Bernard Williams a soutenu que ce n'est pas un fait purement contingent que les croyances ne puissent être acquises à volonté. II part de l'intuition plausible que le «fait» que les croyances ne peuvent être acquises à volonté a quelque chose à voir avec le «fait» que les croyances visent la vérité. Au fur et à mesure que l'argument se développe, cependant, il assume certaines hypothèses quant à la connaissance de soi qui serait requise pour acquérir des croyances à volonté. (...) Je soutiens que ces hypothèses sont fausses et qu'elles engagent Williams à une conception trop intellectualiste et rationaliste de nos pratiques épistémiques. (shrink)

Foreword by Hans Urs von Balthasar Near the end of a long career as one of the most widely read popular Thomistic philosophers of the twentieth century, Josef Pieper has himself compiled an anthology from all his works. He has selected the best and most representative passages and arranged them in an order that gives sense to the whole and aids in the understanding of each excerpt. Pieper's reputation rests on his remarkable ability to restate traditional wisdom in (...) terms of contemporary problems. He is a philosopher who writes in the language of common sense, presenting involved issues in a clear, lucid and simple manner. Among his many well-known works included in this anthology are selections from Leisure: The Basis of Culture, The Four Cardinal Virtues, About Love, Belief and Faith, Happiness and Contemplation, and Scholasticism. Below is a list of the selection titles: Human Authenticity The Two Sides of the Coin That Is Truth The Freedom of Philosophy and Its Adversaries Free Space in the World of Work Truths-Known and Believed The Reality of the Holy "Finis" Means Both End and Goal. (shrink)

How should we make choices when we know so little about our futures? L. A. Paul argues that we must view life decisions as choices to make discoveries about the nature of experience. Her account of transformative experience holds that part of the value of living authentically is to experience our lives and preferences in whatever ways they evolve.

I argue for a property mereology and for mereological bundle theory. I then apply this theory to the one over many problem (universals) and puzzles concerning persistence and material constitution.

Graeme Laurie stepped down from the Chair in Medical Jurisprudence at the University of Edinburgh in 2019. This edited collection pays tribute to his extraordinary contributions to the field. Graeme has often spoken about the importance of 'legacy' in academic work and has forged a remarkable intellectual legacy of his own, notably through his work on genetic privacy, human tissue and information governance, and on the regulatory salience of the concept of liminality. The essays in this volume animate the (...) concept of legacy as lens of analysis for the study and practice of medical jurisprudence. In this light, legacy reveals characteristics of both benefit and burden, as both an encumbrance to and facilitator of the development of law, policy and regulation. Overall, the contributions reconcile the ideas of legacy and responsiveness and show that both dimensions are critical to achieve and sustain the health of medical jurisprudence itself as a dynamic, interdisciplinary and policy-engaged field of thinking. (shrink)

The philosophical classic explores the value and significance of leisure, arguing that it is the foundation of any culture, necessary for the development of religion and the contemplation of the nature of God, and issues a warning about the loss of insight due to our substitution of hectic amusements for nonactivity, silence, and true leisure.

W. Labov's & T. Labov's findings concerning their child grammar acquisition ("Learning the Syntax of Questions" in Recent Advances in the Psychology of Language, Campbell, R. & Smith, P. Eds, New York: Plenum Press, 1978) are interpreted in terms of different semantics of why & other wh-questions. Z. Dubiel.

The conduct of prior ethics review of human research projects helps to protect vulnerable groups or populations from potential negative impacts of research. Contemporary considerations in human research considers the concept of vulnerability in terms of access to research opportunities, impacts on the consenting process, selection bias, and the generalisability of results. Recent work questions the validity of using enumerated lists as a check box approach to protect research participants from exploitation. Through the use of broad categories to treat cohorts (...) of human research participants as homogenous classes and label some participants as vulnerable merely because they are members of a particular class, some ethics reviewers have used the National Statement on Ethical Conduct in Human Research to strip individuals of their “ethical equality”. Labelling people as vulnerable does not help researchers or human research ethics committee members develop an understanding of the complexities of applying the principles of respect and of justice in ethical decision-making. Conversely, defining specific cohorts of research participants as needing nuanced ethical consideration, due to their vulnerable nature, may imply that other population groups need not be considered vulnerable. We contend that this assumption is erroneous. This paper explores the way that human research ethics guidance documents treat vulnerability within the Australian context and draws on contemporary discussion to focus an alternative perspective based on the principles in the National Statement on Ethical Conduct in Human Research for researchers and human research ethics committee members to consider. (shrink)

Beneficence is one of the four principles that form the basis of the Australian National Statement. The aim of this paper is to explore the philosophical development of this principle and to clarify the role that beneficence plays in contemporary discussions about human research ethics. By examining the way that guidance documents, particularly the National Statement, treats beneficence we offer guidance to researchers and human research ethics committee members on the practical application of what can be a conceptually difficult principle.

We study generalized quantifiers on finite structures.With every function : we associate a quantifier Q by letting Q x say there are at least (n) elementsx satisfying , where n is the sizeof the universe. This is the general form ofwhat is known as a monotone quantifier of type .We study so called polyadic liftsof such quantifiers. The particular lifts we considerare Ramseyfication, branching and resumption.In each case we get exact criteria fordefinability of the lift in terms of simpler quantifiers.

This article addresses the research question: “How do Dutch highly educated Muslim women of Moroccan descent use prayer in dealing with problems?” The theoretical framework was mainly based on the work of Pargament et al. regarding religious coping. The empirical part of the study consisted of a quantitative and a qualitative part. This article presents results of the quantitative part. For the quantitative part of our research, 177 questionnaires were collected using snowball sampling. We asked respondents about their praying practices (...) and their ways of religious coping, using the Brief RCOPE. The connection and communication in their prayer with a loving, caring, benevolent God is the main religious way in which these Muslim women of Moroccan descent cope with all kinds of problems. This use of prayer as a way of coping can be clarified through the psychological functions of religiosity and prayer that are suggested by Pargament, Koenig, and Perez. Prayer could help them in: finding meaning, being master over their circumstances and controlling their emotions, finding comfort and closeness to God, experiencing intimacy with others and closeness to God, and transforming their way of life. We did find few negative religious coping strategies, such as negative feelings towards God or alienation. This is in line with research results of Abu Raiya and Pargament. As Islam implies surrender to God, it may be difficult for Muslims to admit their religious distress, doubts, and struggles. (shrink)

Josef Pieper's Tradition: Concept and Claim analyzes tradition as an idea and as a living reality in the lives and languages of ordinary people. In the modern world of constant, unrelenting change, tradition, says Pieper, is that which must be preserved unchanged. Drawing on thinkers from Plato to Pascal, Pieper describes the key elements and figures in the act of tradition and what is distinctive about it. Pieper argues that the handing down of tradition is not (...) the same as discussing or teaching, despite its similarities to those activities. It means accepting something as true and valid with the intent of handing it down again, unmixed with alien intrusions and yet kept alive for each new generation via imaginative reformulations. In the beginning, there is sacred tradition, founded on a revelation of God to man, yet secular tradition is important too. Tradition offers liberation from the prison of the present." Understanding what tradition really means makes one free and independent in the face of conservatisms," notes Pieper. At the same time, it links us to the past and is essential for a meaningful future. Book jacket. (shrink)

This article explores and compares cross-gender interactions of first and third graders in one child care center. Three prevalent forms of interaction are discussed: teasing, disputing, and playing. The author argues that these three forms of interaction are related to the use of space: Teasing often occurs when space is constricted, disputing is often the result of invaded space, and playing requires shared space and varying levels of cooperation. By focusing on the relationship between space and interaction, important power asymmetries (...) appear. Since boys are more likely to initiate invasions and more likely to determine the rules and terms of the play, they maintain a greater amount of power and control. (shrink)

Across three studies, the authors examine the interactive effects of moral identity and the negative reciprocity norm in predicting revenge. The general argument is that moral identity provides the motivational impetus for individuals’ responses, whereas the normative framework that people adopt as a basis for guiding moral action influences the direction of the response. Results indicated that moral identity and the negative reciprocity norm significantly interacted to predict revenge. More specifically, the symbolization dimension of moral identity interacted with the negative (...) reciprocity norm to predict revenge when individuals were the targets of mistreatment, whereas the internalization dimension of moral identity interacted with the negative reciprocity norm to predict revenge when individuals were the observers of mistreatment. Theoretical implications related to the differences between the symbolization and internalization dimensions of moral identity, the importance of examining normative frameworks, and the functionality of revenge are discussed. (shrink)

Discussions on the Anthropocene as the geology of mankind imply the question whether globalized technology such as energy technologies or A.I. ought to be first and foremost conceptualized as a strategy of the human in relation to nature or as a strategy of some humans over others. I argue that both positions are mirrored in the philosophy and sociology of technology through the concepts of technology as an extension and as a fetish. The extension concept understands technology as an extension (...) of the human body and its capabilities, resulting in a local ‘inward’ perspective. The fetish concept offers a contrary ‘outward’ perspective by drawing attention to the global socio-material context of modern technology. Despite their differences, I argue that both concepts share an underlying operation principle of technology as functional simplification. Technology always involves a functional simplification of physical as well as social causality. Sociologists and philosophers of technology would do well not to give primacy to the former as it leads to the belief in technology as a universal tool that neglects how technology is not embedded in but consists of (unequal) social arrangements. (shrink)

The famous and popular Thomistic philosopher addresses the topic of hope from the perspective of human history and asks the questions: "Is man's hope such that it can find any fulfillment in the field of human history?" And: "Is man's human history such that it can give us any grounds not to despair?" Pieper looks at the movement of history, the idea of progress, man's hope for a better future, and he counters the temptation to despair with a Christian (...) philosophy of hope based on faith in divine providence and the compatibility of faith and reason. (shrink)

This is a work by Josef Pieper, one of this century's most profound and lucid expositors of the thought of St. Thomas Aquinas.

This is a work by Josef Pieper, one of this century's most profound and lucid expositors of the thought of St. Thomas Aquinas.

Pieper distinguishes between Platonic stones in which Plato crystallizes mythical fragments from the mere stories which contain them, and Platonic myths, in which he purifies the proper mythical elements, freeing them of the non-mythical elements which tend to obscure them.

Laurie Zoloth; Limiting Access to Medical Treatment in an Age of Medical Progress: Developing a Catholic Consensus: A Response from Jewish Tradition, Christian.

Inhalt: Philosophie in Selbstdarstellungen (1975) · Autobiographische Aufzeichnungen in drei Teilen (1976, 1979, 1988) · Noch wußte es niemand (1904-1945) · Noch nicht aller Tage Abend (1945-1964) · Eine Geschichte wie ein Strahl (1964-1986) · F wie Fortuna. Eine Erzählung (1945) · Editorische Hinweise · Veröffentlichungsnachweise · Personenregister. Ein "kosmopolitischer Eremit" wurde Josef Pieper von seinem Kollegen Fernando Inciarte an seinem 90. Geburtstag genannt. Kein Wort könnte besser die Signatur eines Lebens benennen, das in seiner Zeit- und Weltverbundenheit die (...) eigene Mitte erkundet und vertieft hat. Von hoher erzählerischer Qualität eröffnen die autobiographischen Aufzeichnungen Piepers eine Fülle von Perspektiven für unterschiedliche Leseinteressen. Pieper berichtet von seinen Begegnungen mit zeitgeschichtlich bedeutenden Persönlichkeiten, von seinen zahlreichen Gastprofessuren in Nordamerika und Kanada und den Forschungsreisen in die asiatische Welt zum Studium der östlichen Festkultur. Vor allem philosophisch interessierte Leser werden in den autobiographischen Schriften weiteren Aufschluß finden zur Genese und Deutung des philosophischen Werks. Dies ist jedoch nur ein Ausschnitt eines vielfarbigen Ganzen, das im Spiegel des eigenen Lebens beinahe über ein ganzes Jahrhundert hinweg die Veränderung sozialer, kultureller und kirchlicher Milieus dokumentiert. (shrink)

"The book closes with Pieper's thoughts on the permanent philosophical and theological significance of scholasticism and the Middle Ages. Once again, wearing his learning lightly, writing with a clarity that delights, Josef Pieper has taken the field from stuffier and more extended accounts."--BOOK JACKET.

Plato's famous dialogue, the Phaedrus, was variously subtitled in antiquity: "On Beauty", "On Love", "On the Psyche". It is also concerned with the art of rhetoric, of thought and communication. Pieper, noted for the grace and clarity of his style, gives an illuminating and stimulating interpretation of the dialogue. Leaving the more recondite scholarly preoccupations aside, he concentrates on the content, bringing the actual situation in the dialogue -- Athens and its intellectuals engaged in spirited debate -- alive. Equally (...) alive is the discussion of ideas, which are brought to bear on contemporary experience and made to prove the perennial validity of Socratic wisdom, and its power to excite the mind. The main thesis -- that in poetry and in love man is "beside himself", that is, divinely inspired -- is discussed with reference to modern poets, novelists, and modern psychology. (shrink)

To practice medicine and ethics, physicians need wisdom and integrity to integrate scientific knowledge, patient preferences, their own moral commitments, and society's expectations. This work of integration requires a physician to pursue certain goals of care, determine moral priorities, and understand that conscience or integrity require harmony among a person's beliefs, values, reasoning, actions, and identity. But the moral and religious pluralism of contemporary society makes this integration challenging and uncertain. How physicians treat patients will depend on the particular beliefs (...) and values they and other health professionals bring to each instance of shared decision making. This book offers a framework for practical wisdom in medicine that addresses the need for integrity in the life of each health professional. In doing so, it acknowledges the challenge of moral pluralism and the need for moral dialogue and humility as professionals fulfil their obligations to patients, themselves, and society. (shrink)

This paper comments on the tension between constant imitatio and refused aemulatio gloriae in Tiberius’ attitude towards Augustus in Velleius Paterculus’ History. I argue that Tiberius is equalling and eventually even surpassing Augustus precisely because he refuses to compete with him, let alone surpass him. In order to do so, I focus on two hitherto neglected Augustan intertexts, which are referenced at very distinct moments of Velleius’ portrayal of Tiberius. The first is the moment when Tiberius appears on the political (...) stage at the age of 19 ; the second is the last mentioned event of his life before he succeeds Augustus, namely his third triumph in ad 12. (shrink)

Improve yourself – and your workplace – with GRIT Leading With GRIT is a practical and proven guide for transforming the workplace, offering pragmatic insight on value-based strategies that improve the individual and the business. Based on the author's proprietary principles of GRIT – Generosity, Respect, Integrity, and Truth – this book describes how working toward individual improvement produces better organizational results than traditional approaches that focus on collective improvement. Readers are introduced to GRIT with a framework that can be (...) applied in any workplace scenario, and are provided with strategies for applying GRIT to communication and intra-office operations. Each chapter includes activities that assist with implementation, moving beyond the theoretical framework commonly taught in business school to provide a more practical approach to personal development. The principles of GRIT are exactly the sort of instruction leaders are encouraging, and companies worldwide are willing to invest large sums. The approach stands out for its unique, personal approach that melds values-based principles with business concepts to produce spectacular results. This book is the complete guide to GRIT, with an emphasis on practicality. Learn why the principles of GRIT have proven so effective Apply GRIT in communications for better productivity Discover how each person impacts those around them Cultivate a positive, constructive attitude for less stress and more growth GRIT helps readers make themselves and their workplaces happier and healthier, decreasing stress, sparking personal growth, retaining employees, and developing mindful leaders. In essence, Leading With GRIT is a handbook for improving the bottom line by improving the lives and outlook of those who contribute to it. (shrink)

To study how religiosity affects family business goals, we merge literatures on goal setting, temporal orientation, and family business to argue that family business goals can be distinguished into short-term and long-term orientations and propose that religiosity affects both orientations, but to varying degrees. Drawing on a sample of private U.S. family businesses and applying partial least squares structural equations modeling, we find tentative support that religiosity has a stronger positive effect on long-term goal orientation than on short-term goal orientation. (...) We discuss implications for theory development and future research involving religiosity and family business goals. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Response to Randall Allsup, “Species Counterpoint: Darwin and the Evolution of Forms”Lauri VäkeväI was thrilled to be asked to respond to Randall Allsup's paper as his standpoint appears to be close to my own.1 I take it that his interest in Darwinian metaphors [End Page 220] reflects at least moderate interest in naturalism—an approach that should be taken seriously in our field. However, there are many varieties of (...) naturalism. In the following, I will deliberately interpret Allsup's ideas from the standpoint of the so-called 'soft' or 'cultural' naturalism favored by later Dewey and his followers.2As I see it, the most powerful precept of naturalism is its attack on essentialism—paradoxically the doctrine which focuses most deliberately on the nature of things. The essentialist, however, thinks of nature as something inherent in how things are, making them ultimately what they are. This kind of ultimate nature is something that a contemporary naturalist can never touch, for she only relies on empirical inquiry that departs from and returns to the contingent realm of lived experience. It is the latter that we attempt to make sense of as to try to live our life as fully as possible. At its best, philosophy can help us in this undertaking.To a naturalist, then, the essentialist's use of the term 'nature' is an anachronism, a remnant of an age when philosophers searched for the "really real," certain, absolute, and immutable. Were we to follow philosophical naturalism today, we should rather be looking at how things become empirically realized for cultural agents in their various life-practices. Culture is not seen as distinct from nature but as continuous with it: both can be understood through same means. This also covers the realm of value, which naturalism does not conceive as transcendental in any metaphysically binding sense, but rather as something that is realized in daily life and that thus has an empirical stand.Applied to the philosophy of music, naturalism states that it is futile to look for the essence of this art (or for that matter any art) through philosophical introspection or through logical analysis for the simple reason that we are always in the process of formulating it in our lives. The nature of music depends on the interpretative horizons of cultural agents living in a situation. 'Situation' (understood here in the sense that Dewey used the term) is the existential point of departure of our understanding and as situations vary, so do types of inquiry; therefore, we do not have to take as inclusive any particular claims about music, as they are merely particular answers to certain types of problems. Any path of musical inquiry may be worth taking, not because they all lead to the same destination, but because they can guide us through the rich thicket of possible experience that gives music its significance. This implies an open attitude towards all things musical, a theme which I find strong in Allsup's paper.One can also read another important naturalist point in his essay: "music—like life—evolves." Evolution is indeed a recurring theme in contemporary philosophical naturalism: what was previously considered as static or as perennial in nature and in culture can be now seen as being under continuous change. [End Page 221] Even mountains (and this is one of Dewey's favorite similes3 ) can be considered as events in the long run and even the most persistent of culture's beliefs may crumble someday.This awareness of all-encompassing change may not be very comforting: it might be mentally healthier to cling to rationalizations of how things that appear to change in fact do not. It may be more comforting to think that there must be a stable principle, a system of universally set rules, governing the randomness. For centuries, philosophy has been driven by this belief. In the philosophy of music, this is reflected in the problem of how the most ephemeral of the arts can be explained as having everlasting value. Mutatis mutandis, when music educators have argued over the pedagogical significance of music, one of the most pervasive ideas has been that music... (shrink)

The four essays in this little volume are the essence of a lifetime of thought, lecturing and writing by a leading twentieth century philosopher. Josef Pieper's theory of festivity was forged in dismal wartime Germany. Agreeing with Nietzsche that "the trick is not to arrange a festival but to find people who can enjoy it," he discovers a rage for anti-festival sweeping the earth: "C'est la guerre qui correspond a la fete!" Yet Pieper conveys 'certain tidings' of the (...) divine guarantee of the world and of human salvation. In each of these essays Dr. Pieper surveys twentieth century world views. In "Hope and History" he contrasts Baudelaire's and Dostoevsky's dire warnings of an extreme concentration of evil with the promise of the Apocalypse: victory over death; resurrection; a new heaven and a new earth. "The Unavoidable Dilemma of a Non-Christian Philosophy", he says, "is that while Plato, Pythagoras and Aristotle, the founders of Occidental philosophy, require an unprejudiced openness to theology, the secularized modern European or North American does not even know what 'wisdom in divine affairs' means." Finally, in "Leisure" he points out that in contemporary life utility demands to be the measure of all things, including 'spare time' and even the intellectual life of the university. However, Plato, like the Christians, says that only in celebrating divine worship does man lose the shape of a slave. (shrink)