The implicit activities of the living body in sports (such as heart rate, involuntary gestures, stress, reflex, emotional regulation and interaction expressions) emerge in the consciousness of the lived body without our voluntary control. We demonstrate physiological emersion, and how, including in dramaturgical perception, physiological flows and processes collide with the image of a whole body. In this paper, we introduce corporeal non-property as the missing (?) link between phenomenology and neuroscience, renewed by research on the cerebral unconscious and the (...) perception of their lived body. Rather than mindfulness, physical activity obliges the subject to learn the unconscious and his motor skills from his living body: a new psychoanalysis of sport is thus established by studying what emerges from the activity of the living body up to the level of the conscious description of motor action. In this paper, we explain why that awareness occurs, and why it matters for the understanding of unconscious activity of the athlete’s living body. This is potentially interesting, although it needs, as a theory, to overcome the obvious reliance of the body on unconscious or habitual/automated physiological processes. But the incorporation of body techniques forms a habitus. (shrink)

We introduce an abstract framework for general rough set theory from a mereological perspective and consider possible concepts of ’a priori’ granules and granulation in the same. The framework is ideal for relaxing many of the relatively superfluous set-theoretic axioms and for improving the semantics of many relation based, cover-based and dialectical rough set theories. This is a relatively simplified presentation of a section in three different recent research papers by the present author.

The relations of power between healthcare-related institutions and the professionals that interact with them are changing. Generally, the institutions are gaining the upper hand. Consequently, the intellectual abilities necessary for professionals to pursue the internal goods of healthcare are changing as well. A concrete case is the struggle over sickness benefits in Sweden, in which theSwedish Social Insurance Agency(SSIA) and physicians are important stakeholders. The SSIA has recently consolidated its power over the sickness certificates that doctors issue for their patients. (...) The result has been a stricter gatekeeping of sickness benefits. In order to combat the inroads made by state institutions into sickness certification, and into the sphere of medical practice, some doctors have developed cunning “techniques” to maximize the chance to have their sickness certificates accepted by the SSIA. This article attempts to demonstrate that cunning intelligence—the ability of the weak to “outsmart” a stronger adversary—plays an important role in the practice of medicine. Cunning intelligence is not merely a defective form of prudence (phronesis), nor is it simply an instance of instrumental reason (techne), but rather an ability that occupies a distinct place among the intellectual abilities generally ascribed to professionals. (shrink)

According to a (once) venerable tradition, our knowledge of the external world is crucially dependent on divine favor: our ability to obtain knowledge of the world around us is made possible by God’s having so ordered things. I argue that this view, despite its unpopularity among con­temporary philosophers, is supported by a certain inference to the best explanation: namely, it provides an effective way of reconciling two widely held beliefs that, on the assumption of naturalism, appear incompatible: (1) that knowledge (...) is incompatible with the kind of luck present in Gettier sce­narios and (2) that arguments for external world skepticism can be effectively rebutted by “shifting” them in the style of G. E. Moore. (shrink)

With the expansion of consciousness comes new ways of seeing reality. The hypercontextual pretexts, contexts and subtexts created by the new technologies of virtual, immersive and cyber realities create boundaryless experiences that are analogous to the archaic techniques evolved through shamanic journeys designed to transcend all human boundaries.The magico-spiritual imagination, far from disappearing in our supposedly secular age, continues to feed the utopian dreams, apocalyptic visions, digital phantasms, and alien obsessions that populate today’s ‘technological unconscious’. The language and ideas of (...) the information society have slipped into and even transformed the myriad worlds of contemporary spirituality. What is emerging is a networked framework for grappling with some of the impulses that are currently tearing us apart: spirit and the machine, modernity and nihilism, technology and the human. ‘We find ourselves trapped on a cyborg sandbank, caught between the old, smouldering campfire stories and the new networks of programming and control’ (Davis 1998: 131). We are ‘beached’ between the archaic sea of our magico-spiritual ancestors, freshly emerged from our proto-modern past, and spawned into the postmodern reality of fragmented selves, networked options, downloadable digitized consumerware and ‘technologies of ecstacy’. (shrink)

This reader collects and introduces important work in linguistics, computer science, artificial intelligence, and computational linguistics on the use of linguistic devices in natural languages to situate events in time: whether they are past, present, or future; whether they are real or hypothetical; when an event might have occurred, and how long it could have lasted. In focussing on the treatment and retrieval of time-based information it seeks to lay the foundation for temporally-aware natural language computer processing systems, for example (...) those that process documents on the worldwide web to answer questions or produce summaries. The development of such systems requires the application of technical knowledge from many different disciplines. The book is the first to bring these disciplines together, by means of classic and contemporary papers in four areas: tense, aspect, and event structure; temporal reasoning; the temporal structure of natural language discourse; and temporal annotation. Clear, self-contained editorial introductions to each area provide the necessary technical background for the non-specialist, explaining the underlying connections across disciplines.A wide range of students and professionals in academia and industry will value this book as an introduction and guide to a new and vital technology. The former include researchers, students, and teachers of natural language processing, linguistics, artificial intelligence, computational linguistics, computer science, information retrieval, library sciences, human-computer interaction, and cognitive science. Those in industry include corporate managers and researchers, software product developers, and engineers in information-intensive companies, such as on-line database and web-service providers. (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2013 Heft: 1 Seiten: 107-130.

Though Kierkegaard's ethic in "Works of Love" frequently has been a target of harsh — and often uncharitable — criticism, a number of recent treatments have sought to defend both its viability and its relevance to the contemporary discussion. Increasingly, the literature is replete with interpretations that situate it within the traditions of virtue ethics and/or divine command theory. I evaluate these readings, focusing primarily on the issue of moral obligation in Kierkegaard's writings. I argue that both the virtue and (...) divine command interpretations are deficient, though Kierkegaard's ethic indeed shares significant points of contact with both traditions. I explicate and defend an alternative account of moral obligation that seems to me most to warrant the label, "Kierkegaardian," and attempt to expand the view, taking Kierkegaard's ethic as a foundation upon which to build a theoretically rigorous account of moral obligation. The resulting view, I argue, captures the best of both virtue ethics and divine command theory, while avoiding the most serious problems of each. (shrink)

Under the sway of the postulate of determinism, sociologists (with some exceptions) have given little direct attention to sheerly fortuitous events. Such events are analytically distinguishable from those which are considered the results of chance only because we currently lack knowledge of their causation. Exemplifications of pure chance abound in the various arts and sciences, including sociology (especially in work by symbolic interactionists). Direct, explicit consideration of random, accidental, or chance phenomena requires approaches that emphasize both the processes of behavior (...) and interaction and the case-study method of investigation. (shrink)

Although we agree with Pickering & Garrod (P&G) that prediction-by-simulation and prediction-by-association are important mechanisms of anticipatory language processing, this commentary suggests that they: (1) overlook other potential mechanisms that might underlie prediction in language processing, (2) overestimate the importance of prediction-by-association in early childhood, and (3) underestimate the complexity and significance of several factors that might mediate prediction during language processing.

Rough sets are used in numerous knowledge representation contexts and are then empowered with varied ontologies. These may be intrinsically associated with ideas of rationality under certain conditions. In recent papers, specific granular generalisations of graded and variable precision rough sets are investigated by the present author from the perspective of rationality of approximations (and the associated semantics of rationality in approximate reasoning). The studies are extended to ideal-based approximations (sometimes referred to as subsethood-based approximations). It is additionally shown that (...) co-granular or point-wise approximations defined by σ-ideals/filters (for an arbitrary relation σ) fit easily into the entire scheme. Concepts of the rationality of objects (vague or crisp) and their types are introduced and are shown to be applicable to most general rough sets by the present author. Surprising results on these are proved on these by her in this part of the research paper. The present paper is the first of a three part study on the topic. (shrink)

Study on the concept of substance, one of the basic elements in Jaina philosophy.

A significant challenge faces any ethic that endorses the view that divine commands are sufficient to impose moral obligations; in this paper, I focus on Kierkegaard's ethic, in particular. The challenge to be addressed is the "modernized" problem of Abraham, popularized especially by Fear and Trembling: the dilemma that an agent faces when a being claiming to be God issues a command to the agent that, by the agent's own lights, seems not to be the kind of command that a (...) loving God would issue. Against a solution to this problem proposed by C. Stephen Evans in Kierkegaard's Ethic of Love, I argue that Kierkegaard regards this scenario as never actually resulting in a fully responsible agent's performance of some horrendous action on account of her non-culpable misinterpretation of God's will and/or failure to discern correctly whether a perceived moral imperative truly is divine in origin. (shrink)

Ḳarnot tsadiḳ -- Liḳuṭe Eliyahu -- Minhage ḳ.ḳ. 'Bet Ya'aḳ ov' be-Ḥevron.

In 1987, the World Commission on Economic Development popularized the term “sustainable development” in its well-cited report, Our Common Future. According to this report, sustainable development is defined as “the development that meets the needs of the present without compromising the ability of future generations to meet their own needs.” The WCED asserted that sustainable development required simultaneous adoption of environmental, economical, and equity principles. Bansal, 197–218, 2005) has conducted a study of Canadian firms in the oil and gas, mining, (...) and forestry industries from 1986 to 1995. The study found that both resources based and institutional factors influence corporate sustainable development. This paper studied the corporate sustainable development of Mysore Paper Mills Ltd. from 1995 to 2011 using the same model. The study found that independent variables with significant impact on environmental integrity and overall sustainability were fines, penalties, court cases involved by the company, and log of total assets. On economic prosperity, the independent variable with significant impact is log of total assets. For social equity, the independent variable with significant impact is foreign sales as percentage of total sales, number of fines/penalties/court cases, number of fines/penalties/court cases, log, and return on equity. (shrink)

In Sinners in the Presence of a Loving God, R. Zachary Manis examines in detail the several facets of the problem of hell, considers the reasons why the usual responses to the problem are unsatisfying, and suggests how an adequate solution to the problem can be constructed.

The commonly occurring metaphors and models of the doctor–patient relationship can be divided into three clusters, depending on what distribution of power they represent: in the paternalist cluster, power resides with the physician; in the consumer model, power resides with the patient; in the partnership model, power is distributed equally between doctor and patient. Often, this tripartite division is accepted as an exhaustive typology of doctor–patient relationships. The main objective of this paper is to challenge this idea by introducing a (...) fourth possibility and distribution of power, namely, the distribution in which power resides with neither doctor nor patient. This equality in powerlessness—the hallmark of “the age of bureaucratic parsimony”—is the point of departure for a qualitatively new doctor–patient relationship, which is best described in terms ofsolidaritybetweencomrades. This paper specifies the characteristics of this specific type of solidarity and illustrates it with a case study of how Swedish doctors and patients interrelate in the sickness certification practice. (shrink)

Godel he-ʻaṿon -- Sibat biʼat he-ʻavon -- Tiḳun he-ʻaṿon.

Prior research on the impact of mandatory quotas in one dimension of diversity, on other dimensions, shows contradictory results. We seek to resolve this puzzle by relying on theory in social psychology on homophily and recategorization processes in hiring. In the context of a law mandating a gender quota on Indian boards, we predict and find that boards respond to the law by hiring new women directors who are similar to existing directors in terms of caste and community dimensions. We (...) find that this homophily effect is impactful to the extent that even high-status women directors cannot overcome it. At the aggregate level, these organizational-level practices result in caste and community inequalities remaining intact despite the introduction of 1309 new women directors. We contribute to research on inequality, board of directors, and affirmative action. (shrink)

This paper examines the problem of sameness in terms of being it the classical problem of personal identity and various philosophical positions on the existence of the self as a substantive subject. I call this subject an ethical Self, which involves different notions of ego, being, substance, and personhood. The denial of the existence of a permanent self by philosophers like Hume and Buddhists does not seem justified in regard to one's identity or sameness over time. The no-self theorists do (...) not provide any strong ground for how to explain the notion of personhood and one's actions in a moral space without accepting a substantive self as a doer that continues over time. They certainly seem to have failed in establishing a logical connection between their no-self theories on the one hand and the necessity of an ethical self in their philosophical accounts on the other. Rejecting the no-self theory in defense of the self theory of personal identity, I conclude this paper with a note that sameness of a person over time is the prerequisite of morality, law, and present and future plans and that there is no harm in considering a permanent self, as Jīva of Jainism, to solve the problem of personal identity. There is also no harm in preferring the self theory over the no-self theory since the former, unlike the latter, does give a meaning to spirituality and transcendence. (shrink)

Source: Author: Mani Ghadamkheir, Mahboubeh Mahmoudzadeh This study employs Foucault's views on the strategies of power to analyze that the institutional world of Bleak House makes a disciplinary structure. The intrusion of these institutions in all strata of society in the novel, from the aristocratic Dedlocks to the poor area of Tom-All-Alone shapes a panoptic structure in which everyone is visible through a permanent and omniscient gaze. Under the matrix of various institutions almost all the characters in the novel, directly (...) or indirectly, are trapped and engaged. This study shows the modernity of Dickens views on power relations in society and gives readers new maps to read Bleak House and new perspectives from which to view it. ]]>. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Learning to BreatheFive Fragments Against RacismB. Venkat Mani (bio)For Dr. JLW, for all Black academics and students1. Air HungerI know you, Derek Chauvin. You may think that we first met on May 25, 2020, in Minneapolis. I was called George Perry Floyd. For you, I was just another Black man, a potential criminal. For me, you were not a police officer, but the knee that stands for racism. You (...) kneeled on my windpipe for 9 minutes and 29 seconds. Those were neither my first nor my last memories.You may choose not to recognize me, as you always have. But I do. I recognize every bone, muscle, tendon, pointy curve of the cap, every contour of your strong, heavy, determined, calculating, conniving knee that presses on my windpipe with a false sense of racist superiority. 9 minutes and 29 seconds. As often as you can.We have a history. You have never missed the opportunity of kneeling on my windpipe. You hauled me into your slave ships from various African ports along the Atlantic, then you kneeled on my windpipe all over your cotton and tobacco plantations in the Americas. We met again on schooners from Indian shores journeying across the Indian and Pacific oceans. With slavery banned in the British empire, you turned me into an indentured laborer. You made me put my thumb imprint on a document you created, in a script I could not read, of a language I could not speak. Then you threw me thousands of miles away in Mauritius, Fiji, and numerous Caribbean islands, pressing on my windpipe on sugarcane plantations. My wife, children, sisters, mothers, aunts, brothers, uncles, nephews, nieces, grandparents, great grandparents, we all have lived through those fatal 9 minutes and 29 seconds: on water and land. Repeatedly. Consistently. Incessantly.You want specific dates? April 8, 1857, Barrackpore, Northern India. My name was Mangal Pandey, you called me a Sepoy. You hanged me for standing up against my subjugation by your British East India Company. Against your rule over my land and my people. With your many titles [End Page 41] and names: Major-General Sir Henry Havelock, Lieutenant-General Sir Colin Campbell, Brigadier-General Charles Windham, you rampaged through the streets of Delhi, Meerut, Lucknow, killing anyone in your way so I could be a jewel in Victoria's crown. January 29, 1863, Bear River, Idaho. I was one among the Shoshone of Bia Ogoi, you were Colonel Patrick Connor. You came to us on a frigid morning and killed us by the hundreds. November 15, 1884, the Congo Conference, Berlin. You were called Chancellor Otto von Bismarck and were acting at the behest of sharecropping interests of King Leopold the Second. Your name for me was a "savage." You set up a society to civilize me while you plundered my bounty. You started drawing lines through land, rivers, mountains, deserts. For you, it was the Scramble for Africa. For me, bloody murder. You knelt on my windpipe, smoking a pipe with tobacco my people had grown. April 13, 1919, Jallianwala Bagh, Amritsar. You were called Brigadier General Reginald Edward Harry Dyer. For you, I was just a troublemaking native disrupting the civilized business of the Empire. You surrounded our peaceful gathering in Amritsar and opened fire. Your Nobel Laureate Rudyard Kipling claimed that "you did your duty as you saw fit." By killing us in thousands until the bullets ran out. Rikki Tikki Tavi. May 31, 1921, Tulsa, Oklahoma. Inspired by Jim Crow, your knees came running to us in mobs to massacre us. October 19, 1926, Imperial Conference, London. Your name was Field Marshall the Right Honorable Jan Christian Smuts. For you, I was one among the many "colored" subjects from the Cape Colony. You spoke vehemently against mixing my people with your people. Eloquently, I was told, in favor of apartheid.You know very well, Chauvin, that our acquaintance neither begins in 1857 nor ends in 1926. I could take you on a grand tour of the world and give you all the dates when you appeared in different forms. Your self-induced conviction of racial supremacy over me remained the same... (shrink)

Collection of articles on history and philosophy of various religions by noted Islamic scholar.

One important version of the problem of divine freedom is that, if God is essentially good, and if freedom logically requires being able to do otherwise, then God is not free with respect to willing the good, and thus He is not morally praiseworthy for His goodness. I develop and defend a broadly Molinist solution to this problem, which, I argue, provides the best way out of the difficulty for orthodox theists who are unwilling to relinquish the Principle of Alternate (...) Possibilities. The solution is that the divine essence includes the property of transworld goodness: i.e., for any possible morally significant choice that God could have faced, if God had actually faced it, God would have chosen to will the good. This view makes coherent the otherwise paradoxical theological intuition that it is within God’s power to do something evil, but He would not ever do such a thing. (shrink)