The paper reconstructs Hegel’s account of shame as a fundamental affect. Qua spiritual, the human individual strives for self-determination; hence she is ashamed of the fact that, q...

The paper develops a conception of marital love as a complex recognitive relation, which I articulate by juxtaposing it against other recognitive relations that figure in Hegel's theory of modern civil society (i.e., respect and esteem). Drawing on Hegel's early writings, I argue that, if love is to provide its unique sort of recognition, it must obtain between “living beings who are equal in power”—a peculiar form of equality that I name (drawing on Stanley Cavell's work) “dynamic equality.” I conclude (...) that it is by Hegel's own lights that we should reject his notorious conception of the sexual difference. However, I also offer reasons why, from Hegel's early 19th century perspective, he could consider the following two conditions as compatible: (1) equality within marriage and (2) sexual hierarchy outside marriage, namely, in civil society. (shrink)

Recent advances in philosophical thinking about consciousness, such as cognitive phenomenology and mereological analysis, provide a framework that facilitates using computational models to explore issues surrounding the nature of consciousness. Here we suggest that, in particular, studying the computational mechanisms of working memory and its cognitive control is highly likely to identify computational correlates of consciousness and thereby lead to a deeper understanding of the nature of consciousness. We describe our recent computational models of human working memory and propose that (...) three computational correlates of consciousness follow from the results of this work: itinerant attractor sequences, top-down gating, and very fast weight changes. Our current investigation is focused on evaluating whether these three correlates are sufficient to create more complex working memory models that encompass compositionality and basic causal inference. We conclude that computational models of working memory are likely to be a fruitful approach to advancing our understanding of consciousness in general and in determining the long-term potential for development of an artificial consciousness specifically. (shrink)

While substantial progress has been made in the field known as artificial consciousness, at the present time there is no generally accepted phenomenally conscious machine, nor even a clear route to how one might be produced should we decide to try. Here, we take the position that, from our computer science perspective, a major reason for this is a computational explanatory gap: our inability to understand/explain the implementation of high-level cognitive algorithms in terms of neurocomputational processing. We explain how addressing (...) the computational explanatory gap can identify computational correlates of consciousness. We suggest that bridging this gap is not only critical to further progress in the area of machine consciousness, but would also inform the search for neurobiological correlates of consciousness and would, with high probability, contribute to demystifying the “hard problem” of understanding the mind–brain relationship. We compile a listing of previously proposed computational correlates of consciousness and, based on the results of recent computational modeling, suggest that the gating mechanisms associated with top-down cognitive control of working memory should be added to this list. We conclude that developing neurocognitive architectures that contribute to bridging the computational explanatory gap provides a credible and achievable roadmap to understanding the ultimate prospects for a conscious machine, and to a better understanding of the mind–brain problem in general. (shrink)

European Journal of Philosophy, EarlyView.

Yeshayahu Leibowitz (1903–1994) was an Israeli philosopher and scientist. For decades, his thinking and persona were the embodiment of a Judaism in Israel. Getting to know him is getting to know a great Israeli thinker and also invites a window into the life of Israel and its problems.

Yeshayahu Leibowitz (1903-1994) was an Israeli philosopher and scientist. For decades, his thinking and persona were the embodiment of a Judaism that was vital, rebuking, involved, and committed to all the Jews of Israel. As seen in this book, Leibowitz's far-reaching public statements are not a certain aspect of this thinking, but its very essence. They are the essence of this thinking even when he is seemingly involved with other, distant issues, such as his exegesis of Maimonides and his writings (...) on popular science. These broad vistas are an invitation to those interested in Israel to meet an Israeli thinker who greatly impressed several generations of listeners, and to become acquainted with part of Israel's intellectual life. (shrink)

Like some ‘second wave’ feminists, Rousseau believes that modern sexual practices are not a manifestation of a newfound autonomy—rather, they reflect its systemic deprivation. Drawing on his critique of libertine culture in eighteenth century Paris, I show how even consensual sex may lead to a chronic deficit of recognition, coupled with psychological misery. To avoid such discontents, sexual freedom must include a satisfying sexual recognition. I articulate the conditions for such recognition as cultivated in Emile’s erotic education. Informed by amour-propre, (...) Emile would seek a sexual partner who could recognize him as superior, yet, because Emile is also endowed with pity, he would understand such superiority in terms of uniqueness, independence and authentic expression, rather than as winning the transient favors of public taste. I propose that Rousseau’s recognitive account of sexual desire is applicable to current-day philosophical and public debates. (shrink)

The Pale God examines the relationship between secularism and religious tradition. It begins with a description of the secular options as expressed by Israeli intellectuals, and describes how these options have led to a dead end. A new option must be sought, and one of the key sources for this option is the works of Spinoza. The author explains that unlike Nietzsche, who discussed "the death of God," Spinoza tried to undermine the authority of religious virtuosos and establish the image (...) of a rational "Pale God." Such changes could channel religious tradition to the basic principles of secular political rule. The author demonstrates that the secular option is inherent in Israeli society, fits the type of secularism that Zionism instilled in the Jewish people, and complements the traditional trends deeply rooted in that society. (shrink)

In _The Play within the Play: The Enacted Dimension of Psychoanalytic Process_ Gil Katz presents and illustrates the "enacted dimension of psychoanalytic process." He clarifies that enactment is not simply an overt event but an unconscious, continuously evolving, dynamically meaningful process. Using clinical examples, including several extended case reports, Gil Katz demonstrates how in all treatments, a new version of the patient’s early conflicts, traumas, and formative object relationships is inevitably created, without awareness or intent, in the here-and-now of the (...) analytic dyad. Within the enacted dimension, repressed or dissociated aspects of the patient’s past are not just remembered, they are re-lived. Katz shows how, when the enacted dimension becomes conscious, it forms the basis for genuine and transforming experiential insight. (shrink)

Denunciations, disclosures and reporting: why do whistleblowing procedures create an ethical dilemma in French corporations? Since July 2006, the requirement that foreign multinationals listed on the New York Stock Exchange (NYSE) implement this practice has been met with stiff resistance in many French companies. French labor unions see this controversy as a clash between the French and Anglo-Saxon models of transparency. To understand the moral reticence of French companies towards whistleblowing, we investigate five distinct perspectives: legal, economic, historical, philosophical and (...) sociological. 1/ We first probe into the legal contradictions in French regulations and find in these paradoxes the symptoms of a national taboo. 2/We report on an economic survey, that gathers empirical data from 82 large French corporations, and analyzes different business sectors in France and the working population covered by a whistleblowing procedure. 3/ To elicit the etiology of this taboo, we return to the historical sources of the Dreyfus Affair and the Vichy regime, whose political traumas remain imprinted on the collective French memory. The linguistic confusion between the two French terms délation and dénonciation shows why whistleblowing is perceived in France more as an act of betrayal than of heroism. 4/ The philosophical roots of whistleblowing also shed light on the organizational behavior of French companies and the transparency they are struggling to promote. 5/Entangled in sociological ambiguities, we discuss why French companies see whistleblowing as a risk, not as a means to prevent risk. (shrink)

BackgroundPaternalism/overprotection limits communication between healthcare professionals and patients and does not promote shared therapeutic decision-making. In the global north, communication patterns have been regulated to promote autonomy, whereas in the global south, they reflect the physician’s personal choices. The goal of this study was to contribute to knowledge on the communication patterns used in clinical practice in Mexico and to identify the determinants that favour a doctor–patient relationship characterized by low paternalism/autonomy.MethodsA self-report study on communication patterns in a sample of (...) 761 mental healthcare professionals in Central and Western Mexico was conducted. Multiple ordinal logistic regression models were used to analyse paternalism and associated factors.ResultsA high prevalence (68.7% [95% CI 60.0–70.5]) of paternalism was observed among mental health professionals in Mexico. The main determinants of low paternalism/autonomy were medical specialty (OR 1.67 [95% CI 1.16–2.40]) and gender, with female physicians being more likely to explicitly share diagnoses and therapeutic strategies with patients and their families (OR 1.57 [95% CI 1.11–2.22]). A pattern of highly explicit communication was strongly associated with low paternalism/autonomy (OR 12.13 [95% CI 7.71–19.05]). Finally, a modifying effect of age strata on the association between communication pattern or specialty and low paternalism/autonomy was observed.ConclusionsAmong mental health professionals in Mexico, high paternalism prevailed. Gender, specialty, and a pattern of open communication were closely associated with low paternalism/autonomy. Strengthening health professionals’ competencies and promoting explicit communication could contribute to the transition towards more autonomist communication in clinical practice in Mexico. The ethical implications will need to be resolved in the near future. (shrink)

Philosophy of Mental Representation Hugh Clapin (Ed.)Oxford, England: Oxford University Press, 2002332 pages, ISBN: 0198250525 (pbk); $35.00In the cognitive science era, in which philosophers frequ...

The opinions that people hold about the nature of consciousness are important not only to researchers in philosophy and science, but also in many professional fields such as clinical medicine, law, and education. However, in spite of this importance and how controversial the topic is, there is remarkably little empirical data concerning what these opinions are. Here we describe the results of a multi-year survey of university students concerning their beliefs about the nature of consciousness and about what entities are (...) conscious. We find that these students are split fairly evenly between dualists and materialists, and that they also include a significant number of idealists. Almost all of the participants attribute consciousness to other people, and the vast majority attributes it to at least some animal species but not to computers. These results, especially when combined with those from the few existing previous surveys that we review, do not support past statements in the consciousness studies literature that dualism is by far the dominant viewpoint in the general population. The results also indicate that most people resolve the problem of other minds in a way that includes some animals as being conscious. (shrink)

Progress in molecular biology has revealed profound relations between linguistic and genomic sciences, mainly through advances in bioinformatics. The structural symmetries between biochemical and verbal syntaxes raise the question of their origins: did they emerge independently, or did one arise from the other? Does the genetic code contain the traces of a protolanguage, a universal grammar whose gradual evolution and successive mutations progressively led to the polymorphism of natural languages? To explore this question, we review the isomorphism of the genetic (...) code and verbal codes from lexical, syntactic, semantic and pragmatic standpoints. We discuss the limits of these symmetries and their anthropomorphic connotations. We observe the gradual evolution of species and languages according to parallel mechanisms, and the genetic roots of the physiology of language. In conclusion, we hypothesize that human observers may not be projecting linguistic frameworks onto genomic structures. Rather, it could be their linguistic faculties that reflect the grammatical structure of genetic code. (shrink)