The military conquest of the Magarant, the Magar land, took place during the sixteenth and seventeenth centuries, when the Thakuri petty kings and their dependents (priests, artisans, soldiers) fled India to settle there. The Magar resistance appears to have been weak, due to their lack of unity and the alliances the conquerors formed with some of them. The Magar people quickly opted for assimilation into the royal caste of the Thakuri, adopting most of their cultural traits, notably their language and (...) religion. Nevertheless they retained or developed particularisms in their relationship to the earth, as we can see in the rites they devote to Bhume. We should emphasize first and foremost that the name Bhume is itself Nepalese, derived from the sanskrit bhû, bhûmî. This goddess is neglected by the Hindi of high caste, whereas she is central to the Magar. This paradox has two possible sources: the Magar might have identified one of their principal goddesses with a minor Hindu deity by virtue of a common relation to the earth, conferring an unusual importance on the latter. Or they might have constructed a divine being on the basis of Hindu concepts, as the result of a new-found need to defend their rights to the earth in the face of the Hindu invaders. The second hypothesis seems more likely, since there is no trace of a Magar earth goddess before Bhume. Even in the regions where the Magar retained the use of their original language (such as in Palpa, Syangja, or in the Kham country) and where, consequently, some of the gods have Magar names, the earth goddess is called by Nepalese terms, such as Bhume, Bhuyar, or Bhayar. Furthermore, even if the Magar themselves once had an earth goddess of their own, the renaming of this deity would indicate a change of identity, given the importance of a divinity's name. (shrink)

The book is about logical analysis of natural language. Since we humans communicate by means of natural language, we need a tool that helps us to understand in a precise manner how the logical and formal mechanisms of natural language work. Moreover, in the age of computers, we need to communicate both with and through computers as well. Transparent Intensional Logic is a tool that is helpful in making our communication and reasoning smooth and precise. It deals with all kinds (...) of linguistic context in a fully compositional and anti-contextual way. (shrink)

In the context of academic research, a diversity of ethical issues, conditioned by the different roles of members within these institutions, arise. Previous studies on this topic addressed mainly the perceptions of researchers. However, to our knowledge, no studies have explored the transversal ethical issues from a wider spectrum, including other members of academic institutions as the research ethics board (REB) members, and the research ethics experts. The present study used a descriptive phenomenological approach to document the ethical issues experienced (...) by a heterogeneous group of Canadian researchers, REB members, and research ethics experts. Data collection involved socio-demographic questionnaires and individual semi-structured interviews. Following the triangulation of different perspectives (researchers, REB members and ethics experts), emerging ethical issues were synthesized in ten units of meaning: (1) research integrity, (2) conflicts of interest, (3) respect for research participants, (4) lack of supervision and power imbalances, (5) individualism and performance, (6) inadequate ethical guidance, (7) social injustices, (8) distributive injustices, (9) epistemic injustices, and (10) ethical distress. This study highlighted several problematic elements that can support the identification of future solutions to resolve transversal ethical issues in research that affect the heterogeneous members of the academic community. (shrink)

La renommée nationale et internationale de Pierre Bourdieu lui est venue de la sociologie, une sociologie un peu particulière, dite " des élites ", ou plus communément, " de la domination ", au fil de laquelle il ne se fit pas faute de fustiger les représentants de celle qu'il appelait " La discipline du couronnement ", la philosophie. C'était là pourtant son terroir d'origine, sa formation première, et la seule dans laquelle il possédât un diplôme. Mais il ne voyait dans (...) ses anciens " collègues " que des lectors figés dans une position scolastique qui les éloignait des urgences du monde et du " sens pratique ". Pourtant, c'est à l'aide de La philosophie qu'il critique la philosophie, et vise à l'éduquer, qu'il forge les concepts majeurs de sa sociologie, comme l'habitus, la violence symbolique. Et l'enjeu de ses recherches est encore un enjeu philosophique, qui le rapproche de ceux qui ont voulu transformer le monde, au lieu de se borner à le penser. (shrink)

Drawing upon case study research investigating the Irish Health Service Executive’s (HSE) response to a fake news attack on their human papillomavirus (HPV) vaccination campaign, we argue that responses to fake news should be analyzed from a legitimacy perspective. A model for emotional legitimacy management is proposed in which the HSE and a third-party collaborate to (a) connect with the emotional aspects of the issue; (b) leverage emotions to build vicarious legitimacy; (c) transfer the third-party’s legitimacy to the HSE; and (...) (d) emotionally activate the public. This study contributes to fake news and legitimacy management by moving beyond fact-checking and debunking strategies. We suggest a framework centered on legitimacy in which emotions are used to counteract fake news. Finally, we emphasize the importance of third-party vicarious legitimacy building and the transfer of this legitimacy to the organization. (shrink)

Aspirational talk has gained increasing research attention as a compelling concept theoretically explaining the potential of talk-action discrepancies in corporate responsibility communication to instigate organizational change. Under certain conditions, aspirational talk can facilitate discourse, agreement, reframing, and corporate reflexivity. However, perceived talk-action discrepancies can negatively affect organizational members, leading to disengagement, and demotivation, causing emotional exhaustion, exposing employees to vulnerabilities, and even catalyzing unethical or illicit behaviors. Thus, this book focuses on how aspirational talk becomes irresponsible in an organizational context, (...) and how it can be avoided. The author proposes that aspirational talk becomes irresponsible if it creates expectations that lead to illegitimate harm to employees or involved stakeholders. A framework is derived, constituting the finding that it takes two types of investments into performativity and responsibility conditions, to avoid the irresponsible use of aspirational talk – and thus, to inspire responsibly. (shrink)

Agonistic Democracy explores how theoretical concepts from agonistic democracy can inform institutional design in order to mediate conflict in multicultural, pluralist societies. Drawing on the work of Foucault, Nietzsche, Schmitt, and Arendt, Marie Paxton outlines the importance of their themes of public contestation, contingency and necessary interdependency for contemporary agonistic thinkers. Paxton delineates three distinct approaches to agonistic democracy: David Owen's perfectionist agonism, Mouffe's adversarial agonism, and William Connolly and James Tully's inclusive agonism. Paxton demonstrates how each is fundamental (...) to enabling citizens to cultivate better virtues for themselves and society (Owen), motivating democratic engagement (Mouffe) and enhancing relations of respect and understanding between conflicting citizens (Connolly and Tully). Situated within the context of a deeply polarised post-Trump America and post-Brexit Britain, this book reveals the need to rethink our approach to conflict mediation through democratic institutions. Pulling together insights from experimental research with deliberative democratic innovations, Paxton explores how agonistic theory might be institutionalised further. Through discussing ways in which agonistic institutions might be developed to render democracy more virtuous, more engaging, and more inclusive, Agonistic Democracy provides a unique resource for students of contemporary political theory. (shrink)

George Berkeley is known as “The Good Bishop,” a name celebrating his faith, pastoral ministry and earnest commitment to his philosophical views. To mathematicians, he is known for his agitated performance in his 1734 critique of fluxions, The Analyst. That work and its petulant tone were occasioned by (i) his “philo-mathematical” opponents’ alleged admonitions on religious mysteries’ lack of logical respectability and (ii) what Berkeley saw as a related public appetite for reformist and deist religious movements. This paper questions Berkeley’s (...) saintly reputation by outlining the hostility and flippancy in his handling of Jacob Walton’s contributions to the debate. Berkeley’s interactions with Walton bear many of the hallmarks of contemporary “trolling” culture and this paper emphasises and explains these parallels. Finally, given Berkeley’s theological and political agenda in his mathematical interactions, I argue that we should not read his mathematical rhetoric as straightforwardly representing his philosophical views. (shrink)

The positive psychology landscape is changing, and its initial identity is being challenged. Moving beyond the “third wave of PP,” two roads for future research and practice in well-being studies are discerned: The first is the state of the art PP trajectory that will continue as a scientific discipline in/next to psychology. The second trajectory links to pointers described as part of the so-called third wave of PP, which will be argued as actually being the beginning of a new domain (...) of inter- or transdisciplinary well-being studies in its own right. It has a broader scope than the state of the art in PP, but is more delineated than in planetary well-being studies. It is in particular suitable to understand the complex nature of bio-psycho-social-ecological well-being, and to promote health and wellness in times of enormous challenges and changes. A unique cohering focus for this post-disciplinary well-being research domain is proposed. In both trajectories, future research will have to increase cognizance of metatheoretical assumptions, develop more encompassing theories to bridge the conceptual fragmentation in the field, and implement methodological reforms, while keeping context and the interwovenness of the various levels of the scientific text in mind. Opportunities are indicated to contribute to the discourse on the identity and development of scientific knowledge in mainstream positive psychology and the evolving post-disciplinary domain of well-being studies. (shrink)

Volume 20, Issue 10, October 2020, Page 94-96.

A guide that explains how pearls of wisdom from the greatest Western philosophers can help readers face and make light of some of the daily challenges of modern life."--Provided by publisher.

En tant que soutien à la participation et à l’inclusion, le fauteuil roulant constitue un objet d’étude intéressant pour comprendre l’expérience quotidienne des personnes en situation de handicap physique. Cet article s’intéresse dès lors au fonctionnement du fauteuil, à ses déplacements, et à la fac¸ on dont le fauteuil influence l’identité individuelle de son utilisateur. À partir d’une ethnographie de dix-huit mois dans un township coloured du Cap (Afrique du Sud), cette approche du fauteuil roulant mobilise une lecture relationnelle et (...) intersectionnelle de la citoyenneté. Définie largement comme la relation à son corps, à son environnement, à ses proches, et à l’État, la citoyenneté est dès lors expérimentée à travers un réseau de relations sociales, institutionnelles et matérielles. En fin de compte, une telle approche soulève des questions bien plus larges autour de l’inclusion, de l’appartenance, et de la stigmatisation. Après une présentation du contexte de la recherche, trois sections de l’article examinent respectivement les concepts de citoyenneté active, citoyenneté moderne et droit à la ville. La conclusion revient quant à elle sur les apports d’une telle approche dans les études sur le handicap et en Afrique du Sud. (shrink)

There are currently two readings of Tractatus, the metaphysical and the therapeutic. I argue that neither of these is satisfactory. I develop a third reading, the elucidatory reading. This shares the therapeutic interpretation’s emphasis on the idea that Wittgenstein’s remarks are intended to work on the reader, but instead of seeing these remarks as directed (problematically) at revealing their own nonsensical status, I take the remarks to be aimed at bringing a certain order to the reader’s perception of language. The (...) point of this order, and the only test of it, is that it enables the philosophical problems to disappear. In particular, it dispels philosophical puzzlement concerning the status of logic, the relation between language and the world, and the relation between thought and language. (shrink)

One broadly recognised characteristic feature of (a core subset of) the self-attributions constitutive of self-knowledge is that they are ‘immune to error through misidentification’ (hereafter IEM). In the last thirty years, Evans’s notion of “identification-freedom” (Evans 1982) has been central to most classical approaches to IEM. In the Evansian picture, it is not clear, however, whether there is room for a description of what may be the strongest and most interesting variant of IEM; namely what Pryor (1999) has first brought (...) to the fore under the name “Which-object IEM”, and which I’ll prefer calling existential IEM. I argue that recent development of relativist frameworks in semantics and pragmatics, particularly in Recanati (2007a-b), (2009), (2010), (2012a), may be precisely of a nature to address this limitation. The relativist theory of IEM, and in particular its suitability to cover existential IEM, may superficially seem to stem from a rejection of the core elements of the classical identification-freedom approach. However, I hope to show that, modulo a clarification and richer un-derstanding of the relevant notions of identification and identification-freedom, the relativist theory of IEM can be seen as both pushing further and complementing Evans’s intuitions, rather than conflicting with them. (shrink)

In cognitive science, there is a tacit norm that phenomena such as cultural variation or synaesthesia are worthy examples of cognitive diversity that contribute to a better understanding of cognition, but that other forms of cognitive diversity (e.g., autism, attention deficit hyperactivity disorder/ADHD, and dyslexia) are primarily interesting only as examples of deficit, dysfunction, or impairment. This status quo is dehumanizing and holds back much-needed research. In contrast, the neurodiversity paradigm argues that such experiences are not necessarily deficits but rather (...) are natural reflections of biodiversity. Here, we propose that neurodiversity is an important topic for future research in cognitive science. We discuss why cognitive science has thus far failed to engage with neurodiversity, why this gap presents both ethical and scientific challenges for the field, and, crucially, why cognitive science will produce better theories of human cognition if the field engages with neurodiversity in the same way that it values other forms of cognitive diversity. Doing so will not only empower marginalized researchers but will also present an opportunity for cognitive science to benefit from the unique contributions of neurodivergent researchers and communities. (shrink)

This paper will argue that many survivors’ ability to take up their existence hopefully is rooted in the deeply visceral and unintegrable memory of “living the existence of a walking corpse” (Niederland 1968b, 12) that constitutes the ontic basis for their most fundamental presence to self, others, and God. I will show, secondly, that Karl Rahner’s theological formulation of witness as “an act of self transcendence in which the subject reaches up to the unsurpassable and sovereign Mystery which we call (...) God” (TI 13, 155-6) does indeed provide the basis for some survivors’ hopeful decision about and disposal of the self in relation to God to the extent that hope inscribed in the memory of “living the existence of a walking corpse” does become expressed as the “one, unifying ‘outwards from the self’ attitude into God as the absolutely uncontrollable” (TI 10, 250) by sustaining the commitment to witness. However I will also argue, finally, that the unintegrable nature of such memory prevents survivor hope-as-witness to be completely reconciled with the theological sense of witness that Rahner proposes because his vision of witness has not taken adequately into account this unintegrable memory and its long-term effects. (shrink)

Pauline Kleingeld has argued persuasively that Kant’s Principle of Autonomy draws an analogy between two relationships: 1) that between an individual agent and their maxim, and 2) that between a legislator and their legislation. She also suggests that Kant’s evolving views on the normative significance of popular elections made his analogy inapt, which explains its disappearance from his later writings. This comment concurs with Sorin Baiasu that the merits of Kant’s analogy were untouched by his evolving political views. The analogy (...) presupposes that when lawmakers legislate, they do so as representatives of the people, but even Kant’s mature writings posit that unelected lawmakers are representatives of the people in the necessary sense. Facts about whether a lawmaker acquired legislative authority by election, heredity, or conquest do have normative implications in the larger context of Kant’s political theory, but such facts are necessarily temporally upstream of the relation between legislator and legislation, just as facts about how an agent became rational are upstream of the relation between individual agent and maxim. Because the analogy focuses exclusively on these two relationships, it cannot be damaged by such upstream facts. Moreover, we should consider the possibility that Kant’s Principle of Autonomy compares a human will to the united general will of the people itself rather than to the will of a fallible public official or institution. On this alternative reading, it is even more clear that Kant’s evolving views on the significance of elections could have no possible relevance to the Principle of Autonomy. (shrink)

Numerous studies have documented the detrimental impact of age-based stereotype threat on older adults' cognitive performance and especially on veridical memory. However, far fewer studies have investigated the impact of ABST on older adults' memory distortion. Here, we review the subset of research examining memory distortion and provide evidence for the role of stereotype threat as a powerful socio-emotional factor that impacts age-related susceptibility to memory distortion. In this review we define memory distortion as errors in memory that are associated (...) with gist-based errors or source misattributions. Whereas, some of the reviewed experiments support the conclusion that ABST should be considered in the context of age-related differences in memory distortion, others reported little or no impact of stereotype threat. These discrepancies suggest that the role of ABST, and socio-emotional processes generally, in age-related changes in memory distortion are less clear. In this review, we argue that ABST does play an important role in age-related changes in memory distortion. We present evidence suggesting that discrepancies in the reviewed literature may be reconciled when evaluated in the context of the leading theories about stereotype threat: the Executive Resource Depletion hypothesis and the Regulatory Focus theory. We also discuss how differences in methodology and participant characteristics can account for a priori contradictory results in the literature. Finally, we propose some recommendations for researchers and practitioners when assessing memory in older adults. (shrink)

The topic of this special issue of Synthese is hyperintensionality. This introduction offers a brief survey of the very notion of hyperintensionality followed by a summary of each of the papers in this collection. The papers are foundational studies of hyperintensionality accompanied by ample philosophical applications.Hyperintensionality concerns the individuation of non-extensional entities such as propositions and properties, relations-in-intension and individual roles, as well as, for instance, proofs and judgments and computational procedures, in case these do not reduce to any of (...) the former. Hyperintensional individuation is frequently also referred to as ‘fine-grained’ or sometimes simply ‘intensional’ individuation, when ‘intensional’ is not understood in the specific sense of possible-world semantics or in the pejorative sense of flouting various logical rules of extensional logic. A principle of individuation qualifies as hyperintensional as soon as it is finer than necessary .. (shrink)

For fifteen years, from 1662 until his death in 1677, Henry Oldenburg served the Royal Society as second Secretary and was charged with almost the entire burden of its correspondence, domestic and foreign. During this time he acted as a centre for the communication of scientific news, searching out new sources of information, encouraging men everywhere to make their work public, acting as an intermediary between scientists and, through the Philosophical Transactions, providing a medium for the publication of short scientific (...) papers. Oldenburg's contribution to scientific communication was unique in the seventeenth century, not least because he represented the Royal Society and served all its members impartially. It is not too much to say that he invented the professions of scientific administrator and scientific journalist. (shrink)

This article proposes to think about the pedagogical engineering project of INSA Lyon, dedicated to the reform of teaching to respond to the socio-ecological transition, in the light of the thought and action of Gaston Berger, one of the main founders of this engineering school. If we retain that engineering requires a philosophy, the latter consists in an operation of “conversion of the gaze,” from transcendental idealism to pragmatism, implying an ethics of knowledge. This study also aims to nourish the (...) meaning of the humanistic vision of the engineer’s role. (shrink)