Over the last decade, there has been a considerable expansion of mindfulness programmes into a number of different domains of contemporary life, such as corporations, schools, hospitals and even the military. Understanding the reasons for this phenomenon involves, I argue, reflecting upon the nature of contemporary capitalism and mapping the complexity of navigating new digital technologies that make multiple and accelerated solicitations upon attention and our affective lives. Whilst acknowledging the benefits of mindfulness practice, this article argues that it is (...) equally important to attend to the ethical framework that gives orientation to these practices and the outer conditions that shape lived daily experience, such as school or work environments. I suggest that the well-meaning efforts to secularise mindfulness, provide scientific evidence for its effectiveness, and introduce it to wider publics may have served to impoverish the rich contribution that practices of mindfulness, situated within a broader ethical framework, can make to human lives, and arguably contribute to the educational endeavour. For example, the emphasis on transforming inner conditions of students’ lives can lead to the neglect of outer conditions, such as structural inequality, or unhealthy and exploitative work practices. This can result in practices that privilege individual wellbeing over compassion and concern for the happiness of others, providing a buffer against loving attention to the world and others. Instead, I ask how mindfulness in educational settings could come to be viewed in a different light if we reflect upon the ways in which school environments and curricula can promote mindfulness, awareness, sensitive inquiry, and contemplative practices through the day, rather than offering it as a discrete intervention focused on the self and wellbeing. (shrink)

The phenomenon of action in which the mind moves the body has puzzled philosophers over the centuries. In this new edition of a classic work of analytical philosophy, Brian O'Shaughnessy investigates bodily action and attempts to resolve some of the main problems. His expanded and updated discussion examines the scope of the will and the conditions in which it makes contact with the body, and investigates the epistemology of the body. He sheds light upon the strangely intimate relation of awareness (...) in which we stand to our own bodies, doing so partly through appeal to the concept of the body-image. The result is a new and strengthened emphasis on the vitally important function of the bodily will as a transparently intelligible bridge between mind and body, and the proposal of a dual aspect theory of the will. (shrink)

If solutions to the problem of inequality are to be as radical as reality now demands, what is instead required is a reimagining of what would be involved comprehensively to tame capitalism through democratic means. This will involve much further development of the kind of plurality of institutional and policy proposals sketched by Meade, and will involve both the private and public – individual and collective – forms of capital predistribution that Meade advocated. Piketty, like Meade, sees the need for (...) both redistribution and predistribution, and both see that the institutional means necessary to create a more equal society will involve pursuing a plurality of parallel paths. It is closely in keeping with the spirit of Piketty’s Capital that the political and intellectual agenda ahead will be one that economics on its own cannot hope to encompass. It’s a vital agenda, with high stakes, and presents challenges to both academic researchers and political activists. On the success of this endeavour depends nothing less than the prospects for legitimate continuation of our economic system. (shrink)

In this paper we critically examine and seek to extend Philip Kitcher’s Ethical Project to weave together a distinctive naturalistic conception of how ethics came to occupy the place it does in our lives and how the existing ethical project should be revised and extended into the future. Although we endorse his insight that ethical progress is better conceived of as the improvement of an existing state than an incremental approach towards a fixed endpoint, we nonetheless go on to argue (...) that the metaethical apparatus Kitcher constructs around this creative metaethical proposal simply cannot do the work that he demands of it. The prospect of fundamental conflict between different functions of the ethical project requires Kitcher to appeal to a particular normative stance in order to judge specific changes in the ethical project to be genuinely progressive, and we argue that the virtues of continuity and coherence to which he appeals can only specify rather than justify the normative stance he favors. We conclude by suggesting an alternative approach for ethical naturalists that seems to us ultimately more promising than Kitcher’s own. (shrink)

Анотація. У статті розглянуто тісний зв´язок між зменшенням впливу Московського патріархату на суспільно-політичні процеси в Україні та відновленням українського культурно-цивілізаційного простору. А саме – поступове позбавлення православних віруючих проявів постімперського синдрому, зокрема установок, уявлень, поведінкових моделей тощо, пов´язаних із перебуванням українців у складі іншомовної та чужої за ментальністю й культурою імперії. Зазначено, що отримання православними віруючими України Томосу про визнання автокефалії і конституювання Православної Церкви України позитивно впливає не лише на розвиток самої ПЦУ, але й рівня патріотизму, відновлення і розвою (...) україномовного середовища, архетипних традицій, обрядів, поведінкових моделей тощо. Все це, у підсумку, сприяє українському поступу від азійської до європейської культурно-цивілізаційної моделі. (shrink)

In Connectionism and the Philosophy of Psychology, Horgan and Tienson (1996) argue that cognitive processes, pace classicism, are not governed by exceptionless, “representation-level” rules; they are instead the work of defeasible cognitive tendencies subserved by the non-linear dynamics of the brain’s neural networks. Many theorists are sympathetic with the dynamical characterisation of connectionism and the general (re)conception of cognition that it affords. But in all the excitement surrounding the connectionist revolution in cognitive science, it has largely gone unnoticed that connectionism (...) adds to the traditional focus on computational processes, a new focus – one on the vehicles of mental representation, on the entities that carry content through the mind. Indeed, if Horgan and Tienson’s dynamical characterisation of connectionism is on the right track, then so intimate is the relationship between computational processes and representational vehicles, that connectionist cognitive science is committed to a resemblance theory of mental content. (shrink)

The paper by Jairo José da Silva is mainly concerned with the character of mathematical proof and with the nature of mathematics and its ontology. Although there is a fair amount of agreement in our views, I focus my response on three issues on which we disagree. The first is his view of mathematical proof as generally unconstrained by language and by a previous proof apparatus. The second is his discussion of Brouwer’s views on proof and formalization. The third is (...) his nominalistic account of structuralism.O artigo de Jairo José da Silva explora principalmente o caráter das provas matemáticas e a natureza ontológica da matemática. Apesar de haver bastante concordância em nossos pontos de vista, o foco de minha réplica são três questões em que discordamos. A primeira é sua visão da prova matemática como completamente livre de restrições impostas pela linguagem e por um aparato prévio de prova. A segunda é sua discussão de Brouwer em relação à prova e à formalização. A terceira é sua formulação nominalista do estruturalismo. (shrink)

This paper studies the model of the quantum electrodynamics (QED) of a single nonrelativistic electron due to W. Pauli and M. Fierz and studied further by P. Blanchard. This model exhibits infrared divergence in a very simple context. The infrared divergence is associated with the inequivalence of the Hilbert spaces associated with the free Hamiltonian and with the complete Hamiltonian. Infrared divergences that are visible in the perturbative description disappear in the space of the clothed electrons. In this model when (...) the Hamiltonian is expressed in terms of the “physical” fields that create the electron together with its cloud of soft photons, the variational principle suggested earlier can be applied. At finite time the Heisenberg field of the model acts in the space of the perturbative electron together with a finite number of perturbative photons, while the “physical” field can be chosen to act in the space of the exact (“physical”) electron eigenstates together with a finite number of physical photons. The space of the physical (or clothed) electron states can be chosen to be a Fock space. (shrink)

The time of the economic crisis, the prolonged collisions between the opposition and the main branches of power, the permanent election process, and the general instability of society, characteristic to modern Ukraine, give birth to the state of emotional and psychological stress - from sorrow, despair, and a sense of hopelessness to complete eclecticism of public opinion and opposition, even within one family.

Study of Umāsvātī's Tattvārthādhigamasūtra, 2nd century aphoristic work, with autocommentary, on the basic tenets of Jaina philosophy.

Yes. I defend this claim against the charge of race reductionism and the charge that ‘white interests’ cannot figure meaningfully into structural explanations of racial inequality. We then distinguish two explanatory roles for white supremacy. The racial role approach attempts to trace the causal effects of white supremacy's normative white/non‐white hierarchy on life chances. The racial materialism approach treats racial inequality as an emergent feature of social orders which depend on conventional racial divisions in labor performance. Each approach emphasizes a (...) different level of explanation for the same basic fact: white interests both drive and are served by racial inequality. (shrink)

In this paper, we propose and defend a theory of concepts. According to Machery (2009), psychologists and philosophers mean different things by ‘concept’. Psychologists mean bodies of knowledge used to categorise and infer; philosophers mean constituent of propositional thought. Machery’s conclusion would drive a wedge between contributions by psychologists and philosophers on concepts. Theories about the former would have no clear role to play in, and cast no light on, the latter, and vice versa. We argue that, on the contrary, (...) ‘concept’ has a single core meaning: a container of stored knowledge pertaining to a single category. This single meaning satisfies both the theories of psychologists and philosophers. The divergence in use of the term ‘concept’ on which Machery focuses arises because words for containers are often used to refer to (a) what is contained by the container and (b) the label of a container. Our account explains what a concept is, and how one might be misled by Machery’s challenge. (shrink)

In connection with the analysis of ancient Indian, in this case Rivedian, ideas about a person, it is necessary to clarify the words used to indicate them. Taking into account the developed synonymy of the Vedic language, T. Elizarenkova, among the several concepts that have the highest number of synonyms in the Rig Veda, refers to the term "human" / "man" / "husband". One of these words is purusha (púruṣ a- and its equivalent “metrical extension.” The semantics of the word (...) purusha in the RV, though not widely used in the monument, are important in the context of considering a person's concept of both the RV and subsequent Indian texts. as well as to study purusha formation as one of the basic philosophical concepts of the Upanishads and the Sankhya school. (shrink)

The present state of our spirituality is a consequence of the influences of particular circumstances of life. Undoubtedly, the general changes in the social, political and economic orientations of society significantly influence the nature of the processes taking place in the spiritual sphere. The transition to the rails of market reforms, the affirmation of the principle of pragmatism as a kind of measure of the effectiveness of human life, the priority of economic values ​​over others, including spiritual values, leads to (...) a deepening crisis of spirituality, crisis of man. And in this connection M. Berdyaev's words appearing to warn him against uncritical perception of the values ​​of Western civilization, which, incidentally, is quite characteristic of modern Ukrainian society, appear to be quite correct: the loss of the spiritual center. " And further: “The autonomy of economic life led to its dominance over the entire life of human communities. Mammonism has become the defining force of the age. ”. (shrink)

El presente artículo corresponde a un análisis sobre la existencia del hombre actual inmerso en el capitalismo y su relación con el sufrimiento humano, modo de vida que él mismo ha ayudado a construir y mantener en procura de un hedonismo que le hace olvidarse como sujeto doliente. Dada su responsabilidad en el devenir de este sistema económico social, el planteamiento que aquí se expone, invita a repensar al hombre en la búsqueda aproximada por la verdad de sí mismo y (...) de su ser-en-el-mundo al modo heideggeriano. Es así como este escrito procura dejar en claro cuál es el estatuto que en la actualidad ocupa el hombre en el mundo capitalista, espacio en el que se requiere responsabilizarse por sí mismo y por los otros. Para ello, se acude a la biografía de Vincent van Gogh como ejemplo de un hombre que decidió vivir de acuerdo con su pasión, en la sencillez y lejos de todo sistema capitalista; que se atrevió a mirar de frente el dolor y a encontrar en su sufrimiento y el de los otros una verdad. Un hombre que logró captar el realismo de la pobreza y de la bondad humana y que por ello pagó y resistió el precio de la diferencia, que por estar ajeno a todo capitalismo fue catalogado con el rótulo de la “locura” en cuya esencia se encubrió un gran saber. (shrink)

New Blackfriars, Volume 103, Issue 1105, Page 322-325, May 2022.

In my response to Guillermo Rosado-Haddock I discuss the two main issues raised in his paper. The first is that by allowing Henkin’s general models as a legitimate model-theoretic interpretation of second-order logic, I undermine my defense of second-order logic against Quine’s views concerning the primacy of first-order logic. The second is that my treatment of logical truth and logical properties does not take into account various systems of logic and properties of systems of logic such as the Löwenheim-Skolem property.Em (...) minha réplica à Guillermo Rosado-Haddock discuto as duas questões centrais levantadas em seu artigo. A primeira é que ao permitir modelos gerais de Henkin como uma interpretação legítima da lógica de segunda ordem, desvirtuo minha defesa da lógica de segunda ordem contra a visão de Quine respeito à primazia da lógica de primeira ordem. A segunda é que meu tratamento da verdade lógica e das propriedades lógicas não leva em consideração diversos sistemas de lógica e propriedades de sistemas de lógica tais como a propriedade de Löwenheim-Skolem. (shrink)

Мета. У сучасному глобальному суспільстві під питанням виявилися традиційні цінності, у тому числі патріотизм і героїзм. Однак нові виклики гібридної війни потребують нових виявів героїзму, а отже, і його нового філософського осмислення. Основною метою цієї статті є філософсько-антропологічне осмислення героїзму як граничного вияву сили духу, що поєднує інституційні засади суспільного блага та індивідуальну волю до його досягнення. Теоретичний базис. Феномен героїзму досліджено в класичних працях Гомера, Плутарха, Томаса Карлайла. Важливі сучасні філософсько-антропологічні інтерпретації цього феномену надають Фрідріх Ніцше, Гельмут Плеснер та (...) Альбер Камю, згідно з якими героєм може стати кожна людина за умови виявлення нею сили духу та незламного прагнення до боротьби і перемоги. Феномен героїзму тому набуває масовості і, хоча ніколи не може бути тотальним у суспільстві, однак може стати предметом виховання і самовиховання. Наукова новизна. Сила духу воїна відображена в його повсякденній стійкості (resilience), яка не має гендерної визначеності. Її яскраві втілення в сучасному суспільстві можна простежити на прикладі героїзму, самовідданості й наполегливості воїна в умовах гібридної війни. Ці нові втілення не лише підтверджують сталі філософсько-антропологічні уявлення про героїзм, але й надають йому нових рис. Висновки. Сучасне переосмислення героїзму на прикладі граничного вияву сили духу в умовах гібридної війни дало можливість уточнити його філософсько-антропологічну концепцію. Зразкова непохитність і послідовність у виявленні демократичних цінностей у вкрай несприятливих для цього обставинах робить сучасними героями не лише професійних військових, але й усіх громадян, які демонструють свої найкращі соціальні чесноти в захисті соціальних інститутів демократії. Сучасна гібридна війна створює фронтир героїчного протистояння тоталітаризму в глобальному масштабі. Сучасний герой постає як взірцевий громадянин своєї національної держави і водночас демонструє чесноти справжнього представника світового громадянського суспільства. (shrink)

The effectiveness of a quality management program of medical care has to meet not just the quality management standards, but also has to be flexible, taking into account the features of a medical organization and the existing problems in the medical care support. The effectiveness of a quality management program is based on feedback, so the quality control of medical care is so important. The study of problems in medical care gives us the ability to improve both, the quality management (...) program of medical care and the quality and scope of medical services constantly. (shrink)