The Drosophila anterior‐posterior pattern genes of the terminal class, particularly the tailless gene, affect structures derived from the acron and the tail region of the embryo. These domains correspond in position and function to asegmental domains at the termini of annelids and more primitive insect embryos. This suggests that terminal genes in Drosophila may have originated in an ancestor common to both annelids and arthropods, and thus that the specification of termini in these metameric organisms is an ancient, evolutionarily conserved (...) process. (shrink)

In much environmentally concerned literature, there is a burgeoning concern for the status and sustainability of human hope. Within Christian circles, this attention has often taken the form of eschatological reflection. While there is important warrant for attention to eschatology in Christian examinations of hope, I claim that to move so quickly from hope to eschatology is to confuse a species of Christian hope for a definition of hope itself; as such, it is important for theological ethicists to examine hope (...) also from the experiential perspective of the human hoper. In particular, this is important today given the shortcomings of an eschatological focus in addressing anxieties arising due to the environmental crisis. Through examining hope as a fallible human activity, one can come to better understand hope's importance to human life, its profound ambiguity, and the potential threat that the environmental crisis poses to it. (shrink)

In environmental ethics, there has been too little attention to the question of why changes in environmental beliefs do not simply result in changes in behavior, given that this gap between belief and behavior is widespread. In this essay, I argue that two forms of inaction that exhibit this gap can be helpfully analyzed by reading them in terms of a Lutheran account of sin. To make the argument, I distinguish seven forms of and reasons for inaction, from which I (...) pull out two “privileged” forms of inaction that characterize people who could act and yet do not. Using psychological and sociological research, I interpret these two forms of inaction as, on the one hand, people’s attempts at securing righteousness and, on the other hand, people’s terrorized consciences in response to the complexity and gravity of climate change. I end suggesting a turn to justification within Christian environmental ethics. (shrink)

We prove a generalization of Alex Heller's existence theorem for recursion categories; this generalization was suggested by work of Di Paola and Montagna on syntactic P-recursion categories arising from consistent extensions of Peano Arithmetic, and by the examples of recursion categories of coalgebras. Let B=BX be a uniformly generated isotypical B#-subcategory of an iteration category C, where X is an isotypical object of C. We give calculations for the existence of a weak Turing morphism in the Turing completion Tur of (...) B when C is separated; i.e., when connected domains in C are jointly epimorphic. Our proof generalizes as follows. Let D be a separated iteration category and let L : C → D be an iteration functor; i.e., a functor which preserves domains, coproducts, zero morphisms and the iteration operator; it is crucial for the generalization that an iteration functor need not preserve products. If L is faithful, then Tur is a recursion category. (shrink)

In this paper, I would like to investigate how Gadamer explores the hermeneutic potential of Kant’s aesthetic theory in the third Critique with regard to the notion of imagination. For the first time, by making some references, Gadamer discussed the question of imagination in his Truth and Method of 1960, and we can read as a further substantial contribution his essay entitled Anschauung und Anschaulichkeit (Intuition and Intuitiveness) published in 1980. Although Gadamer’s approach was influenced by some Heideggerian impulses, he (...) offered another alternative that is completely different from Heidegger’s one. I shall argue that even if the question of imagination is not so much stressed by Gadamer, it proves important to the development and ontological basis of the Gadamerian hermeneutics in Wahrheit und Methode. My hypothesis is that through the themes of intuition and education (Bildung), the imagination is concerned with the human understanding and our interpreting work, thus, its significance transcends the scope of aesthetics. (shrink)

The purpose of our contribution in this paper is to provide an overview of development of Heidegger’s account of imagination with a special focus to the affinity between phenomenology and psychology. (I.) Firstly, we reconstruct how – by his reading Husserl and Aristotle – the early Heidegger got to know the function of imagination as it can open the realm of the things themselves. (II.) Secondly, we investigate that in his Kant-book, Heidegger gave up his plan to further think the (...) viewpoints envisioned by Husserl and the Neo-Kantians, and he entirely transformed his previous concept of imagination by the chapter on Schematism. Ourcore thesis is that Heidegger’s account of imagination is concerned with the emergence of schemes of our thinking, that is to say, Heidegger went beyond the psychological Kant-interpretation, and at the same time he turned to discover the field of phenomenological unconscious. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:PrefaceScott Paeth and Kevin CarnahanThis issue of the Journal of the Society of Christian Ethics is organized around the theme of structural evil. Each of the essays deals with some dimension of the problem of how we can conceive of evil beyond the question of simple human volition, and understand it as embedded in the institutions and cultural assumptions that we often take for granted as societal givens.Cristina Traina's (...) presidential address, "This Is the Year," takes as its starting point the aftermath of the 2016 US presidential election, arguing that it exposes the way in which liberal narratives of progress have failed to address the deeply embedded structural evil within American society. She argues that this political moment provides an opportunity for liberals to engage in a critical self-examination with respect to their complicity in these structures by embracing a form of "utopian praxis."Ryan Darr's essay considers the intersection of structural evil and individual responsibility, arguing, on the one hand, for a distinction between sin and moral wrongdoing and, on the other, for an approach to both concepts that is social in form. Esther Reed's essay, meanwhile, offers an analysis of responsibility in light of the question of structural evil, using the theology of Dietrich Bonhoeffer to aid in understanding the connection between individual responsibility and distant harm.David Cloutier continues the examination of the tension between individual agency and structural evil in his critique of the "neo-Franciscan" and "Junian" approaches to issues of violence and racism, arguing that a "critical realist" approach to structural evil provides greater resources for Christian ethics.Elizabeth Sweeny Block offers a different approach to the question in her consideration of the role of conscience in grappling with crises on a global scale, such as climate change and the Zika virus. She contrasts the "reflexive conscience" predominant in Christian ethics with a model of "engaged conscience," which may provide a better approach to large-scale structural evil and its consequences.Stewart Clem uses Thomas Aquinas's conception of virtue to understand the problems inherent in striving for moral clarity in a "post-truth" context. In [End Page vii] light of Harry Frankfurt's philosophical analysis of the concept of "bullshit," he argues that Christian ethics needs to develop a way of speaking about truth as a virtue in order to respond to the structural problem of truth indifference in contemporary political discourse.Looking at the problem from a different perspective, Christopher Jones and Conor Kelly examine the sin of sloth from a structural point of view. Critiquing individualist conceptions of the idea, they make the case for retrieving the classical definition of sloth as a vice against charity and consider how sloth can be overcome through a reinvigoration of forms of civic virtue.Another dimension of structural evil is considered by Ryan Newson in his examination of the role that Confederate monuments play in the American South. For many, they stand as a symbol of the glorification of evil that should be removed, but Newson suggests that there may be reasons to keep at least some of these monuments as reminders of the failure of justice and the judgment of God.Wonchul Shin and Elizabeth Bounds consider these questions from the perspective of how "ordinary" experiences of moral harm need to be analyzed as dimensions of structural evil, and they call for an examination of structural responsibility and the ethics of repair as a means of addressing these questions.Finally, Willa Swenson-Lengyel looks at the connection between structural evil and environmental ethics, arguing that the "moral paralysis" often experienced in light of the ecological crisis exposes certain forms of privilege that need to be addressed from the perspective of Christian ethics. In many ways, she argues, privileged inaction can be a manifestation of "works righteousness" that can be addressed through a Lutheran conception of the doctrine of justification.________This year the JSCE is retiring the demographic survey that has been used since 2008 and adopting a new demographic survey. With the transition comes an apt time for reflection on what the data from the last nine years show.The first piece of data to... (shrink)

Ethical attitudes and behaviour are complex. This complexity extends to the influencers operating at different levels both outside and within the organisation, and in different combinations for different individuals. There is hence a growing need to understand the proximal and distal influencers of ethical attitudes, and how these operate in concert at the individual, organisational, and societal levels. Few studies have attempted to combine these main research streams and systematically examine their combined impact. The minority of studies that have taken (...) a combined approach have often done so using conventional statistical and analytical techniques which imply linearity between variables—a situation that rarely exists in business settings and is likely to lead to simplistic or even erroneous conclusions. Applying a fuzzy-set qualitative comparative analysis approach, this paper reports on the mutual and simultaneous influence of individual demographic factors, as well as proximal and distal factors stemming from within and outside the work environment to understand individuals’ ethical views within the workplace. The multiple configurations that emerged reveal the complex nature of influencers of ethical attitudes, and reinforce the view that “one size does not fit all”. We discuss these implications together with managerial recommendations and future research directions. (shrink)

Talking Politics is a philosophical examination of some of the basic concepts of political discourse. Its primary focus is on the ordinary ; on what is said by politicians, in newspapers and by people in pubs, rather than on the works of political theorists. This is a work of , but not on political theory. Talking Politics is: * Invaluable as a source of reference for students, and contains a detailed index * Arranged thematically, around topics such as `Nation'. Each (...) entry has copious cross-references and suggestions for further reading A. W. Sparkes is uniquely qualified to write such a book, combining some thirty years' teaching as a philosopher with wide experience of, and a life-long fascination with, politics. His attitude is that of a critical, but uncynical, observer. (shrink)

Svoeobrazie nravstvennykh vozreniĭ K.N. Leontʹeva. Istoki ėticheskikh vzgli︠a︡dov K.N. Leontʹeva ; Fenomen "ėsteticheskogo amoralizma" -- Fenomen ėskhatologicheskoĭ ėtiki. Vizantizm kak nravstvennyĭ ideal ; Pravovoĭ ideal K.N. Leontʹeva v kontekste ėskhatologicheskoĭ ėtiki.

This essay some first steps toward the naturalization of what I call rational intentionality or alternatively type II intentionality. By rational or type II intentionality, I mean that full combination of rational powers and content-bearing states that is paradigmatically enjoyed by mature intact human beings. The problem I set myself is to determine the extent to which the only currently extant approach to the naturalization of the intentional that has the singular virtue of not being a non-starter can be aggregated (...) up into an account of rational intentionality. I have in mind a broadly defined family of accounts whose main members are the indicator/information-theoretic approach of Dretske (1988), the asymmetric dependence theory of Jerry Fodor (1987, 1990, 1994) and the teleo-semantics of Ruth Millikan (1984, 1993). Somewhat inaccurately, I will call this family of approaches the information-theoretic family. To be sure, there is only a rough family resemblance among the members of the information-theoretic family. Indeed, several intense quarrels divide the members of that family one from another, but the precise outcome of those internecine struggles is not directly relevant to the aims of this essay. ² Taken collectively, the information-theoretic family yields a compelling picture of the place of at least a crude form of intentionality -- what I call frog-like or type I intentionality -- in the natural order. Though frog-like or type I intentionality is, I think, a genuine species of intentionality, it may subsist in the absence of rational powers. It is that species of intentionality enjoyed by irritable creatures who, following Brandom (1994). (shrink)

v. 1. Indii︠a︡ -- v. 2. Blizhniĭ i Sredniĭ Vostok -- v. 3. Kitaĭ.

В книге дается анализ основных характерных признаков русской философии, позволяющие выделить ее как нечто особенное из общего контекста философских культур.

On the theory of Teilhard de Chardin, P.

В книге продолжается обсуждение тем, представленных в труде "Психология нравственности", изданном в 2010 году. Авторы обсуждают пути решения проблем и преодоления переживаемого нашим обществом глубокого нравственного кризиса.

The paper is devoted to the subject status of the discipline “Philosophy of Sociology”. Philosophy of sociology is an interdisciplinary direction focusing on the main preconditions of sociological knowledge development as well as cognitive value of sociological facts, theories and conceptions. Its subject can be divided into “philosophical foundations of sociology” and “philosophical problems of sociology”. “Sociologism” as the concept of substitution of social philosophy by sociology as a science which is better empirically oriented and is able to give more (...) exact and proved picture of social reality also poses danger to social philosophy. “Sociologism” presents a positivist attack on social philosophy. Indeed, sociology is no less speculative science than social philosophy is, which is well illustrated by a lot of divergences among its theoretical constructions and empirical data. The main functions of philosophy of sociology in the world of contemporary social-humanitarian knowledge are critical function, integrative function and axiological function. (shrink)