Normal 0 21 false false false ET X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} Man könnte sagen, dass Aristoteles so etwas wie eine traditionelle und dominierende Auffassung der Entscheidung in der westlichen Philosophie gründet. Das Ziel dieses Aufsatzes ist es, diese Auffassung von Aristoteles zu entwerfen, einige ihrer wichtigsten (...) Probleme anzusprechen, und sie damit zu kontrastieren, was ich Jacques Derridas häretische „Konzeptualisierung“ der Entscheidung nennen würde. Es wird gezeigt, dass diese häretische Thematisierung von Derrida nicht nur und einfach mit dem traditionellen aristotelischen Begriff bricht, sondern vielmehr auch zu Recht einige seiner wichtigsten Züge auf solcher Weise schärft, dass von diesem radikalisierten Standpunkt die Behandlung von Aristoteles als die Annullierung der Entscheidung zum Vorschein kommt. Es wird zudem impliziert, wie Derridas häretische Auffassung die Erneuerung der Ethik und Politik mit sich bringt. Normal 0 21 false false false ET X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} It might be said that Aristotle institutes something like a traditional and dominating concept of decision in the philosophical tradition of the West. The aim of this article is to outline that concept of Aristotle, touching on some of its most important problems, and contrast it with what I would call Jacques Derrida’s heretical understanding of decision. It will be shown that this heretical “conceptualization” by Derrida doesn’t simply and merely break with, or depart and differ from, the traditional Aristotelian concept but rather also justifiably sharpens some of its most central features in such a way that from that radicalized point of view the treatment of Aristotle comes to appear as the very annulment of decision. It is moreover implied how Derrida’s heretical understanding of decision entails a renewal of ethics and politics. (shrink)

As of September 2005, the co-founders of Waste Concern, an organisation dedicated to improving waste recycling in Bangladesh, are considering making a change to their model in order to get approval from the municipal government for a large-scale composting site. Since its inception in 1995, Waste Concern has followed a decentralised composting model whereby each composting site is a small-scale operation processing 3 tons of organic waste per day. In this model, they have relied on land and waste supply from (...) the Dhaka City Council (DCC) municipal government. Now, they are working with Dutch-based World Wide Recycling BV (WWR) to set up a 700-ton per day composting plant, which will enable them to earn tradable certificates for US$11 per ton of reduced methane gas, making it the first in the world to garner credits through composting waste under the United Nations Clean Development Mechanism (CDM). To launch the composting site, they face the hurdle of getting DCC’s approval. They have three alternatives: (1) follow through with the original plan whereby the municipality would supply both the land and waste, which entails waiting for DCC’s approval; (2) purchase the land for the composting site and rely on the municipality for a waste supply; or, (3) purchase the land and take on the responsibility of waste collection themselves. In their considerations, they need to weigh the financial and social aspects and determine an appropriate structure for their organisation. (shrink)

In my article, I delineate Friedrich Nietzsche’s influence on Estonian intellectual landscape. As it turns out, this influence has been quite remarkable and extends from literature to politics. I start with outlining several orientations of the reception of Nietzsche’s thought in the world and then suggest that with one exception, all those orientations are to some extent also present in Estonian Nietzsche reception. Nietzsche’s reception in Estonia started rather early and one can say that he was somewhat known in Tallinn (...) as well as in Tartu even in his lifetime. The first attempt to translate one of his works into Estonian was made already in 1901. Till the Soviet occupation in 1940, Nietzsche’s thought was rather actively appropriated by Estonian writers, intellectuals and even politicians. In Soviet Union, Nietzsche was prohibited and his works were not freely accessible in public libraries. With the restoration of Estonia’s independence in the beginning of 90s, a new, fresh and active wave of Nietzsche reception also begun. New translations appeared and the reception was generally more faithful and philosophical than in the first period. (shrink)

Between the elitist “philosophy is for grown-ups” and the demagogic “everyone can be a philosopher”, where does Philosophy for Children (P4C) belong in preschools? What is it assumed, expected, or intended to achieve? How is it implemented? This article reviews the literature evaluating the impact of P4C practices on preschool children (aged 3–6). It identifies the main actual or purported obstacles signaled by educators to argue that philosophy cannot be practiced before age 6. It then appraises, from a cognitive developmental (...) psychology perspective, the reality of these supposed obstacles, considering the underlying developmental skills that very young children may lack compared with older ones. Finally, pedagogical adjustments to P4C school practices are suggested, illustrated, and discussed to adapt this program, initially designed and documented for elementary-school children, to the potential of preschoolers. (shrink)

Nietzsche is known as a great and poignant critic of the Judeo-Christian virtue and morality, but the motivation and aim of his criticisms might sometimes remain unclear. For instance, in _Twilight of the Idols_, he writes: “Are we harming virtue, we immoralists? – Just as little as anarchists _harm_ princes. Princes sit securely on their thrones only after they've been shot at. Moral: _morality must be shot at_.” This saying seems to suggest that Nietzsche criticized and attacked traditional virtue and (...) morality in order to consolidate and strengthen them. In the article, I provide an interpretation of this saying and, in the course of it, approach Nietzsche’s reconceptualization of virtue and morality more generally. (shrink)

El concepto de justicia aparece en la obra Spinoza de manera enigmática, bajo la forma de una aparente definición clásica o escolástica en una filosofía que no lo es: “justicia es el ánimo constante de dar a cada uno lo suyo”. A juzgar por esta definición que parece importada, el problema de la justicia podría leerse como uno de poco interés para Spinoza. En Contra las mujeres Justicia en Spinoza, Cecilia Abdo Ferez considera y argumenta que la justicia representa en (...) la obra de Spinoza un problema de primer orden, que permite apreciar su radicalidad. (shrink)

There has never been a greater need for reliable, truthful news to help citizens navigate and assess the veracity of what they are reading and viewing, especially on social media. Widespread concerns around ‘fake’ news demonstrate an enduring requirement for curated and trustworthy children’s news that addresses children as young citizens with certain rights. Drawing on recent UK events, we discuss the case for children’s news provision by public service broadcasting from a communication rights perspective by analyzing the BBC’s 2019 (...) plans to reduce the broadcast presence and originated hours of its flagship news service, Newsround, in favor of online distribution. (shrink)

Debates about the ethical and social implications of research that aims to extend human longevity by intervening in the ageing process have paid little attention to the attitudes of members of the general public. In the absence of empirical evidence, conflicting assumptions have been made about likely public attitudes towards life-extension. In light of recent calls for greater public involvement in such discussions, this target article presents findings from focus groups and individual interviews which investigated whether members of the general (...) public identify ethical issues surrounding life-extension, and if so, what these ethical issues are? In this study, while some participants were concerned primarily with the likely personal consequences of life-extension, for others the question of whether or not to pursue interventions to extend longevity, and how they should be implemented, clearly raised important ethical issues, many of which have been prominent in debates among bioethicists. (shrink)

The following article is the result of a collaboration between a painter and a woman philosopher. They worked previously on an experimental documentary film about objects and art objects, which was realized at Palais de Tokyo. The painter had illustrated in black and white fictions of philosophy, written during a festival on lost films organized by UNdocumenta in South Korea, and then he made photographs of oil paintings of the English translation. This article about painting and philosophical ethics is their (...) first common text. It aims to show that there is no interdiscipline or passage known between the philosophical work and the painting. The philosopher can not imitate the recognition of the painter nor the painter to repair the philosophical non-encounter. The question then is: What can ethics in this non-symmetrical space? Rather than being a product of philosophy, it is what organizes this space between recognition and non-encounter. It is an ethics for philosophy, rather than the other way around. Ethics force to greet the other philosophers without the grudge of the loss necessary to the invention and allows the painter to know the distances that make him feel the recognition. This ethical space is unknown and can not be covered by the artist's philosophy of access or pre-nomination by indexes. Ethics is this unknown, i.e. it is a sense-without-sign, it is without rules-said but process of indexation and acceptance of the loss. (shrink)

The fifteen “Messenger Leaves” poems Whitman assembled as part of the third (1860) edition of Leaves of Grass exhibit a tension between the prophetic and the sacramental that would become more significant as the United States entered the decade of the Civil War. Comprised of poems that provide warnings and admonitions (the prophetic) and poems that offer consolation and healing (the sacramental), in “Messenger Leaves” Whitman uses biblical models and texts to appeal to the religious sensibilities of the American people. (...) Although “Messenger Leaves” as a cluster was dissembled in the 1867 edition of Leaves of Grass, its religious themes draw attention to Whitman’s envisioning of the third edition as the “new Bible.”. (shrink)

As a contribution to current debates on the ‘social life of methods’, in this article we present an ethnomethodological study of the role of understanding within statistical practice. After reviewing the empirical turn in the methods literature and the challenges to the qualitative-quantitative divide it has given rise to, we argue such case studies are relevant because they enable us to see different ways in which ‘methods’, here quantitative methods, come to have a social life – by embodying and exhibiting (...) understanding they ‘make the social structures of everyday activities observable’ ( Garfinkel, 1967 : 75), thereby putting society on display. Exhibited understandings rest on distinctive lines of practical social and cultural inquiry – ethnographic ‘forays’ into the worlds of the producers and users of statistics – which are central to good statistical work but are not themselves quantitative. In highlighting these non-statistical forms of social and cultural inquiry at work in statistical practice, our case study is an addition to understandings of statistics and usefully points to ways in which studies of the social life of methods might be further developed from here. (shrink)

In this highly original and thought-provoking work the late Miller Mair puts forward his ideas for a new psychology. First published in 1989, he deals with issues of fundamental importance to the future of a psychology guided by genuine enquiry and concern rather than mere professional self-interest. Crossing and re-crossing boundaries between psychology, psychotherapy and philosophy, and between ‘science’ and ‘art’, he demonstrates the linkages between the personal and the impersonal, subject and object, inside and outside, with a daring not (...) previously risked by anyone working in the area. Dr Mair stresses the importance of a poetic approach in psychology and psychotherapy, and the need to explore and understand the nature of psychology through an imaginative freedom of language. He emphasizes that a poetic awareness and attentiveness is fundamental to any pursuit of understanding of ourselves or others. This is a very personal book, concerned with _personal knowledge_, but it is meant for anyone who seeks to understand themselves and others, and what is involved in coming to such understanding. Focusing on ordinary human experience, and moving towards literary and artistic modes of expression, the author invites you to enter in, follow what _you_ think and feel, as he proposes a radical revision of much that is accepted in psychology and in psychotherapy. (shrink)

Many scholars of organizations see social enterprise as a promising approach to advancing social justice but neglect to scrutinize the normative foundations and limitations of this optimism. This article draws on Rawlsian political philosophy to investigate whether and how social enterprises can support social justice. We propose that this perspective assigns organizations a duty to foster institutional capacity, a concept we define and elaborate. We investigate how this duty might apply specifically to social enterprises, given their characteristic features. We theorize (...) six different mechanisms through which social enterprises might successfully discharge this duty. These results affirm the value of conversation between organizational studies and political philosophy and shed new light on debates regarding social enterprise, institutional theory, and several other topics. (shrink)

Hellenistic and Roman acrostich inscriptions are usually full of verbal and visual clues, which point the reader in the direction of the ‘hidden message’ contained in the vertical lines of the text. The authors of such inscriptions want their audiences to appreciate the skill that has gone into their composition. There are several complementary ways in which the presence of an acrostich might be signalled to the reader or viewer and their attention directed towards it. These include direct verbal statements, (...) or more subtle allusions, within the text of the inscription. But, even without having read its text, the viewer of an inscription containing a ‘hidden message’ is often immediately aware that some kind of wordplay is at work. Acrostichs, palindromes and various kinds of word square are all graphically striking, or their appearance may be enhanced to make them more so. Regular spacing, the repetition of the acrostich in a separate column and the use of painted or incised grids are all ways in which the layout of the text on the stone can invite the viewer to play a word game. In some cases, as I will argue in this paper, acrostich makers envisaged—even intended—the participants in this game to include the illiterate as well as the literate. (shrink)

In our experience, public health practitioners seeking to address a health problem often have just two very basic questions about the law: how can I use the law to create new interventions, or improve existing ones, to protect the public’s health; and will the law prevent me from successfully implementing certain interventions? In this way, the law is seen as either an opportunity for intervention to affect a public health problem, or an obstacle to enacting or implementing a desired intervention.In (...) addition, because some public health practitioners may not fully understand the intricacies of a given legal area, some possible obstacles to intervention may be either real or perceived. A real legal obstacle is not necessarily an insurmountable one, but it does have genuine legal force. A perceived obstacle has little, if any, true legal application to a given kind of intervention. (shrink)

In this article, we use content and cluster analysis on a global sample of 200 social entrepreneurial organizations to develop a typology of social entrepreneuring models. This typology is based on four possible forms of capital that can be leveraged: social, economic, human, and political. Furthermore, our findings reveal that these four social entrepreneuring models are associated with distinct logics of justification that may explain different ways of organizing across organizations. This study contributes to understanding social entrepreneurship as a field (...) of practice and it describes avenues for theorizing about the different organizational approaches adopted by social entrepreneurs. (shrink)