En posant avec clarté des questions de philosophie de l’esprit, d’ontologie et d’épistémologie, ce livre témoigne à la fois de l’intérêt réel de la danse comme objet philosophique et du rôle unique que peut jouer la philosophie dans une meilleure compréhension de cet art. Qu’est-ce que danser ? Que nous apprend le mouvement dansé sur la nature humaine et la relation entre le corps et l’esprit ? À quelles conditions une œuvre est-elle correctement interprétée par les danseurs et bien identifiée (...) par les spectateurs ? (shrink)

La danse bénéficie indirectement de l’insistance de Danto sur la dimension cognitive de l’art. Ce qu’elle gagne d’un côté risque toutefois d’être perdu de l’autre. Certes, l’art chorégraphique ne se limite pas au plaisir des yeux. Mais le rôle de l’intellect dans son appréciation et sa compréhension ne doit pas évincer celui, primordial, des sensations visuelles, kinesthésiques et auditives. Saisir la signification de la danse requiert un ancrage dans l’expérience sensible ; une attention soutenue, à la fois empirique et intellectuelle, (...) ne devant pas être conçue comme l’enquête dualiste d’un esprit allant débusquer un contenu caché sous d’anecdotiques et trompeuses surfaces visibles 1. (shrink)

Que nous apprend le mouvement dansé sur la nature humaine? Quelle signification la danse permet-elle de donner à la relation entre le corps et l'esprit? Les animaux non humains peuvent-ils danser? Un spectacle de danse n'est-il qu'un divertissement agréable ou la contemplation perplexe d'un monde mystérieux et ineffable? La danse permet-elle d'affiner notre perception de certaines propriétés expressives, notamment musicales? A quelles conditions telle oeuvre, Le Lac des cygnes ou Annonciation d'Angelin Preljocaj, est-elle correctement interprétée par les danseurs et bien (...) identifiée par les spectateurs? Quel est le statut des partitions chorégraphiques dans cette identité de l'œuvre dansée? Voici quelques-uns des problèmes auxquels se confrontent les spécialistes internationaux de la philosophie de la danse qui ont participé à cet ouvrage. En posant avec clarté certaines questions de philosophie de l'esprit, d'ontologie, et d'épistémologie, ils témoignent à la fois de l'intérêt réel de la danse comme objet philosophique et du rôle unique que peut jouer la philosophie dans une meilleure compréhension de cet art. (shrink)

From an analysis of the role of companies in multi-stakeholder networks and a critical review of stakeholder theory, it is argued that companies practise two different types of stakeholder management: they focus on their organization’s welfare (organization- focussed stakeholder management) or on an issue that affects their relationship with other societal groups and organizations (issue-focussed stakeholder management). These two approaches supplement each other. It is demonstrated that issue-focussed stakeholder management dominates in multi-stakeholder networks, because it enables corporations to address complex (...) problems and challenges in cooperation with stakeholders. Since deliberation is the key to issue-focussed stakeholder management, it helps to cope with numerous and at times contradictory stakeholder demands and enhances the legitimacy of corporate activities. (shrink)

In Accuracy and the Laws of Credence Richard Pettigrew assumes a particular view of belief, which states that people don't have any other doxastic states besides credences. This is in tension with the popular position that people have both credences and outright beliefs. Pettigrew claims that such a dual view of belief is incompatible with the accuracy-first approach. I argue in this paper that it is not. This is good news for Pettigrew, since it broadens the appeal of his framework.

In this paper we analyze relations between _ontology_ in anthropology and philosophy beyond simple homonymy or synonymy and show how this diagnosis allows for new interdisciplinary links and insights, while minimizing the risk of cross-disciplinary equivocation. We introduce the ontological turn in anthropology as an intellectual project rooted in the critique of dualism of culture and nature and propose a classification of the literature we reviewed into first-order claims about the world and second-order claims about ontological frameworks. Next, rather than (...) provide a strict definition of _ontology_ in anthropological literature, we argue that the term is used as a heuristic addressing a web of sub-concepts relating to interpretation, knowledge, and self-determination which correspond to methodological, epistemic, and political considerations central to the development of the ontological turn. We present a case study of rivers as persons to demonstrate what the ontological paradigm in anthropology amounts to in practice. Finally, in an analysis facilitated by a parallel between the first- and second-order claims in anthropology, and _ontology_ and meta-_ontology_ in philosophy (respectively), we showcase the potential for contribution of ontological anthropology to contemporary philosophical debates, such as ontological gerrymandering, relativism and social _ontology_, and vice versa. (shrink)

This paper argues that we should distinguish two different kinds of imaginative vividness: vividness of mental images and vividness of imaginative experiences. Philosophy has focussed on mental images, but distinguishing more complex vivid imaginative experiences from vivid mental images can help us understand our intuitions concerning the notion as well as the explanatory power of vividness. In particular, it can help us understand the epistemic role imagination can play on the one hand and our emotional engagement with literary fiction on (...) the other hand. (shrink)

The big question mark (in guise of a preface) -- This incredible need to believe : interview with Carmine Donzelli -- From Jesus to Mozart : Christianity's difference? -- Suffering : Lenten lectures, March 19, 2006 -- The genius of Vatholicism -- Don't be afraid of European culture.

Socioemotional selectivity theory (SST), an influential life-span theory, suggests that older adults prefer persuasive messages that appeal to emotionally-meaningful goals over messages that appeal to knowledge-related goals, whereas younger adults do not show this preference. A mixed-factorial experiment was conducted to test whether older adults (≥65 years) differ from younger adults (25–45 years) in their preference for emotionally-meaningful appeals over knowledge-related appeals, when appeals are clearly developed in line with SST. For older adults we found the expected preference for emotionally-meaningful (...) appeals for cancer centers but not for grocery stores and travel organizations. As expected, in most cases, younger adults did not show a preference. Implications for SST-based communication research and for practice are discussed. (shrink)

When Mill's The Subjection of Women was published in 1869 it was ahead of its time in boldly championing feminism. It failed to inaugurate a respectable intellectual debate. Feminist writers have tended to refer to it with respect but without any serious attempt to come to grips with Mill's actual arguments. Kate Millett's chapter in Sexual Politics is the only sustained discussion of Mill in the feminist literature that I am aware of, but it is not from a philosophical viewpoint, (...) and deals with Mill only in the service of an extended comparison with Ruskin. Philosophical books on Mill give the essay short measure. Alan Ryan in J. S. Mill heads one chapter ‘Liberty and The Subjection of Women’, but the former work gets twenty-six pages and the latter only four. Ryan says that ‘it is almost entirely concerned with the legal disabilities of women in Victorian England’. H. J. McCloskey, injfohn Stuart Mill: A Critical Study, gives the essay one and a half pages, commenting that it reads ‘like a series of truisms’ and seems so unimportant today because equality of the sexes has been achieved! (shrink)

This article investigates how the oral tradition practices of griôs in the Northeast of Brazil can be used as sources of information. This is an exploratory study based on bibliographic and documentary techniques, which used semi-structured interviews as a data collection tool. The data was analyzed using pragmatic language analysis. Through the interviews, we identified oral tradition as a source of information that, taken as an object of study, requires a decolonial approach. We observed a variety of oral tradition practices (...) from the interviewees that are sources of information, namely: storytelling, games, dance, musicality and martial arts. The conclusion is that Griô oral tradition practices can be used as sources of information in which the local history and culture of a community are the informational genesis, based on interactions between people. (shrink)

Abstract: Hegel's theory of tragedy is often considered to be primarily a theory of the objective powers involved in tragic conflicts—for Hegel, these are paradigmatically competing ethical notions—and of the rationality which underlies and drives such conflicts. Such a view follows naturally from a close reading of Hegel's discussion of classical Greek tragedy in his Lectures on Aesthetics. However, this view gives rise to the question of whether Hegel's theory of tragedy can account for the significance of tragic experience, in (...) particular the experience of tragic suffering; it has been argued repeatedly that it cannot. In contrast, I want to suggest in this paper that a theory of tragic experience can be derived from Hegel's Phenomenology of Spirit. This Hegelian theory of tragic experience, I argue, should be understood as complementing rather than challenging Hegel's theory of objective tragic conflict. (shrink)

Sextus’s arguments against ethical theories are shorter and more general than those he brings against the other two parts of ancient philosophy, logic and physics. Until recently this part of his work, in Outlines of Pyrrhonism III and Adversus Mathematicos XI has been comparatively neglected. Now, as well as the splendidly scholarly book by Emidio Spinelli, Sesto Empirico: Contro Gli Etici we have Richard Bett’s translation with commentary in the Clarendon Later Ancient Philosophers series. Both books make Sextus’s sometimes elusive (...) work far more available and usable to the modern reader. (shrink)

This paper aims to provide a rendition of the care ethic in Confucian philosophy and to argue that social policy developments in Hong Kong society, including health care policy, have been significantly shaped and justified in terms of the ideal of care in the Confucian moral tradition. On the basis of this analysis, the paper raises a number of questions about a recent proposal for health care reform for Hong Kong put forth by the Harvard School of Public Health which (...) argues for adopting the principle of equity as the overriding value for the moral foundation of Hong Kong's health care system. The paper examines how the over-emphasis on equity in the Harvard Report proposals can lead to the erosion of care and ultimately the eclipse of the vision of care in Hong Kong's health care system. It argues that the pursuit of equity, which is itself a valuable principle, should not displace the importance of the value of care or undermine the ideal of care and that health care decisions must be firmly embedded in local cultures and moral traditions. (shrink)

El objetivo del trabajo es mostrar que la pobreza es, para Kant, la contracara de una distribución social de la propiedad adquirida incompatible con la igual libertad de todos según leyes universales. El problema de la pobreza no es –dejó dicho Kant– un tema de beneficencia o de deberes éticos laxos de cada cual. Tampoco es un asunto de un derecho de necesidad que habilitara al pobre a robar cuando sus necesidades elementales no están satisfechas. Es un problema estructural en (...) la constitución de un estado jurídico, una grieta fatal en el diseño de sus Instituciones públicas incapaces de configurar una vida social acorde con la reciprocidad en la libertad externa de todos. (shrink)

According to a major trend in Hegel scholarship, Hegel advocates a McDowell-style transformativist conception of the human mind. Central to this conception is a methodological dualism, according to which phenomena belonging to the rational mind, in contrast to those belonging to non-rational nature, must be accounted for from within the ‘space of reasons.’ In this paper I argue, by contrast, that Hegel rejects methodological dualism. For Hegel, a constitutive aspect of the rational mind is the activity of expression. I show (...) how Hegel’s philosophy of mind adequately accounts for low-level forms of expressivity without appealing to capacities connected to conceptual thought and judgment, and that he does so by drawing on methods similar to those employed within the empirical sciences of his time. Thus, for Hegel, the sphere of the rational mind is broader than the McDowellian space of reasons. (shrink)

ABSTRACT:Biomedical and philosophical traditions postulate the experience of pain either as quantifiable or as sociocultural phenomena. This critical assessment offers a close reading of Lara Parker’s Vagina Problems: Endometriosis, Painful Sex, and Other Taboo Topics (2020) and Abby Norman’s Ask Me About My Uterus: A Quest to Make Doctors Believe in Women’s Pain (2018), analyzing the authors’ use of language as a tool to comprehend and communicate pain. Norman’s and Parker’s memoirs narrate the lived experience of endometriosis, a condition diagnosed (...) almost exclusively in women and characterized by chronic pain. The essay looks at how metaphors are employed in living and narrating endometriosis in medical, social, and cultural settings that are highly skeptical of women’s pain and trace a shift in the use of pain metaphors towards an acceptance of the pain experience, which is conceptualized as empowering by the climax of the narrative. (shrink)

As an approach to public engagement, deliberation has the potential to pursue a range of goals identified by public participation theorists including the opportunity to substantively inform policy processes, increase the public’s knowledge and understanding of public issues and create or restore loss of public trust and confidence in public institutions. Baum and colleagues (2009) offer several important take-home messages for policy makers and public health leaders about the value of engaging with the public about ethically challenging, value-laden and resource (...) intensive policy issues such as pandemic response planning. (shrink)

Antiochus’ is a hybrid theory, seeking convergence between Aristotelian and Stoic accounts of nature. He aims to retain the Stoic developmental account of virtue as the culmination of a natural progression, but tries to make the result more intuitive, arguably not successfully.

The Cyrenaics are hedonists who have difficulty finding a stable place in their theory either for one's life as a whole or for other‐concern. Epicurus tries to avoid their problems by his theories of friendship and of justice, with incomplete success. The Sceptics face problems in trying to claim that the Sceptic will be benevolent to others despite achieving tranquility as his final end.

In his later depiction of an ideal city, the Laws, Plato does not move from rule by experts to the rule of law, as often claimed, since law is also basic to the Republic. Rather, he now sees educated law-abidance as part of civic virtue: the laws are to be obeyed strictly, but also to be understood so that they are obeyed in the right spirit. Plato introduces original means to encourage this, and is led to make some moves in (...) the direction of what will later be developed by the Stoics as natural law. (shrink)

Response to Nancy Snow In Nancy’s impressive book she shows, through a thorough study of the philosophical debate about the position called ‘situationism’ and the psychological literature that supposedly based it, that there was a serious misconception right from the start among philosophers about the kind of disposition or trait which psychologists were concerned with. The kind of disposition the philosophers were rejecting was one taken to be expressed over a number of situations characterized from the outside, independently of the (...) person’s take on the situation. What ‘situationist’ psychologists were defending was an account of traits which took into consideration the person’s own construal of the situation. They weren’t defending the view that situations in themselves get us to act regardless of what we bring to them . When properly understood, situationist psychology is a friend, not a .. (shrink)