The article illustrates an alternative topology by taking advantage of the possibilities for new forms of perception in the realm of online virtual worlds. It is based on the outcomes of the ‘Noetic Grace’ project that was held in Linden Lab’s Second Life™ (SL) platform as a part of Yoshikaze project, supported form Humlab, Umeå University. During three months of virtual residency in Yoshikaze studio, the author experimented with different kinds of spatiotemporal awareness formed from the notions of virtuality as (...) expressed during the times of late antiquity. Saint John of Damascus (c. 676–749) was speaking about ‘virtual vision’ when he referred to the concept of ‘noetic grace’. Such an approach raises some fundamental questions about whether virtual worlds can have the potential to alter visual mechanisms in the whole spectrum of imagery; both in its creation as well as in its vision. Technologies of computing can be considered as the most outstanding practice of Descartes’ theories. However even if Cartesian resonance can be regarded as an abstract Logos and as such it is clearly distinguished from the class of the world, its principal effect to western thought was that of its dualism as a deterministic organization. Hence, Euclidian plane with a chosen Cartesian system, the so-called Cartesian plane, became the standard spatial environment. In the dual process model of thinking the forward and backward reasoning can be used to express Euclidian transformations in which the points are detached. Their interaction exists solely to define themselves in relation to the other, rather than to embed themselves in an aggregate space. Nevertheless, scientific progress has demonstrated a source that spurts many kinds of phenomena that are by far distinct from those of a systematic space. Anisotropic and heterogeneous topologies, magnetic flux, non-linear, dynamic systems and emergence are some of the findings that can alter the whole spectrum of human awareness. Consequently, in order to create a being-to-be into virtual worlds, one has to overcome the notion of single-self objectiveness and its systematic space and act as a potential entity released from any references that may set barriers to a formation of a different perception and imagery. (shrink)

The article expounds the concept of substance as a unified system in which all of its properties cannot be determined by its components parts alone. Instead the system as a whole verifies the notion of existence. Everything that exists, noetic and aesthetic, animate or inanimate, is governed by the fundamental status of substance. Hence, none of the parts (humans, angels, rocks, bacteria) can claim for absoluteness against the other. This idea goes back to Ancient Greek scholars, such as Aristotle, while (...) it reaches its climax throughout the Byzantine Philosophy with John of Damascus theories. Accordingly and as the image is concerned, one can encounter this kind of ontology in various artworks, from the frescoes of Lascaux caves, to early Renaissance. Beyond the substance there is the un-substance, which is often confused with western philosophical duality course such as those of the matter and the idea, of the sensible and the intelligible, of the body and the soul and finally of the born and the unborn. Nevertheless, and as for the Byzantine philosophy, these entities are lodged into the unity of the substance irrespective of their tangibility because they all contain some kind of materiality at variance to the immateriality of the un-substance. The most representative version of this theory appears in archaic and late antiquity imagery, a type of imagery that has been scattering into early motion pictures and into late Technoetic practices. (shrink)

Sound-symbolism is the nonarbitrary link between the sound and meaning of a word. Japanese-speaking children performed better in a verb generalization task when they were taught novel sound-symbolic verbs, created based on existing Japanese sound-symbolic words, than novel nonsound-symbolic verbs (Imai, Kita, Nagumo, & Okada, 2008). A question remained as to whether the Japanese children had picked up regularities in the Japanese sound-symbolic lexicon or were sensitive to universal sound-symbolism. The present study aimed to provide support for the latter. In (...) a verb generalization task, English-speaking 3-year-olds were taught novel sound-symbolic verbs, created based on Japanese sound-symbolism, or novel nonsound-symbolic verbs. English-speaking children performed better with the sound-symbolic verbs, just like Japanese-speaking children. We concluded that children are sensitive to universal sound-symbolism and can utilize it in word learning and generalization, regardless of their native language. (shrink)

In this essay, I propose that DNA‐binding anti‐cancer drugs work more via chromatin disruption than DNA damage. Success of long‐awaited drugs targeting cancer‐specific drivers is limited by the heterogeneity of tumors. Therefore, chemotherapy acting via universal targets (e.g., DNA) is still the mainstream treatment for cancer. Nevertheless, the problem with targeting DNA is insufficient efficacy due to high toxicity. I propose that this problem stems from the presumption that DNA damage is critical for the anti‐cancer activity of these drugs. DNA (...) in cells exists as chromatin, and many DNA‐targeting drugs alter chromatin structure by destabilizing nucleosomes and inducing histone eviction from chromatin. This effect has been largely ignored because DNA damage is seen as the major reason for anti‐cancer activity. I discuss how DNA‐binding molecules destabilize chromatin, why this effect is more toxic to tumoral than normal cells, and why cells die as a result of chromatin destabilization. (shrink)

The concept of professionalism is embedded into all aspects of nursing education and practice yet is rarely critically interrogated in nursing scholarship. This paper describes how professionalism in nursing is based on whiteness. When actualized, this oppressive construct homogenizes individuals' identities to assist nurses in building and wielding power against each other and against patients, and results in dehumanization and disconnection. Foregrounding an ethic of authenticity as a practice of resistance against white professionalism offers an alternative possibility for how nursing (...) could be taught, practiced and theorized. As such a practice must begin with oneself, the authors outline a reflexive process from which to begin this work. (shrink)

Hutto and Satne, Philosophia propose to redefine the problem of naturalizing semantic content as searching for the origin of content instead of attempting to reduce it to some natural phenomenon. The search is to proceed within the framework of Relaxed Naturalism and under the banner of teleosemiotics which places Ur-intentionality at the source of content. We support the proposed redefinition of the problem but object to the proposed solution. In particular, we call for adherence to Strict Naturalism and replace teleosemiotics (...) with autopoietic theory of living beings. Our argument for these adjustments stems from our analysis of the flagship properties of Ur-intentionality: specificity and directedness. We attempt to show that the first property is not unique to living systems and therefore poses a problem of where to place a demarcation line for the origin of content. We then argue that the second property is a feature ascribed to living systems, not their intrinsic part and therefore does not form a good foundation for the game of naturalizing content. In conclusion we suggest that autopoietic theory can not only provide a competitive explanation of the basic responding of pre-contentful organisms but also clarify why Ur-intentionality is attributed to them in such an intuitive manner. (shrink)

The main objective of this article is to provide an alternative understanding of the treatise on will and freedom in Aquinas’s Prima Secundae (q. 6–17). I explore these questions in their close relation to the preceding treatise on beatitude. The paper shows similarities between the “hierarchy of beings” and “hierarchy of the powers of the soul”. This similitude helps us to understand Aquinas’s notion of the final end. Special attention is given to the question On deliberation/ counsel. The conclusion suggests (...) that the passage, commonly understood as two separate treatises, is in fact one treatise on the general pattern of spiritual life. (shrink)

The aim of this paper is to unravel Aristotle’s reasoning with regard to the ontological status of colours; also, to get a better understanding of his views on the production of the whole spectrum of colours; and finally, to evaluate the explanatory power of his theory of colours. The texts I mainly draw my evidence from is Aristotle’s De sensu 3 and the relevant passages from the De anima as well as from other Aristotelian treatises; in addition, I use for (...) my interpretation remarks made by Alexander of Aphrodisias in his commentary on the De sensu, in his Quaestiones and in the dubious treatise Mantissa. (shrink)

This paper, located in the traditions of Interactional Sociolinguistics (Gumperz 1982) and Social Constructionism (Berger and Luckmann 1966), explores code-switching and identity practices amongst British-born Greek-Cypriots. The speakers, members of a Greek-Cypriot youth organization, are fluent in English and (with varying levels of fluency) speak the Greek-Cypriot Dialect. Qualitative analyses of recordings of natural speech during youth community meetings and a social event show how a new ‘third space’ becomes reified through code-switching practices. By skillfully manipulating languages and styles, speakers (...) draw on Greek-Cypriot cultural resources to accomplish two inter-related things. First, by displaying knowledge of familiar Greek-Cypriot cultural frames, they establish themselves as different from mainstream British society and establish solidarity as an in-group. Secondly, by using these frames in non-serious contexts, and at times mocking cultural attitudes and stereotypes, they challenge and re-appropriate their inherited Greek-Cypriot identity, thereby constructing the identity of British-born Greek-Cypriot youth. (shrink)

The article deals with the issue of motherhood as a space for the other in terms of its being a space shared with the other on both the biological level and also in the metaphorical sense of the word, where motherhood means accepting the other into the wider space of the body of a family, of society, and of the whole universe. This opening up of one’s space for the other necessarily implies that the space diminishes. The article explores the (...) theme through the work of two writers, Mother Maria Skobtsova and Hélène Cixous, as both reflect in their lives the idea of motherhood as a space for the other. It puts their voices into conversation from their different discourses. Mother Maria speaks the language of theology and poetry, and the artistic language of icons; Hélène Cixous the language of literary criticism, psychoanalysis, and creative writing. (shrink)

This article deals with the issue of innovation in church tradition, more specifically in Orthodoxy. Using as an example the admittedly untypical life of Mother Maria Skobtsova, an Orthodox nun living in France after the 1917 revolution in Russia, the article shows how the creative moments of her life, which shaped the church tradition in exile, can be also viewed from a psychoanalytical perspective. With the help of French psychoanalyst Julia Kristeva, the creative changes Mother Maria brought to church tradition (...) can be seen as the play of the semiotic and the symbolic within the Symbolic order: the maternal, imaginatively associative, less conscious and the paternal, regulated, structured and regulated. The subversive forces of the semiotic – madness, holiness and poetry – observed in Mother Maria’s life, brought new and living possibilities into the theology of Orthodox diaspora. (shrink)

The Arab-Persian Islamic philosophy is very interesting and diverse. This philosophy turned back to the Western tradition the majority of ancient Greek philosophers and gave the world a lot of interesting ideas and thoughts. But it did not appear out of nowhere. Islam and its philosophy combine a lot of cultures and traditions. Why should we distinguish between Arabic and Persian Medieval philosophy? Of course, they both occur on the soil of Islam, but for the Arabs it is a fundamental (...) step from paganism to a monotheistic religion, and for the Persians it is just the transition from one revealed religion to another. This fact affected these two philosophies, making them not conciliating foes. The influence of Zoroastrianism is present in Islamic Shiism and its thoughts and ideas have become traditional for Muslims. Sufism, Shiism and other Muslim confessions enriched and expanded Islam and the philosophical ideas of Zoroastrianism have enriched the Arab-Persian philosophy. Zoroastrian Persian culture has played a leading role in forming not only Shiism, but also the transformation of Islam in a multicultural and multilingual culture and religion. Iranian civilization has played the same role in the development of Muslim culture as Greek civilization in the formation of Christianity and its culture. (shrink)

Moral judgements usually concern the moral responsibility of an acting person. Someone is considered praiseworthy or blameworthy for an action based on whether this action is according to or against moral norms. According to a Kantian account, the essential issue is the motivation of the acting person since this is a measure for being a moral cause of the action i.e. for intending it. Only moral causation allows the moral imputation of the action to the acting person. And moral motivation (...) always implies the use of practical reason, as the capacity of acting in accordance to rules, while there are two kinds of rules (categorical and hypothetical). To give priority to one of these would lead to moral merit or to moral guilt. The latter considers the acting person as treating himself or others merely as a means instead to respecting himself or others as persons i.e. as individuals able to act according to their own aims and to be responsible for that. We find such an account in Johann Christoph Hoffbauer’s interpretation of Kant’s theory of free will. While Kant is occasionally accused of inconsistency in claiming evil actions are real and imputable while claiming only good actions are free (and therefore imputable), Hoffbauer offers a consistent version of Kant’s theory of free will. In this paper, I analyze his interpretation, sketching first its pre-Kantian theoretical context, and second discussing Hoffbauer’s Kantian interpretation of the concepts of will and the faculty of choice, and using the case of a lie as an illustration. (shrink)

In the attempt to understand and interpret behavioral patterns, collectively and individually, the example of the Amorion Dynasty is being used. Studying the texts on this topic by the chronographers of later periods, reveals a string of events that historians attributed to personal motives and attempted to interpret as the result o f the abovementioned feelings. This interpretation of the historical events, which did not consider the governmental, social and economic circumstances that allowed the range of human emotions to find (...) expression, is part of the contemporary perception of history. Without being anthropocentric, it does take into consideration the nature and emotions of leading figures and the collective behavior of people shaped by love or infatuation and are often expressed through hatred, rage and violence. (shrink)

The article focuses on the methodological specifics of qualitative sociological studies commissioned by public administration authorities (“the client”) which aim to provide solutions to specific problems defined by the client. In conducting this kind of study, the researcher is expected not only to describe and understand the existing state of affairs but also to provide a set of recommendations for amending it. The research terrain is not defined by the sociologist herself but basically by the client. This situation reveals a (...) series of methodological and epistemological issues. The article discusses some of them and proposes that the research strategy of heuristic investigation may be an answer to the associated dilemmas. The author argues that the correct use of reflexive methodology can help the researcher to overcome the limits imposed on the research by the client’s presence and even make the apparent disadvantages work for her. (shrink)

Purpose – Tabletop online role-playing games enable active learning appropriate for different ages and learner capabilities. They have also been implemented in computer and engineering ethics courses. The paper aims to discuss these issues. Design/methodology/approach – This paper presents the experience of implementing role-playing in several courses embedded in Web 2.0 environment, with an intention to confront complex and sometimes mutually conflicting concepts, and integrate them into a whole. Findings – Typical examples introducing two basic scenarios representing individual and collaborative (...) learning scripts are presented together with the detailed analysis how the games were performed, the effort to participate in, and to maintain them. Particular attention is paid to student feedback. Originality/value – The paper concludes with the basic findings of the effects of role-playing in current learning computer ethics and social responsibilities courses, and recommendations for future implementation of similar asynchronous learning online activities in order to increase their academic value and prepare students for their forthcoming professional integration. (shrink)

The book explores the themes of a) “radical concepts” in politics (inspired by François Laruelle’s “non-Marxism” and “non-philosophy,” developed in accordance with Badiouan and Žižekian “realism”); b) politically relevant and applicable epistemologies of “Thought’s Correlating with the Real” (Laruelle), inspired by Laruelle, Badiou and Žižek and c) the possibility of hybridization of the epistemic stance of “radical concept” with the politics of grief and “identification with the suffering itself” proposed by Judith Butler. Radical concepts, the political vision and the theory (...) based on them, are always already succumbing to the “Lived” (Laruelle), to the singularity of the Event (Badiou), to the encounter with the “kernel of the Real” (Žižek) conditioning a political horizon and the grand and small political narratives taking place within it. The thesis of the book is that the instances of the “lived,” the “event” or the “Real” can be inherently inter-connected by virtue of the category of the “experience” which is an instance of the sheer lived, the bare being subjected to an occurrence which is always already an instance of trauma. The mere subjection to certain” taking place,” the passion (in the etymological sense derived from the Latin verb pati or in the Spinozian sense) which is category beyond the psychological notions of feeling, rational (or irrational) thought, i.e., an ontological category referring to our relation with the “Out-There” which always already happens to us, is that to which the radical (political) concept succumbs to as the ultimate authority rather than to a doctrine, a system of thought, to the “philosophy’s auto-mirroring” (Laruelle). Political revolt or the revolutionary stance stems from precisely this bare experiential, the sheer lived and thus, from the Real of the conatus of staying-in-life. Paradoxically the survivalist stance, the principle of self-preservation is also the revolutionary stance which is by definition destabilizing and destructive. Bodily resistance to subjection (i.e., to discipline) and the continuity of the Self in-the-Real is the source of resistance. The Real of grief and mourning, the identification with the purely experiential stance of the suffering itself is the foundation of a “radical concept” of political solidarity, which by virtue of its being grounded in the Real, i.e., in the Lived, provides the possibility of acting in a revolutionary way. But it is also a form of human universality or political universality, which yet again is not historic universality but rather purely categorical. Other concepts that can be called radical, concepts which are minimally transcendental (Laruelle) and are, therefore, of revolutionary potential are also violence, mourning, labor (work) and gender (the trauma introduced by the linguistic determination as a “he” or a “she”), life, death, animal. Yet, the main focus of the book is the exploration of the lived of vulnerability, trauma and the conatus of life as the determination in the last instance of the revolutionary (political) stance. Clearly, the revolutions and the revolutionary stance this book advocates, or rather, whose potentiality it explores, are not necessarily historical revolutions produced by the intentionality to create politico-historic change. They are not this necessarily. Yet again they are such possibly. Still all purely (on the formal level) revolutionary stance tends to introduce universal change, radically change the political horizon and to reverse the politically unthinkable into a thinkable by elevating it to the level of a universal political truth. (shrink)

Cognitive and emotional processes are now known to be intertwined and thus the limbic system that underlies emotions is important for human brain evolution, including the evolution of circuits supporting language. The neural substrates of limbic functions, like motivation, attention, inhibition, evaluation, detection of emotional stimuli and others have changed over time. Even though no new, added structures are present in the human brain compared to nonhuman primates, evolution tweaks existing structural systems with possible functional implications. Empirical comparative neuroanatomical evidence (...) is presented here in support of such changes in the limbic system, including the amygdala and the orbitofrontal cortex. Given their possible functional significance, these alterations may further enable and enhance human interest and motivation to communicate beyond what is seen in other primates living in complex social groups. The argument here is that even though emotion processing is likely needed for increased social complexity independent of language, the reason why humans want to talk may be related in part to the enhancement of socioemotional processes resulting from the reorganization and rewiring of underlying neural systems some of which are interconnected to the language areas. Neurodevelopmental disorders in humans affecting both language and sociability fuel such arguments. (shrink)

Phenotypic plasticity is a crucial feature of aggressive cancer, providing the means for cancer progression. Stochastic changes in tumor cell transcriptional programs increase the chances of survival under any condition. I hypothesize that unstable chromatin permits stochastic transitions between transcriptional programs in aggressive cancers and supports non‐genetic heterogeneity of tumor cells as a basis for their adaptability. I present a mechanistic model for unstable chromatin which includes destabilized nucleosomes, mobile chromatin fibers and random enhancer‐promoter contacts, resulting in stochastic transcription. I (...) suggest potential markers for “unsettled” chromatin in tumors associated with poor prognosis. Although many of the characteristics of unstable chromatin have been described, they were mostly used to explain changes in the transcription of individual genes. I discuss approaches to evaluate the role of unstable chromatin in non‐genetic tumor cell heterogeneity and suggest using the degree of chromatin instability and transcriptional noise in tumor cells to predict cancer aggressiveness. (shrink)

Our philosophical moral vocabulary expresses a predilection for depth; we customarily probe feelings, intentions, reasons for action. Friedrich Schiller's concept of grace offers an alternative: moral guidance is best sought in what we train ourselves to set aside, facial expression, sound of voice, movement. This surprising proposal merits our attention and speaks to some of our current concerns.

Growth mixture models are regularly applied in the behavioral and social sciences to identify unknown heterogeneous subpopulations that follow distinct developmental trajectories. Marcoulides and Trinchera recently proposed a mixture modeling approach that examines the presence of multiple latent classes by algorithmically grouping or clustering individuals who follow the same estimated growth trajectory based on an evaluation of individual case residuals. The purpose of this article was to conduct a simulation study that examines the performance of this new approach for determining (...) the number of classes in growth mixture models. The performance of the approach to correctly identify the number of classes is examined under a variety of longitudinal data design conditions. The findings demonstrated that the new approach was a very dependable indicator of classes across all the design conditions considered. (shrink)

The focus of this paper is on E. H. Gombrich's claim that pictorial perception is a case of illusion. My aim is to point out that, on the one hand, the interpretation of this claim that is widely accepted in pictorial theory is not supported by Gombrich's analysis of pictorial perception; and, on the other hand, that the interpretation of the claim that I see as more compatible with Gombrich's analysis is not consistent with relevant facts about our relation to (...) pictures. However, I will argue, Gombrich's elaboration of the claim of illusion is significant to the extent that it highlights important aspects of the system of pictorial representation. (shrink)

The ethics of policing currently neglects to provide a framework for analysing the morality of deliberate inactions to prevent harm, even though these are often adopted tactically by police as a means of preventing greater harms. In this paper we argue (a) that police have special moral obligations to prevent harm, grounded both in a contractarian account of police legitimacy and in the interpersonal morality of associations and (b) that police are morally culpable for failures to fulfil these special obligations (...) when these are neither proportionate nor necessary to the prevention of greater crime-related harms. Our claims have implications both for the morality of policing and for its regulation and governance under human rights legislation, which we argue should be reformed so as to recognise police culpability not only for inflictions of harm, but also for failures to prevent it. (shrink)

The potential of surveillance practices to undermine the presumption of innocence is a growing concern amongst critics of surveillance. This paper attempts to assess the impact of surveillance on the presumption of innocence. It defends an account of the presumption of innocence as a protection against wrongful criminalisation against alternatives, and considers both the ways in which surveillance might undermine that protection and the—hitherto overlooked—ways in which it might promote it. It draws on empirical work on the causes of erroneous (...) convictions to suggest that surveillance can be used in ways that prevent innocent people being erroneously charged and convicted with crimes, by providing a source of exculpatory evidence for use in police investigations. It is argued that surveillance practices do not necessarily undermine the presumption of innocence but can be reformed in ways that both reduce the risk that they will cause wrongful criminalisation and increase their power to protect those already under suspicion. (shrink)

Regulations implemented by World Athletics (WA) require female athletes with differences of sexual development to suppress their blood testosterone levels in order to participate in certain women’s sporting competitions. These regulations have been justified by reference to fairness. In this paper, we reconstruct WA’s understanding of fairness, which requires a “level playing field” where no athlete should have a significant performance advantage based on factors other than talent, dedication, and hard work over an average athlete in their category. We demonstrate (...) that by placing regulations only on testosterone levels, while ignoring physical as well as socioeconomic advantages, WA consistently fails to meet its own definition of fairness. We then discuss several ways in which this definition could be met. Our analysis shows that a categorical system, in which athletes are divided into categories based on properties leading to significant performance advantages, is best suited for meeting WA’s definition of fairness. (shrink)

The article focuses on a method for collecting qualitative data. The method is the asynchronous email interview. The authors assess the advantages, challenges and best practices of the asynchronous email interview method. They base their assessment on the academic literature and their own experiences using this data collection method in qualitative research on women who had experienced perinatal loss. The asynchronous email interview will never fully replace traditional face-to-face interviews, but it could gain a solid position as a qualitative research (...) method thanks to its unique benefits. (shrink)

In his Foundations of a General Theory of Manifolds, Georg Cantor praised Bernard Bolzano as a clear defender of actual infinity who had the courage to work with infinite numbers. At the same time, he sharply criticized the way Bolzano dealt with them. Cantor’s concept was based on the existence of a one-to-one correspondence, while Bolzano insisted on Euclid’s Axiom of the whole being greater than a part. Cantor’s set theory has eventually prevailed, and became a formal basis of contemporary (...) mathematics, while Bolzano’s approach is generally considered a step in the wrong direction. In the present paper, we demonstrate that a fragment of Bolzano’s theory of infinite quantities retaining the part-whole principle can be extended to a consistent mathematical structure. It can be interpreted in several possible ways. We obtain either a linearly ordered ring of finite and infinitely great quantities, or a partially ordered ring containing infinitely small, finite and infinitely great quantities. These structures can be used as a basis of the infinitesimal calculus similarly as in non-standard analysis, whether in its full version employing ultrafilters due to Abraham Robinson, or in the recent “cheap version” avoiding ultrafilters due to Terence Tao. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Grieving the Loss of What Medicine Was Supposed to BeKaterina V. LiongI attended a conference this year. The timing was less than ideal because it was held the weekend before the Internal Medicine clerkship exam. But as with all things, especially during medical school, there is never a "right time" to be doing anything. It was fortunate that I attended the conference anyway because I met an incredible doctor (...) there. She had given a talk called "The Myth of Physician Wellness," and somewhere in our lengthy discussion, she asked me this:"Have you ever considered that since entering medical school, you've never been able to stop and really grieve the loss of what you thought medicine would be?"I am writing this in the downtime during my surgery rotation, regretting that I didn't wait until I got home to fully feel the feelings of writing this because I cannot cry here in front of others. At the same time, I feel guilty spending time writing at all; I should instead be doing UWorld practice questions for my upcoming exam. I can feel it in my body, the feeling of being plugged up—I have allowed tears to leak out too many times this year.The first time was in Internal Medicine, after seeing an elderly patient with a terminal rectal cancer that was so far along you could see it grossly. The bulging mass was so obvious during the patient's digital rectal exam that the senior resident was able to take off his still-clean gloves mere seconds after putting them on. The patient had come in for abdominal pain and difficulty defacating; the [End Page E20] only management he'd been able to receive for his known cancer was multiple hospitalizations in the last few months for emergency blood transfusions when his Hemoglobin level, indicating blood loss from the cancer, got too low. As I was taught to do, I gave a summary statement: "So you're here because you had a primary care appointment for a regular checkup, but they wouldn't see you because they didn't take your insurance? And they sent you to the county hospital, but even though they take uninsured patients, you are technically insured, just under a terrible plan … so they transferred you here. Is that right?" Unfortunately, the man's sí of affirmation was enough to make me lose composure, and I had to step out to let the resident finish the interview.After that, all it takes recently for the tears to well up is for an attending to pull me aside for feedback and ask, "How is third year going for you?" or even "What do you feel you've done well?"I almost wonder if holding in tears is like constipation. In medical school, we learn that sometimes what we think is diarrhea in patients is actually constipation—the stool is so impacted that the only thing that can leak past the plug is liquid. We see the leakage and first interpret that as diarrhea. I have to wonder if people interpret the same about me—emotional lability? Or is my inability to prevent the tears from leaking out simply a product of all the plugging up I have been doing all along? My inability to properly grieve the loss of what medicine was going to be? Maybe the first step in processing that loss is identifying it:I thought medicine meant caring for patients. Why am I going through 7+ years of training if insurance companies are allowed to undermine us so easily?I thought medicine meant connecting with patients. Why am I spending 30 minutes seeing my patients and 2 hours writing notes?I thought medicine meant leadership. Why are others bypassing two-thirds of my time in training and ending up with almost the same job … but the only "leadership" left is that their liability falls on physicians?I thought one must be well to take care of others. Why are students working all day and studying all night, residents too overworked to take a lunch break, and attendings made to work while visibly sick and diaphoretic?I thought... (shrink)

The article takes the excavated cosmological texts as a basis for reinterpreting the relationship between cosmology, epistemology, and action in Warring States period thought, by focusing on the role of names in situatedness and self-actualization of being. It proposes to view the speculative and the practical concerns in terms of a dynamic union of the receptive and the creative within the onto-generative cycle. Building on Chung-ying Cheng’s onto-generative approach and Heidegger’s hermeneutics of Dasein in Sein und Zeit, the article identifies (...) names as the centre in which the receptive and the creative aspect of being come together. (shrink)

_Interprets Kant's conception of enlightenment within the broader philosophical project of his critique of reason._.

Departing from the premise that the poststructuralist paradigm still reigns supreme in feminist and gender theory, that is, despite the niche efforts made in the past two decades to challenge it linked to the so called “speculative” turn or the materialisms (and realisms) emerging from the feminist field itself (such as the Utrecht School, inspired by Rosi Braidotti), we set the call for papers for the issue before you in terms that would invite authors ready to challenge the dominant epistemic (...) framework. We invited papers that engage with materialism(s), realism(s), sciences and projects engaged in rethinking the post-human beyond the poststructuralist (and, we dare say, postmodern/ist) norm. -/- . (shrink)

Text seznamuje čtenáře s výukovou metodou nastavení problému, jeho řešení pomocí zavedení a aplikování teoretických pojmů, konceptovou analýzou vybraného díla a důslednou oporou o kontext a ko-text díla. Příklady vybírá ze soudobé scény výtvarného umění a jeho cílem je zdůvodněná interpretace díla. Opírá se o Goodmanovské termíny denotace, exemplifikace a exprese. Metaforickou exemplifikaci, expresi člení průhledem poznávacími perspektivami 1. a 3. osoby na prožitkovou a empatickou komponentu, opírá se tak o teorii artefiletiky. Otevírá a řeší tak problém vztahu relativních objektivních (...) daností díla, jeho intersubjektivně kotvené interpretace a subjektivně vnímaného prožitku z díla. Tvorbu chápe jako způsob poznání. (shrink)

"I believe in the principle of faith and works, and that the Lord will more abundantly bless a man who realizes everything he prays, and not the one who only prays." These words belong to the President of The Church of Jesus Christ of Latter-day Saints Ezra Taft Benson.Economic and labor ethics is an important component of the moral foundations of society. The historical evolution of different modes of production, trade, exchange, etc. is deeply connected with the history of religions. (...) All the national and world religions engaged not only in spiritual and moral issues, but also directly interfered in the daily economic and economic activities of people, forming in them a certain type of socio-economic thinking, authorizing the divine authority of property, property, a certain type of property relations of people, blessing some economic activities and negatively related to others. (shrink)

The concept of time is an integral part of any religious and philosophical system. It creates a universal cognitive strategy: seeing the world in its change and development, finding temporary relationships and order in everything. In Iranian mythology, where the cult of time was highly developed, time was personified by the higher deity Zurvan, who initially was imagined as an endless time, eternity, existing at the beginning of the universe, and then, in the latter part of the "Avesta" takes an (...) image of the final, natural, world time, who forecasts not only its beginning, but the end, death. Zurvan Akarana in Zoroastrianism - is unlimited Time or Eternity; one of the two primary forces that are mentioned in "Avesta" and "Yasna". Zurvan - is the Сreator who did not make a creation. He is only the foundation, the idea that gives impulse, like an explosion. It is similar to the concept of "dharma" in the Indian tradition, the "Logos" of Heraclites, the law by which the universe exists. Helps to the time, the main essence of space is the duration, the matter has the opportunity to come into effect. Late Avesta makes a distinction between endless time and time, which has a long duration, but finite. Later theologians interpreted endless time as eternity of being, and a long time was regarded as the duration of the world, which was created and will have an end. These ideas can be correlated with ideas that later we can find in Christianity, that person has a freedom of choice, and even later - in Islam, that person's fate is determined in advance. But Zoroastrianism is talking about the same thing, the fate of this material world in which evil is present is determined in advance, but in the world of Ahura Mazda person has the right to choose and there will get whatever deserves. The unconditional departure from mythological beliefs is also the idea of the linearity of time that we meet in Zoroastrianism and which later gets its continuation in Christianity. But in Zoroastrianism time is endless, and therefore is reversible and linear, and therefore simultaneously is irreversible. (shrink)