Leading scholars from psychology, neuroscience, and philosophy present theories and findings on understanding how individuals infer such complex mental states ...

U.S. immigration policies and enforcement can make immigrants fearful of accessing healthcare. Although current immigration policies restrict enforcement in “sensitive locations” including healthcare facilities, there are reports of enforcement actions in such settings.

ETUDES DE PHILOLOGIE ET D'HISTOIRE Bertram Eugene Schwarzbach Voltaire's Old Testament Criticism 1971 - LIBRAIRIE DROZ- GENEVE ...

Le présent livre a pour objet la "renaissance du pragmatisme" dans la philosophie contemporaine, qu'il tente d'éclairer en analysant les relations systématiques entre le concept de pratique et celui d'intersubjectivité. Il est le résultat de l'effort collectif de chercheurs issus de plusieurs pays, formés dans des traditions philosophiques différentes, et désireux de surmonter par le dialogue l'opposition entre philosophie anglo-américaine et philosophie continentale..

Cet article propose une réinterprétation du système des arts de Hegel. Il montre que ce système contient deux affirmations apparemment contradictoires. D’une part, Hegel soutient que les différents arts ont leurs propres potentialités et accomplissements, irréductibles les uns aux autres. D’autre part, il affirme que ces potentialités et accomplissements ne peuvent être compris que dans le cadre d’une conception d’ensemble de l’art pris en totalité. Loin de d’intégrer l’art comme un tout dans son système, Hegel combine une conception des différents (...) arts comme pratiques autonomes avec l’idée que les différents arts (en tant qu’accomplissements de ce qu’est l’art) sont des contributions au sein de contextes historico-culturels dans lesquels individus et groupes interagissent avec eux. Selon Hegel, les différents arts entrent dans des échanges dynamiques les uns avec les autres sur la base de leur enjeu commun, à savoir de fournir des impulsions productives au mouvement autonome des pratiques historico-culturelles. Les réflexions de Hegel sur l’art offrent ainsi une perspective sur l’unité hétérogène des arts. (shrink)

Il n’est pas toujours évident de rappeler aujourd’hui que l’économie politique contemporaine est née d’une fusion, et non seulement d’évictions successives, entre le formalisme moderne, des conceptions non formalisées – et peut-être dûment impossibles à formaliser – mais rationnelles, et des intuitions dont le statut philosophique a été – et demeure – l’une des grandes questions traitées en théorie de la connaissance, telle que l’a en particulier illustrée la tradition allemande depuis Kant jusqu’à nous. Une des tentatives majeures pour donner (...) un statut à l’Anschauung dans la théorie économique a été conduite en Allemagne, puis en Suisse, par Edgar Salin (1892-1974) dont l’œuvre, fut inspirée par l’atmosphère régnant dans le cercle réuni autour du poète Stefan George dans l’Entre-deux guerres. Elle se présenta comme une conception alternative à celles de Popper et de Weber, tant quant à l’usage possible de l’intuition en regard du cadre de la rationalité scientifique qu’eu égard à l’architectonique et aux visées de l’économie politique. La présente étude restitue, d’une part, une brève généalogie du concept philosophique d’intuition et, d’autre part, constitue un des rares exposés en français de la doctrine développée par Salin, une pensée que le travail mené par les auteurs les a conduits à revaloriser dans l’optique d’épistémologie comparative qu’ils ont ici adoptée. (shrink)

This collection offers a critical assessment of the published works of Piero Sraffa, one of the leading economists of the twentieth century, and their legacy for the economics profession. The topics covered explore Sraffa's interpretation of the classical economists; his theory of value and distribution; his critique of partial and general neoclassical equilibrium theory; his focus on the problem of capital; and his critique of Hayek's monetary overinvestment theory of the business cycle. Specific issues investigated include intertemporal general equilibrium theory (...) and the capital problem; the probability of reswitching; Ricardo, Malthus, and the corn model; and the meaning and implication of the capital controversy. Among the contributors are many of the world's leading students of Sraffian economics, including Nobel Laureate Paul Samuelson, Christian Bidard, Edwin Burmeister, John Eatwell, Pierangelo Garegnani, Samuel Hollander, Heinz Kurz, Lynn Mainwaring, Neri Salvadori, Bertram Schefold and Ian Steedman. (shrink)

The readings collected here—of Karl Marx, Friedrich Engels, Rosa Luxemburg, Vladimir Ilyich Lenin, Leon Trotsky, and Antonio Gramsci— reflect the experience of the labor, socialist, and communist movements that did so much to shape modern history. A dedication to working-class revolution gives coherence to the influential philosophical, economic, sociological, and historical works of these writers. Paul Le Blanc's introductory essay probes the structure and dynamics of Marxism as a political orientation, tracing connections among components that can be found in the (...) readings: the theory of capitalist development, the theory of the labor movement, the strategy of revolution, the conception of the transition to socialism. Others identified with the Marxist tradition—such as Plekhanov, Kautsky, Stalin, Mao—are also discussed, and attention is given to perspectives of such varied critics of Marxism as Sidney Hook, Bertram D. Wolfe, James Burnham, Daniel Bell, Robert Heilbroner, and C. Wright Mills. Historical reflections are blended with discussion of the durability of capitalism, the disappointment of hopes for workers' revolution, the "collapse of communism," issues of race and gender, the environment, and challenges of the twenty-first century. (shrink)

According to historical theories of biological function, a trait's function is determined by natural selection in the past. I argue that, in addition to historical functions, ahistorical functions ought to be recognized. I propose a theory of biological function which accommodates both. The function of a trait is the way it contributes to fitness and fitness can only be determined relative to a selective regime. Therefore, the function of a trait can only be specified relative to a selective regime. Apart (...) from its desirable pluralism, only this view of relational function can support the function/accident and function/malfunction distinctions commonly thought to be part of the concept of function. Furthermore, only relational function correctly characterizes the explanatory consequences of function attributions in evolutionary biology. (shrink)

Cet article développe l’argument initialement présenté dans mon livre Hegel’s Aesthetics: The Art of Idealism, en prêtant plus d’attention aux termes mêmes de Hegel dans la troisième partie de ses leçons sur l’art. La troisième partie contient l’argument de Hegel selon lequel l’architecture, la sculpture, la peinture, la musique et la poésie nous permettent de contempler le statut ontologique de concepts cruciaux tels que l’espace, le temps, la personnalité et le sentiment. En particulier, j’explore comment le concept de jeu pourrait (...) être utilisé pour saisir comment Hegel comprend chacun des arts. Étant donnée la prédominance du jeu dans les philosophies esthétiques de Kant et de Schiller, le relatif oubli de ce concept chez Hegel est surprenant. Reprenant une suggestion de Georg Bertram selon laquelle les humains se mettent toujours « en jeu » dans l’expérience esthétique, je propose d’interpréter chacun des arts, de l’architecture à la poésie, nous permet de jouer en attirant notre attention sur la manière dont notre monde se forme avec ce que nous entendons, voyons ou ressentons. Je me tourne en particulier vers la différenciation hégelienne entre les différents types de poésie, en tant que plus haute manifestation de l’art, en considérant les différences entre la poésie épique, lyrique et dramatique et leurs ramifications respectives dans la formation du soi. Je conclus en analysant la capacité du drame à mettre en jeu notre idée de nous-mêmes en tant qu’agents, et soutiens que notre plaisir dans ce type de jeu explique, dans une certaine mesure, notre amour de l’art. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Astrology, Computers, and the VolksgeistDenis DuttonCarroll Righter is not a name you will recognize, unless, perhaps, you’re old enough and you grew up reading the Los Angeles Times. Righter was the Times’s astrologer, and encountering his name recently brought back a couple of memories from the early 1950s. I remember finding it strange that a man (he was pictured alongside his column) was called Carroll, though he didn’t spell (...) it like the girl who lived across the street. But especially I recall the fun we had when my father would read the horoscopes out loud and we’d compare them with the day’s events. Ours was a tough family for an astrologer to please, with rather different things happening to too many Aquarians, and a robust skepticism about anything of the sort later to be called “New Age.”How could I know that while we laughed and debated, somewhere else out there in the urban sprawl, Righter’s prognostications were being subjected to subtle and portentous analysis by that kingpin of the Frankfurt School, Theodor W. Adorno? Mirabile dictu, Adorno was living in L.A. at the time, and we now have his examination of Righter in The Stars Down to Earth, and Other Essays on the Irrational in Culture, edited with an excellent introduction by Stephen Crook (Routledge, $16.95). The result seems, now in the fullness of time, of mixed value and relevance. Adorno has produced an admirably accessible rhetoric of astrology, what he terms “content analysis.” In this, he is finding out for himself about the so-called cold-reading techniques of psychic consultation, practices long known to magicians and astrologers and only really understood by psychologists since Bertram Forer’s work in the 1940s. But beyond that, Adorno uses astrology to support and exemplify his theory of authoritarian irrationalism. As you might expect, this is more questionable. [End Page 424]To be sure, there are many intriguing observations throughout this mostly readable essay. In a passage perhaps even more true today than when it was written, Adorno says that a “climate of semi-erudition is the fertile breeding ground for astrology.” He refers to people who have gone just beyond the naive acceptance of the authority of science, but who don’t know enough, or who have not sufficiently developed “the power of thinking,” that they can replace such acceptance with anything better: “The semi-erudite vaguely wants to understand and is also driven by the narcissistic wish to prove superior to the plain people but he is not in a position to carry through complicated and detached intellectual operations.” In other words, quantum mechanics is pretty tough, but astrology offers sophisticated understanding of all reality in a few easy steps. Besides, astronomy is about those remote stars and planets out there—rather cold and impersonal. In Adorno’s apt title phrase, astrology brings it all down to earth, because it’s about the single most important thing in the universe: me. In an analogy that isn’t too far-fetched, he says that to the semi-erudite individual “astrology, just as other irrational creeds like racism, provides a short-cut by bringing the complex to a handy formula and offering at the same time the pleasant gratification that he who feels excluded from educational privileges nevertheless belongs to the minority of those who are ‘in the know.’” Someone once remarked that Scientology boosts self-esteem largely by giving semi-educated, degreeless persons impressive certificates to hang on their walls, and Adorno is right that there’s a similar syndrome at work with most New Age esoterica, including astrology. (In literary theory, there are no certificates, of course—you just have to learn the jargon.)Much to his credit, Adorno independently identifies many of the features of cold reading described by Forer and later writers, such as the persistent tendency of the client to personalize the general message. Of Righter’s “Follow up that intuition of yours,” or “Display that keen mind of yours,” Adorno says, “People who have any affinity at all to occultism are usually prepared to react to the information they are craving in such a way... (shrink)

Several authors, including Thomas Nagel and David Gauthier, have defended the view that reasons of self-interest (prudential reasons) are rationally binding. That is, there is always a reason, bearing on the rational advisability, based on one's self-interest and, as a result, a person may act irrationally by knowingly acting against such reasons regardless of the person's desires or values. Both Nagel and Gauthier argue from the rationally mandatory nature of prudential reasons to the conclusion that moral reasons can be rationally (...) mandatory, challenging the neo-Humean position that practical reasons that bear on an agent's rationality are essentially grounded on the agent's subjective, contingent, conative states. I argue, pace Nagel and Gauthier, that prudential reasons are not rationally mandatory--that the rational requirement to act in one's own interest, when it exists, is, as the neo-Humean insists, grounded on one's subjective, contingent, conative states. Prudential reasons are not reasons for every (conceivable) agent--not in the sense that bears on the rational advisability of action. (shrink)

Tradition, Rationality and Virtue provides the first comprehensive and detailed treatment of the work of Alasdair MacIntyre. In this book, Thomas D'Andrea presents an accessible critical study of the full range of MacIntyre's thought, across ethical theory, psychoanalytic theory, social and political philosophy, Marxist theory, and the philosophy of religion. Moving from the roots of MacIntyre's thought in ethical inquiry, this book examines MacIntyre's treatment of Marx, Christianity, and the nature of human action and discusses in depth the development and (...) applications of MacIntyre's After Virtue project. The book culminates in an examination of major internal and external criticisms of MacIntyre's work and a consideration of its future directions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Astrology, Computers, and the VolksgeistDenis DuttonCarroll Righter is not a name you will recognize, unless, perhaps, you’re old enough and you grew up reading the Los Angeles Times. Righter was the Times’s astrologer, and encountering his name recently brought back a couple of memories from the early 1950s. I remember finding it strange that a man (he was pictured alongside his column) was called Carroll, though he didn’t spell (...) it like the girl who lived across the street. But especially I recall the fun we had when my father would read the horoscopes out loud and we’d compare them with the day’s events. Ours was a tough family for an astrologer to please, with rather different things happening to too many Aquarians, and a robust skepticism about anything of the sort later to be called “New Age.”How could I know that while we laughed and debated, somewhere else out there in the urban sprawl, Righter’s prognostications were being subjected to subtle and portentous analysis by that kingpin of the Frankfurt School, Theodor W. Adorno? Mirabile dictu, Adorno was living in L.A. at the time, and we now have his examination of Righter in The Stars Down to Earth, and Other Essays on the Irrational in Culture, edited with an excellent introduction by Stephen Crook (Routledge, $16.95). The result seems, now in the fullness of time, of mixed value and relevance. Adorno has produced an admirably accessible rhetoric of astrology, what he terms “content analysis.” In this, he is finding out for himself about the so-called cold-reading techniques of psychic consultation, practices long known to magicians and astrologers and only really understood by psychologists since Bertram Forer’s work in the 1940s. But beyond that, Adorno uses astrology to support and exemplify his theory of authoritarian irrationalism. As you might expect, this is more questionable. [End Page 424]To be sure, there are many intriguing observations throughout this mostly readable essay. In a passage perhaps even more true today than when it was written, Adorno says that a “climate of semi-erudition is the fertile breeding ground for astrology.” He refers to people who have gone just beyond the naive acceptance of the authority of science, but who don’t know enough, or who have not sufficiently developed “the power of thinking,” that they can replace such acceptance with anything better: “The semi-erudite vaguely wants to understand and is also driven by the narcissistic wish to prove superior to the plain people but he is not in a position to carry through complicated and detached intellectual operations.” In other words, quantum mechanics is pretty tough, but astrology offers sophisticated understanding of all reality in a few easy steps. Besides, astronomy is about those remote stars and planets out there—rather cold and impersonal. In Adorno’s apt title phrase, astrology brings it all down to earth, because it’s about the single most important thing in the universe: me. In an analogy that isn’t too far-fetched, he says that to the semi-erudite individual “astrology, just as other irrational creeds like racism, provides a short-cut by bringing the complex to a handy formula and offering at the same time the pleasant gratification that he who feels excluded from educational privileges nevertheless belongs to the minority of those who are ‘in the know.’” Someone once remarked that Scientology boosts self-esteem largely by giving semi-educated, degreeless persons impressive certificates to hang on their walls, and Adorno is right that there’s a similar syndrome at work with most New Age esoterica, including astrology. (In literary theory, there are no certificates, of course—you just have to learn the jargon.)Much to his credit, Adorno independently identifies many of the features of cold reading described by Forer and later writers, such as the persistent tendency of the client to personalize the general message. Of Righter’s “Follow up that intuition of yours,” or “Display that keen mind of yours,” Adorno says, “People who have any affinity at all to occultism are usually prepared to react to the information they are craving in such a way... (shrink)

Inappropriate authorship is a common problem in biomedical research and may be becoming one in bioethics, due to the increase in multiple authorship. This paper investigates the authorship policies of bioethics journals to determine whether they provide adequate guidance for researchers who submit articles for publication, which can help deter inappropriate authorship. It was found that 63.3% of bioethics journals provide no guidance on authorship; 36.7% provide guidance on which contributions merit authorship, 23.3% provide guidance on which contributions do not (...) merit authorship, 23.3% require authors to take responsibility for their contributions or for the article as a whole, 20% provide guidance on which contributions merit an acknowledgement but not authorship, 6.7% require authors to describe their contributions, and only 3.3% distinguish between authorship in empirical and conceptual research. To provide authors with effective guidance and promote integrity in bioethics research, bioethics journals should adopt authorship policies that address several important topics, such as the qualifications for authorship, describing authorship contributions, taking responsibility for the research and the difference between authorship in empirical and conceptual research. (shrink)

Der Raum ist ein eminent philosophisches Thema. Denn so selbstverstandlich es ist, dass wir in Raumen und im Raum leben, so unklar ist, was das bedeutet. Wie verhalten sich lebensweltliche Raume zu `dem Raum` uberhaupt? Gibt es bevorzugte Formen der Raumerfahrung? Wie verhalten sich Raum und Zeit zueinander? Was unterscheidet Nahe und Distanz, Bewegung und Aufenthalt?Die Beitrage des vorliegenden Bandes nahern sich der Philosophie des Raumes aus Richtung der Epistemologie, praktischen Philosophie und Asthetik. Dahinter steht die Uberzeugung, dass der Raum (...) nicht allein ein Thema der theoretischen Philosophie sein sollte, sondern Raumphanomene in allen Bereichen der Philosophie relevant sind. Im Zusammenspiel von klassischen und gegenwartigen Positionen ergibt sich ein Uberblick uber die Moglichkeit, eines der unscheinbarsten Phanomene uberhaupt zu thematisieren. Mit Beitragen von: Diego D'Angelo, Jocelyn Benoist, Christian Bermes, Georg Bertram, Steven G. Crowell, David Espinet, Michael N. Forster, Markus Gabriel, Volker Gerhardt, Tobias Keiling, Ole Meinefeld, Nikola Mirkovi'c, Inga Romer, John Sallis, Alexander Schnel. (shrink)

(Statement of Responsibility) by Timothy S. Huebner.

Chronic pain patients often miss receiving acknowledgement for the multidimensional struggles they face with their specific conditions. People suffering from chronic pain experience a type ofinvisibilitythat is also borne by other chronically ill people and their respective medical conditions. However, chronic pain patients face both passive and active exclusion from social participation in activities like family interactions or workplace inclusion. Although such aspects are discussed in the debates lead by the bio-psycho-social model of pain, there seems to be a lack (...) of a distinct interest in assessing more specifically the social aspects regarding chronic pain. As a result, the social aspects have yet to be taken into a more thorough theoretical consideration of chronic pain and to be practically implemented to help affected patients. By addressing chronic pain patients’ struggle for recognition, this paper attempts to shed light on some of these social aspects. We base this attempt on a theoretical framework that combines patients’ statements with an adaptation of Axel Honneth’s social-philosophical work onrecognition. Thus, this paper tries to make a suggestion on how the bio-psycho-social model of pain can live up to its name by helping to address more adequately some of the more neglected aspects in chronic pain patients’ suffering than has been possible to date. (shrink)

This is part of a three-volume collection of most of David Lewis' papers in philosophy, except for those that previously appeared in his Philosophical Papers (Oxford University Press, 1983 and 1986). They are now offered in a readily accessible form. This second volume is devoted to Lewis' work in metaphysics and epistemology. The purpose of this collection, and the volumes that precede and follow it, is to disseminate more widely the work of an eminent and influential contemporary philosopher. The volume (...) will serve as a useful work of reference for teachers and students of philosophy. (shrink)

D. A. Lloyd Thomas; VIII—Political Decision Procedures1, Proceedings of the Aristotelian Society, Volume 70, Issue 1, 1 June 1970, Pages 141–160, https://doi.or.

In philosophical interpretations of the Laozi the function of the ‘sage’ is a relatively under concentrated on topic. Although nearly every scholar does have something to say about the sage, comments are usually brief and often revolve around the sage as some particular character-type; for example highlighting the sage as a ‘sage-ruler’. In this article we will argue that the sage serves as a tool for understanding the major concepts, thinking, and logic of the Laozi. While the sage does often (...) refer to the sage-ruler this does not mean all references are politically orientated, and even those that are can easily be applied to a host of social situations. This paper thus seeks to appreciate the context for what the Laozi says by looking at how the text itself envisions the embodiment of its ideas through reference to the sage. (shrink)

A study was carried out from October, 2020 to September, 2021to investigate the diversity of fishes and the conservation status of Chittaura Jheel (Bahraich), Uttar Pradesh. During the study period, 38 fish species belonging to 28 genera, 14 families and 7 orders have been identified. The order Cypriniformes was found the dominated order with 15 species(39.47%) followed by Siluriformes 10 species (26.31%), Perciformes 4 species (10.52%), Ophiocephaliformes 4 species (10.52%), Synbranchiformes2 species (5.26%), Osteoglossiformes 2 species (5.26%) and Clupiformes 1 species (...) (2.63 %), The present investigation showed that the wetland, Chittaura Jheel possesses rich fish biodiversity but proper conservation measures are required to maintain sustainability and richness of the fish species diversity of that wetland of U.P. According to IUCN, 30 were enlisted as Least Concern (LC), 2 species as near endangered (NE), 3 species as near threatened (NT), 2 listed as Endangered (EN) and 1 species was listed as Vulnerable (VU). There is a need of conservation of fish diversity of this natural wetland. The pressure is increasing day by day due to increasing population, leading to loss of fish diversity hence identifying the problem and making a better management plan is the way for conservation of the fish diversity of the Chittaura Jheel, a wetland of Bahraich district of Uttar Pradesh. (shrink)

S. Thomas d'Aquin consacre la Quaestio 73 de la première partie de la Summa Theologiae aux problèmes classiques soulevés par le récit biblique de l'hexaméron: l'achèvement des œuvres divines doit-il être attribué au septième jour? Dieu s'est-Il alors reposé de toute son œuvre? La bénédiction et la sanctification sont-elles dues au septième jour?

This collection of ten essays offers the first systematic assessment of Jü rgen Habermas's "Philosophical Discourse of Modernity," a book that defended the rational potential of the modern age against the depiction of modernity as a spent epoch. The essays (of which four are newly commissioned, five were published in the journal "Praxis International," and one -- by Habermas -- first appeared in translation in "New Critique" ) are divided into two sections: "Critical Rejoinders" and "Thematic Reformulations." An opening essay (...) by d'Entrè ves sets out the main issues and orients the debate between Habermas and the postmodernists by identifying two different senses of responsibility: a responsibility to act versus a responsibility to otherness (an openness to difference, dissonance, and ambiguity). These are linked with two alternative understandings of the primary function of language: action-orienting versus world-disclosing. This is a fruitful way of looking at the issues that Habermas has raised in his attempt to resurrect and complete the project of Enlightenment. Habermas's essay discusses the main themes of his book in the context of a critical engagement with neoconservative cultural and political trends. The main body of essays offer an interesting collection of points of view, for and against Habermas's position by philosophers, social scientists, intellectual historians, and literary critics. SECTIONS &; CONTRIBUTORS: "Introduction," Maurizio Passerin d'Entrè ves. "Modernity versus Postmodernity," Jü rgen Habermas. Critical Rejoinders: Fred Dallmayr. Christopher Norris. David C. Hoy. James Schmidt. Joel Whitebook. ThematicReformulations: James Bohman. Diana Coole. Jay M. Bernstein. David Ingram. (shrink)