultimately to a non-classical square of legal oppositions in which several legal operators may collapse into other ones (Section 9). (shrink)

One of the fundamental research goals for explanation-based Natural Language Inference (NLI) is to build models that can reason in complex domains through the generation of natural language explanations. However, the methodologies to design and evaluate explanation-based inference models are still poorly informed by theoretical accounts on the nature of explanation. As an attempt to provide an epistemologically grounded characterisation for NLI, this paper focuses on the scientific domain, aiming to bridge the gap between theory and practice on the notion (...) of a scientific explanation. Specifically, the paper combines a detailed survey of the modern accounts of scientific explanation in Philosophy of Science with a systematic analysis of corpora of natural language explanations, clarifying the nature and function of explanatory arguments from both a top-down (categorical) and a bottom-up (corpus-based) perspective. Through a mixture of quantitative and qualitative methodologies, the presented study allows deriving the following main conclusions: (1) Explanations cannot be entirely characterised in terms of inductive or deductive arguments as their main function is to perform unification; (2) An explanation typically cites causes and mechanisms that are responsible for the occurrence of the event to be explained; (3) While natural language explanations possess an intrinsic causal-mechanistic nature, they are not limited to causes and mechanisms, also accounting for pragmatic elements such as definitions, properties and taxonomic relations; (4) Patterns of unification naturally emerge in corpora of explanations even if not intentionally modelled; (5) Unification is realised through a process of abstraction, whose function is to provide the inference mechanism for subsuming the event to be explained under recurring patterns and high-level regularities. The paper contributes to addressing a fundamental gap in classical theoretical accounts on the nature of scientific explanations and their materialisation as linguistic artefacts. This characterisation can support a more principled design and evaluation of explanation-based AI systems which can better interpret, process, and generate natural language explanations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Spiritually Bilingual:Buddhist Christians and the Process of Dual Religious BelongingJonathan HomrighausenSociologists studying convert Buddhism in America have found that a surprisingly large number of Buddhists also identify as Christian.1 However, little empirical literature examines these Buddhist-Christian “dual religious belongers.”2 This study aims to fill that gap. Based on extensive interviews with eight self-identified “Buddhist Christians” of varying levels of doctrinal and experiential understanding, this study examines the conversion process (...) of these dual belongers and how they combine these religious traditions. Building on Michael von Brück’s contention that one’s first religion is like a mother tongue, I compare taking on a second religious tradition to learning a second language.3 As practitioners become more “fluent” in the second religion, they differentiate the two religions more clearly while combining them more seamlessly in their daily lives.methodologyThis study employs grounded theory and a qualitative, inductive methodology. Grounded theory is designed to elucidate the dynamic changes involved in a social process, with rich descriptions of categories and explanations for variations between different people’s experiences.4 While the use of qualitative methods with a small sample size means that my results have little statistical significance, such methods have been used in recent research on conversion and dual belonging and yield deep theoretical insight.5Eight participants for this study were solicited via word of mouth, personal acquaintance, and posting in a Buddhist-Christian Yahoo Group. In particular, I focused on Buddhist-Catholic practitioners to limit my sample group. Interviews were conducted and recorded in person or on the phone over a three-month period in fall, 2011. Interviews were open-ended, each lasting from sixty to ninety minutes. Several participants later received a draft of the paper to ensure they felt adequately represented; five participants responded. Names of participants have been changed for [End Page 57] confidentiality. To complement these interviews, I also incorporate written accounts of Buddhist-Christian conversion from both Catholic and Protestant authors.6participants’ backgroundsIt can be difficult to define Buddhist identity in the West, as many people who regularly practice meditation in a sangha do not self-identify as Buddhist.7 This study focuses on those who both practice Buddhist and Christian spirituality and belong to religious groups of both traditions. The eight participants have a range of religious expertise and commitment to both traditions. In terms of Catholic identity, six are laypeople (one in a secular religious order), one a priest, and one a nun. Three participants are theology professors. Seven have been Catholics from birth. One spent a decade living in a Buddhist monastery, two of them are roshis, and five give Buddhist teaching or meditation instruction formally. Seven of them practice various forms of Ch’an or Zen, while one practices Tibetan Buddhism.Cathy went not from Catholicism to Buddhism, but from Buddhism to Catholicism. A former Mormon and Unitarian, she began learning meditation at a Ch’an temple. This Ch’an temple normally only reached out to the Chinese community, but there was a Taiwanese nun there who wanted to reach out to non-Chinese community members. After practicing there for a few years, Cathy moved to another location, where she could not find any sangha that fit her needs. After attending Mass with a friend, she decided to become Catholic because she needed a community. It was not a hard transition for Cathy, who described feeling in meditation “some kind of entity, whether you call it God or Creator or atomic process.” She was confirmed as a Catholic in 2011.Rachel has been a nun for fifty years and a practicing Zen Buddhist for thirty, ten of those years living and working in a Zen monastery in the mountains of California. She described feeling an emptiness in her faith, a lack of practical knowledge of how to attain the spiritual goals that her Catholic tradition had for her. After hearing Zen teacher Cheri Huber speak at a conference, she took Huber on as her teacher. She has facilitated meditation workshops for many years. Though meditation instruction is not her full-time ministry, “meditation is my life … so in a sense... (shrink)

In Building Better Beings, Vargas develops and defends a naturalistic account of responsibility, whereby responsible agents must possess a feasibly situated capacity to detect and respond to moral considerations. As a preliminary step, he also offers a substantive account of how we might justify our practices of holding responsible—viz., by appeal to their efficacy in fostering a ‘valuable form of agency’ across the community at large, a form of agency that precisely encompasses sensitivity to moral considerations. But how do (...) these accounts relate to one another? Though I find much that is appealing in Vargas’s general approach, I challenge his insistence that these accounts should be treated as ‘conceptually independent’, arguing that this generates an objectionable “justification gap”: on his analysis, someone could remain an appropriate target of our responsibility practices and yet fail to be a morally responsible agent. In closing, I offer a potential solution to this problem, though it means re-visioning how the account of moral responsibility is conceptually tied to the justification of our responsibility practices. (shrink)

A shared goal amongst most educators, we argue, is to supplant students’ raw or “naive” intuitions with more refined intuitions about a particular domain. Educators want students, and people more generally, to recognize when ideas, frameworks, and processes don’t “look right”. When we know that something does not look right, sound right, or feel right, we investigate further. We seek to fill in the gaps between our knowledge and we attempt to learn new approaches for solving problems. Lifelong (...) learning, in other words, builds from a recognition of incoherence. We hope students will be more likely to recognize flawed reasoning or rhetorical appeals, even if they have long forgotten the details of logic, statistics, and argumentation. They have acquired a refined (one might even say “aesthetic”) sense of what is likely correct or incorrect; what is likely promising or empty. This sense is “aisthesis”. -/- Aisthesis is a marker of education. Although it doesn’t refer to particular sets of knowledge or particular skills in analyzing and evaluating problems, it provides a overarching framework that binds educators in both literature and science. Consequently, aisthesis provides a novel lens for pedagogy. Insofar as we are correct that education is about the cultivation of an aesthetic discrimination between good and bad work, aisthesis could be more explicitly targeted. Educators hope to instill in students an aisthetic sense of how to recognize when statements, issues, or artifacts are problematic and require further engagmeent. (shrink)

The essay brings a summation of human efforts seeking to understand our existence. Plato and Kant & cognitive science complete reduction of philosophy to a neural mechanism, evolved along elementary Darwinian principles. Plato in his famous Cave Allegory explains that between reality and our experience of it there exists a great chasm, a metaphysical gap, fully confirmed through particle-wave duality of quantum physics. Kant found that we have two kinds of perception, two senses: By the spatial outer sense we perceive (...) phenomena, objects in space. Our temporal inner sense lets us perceive our inner state, noumena . Kant's two senses are fully confirmed through bilateral brain duality of cognitive science. The bilateral brain serves inner, temporal sense, logic & noumena in the left hemisphere. The right brain half is for the outer, spatial sense, geometry & phenomena. We form a whole system, a bilateral interior cosmos, a kind of world model, expressing what may lie beyond the metaphysical gap. In the right brain we build a phenomenal cosmos, to resemble the outer environment. In the brain's left hemisphere a noumenal cosmos, a model of our private world including Saint Teresa of Avila's castillo interior. The cosmos is regularly updated with novel sense data integrated into our memory banks. This was recognized early by Helmholtz (1860s). Our lives, health & well-being depend on us keeping our interior cosmos in good order. This used to be seen as saving one's precious soul from perdition. While we endeavour to keep our phenomenal cosmos neat & orderly by protecting the environment from harm, our noumenal cosmos to be livable requires us to engage in ethical conduct. This bilateral cosmos is responsible for our common sense judgment power, that we depend on for being able to lead a good & benign life. The 200 million neurons of BA10 in the prefrontal lobe have global access to the interior cosmos, & apply massive feedback to identify environmental conditions rapidly. The global access also gives conscious presence of the individual to itself, all that is present in the interior cosmos, for total freedom of action. In the left brain private ego, we are guarded by faith in divine mercy, & guided to choose the best course of action, able to survive under the most adverse conditions. For this, we receive directions from the Holy Ghost in Saint Teresa's castillo interior. (shrink)

Suspension of judgment or belief is often described as the neutral doxastic position or stance, alongside belief and disbelief. However, in this contribution, I will demonstrate that there is more than one way of being neutral. I will introduce paradigmatic cases involving cognitive neutrality and highlight significant differences in their nature, such as their relation to inquiry. I will argue that judgment suspension is an act of committing to indecision, leading to a qualified neutral state of mind. However, subjects can (...) commit to indecision in different ways: depending on their epistemic situation and goals, they can suspend agnostically, precautionarily, or hypothetically. These three resulting states of committed indecision must be distinguished from uncommitted indecision, which is the basic state of doxastic neutrality. (shrink)

Errol Lord explores the boundaries of epistemic normativity. He argues that we can understand these better by thinking about which mental states are competitors in rationality’s competition. He argues that belief, disbelief, and two kinds of suspension of judgment are competitors. Lord shows that there are non-evidential reasons for suspension of judgment. One upshot is an independent motivation for a certain sort of pragmatist view of epistemic rationality.

The present study aims to analyze the psychometric properties of the Goal orientation Scales in a sample of 2,170 Ecuadorian undergraduate students. The Exploratory Factor Analysis and Confirmatory Factor Analysis supported the four-factor structure of the GOS, and the scale exhibited an adequate factorial invariance for gender. The multidimensional Rasch analysis revealed that one item showed misfit, and the distribution of items did not correspond well with the levels of achievement goals. The current research addresses a formal gap related (...) to the validation of the GOS in a Latin American country and provides advanced psychometric information to further improve the scale for its application to Spanish-speaking samples. (shrink)

Epistemologists often claim that in addition to belief and disbelief there is a third, neutral, doxastic attitude. Various terms are used: ‘suspending judgment’, ‘withholding’, ‘agnosticism’. It is also common to claim that the factors relevant to the justification of these attitudes are epistemic in the narrow sense of being factors that bear on the strength or weakness of one’s epistemic position with respect to the target proposition. This paper addresses two challenges to such traditionalism about doxastic attitudes. The first concerns (...) the relevance of non-epistemic factors we might call "future-comparative" – e.g., that you’ll have more decisive evidence on whether p tomorrow – to the justification of suspending judgment. The second, from Jane Friedman, is to explain the point of the neutral attitude without appealing to inquiry and thus taking goal-related factors, which are not epistemic, such as the value of the goal or the prospects for finding means to achieve it, to bear on the justification of the neutral attitude. My defense of traditionalism relies on distinguishing three ways of being neutral on a question: agnosticism, inquiry and suspension of judgment. Traditionalism is saved because, of these, agnosticism alone is a genuine doxastic attitude. (shrink)

Surveillance programs supporting the management of One Health issues such as antibiotic resistance are complex systems in themselves. Designing ethical surveillance systems is thus a complex task (retroactive and iterative), yet one that is also complicated to implement and evaluate (e.g., sharing, collaboration, and governance). The governance of health surveillance requires attention to ethical concerns about data and knowledge (e.g., performance, trust, accountability, and transparency) and empowerment ethics, also referred to as a form of responsible self-governance. Ethics in reflexive governance (...) operates as a systematic critical-thinking procedure that aims to define its value: What are the “right” criteria to justify how to govern “good” actions for a “better” future? The objective is to lay the foundations for a methodological framework in empirical bioethics, the rudiments of which have been applied to a case study to building reflexive governance in One Health. This ongoing critical thinking process involves “mapping, framing, and shaping” the dynamics of interests and perspectives that could jeopardize a “better” future. This paper proposes to hybridize methods to combine insights from collective deliberation and expert evaluation through a reflexive governance functioning as a community-based action-ethics methodology. The intention is to empower individuals and associations in a dialogue with society, which operation is carried out using a case study approach on data sharing systems. We based our reasoning on a feasibility study conducted in Québec, Canada (2018–2021), envisioning an antibiotic use surveillance program in animal health for 2023. Using the adaptive cycle and governance techniques and perspectives, we synthesize an alternative governance model rooted in the value of empowerment. The framework, depicted as a new “research and design (R&D)” practice, is linking operation and innovation by bridging the gap between Reflexive, Evaluative, and Deliberative reasonings and by intellectualizing the management of democratizing critical thinking locally (collective ethics) by recognizing its context (social ethics). Drawing on the literature in One Health and sustainable development studies, this article describes how a communitarian and pragmatic approach can broaden the vision of feasibility studies to ease collaboration through public-private-academic partnerships. The result is a process that “reassembles” the One Health paradigm under the perspective of global bioethics to create bridges between the person and the ecosystem through pragmatic ethics. (shrink)

We will be in a better position to evaluate some important skeptical theses if we first investigate two questions about justified suspended judgment. One question is this: when, if ever, does one justified suspension confer justification on another suspension? and the other is this: what is the structure of justified suspension? the goal of this essay is to make headway at answering these questions. After surveying the four main views about the non-normative nature of suspended judgment and offering a (...) taxonomy of the epistemic principles that might govern which suspended judgments are justified, I will isolate five important principles that might govern which suspended judgments are justified. I will call these suspension-to-suspension principles. I will then evaluate these principles by the lights of each of the four views about what suspensions are. I close by drawing some conclusions about the prospects for skepticism, the structure of justified suspended judgment, and the importance of theorizing about justified suspended judgment. (shrink)

Several insider accounts of the formation of the Sustainable Development Goals suggest that the process (the procedures used and the emergent organizational and governance system features) was as important as the resulting goal-set. The paper looks at both aspects, and relationships between them: the rising influence of Southern nations (seen in the roles played by Colombia, Brazil, some African countries and the G77); the partial transcendence of traditional inter-bloc negotiation, including through adoption of elements of deliberative decision-making; the major (...) involvement of civil society and business organizations, thanks especially to the IT revolution; the adoption of a goals-targets-indicators frame that has flexibility at national level and implicit reliance on intensive further civil society activism and monitoring. The paper considers these features and the implied prospects for the SDGs in relation to various perspectives on global governance, with special reference to norm-setting: Ruggie’s concepts of ‘global public domain’ and ‘polycentric global governance’, Risse and Sikkink’s ‘norms cascade’, Murphy’s posited required elements for progressive global innovation, and Raskin’s model of transition through responses to crises. It concludes with questions for further work, including regarding the possibly problematic absence of an explicit inspirational value-core. (shrink)

Sextus Empiricus portrays the Pyrrhonian sceptics in two radically different ways. On the one hand, he describes them as inquirers or examiners, and insists that what distinguishes them from all the other philosophical schools is their persistent engagement in inquiry. On the other hand, he insists that the main feature of Pyrrhonian attitude is suspension of judgement about everything. Many have argued that a consistent account of Sextan scepticism as both investigative and suspensive is not possible. The main obstacle to (...) characterizing Pyrrhonism as both investigative and suspensive is the fact that it seems that the mature sceptics, after they have suspended judgement and thus reached tranquillity, have no motivation for further inquiry. Any inquiry they seem to be interested in after they have suspended judgement is the refutation of beliefs needed for maintaining tranquillity. I try to show that the mature sceptics' removal of distress does not ipso facto mean removal of the desire for knowledge. This is because distress is not just a matter of unsatisfied desire, but of belief that one of the opposed appearances must be true, or, more generally, of belief that the truth is the only worthwhile epistemic goal. Having abandoned this belief, the sceptics can still engage in philosophical inquiries. This is because Sextus does not assume that philosophy is the search for truth: it is so only for the dogmatists. In a more general sense, applicable to the sceptics as well, philosophy is just an inquiry into certain things, and for the sceptics, its epistemic goal is still open. (shrink)

Although contract sugarcane farming is the most dominant and popular land use among farmers in Nzoia Sugarbelt, results from a 2007 study suggests that the intended goal of increasing farmers’ incomes seems to have failed. With a mean monthly income of Kenya Shillings 723 (US $ 10) from an average cane acreage of 0.38 hectares, it would be difficult for a household of eight family members to meet their basic needs and lead a decent life. Analysis of farmer statements (...) showed that up to 86% of the changes in net income were significantly determined by six cost variables as a group (i.e., acreage, tillage costs, seedcane costs, transport costs, yield, and farmer’s education level). Area under sugarcane had the greatest influence on net income whereby an increase in one hectare under cane would result in an increase of Kenya Shillings 110,427 in net income (per crop cycle of 21 months), holding other variables constant. This translates into Kenya shillings 5,258 per month (or 175 per day per household, or for a family of eight people—KES 22 or US $ 0.3) per member, which is far below the international standard of absolute poverty. Key net income depressors were tillage, seedcane, and transportation costs, all of which were determined by the company with no input from farmers. To bridge income gaps between the company and farmers in favor of sustainable community livelihoods, this paper argues strongly for the need to institutionalize Corporate Social Responsibility within the daily operations of the company particularly to address net-income depressors. Ten key building blocks for such a policy for Nzoia Sugar Company are suggested, based on farmers’ responses and ethical considerations. (shrink)

The spread of misinformation and fake news raises important problems for our society and for our democracy. From the January 6 attack on the U.S. Capitol to vaccine hesitancy, from suppressing voter turnout to peddling conspiracy theories, we know that these problems are real and need to be taken seriously. While misinformation is not a new problem for democracy, it can spread more quickly and easily because of new media’s design and popularity. Given these problems, it is encouraging that some (...) technology companies are taking steps to reduce the spread of misinformation and fake news on the platforms they manage. Despite this seemingly positive development, some scholars have criticized some interventions designed to combat the spread of misinformation and fake news as paternalistic. For example, a 2019 Facebook intervention called Click-Gap aimed to reduce the amount of low-quality content (including fake news and misinformation) that users see on their NewsFeed. Click-Gap has been criticized as an instance of epistemic paternalism because it was adopted (1) with the goal of improving the epistemic status of its users and (2) irrespective of what the company believed the wishes of its users to be. If interventions like Click-Gap are problematic because paternalistic, those of us interested in the ethics of technology would face a dilemma—either endorse technology companies treating their users paternalistically or endorse their failing to act to combat the spread of misinformation and fake news on their platforms. Both options seem to me to be problematic. While paternalism may sometimes be permissible, I think we should be very hesitant to endorse a paternalistic relationship between technology companies and their users. The relationship does not seem to bear the right sort of structure to one in which paternalism might be appropriate, if it ever is. The second option seems, if anything worse: surely technology companies should not stand by and change nothing about their platforms despite the spread of misinformation and fake news in those spaces. In this paper, I argue that Click-Gap and interventions like it are not paternalistic, contrary to the conclusion of other scholars. Further, I will argue that the focus on paternalism itself is actually a red herring here. While not just any intervention or strategy that purports to reduce fake news and misinformation is permissible, we should want technology companies to take user well-being seriously and be able to take that well-being as a direct reason for action. Their doing so is not paternalistic nor even morally problematic, and it should not be criticized as such. (shrink)

In this paper, we compare the two Global Reporting Initiative reporting standards, G3.1, and the most current version G4.0. We do this through the lens of political corporate social responsibility theory, which describes the broadened understanding of corporate responsibility in a globalized world building on Habermas’ notion of deliberative democracy and ethical discourse. As the regulatory power of nation states is fading, regulatory gaps occur as side effects of transnational business. As a result, corporations are also understood to (...) play a “political role” to fill regulatory gaps and contribute to a global governance system by voluntarily engaging in self-regulation. Such corporate political action, however, is not always legitimate as it suffers from a democratic deficit. Consistent with scholars in the field of political CSR, this paper argues that only by means of communication and discourse can this drawback be avoided. That is why CSR reporting and guidelines for standardizing the disclosed CSR information is key for political CSR. By comparing the GRI standards from a political CSR perspective, one can see whether these often-used reporting guidelines fulfill the communicative requirements and whether they are adequate tools to face the challenges of the twenty-first century. We present results from a theory-derived and criteria-driven comparison of the two guidelines. Indication of the effectiveness of voluntary self-regulation is, for example, important considering the 2014 directive of the European Union to make CSR reporting mandatory. We offer a guideline-based view on current CSR theory as well as CSR reporting practice. We discuss implications for CSR theory, particularly the appropriateness of deliberation in the Habermasian sense, which is the basis of political CSR theory. We do so by introducing the notion of “uncommitted deliberation” with regard to the refined concept of materiality in GRI 4.0, which induces subjectivity and reduces data-driven comparability. Finally, we address the limitations of this research as well as research questions for future studies. (shrink)

The idea of the constructed character of social reality implies human contribution to institutional arrangements and cultural patterns that determine the shape of collective existence. The article examines the specific features of social construction seen and studied in phenomenological approach by A. Schutz, P. Berger, Th. Luckmann. The concept reveals significance of daily cognitive style which enables people to structure and understand the world they share with others, escaping situations fraught with gaps of meanings and anomy. The author of (...) the article analyzes the process of social construction, distinguishing it from imaginary building of reality that goes beyond the existed order. Reality of daily life is compared with fictional society represented in J.L. Borges’ “Lottery in Babylon”. Telling about the social construction as it may be, the story demonstrates the similarities between the mental procedures that underlie real and antiutopian routines. The article also centers on peculiarities of phenomenological beholder’s attitude towards sociality. On the one hand, it tends to be free from any theoretical abstractions, imaginary constructions or critical destruction of reality, on the other - inclines to transcend the reified forms of social being and engenders a certain critical message. (shrink)

Critical Constructivism and postphenomenology are two possible ways of describing, analysing and evaluating the role and meaning of technology in contemporary society and world. Whereas Critical Constructivism looks at the way technologies are dealt with on a macro level considering systems and programs, then postphenomenology digs into the individual and personal appropriation and understanding of technology in everyday life. This means that there is a gap for what concerns levels, but also in relation to what they want to accomplish. The (...) critical stance of Andrew Feenberg in conceiving societal and political problems as ripe for radical technological change is met by postphenomenology’s pragmatic focus on how to build appropriate and meaningful structures for handling of emergent and imminent problems together with and through technology. This paper tries to bridge this gap by introducing the concept of scaffolding, which is inspired by Heidegger’s “Gestell,” but re-read in a new and different way than the usual pessimistic and deterministic interpretation where exploitation and “enframing” is at hand. Scaffolding is read as a common enterprise where we stretch and reach out towards each other in order to create platforms for interventions and activism. The paper is an attempt to direct this common enterprise in specific directions, and this directedness is indicative for our aims and goals. It is the claim that Critical Constructivism and postphenomenology should meet, and perform a certain kind of Techno-Activism when confronted with problems in technological society. (shrink)

Starting with Gottfried Leibniz, Isaac Newton's theology has often been caricatured as putting forward a “God of the gaps” argument for God's existence and continued involvement in the world. Peter Harrison has pointed out that this characterization of Newton's theology is “not entirely clear.” A closer look at Newton's letters and the drafts to the Opticks reveals that, rather than arguing God's providential ordering and care over the world, he takes these for granted and is reluctant to specify instances (...) of this order and care based on his physical research. He certainly believes in gaps in mechanical causes but is more eager to fill those gaps with nonmechanical natural causes than with God. Further, his system does not exhibit the two most prevalent weaknesses attributed to “God of the gaps” theologies: (1) that by describing God as intervening in natural causes his skill as a designer is maligned and (2) that by describing the physical details of God's involvement in the world one puts too much weight on theories likely to be replaced as science advances. Newton avoids the former weakness because it is only God's masterfulness as designer that he ties in any way to his theories of the physical world. He avoids the latter because he never points to God as the direct cause of any specific physical processes. Newton hoped that his system would cause his readers to marvel not only at God's providence but also at humankind's inability to sufficiently understand it. (shrink)

[opening paragraph]: In recent years, David J. Chalmers has forcefully made a point that I consider to be extremely important for the study of consciousness, also from a Husserlian perspective. The point is that conscious experience is ‘an explanandum in its own right’ . In order to make progress in addressing the problem of the explanatory gap between physical processes and conscious experience, new approaches are therefore to be explored. As Chalmers has it, ‘a mere account of the functions stays (...) on one side of the gap, so the materials for the bridge must be found elsewhere’ . Now, as I see it, the editors of this Special Issue pursue, precisely, the most promising avenue for adequately studying the problem of consciousness in such an exploratory spirit. For, in their excellent Introduction, they un- equivocally propose to include first-person, subjective experience as an explicit and active component of a science of consciousness, to be elaborated with appropriate methods by a research community. Jonathan Shear already put it very clearly elsewhere: ‘what is needed . . . is not so much new conceptualizations of science or new objective methodologies for exploring relationships of the phenomena of consciousness to physiology and behaviour . . . but new systematic methodologies for the exploration of the subjective phenomena of consciousness’ . Among such methodologies, the editors now include ‘the most important western school of thinking where experience and consciousness is at the very heart: Phenomenology as inaugurated by Edmund Husserl . . .’. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Moral Dynamics of Economic Life: An Extension and Critique of Caritas in Veritate ed. by Daniel K. Finn, and: Rethinking Poverty: Income, Assets, and the Catholic Social Justice Tradition by James P. BaileyBrian HamiltonReview of The Moral Dynamics of Economic Life: An Extension and Critique of Caritas in Veritate EDITED BY DANIEL K. FINN New York: Oxford University Press, 2012. 166 pp. $85.35Review of Rethinking Poverty: Income, (...) Assets, and the Catholic Social Justice Tradition JAMES P. BAILEY Notre Dame, IN: University of Notre Dame Press, 2010. 176 pp. $30.00The academic study of Catholic social teaching has flowered in recent years. The moral vision elaborated over a century of official Catholic documents on social and political issues has proven attractive to a wide variety of scholars, providing a point of reference for interdisciplinary conversation. By bringing that vision into conversation with their respective disciplines, such scholars have gone a long way toward addressing one of the most common complaints about Catholic social teaching: that its proposals are too general and abstract. Two recent books, both working at the intersection of theology and economics, are a case in point.The Moral Dynamics of Economic Life, edited by Daniel Finn, synthesizes a conversation held in Rome in 2010 under the aegis of the Institute of Advanced Catholic Studies and the Pontifical Council for Justice and Peace. Theologians, philosophers, public policy experts, lawyers, businesspeople, and Church leaders gathered to discuss the significance of Benedict XVI’s social encyclical, Caritas in veritate, for the US context. Rather than simply reprinting the papers they discussed, the participants’ contributions were split up and reorganized along thematic lines. There are eleven chapters—on topics like reciprocity, development, and polarization in US political discourse—each composed of a series of two- to four-page essays from different scholars. It is a creative and surprisingly effective structure. No single argument is developed at any length, of course. But the essays, punchy and provocative, accomplish far more than one would think possible in so short a space. Taken together, they define the contours of a much richer conversation than a series of independent papers could have done. [End Page 205]James Bailey’s Rethinking Poverty provides a more sustained argument. Working within the moral framework provided by Catholic social teaching, Bailey argues that US public policy regarding poverty needs to focus less on income relief and more on asset ownership and development. He lays out his basic case for the “asset paradigm” in chapter 1. In the current system, asset-building assistance is provided almost exclusively to the nonpoor rather than to the poor since it is mediated primarily through the federal income tax—which the poor do not pay. Income assistance to the poor, though crucial in the short term, does nothing to address the root causes of endemic poverty in the United States. In fact, the regressive structure of asset-building assistance has itself played an important role in perpetuating and exacerbating the wealth gap in this country. In the next two chapters, Bailey lays out two complementary moral frameworks that support a policy shift toward an asset paradigm: Catholic social teaching and the “capabilities approach” developed by Martha Nussbaum and Amartya Sen. In the fourth chapter, Bailey surveys the history of racialized asset discrimination in US policy, demonstrating that the denial of asset-based assistance has been instrumental in creating enduring wealth disparities between white and black communities. In the fifth chapter, Bailey concludes by suggesting that an older, neglected American policy tradition did privilege an assets-based approach to poverty relief, and that tradition continues to be a viable option.Both books succeed, in my judgment, in rendering the principles and priorities of Catholic social teaching more concrete. Bailey’s main goal, obviously, is to recommend a specific policy orientation, and Moral Dynamics is full of practical suggestions: we should encourage conversations between theology and business schools at Catholic universities (89, 135); we should give more attention to empirical measures of well-being and development beyond narrowly economic ones like the gross domestic product (92–98); we should work to redefine the standard of “reasonableness” in the common... (shrink)

Bridging Social Inequality Gaps - Concepts, Theories, Methods, and Tools focuses on contemporary discussions around multifaceted causes, explanations, and responses to social disparities. The contributors provide studies related to social and cultural dimensions of inequality, economic and technological dimensions of inequality, environmental dimensions of inequality, and political, ethical, and legal dimensions of inequality, as well as a variety of other perspectives on disparities. The volume also covers crucial issues and challenges for the global, national, regional, and local implementation of (...) public policies to reduce inequalities, including innovative actions, projects, and programs focused on achieving the United Nations Sustainable Development Goals (SDGs). The collection includes chapters encompassing research and practical recommendations from various disciplines such as sociology, economics, management, political science, administrative science, development studies, public health, peace and conflict studies, cultural studies, educational studies, communication studies, and social work. This book is an asset to academic and expert communities interested in theories of social inequality as well as effective measurement tools, public services, and strategies. Moreover, the volume helps students, practitioners, and people working in government, business, and nonprofit organizations to build more equitable social relationships. (shrink)

In most, if not all, jurisdictions with active organ transplantation programs, there is a persistent desire to increase donation rates because the demand for transplantable organs exceeds the supply. China, in particular, faces an extraordinary gap between the number of organs donated by deceased donors and the number of people seeking one or more transplants. China might look to Western countries with higher donation rates to determine how best to introduce Western practices into the Chinese system. In attempting to increase (...) its organ donation rate, China must not only ensure that its organ donation system reflects different Chinese cultural values, but also that it avoids the ethical problems of the United States and of other Western systems. This article examines four such problems. They concern the family, obtaining permission for organ donation, the definition and diagnosis of “brain death,” and trust. Revisions to the Chinese system should involve a careful look to China and Chinese cultural resources rather than to Western models. (shrink)

Acoustic pollution is one of the main pollutants nowadays but it is not considered of great importance in the construction field, despite some studies showing that most of acoustic pollution is produced by buildings under construction and roads with high traffic. The aim of the paper is to compare the noise levels at different time of the day in two different buildings which have different characteristics and different construction materials. The goal is to understand how well sound isolated civil (...) buildings are and how engineers have calculated the noise levels based on the specific area. The buildings are located at “Zogu Zi”, Tirana, Albania. The case study area is an area that consistently harvests noise from heavy traffic. The impact of the noise and the sound insulation materials in the wellbeing of the inhabitance is going to be analyzed too. The aim of this paper is displaying a comparative study on the actual noise levels generated by this area. It indicates the acoustic properties of the current building materials followed by a more suitable soundproof insulation. (shrink)

HIV prevention is a critical health issue in Nigeria; a country that has one of the worst HIV epidemic profiles in the world. With 270,000 new infections in 2012, Nigeria is a prime site for HIV prevention research. One effect of the HIV epidemic has been to revolutionalise ethical norms for the conduct of research: it is now considered unethical to design and implement HIV related studies without community engagement. Unfortunately, there is very little commensurate effort in building the (...) capacity of local persons to engage actively with researchers, and there is no existing platform to facilitate dialogue between researchers and communities engaged in research in Nigeria. In an effort to address this gap, we undertook a series of three community dialogues and two community-researcher interface meetings in Nigeria. This paper aims to give an empirical account of the dialogue from these community engagement processes and provide a resulting critique of the implementation of research ethics practices in Nigeria. It is anticipated that the outputs will: support researchers in designing community-based research protocols; inform ethics committees of key considerations during research protocol reviews from a community perspective; and inform policy makers and research sponsors about issues of primary concern to communities with respect to HIV research. (shrink)

The term 'Asian values' became popular in the political discourse in the 1980s and 1990s. The most vocal proponents of Asian values are Singapore s Lee Kuan Yew and Malaysia's Mahathir and their deputies and government officials, as well as post-Tiananmen Chinese leaders. Most notable of all these three strands of the Asian values debate is the 'Singapore School', which 'comprises leaders who have articulated a defence of the Singapore regime, either in their personal or official capacities'. This article discusses (...) the origins and philosophical underpinnings of 'Asian values' in the Singapore context and its relationship to civics education. First, it provides the historical context for the interest in Confucianism and Asian Values. It then looks at the role and use of Confucianism and Asian Values in Asia, before discussing the case of Singapore and Asian values. I explore the interconnections between changes in history, civics and social studies curricula, and the politics of the 'Asian Values' discourse in Singapore which underpins these curricula. At the heart of the issue was the states attempt to forge and articulate a Singaporean identity, and the role of citizenship/moral education in attaining this elusive nation building goal. (shrink)

The goal of the present article is to give an answer on the question: Does the first quaestio of the Prima Pars of Aquinas Summa theologiae represents a key for the general insight into the fundamental doctrines, the structure and the method of the most famous work of St. Thomas? Thomists like James Weisheipl answered in the negative to this question. But this paper intents to show by an careful analysis of Sth Ia, q. 1, that this treatise about (...) the necessity, the nature and the method of sacra doctrina is strictly dovetailed with the complete Summa. In a figurative way its possible to speak about this quaestio as a portal of the «cathedral» of the Summa, from which one can survey the complete ensemble of architectonic motifs building this cathedral. (shrink)