Academic integrity establishes a code of ethics that transfers over into the job force and is a critical characteristic in scientists in the twenty-first century. A student’s perception of cheating is influenced by both internal and external factors that develop and change through time. For students, the COVID-19 pandemic shrank their academic and social environments onto a computer screen. We surveyed science students in the United States at the end of their first COVID-interrupted semester to understand how and why they (...) believed their peers were cheating more online during a pandemic. Almost 81% of students indicated that they believed cheating occurred more frequently online than in-person. When explaining why they believed this, students touched on proctoring, cheating influences, and extenuating circumstances due to COVID-19. When describing how they believed cheating occurred more frequently online, students touched on methods for cheating and surreptitious behavior. The student reasonings were associated with four theories that have been used to examine academic dishonesty. Our results can aid institutions in efforts to quell student concerns about their peers cheating during emergencies. Interestingly, most student beliefs were mapped to planned behavior theory while only a few students were mapped to neutralization theory, suggesting it was a novel modality of assessment rather than a pandemic that shaped student perceptions. (shrink)

The fifth volume of Richard Rorty's "Philosophical papers" published by Cambridge University Press, consists of the works which American philosopher wrote at the very dawn of his career in 1960s and early 1970s. In these essays Rorty addresses issues of transcendental argumentation, the internalism/externalism controversy, mind-body dualism and psychophysical monism, semantic truth, reference and justification. Supplemented by Daniel Dennett's Foreword, the book gives an excellent idea of Rorty's «analytical» writings and his evolution from eliminative materialism to pragmatism.

The study of Kant’s anthropology, proposed by Viktor Kozlovskyi in its original and thorough monograph, is an entirely new interpretation of Kant’s answer to the fundamental question “What is man?”. On the basis of the philosopher’s heritage and taking into account the large body of research lit-erature, Kozlovskyi reconstructs five conceptual “human models” in Kant’s anthropological discourse. However, this study contains a number of problematic statements and conclusions. I argue first, that there is some inconsistency between Kant’s understanding of the (...) concept of “anthropology” and Ko-zlovskyi’s explanation. Second, the model of man as intelligible being, made explicit through the con-cepts of “freedom” and “spontaneity”, is a justified construction within the limits of criticism, but not quite correct with regard to the place and function of “anthropology” in it. Third, we can see a disso-nance between Kozlovskyi’s explanation of the constellations as “chronotopes-events” and interpreta-tion of this concept by Dieter Henrich’s school, where the methodology of “research constellations” was used to elucidate the early phase of German idealism. However, this leads to the cardinal question of how far this methodology is applicable for the analysis of Kant’s philosophy. (shrink)

This paper describes an agent that shows advices for supporting mediator on our online mediation support system. The purpose of the advice is an education of mediator, and the agent presents it instead of the teacher. In this research, at first, we defined a mediation model that is an argumentation model between 3 people. Then, we defined some advice models based on the mediation model. The advice models create advice elements. The adviser agent monitors the mediation, gathers advice elements referring (...) to advice models, and creates advice from elements according to the mediation scene. As a result, it becomes possible that is advising instead of the teacher according to the situation, education purpose and learner's level. We inspected the effectiveness of the advice by the experiment of moot mediation. (shrink)

The article continues the series of works devoted to the problem of methodological substantiation of the subject of philosophical anthropology, and thereby its substantiation as a strict science. The conversation is based on search materials carried out in the German classics of the ХХ century. The first article was devoted to the experience of E. Husserl. This article is devoted to the M. Scheler’s search. The author thus relies not so much on the published and very fragmentary works of M. (...) Scheler as on the drafts of the philosopher, his diaries, lying without the application for a long time. It turns out that M. Scheler did not so much build philosophical anthropology as a positive science, but rather understood it more as a methodological science, that is, as reflexive, in which a certain search method is built, precisely because a person acts not so much as an object or subject but as constantly open problem, the one that overcomes itself, its own measure. (shrink)

In this article I develop Heidegger's phenomenology of poetry, showing that it may provide grounds for rejecting claims that he lapses into linguistic idealism. Proceeding via an analysis of the three concepts of language operative in the philosopher's work, I demonstrate how poetic language challenges language's designative and world-disclosive functions. The experience with poetic language, which disrupts Dasein's absorption by emerging out of equipmentality in the mode of the broken tool, brings Dasein to wonder at the world's existence in such (...) a way that doubt about its reality cannot enter the picture. (shrink)

In this essay, we draw on John Haugeland’s work in order to argue that Burge is wrong to think that exercises of perceptual constancy mechanisms suffice for perceptual representation. Although Haugeland did not live to read or respond to Burge’s Origins of Objectivity, we think that his work contains resources that can be developed into a critique of the very foundation of Burge’s approach. Specifically, we identify two related problems for Burge. First, if (what Burge calls) mere sensory responses are (...) not representational, then neither are exercises of constancy mechanisms, since the differences between them do not suffice to imply that one is representational and the other is not. Second, taken by themselves, exercises of constancy mechanisms are only derivatively representational, so merely understanding how they work is not sufficient for understanding what is required for something, in itself, to be representational (and thereby provide a full solution to the problem of perceptual representation). (shrink)

In his work, the philosopher John Haugeland (1945–2010) proposed a radical expansion of philosophy's conceptual toolkit, calling for a wider range of resources for understanding the mind, the world, and how they relate. Haugeland argued that “giving a damn” is essential for having a mind—suggesting that traditional approaches to cognitive science mistakenly overlook the relevance of caring to the understanding of mindedness. Haugeland's determination to expand philosophy's array of concepts led him to write on a wide variety of subjects that (...) may seem unrelated—from topics in cognitive science and philosophy of mind to examinations of such figures as Martin Heidegger and Thomas Kuhn. Haugeland's two books with the MIT Press, Artificial Intelligence and Mind Design, show the range of his interests. -/- This book offers a collection of essays in conversation with Haugeland's work. The essays, by prominent scholars, extend Haugeland's work on a range of contemporary topics in philosophy of mind—from questions about intentionality to issues concerning objectivity and truth to the work of Heidegger. Giving a Damn also includes a previously unpublished paper by Haugeland, “Two Dogmas of Rationalism,” as well as critical responses to it. Finally, an appendix offers Haugeland's outline of Kant's "Transcendental Deduction of the Categories.” -/- Contributors Zed Adams, William Blattner, Jacob Browning, Steven Crowell, John Haugeland, Bennett W. Helm, Rebecca Kukla, John Kulvicki, Mark Lance, Danielle Macbeth, Chauncey Maher, John McDowell, Joseph Rouse. (shrink)

Limited communitarianism is presented as an alternative to classical communitarianism in African philosophy. Bernard Matolino, the proponent of this view, argues that personhood can be attained with the constitutive features of the self leading the process, as against the historical, classical communitarian view that prioritises the sociality of the self. He posits that it is a personhood conceived through such view as limited communitarianism that can guarantee individual rights and prioritises the claims of the individual in African philosophy. Matolino’s claim (...) is grounded on the view that Afro-communitarianism, as presented in the classical account such as the radical and moderate communitarianism of Menkiti and Gyekye, respectively, emphasises community essence in African philosophy and hinders the expression of rights. The claim of the classical view informs the nudge to question the relevance and compatibility of Afro- communitarianism with the complex, multicultural modern African societies. As a result, limited communitarianism rejects the mechanism of Afrocommunitarianism – essentialism. While limited communitarianism appears a rejection of what is known as Afro- communitarianism, which has earned it noncommunitarian labels such as being liberal and individualist, I argue that it is simply a well- argued form of moderate communitarianism that avoids the conundrum of community. (shrink)

n 1902, 70 million years after it tripped lightly through the Mesozoic forests in search of meat, the skeleton of a 20-foothightyrannosaurus was dynamited out of a sandstone bluff near Hell Creek, Mont. Wrapped in burlap and plaster and shipped back to New York, the bones were painstakingly reassembled by fossil curator Barnum Brown of the American Museum of Natural History. It was there, one day in 1947, that they happened to scare the bejesus out of 5-year-old Stephen Jay Gould. (...) With a mouthful of teeth as big as bananas, the great reptile gaped down at the little mammal who had usurped its place at the head of the food chain and set him scurrying for the safety of his daddy's pant leg. It was a sublime epiphany. Long after Gould could stare with equanimity at the skull of tyrannosaurus, he was left with the essential mystery that still motivates him as perhaps America's foremost writer and thinker on evolution: why should dinosaurs have ended up in human museums instead of—as one among an infinite number of evolutionary possibilities—the other way around? (shrink)

Andy Egan's Smoking Lesion and Psycho Button cases are supposed to be counterexamples to Causal Decision Theory. This paper argues that they are not: more precisely, it argues that if CDT makes the right call in Newcomb's problem then it makes the right call in Egan cases too.

Tevhid İslam inancının özünü oluşturan temel ilkedir. Yaratılışla beraber bütün peygamberlerin Allah adına ortaya koydukları akidedir. Bu inanç tek ilah çevresinde oluşan düşünme biçimini, hayat tarzını ifade eder. Bu bağlamda inanç, ibadet ve muamelat unsurlarının birbirleriyle anlamlı birlikteliğinin sonucudur. Tevhid sadece Allah’ın zatına yönelik söylemler olmayıp Allah-kâinat kilişkisinin nasıl işlediğini belirleyen sistemdir. Bu ilişkide Allah ile kâinat arasına etkin kuvvetler sokuşturmak mümkün değildir. Allah’ın, yaratıklarıyla özelde ise insanla olan ilişkisi esnasında O’nu pasif konumda bırakacak her türlü inanç ve düşünce tevhidin (...) karşısında yer almaktadır. Bu çalışmada İslam inancının temel doktrini olan tevhid inancının inşa süreci, bu bağlamda şirke yöneltilen eleştiriler Kur’ani perspektiften incelenecektir. Özellikle tevhidi anlatımların yoğunlaştığı alanlar belirlenecektir. Söz konusu anlatımların vahiy sürecindeki anlaşılma şekli ön plana çıkarılmaya çalışılacaktır. (shrink)

Virtue ethics has been challenged on empirical grounds by philosophical interpreters of situationist social psychology. Challenges are necessarily challenges to something or other, so it’s only possible to understand the situationist challenge to virtue ethics if we have an antecedent grasp on virtue ethics itself. To this end, I first identify the non-negotiable “hard core” of virtue ethics with the conjunction of nine claims, arguing that virtue ethics does make substantive empirical assumptions about human conduct. Next, I rearticulate the situationist (...) challenge in light of these nine claims. I then turn to a discussion of specifications of several responses typically made by defenders of virtue ethics against the situationist challenge, arguing that most of them either are unsound or give up one of the elements in the hard core. A few, however, survive this criticism, and so I conclude by suggesting ways in which the situationist challenge might be not so much resisted as co-opted. Situational influences can be used to help people simulate virtue, a phenomenon I call factitious virtue. (shrink)

History and Decision in Heidegger’s Private Writings: The animal historicum and the Da-sein In this paper, we aim to reconstruct Heidegger’s critique of the modern conception of subjectivity, history and freedom, as it appears in his posthumous writings and in the Black Notebooks of the 1930’s and 1940’s. In order to do so, we will examine the meaning of decision ( Entscheidung ) and its links with the history of Be-ing ( Geschichte des Seyns ). Our first section will be (...) devoted to a critical reconstruction of Machenschaft as a symbol of our modern times. According to Heidegger, the Machenschaft represents a place in history where no new historical decisions can be made in any conceivable way, and humanity becomes an animal historicum. In spite of that, the way of a new beginning and a new decision concerning ourselves remains difficult but possible, a phenomenon that we analyze in our second section: how the essence of humanity can be transformed in Da-sein, but only if we think anew our relationship with being. (shrink)

Causation is one of philosophy's most venerable and thoroughly-analyzed concepts. However, the study of how ordinary people make causal judgments is a much more recent addition to the philosophical arsenal. One of the most prominent views of causal explanation, especially in the realm of harmful or potentially harmful behavior, is that unusual or counternormative events are accorded privileged status in ordinary causal explanations. This is a fundamental assumption in psychological theories of counterfactual reasoning, and has been transported to philosophy by (...) Hitchcock and Knobe (2009). A different view--the basis of the culpable control model of blame (CCM)--is that primary causal status is accorded to behaviors that arouse negative evaluative reactions, including behaviors that stem from nefarious motives, negligence or recklessness, a faulty character, or behaviors that lead to harmful or potentially harmful consequences. This paper describes four empirical studies that show consistent support for the CCM. (shrink)

The Life of the Mind culminates Arendt’s life work; a life of inquiry spent largely in the public realm she sought to reclaim. While an expressly philosophical work, it sheds much light on her earlier political formulations. At the least, it makes us re-think them. Her first volume on thinking prompts a re-examination of her characterization of Eichmann. Banality was controversial to many, and inadequate to others.

It is argued that the analysis by which the gene are differentiated in the dialogue is an exercise in studied ambiguities informed by an Eleatic logic of strict dichotomy that was the underpinning of the Sophist's method of division. By this dialectical drill, Plato shows that the metaphysics underlying the Visitor's method fails to adequately distinguish what it means to have a character from what it means to be a character, and therefore remains inadequate to track down the sophist or (...) to distinguish him from the philosopher: Eleaticism, as critically examined by Plato, proves to be means to disguise, not to discover the sophist. (shrink)

Hillel Steiner's objective in this remarkable book is to give an account of justice based on rights. He argues that rights must be conceived as property, and proposes that property be conceived in terms of freedom as the power of unimpeded action. The political philosophy involved is as he says a classical laissez-faire liberalism. However, on the basis of an argument against a natural right to bequeath property, Steiner proposes that such a liberalism requires radical redistribution of natural resources in (...) each generation, a redistribution which provides equal shares in such resources or their monetary equivalent for each individual when he attains majority. Steiner follows Henry George in holding that the earth is a "commons" and holds that our possession of it is subject to the condition that we leave "as much and as good," in Locke's phrase, for others. The genetic endowment of individuals, as well as the germ lines from which they emerge, are among the natural resources of the earth, and possession of a child endowed with good genes should obligate his parents to compensate others for their possession of him as of other natural resources by payment into a global common fund. Steiner proceeds to this striking conclusion by means of a steady march through successively more concrete domains of investigation: from a discussion of the metaphysics of liberty, through a discussion of the logic of rights, of moral reasoning, economic reasoning, and justice as the adjudication of competing claims. He deploys the technical apparatus of these fields with wit and rigor, as well as a deep knowledge of older authors. (shrink)

The present book makes a particularly engaging case for a whole range of policy implications of behavioural economics. The rhetoric is highly compelling, and their approach is already having a significant impact. However, while the wider audience for whom the book is written may not be interested in the justification of the underlying principles, it is precisely the cracks in the foundations that pose the greatest threat to the project. For example, if Thaler and Sunstein are to have any chance (...) of their 'libertarian paternalism' meriting ‘libertarian’ credentials, it is essential that the re-engineering of choice architecture not be guided by any particular political or moral agenda. Their claim here is that what makes a nudge beneficial is not that it steers people in the direction of behaviour that is objectively ‘good’ but rather in the direction of behaviour that they won’t regret. That said, there are a number of points where it is hard to shake the suspicion that Thaler and Sunstein help themselves rather conveniently to the idea that, if a person’s choices are largely a function of various framing effects, say, then overriding those choices violates no autonomy, since there was no autonomy there to be violated. -/- In this review, I raise four concerns not adequately addressed in the book. -/- (1) Thaler and Sunstein are misleading in their use of the term ‘paternalism’, which is standardly defined as a matter of interfering with a competent person’s choices out of a motivation to improve that person’s welfare. As Thaler and Sunstein use the term, however, it becomes equivalent to beneficence: when the government acts to improve people’s welfare by influencing choices in any way, according to them, it is engaging in paternalism. -/- (2) Their appeal to the resistibility of nudges is a centrepiece of the account and particularly of its claim to be ‘libertarian’, but given what they themselves write about how effective nudges are and how poor we are at even noticing the influences to which we are subject, it is entirely unclear why we should expect nudges to be easily resisted. -/- (3) Thaler and Sunstein generally align themselves with the perspective of planners who half-pose the presumptuously rhetorical question, ‘Who would really mind?’ But the question is not just whether people would object, if they were consulted. People also care about whether they are consulted and whether they understand the influences to which they are subject. Thaler and Sunstein advise choice architects against being secretive about nudges, but this espousal of principle, in a late chapter responding to objections, is not borne out by the discussion in the rest of the book, which focuses almost exclusively and rather effusively on the possibilities for channelling individuals’ choice-behaviour toward better outcomes. -/- (4) Thaler and Sunstein tend to downplay alternative approaches to improving decision making that are perfectly compatible with the behavioural economics and social psychology discussed by Thaler and Sunstein, but less paternalistic. For example, there is a growing body of research on how to construct contexts of interpersonal deliberation to generate stable solutions to collective action problems, by improving people’s collective decision-making capacities, rather than subjecting them to nudges. More generally, one comes up with very different recommendations if one thinks of the problems to which nudges are supposed to be a solution not as a matter of human failings per se, but rather as a socially and historically contingent misfit between the decision-making capacities that particular policies and institutions require of individuals and the capacities that people actually have. Conceived in the latter way – in terms of what I have elsewhere dubbed ‘autonomy gaps’, it becomes an open question whether what is called for is a choice architecture that makes it easier to avoid regrettable decisions or, rather, various measures to improve individuals’ decision-making capacities, say, through education, ‘buddy’ arrangements, decision-making heuristics, etc. (shrink)

L’accueil dans les services de soin de personnes issues de la migration est un enjeu de santé mentale et éthique et relève d’une réflexion sur la prise en compte de leur vulnérabilité, a fortiori quand des enjeux de parentalité s’en mêlent. Cet article est un témoignage de l’équipe de pédopsychiatrie de Caen qui a adapté ses dispositifs de soins pour mieux accueillir ces publics spécifiques que sont les familles migrantes. Après un rappel sur les notions de migration, de culture et (...) de périnatalité en contexte migratoire, les deux dispositifs seront présentés et explicités au regard de leur fondation théorique qu’est la clinique transculturelle. (shrink)

Several differences between these two texts are evident even from such brief excerpts. Gardner’s story is told in the first person; the eighth-century tale is narrated in the third person. English itself has changed so much in the past twelve centuries that few readers can understand the original, so it must be translated into modern idiom. John Gardner, who died recently in a motorcycle accident, lived in a society that has little in common with that of the unknown author of (...) Beowulf. Not only is the atomic age filled with terrors undreamed by the Medieval mind, the Weltanschauung of each work is different. Although both draw upon Biblical texts to shape the background, Gardner’s existentialism contrasts sharply with the Christianity implicit in Beowulf. The very idea of presenting the story from the perspective of Grendel shows how fundamentally the two pieces diverge. (shrink)

This paper argues that, contrary to the claims of Alan Chalmers, Boyle understood his experimental work to be intimately related to his mechanical philosophy. Its central claim is that the mechanical philosophy has a heuristic structure that motivates and gives direction to Boyle's experimental programme. Boyle was able to delimit the scope of possible explanations of any phenomenon by positing both that all qualities are ultimately reducible to a select group of mechanical qualities and that all explanations of natural phenomena (...) are to be in terms of the operations of machines and are to appeal only to qualities that are already familiar. This is illustrated by his investigations into the Torricellian experiment. Boyle's explanation of the elevation of the mercurial cylinder by appeal to the spring of the air was an intermediate mechanical explanation. Boyle was convinced that the spring of the air was ultimately reducible to the mechanical qualities. This in turn had implications for his research into the cause of respiration. In a move that was both parsimonious and consistent with the broad requirements of the mechanical philosophy, Boyle was able to solve the problem of the cause of the inflow of air into the lungs by appeal to his research in pneumatics. This application of a mechanical explanation in pneumatics to physiology is just what one would expect if the mechanical philosophy was as universal as Boyle claimed it to be. Therefore, far from Boyle's experiments having a life of their own, they were clearly directed by and understood in terms of the mechanical philosophy.Keywords: Air-pump; Boyle; Chalmers; Experiment; Explanation; Mechanism. (shrink)

Les auteurs présentent les pratiques des collectifs d’architectes, designers, artistes et citoyens qui occupent le devant de la scène depuis la fin des années 1990 dans les espaces urbains, en formulant l’hypothèse qu’ils s’inspirent (de façon plus ou moins consciente et explicite) des écrits et des expérimentations menées par les représentants de la mouvance architecturale dite « radicale » qui les a précédés dans les années 1970. Dans cette perspective, ils analysent en particulier l’héritage de la notion d’« utopie réalisable (...) » développée par l’architecte Yona Friedman. (shrink)

Philosophical anthropology, as Helmuth Plessner has explored it, vindicates its relative priority towards ethics, because it can set out the anthropological prerequisites for considering the moral subject as the embodied person. This claim, however, is still an open question. Walter Schulz has argued that the prevalence of science in contemporary life brings ethics to the fore and forces philosophical anthropology to an auxiliary exploration of ‘leading figures of thehuman’. Jürgen Habermas endorses Plessner’s exploration of the issue of the body, in (...) order to oppose biotechnological naturalism. Thus, he enlarges his discourse on ethics through the ethics of the human species by defining the moral agent as the embodied person. Nevertheless, philosophical anthropology is a broader theoretical endeavour that cannot be reduced to ethics. (shrink)

A Philosophy of Mitzvot by Rabbi Dr. Gersion Appel sets forth the Hinnukh's objectives and his approach to revealing the religious and ethical meaning of the mitzvot. In his wide-ranging study, the author presents a comprehensive view of Jewish philosophy as developed by the Hinnukh and the classical Jewish philosophers. The Hinnukh emerges in this study as a great educator and moral and religious guide, and his classic work as a treasure-trove of Jewish knowledge, religious inspiration, and brilliant insight in (...) the molding of human character. (shrink)

Using Steel's recent result that assuming AD, in L[R] below Θ, κ is regular $\operatorname{iff} \kappa$ is measurable, we mimic below Θ certain earlier results of Gitik. In particular, we construct via forcing a model in which all uncountable cardinals below Θ are singular and a model in which the only regular uncountable cardinal below Θ is ℵ 1.

We give a new proof using iterated Prikry forcing of Magidor's theorem that it is consistent to assume that the least strongly compact cardinal is the least supercompact cardinal.

Say that κ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\kappa}$$\end{document}’s measurability is destructible if there exists a κ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\kappa}$$\end{document}. It then follows that A1={δ<κ∣δ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${A_{1} = \{\delta < \kappa \mid \delta}$$\end{document} is measurable, δ is not a limit of measurable cardinals, δ is not δ+ strongly compact, and δ’s measurability is destructible when forcing with partial orderings having rank below λδ} is unbounded (...) in κ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\kappa}$$\end{document}. On the other hand, under the same hypotheses, A2={δ<κ∣δ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${A_{2} = \{\delta < \kappa \mid \delta}$$\end{document} is measurable, δ is not a limit of measurable cardinals, δ is not δ+ strongly compact, and δ′s measurability is indestructible when forcing with either Add or Add} is unbounded in κ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\kappa}$$\end{document} as well. The large cardinal hypothesis on λ is necessary, as we further demonstrate by constructing via forcing two distinct models in which either A1=∅\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${A_{1} = \emptyset}$$\end{document} or A2=∅\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${A_{2} = \emptyset}$$\end{document}. In each of these models, both of which have restricted large cardinal structures above κ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\kappa}$$\end{document}, every measurable cardinal δ which is not a limit of measurable cardinals is δ+ strongly compact, and there is an indestructibly supercompact cardinal κ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\kappa}$$\end{document}. In the model in which A1=∅\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${A_{1} = \emptyset}$$\end{document}, every measurable cardinal δ which is not a limit of measurable cardinals is <λδ strongly compact and has its <λδ strong compactness indestructible when forcing with δ-directed closed partial orderings having rank below λδ. The choice of the least beth fixed point above δ is arbitrary, and other values of λδ are also possible. (shrink)

If κ < λ are such that κ is a strong cardinal whose strongness is indestructible under κ -strategically closed forcing and λ is weakly compact, then we show thatA = {δ < κ | δ is a non-weakly compact Mahlo cardinal which reflects stationary sets}must be unbounded in κ. This phenomenon, however, need not occur in a universe with relatively few large cardinals. In particular, we show how to construct a model where no cardinal is supercompact up to a (...) Mahlo cardinal in which the least supercompact cardinal κ is also the least strongly compact cardinal, κ 's strongness is indestructible under κ -strategically closed forcing, κ 's supercompactness is indestructible under κ -directed closed forcing not adding any new subsets of κ, and δ is Mahlo and reflects stationary sets iff δ is weakly compact. In this model, no strong cardinal δ < κ is indestructible under δ -strategically closed forcing. It therefore follows that it is relatively consistent for the least strong cardinal κ whose strongness is indestructible under κ -strategically closed forcing to be the same as the least supercompact cardinal, which also has its supercompactness indestructible under κ -directed closed forcing not adding any new subsets of κ. (shrink)

Suppose λ > κ is measurable. We show that if κ is either indestructibly supercompact or indestructibly strong, then A = {δ < κ | δ is measurable, yet δ is neither δ + strongly compact nor a limit of measurable cardinals} must be unbounded in κ. The large cardinal hypothesis on λ is necessary, as we further demonstrate by constructing via forcing two models in which ${A = \emptyset}$ . The first of these contains a supercompact cardinal κ and (...) is such that no cardinal δ > κ is measurable, κ’s supercompactness is indestructible under κ-directed closed, (κ +, ∞)-distributive forcing, and every measurable cardinal δ < κ is δ + strongly compact. The second of these contains a strong cardinal κ and is such that no cardinal δ > κ is measurable, κ’s strongness is indestructible under < κ-strategically closed, (κ +, ∞)-distributive forcing, and level by level inequivalence between strong compactness and supercompactness holds. The model from the first of our forcing constructions is used to show that it is consistent, relative to a supercompact cardinal, for the least cardinal κ which is both strong and has its strongness indestructible under κ-directed closed, (κ +, ∞)-distributive forcing to be the same as the least supercompact cardinal, which has its supercompactness indestructible under κ-directed closed, (κ +, ∞)-distributive forcing. It further follows as a corollary of the first of our forcing constructions that it is possible to build a model containing a supercompact cardinal κ in which no cardinal δ > κ is measurable, κ is indestructibly supercompact, and every measurable cardinal δ < κ which is not a limit of measurable cardinals is δ + strongly compact. (shrink)

This paper presents a novel position in the philosophy of logic: I argue that _validity_ is a thick concept. Hence, I propose to consider _validity_ in analogy to other thick concepts, such as _honesty_, _selfishness_ or _justice_. This proposal is motivated by the debate on the normativity of logic: while logic textbooks seem simply descriptive in their presentation of logical truths, many have argued that logic has consequences for how we ought to reason, for what we ought to believe, or (...) for what we ought to infer. How can logic be normative, if it appears to be descriptive? According to the proposal of this paper, the normativity of logic can be explained because a thick concept is in play: _validity_. Thus, I argue that the debate on how to best characterize validity and the debate on logic’s normativity are more connected than we think, because _validity_ is a thick concept. (shrink)

The book contains original essays by distinguished moral and political philosophers on the topic of the moral and political status of children. It covers the themes of children's rights, parental rights and duties, the family and justice, and civic education.

This paper has three aims: first, to present in a clear way Newton da Costa’s argument against the necessity of logical laws. In order to do so, we need to clearly advance his views on the idea that logic is context-relative, and not known a priori. Doing so, however, requires that we present his methodology for the development of counter-examples to logical laws: the use of hypothetical models in logic. Given that this method has been overlooked in most discussions on (...) the epistemology of logic, our second goal is to present da Costa’s views on it carefully. The discussion of some tensions resulting from the relation of a system of logic and the context it governs, in da Costa’s approach, is our third goal. Basically, da Costa seems to swing between two incompatible views on such relation, requiring sometimes that a logic is dependent on a context, and in other cases, that the nature of the context is dependent on a logic. Bringing this to light may also benefit current discussions on logical relativism. (shrink)

Cet article propose d’élargir le débat sur la transition énergétique au-delà du contexte occidental. Partant d’études de cas situées dans deux métropoles des Suds, la réflexion invite à nuancer les scénarios normatifs et supposés universels de transformation des systèmes énergétiques pour confronter les transitions aux singularités des sociétés et des territoires dans lesquels elles prennent forme. Ainsi s’aperçoit-on que les discours sur le changement climatique global ont bien moins d’effets d’entraînement sur les trajectoires énergétiques d’Istanbul et du Cap que l’impact (...) de crises écologiques plus locales ou que l’évolution de compromis socio-politiques, toujours fragiles et dépendants d’héritages historiques nationaux. (shrink)

Series Copy Oxford's celebrated Very Short Introductions series offers concise and original introductions to a wide range of subjects--from Islam to Sociology, Politics to Classics, Literary Theory to History, and Archaeology to the Bible. Each volume provides trenchant and provocative--yet always balanced and complete--discussions of the central issues in a given discipline or field. Every Very Short Introduction gives a readable evolution of the subject in question, demonstrating how the subject developed in its own right and how it influenced society. (...) Whatever the area of study one deems important or appealing, whatever topic fascinates the general reader, the Very Short Introduction series has a handy and affordable guide that will likely prove indispensable. (shrink)

Cette étude a pour but de situer la discussion sur l'égalité économique dans le contexte existentiel qui lui est approprié. Interprétant le système économique non seulement comme un système de production et de distribution, mais aussi comme un lieu où s'opère une certaine forme de « colmatage existentiel » individuel, nous étudions les rouages enfouis du système économique qui pourraient expliquer pourquoi les arguments classiques d'incitation, souvent invoqués par la théorie économique égalitariste, peuvent cacher des obstacles puissants à l'égalité. Nous (...) mettons en question les approches des incitations développées par G. A. Cohen et Philippe Van Parijs et nous avançons une approche existentielle inspirée notamment de Norman O. Brown et de Ernest Becker, selon qui l' économie peut aisément devenir le lieu du déni de la corporéité et de la mortalité. L'égalité économique, dès lors, ne peut être atteinte pleinement qu'en couplant la philosophie politique avec l'analyse existentielle et spirituelle des conditions d'assumption individuelle du corps mortel. This study seeks to locate the discussion on economic equality within an appropriate existential context. Seeing the economic system not only as a system of production and distribution, but also as the locus where a certain form of individual « existential containment » is taking place, we study those buried underpinnings of the economic system which could explain why classical incentive arguments often used by economists might hide powerful obstacles to equality. The approaches to incentives proposed by G. A. Cohen and Philippe Van Parijs are discussed and questioned, and an alternative approach is suggested, inspired partially by Norman O. Brown and Ernest Becker, for whom the economy can easily become the locus of a denial of corporeity and mortality. Thus, economic equality can be fully attained only by coupling political philosophy with the existential and spiritual analysis of the conditions under which individuals can accept their mortal body. (shrink)

Enracinée dans la prière, fondée sur la Bible seule, centrée sur le Christ, et insistant sur la lutte contre le Malin, sur l'engagement éthique et sur la proximité du Royaume de Dieu, la théologie de Martin Luther, soutenue par le courage et l'humour d'un écrivain hors du commun, rencontre maintes préoccupations théologiques actuelles ; mais elle interpelle aussi des théologies souvent embarrassées par le sola scriptura et le solus Christus, promptes à faire de l'homme une victime et limitant l'eschatologie à (...) l'avènement du Christ dans l'intériorité du croyant. De la théologie contemporaine, elle peut apprendre que toute exégèse est située, que l'assertion n'est pas le seul registre du discours théologique, que le dialogue religieux ne se réduit pas à l'anathème et que l'action de Dieu dans l'histoire n'est pas univoque. Martin Luther's theology is rooted in prayer, founded only on the Bible, and centred on Christ ; it lays stress on the struggle against the Devil, on moral commitment, and on the proximity of God's Kingdom ; it is kept up by the courage and humour of an extraordinary writer. As such, it meets with many modern theological preoccupations, but it also challenges theologies that are often embarrassed by the sola scriptura and the solus Christus, theologies that are ready to victimize man and limit eschatology to the coming of Christ into the believer's inner self. From contemporaneous theology it can learn that each exegesis has its context, that doing theology does not only consist of uttering statements, that the religious dialogue does not confine itself to the anathema, and that God's acts in history are not univocal. (shrink)

This paper presents criticisms of the method for moral and political philosophy known as ?reflective equilibrium? (RE), or in its fuller form ?wide reflective equilibrium? (WRE). This negative purpose has an ulterior positive aim: to set off, by favourable contrast, an alternative approach based on analogical argument as an instrument of an evolving (liberal) tradition. WRE derives from John Rawls but has been broadly endorsed. Though a meta?theory, it involves a certain way of construing liberalism. This essay's target is in (...) key part that construal. It seeks an approach to moral?political philosophy, and to liberalism in particular, that is at once rationally grounded and contextually oriented, and provides for explanation as well as justification. WRE fails on all counts, plus others. Section I presents WRE and suggests the alternative. Section II presents the critique of WRE, partly drawing on established criticisms and partly presenting new ones. Section III opposes the application suggested for WRE by (surprisingly) a critic of Rawls, M. Sandel. The preferability of the analogical alternative is demonstrated throughout. (shrink)

In the transition to Einstein’s theory of Special Relativity (SR), certain concepts that had previously been thought to be univocal or absolute properties of systems turn out not to be. For instance, mass bifurcates into (i) the relativistically invariant proper mass m0, and (ii) the mass relative to an inertial frame in which it is moving at a speed v = βc, its relative mass m, whose quantity is a factor γ = (1 – β2) -1/2 times the proper mass, (...) m = γm0. (shrink)

Chronicles Plato’s thought through the lens of his turbulent life. Plato is a key figure from the beginnings of Western philosophy, yet the impact of his lived experience on his thought has rarely been explored. Plato lived in turbulent times, born during a war that led to Athens’ defeat and decline. A restored democracy enabled the execution of his teacher Socrates. Carol Atack explores how his life in Athens influenced Plato’s thinking, how he developed the Socratic dialogue into a powerful (...) philosophical tool, and how he used the institutions of Athenian society to create a compelling imaginative world. Accessibly written, this book shows how Plato made Athens the place where diverse ideas were integrated into a new way of approaching big questions about existence and the societies we create, then and now. (shrink)

This study investigated the relationship between cultural value orientations and country-specific changes in mobility during the Covid-19 pandemic. The aim was to understand how cultural values relate to mobility behavior during the initial stages of the pandemic. The aggregated data include Schwartz's cultural orientations, Gross Domestic Product (GDP) per capita, number of Covid-19 cases per million, and mobility change during the Covid-19 pandemic (Google Mobility Reports; percentage decrease in retail and recreation mobility, transit station mobility, workplace mobility and percentage mobility (...) increase in residential areas). Regression analyses showed that, after controlling for economy and severity of disease, hierarchy was the primary factor reducing mobility, such as staying at home, and mobility in public spaces, such as avoiding retail and recreation sites (marginally significant). The results are discussed in the light of previous literature and the implications for social distancing measures. (shrink)

On May 13, 2014, a fire due to the combustion of accumulated methane gas in the Soma Eynez Mine in Turkey killed 301 miners. This case chronicles the events on the day of the accident and investigates the factors leading up to it. It depicts the chaos and confusion resulting from missing emergency protocol, inadequate responses of major stakeholders such as safety experts in the mine, company executives, and the political leadership at the ministry and prime ministry levels. It shows (...) how the interplay of a culture of leniency towards mining safety, insufficient mining policies and even less effective inspections coupled with nepotism and the local population’s desperation for work, all led to serious neglect in a major mine resulting in needless deaths. The Soma Eynez Mine disaster highlights how corporate greed fed into breaches of mining protocol and ethical conduct, eventually leading to the bankruptcy of a mining conglomerate and the imprisonment of 14 men. (shrink)

Body image and body schema refer to two different yet closely related systems. Whereas BI can be defined as a system of perceptions, attitudes, and beliefs pertaining to one's own body, BS is a system of sensory-motor capacities that functions without awareness or the necessity of perceptual monitoring. Studies have demonstrated that applying the concepts of BI and BS enables us to conceptualize complex pathological phenomena such as anorexia, schizophrenia, and depersonalization. Likewise, it has further been argued that these concepts (...) play a crucial role in our ability to grasp our bodily experiences in the socio-cultural world according to various factors, such as gender, social class, and ethnicity. Referring to the insights of Frantz Fanon, the author of Black Skin, White Masks, this paper suggests that under certain conditions the BI can take over and reshape the BS. Based on an examination of Fanon’s writings, the paper suggests that not only the BI can truly remold the BS but that the gaze of the other can directly influence the BI. (shrink)

Müslüman olmayıp belirli şartlar çerçevesinde İslâm devletinin hâkimiyetinde yaşayan insanlara “gayrimüslim” denilmektedir. Hz. Peygamber Medine’ye hicretiyle beraber gayrimüslim toplumla karşılaşmış ve bunlarla ilgili duruşunu “Medine Sözleşmesi” ile net bir şekilde ortaya koymuştur. Sahabe dönemi ile başlayan yoğun fetih hareketleri sonucunda gayrimüslimler İslâm devletinin tebaası olmuştur. Bunlarla ilgili hukukî düzenlemeler gerçekleştirilerek devlet nezdindeki ve toplum içerisindeki statüleri belirlenmiştir. İslâm inancını kabul etmeye zorlanmayan bu insanlara inanç ve ibadet hürriyeti de tanınmıştır. Bununla birlikte bu hürriyetin çerçevesi, İslâm devleti ve Müslüman toplumun maslahatı (...) ile sınırlandırılarak toplumsal güven ve huzur temin edilmiş, bir arada yaşamanın temel parametreleri tesis edilmeye çalışılmıştır. İslâm devletleri, sulh ile alınan yerler ile savaş sonucunda alınan yerlerdeki gayrimüslim mâbetlerini farklı değerlendirmiştir. Sulh ile alınan yerlerde, mâbetlerin yıkılması veya camiye çevrilmesi hususunda gayrimüslim halkın rızası alınırken; savaş ile alınan yerlerde bulunan mâbetler üzerindeki tasarruflarda böyle bir rızaya ihtiyaç duyulmamıştır. İlkesel olarak gayrimüslimlerin fetih öncesi inşâ edilmiş olan mâbetlerine dokunmama ve onları tamir etmeme prensibi hemen hemen bütün dönemlerde korunmuş, yeni mâbet inşâ edilmesine de olumlu bakılmamıştır. İlkesel olarak din ve vicdan hürriyeti kapsamında gayrimüslimler inançlarında serbest bırakılmış ve Müslüman olmaya zorlanmamışlardır. Ancak Müslüman toplumun dinini muhafaza edebilmesi için gayrimüslimlerin din, kültür ve geleneklerini ulu orta yaşamalarına izin verilmediği gibi; mâbetleri hususunda da kısıtlamalar getirilmiştir. Bu bağlamda bazı kiliselerin yıkılması ve mevcut mâbet sayısının azaltılması gibi bir dizi önlem alınmıştır. Buna rağmen zarurî ihtiyaç halinde yeni mâbet inşâsına izin verildiği de olmuştur. Bu durumda mâbetlerin ihtişamlı inşâ edilmesine izin verilmemiş, mimaride bazı ölçülere riâyet etmeleri şart koşulmuştur. Bu çalışmada Hz. Peygamber döneminden başlamak üzere İslâm hukuk tarihinin farklı dönemlerinden bazı uygulama örnekleriyle İslâm devletlerinin gayrimüslimlerin ibadethânelerine yönelik yürüttüğü politikaların dinî mi yoksa siyasî mi olduğu sorusuna cevap aranacaktır. Bu bağlamda İslâm devletinde “zimmî” olarak tanımlanan bu insanların genel hukukî statülerinden ziyade bunlara ait mâbetlerin durumu bu çalışmamızın temelini oluşturmaktadır. Çalışmamız Hıristiyan ve Yahudilere ait mâbetler ile sınırlı tutulmuştur. (shrink)

The paper presents an analysis of two basic notions of the ontology of physics: the notion of physical entity; and the notion of spatio-temporal entity. The author claims that there are three types of physical as well as spatio-temporal entites: (i) objects; (ii) propertes; and (iii) relations. The philosophical background of the author's considerations is his conception of point-eventism.

La connaissance est traditionnellement envisagée comme un processus mettant en rapport un sujet et un objet. Le processus peut être doublement orienté selon que l'on considère la réception de l'information par l e sujet, ou la représentation de l'objet qui peut avoir différentes modalités, parmi lesquelles je compte l'assertion de quelque chose quant à l'objet. Je schématise ces deux orientations de la façon suivante: I = K1 R = K2Prendre connaissance d'un manuel de mathématiques, être ébloui par une lumière vive, (...) n'est pas identique à résoudre un problème de mathématiques, ou à savoir que la voiture qui vient en face n'a pas mis ses feux de croisement. Il y a bien lieu de distinguer deux types de connaissances: K1 et K2; je ne me préoccuperai pas de la question générale de l'identité des éléments de chacune et j'utiliserai les mêmes symboles S et O. (shrink)

This article discusses Islam and homo deus as a new agenda for humanity’s future. This article tries to explain the reading of homo deus and the problems of humanity in the future. Likewise, regarding the issue of immortality and human happiness in the future from an Islamic perspective. This article tries to analyze the problem using the library research model in carrying out an analysis of the main problem. Humans to fight death and the problems that humans expect in the (...) future to maintain eternity feel like a god who will live eternally in the world. It is not only immortality in the world that modern humans will achieve, but how humans live in the world and gain happiness. True happiness is difficult for humans to obtain, even though humans use the discoveries of modern science. Humans will truly find happiness if they believe in and draw closer to God. The happiness that modern humans feel is only temporary pseudo-happiness. The immortality that modern humans desire is not directly proportional to happiness. This can be seen from the large number of people dying by suicide in various countries, the majority of which are advanced, and technology is developing rapidly, but it still cannot help their spiritual problems. Modern humans think that everything can be solved with the modern science they have discovered, even though there is God’s intervention in life in this world. (shrink)