Fünfzehn Jahre nach ihrer Entstehung ist die Neuroethik ein internationales wissenschaftliches Feld mit enormer Dynamik. Innerhalb weniger Jahre wurden eigene Kongresse, Zeitschriften, Forschungsförderprogramme, Fachgesellschaften und Institute gegründet. Gleichwohl besteht erheblicher Dissens über die Definition und den Gegenstandsbereich dieses neuen Gebiets. Wir argumentieren hier für eine differenzierte Konzeption, wonach neben der Reflexion ethischer Probleme der Neurowissenschaft und ihrer überwiegend neurotechnologischen Anwendungen auch die ethische Reflexion neurowissenschaftlicher Forschung zur Moralität zur Neuroethik gehört. Dies umfasst zwar nicht neurowissenschaftliche oder neuropsychologische Studien zur Moralität, (...) wohl aber die Reflexion der Bedeutung dieser Forschung für die Ethik und das Recht. Wir geben einen Überblick über die wichtigsten Themen der Neuroethik, woraus deutlich wird, wie sehr in verschiedenen gesellschaftlichen Bereichen, auch jenseits von Medizin und Gesundheitswesen, neuroethische Fragen relevant sind. Das Potenzial der Neuroethik als eines neuen Wissenschaftsfeldes liegt darin, durch eine Verknüpfung neurophilosophischer und medizinethischer Themen sowie eine breite interdisziplinäre Vernetzung neue Antworten auf gesellschaftlich drängende Fragen zu finden. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Oinoe and the Painted Stoa: Ancient And Modern Misunderstandings?Jeremy G. TaylorThe argive and athenian defeat of the spartans in a battle at Argive Oinoe remains a problem for students of Greek art, Greek history, and the Periēgēsis of Pausanias.1 A painting of the battle stood in the Painted Stoa in the Athenian Agora (Paus. 1.15.1). At Delphi the Argives dedicated statues of the Seven against Thebes from the spoils (...) of victory, and statues of the Epigonoi nearby celebrated the same engagement, or so Pausanias believed (10.10.4). (See the Appendix for texts and translations.) The Stoa was erected by around 460 b.c.,2 and the sculptors of the Delphic statues, the Thebans Hypatodoros and Aristogeiton, appear to have been active in the 450s.3 Pausanias’ battle of Oinoe is therefore usually assigned to the middle of the fifth century, specifically to the period from 462, when Athens formed an alliance with Sparta’s old enemy Argos (Thuc. 1.102.4), to 451, when Athens and Sparta concluded a five–year truce (Thuc. 1.112.1).4 But a fifth–century b.c. battle, important enough to be commemorated by the Athenians in the Agora and the Argives at Delphi, yet so obscure that it is ignored by Thucydides and all surviving ancient authors except Pausanias in the second century a.d., is rightly seen as a puzzle. Moreover, the shadowy battle of Oinoe hardly seems to deserve a place alongside three other notable events depicted in the Stoa: Marathon, the Capture of Troy, and the Amazonomachy (Paus. 1.15.1–3). To take Pausanias at his word, therefore, is not an option without difficulties, and the skepticism of the [End Page 223] Cambridge Ancient History is justified: “The battle of Oinoe is not easy to believe in.”5But attempts to unravel Pausanias’ meaning raise problems of their own. One option is to amend the text. Thus for “Oinoe” read “Orneai” (Pritchett 1994), the name of a stronghold full of Argive exiles defended by a force of Lakedaimonians, which the Argives and Athenians razed to the ground in 416 (Thuc. 6.7.1–2). This suits Pausanias’ treatment of the Delphic monuments, but it remains unclear why the Athenians chose to celebrate this particular event in such a striking manner. A more popular approach is to argue that Pausanias misreported the painting. For example, the painting commemorated not Oinoe, but Oinophyta, perhaps with the local nymph Oinoe in attendance (Stier 1934). Oinophyta was certainly a famous Athenian victory, but the enemy was Boiotian not Spartan and, so far as we know, the Argives played no part (Thuc. 1.108.2–3). Alternatively, the painting celebrates a real battle at Oinoe via a mythical scene which (it is supposed) was associated with the area: the Athenians demanding the bodies of the Seven from the Thebans on behalf of the Argives (Jeffery 1965). But here again the Athenians would be squaring up to the wrong enemy. Or there is the bold suggestion of Francis and Vickers that the Oinoe painting has nothing to do with Oinoe in Argos but rather depicts the arrival of Plataian forces to join the Athenians at Marathon from the nearby Attic deme of Oinoe—and hence forms a companion piece to the Marathon painting. “We therefore imagine that the scene may have been depicted along the following lines: the Plataians are coming down the mountainside from Oinoe, in the vicinity of the Cave of Pan and perhaps beneath the gaze of Artemis Agrotera” (1985b, 103). From this perspective, though, Pausanias will have badly misread both the participants and the nature of the action.6 [End Page 224]These last three solutions suffer from the same difficulty. It is clearly unsatisfactory for us to accuse Pausanias of such a careless treatment of the Oinoe painting, while at the same time accepting down to the last detail, as most scholars do, his account of the other three pictures in the Stoa (to say nothing of his lengthy description of Polygnotos’ Sack of Troy and Nekuia in the Knidian Leschē, 10.25–31). Such carelessness is surely not characteristic of... (shrink)

Neuroscientists are searching for the engram within the conceptual framework established by John Locke's theory of mind. This framework was elaborated before the development of information theory, before the development of information processing machines and the science of computation, before the discovery that molecules carry hereditary information, before the discovery of the codon code and the molecular machinery for editing the messages written in this code and translating it into transcription factors that mark abstract features of organic structure such as (...) anterior and distal. The search for the engram needs to abandon Locke's conceptual framework and work within a framework informed by these developments. The engram is the medium by which information extracted from past experience is transmitted to the computations that inform future behavior. The information-conveying symbols in the engram are rapidly generated in the course of computations, which implies that they are molecules. (shrink)

Din-bilim ilişkisi tarihsel süreçte olduğu gibi günümüzde de tartışılmaya devam etmektedir. Hristiyan Avrupa’sında ortaya çıkan tartışmaların İslam dünyasını da etkilediği bir vakıadır. İslam kelamcıları, İslam dini ile bilim arasında bir çatışmanın olmadığı genel kabulüyle hareket ederler. Özellikle bu noktada kelamın vesâil alanı, metafiziğin desteklendiği alan olarak kabul görmektedir. Modern dönemde vesâil alanında önemli bilimsel çalışmaların olduğu görülmektedir bunlardan biri de Nöroteolojidir. Nöroteoloji, davranışı nöral (sinirsel) temelde inceleyip açıklamaya çalışan bilim dalıdır. Bu noktada özellikle dindarlığın nörolojik temelleri ve evrimsel işlevi hakkında (...) önemli bilgiler sunmaktadır. Bu çalışmada kelamın en önemli tartışma konularından biri olan kesb nazariyesi, Nöroteolojik açıdan Benjamin libet deneyiyle değerlendirilmektedir. Deney sonuçları yayınlandığında o güne kadar felsefe ve bilim dünyasında tartışılagelen insanın irade özgürlüğü meselesine yeni bir tartışma zemini hazırlamıştır. Özellikle Eş’ârî’nin kesb anlayışının da ciddi tartışmalara sebebiyet verdiği bilinmektedir. Allah’ın mutlaklığı açısından ele alınan bu düşünce, insan özgürlüğü ve sorumluluğunu ortadan kaldırır düşüncesiyle eleştirilmiştir. Ancak Benjamin libet deneyinin, Eş’ârî’nin kesb anlayışına uygun veriler içermesi dikkat çeken bir husus olarak göze çarpmaktadır. (shrink)

Most liberals agree that governments should protect certain basic liberties, such as freedom of speech, freedom of religion and freedom of the person. Liberals disagree, however, about whether free market rights should also be protected. By “free market rights,” we mean those rights typically associated with laissez-faire economic systems such as freedom of contract, a right to market returns, and claims to privately own the means of production.We do not use the phrase “economic liberties,” as Tomasi does, because it does (...) not distinguish between the “economic rights” defended by classical liberal and those defended by socialists. Those on the right often see such freedoms as core liberal commitments, while those on the left argue that an economic system should be organized to protect the interests of the less advantaged members of society. If free market rights should be protected, then most existing societies are unjust. These societies fail the liberal standard in the same ways as th .. (shrink)

The separation of biomedical and psychosocial approaches to mental illness has hampered both research and treatment because only a fully integrated view of life permits a person to develop wisdom and well-being. In this long-awaited work, psychiatrist Robert Cloninger argues that all persons have spontaneous needs for happiness, self-understanding, and love, and he describes a way toward achieving psychological coherence that satisfies these basic human needs. The novel synthesis that he provides is based on the latest findings and concepts in (...) neuroscience, genetics, long-term biopsychosocial research, and complex networks, combined with a reliable, quantitative way of measuring human thought, social relationships, and creativity. (shrink)

Emotions play a prominent role in social life, yet the direct impact of emotions on behavior and judgment remains a point of disagreement. The current investigation used meta-analysis to test two theoretical perspectives. The emotion-as-direct-causation perspective asserts that current emotions guide behavior and judgment, whereas the emotion-as-feedback perspective asserts that anticipated emotions guide behavior and judgment. Although the emotion-as-direct-causation perspective was frequently tested, only 22% of tests were significant. Although the emotion-as-feedback perspective was rarely tested, 87% of tests were significant. (...) Our findings suggest that empirical evidence is weak for the default assumption that emotion is the proximal cause of behavior and judgment. Our preliminary findings also suggest that anticipated emotion reliably impacts social behavior and judgment. (shrink)

In this paper I argue that the account of deliberative democracy advanced by Amy Gutmann and Dennis Thompson (1996, 2004) is a useful normative theory that can help enhance our deliberations about public policy in morally pluralistic societies. More specifically, I illustrate how the prescriptions of deliberative democracy can be applied to the issue of regulating non-medical uses of pre-implantation genetic diagnosis (PGD), such as gender selection. Deliberative democracy does not aim to win a philosophical debate among rival first-order theories, (...) such as libertarianism, egalitarianism or feminism. Rather, it advances a second-order analysis that strives to help us determine what would constitute a reasonable balance between the conflicting fundamental values that arise in the context of regulating PGD. I outline a theoretical model (called the Reasonable Genetic Intervention Model) that brings these issues to the fore. Such a model incorporates the concern for both procedural and substantive principles; and it does so in way that takes provisionality seriously. (shrink)

This article discusses two complementary themes that play an important role in contemporary South African political philosophy: (1) the racist tradition in Western philosophy; and (2) the role of ubuntu in regaining an authentic African identity, which was systematically suppressed during the colonial past and apartheid. These are also leading themes in Mogobe Ramose’s African Philosophy Through Ubuntu. The first part concentrates on John Locke. It discusses the thesis that the reprehensible racism of many founders of liberal political philosophy has (...) lethally infected liberal theory. This view neglects the distinction between genesis and justification. Political liberalism has since cleansed itself of the prejudices of its spiritual ancestors. Liberal human rights exclude racism as a matter of principle. The second part discusses the claim that the ubuntu philosophy provides a better basis for a constitution in a modern society than political liberalism. A major problem is that ubuntu is an essentially contested concept. Some philosophers consider ubuntu to be a moribund notion (Matolino); others see it as a vital concept par excellence. In the latter case, it is elaborated from sundry incompatible political views, ranging from African nationalism (Ramose) via humanist communitarianism (Metz) to liberalism (Mboti). Conclusion: as an essentially contested ideological concept, ubuntu should not be a decisive constitutional standard for the application of state force. In contrast, the constitutional model of political liberalism provides a reasonable alternative, as it is designed precisely to solve the problem of social plurality and ideological contest. (shrink)

Abstract This work is about the viability domain corresponding to a model of fisheries management. The dynamic is subject of two constraints. The biological constraint ensures the stock perennity where as the economic one ensures a minimum income for the fleets. Using the mathematical concept of viability kernel, we find out a viability domain which simultaneously enables the fleets to exploit the resource, to ensure a minimum income and stock perennity. Content Type Journal Article Category Regular Article Pages 1-19 DOI (...) 10.1007/s10441-012-9153-5 Authors C. Sanogo, LIRNE, Mathmatics Engineering Team, Ibn Tofail University, Kenitra, Morocco S. Ben Miled, ENIT-LAMSIN, Tunis el Manar University, Tunis, Tunisia N. Raissi, LAA, Mohamed V University, Rabat, Morocco Journal Acta Biotheoretica Online ISSN 1572-8358 Print ISSN 0001-5342. (shrink)

Professional engineering societies which are based in the United States, such as the American Society of Mechanical Engineers (ASME, now ASME International) are recognizing that their codes of ethics must apply to engineers working throughout the world. An examination of the ethical code of the ASME International shows that its provisions pose many problems of application, especially in societies outside the United States. In applying the codes effectively in the international environment, two principal issues must be addressed. First, some Culture (...) Transcending Guidelines must be identified and justified. Nine such guidelines are identified. Second, some methods for applying the codes to particular situations must be identified. Three such methods are specification, balancing, and finding a creative middle way. (shrink)

This article explores the accounts of Canadian-trained health professionals working in humanitarian and development organizations who considered not treating a patient or group of patients because of resource limitations. In the narratives, not treating the patient(s) was sometimes understood as the right thing to do, and sometimes as wrong. In analyzing participants’ narratives we draw attention to how medications and equipment are represented. In one type of narrative, medications and equipment are represented primarily as scarce resources; in another, they are (...) represented as patient care. In the contexts respondents were working, medications and equipment were often both patient care interventions and scarce resources. The analytic point is that health professionals tend to emphasize one conceptualization over the other in coming to assert that not treating is right, or wrong. Rendering tacit ethical frameworks more explicit makes them available for reflection and debate. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Comic Business: Theatricality, Technique, and Performance Contexts in Aristophanic ComedyC. W. MarshallMartin Revermann. Comic Business: Theatricality, Technique, and Performance Contexts in Aristophanic Comedy. Oxford: Oxford University Press, 2006. xiv + 396 pp. 15 black-and-white plates. 3 black-and-white figs. 5 tables. Cloth, $115.The cover illustration of Martin Revermann's book on Aristophanic performance betrays the author's personal and intellectual debts: caricatures of five scholars thanked in the preface, drawn as (...) if they were characters in Clouds, including Oliver Taplin in a swing looking down from above like Socrates. It is a shame many libraries will not keep the cover, since the lighthearted image is quite revealing about the nature of this study, though without any intended association with the academic pedantry of the Thinkery. Following chapter 1, entitled "Comic Business" (3–7), really a short whirlwind of an introduction that raises many of the sorts of questions the book addresses, the structure of the book falls neatly into two parts: three chapters examine the nature of performance criticism of ancient comedy and address a wide range of specifics; three chapters address individual plays, Clouds, Lysistrata, and Wealth. Each chapter falls into well-labeled sections, which will facilitate ongoing reference to the book. Revermann's study aims at a theoretical sophistication that is needed if the study of ancient performance is to proceed meaningfully. While he does not engage with every issue he raises in sufficient depth, Revermann provides a crucial advance on previous discussions (the book comes thirty years after C. W. Dearden's Stage of Aristophanes and twenty-six years after Kenneth McLeish's Theatre of Aristophanes).Chapter 2, "Performance Criticism: Point and Methods" (8–65), addresses some important and underexplored methodological questions that often go unmentioned in such studies. After arguing that "no ancient statement known to [End Page 431] me... claims a necessary link between meaning and dramatic performance" (15), Revermann identifies a "nexus of competitive agendas and social performances" (22), building on those Wilson has described for the choregos. Many of the issues raised (non-competitive performances, pay for poets, the relative importance of dramatic festivals) are equally important for the study of tragedy, and the book generally raises issues that students of tragic performance will need to consider. A general vocabulary of theatre semiotics is introduced, helpfully, with specific examples examining how performance generally is framed.Revermann embarks on an ambitious project of replacing the "significant action" hypothesis (which assumes that every significant action within a Greek play is indicated by the words a character says) that has dominated discussions of ancient stagecraft. This is a very helpful discussion, and it is surely correct, culminating in a good articulation of Revermann's methodology (63–64). Again, the principal examples come from tragedy. However, when Revermann invokes the question of on-stage frogs (agreeing with my 1996 discussion, which in its way sought also to challenge the "significant action" hypothesis), I think he needlessly muddles the matter by imagining the possibility of subsequent, frogless performances, when, I would say, a great deal is lost as a result. Revermann's interest is more with the possibilities offered by performance generally (65: "'Why frogs?,' irrespective of their visibility"), and sometimes the nitty-gritty of specific staging choices is not pressed (comparison is made with the offstage songs of the cloud chorus on 200).Chapter 3 (66–106) addresses "Two Fundamental Problems." The first relates the performance script (as attested in our manuscripts) to a concept of authenticity, considering that many plays were reperformed in the fourth century and after. Given that issues of reperformance were barely acknowledged until the last decade (Easterling's 1994 discussion is subtitled "A Speculative Note"), Revermann provides a solid discussion, arguing that the scripts of both tragedy and comedy closely match what was performed in Athens. Inconsistencies exist, but they are mentioned; context-specific references in Aristophanes point to the primary script surviving. An appendix on the time allocated to a performance during a festival is relevant (333–37). Revermann argues that the scripts as we have them may not have been performed in their entirety during their initial performance, suggesting, for example, that one... (shrink)

This paper explores the important role authority plays in the religious thought of Søren Kierkegaard. In contrast to dominant modes of thought in both modern and postmodern philosophy, Kierkegaard considers the religious authority inherent in a special revelation from God to be the fundamental source of religious truth. The question as to how a genuine religious authority can be recognized is particularly difficult for Kierkegaard, since rational evaluation of authorities could be seen as a rejection of that authority in favor (...) of the authority of reason. However, I argue that Kierkegaard does offer criteria for recognizing a genuine religious authority. I explore these criteria and try to show they are helpful, but I argue that there is no principled reason he should not accept other criteria he rejects, such as the criterion of miracles. In conclusion, I suggest that both the criteria offered by Kierkegaard and the method by which they are derived require us to question certain Enlightenment views as to what should count as “rational.”. (shrink)

C. K. Grant; X*—On a Definition of Knowledge, Proceedings of the Aristotelian Society, Volume 73, Issue 1, 1 June 1973, Pages 157–166, https://doi.org/10.1093/a.

According to “hard” compatibilists, we can be responsible for our actions not only when they are determined by mindless natural causes, but also when some agent other than ourselves intentionally determines us to act as we do. “Soft” compatibilists consider freedom compatible with merely natural determinism, but not with intentional determinism (e.g., theological determinism). Because he believes there is no relevant difference (NRD) between a naturally determined agent and a relevantly similar intentionally determined agent, John Martin Fischer is a hard (...) compatibilist. However, he argues for “historical” compatibilism by appealing to the intuition that certain manipulated agents are not responsible. By considering a new type of manipulation case, I show that Fischer’s appeal to ordinary intuitions about manipulation conflicts with NRD, so that he must choose between the two. The closing section explains why I think going “soft” is Fischer’s better option. (shrink)