Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

This book brings together an international group of scholars to discuss the ramifications of Heidegger's Black Notebooks for philosophy and the humanities. In contrast to both those who seek to exonerate Heidegger and those who simply condemn him, they urge careful reading and rereading of his work to turn Heideggerian thought against itself.

Cerebral organoid models in-of-themselves are considered as an alternative to research animal models. But their developmental and biological limitations currently inhibit the probability that organoids can fully replace animal models. Furthermore, these organoid limitations have, somewhat ironically, brought researchers back to the animal model via xenotransplantation, thus creating hybrids and chimeras. In addition to attempting to study and overcome cerebral organoid limitations, transplanting cerebral organoids into animal models brings an opportunity to observe behavioral changes in the animal itself. Traditional animal (...) ethics frameworks, such as the well-known three Rs (reduce, refine, and replace), have previously addressed chimeras and xenotransplantation of tissue. But these frameworks have yet to completely assess the neural-chimeric possibilities. And while the three Rs framework was a historical landmark in animal ethics, there are identifiable gaps in the framework that require attention. The authors propose to utilize an expanded three Rs framework initially developed by David DeGrazia and Tom L. Beauchamp, known as the Six Principles (6Ps). This framework aims to expand upon the three Rs, fill in the gaps, and be a practical means for assessing animal ethical issues like that of neural-chimeras and cerebral organoid xenotransplantation. The scope of this 6Ps application will focus on two separate but recent studies, which were published in 2019 and 2020. First, they consider a study wherein cerebral organoids were grown from donors with Down syndrome and from neurotypical donors. After these organoids were grown and studied, they were then surgically implanted into mouse models to observe the physiological effects and any behavioral change in the chimera. Second, they consider a separate study wherein neurotypical human embryonic stem cell-derived cerebral organoids were grown and transplanted into mouse and macaque models. The aim was to observe if such a transplantation method would contribute to therapies for brain injury or stroke. The authors place both studies under the lens of the 6Ps framework, assess the relevant contexts of each case, and provide relevant normative conclusions. In this way, they demonstrate how the 6Ps could be applied in future cases of neural-chimeras and cerebral organoid xenotransplantation. (shrink)

Deflationists hold that it does not seem to us, in experience, as though time robustly passes. There is some recent empirical evidence that appears to support this contention. Equally, empirical evidence suggests that we naïvely represent time as dynamical. Thus deflationists are faced with an explanatory burden. If, as they maintain, the world seems to us in experience as though it is non-dynamical, then why do we represent time as dynamical? This paper takes up the challenge of investigating, on the (...) part of the deflationist, one candidate explanation. We hypothesise that people’s belief that the future is what we call deliberatively open partly explains why they represent time as dynamical. In a series of two experiments we test this hypothesis. We find no evidence that beliefs about deliberative openness explain why people represent time as dynamical. Hence there remains an explanatory burden for the deflationist to discharge. (shrink)

People are ‘biased toward the future’: all else being equal, we typically prefer to have positive experiences in the future, and negative experiences in the past. Several explanations have been suggested for this pattern of preferences. Adjudicating among these explanations can, among other things, shed light on the rationality of future-bias: For instance, if our preferences are explained by unjustified beliefs or an illusory phenomenology, we might conclude that they are irrational. This paper investigates one hypothesis, according to which future-bias (...) is explained by our having a phenomenology that we describe, or conceive of, as being as of time robustly passing. We empirically tested this hypothesis and found no evidence in its favour. Our results present a puzzle, however, when compared with the results of an earlier study. We conclude that although robust passage phenomenology on its own probably does not explain future-bias, having this phenomenology and taking it to be veridical may contribute to future-bias. (shrink)

In his article, “What should ChatGPT mean for bioethics?” I. Glenn Cohen explores the bioethical implications of Open AI’s chatbot ChatGPT and the use of similar Large Language Models (LLMs) (Cohen...

Heidegger's later thought is a thinking of things, so argues Andrew J. Mitchell in The Fourfold. Heidegger understands these things in terms of what he names "the fourfold"--a convergence of relationships bringing together the earth, the sky, divinities, and mortals--and Mitchell's book is the first detailed exegesis of this neglected aspect of Heidegger's later thought. As such it provides entré to the full landscape of Heidegger's postwar thinking, offering striking new interpretations of the atomic bomb, technology, plants, animals, weather, (...) time, language, the holy, mortality, dwelling, and more. What results is a conception of things as ecstatic, relational, singular, and, most provocatively, as intrinsically tied to their own technological commodification. A major new work that resonates beyond the confines of Heidegger scholarship, The Fourfold proposes nothing less than a new phenomenological thinking of relationality and mediation for understanding the things around us. (shrink)

A Lost Book from J. Oswald Sanders Now Re-Released with a Beautiful New Cover "The complex strains and problems which the Christian encounters in the contemporary world find their answer, not in tranquilizers or stimulants, but in a correct understanding and application of scriptural principles." -J. Oswald Sanders, from the introduction J. Oswald Sanders (best known for his book Spiritual Leadership, which has sold over a million copies), touched hundreds of thousands of lives in his lifetime and (...) continues to inspire Christians today. His books Spiritual Leadership, Spiritual Maturity, and The Incomparable Christ are beloved and well-read to this day. But there are two of his books that readers haven’t had access to in over 30 years. A Spiritual Clinic is one of them. Life wears on us, we go through seasons of fatigue, strain and tension that take their toll, and we can easily fall into apathy. Sanders prescribes a powerful tonic of scriptural principles that lead to recovery and growth. For anyone who feels worn out from their Christian life and could use a little spiritual doctoring, A Spiritual Clinic is for you. (shrink)

We perceive color everywhere and on everything that we encounter in daily life. Color science has progressed to the point where a great deal is known about the mechanics, evolution, and development of color vision, but less is known about the relation between color vision and psychology. However, color psychology is now a burgeoning, exciting area and this Handbook provides comprehensive coverage of emerging theory and research. Top scholars in the field provide rigorous overviews of work on color categorization, color (...) symbolism and association, color preference, reciprocal relations between color perception and psychological functioning, and variations and deficiencies in color perception. The Handbook of Color Psychology seeks to facilitate cross-fertilization among researchers, both within and across disciplines and areas of research, and is an essential resource for anyone interested in color psychology in both theoretical and applied areas of study. (shrink)

This book brings together emerging perspectives from organization theory and management, environmental sociology, international regime studies, and the social studies of science and technology to provide a starting point for discipline-based studies of environmental policy and corporate environmental behavior. Reflecting the book’s theoretical and empirical focus, the audience is two-fold: organizational scholars working within the institutional tradition, and environmental scholars interested in management and policy. Together this mix forms a creative synthesis for both sets of readers, analyzing how environmental policy (...) and organizational practices are shaped, spread and contested. (shrink)

This study examines how heightened expectations of board responsibility and accountability affect the socio-cognitive decision-making of boards and their collective task performance. Using data from the directors of 60 boards who served before and after the enactment of Sarbanes–Oxley, this study provides insight into the potential negative impact that this tightened accountability environment can have on a board’s task performance. Examining several socio-cognitive elements of board decision-making, board authority is found to have a positive main effect on board task performance, (...) while relative CEO power and affective conflict have curvilinear relationships with board task performance. Cohesiveness also moderates the relationship between a board’s perceived uncertainty and affective conflict with board task performance. In sum, the model shows how a new era of director accountability can affect the social cognitions of board decision-making that underlie board task performance. (shrink)

Introduction: Philosophy in Spite of Itself Aristotle defines man as the political and rational animal, but the readings in this book are guided by his ...

This paper empirically investigates the contention that the folk concept of time is a functional concept: a concept according to which time is whatever plays a certain functional role or roles. This hypothesis could explain why, in previous research, surprisingly large percentages of participants judge that there is time at worlds that contain no one-dimensional substructure of ordered instants. If it seems to participants that even in those worlds the relevant functional role is played, then this could explain why they (...) judge that there is time in those worlds. While our experiment supported the finding that participants are reticent to judge that there is no time, actually, we found no evidence that this is because they deploy a functionalist concept, at least of the kind proposed in recent research. Our findings are, however, consistent with the folk deploying a much more minimal functionalist concept according to which time is just whatever it is—regardless of its nature—that plays the role of grounding our temporal phenomenology. (shrink)

ObjectiveTo present the ethical issues, moral arguments, and reasons found in the ethical literature on organoid models.DesignIn this systematic review of reasons in ethical literature, we selected sources based on predefined criteria: The publication mentions moral reasons or arguments directly relating to the creation and/or use of organoid models in biomedical research; These moral reasons and arguments are significantly addressed, not as mere passing mentions, or comprise a large portion of the body of work; The publication is peer-reviewed and published (...) in an academic article, book, national-level report, working paper, or Ph.D. thesis; The publications collected are in English.AnalysisEach article was read in-depth for identifiable moral reasons, arguments, and concerns. These were then inductively classified and synthesized to create broader categories of reasons, and eventually an overarching conceptual scheme was created.ResultsA total of twenty-three sources were included and analyzed out of an initial 266 collected sources. Five themes of ethical issues and arguments were found: Animal Experimentation; Clinical Applications and Experiments; Commercialization and Consent; Organoid Ontology and Moral Status; and Research Ethics and Research Integrity. These themes are then further broken down into sub-themes and topics. Given the extensive nature of the topics found, we will focus on describing the topics that comprised of more in-depth reasons and arguments rather than few, passing mentions or concerns.ConclusionsThe ethics of organoids requires further deliberation in multiple areas, as much of the discussions are not presented as in-depth arguments. Such sentiments are also echoed throughout the organoid ethics literature. (shrink)

This paper offers a composite portrait of the concept of magnanimity in nineteenth-century America, focusing on Ralph Waldo Emerson, Margaret Fuller, and Henry David Thoreau. A composite portrait, as a method in the history of philosophy, is designed to bring out characteristic features of a group's philosophizing in order to illuminate characteristic features that may still resonate in today's philosophy. Compared to more standard methods in the historiography of philosophy, the construction of a composite portrait de-privileges the views of individual (...) authors. These philosophers saw the virtue of magnanimity as a remedy for a number of modern ills. American philosophers suggest that the best sort of magnanimity is acquired by adopting the correct relation to the natural world, including new forms of inquiry, or by adopting a life of voluntary poverty. Magnanimous individuals are critics of capitalism and offer themselves as exemplars of a better, experimental life. (shrink)

A wide range of biological processes, in all eukaryotes and in some prokaryotes, are controlled by rhythms with a period close to 24 hours. The circadian oscillator, which is responsible for generating these rhythms, is controlled by light signals that maintain its synchrony with the environmental day/night cycle. Higher plants exhibit many circadian rhythms, including rhythms in the transcription of specific genes. Molecular tools derived from such clock‐controlled genes have led to the identification of several circadian rhythm mutants in the (...) genetic model, Arabidopsis thaliana. The extensive understanding of photoperception in this species will make it a powerful system with which to investigate the light regulation of circadian rhythms. We compare Arabidopsis rhythms to the results from other systems, and discuss these data with respect to the current phototransduction models. (shrink)

Board composition, insider participation on compensation committees, and director compensation practices can potentially cause conflicts of interest between directors and shareholders. If these corporate governance structures result in situations where actions beneficial to directors do not also benefit shareholders, then shareholders may suffer.Corporate ethics programs usually address conflicts of interest that may arise in the firm''s activities. Some boards of directors take active roles in their firms'' ethics programs by actively overseeing the programs. This paper empirically examines the relationship between (...) ethics programs and potential conflicts of interest and the relationship between board involvement in a firm''s ethics program and potential conflicts of interest. (shrink)

Heraclitus is generally recognised as the first of the Greek thinkers to develop a psychology, but the understanding of his psychology is held back by the assumptions that his soul is a life-principle and is ‘comprehensive’ of the various faculties we regard as psychological. The fragment that best displays the revolutionary character of Heraclitus’ soul doctrine, from a properly psychological viewpoint, is B 85. I offer an extended analysis of this fragment in order to bear out the claims, firstly, that (...) psyche or ‘soul’ for Heraclitus is the intelligence alone, divine in origin, and secondly that thumos (primarily as the seat of desire) is a better candidate for his biological life-principle, whose exigencies are at odds with those of soul. I also offer some reflections on why, despite Heraclitus’ multifaceted influence on fifth-century thought, and despite the coherence of his psychology, this ‘revolution’ never quite took hold. (shrink)

Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as (...) belonging to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality. Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric concepts—like monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxy—have come to dominate modern discourses on Indian philosophy. (shrink)

Empirical work has lately confirmed what many philosophers have taken to be true: people are ‘biased toward the future’. All else being equal, we usually prefer to have positive experiences in the future, and negative experiences in the past. According to one hypothesis, the temporal metaphysics hypothesis, future-bias is explained either by our beliefs about temporal metaphysics—the temporal belief hypothesis—or alternatively by our temporal phenomenology—the temporal phenomenology hypothesis. We empirically investigate a particular version of the temporal belief hypothesis according to (...) which future-bias is explained by the belief that time robustly passes. Our results do not match the apparent predictions of this hypothesis, and so provide evidence against it. But we also find that people give more future-biased responses when asked to simulate a belief in robust passage. We take this to suggest that the phenomenology that attends simulation of that belief may be partially responsible for future-bias, and we examine the implications of these results for debates about the rationality of future-bias. (shrink)

Many philosophers hold that ‘one-instant worlds’—worlds that contain a single instant—fail to contain time. We experimentally investigate whether these worlds satisfy the folk concept of time. We found that ~50% of participants hold that there is time in such worlds. We argue that this suggests one of two possibilities. First, the population disagree about whether at least one of the A-, B-, or C-series is necessary for time, with there being a substantial sub-population for whom the presence of neither an (...) A-, B-, nor C-series, is necessary for time, and hence those folk have a radically more minimal concept of time than has been attributed to them by philosophers. Or, second, the population do not disagree about whether at least one of the A-, B-, or C-series is necessary for time, but disagree about what it takes for a world to fail to contain even a C-series. (shrink)

Journal of Social Philosophy, EarlyView.

Alexithymia is a subclinical trait involving difficulty describing and identifying emotions. It is common in a number of psychiatric conditions. Alexithymia in children is sometimes measured by parent report and sometimes by child self-report, but it is not yet known how closely related the two measures are. This is an important question both theoretically and practically, in terms of research design and clinical practice. We conducted a preliminary study to investigate this question in a sample of 6- to 11-year-old neurotypical (...) children and their parents. Parent and child reports were not correlated, and 93% of parents under-estimated their child’s level of alexithymia relative to the child’s self-report. Based on these results, we hypothesize that when asked to report on the child’s alexithymia, children and parents may not be reporting on the same phenomenon, and thus these two measures may not be interchangeable. These provocative findings, however, must be considered preliminary: our analyses were sufficiently powered to detect a strong relation between the two types of report had one existed, but our analyses were not sufficiently powered to distinguish between a small relation and no relation at all. (shrink)

I argue that sometimes a group can author a work of art without the work being either co-authored or multiply-authored. Sometimes the group, itself, is an author, rather than any of its members alone or together. I argue that when a group is an author like this, it has mental properties that no individual member of the group possesses. For example, we can consider the groups that authored digital remixes based on a film titled #INTRODUCTIONS created by the artists LaBeouf, (...) Rönkkö & Turner. YouTubers posted their digital remixes online, and the question is: Who authored those remixes? I contend that many digital remixes are authored by groups that are capable of cognition. (shrink)

We investigated, experimentally, the contention that the folk view, or naïve theory, of time, amongst the population we investigated is dynamical. We found that amongst that population, ~ 70% have an extant theory of time that is more similar to a dynamical than a non-dynamical theory, and ~ 70% of those who deploy a naïve theory of time deploy a naïve theory that is more similar to a dynamical than a non-dynamical theory. Interestingly, while we found stable results across our (...) two experiments regarding the percentage of participants that have a dynamical or non-dynamical extant theory of time, we did not find such stability regarding which particular dynamical or non-dynamical theory of time they take to be most similar to our world. This suggests that there might be two extant theories in the population—a broadly dynamical one and a broadly non-dynamical one—but that those theories are sufficiently incomplete that participants do not stably choose the same dynamical theory as being most similar to our world. This suggests that while appeals to the ordinary view of time may do some work in the context of adjudicating disputes between dynamists and non-dynamists, they likely cannot do any such work adjudicating disputes between particular brands of dynamism. (shrink)

Empirical evidence shows that people have multiple time-biases. One is near-bias; another is future-bias. Philosophical theorising about these biases often proceeds on two assumptions. First, that the two biases are _independent_: that they are explained by different factors (the independence assumption). Second, that there is a normative asymmetry between the two biases: one is rationally impermissible (near-bias) and the other rationally permissible (future-bias). The former assumption at least partly feeds into the latter: if the two biases were not explained by (...) different factors, then it would be less plausible that their normative statuses differ. This paper investigates the independence assumption and finds it unwarranted. In light of this, we argue, there is reason to question the normative asymmetry assumption. (shrink)

In this concluding piece, we identify and discuss various aspects of convergence and, to a lesser degree, divergence in the ideas expressed in the contributions to this special section. These contributions emphatically illustrate that approach–avoidance motivation is integral to the scientific study of emotion. It is our hope that the articles herein will facilitate cross-talk among researchers and research traditions, and will lead to a more thorough understanding of the role of approach–avoidance motivation in emotion.

How can artists create works of computer art or Internet art in which audience members become genuine artists and collaborate with the original artists on the self-same work that they began? To answer this question, this essay will reflect on the work of philosophers who focus on questions concerning art completion and the ontology of computer art. This essay will also reflect on the artistic work of the trio LaBeouf, Rönkkö & Turner, whose artwork can serve as a model for (...) creating collaborative, digital art. (shrink)

Joshua Spencer (2010) has recently used the problem of spatial intrinsics in conjunction with the possibility of extended atomic regions of space to argue against the possibility of extended heterogeneous simples. In part 1, I explain Spencer’s argument against the possibility of heterogeneous simples. In part 2, I argue that if his argument is sound, then a parody argument can be constructed showing that heterogeneous composite objects are also impossible. In part 3, I provide an objection to my parody argument. (...) I then go on to argue that if this objection is successful, then Spencer’s argument is left susceptible to an analogous objection. In short, I argue that either Spencer has shown that composite and simple heterogeneous objects are impossible, or that Spencer’s argument against the possibility of extended heterogeneous simples (and my parody argument) is unsound. (shrink)

Ushenko's speculative vision opened on the problem of time and its relation to logic. Profoundly concerned about the theme of time--the theme that intrinsically defines romantic irrationalism--he yet endeavored to vindicate within the bounds of temporality the sovereignty of logic so essential to the continuance of classical philosophy. The dual preoccupation with time and logic urged him into the fields of symbolic logic and relativity physics. From the flux of unrepeatable events he disengaged the laws of logic and the propositions (...) of scientific discourse, while at the same time he sought to keep both orders of entity united without injury to either. He ventured into nature as disclosed by contemporary physics and selected the category of event to supplant substance. He undertook to expound a metaphysics of events, grappled with the problem of the unity not only of nature but of the singular events that make up nature, and fixed upon the overarching structure of the space-time of relativity physics to resolve the problem. But this did not suffice. The metaphysical vision at work in these early books glimpsed at moments a principle beyond time, beyond propositions, beyond events--the principle of power. Power and Events: An Essay on Dynamics in Philosophy focused on the principle of power, integrating the other themes in terms of it. As the mature work of a significant and original thinker, Power and Events posed the principle of power as the central idea for the future course of philosophical investigation. In pursuit of its implications Ushenko embarked upon the philosophy of art in his last book Dynamics of Art and in a consistent yet startling fashion advanced the thesis that the substance of art is in effect a dynamic equilibrium of powers. (shrink)

We often predicate capacities of substances in such a way so as to modify the way that they exist . However, sometimes a capacity is not for the modification of a substance but for the existence of one. Moreover, we have reason to think that these capacities are just as real as other capacities. If that’s right, then the question arises: if these capacities are real features in the world, what they are real features of? Part I argues that they (...) can’t be capacities of substances, and so they must be capacities of some part of substances. Part II argues that they can’t be capacities of the substance’s integral/substantial parts. Part III argues that a possessor of such capacities would have to be a lot like prime matter in not being characterized by substantial forms. (shrink)

There are two kinds of time-bias: near-bias and future-bias. While philosophers typically hold that near-bias is rationally impermissible, many hold that future-bias is rationally permissible. Call this normative hybridism. According to arbitrariness objections, certain patterns of preference are rationally impermissible because they are arbitrary. While arbitrariness objections have been levelled against both near-bias and future-bias, the kind of arbitrariness in question has been different. In this paper we investigate whether there are forms of arbitrariness that are common to both kinds (...) of preferences, and hence whether there are versions of the arbitrariness objection that are objections both to near-bias and future-bias. If there are, then this might go some way towards undermining normative hybridism and to defending a thorough-going time-neutralism. (shrink)

This paper empirically investigates one aspect of the folk concept of time by testing how the presence or absence of directedness impacts judgements about whether there is time in a world. Experiment 1 found that dynamists, showed significantly higher levels of agreement that there is time in dynamically directed worlds than in non-dynamical non-directed worlds. Comparing our results to those we describe in Latham et al., we report that while ~ 70% of dynamists say there is time in B-theory worlds, (...) only ~ 45% say there is time in C-theory worlds. Thus, while the presence of directedness makes dynamists more inclined to say there is time in a world, a substantial subpopulation of dynamists judge that there is time in non-directed worlds. By contrast, a majority of non-dynamists judged that there was time in both growing block worlds and C-theory worlds, with no significant differences between the means. Experiment 2 found that when participants are only presented with non-dynamical worlds—namely, a directed world and a non-directed world—they report significantly higher levels of agreement that there is time in B-theory worlds. However, the majority of participants still judge that there is time in C-theory worlds. We conclude that while the presence of directedness bolsters judgements that there is time, most people do not judge it to be necessary for time. (shrink)