O artigo analisa a questão da crescente precariedade no mundo do trabalho à luz das teses do brasileiro Ruy Mauro Marini e do conceito de superexploração do trabalho, formulado por esse autor no âmbito de uma teoria marxista da dependência, a princípio, para designar regime específico das formações sociais latino-americanas. Nesse sentido, em um primeiro momento, analisamos algumas tendências mundiais em curso no mundo do trabalho e, em seguida, os processos de transformação nos regimes de superexploração do trabalho nos países (...) dependentes e sua atual apresentação fenomênica nos países capitalistas centrais. Ao fim, analisamos a vigência e a centralidade dessa categoria, assim como suas implicações para o devido entendimento da política e das novas morfologias da classe trabalhadora na América Latina e no mundo. (shrink)

Does the existence of body representations undermine the explanatory role of the body? Or do certain types of representation depend so closely upon the body that their involvement in a cognitive task implicates the body itself? In the introduction of this special issue we explore lines of tension and complement that might hold between the notions of embodiment and body representations, which remain too often neglected or obscure. To do so, we distinguish two conceptions of embodiment that either put weight (...) on the explanatory role of the body itself or body representations. We further analyse how and to what extent body representations can be said to be embodied. Finally, we give an overview of the full volume articulated around foundational issues (How should we define the notion of embodiment? To what extent and in what sense is embodiment compatible with representationalism? To what extent and in what sense are sensorimotor approaches similar to behaviourism?) and their applications in several cognitive domains (perception, concepts, selfhood, social cognition). (shrink)

On Humour and the Comic in the Hebrew Bible. Edited by Y. T. Radday and A. Brenner.The Trouble With Kings: The Composition of rhe Book of Kings in the Deuteronomistic History. By Steven L. McKenzie.Sacred Space: An Approach to the Zheology of the Epistle to the Hebrews. By Marie E. Isaacs.Fourth Ezra: A Commentary on the Book of Fourth Ezra. By Michael Edward StonePaul the Convert: iShe Apostolate and Apostasy of Saul the Pharisee. By Alan F. Segal.Creative Biblical Exegesis: Christian (...) and Jewish Hermeneutics through the Centuries. Edited by Benjamin Uffenheimer and Henning Graf Reventlow.The Hope of the Early Church: A Handbook of Patristic Escharology. By Brian E. Daley.The Emergence of the Laity in the Early Church. By Alexandre Faivre, translated by David Smith.Pastoral Life and Practice in the Early Church. By Carl A. Volz.The Making of the Creeds. By Frances Young.La correzione fratenia in s. Agosrino. By Agostino Clerici.Beaup and Revelation in the Thought of St Augustine. By Carol Harrison.Grace, Politics and Desire. Edited by Hugo Meynell.Boerhius and Aquinas. By Ralph McInerny.The Weight of Glory. A Vision and Practice for Christian Faith: The Future of Liberal Theology. Edited by D. W. Hardy and P. H. Sedgwick.Atonenrent and Incarnation. By Vernon White.Tragic Method and Tragic Theology: Evil in Contemporary Drama and Religious Thought. By L. D. Bouchard.Parmenides of Elea, Fragments: A Text and Translation, with an Introduction. By David Gallop.Language, Thought and Falsehood in Ancient Greek Philosophy. By Nicholas Denyer.Weakness of the Will. By Justin Gosling.Knowledge and the Sciences in Medieval Philosophy. Vol. I, edited by Monica Asztalos, John E. Murdoch and Ilkka Niiniluoto.Episcopal Power and Norenrine Sociev. 1000–1320. By George W. Dameron.Matins, Lauds and Vespers for St David's Day. By Owain Tudor Edwards.More's ‘Utopia’. By Dominic Baker‐Smith.Frontiers of Heresy: The Spanish Inquisitionfrom the Basque Lands to Sicily. By William Monter.Inquisition and Society in the Kingdom of Valencia, 1478–1834, By Stephen Haliczer.The Fear of Hell: Images of Damnation and Salvation in Early Modern Europe. By Piero Camporesi, translated by Lucinda Byatt.Lucrecia's Dreams: Politics and Prophecy in Sixteenth‐Centun Spain. By Richard L. Kagan.Heresy and Mysticism in Sixteenth‐Century Spain: The Alumbrados. By Alastair Hamilton.Japan's Encounter with Christianiry: The Catholic Mission in Pre‐Modern Japan. By Neil S. Fujita.Galileo, Bellannine and the Bible. By Richard J.Augustine Baker's Inner Light: A Study in English Recusant Spirituality. By James Gaffney.The Prorestarit Evaqelical Awakening. By W. R. Ward.The Study of Anglicanism. Edited by Stephen Sykes and John Booty.The Anglican Tradition: A Handbook of Sources. Edited by G. R. Evans and J. Robert Wright.The Restoration Church of England, 1646‐1689. By John Spurr.Awash in a Sea of Faith: Christianizing the American People. By Jon Butler.A Woman Styled Bold: The Life of Cornelia Connelly, 1809–1879. By Radegunde Flaxman.Cane Ridge: America's Pentecost. By Paul K. Conkin.Revivalism and Social Change: Christianio, Nation Building and the Market in the Nineteenth‐Century United States. By George M. Thomas.Church and State: The English Experience. By Adrian Hastings.Evelyn Underhill: Artist of the Infinite Life. By Dana Greene.Northern Ireland: Fairh and Faction. By Maurice Irvine.The Tragedy of Belief: Division, Politics, arid Religion in Ireland. By John Fulton.Shattered Vows: Exodus from the Priesthood. By David Rice.Making Saints: Inside the Vatican: Who Become Saints, Who Do Not, and Why. By Kenneth L. Woodward.Ecclesiae Memoria: Miscellanea in onorr del R. P. Josef Metzler, O. M. I. Edited by Willi Henkel. (shrink)

El margen práctico con el que se hace la defensa de los cristianos en tiempos de persecución comporta un aspecto significativo del pensamiento de Atenágoras, en el que descansa toda la aprobación para con los seguidores de Cristo. Sin embargo, se carece de estudios reflexivos respecto de una praxis cristiana como argumento apologético en este ateniense, estudios que transitarían desde un enfoque dogmático del cristianismo a uno más operativo. De aquí que, criticar la tradición religiosa de sus contemporáneos, procurar una (...) vida pura y colaborar con la paz del imperio, implican un ideal ético en términos de crítica y de adhesión paradójicas que caracterizan al cristianismo de los primeros siglos. (shrink)

The last century has seen enormous progress in our understanding of time. This volume features original essays by the foremost philosophers of time discussing the goals and methodology of the philosophy of time, and examining the best way to move forward with regard to the field's core issues. The collection is unique in combining cutting edge work on time with a focus on the big picture of time studies as a discipline. The major questions asked include: What are the implications (...) of relativity and quantum physics on our understanding of time? Is the passage of time real, or just a subjective phenomenon? Are the past and future real, or is the present all that exists? If the future is real and unchanging, how is free will possible? Since only the present moment is perceived, how does the experience as we know it come about? How does experience take on its character of a continuous flow of moments or events? What explains the apparent one-way direction of time? Is time travel a logical/metaphysical possibility? (shrink)

There is a long history and growing evidence base that the use of drugs, such as anabolic-androgenic steroids, to enhance human performance is common amongst armed forces, including in Australia. We should not be surprised that this might have occurred for it has long been predicted by observers. It is a commonplace of many recent discussion of the future of warfare and future military technology to proclaim the imminent arrival of Super Soldiers, whose capacities are modified via drugs, digital technology (...) and genetic engineering, in ways that increase their performance exponentially. This is what some observers have referred to as the “Gladiator Model” wherein the aim is to create soldiers able to perform feats of which ordinary citizens are not capable. One key aspect of this “gladiator project” is the use of illicit drugs to enhance performance. Could we use drugs, such as steroids or amphetamines, to enhance performance? Should we use such drugs? In this paper we explore the ethics of creating Super Soldiers, and raise issues of consent, coercion and the extent to which such use is permitted or condemned by just war theory. We conclude that much will depend on the extent to which such use is harmful to the soldiers themselves and this is still an open question. (shrink)

The function of groups as information processors is increasingly being recognised in a number of theories of group cognition. A theme of many of these is an emphasis on sharing cognition. This paper extends current conceptualisations of groups by critiquing the focus on shared cognition and emphasising the distribution of cognition in groups. In particular, it develops an account of the distribution of one cognitive construct, mental models. Mental models have been chosen as a focus because they are used in (...) a number of theories of high level cognition from different areas of research such as cognitive science and human factors and so the implication of this development is wide reaching. This paper reviews the unconnected literatures on distributed cognition and mental models and integrates them in order to extend the theory of mental models to distributed cognitive systems such as groups. The distributed cognition literature is reviewed and the importance of considering the group as single cognitive system is adopted. A range of mental model theories are reviewed leading to the conclusion that they all have, in some form, the central feature of a mapping onto the cognitive system. Combining these two ideas, it is proposed that the model can be a mapping onto the whole group, if the information is distributed appropriately and the connections between parts of the model maintained through communication. This cognitive construct is referred to as a distributed mental model. Implications and applications of this theory are discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Adrian Del Caro PAUL CELAN'S UNCANNY SPEECH On October 22, 1960, Paul Celan was in Darmstadt, West Germany, to accept the prestigious Georg-Bûchner-Preis. Winners of this prize are required by custom to give a speech on some aspect of Georg Büchner's writings, and Celan followed suit with a speech entitled "Der Meridian." The speech itself, as an address given in German in Germany to German listeners, was uncanny, but (...) it was Celan's "uncanny" discourse that had earned him this prize in the first place. In his poetry die uncanny takes on a life of its own. In the Meridian speech, dimensions of the uncanny in Büchner's writings are explored for the purpose of shedding light on the artistic impulse, and on poetry in particular. The poetic of Paul Celan is difficult to define from the aggregate of his poems, and hardly transparent in the Meridian speech, either. But it is the concentration on the uncanny in "Meridian" that makes the effort worthwhile. I will use the Meridian speech, examples from German literature, and examples of Celan's poems to unpack this uncanny. "Meridian," like so many words chosen by Celan, is full. Among the things it can mean are highest point, prime of life, circle from pole to pole, and lines numbered according to degrees of longitude. We speak also of a prime meridian, namely Greenwich, having the property of a center, of a locus from which we determine our bearings. Celan the linguist and etymologist knew and considered all meanings. "Uncanny" as a translation of German das Unheimliche is not quite sufficient, but it is a good starting point. German heim is English home, and unheimlich, unheimisch would be unhomely or unhomey—at least in the etymological spirit. When things are not as they are at home, they are unheimlich. Grimm's dictionary tells us that it wasn't until die end of Philosophy and Literature, © 1994, 18: 211-224 212Philosophy and Literature the eighteenth century that an emotive quality was added to this formerly cognitive adjective; it began at diis time to be associated with feelings of terror, dread, and anxiety. The Romantic Ludwig Tieck was among the first German writers to treat supernatural, uncanny themes, and as unheimlich became associated with the supernatural, it began to lose its sense of homeliness. Later on, E. T. A. Hoffmann became a master of die uncanny in his numerous weird tales. English "uncanny," which is still the best translation we have for unheimlich, experienced a similar development away from its origins in Scottish, where canny meant quiet, snug, cozy, and pleasant. The Oxford English Dictionary tells us that "supernatural, mysterious, uncomfortably strange or unfamiliar" were properties ascribed to "uncanny" after 1850. Poe's writings are uncanny in this modern sense. Freud devoted an essay to the uncanny in 1919. He made die point diat das Unheimliche is merely das Heimliche that we have repressed. Ifwe romanticize this idea, dien in the beginning all things were heimlich or homey to us, and it is only after consciousness thatwe become alienated from our home in nature, a condition which makes us feel unheimlich. Celan certainly had strong reason to focus on the earliest meaning of unheimlich, since he experienced homelessness in virtually every conceivable sense of the word, but then, so did his people, dieJews; first in their experience of the Diaspora, then in their "final" eradication during the Holocaust. The people without Boden or land became, by 1945, a people no longer of die earth. Freud linked the concept of das Unheimliche to its origin in heimlich. After exhaustively quoting the lexicologists Sanders and Grimm, Freud concluded that only Schelling had added a new dimension to das Unheimliche: "Uncanny would be everything that is supposed to remain a secret, remain concealed, but has emerged."1 This is credible enough, and fits Freud's repression theory. Freud's statement at the conclusion of the first part of his long essay would have appealed to Celan: "Heimlich is a word according to whose meaning an ambivalence develops until finally it corresponds in any uncanny way with its opposite. Unheimlich is somehow a kind ofheimlich... (shrink)

Many-minds arguments are flooding into legal theory. Such arguments claim that in some way or another, many heads are better than one; the genus includes many species, such as arguments about how legal and political institutions aggregate information, evolutionary analyses of those institutions, claims about the benefits of tradition as a source of law, and analyses of the virtues and vices of deliberation. This essay offers grounds for skepticism about many-minds arguments. I provide an intellectual zoology of such arguments and (...) suggest that they are of low utility for legal theory. Four general and recurring problems with many-minds arguments are as follows: (1) Whose minds?: The group or population whose minds are at issue is often equivocal or ill-defined. (2) Many minds, worse minds: The quality of minds is not independent of their number; rather, number endogenously influences quality, often for the worse. More minds can be systematically worse than fewer because of selection effects, incentives for epistemic free-riding, and emotional and social influences. (3) Epistemic bottlenecks: In the legal system, the epistemic benefits of many minds are often diluted or eliminated because the structure of institutions funnels decisions through an individual decisionmaker, or a small group of decisionmakers, who occupy a kind of epistemic bottleneck or chokepoint. (4) Many minds vs. many minds: The insight that many heads can be better than one gets little purchase on the institutional comparisons that pervade legal theory, which are typically many-to-many comparisons rather than one-to-many. (shrink)

Alain Badiou credits Jacques Lacan with the formulation of an idea of love that demands to be granted a central place in the structure of any contemporary philosophy worthy of the name. However, at the same time, Badiou is understandably wary of the psychoanalytic tendency to dismiss the amorous as epiphenomenal in relation to the libidinal, to treat love as disguised lust. In both avoiding the indefensible move of strictly partitioning the amorous and the libidinal by situating them as two (...) poles of a mutually-exclusive opposition as well as refusing to reduce one to the other, it must be asked: How does desiring something occasionally become loving nothing? The true challenge for a joint philosophical-psychoanalytic delineation of the amorous is to develop the basis for an explanation of how love miraculously emerges from lust, that is, of how the interplay between various libidinal factors creates the amorous seemingly ex nihilo via ontogenetic processes in the midst of which transpires what appears as a dynamic of transubstantiation elevating lust to love.". (shrink)

This article reconsiders history's ways of reporting in prose. Ways of analysing and writing history so as to evoke a past are contrasted with ways of analysing and writing history so as to frame theses about a past. Academic norms now favour theses. It was not always so. This article contrasts very early European theories about writing prose, including key writings by Johannine Christians and by Heraclitus. Influenced by Martin Heidegger's existentialist phenomenology, this article reasserts the worth of the evocative (...) in history by attempting to reprise its philosophical foundations and by reconstructing the place of prose in the history of ideas. (shrink)

This book was born out of two interdisciplinary seminars held in 2014. The first one was the Climate Ethics and Climate Economics workshop in April adjoined as part of the European Consortium for Political Research Joint Sessions 2014 in Salamanca. Spurred on by the invigorating discussions, the participants decided to put together more workshops, with Ethical Underpinnings of Climate Economics following in Helsinki in November that same year. Without the organisers of these workshops the collaborators of this book would not (...) have come together: Matthew Rendall, Dominic Roser, Sade Hormio, Simo Kyllonen, Aaron Maltais and Joanna Burch-Brown. We would also like to thank all the participants at the workshops for making them so enjoyable and worthwhile. The Helsinki workshop that this book was named after was organized as part of the Climate Ethics and Economics project, led by Aki Lehtinen and funded by the University of Helsinki. The three-year project is based at the Social and Moral Philosophy discipline in the Department of Political and Economic Studies. The workshop itself was made possible by funding from the Academy of Finland Centre of Excellence in the Philosophy of the Social Sciences, which also helped to host the event. (shrink)

In this essay, I respond to Žižek's charges that my turns to biology risk naturalizing away key features of non-natural subjectivity à la German idealism and Lacanianism. The crux of this dispute between him and me concerns how close to or far from a life-science-based naturalism a materialist theory of the subject with allegiances to Kant, Hegel, Freud, and Lacan should be. I contend that materialism must be closer to naturalism than Žižek allows— while insisting simultaneously that the spontaneous naturalism (...) of the cutting edge of the life sciences isn’t the semi-reductive paradigm Žižek believes it to be. (shrink)

BackgroundAustralian health and medical research funders support substantial research efforts, and incentives within grant funding schemes influence researcher behaviour. We aimed to determine to what extent Australian health and medical funders incentivise responsible research practices.MethodsWe conducted an audit of instructions from research grant and fellowship schemes. Eight national research grants and fellowships were purposively sampled to select schemes that awarded the largest amount of funds. The funding scheme instructions were assessed against 9 criteria to determine to what extent they incentivised (...) these responsible research and reporting practices: publicly register study protocols before starting data collection, register analysis protocols before starting data analysis, make study data openly available, make analysis code openly available, make research materials openly available, discourage use of publication metrics, conduct quality research, collaborate with a statistician, and adhere to other responsible research practices. Each criterion was answered using one of the following responses: “Instructed”, “Encouraged”, or “No mention”.ResultsAcross the 8 schemes from 5 funders, applicants were instructed or encouraged to address a median of 4 of the 9 criteria. Three criteria received no mention in any scheme. Importantly, most incentives did not seem strong as applicants were only instructed to register study protocols, discourage use of publication metrics and conduct quality research. Other criteria were encouraged but were not required.ConclusionsFunders could strengthen the incentives for responsible research practices by requiring grant and fellowship applicants to implement these practices in their proposals. Administering institutions could be required to implement these practices to be eligible for funding. Strongly rewarding researchers for implementing robust research practices could lead to sustained improvements in the quality of health and medical research. (shrink)

El artículo indaga y compara diferentes posturas que se tiene sobre la informalidad comercial en Latinoamérica, en donde se realiza una revisión detallada y analítica de este fenómeno; que se define como el conjunto de actividades comerciales no reguladas, que en estos países desborda la institucionalidad, generando un deterioro de la estructura social, económica, política e inclusive humana. Estas dificultades tienen su origen en una serie de situaciones como la pobreza, el desempleo, el desplazamiento, la migración, el analfabetismo, entre otros; (...) las cuales son importantes conocer y analizar a fin de generar soluciones reales a estas profundas dificultades. (shrink)

Indian and Classical Greek philosophical traditions both recommend that we structure our lives around the performance of certain kinds of actions as daily and regular habits. Under some circumstances and for some individuals, this means merely doing what comes naturally. For others, it requires varying degrees of self-control. For yet others, adhering to these practices is impossible or unimportant, beyond the scope of their interests or abilities. I want to take issue with one familiar answer to the question of why (...) this is, and to suggest a different one. (shrink)

_Existential and Spiritual Issues in Death Attitudes_ provides: an in-depth examination of death attitudes, existentialism, and spirituality and their relationships; a review of the major theoretical models; clinical applications of these models to issues such as infertility, bereavement, anxiety, and suicide; and an introduction to meaning management theory and how it can be applied to grief counseling. In this new volume, death is treated both as a threat to meaning and as an opportunity to create meaning. The first section introduces (...) theory and methodology to connect the latest empirical research on death attitudes to the philosophical/psychological existential and spirituality literature. Part II presents the latest empirical research on subjects such as end-of-life decisions and living with HIV. The final section considers therapeutic applications to issues including suicide, infertility, bereavement, and anxiety. The concluding chapter highlights the book’s common themes and provides questions to encourage further investigation of the most critical topics. Psychologists, counselors, social workers, physicians, nurses, and religious leaders, as well as academics in the fields of psychology, gerontology, philosophy, religion, counseling, social work, sociology, and medicine will value this new resource. Main points summarize important ideas of each chapter, making it an appropriate text in courses on death and dying and/or and spirituality. Its clinical applications will appeal to practicing professionals. (shrink)

This article, as well as the publication of a previously unpublished personal letter written by Jacques Derrida in his youth, relate to my thinking and research regarding the existential questions raised by philosophy and the act of suicide. Both the personal letter and the correspondence between Derrida and his close friend Michel Monory invite us to reflect on death and the enigma that suicidal ideation can take when presenting itself to a subject, while at the same time they provide us (...) with valuable information about the origins of Derrida's oeuvre to come. Giving us a glimpse into the universe of a young tormented soul, who has already dreamed of “a book of extraordinary philosophy,” Jacques Derrida confides some of his philosophical, psychological, and—interesting in light of what we know will be his future—autobiographical reflections to his friend. I situate the context of this correspondence more precisely and give shape to the distant, buried form of what will have been friendship allowing us to gain a greater understanding of the act of autobiography, as well as the autobiographical pact—as Philippe Lejeune has theorized it—and how it relates to the work of mourning. 2012 APA, all rights reserved). (shrink)

Lea & Webley (L&W) provide two alternative biological accounts of human monetary motivations, the Tool Theory and the Drug Theory. They argue that both are required for an adequate explanation. I explore the applicability of these models to philosophical discussions of how we might justify such motivations. I argue their approach is not entirely satisfactory for normative questions, since it precludes the possibility of rational non-instrumental attitudes towards money. (Published Online April 5 2006).

Bruno Latour’s work, today becoming increasingly influential in philosophical circles, represents a clear challenge to prevailing philosophical accounts of the relation between human subjectivity and the natural world. The ‘political ecology’ which Latour sets out in works such as We Have Never Been Modern and more extensively in The Politics of Nature is a call to arms to rethink concepts of nature taken for granted ever since the time of Kant. Yet despite its apparent novelty, and despite its apparent break (...) with post-Kantian continental philosophy, Latour’s thinking often unwittingly reworks philosophical moves made within that tradition, even during Kant’s lifetime, specifically in the movement known as Naturphilosophie. Bringing to light the elective affinities between Latour’s ideas and those of Naturphilosophie, this article suggests that the former unconsciously rehearses key tenets of the latter, in particular the claims made by Schelling against Kant. Moreover, Latour will be seen to succumb to the problems which a subsequent developer of Naturphilosophie—Hegel—would identify in Schelling’s own conception of nature. Finally, whilst Latour offers an apparently compelling alternative to notions of subject and object, free-will and mechanism, along with the conceptual separation of humans from the natural world, his thought often fails to achieve the genuine critique that would be adequate to comprehending these oppositions, and to explaining the ecological crisis in which both humans and nonhumans are caught up. (shrink)

The aim of this paper is to examine the extent of the critiques that La Beaumelle gives to Voltaire in the annotated edition of the Siècle de Louis XIV, published in 1753, and his response in the Supplément au Siècle de Louis XIV, published a few months later. This, on the other hand, sheds some light on a number of tensions in the Voltaire’s historiographical project. It is shown that in the historical and historiographical works of the philosopher, there are (...) different methodology criteria and that the joint between them is problematic. (shrink)

Individualism is seen as a central component of moder- nity. (Individualism is, in Charles Taylor’s view for ex- ample, the most beautiful achievement of modernity.) From an apologetic perspective, individualism corresponds to an objective, real need of self-achievement; it repre- sents an essential step towards emancipation. This paper does not aim at contending with this description of the concept of individualism, because to do so would mean suggesting an alternative ideology, but instead it aims at understanding the real grounds of (...) the development of individualism in order to correct the “propagandistic” image of modern individualism. The main arguments which are used to correct this image are that individualism is the expression of a certain crisis of the spirit, not of a prosperity of the spirit, and the resources of its vindication are in fact “intellectual fabrications,” myths rather than objective discoveries. (shrink)