A worldwidemental health crisis is expected, as millions worldwide fear death and disease while being forced into repeated isolation. Thus, there is a need for new proactive approaches to improve mental resilience and prevent mental health conditions. Since the 1990s, art has emerged as an alternative mental health therapy in the United States and Europe, becoming part of the social care agenda. This article focuses on how visual esthetic experiences can create similar patterns of neuronal activity as those observed when (...) the reward system is activated. The activation of the reward structures could have a stress buffering effect, given the interdependence observed between the reward and stress systems. Therefore, could visual esthetic experiences stimulate mental resilience? And if this were the case, could art-based interventions be offered for mental health in the context of COVID-19 and beyond? (shrink)

BackgroundRecent advancements in neuroscientific techniques have allowed us to make huge progress in our understanding of memories, and in turn has paved the way for new memory modification technologies that can modulate memories with a degree of precision, which was not previously possible. With advancements in such techniques, new and critical ethical questions have emerged. Understanding and framing these ethical questions within the current philosophical theories is crucial in order to systematically examine them as we translate these techniques to the (...) clinic.Main bodyIn this paper, we discuss the ethical implications of modern neuroscience techniques that aim to disrupt or enhance memories. We attempt to frame the MMTs in the context of existing ethical philosophical theories to provide a cohesive analysis of the myriad of ethical quagmires that might emerge from such technologies. We argue the application of Aristotle’s Golden Mean and multiple accounts of authenticity are useful in approaching the ethical questions surrounding MMTs. We then propose a framework in which ethical considerations can be systematically examined. Lastly, we provide caveats and considerations for the use of this framework. Overall, we provide a practical approach for the ethical use of MMTs depending on the situation.ConclusionWhile at face value, our model appears to put severe limitations on the application of MMTs, we are not completely opposed to their use, but rather our framework guides the agent to consider the implications before making any decisions. Most importantly, we argue that the use of MMTs does not reduce the responsibility of the initial decision, and the agent must accept the post-MMT self as the new “true self” regardless of the outcome. As the developmental trajectory of MMTs suggests we are getting closer to practical clinical applications, ethical concerns across a wide range of disciplines need to be addressed to develop best strategies and policies when dealing with MMTs. If this can be achieved, we believe the ethical use of MMTs is not only possible but would also be of tremendous benefit to many people suffering from memory-related mental disorders. (shrink)

In his stimulating and provocative collection of essays, Globalization and Justice, Kai Nielsen defends a cosmopolitan account of global justice. On the cosmopolitan view, as Nielsen understands it, individuals are entitled to equal consideration regardless of citizenship or nationality and global institutions should be arranged in such a way that each person's interest is given equal consideration. Nielsen's defense of cosmopolitan justice in this collection will be of no surprise to readers familiar with his socialist egalitarian commitments. Indeed, the internationalism (...) underlying socialism, Nielsen would argue, naturally entails the cosmopolitan account of justice. (shrink)

Ben shu jie shao le gong zi zhen, wei yuan, yan fu, kang you wei, tan si tong, liang qi chao, chen tian hua, zhang bing lin deng wan qing si xiang jia de zhe xue si xiang.

En el Nuevo Testamento griego, el término "kalós" (hermoso, bello) aparece 99 veces y el término "agathós" (bueno), 104. Casi con la misma frecuencia. Se ha traducido y se traduce "kalós" por bueno, lo cual no es exacto. Parece importante retener que Cristo hubiera utilizado tantas veces el concepto de belleza o hermosura, y que invitara al hombre a hacer obras hermosas, a realizar la belleza en su vida. Por eso, según el título de este libro (de 285 págs.), se (...) trata de la belleza no solo que corresponde a la persona de Cristo, sino también la que él comunica a las demás personas, la que se refiere a nosotros por ser obras suyas. Jesús habla de obras "kalá" (hermosas), de frutos "kaloùs" (hermosos) o de corazón "kalê kaì agathê" (hermoso y bueno). La Antigüedad griega también hablaba del hombre "kalòkagathós". Es verdad que todo lo bello es bueno, y viceversa, pero hay que matizar. El propio Jesús se autodenomina "kalós", hermoso, al hablar de sí mismo en el Evangelio diciendo que es el pastor bello. Una palabra clave del presente libro es “razonar”. Los Evangelios son muy escuetos, dicen solo lo imprescindible, fueron vertidos además en otro idioma distinto del que habló Jesús. Hay aspectos que no son comprendidos si no se tiene en cuenta lo razonable. Para comprender el Evangelio no basta con atender al estricto dato teológico contenido en sus textos, tan condensados, sino que es preciso hacer al mismo tiempo una sutil labor filosófica que permita descubrir lo que implícitamente se contiene en ellos. Esta necesaria tarea —liberada de todo fundamentalismo— muestra lo que es más razonable para saber quién y cómo es Cristo. Por ello el libro lleva como subtítulo "Una comprensión filosófica del Evangelio". Y lo hace sirviéndose principalmente de la filosofía de Marías y Ortega, lo cual —a pesar de ser el instrumento intelectual que mejor permite comprender el Cristianismo— no se había realizado todavía. Gracias a ese método, lo primero que se comprende es precisamente la extraordinaria belleza de Cristo y la que comunica a sus discípulos y a quien se hace su servidor, llamado por San Pablo "kalòs", hermoso. Circula la idea, incluso en algunos ambientes católicos, de que la razón y, por supuesto, la filosofía no son aptas para comprender el Evangelio. Este libro, más filosófico que teológico, reivindica el insoslayable papel de la razón, de la filosofía, de lo razonable, para comprender los Evangelios, y debe leerse como un "ensayo de Cristología según la razón vital". Sus consideraciones están hechas a la luz de la razón. No de la razón abstracta, propia del racionalismo, que poco o nada tiene que ver con ella, sino de la razón vital; de la razón sin más. De la razón que conduce a la fe; de la fe que conduce a la razón. El dato histórico, irrefragable, de los cuatro Evangelios postulaba que se estudiara iluminándolo con la razón, sin la cual la fe queda mutilada y coja, abstracta, sin luz propia. Pero la razón había sido frecuentemente vista en ámbitos clericales con malos ojos, con cierta sospecha, sin darse cuenta de que, si es auténtica —y no algo reduccionista—, ilumina, clarifica, disipa las tinieblas. Especialmente porque, en última instancia, la razón procede del Logos, Cristo, la Luz, la Razón por antonomasia, fuente y origen de ella. En el Prólogo de San Juan se unen la razón y la vida; se trata no de una razón abstracta, sino vital. El "Lógos" es entonces la Razón vital. Lejos de ser enemiga de la vida, como sostenían los irracionalistas, la razón es una función vital. Quien recibe al "Lógos" con fe fundada en el amor debe esforzarse por intentar entenderlo con la razón, por buscar su inteligencia. El "Lógos", Cristo, ilumina a quien lo recibe para que se produzca esa comprensión. Los griegos definían al hombre como "zôon lógon échon", el viviente que tiene logos, que tiene razón. Cristo se presenta como el Logos, la Vida ("Zoé") que ha creado a su imagen y semejanza a ese viviente que tiene logos. Luego la razón no se debe subestimar o despreciar, es algo divino; Dios, fuente y origen de toda razón, la Razón misma, desea ser comprendido mediante ella, depositada en cada hombre. «Si la Sabiduría es Dios, el verdadero filósofo es el que ama a Dios», escribe San Agustín. Porque el filósofo es el que ama la Sabiduría, Dios. Jesús dice que «la Sabiduría se ha justificado por sus obras», que «la Sabiduría se ha justificado por todos sus hijos». Los hijos de la Sabiduría, de Cristo, la aman, la justifican, la acreditan, la razonan porque son filósofos. Y la filosofía, el amor a la Sabiduría, es absolutamente necesaria e imprescindible para comprender a Cristo y su Evangelio, que siempre enseña lo razonable. (shrink)

Keith DeRose defends contextualism: the view that the truth-conditions of knowledge ascriptions vary with the context of the ascriber. Mark Richard has criticised contextualism for being unable to vindicate intuitions about disagreement. To account for these intuitions, DeRose has proposed truth-conditions for “knows” called the Gap view. According to this view, knowledge ascriptions are true iff the epistemic standards of each conversational participant are met, false iff each participant's standards aren't met, and truth-valueless otherwise. An implication of the Gap view (...) is that people with divergent standards can enter conversations and thereby render knowledge claims gappy. We characterise this as a form of trolling. We argue that trolling results in unacceptably counterintuitive implications and that this constitutes a reductio against the Gap view. We also briefly explore the implications of trolling for other contextualist views about “knows,” as well as a broader class of context sensitive expressions. (shrink)

1. Xin yi shu chuang zuo lun, Xin yi shu lun ji -- 2. Mian xiang sheng huo, Lun yi shu de ji qiao -- 3. Yi yi dang shi -- 4. Xi wen le jian -- 5. Ge er bu ge -- 6. Lun Feng jie -- 7. Kai xin yue shi -- 8. Bu dao ding dian, Shen mei de min gan -- 9. Zai zai tan suo -- 10. Liao ran yu xin -- 11. Shen mei tan (...) -- 12. Si zeng xiang shi, Yi shen er ren -- 13. Shen mei xin tai -- 14. Hui jian zi ji -- 15. Diao su diao su -- 16. "Fu huo" de fu huo -- 17. Dong fang ji bai -- 18. Shen yu wu you -- 19. Tu na ying hua -- 20. Qu yu wu xie -- 21. Shu xin, ti ci xuan -- 22. Duan jian can pian. (shrink)

Abstract:The haptic sense is an essential component of aesthetic evaluation that is often overlooked in today’s mobile internet age. Unlike hearing and vision, the sense of touch is less widely transmitted. Unfortunately, most aesthetic theories and explanations have focused solely on the visual and auditory senses, with minimal attention given to tactile evaluation. To address this gap in knowledge, we have collected studies on tactile aesthetics within the framework of experimental aesthetics from 2000 to 2022. After statistical generalization, our findings (...) suggest the following: The criteria for evaluating tactile aesthetics were mostly dichotomous, that is, positive (like/appreciation/pleasure) and negative (dislike/disgust/unpleasant). Tactile aesthetics predominantly involved the toucher dimension (synesthesia/need for touch/touch pattern) and the touch sample dimension (shape/type/texture), with the commonly overlooked factors of “need for touch” and “touch pattern.” Some studies did not restrict the shape and material of the touch samples. Based on our findings, we have systematically summarized and concluded what tactile factors influence aesthetic evaluation and have analyzed future research trends. (shrink)

On Popular Music and Its Unruly Entanglements comprises eleven essays that explore the myriad ways in which popular music is entwined within social, cultural, musical, historical, and media networks. The authors discuss genres as diverse as mainstream pop, hip hop, classic rock, instrumental synthwave, video game music, amateur ukelele groups, and audiovisual remixes, while also considering the music’s relationship to technological developments, various media and materials, and personal and social identity. The collection presents a range of different methodologies and theoretical (...) positions, which results in an eclecticism that aptly demonstrates the breadth of contemporary popular music research. The chapters are divided into three major sections that address: wider theoretical and analytical issues, familiar repertoire or concepts from a new perspective, and the meanings to arise from music’s connections with other media forms. (shrink)

The criticism of the theist arguments for the existence of God by philosophers like Spinoza, Hume and Kant has led religious thinkers to new searches. One of these is the argument of religious experience. Religious experience is classified according to its ways of occurrence. It needs be criticised whether mystic experience, which is included under this classification, should be taken as ‘religious’ or not. This is because many claims of mystic thought, which can be found in any religious tradition in (...) different disguises, do not comply with theistic religions’ understanding of religion, morals and God. Whereas the mystic thought argues for union with the God, this is out of question in the theistic understanding of religion. The duality, that is; the separateness of God and man, that they cannot unite, the impossibility of man to become a God are oft-repeated in the sacred texts and the oneness of God is the main theme being taught to mankind. For this reason, the teachings of mystic thought should not be included in ‘religious experience’. (shrink)

Ben shu quan mian chan shu zhu xi de li xue yu ke xue si xiang,Te bie jiu zhu xi zhong shi zi ran yan jiu,Shen ru ke xue tan suo,Chuang xin ke xue si xiang,Chuan bo zi ran zhi shi yi ji zhu xi li xue de ke xue jia zhi zhan kai ju ti de lun shu,Chong fen ken ding zhu xi ke xue si xiang dui yu hou shi ke ji fa zhan de zhong yao zuo yong,Yi (...) qi dui jin tian de ke ji yu wen hua de fa zhan zhu ru yuan tou huo shui. (shrink)

A recent judgment by a lower court in Germany brought the problem of ritual male circumcision to the consciousness of the wider public and legal academia. This essay weighs in on this emerging discussion and argues that ritual male circumcision is not covered by parental authority. It first considers and dismisses the best interest of the child test, which is the most widely used test of parental authority in legal practice. Instead, the essay proposes what it terms the autonomy conception (...) of parental authority, according to which parental authority must be exercised such as to ensure that the child will become an autonomous adult. While parents may raise their child in line with their ethical, including religious, convictions, respect for his autonomy requires that this be done in a way that allows the child to later distance himself from these values; this implies, among other things, that irreversible physical changes are impermissible. (shrink)

(2012). Gingerbread Nuts and Pebbles: Frege and the Neo-Kantians – Two Recently Discovered Documents. British Journal for the History of Philosophy. ???aop.label???. doi: 10.1080/09608788.2012.692665.

90 nian dai, Du Weiming xian sheng de geng duo jing li zai yu kai zhan "wen hua Zhongguo" de lun yu."Wen hua Zhongguo" zhuo mo zui duo de shi ru jia de ren wen jing shen, yi jiu zheng jiang ru jia ru shi de jia zhi qu xiang he fan su ren wen zhu yi hun wei yi tan de yin xiang, tu xian ru jia yi mai xiang cheng de pi pan jing shen.

After cataloguing various ‘improper’ sense of only, those which are taken with restricted scope (‘no more than [within a fixed domain]’) as opposed to the purely exclusive ‘proper’ sense, Ockham (1980:137) remarks that These are the senses, then, in which the exclusive expression can be taken improperly. And perhaps there are still other senses in which it can be taken improperly. But since they are not as widely used as the ones we have dealt with, I will leave them to (...) the specialists. Larry Horn: “A glorious picture indeed: monasteries crammed to the spires with specialists on only, laboring away on the fine points of the semantics of exclusive propositions. Those were the days!” (Horn 1996: 26-27). (shrink)

Based on a sample of firms from 20 countries around the world, this study investigates how the relationship between corporate social responsibility and bank loan pricing is affected by the degree of national stakeholder orientation. We find that firms with superior CSR performance are more likely to enjoy lower loan costs in more stakeholder-oriented countries than are their counterparts in less stakeholder-oriented countries. This study contributes to the CSR literature by highlighting the importance of national institutional environments in determining the (...) economic consequences of CSR practices. (shrink)

In this paper we outline a theoretical account of the relationship between technology and human musicality. An enactive and bio-cultural position is adopted that assumes a close coevolutionary relationship between the two. From this position we aim at clarifying how the present and emerging technologies, becoming embedded and embodied in our life-world, inevitably co-constitute and transform musical practices, skills, and ways of making sense of music. Therefore, as a premise of our scrutiny, we take it as a necessity to more (...) deeply understand the ways that humans become affiliated to the ever-changing instruments of music technology, in order to better understand the coevolutionary impact on learning and other aspects of musicality being constituted together with these instruments. This investigation is particularly motivated by the rapid and diverse development of mobile applications, and their potential impact, as musical instruments, on learning and cognizing music. The term appification refers to enactive processes in which applications (i.e., apps) and their user interfaces, developed for various ecosystems of mobile smart technology, partake in re-organizing our ways of musical acting and thinking. On the basis of the theoretical analysis, we argue that understanding the phenomenon of the human-technology relationship, and its implications for our embodied musical minds, requires acknowledging (1) how apps contribute to conceptual constructing of musical activities, (2) how apps can be designed or utilized in a way that reinforces the epistemological continuum between embodied and abstract sensemaking, and (3) how apps become merged with musical instruments. (shrink)

This chapter contains section titled: Decent Peoples The Idea of Toleration The Cosmopolitan Critique Intervention and Cosmopolitanism Acknowledgments Notes.

The last two decades have witnessed a wide-ranging and global discussion of the theory and structure of human and constitutional rights. This debate initially focused on the principle of proportionality and subsequently on the related ideas of the ‘culture of justification’ and the ‘right to justification.’ There is now a far-reaching agreement that both proportionality and justification in human and constitutional rights law are concerned with the reasonableness, alternatively the justification in terms of public reason, of the act under consideration. (...) Thus, reasonableness and/or public reason have assumed a, perhaps the, central place in the theory of human and constitutional rights. (shrink)

Despite contemporary Confucianism’s aspirations to be a world philosophy, there is an ethnocentric strand within the Confucian tradition, most glaringly exemplified in Han Yu’s attacks on Buddhism. This paper re-assesses Confucian ethnocentrism in the context of contrary practices that indicate a more pragmatic attitude among Confucians toward cross-cultural interactions. It argues that while the ethnocentric tendency serves as constant reminder of the need for vigilance, and recognition of the difficulties of crossing cultural boundaries, there are nevertheless resources within Confucianism for (...) constructing an ethics of communication that is urgently needed to deal with the moral problems of cultural pluralism. The paper analyses the role of various common Confucian virtues such as ren(benevolence, co-humanity), yi (appropriateness), li (ritual), zhi (wisdom) in communication, and argues that a virtue of flexibility is implicit in Confucius’s insistence of bugu and could contribute significantly to a Confucian ethics of communicative virtues. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:What's so Important about Music Education?Leonard TanJ. Scott Goble, What's so Important about Music Education? (New York, NY: Routledge, 2010)In What's so Important about Music Education, J. Scott Goble proposes a new philosophical foundation for music education in the United States based on the theory of semiotics by American pragmatist Charles Sanders Peirce. Following a brief summary, I will note several merits in Goble's book before sketching four (...) recommendations for future editions.In Chapter One, Goble notes how the inclusion of non-Western musics in the public schools as espoused in the 1967 Tanglewood Declaration has raised two crucial questions: "Whose music should be included in the curriculum?" and "What is the role or social importance of public school music education in the United States as a postmodern society?" Noting that music education was established in the United States during the modern era, and that the Tanglewood Declaration did not account for vast differences in beliefs about music, Goble argues that there is a need to establish a new philosophical foundation that can accommodate the varied beliefs and practices of diverse cultural groups in postmodern United States.In Chapter Two, Goble sketches and critiques five cultural anthropologists. Of the five, he singles out Clifford Geertz's conception of culture as "semiotic [End Page 201] webs" (p. 20) as the conceptual foundation that is appropriate for this study. He then links Geertz's notion of culture to the semiotic theory of C. S. Peirce which is to become the theoretical underpinning of the book. Subsequently, he unpacks many key Peircian themes: human conceptions are maintained not individually but collectively in cultural groups, provisional truth (as opposed to absolute Truth) is relative and dependent on conceptions of communities, and the scientific method is the sole mode of inquiry by which people in communities may use to satisfy their doubts to formulate beliefs. Most importantly, Goble expounds the "pragmatic maxim" that since humans live in communities united by common beliefs, "the 'clear' meaning of an idea held by a member of the community will almost inevitably stem from the beliefs—or ways of understanding—held by members of that community" (p. 30). Goble concludes the chapter by presenting the Peircian semiotic system of cognition which posits that a "sign" is conceptualized in a triadic relationship: the Sign or "Firstness," the Object or "Secondness," and the Interpretant or "Thirdness" (p. 33).In Chapter Three, Goble considers how music is a sign based on the theoretical framework laid in Chapter Two. Drawing on the work of ethnomusicologists, anthropologists, psychiatrists, and a neuroscientist, he formulates a Peircian pragmatic approach to musical practices which posits that "the musical practices of different cultural communities represent a diverse cluster of community-specific ritualized behaviors involving sound" (p. 252). Furthermore, each of the musical practices "serves those persons who meaningfully participate in it as a means of psychophysiological, psychosocial, and/or sociopolitical equilibration relative to the worldview—or ordered conception of Reality—they tacitly share" (p. 252). For Goble, this pragmatist conception of musical practices is neither ethnocentric, universalist, nor relativist, and can serve as a conceptual framework for all diverse musical practices in postmodern United States.With the Peircian pragmatic conception in mind, Goble examines historical factors that contributed to current conceptions of music in the United States in Chapter Four. He laments that as a result of European Enlightenment and three socio-political phenomena in the United States (the separation of church and state, promotion of no other worldview than democracy, and adoption of democratic capitalism), music is no longer pragmatically oriented but trivialized and pursued by self-serving musicians.In Chapter Five, Goble traces the philosophical justifications for music education throughout the history of the United States. While the sign "musical practice" was conceptualized as "worship" in colonial America, the sign "music" was conceived as "art" during the age of Enlightenment, and as "product" during the age of science and technology. Noting that Bennett Reimer's music education as aesthetic education is limited in its Western focus on music as works [End Page 202] of artistic objects, Goble aligns his Peircian conception along praxial lines—in particular, with... (shrink)

This study examined the organizational ethics of 51 Chinese media outlets by investigating their organizational statements through breaking them down into three components: definitions, loyalties and values (functions and purposes), and ethical principles (consequentialism vs. formalism). The impact of three characteristics on organizational ethics was also tested. It was found that the Chinese media are most loyal to organizational development, then to the government; and least loyal to their audience. Furthermore, media organizations tend to use consequentialism rather than formalism to (...) justify their moral decisions. This pattern is particularly salient in TV stations compared with daily newspapers. (shrink)

Physical inactivity and coronavirus disease 2019 signify two pandemics with negative physical, mental, and economic consequences. Younger and older people have not reached the recommended physical activity level for years. Societal restrictions due to COVID-19 additionally reduce opportunities for physical activity, and they increase social isolation. Here, we outline how playing exergames with others at home could foster physical and mental health and promote communication and discussions on exergaming. Accordingly, we highlight the educational and social benefits of exergaming at home (...) and delineate the concept of Educational and Social Exergaming. We outline specific benefits and pitfalls of exergaming regarding its physical and nonphysical effects, including educational values of discussing exergaming experiences and related topics. Moreover, we discuss the relevance of practical guidelines for educational and social exergaming at home as well as prospects for future research. Overall, educational and social exergaming could alleviate several detrimental effects of both pandemics on the health and well-being of people of all ages. (shrink)

Our discussion is couched within a compositional implementation of the analysis of the Perfect developed by Iatridou et.al. (a version of Extended Now of McCoard 78, Dowty 72, 79). The basics.

Since the publication of Ekins’ The Nature of Legislative Intent, significant attention has been paid to common attitude models of legislative intention, that is, models that require unanimity among its group members. A common interpretation of Ekins is that these common attitudes are to be preferred over aggregated attitudes. I argue that any feasible theory of legislative attitudes will require non-trivial aggregation (ie. not based on unanimity rules alone). Two arguments are put forward in this regard: first, that non-trivial aggregation (...) better explains uncooperative legislative behaviour and second, that mathematical problems with aggregation apply to common attitudes as well since they involve trivial aggregation. These arguments generalise to theories of common attitudes other than Ekins’. (shrink)