Peut-on, comme l'a pensé Sartre, construire une philosophie concrète qui répudie les abstractions de la métaphysique en étendant la réduction phénoménologique au domaine entier de l'expérience humaine? Et peut-on fonder une telle démarche sur l'évidence de l'existence, promue au rang de certitude apodictique? Pour conduire cette enquête il a été nécessaire d'examiner la conscience, le monde, autrui, l'expérience morale et la vie politique, en suivant l'ordre d'apparition de ces thèmes dans l'œuvre philosophique sartrienne qui, depuis la Transcendance de l'ego jusqu'à (...) la Critique de la raison dialectique, forme un système cohérent mais foncièrement paradoxal et par là même, déroutant. Les paradoxes Sartriens solidarisent des propositions contradictoires, désarticulent les réalités considérées et les privent de toute consistance ontologique pour les soumettre au pouvoir de la conscience ou de la praxis, définies comme de pures puissances de désagrégation. Sartre étend ainsi à toute sa construction philosophique une matrice logique : le chiasme, dégagé par sa première œuvre d'envergure, l'imaginaire, qui tient l'objet perçu et l'objet en image pour deux corrélats de la conscience, contradictoires mais solidaires et mutuellement dépendants. A partir de ce point, on voit se déployer tout le drame de la néontologie sartrienne qui subordonne l'être au néant, la réalité à l'image, l'actuel au virtuel et reconnaît dans la destruction de ce qui demeure, l'ivresse dyonisiaque de la liberté. Cet effort grandiose pour tramer la fiction au tissu du réel est pourtant, de l'aveu même de son auteur, voué à l'échec. La conscience, en dissociant l'être, engendre la figure de l'Autre qui fait inlassablement retour, comme une puissance maléfique, et reverse à l'aliénation toutes les conquêtes de la liberté. La malédiction qui pèse sur la condition humaine décourage l'effort, annihile l'espoir et nous condamne à cultiver ce que Marx nommait, en la raillant, la critique critique, en d'autres termes, à nous complaire en un quiétisme inquiet, transposition assombrie du scepticisme satisfait que Sartre reprochait à la génération de ses grands parents. (shrink)

We show that the first order theory of the lattice $\mathscr{L}^{ (S) of finite dimensional closed subsets of any nontrivial infinite dimensional Steinitz Exhange System S has logical complexity at least that of first order number theory and that the first order theory of the lattice L(S ∞ ) of computably enumerable closed subsets of any nontrivial infinite dimensional computable Steinitz Exchange System S ∞ has logical complexity exactly that of first order number theory. Thus, for example, the lattice of (...) finite dimensional subspaces of a standard copy of $\bigoplus_\omega$ Q interprets first order arithmetic and is therefore as complicated as possible. In particular, our results show that the first order theories of the lattice L(V ∞ ) of c.e. subspaces of a fully effective ℵ 0 -dimensional vector space V∞ and the lattice of c.e. algebraically closed subfields of a fully effective algebraically closed field F ∞ of countably infinite transcendence degree each have logical complexity that of first order number theory. (shrink)

Purpose: My goals in this paper are to comment on some of the roles that Ernst von Glasersfeld played in our work in IRON (Interdisciplinary Research on Number) from circa 1975 up until the time of his death, and to relate certain events that revealed his character in very human terms. Method: Among my recollections of Ernst, I have chosen those that I felt would most adequately portray his impact on the field of mathematics education and his ethics in the (...) field of human affairs. Findings: It has not often been said but, in his work in IRON, it was Ernst’s explicit intention to start a conceptual revolution in mathematics education and beyond. Other than serving as a revolutionary, Ernst also served as a mentor for many investigators in mathematics education, including myself. He excelled as a scientist as well an epistemologist, and his scientific work fueled his epistemological work. Ernst was a very ethical and wonderful human being who was dedicated to the betterment of humankind by means of his revolutionary ideas. (shrink)

This collection of articles pays homage to the creativity and scientific rigor Jerome Singer has brought to the study of consciousness and play. It will interest personality, social, clinical and developmental psychologists alike.

Philosophical Studies Vol. 2, No. 2, p. 163, l. 24 for ‘Pocreon’ read “Creon’ and p. 165, l.4 for “Nereus” read “Nessus”, l. 16 for “Corrolate” read “Correlate” and l. 27 for “ Trachinae ” read “ Trachiniae ”. Proffessor Mackinnon should also have been described as Norris-Hulse Professor of Divinity in the University of Cambridge and Fellow of Corpus Christi College.

Here, we report on a quasi-experimental study to explore the applicability and perceived benefits of the CRAFT program, which is based on mindfulness, yoga, positive psychology, and emotional intelligence, to improve higher education student musicians’ health and well-being during the lockdown. A subset of student musicians at a Higher Conservatory of Music in Spain followed the CRAFT program during the academic year 2019/2020, 1 h per week as part of their curriculum. Students enrolled in CRAFT-based elective subjects formed the CRAFT (...) program group, while other students represented the control group. The onset of the national lockdown elicited by the COVID-19 pandemic occurred halfway through the program, which was subsequently delivered in an online format. We administered an online survey to explore the effect that the exposure to the CRAFT program had in terms of how participants dealt with various health and well-being concerns arising from the COVID-19 lockdown. There was a significantly higher proportion of proactive participants in the CRAFT program group, 92%, than in the control group, 58%, in terms of implementing practices to improve their health and well-being during the lockdown. Additionally, significantly more participants acknowledged perceived benefits from their practices in the CRAFT program group, 78%, than in the control group, 52%. Among proactive participants, yoga/meditation was the most implemented in the CRAFT program group, followed by exercise, and other yoga/meditation practices, whereas in the control group, exercise and Alexander technique-based practices were the most applied. In the CRAFT program group, the highest rate of perceived benefits was from yoga/meditation CRAFT-based practices, 51%, followed by exercise, 32%, and other yoga/meditation practices, 27%, whereas in the control group, benefits were reported by 29% of exercising participants and 16% for those having practiced the Alexander technique. A similar pattern was observed when excluding participants with previous yoga/meditation experience. This study revealed how participants can independently apply learned skills from the CRAFT program in response to a naturally occurring life event of unprecedented global impact, suggesting that previous exposure to mindfulness and yoga is likely to have a beneficial effect on how young adults react towards exceptionally stressful conditions. (shrink)

Jean Philiponus s'est toujours opposé à la notion nestorienne des anges servant les hommes à la place de Dieu. Jean Philiponus s'inscrit dans le courant égyptien critique de la fin du VIe siècle de certains récits apocryphes des anges dans l'univers primitif. L'argumentation de Philoponus est anti-dyophysite. Il s'attache à démontrer que l'univers que nous percevons est peuplé d'entités non corporelles puissantes, au service de Dieu et dont le rôle est de faire passer des messages aux êtres humains. Ces entités (...) ont été créées par le Dieu trinitaire avant l'acte divin de création. (shrink)

The article examines the situation associated with the spread of social networks, which brought not only new communication opportunities, but also the risks of blurring the boundaries between privacy and publicity. People voluntarily share personal data in exchange for public acceptance. This information is recorded and studied by various government and commercial institutions. The danger to information privacy as a right to control access to personal information is aggravated by the peculiarities of online communication, which is characterized by “context collapse”: (...) the merging of different audiences with different norms and values. Content posted on social media is searchable beyond a specific point in time and situation. If offline communication involves a foreseeable number of interlocutors, there is an “invisible audience” on social networks, which leads to information asymmetry. However, despite the fact that most users are aware of the potential dangers of privacy breaches, they share personal information on social networks. This phenomenon is called the privacy paradox. The reasons for this behavior are a lack of technical and social skills, a reluctance to spend time and energy on measures to minimize risks, a desire to have wide social connections and skepticism about the effectiveness of the efforts being made. The behavior of users on social networks is influenced primarily by factors such as age and education. The most concerned about the preservation of privacy are young people and middle-aged people, as they have to manage the most complex social relations. (shrink)

Many past and present events in the world clearly reflect the miserable failure of modern leadership across the globe. This has significantly contributed to the crisis of survival of humankind today. If humans and their environment are to survive, we need to search for the appropriate leadership model. To that effect this paper discusses the major tenets of the Gandhian and Machiavellian models of leadership in a comparative manner. The paper shows how and why the Gandhian model is admirable, attractive, (...) timely, relevant and redeeming, while the Machiavellian model is not. (shrink)

Upshot: The “Extended Mind Thesis‘ claims that cognitive processes are situated, embodied and goal-oriented actions that unfold in real world interactions with the immediate environment, cultural tools and other persons. The body and the “outside‘ world, undoubtedly, have a crucial influence, driving human beings’ cognitive processes. In his book, Andy Clark goes slightly further by claiming that the mind is often extended into the body and the world.

Coexistence between livestock grazing and carnivores in rangelands is a major challenge in terms of sustainable agriculture, animal welfare, species conservation and ecosystem function. Many effective non-lethal tools exist to protect livestock from predation, yet their adoption remains limited. Using a social-ecological transformations framework, we present two qualitative models that depict transformative change in rangelands grazing. Developed through participatory processes with stakeholders from South Africa and the United States of America, the models articulate drivers of change and the essential pathways (...) to transition from routine lethal management of carnivores towards mutually beneficial coexistence. The pathways define broad actions that incorporate multiple values in grazing systems including changes to livestock management practices, financial support, industry capacity building, research, improved governance and marketing initiatives. A key finding is the new concept of ‘Predator Smart Farming’, a holistic and conscientious approach to agriculture, which increases the resilience of landscapes, animals and rural livelihoods. Implementation of these multiple pathways would lead to a future system that ensures thriving agricultural communities, secure livelihoods, reduced violence toward animals, and landscapes that are productive and support species conservation and coexistence. (shrink)