In late March of 2020, a new hashtag, #FilmYourHospital, made its first appearance on social media. The hashtag encouraged people to visit local hospitals to take pictures and videos of empty hospitals to help “prove” that the COVID-19 pandemic is an elaborate hoax. Using techniques from Social Network Analysis, this case study examines how this conspiracy theory propagated on Twitter and whether the hashtag virality was aided by the use of automation or coordination among Twitter users. We found that while (...) much of the content came from users with limited reach, the oxygen that fueled this conspiracy in its early days came from a handful of prominent conservative politicians and far right political activists on Twitter. These power users used this hashtag to build awareness about the campaign and to encourage their followers to break quarantine and film what is happening at their local hospitals. After the initial boost by a few prominent accounts, the campaign was mostly sustained by pro-Trump accounts, followed by a secondary wave of propagation outside the U.S. The rise of the #FilmYourHospital conspiracy from a single tweet demonstrates the ongoing challenge of addressing false, viral information during the COVID-19 pandemic. While the spread of misinformation can be potentially mitigated by fact-checking and directing people to credible sources of information from public health agencies, false and misleading claims that are driven by politics and supported by strong convictions and not science are much harder to root out. (shrink)

We estimate that 208,000 deep brain stimulation (DBS) devices have been implanted to address neurological and neuropsychiatric disorders worldwide. DBS Think Tank presenters pooled data and determined that DBS expanded in its scope and has been applied to multiple brain disorders in an effort to modulate neural circuitry. The DBS Think Tank was founded in 2012 providing a space where clinicians, engineers, researchers from industry and academia discuss current and emerging DBS technologies and logistical and ethical issues facing the field. (...) The emphasis is on cutting edge research and collaboration aimed to advance the DBS field. The Eighth Annual DBS Think Tank was held virtually on September 1 and 2, 2020 (Zoom Video Communications) due to restrictions related to the COVID-19 pandemic. The meeting focused on advances in: (1) optogenetics as a tool for comprehending neurobiology of diseases and on optogenetically-inspired DBS, (2) cutting edge of emerging DBS technologies, (3) ethical issues affecting DBS research and access to care, (4) neuromodulatory approaches for depression, (5) advancing novel hardware, software and imaging methodologies, (6) use of neurophysiological signals in adaptive neurostimulation, and (7) use of more advanced technologies to improve DBS clinical outcomes. There were 178 attendees who participated in a DBS Think Tank survey, which revealed the expansion of DBS into several indications such as obesity, post-traumatic stress disorder, addiction and Alzheimer’s disease. This proceedings summarizes the advances discussed at the Eighth Annual DBS Think Tank. (shrink)

Philip Pettit ,Aude Bandini | : La démocratie signifie d’abord et avant toute chose l’idée d’un contrôle populaire, et ce par l’ensemble des moyens possibles. Ces moyens donnent lieu à la légitimité. Mais ces contrôles populaires, du moins tels qu’ils sont entendus dans de nombreuses discussions, ne donnent pas lieu à la légitimité espérée. Les théories de la démocratie ne partagent pas une même conception des choses à ce sujet, ce qui donne lieu à une pluralité d’approches. Dans cet (...) article, l’auteur soutient que la réponse la plus intéressante à cette question implique une réinterprétation de la notion de contrôle populaire. | : Democracy means popular control, by almost all accounts. And by almost all accounts democracy entails legitimacy. But popular control, at least as that is understood in many discussions, does not entail legitimacy. So something has got to give. Democratic theories divide on what this is, so that the question prompts a taxonomy of approaches. The most appealing answer, so the paper suggests, involves a reinterpretation of the notion of popular control. (shrink)

Peut-on se contenter d'un triomphalisme des Lumières pour penser nos liens sociaux aujourd'hui? Ne faut-il pas réfléchir sur un art d'hériter qui réglerait la passion démocratique du neuf? La culture de la perte naît autour du 'moment 1800' - la formule, de Marcel Gauchet, désigne l'époque où une nouvelle appréhension de l'historicité émerge. Souvent négligée mais néanmoins devenue une composante permanente de notre conscience historique, l'expérience de la perte contribue à ce que la démocratie se garde du présentisme en se (...) remémorant l'héritage qui la fait vivre. Philip Knee examine cette expérience chez quelques auteurs attentifs au destin du legs religieux après la Révolution. Il rappelle comment Montaigne, Descartes, Pascal et Rousseau envisagent l'autorité avant 1789, puis aborde quatre facettes de la perte: la dynamique de rupture qui procède de la Révolution et le désarroi qu'elle engendre (Jouffroy); l'impératif de résister à cette dynamique en redonnant vie à l'ordre perdu (Maistre, Bonald); l'effort de repenser la continuité de la tradition chrétienne après les Lumières (Lamennais, Chateaubriand); la tentative de ruser avec la perte pour assurer à la liberté l'autorité dont elle a besoin (Tocqueville). Philip Knee se fait l'écho de ces écrivains qui, obligés de se regarder eux-mêmes comme des acteurs du temps et d'admettre, fût-ce à contrecur, l'actualité des valeurs d'égalité et de liberté, insistent sur l'héritage d'une éducation chrétienne séculaire sans laquelle ces valeurs, et la question démocratique elle-même, ne se seraient pas imposées. (shrink)

À quoi servent les explications du comportement humain qui nous présentent comme des êtres rationnels animés par des motifs égoïstes, si, en réalité, nous agissons la plupart du temps conformément à des motifs qui ne le sont pas? À quoi servent les explications fonctionnalistes des institutions humaines qui les présentent comme ayant été retenues au cours de l'histoire de nos sociétés en raison de leurs avantages adaptatifs, si, en réalité, il n'existe aucune histoire documentée des mécanismes de sélection de ces (...) institutions? Pourquoi les sciences sociales continuent-elles de parler de groupes sociaux dotés d'une personnalité et d'intentions propres, dont l'existence transcende celle des individus qui les composent, alors qu'elles nous disent en même temps que les individus sont les seuls êtres réellement existants? C'est à ces questions et à quelques autres que Philip Pettit, l'un des représentants les plus en vue de la philosophie analytique contemporaine, propose des réponses fortes et originales. Il montre comment il est possible de donner un sens raisonnable aux principales méthodes d'explication en sciences sociales : fonctionnalisme, théorie de l'agent rationnel, explications structurelles. Il justifie une métaphysique sociale holiste qui admet l'existence de groupes sociaux mais respecte néanmoins l'individualisme. On comprend mieux alors comment la philosophie des sciences sociales peut contribuer de façon incisive aux progrès de la recherche dans ces disciplines. (shrink)

À partir d'une condition humaine définie en termes d'échec et de conscience malheureuse, la « mauvaise foi » chez Sartre et les « stades de l'existence » chez Kierkegaard ouvrent sur une quête d'authenticité qui est une tâche permanente pour l'homme, qui requiert de lui une « conversion » qui est toujours à refaire. Une esthétique du jeu correspond au niveau symbolique aux exigences de cette recherche, mais c'est l'ironie qui semble le plus à même d'assumer les paradoxes de l'éthique (...) recherchée et ceux du discours philosophique qui prétend en rendre compte.Having defined the human condition in terms of failure and unhappy consciousness, Sartre's "bad faith" and Kierkegaard's "stages of life" introduce a quest for authenticity which is a permanent task for man and requires a "conversion" which must be constantly reaffirmed. An aestheticism of play corresponds to the form of this quest on a symbolic level, but it is irony which seems to best express the paradoxes of such an ethic, as well as those of the philosophical discourse attempting to capture it. (shrink)

Dans la perspective historique que se donne l'oeuvre de Sartre à partir de la guerre et qu'il articule théoriquement dans la Critique de la raison dialectique, il s'agit de se détourner de l'impossible quête de l'être que définissait L'être et le néant. Par l'engagement social et la lutte politique, il vise désormais un monde où l'éthique n'est plus bloquée dans la mauvaise foi, mais sera « la praxis dans son libre développement comme seule relation éthique de l'homme à l'homme en (...) tant qu'ils dominent ensemble la matière ». Toutefois, si l'on interroge le sens et la possibilité de ce « règne humain » qui structure l'ouvrage, ce qui est en jeu c'est l'ambiguïté de toute la démarche morale de Sartre à partir de son ontologies Là, en effet, le « manque » qui définit le pour-soi aboutit à faire de tout projet un échec puisqu'il n'a de sens que par rapport à une totalité manquée: le projet d'être Dieu. Dans le cadre de cette visée d'absolu, le problème moral est finalement celui de la « conscience malheureuse ». Mais tout l'effort de Sartre à partir de la guerre est de montrer que le « manque » n'est pas nécessairement l'échec. La réalité humaine étant une question pour elle-même, ce manque peut aussi être l'occasion d'une action effective avec les autres si l'on ne se paralyse pas sur cet horizon d'absolu. La liberté peut être la quête d'une totalité non plus métaphysique mais humaine et concrète à travers la praxis de chacun. (shrink)

Le Phèdre est un des plus beaux dialogues de Platon. Mais sa beauté et la séduction qu'il induit ne doivent pas masquer la complexité de son élaboration et de sa composition. Pour bien l'apprécier, nous proposons une dizaine de parcours qui, dans leur diversité, permettent d'en prendre la mesure. Suscités par une observation, un paradoxe ou par un étonnement, entre autres, ces parcours explorent les lectures possibles des figures variées des discours mis en uvre par Platon. Ce faisant, des repères (...) peuvent être discernés lors de ce compagnonnage partagé d'une lecture qui ne suit pas toujours l'ordre convenu d'examen de ce dialogue. Mais quels que soient le thème et la question abordés, il s'agit toujours de discerner et dégager l'implicite des discours tenus dont le philosophe souligne qu'ils doivent correspondre à une nécessité dans leur agencement. Ce dont témoignent aussi bien le jeu subtil des reprises que les attitudes et postures contrastées des personnages du dialogue, tout comme le choix des lexiques utilisés et les comparaisons des êtres humains avec d'autres vivants. En ce sens le Phèdre apparaît comme un monument élevé au logos, au discours tant oral qu'écrit. (shrink)

Le crime de viol conjugal, très récemment incriminé par le droit français, n’existe pas sous l’Ancien Régime. La sexualité conjugale est définie par le droit canon et séculier comme un sacrement dont la validité repose sur le principe de l’échange d’un consentement libre. La consommation nuptiale vient confirmer ce consentement initial et ratifie le mariage mais elle impose également aux époux le devoir conjugal. Ainsi, le consentement sexuel inaugural prévaut pour l’ensemble de la vie maritale, empêchant en théorie toute évocation (...) de viol conjugal. L’absence d’incrimination spécifique des violences sexuelles entre époux n’empêche pourtant pas leur poursuite judiciaire par des voies détournées. Par la mobilisation d’un corpus d’affaires matrimoniales variées entre 1600 et 1750 (requêtes de séparation d’habitation, de nullité de mariage pour impuissance sexuelle ou de mariage forcé), cette enquête permet d’accéder à de rares témoignages et expériences féminines de ces violences, de mieux comprendre ce qui était considéré comme violent dans la sexualité conjugale et de réfléchir à ce que ces comportements et leur répression disent de l’ordre de genre patriarcal. (shrink)

RESUMO Na segunda metade da década de 1930, Theodor W. Adorno e Alfred Sohn-Rethel estabeleceram um rico intercâmbio teórico, no qual uma enorme convergência inicial evolui para um gradual afastamento. Apesar de não reconhecer de pronto a procedência dos argumentos de Sohn-Rethel contra a formulação de seu procedimento de crítica imanente, Adorno os incorpora anos mais tarde. Além disso, a descoberta dessa revisão subterrânea ajuda a explicitar o sentido da transcendência da crítica imanente adorniana e sua relação com a crítica (...) da economia política marxiana. ABSTRACT In the second half of the 1930s, Theodor W. Adorno and Alfred Sohn-Rethel established a rich theoretical exchange, in which a huge initial convergence evolved into a gradual alienation. Despite not immediately acknowledging the validity of Sohn-Rethel’s arguments against the formulation of his procedure of immanent critique, Adorno incorporates such arguments years later. Moreover, the discovery of this subterranean review helps clarifying the meaning of transcendence of the Adornian immanent critique and its relation with the Marxian critique political economy. (shrink)

ResumoO artigo busca inserir a obra Como nasce o novo no contexto mais largo da produção teórica de Marcos Nobre, formulando a partir daí três objeções. A primeira delas tenta deixar à mostra uma contradição entre a ideia de uma “atualização” da Fenomenologia do espírito e o par de conceitos de “diagnóstico” e “modelo” de Nobre. A segunda contesta a ideia de uma diferença radical entre o “projeto moderno” do Hegel autor da Fenomenologia e do autor da Enciclopédia, considerando, junto (...) do aspecto temporal da ideia de modernidade, também seu aspecto espacial. Por fim, a terceira questiona o caráter crítico da redução da ideia de fenomenologia em Nobre à ideia de uma “visadada subjetivação da dominação” e a tentativa de desvincular “reconstrução” e “intersubjetividade”. AbstractThe essay aims at inserting the book Como nasce o novo in the broader context of Marcos Nobre’s theoretical production, and then at formulating three objections. The first one tries to expose a contradiction between the idea of an “actualization” of the Phenomenology of Spirit and Nobre’s pair of concepts “diagnosis” and “model”. The second one contests the idea of a radical difference between the “project of modernity” of Hegel, the author of the Phenomenology, and Hegel, the author of the Encyclopedia, considering along the temporal aspect of the idea ofmodernity also its spatial aspect. Finally, the third one puts in question the critical character of the reduction of the idea of phenomenology to the idea of a “point of view of subjectivation of domination” and the attempt to detach “reconstruction” and “intersubjectivity” from each other. (shrink)

Segundo uma célebre tese defendida por Philip Pettit, um agente é livre conquanto cada uma de suas ações seja não somente acessível, mas também não-dominada, no sentido de que ninguém tenha o poder de bloquear o acesso a tais ações. Através de contraexemplos, esse artigo procura demonstrar que a vontade de eliminar a dominação pode diminuir antes que reforçar a liberdade individual.

La pensée politique de Philip Pettit incarne aujourd'hui une école "républicaine", qui tente de trouver une troisième voie entre le libéralisme de John Rawis et ses critiques communautariens comme Charles Taylor. Mais le républicanisme de Pettit ne peut se comprendre sans prendre en compte l'autre versant de ses travaux, qui poilent sur les fondements de l'économie et des sciences sociales. Sans paradoxe, il se qualifie lui-même "d'individualiste poliste". Le coeur de sa pensée tient dans cette articulation originale. dont les (...) conséquences politiques tonnent une théorie républicaine de la liberté et de la démocratie. Les hommes ne peuvent penser que les uns avec les autres, en commun. II faut donc briser le tabou moderne selon lequel toutes les valeurs politiques doivent pouvoir être traduites en termes individualistes. Si l'homme n'est homme que parce qu'il pense et échange avec ses semblables, les valeurs politiques doivent être représentées comme des valeurs sociales. A l'opposé de tout atomisme. Pettit développe ainsi une métaphysique sociale "holiste". Mais ces valeurs ne peuvent pour autant s'imposer aux individus. Quoique nous fassions ensemble, il faut que chacun puisse y donner son consentement, car chaque personne doit être considérée comme un être moral indépendant et d'égale valeur. (shrink)

Nas últimas décadas, o republicanismo voltou a ocupar um espaço relevante no debate político contemporâneo. No processo de retomada do pensamento republicano, observada principalmente na obra de Philip Pettit, um dos aspectos mais inovadores é a proposta de uma forma de governo capaz de efetivar o ideal de liberdade como ausência de dominação, denominada de democracia contestatória. O objetivo deste artigo é apresentar e discutir o modelo de democracia contestatória proposto por Pettit.

This paper argues that the principles of spiritual traditions provide normative ‘standards of goodness’ within which practitioners evaluate meaningful work. Our comparative study of practitioners in the Buddhist and Quaker traditions provide a fine-grained analysis to illuminate, that meaningfulness is deeply connected to particular tradition-specific philosophical and theological ideas. In the Buddhist tradition, meaningfulness is temporal and rooted in Buddhist principles of non-attachment, impermanence and depending-arising, whereas in the Quaker tradition, the Quaker testimonies and theological ideas frame meaningfulness as eternal. (...) Surprisingly, we find that when faced with unethical choices and clashes between organizational normativity and spiritual normativity, Buddhist practitioners acknowledge the temporal character of meaningfulness and compromise their moral values, whereas in contrast, Quaker practitioners morally disengage from meaningless work. Our study highlights how normative commitments in different spiritual traditions can influence different levels of adaptability in finding work meaningful and stresses the central importance of normative commitments in meaningful work. Our study concludes with practical implications and future pathways for inter-disciplinary research. (shrink)

In this paper we consider distributive modal logic, a setting in which we may add modalities, such as classical types of modalities as well as weak forms of negation, to the fragment of classical propositional logic given by conjunction, disjunction, true, and false. For these logics we define both algebraic semantics, in the form of distributive modal algebras, and relational semantics, in the form of ordered Kripke structures. The main contributions of this paper lie in extending the notion of Sahlqvist (...) axioms to our generalized setting and proving both a correspondence and a canonicity result for distributive modal logics axiomatized by Sahlqvist axioms. Our proof of the correspondence result relies on a reduction to the classical case, but our canonicity proof departs from the traditional style and uses the newly extended algebraic theory of canonical extensions. (shrink)

As a transitional economy, Vietnam has undergone tremendous changes over recent decades within a ‘fusion’ context that blends both traditional and modern values from its complex history. However, few studies have explored how contemporary issues in the context of Vietnam have brought both obstacles and skillful initiatives to managerial approaches to doing business. We draw on the concepts of social trust and institutional theory to explore how informal institutions such as religious forces can contribute to the development of individual trust (...) and whether individuals are willing to extend trust beyond familial networks. We contribute to the notion of a moral conception of trust by exploring how Buddhism in particular has initiated distinctive managerial approaches in the context of Vietnam, in response to dilemmas of social trust. Our findings highlight that as an informal institution, engaged Buddhism yields significant impact on the formation of social trust. We carried out in-depth interviews in Vietnam with 33 organizational leaders who were Buddhist practitioners, using thematic analysis to elucidate our findings and arguments. The study reveals how the incorporation of Buddhist principles has fostered context-sensitive, non-extreme, and reflexive managerial approaches to enhance morality as a response to social trust issues. (shrink)

Organizational leaders are eager to unlock the creative potential of followers. Yet, there is growing evidence that creativity can also have a dark side within organizations. Building on research linking creativity and unethical behavior, we develop the construct of creative unethicality—behavior that is both unethical and novel. We draw on social exchange theory to develop a model that identifies both why and when creative unethicality emerges within organizations. Specifically, we investigate the exchange dynamics through which creative support provided by empowering (...) leaders facilitates creative unethicality under conditions of high performance pressure. Across two multi-wave, multi-source field studies with employee-coworker and leader-subordinate dyads and an experimental study with a novel unethicality measure in a business simulation, we find convergent support for our theoretical model. These findings have important theoretical and practical implications for fostering creativity in organizations without simultaneously facilitating creative unethicality. (shrink)

Algebraic work [9] shows that the deep theory of possible world semantics is available in the more general setting of substructural logics, at least in an algebraic guise. The question is whether it is also available in a relational form.This article seeks to set the stage for answering this question. Guided by the algebraic theory, but purely relationally we introduce a new type of frames. These structures generalize Kripke structures but are two-sorted, containing both worlds and co-worlds. These latter points (...) may be viewed as modelling irreducible increases in information where worlds model irreducible decreases in information. Based on these structures, a purely model theoretic and uniform account of completeness for the implication-fusion fragment of various substructural logics is given. Completeness is obtained via a generalization of the standard canonical model construction in combination with correspondence results. (shrink)

This study explores the role of an informal institution—engaged Buddhism—in leadership responses to issues of bribery at the firm level in the context of Vietnam. In-depth interviews were carried out in Vietnam with 26 organizational leaders who were Buddhist practitioners. The leaders expressed a Buddhist-enacted utilitarian approach based on three context-associated mechanisms: karmic consequences, community and social well-being, and total detachment. These mechanisms manifest in leadership approaches based on the Middle Way, Skillful Means, and Emptiness. They are involved in forming (...) leaders’ perceptions about bribery issues and their enacting of contextual approaches to balance organizational means and ends in tackling ethical issues associated with bribery. The study also sheds light on moral struggles involved in the process of shaping and enacting a Buddhist-enacted utilitarian approach. (shrink)

This paper argues in favor of a hybrid conception of identity. A common conception of identity in datafied society is a split between a digital self and a real self, which has resulted in concepts such as the data double, algorithmic identity, and data shadows. These data-identity metaphors have played a significant role in the conception of informational privacy as control over information—the control of or restricted access to your digital identity. Through analyses of various data-identity metaphors as well as (...) philosophical accounts of identity, we argue in favor of a hybrid conception of identity that emphasizes the relations between the ‘real’ and the ‘digital’. A hybrid conception of identity—where the digital is an aspect on par with social relations, self-understanding, and values—ultimately calls for an understanding of privacy as the right to influence one’s own identity. (shrink)

Rapid urbanization in Vietnam significantly impacts the environment and human well-being. Public parks are crucial for enhancing social and environmental sustainability in urban areas, yet their establishment and expansion require substantial funding. This study investigates the factors influencing Vietnamese urban residents’ willingness to donate to planting projects in public parks, utilizing the Bayesian Mindsponge Framework (BMF), which combines Mindsponge Theory’s informational entropy-based notion of value with Bayesian analysis. Analyzing data from 535 residents in major Vietnamese cities, we found that while (...) men visit public parks more frequently, they are less willing to donate to planting projects. Older residents visit parks more often and are more willing to donate, while higher-income individuals show greater willingness to donate. Most motivations—such as relaxation, physical activities, nature enjoyment, socializing, and family time—are positively linked to park visit frequency and indirectly to donation willingness. However, only relaxation and enjoyment of nature are directly associated with willingness to donate. Interestingly, higher education levels and visiting parks for children’s educational activities are associated with lower donation willingness. These findings hint at the possible existence of the free-riding problem, gender inequality, ineffective environmental education, and lack of awareness of public parks’ natural value, as well as opportunities to cultivate an eco-surplus culture through nature interactions in public parks. (shrink)

A significant body of research has emerged in order to better understand unethical behavior at work and how gender plays a role in the process. In this study, we look to add to this literature by exploring how perpetrator gender influences reactions to distinct types of unethicality. Rather than viewing unethical behavior as a unitary construct, where all forms of lying, cheating, and stealing are the same, we integrate theories and concepts from the criminal justice and moral psychology literatures to (...) categorize certain unethical behaviors as either impulsive or premeditated. Given the agentic nature of premeditated unethical behavior, we draw from role congruity theory to predict that women will be punished more severely than men for their role incongruous actions. Impulsive unethical behavior, on the other hand, will be less likely to elicit perceptions of congruity or incongruity, leading to less of a gender effect. Results from three studies sampling both undergraduates and working adults in the United States, Singapore, and South Korea showed that participants were more likely to associate premeditated unethical behavior with a male perpetrator because it was seen as less feminine, and female perpetrators who engaged in premeditated unethical behavior received more severe punishment than male perpetrators due to the perceived role incongruity of their actions. Implications are discussed as well as possible limitations and directions for future research. (shrink)

This paper draws on an institutional logics perspective to illuminate a hitherto underexplored context for CSR professional identity construction. It draws on an empirical study of 65 CSR professionals in South Korea and aims to deepen our understanding of CSR professional identity construction by investigating the contested nature of the CSR professional field between, on the one hand, societal-normative expectations of the profession, and, in the absence of stable professional logics, CSR professionals’ desired professional identity, on the other. Our study (...) reveals how CSR professionals engage with, and respond to, this complexity through constructing one of three distinctive professional identities based on different logic constellations. This process reveals a snapshot of professional logics ‘in-the-making’. (shrink)

Book III of Aristotle’s De caelo does not feature the Platonic concept of χώρα as a main protagonist. Through mere scarce allusions, Aristotle tends to treat it as just another concept of matter, reminiscent in many respects of those of Presocratic philosophers. In this paper, I argue that this biased presentation should be interpreted as Aristotle’s implicit refusal to acknowledge the role of the χώρα in Plato’s reform of participation, which is expounded in the Timaeus. I refer this refusal to (...) Aristotle’s complex epistemological and methodological criticisms of Platonic paradigmatism. Reconstructing this implicit dialogue between Plato and Aristotle also sheds a new light on the stakes and consistency of book III of De caelo, which had remained elusive in earlier approaches. I suggest that book III does not aim to propose a consistent account of the four elements or of generation, but to build a new Aristotelian framework as an answer to the aporiai of Plato’s Timaeus. (shrink)

In this paper, we introduce the integer programming in neutrosophic environment, by considering coffecients of problem as a triangulare neutrosophic numbers. The degrees of acceptance, indeterminacy and rejection of objectives are simultaneously considered. The Neutrosophic Integer Programming Problem (NIP) is transformed into a crisp programming model, using truth membership (T), indeterminacy membership (I), and falsity membership (F) functions as well as single valued triangular neutrosophic numbers. To measure the efficiency of the model, we solved several numerical examples.

Following the eclectic itineraries of ‘Near East’ expert, R. M. Graves, this article tells a story of an ongoing Nakba (catastrophe) of small and large legal decisions. Without reducing the human catastrophe of the event of the Nakba (the 1948 Palestinian forced exodus), it engages with it as a legal event that crosses (in this story at least) from Cairo to Jerusalem, from the League of Nations’ era (1920–1946) to the United Nations’ era (1945–), from the governance of labour and (...) gender, to labour partition, and finally to the governance of municipalities through law and expertise. Graves’ relationship to both Cairo and Jerusalem was materialized through different forms of affective legal governance. Graves, who in his own dichotomous words was ‘neither a Zionist nor an anti-Semite’, managed Jerusalem across national lines in the wake of the UN Partition Plan (1947), and as the old empire was withdrawing right before Jerusalem itself became a site of the catastrophe—right before the Nakba. (shrink)

Although experts are valuable assets to organizations, they suffer from the curse of knowledge and cognitive entrenchment, which prevents them from being able to adapt to changing situational demands. In this study, I propose that experts’ performance goal orientation resulting from pressures to perform contributes to their flexibility, but this mechanism can be moderated by learning goal orientation and humility. Data from a small sample of healthcare professionals suggested that performance goal orientation partially explained the mechanism of why experts may (...) be inflexible. Humility, both as self-report and other-report measures, was found to be the most consistent moderator of this indirect effect. Experts with low levels of humility suffered from the negative effects of performance goal orientation, leading them to be less flexible compared to their counterparts with higher levels of humility. Experts who reported high levels of humility, on the other hand, were perceived to be more flexible as their expertise increased. Meanwhile, learning goal orientation partially moderated the indirect effect of expertise on flexibility through performance goal orientation. These findings lead to new conversations on how to get experts unstuck and highlight the importance of developing humility as both a personal virtue and a strategic advantage for organizations. (shrink)

This paper focuses on the relation between version α of the seventh book of Aristotle’s Physics and the two byzantine families which shape the transmission lineage of most Aristotelian texts. To this end, it establishes a stemma codicum of all known manuscripts of version α. The first step reexamines Simplicius’ testimony in order to overcome the stemmatic problem arising from it: Simplicius’ statement that there was a version β for chapters 4 and 5 seems to be mere speculation on his (...) part. This allows for the more plausible assumption that only the first three chapters of book VII were transmitted in two versions. The paper then deals with the witnesses of version α, which either transmit version α as a whole or a mixture of the two versions. H and I are shown to stem from the same manuscript ι. ι was used by E2, who famously annotated Paris. 1853 and copied in its margins scholia derived from Philoponus’ commentary as well as κεφάλαια of book VII, both of which also feature in manuscripts close to H and I. Though ι is the source of both a version α and a version β, the original version of manuscript ι was βι. Therefore, version α cannot be associated with certainty to either of the two byzantine families of Aristotle’s natural works. Although version α may come from a now extinct third family, there is no trace of such a family in either Paris. 1859 or Vind. 64, which both got the text of book VII from the same manuscript φ. In any case, the evidence points to all direct witnesses of version α coming from only two sources: ι and φ. (shrink)

We introduce a new and general notion of canonical extension for algebras in the algebraic counterpart of any finitary and congruential logic . This definition is logic-based rather than purely order-theoretic and is in general different from the definition of canonical extensions for monotone poset expansions, but the two definitions agree whenever the algebras in are based on lattices. As a case study on logics purely based on implication, we prove that the varieties of Hilbert and Tarski algebras are canonical (...) in this new sense. (shrink)

Temporal epistemic logics are known, from results of Halpern and Vardi, to have a wide range of complexities of the satisfiability problem: from PSPACE, through non-elementary, to highly undecidable. These complexities depend on the choice of some key parameters specifying, inter alia, possible interactions between time and knowledge, such as synchrony and agents' abilities for learning and recall. In this work we develop practically implementable tableau-based decision procedures for deciding satisfiability in single-agent synchronous temporal-epistemic logics with interactions between time and (...) knowledge. We discuss some complications that occur, even in the single-agent case, when interactions between time and knowledge are assumed and show how the method of incremental tableaux can be adapted to work in EXPSPACE, respectively 2EXPTIME, for these logics, thereby also matching the upper bounds obtained for them by Halpern and Vardi. (shrink)

The call for business practices that create benefits for companies, customers, and society is getting louder. This article analyzes a new implementation of such a win–win–win approach: the carrotmob. Activists and managers jointly organize a shopping flashmob in which consumers collectively purchase the products of a target company to reward its intent to act more socially responsible. Given that carrotmobs are only efficient if they are supported by a critical mass of consumers, a survey study of 337 young consumers explores (...) the critical drivers of carrotmob participation. Accordingly, object-oriented, personal, and social motives jointly determine carrotmob participation with social motives having the strongest impact. (shrink)

The paper extends previous accounts of informational privacy as a contextual notion. Where previous accounts have focused on interpretations of the privacy context itself as being contextual and open for negotiation and interpretation, this paper extends those analyses and shows that personal information itself is in fact best understood as contextual and situational—and as such open for interpretation. The paper reviews the notion of information as it has been applied in informational privacy and philosophy of information, and suggests that personal (...) information ought to be regarded as communicative acts. The paper suggests a reconceptualization of informational privacy from having its focus on controlling, limiting, and restricting access to material carriers of information to a focus on a regulation of the use, analysis, and interpretation of personal information. (shrink)

Currently, although the implementation of corporate social responsibility (CSR) practices and its incorporation into business strategies is emphasised widely in developed countries as a key to sustainable growth and economic profitability, this term is still new to the Vietnamese market because of the low awareness of the importance of CSR practices, which leads to the failure of many firms. Since Vietnamese firms do not prioritise CSR implementation, Vietnam is experiencing an increasing shortage of skilled employees owing to a lack of (...) motivation. Therefore, this study examines the relationship between the corporate strategic objective (CSO), CSR practices and employee commitment, to provide recommendations to enhance motivation. This study used a quantitative approach and data from a questionnaire delivered to 869 enterprises in 2019 in Vietnam. Results suggest that the CSO had direct and indirect effects on employee commitment through the mediation of CSR practices. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Looking Beyond Neoliberalism: French and Fran-cophone Belgian Cinema and the Crisis by Martin O’ShaughnessyJoseph MaiO’Shaughnessy, Martin. Looking Beyond Neoliberalism: French and Fran-cophone Belgian Cinema and the Crisis. Edinburgh University Press, 2022. 224pp.Martin O’Shaughnessy has devoted a career to scouring the intersections of politics, identity, and contemporary French cinema, perhaps most notably in his 2007 book, The New Face of Political Filmmaking. In a review in Cineaste, Jonathan Buchsbaum (...) called that book “theoretically sophisticated” and a “powerful and eloquent polemic for retaining a class analysis of film” (90). According to Buchsbaum, The New Face asked “the central question of how films can formulate political critiques after the collapse of the grand leftist narrative(s) of the twentieth century” (89). O’Shaughnessy’s new book, Looking Beyond Neoliberalism: French and Francophone Belgian Cinema and the Crisis, is a major publication with similar qualities of theoretical breadth, and is also once again inspired by cinematic attempts to envision different political futures.Things have not gotten better since 2007. The “crisis” of O’Shaughnessy’s title does not refer narrowly to the financial meltdown of 2007–2008 and subsequent government-funded bailouts. Crisis is not an event requiring austerity (disguised as “courageous decision-making”), but in many senses the essence of global neoliberalism, or as the frequently cited Maurizio Lazzarato puts it: “the form of government of contemporary capitalism” (qtd. in O’Shaughnessy 5). The 2008 crisis has, if anything, made this form of government ever more visible, and ever more punitive and essential to Western industrial societies. With a mastery of the philosophical critique of neoliberalism, O’Shaughnessy unpacks how the logic of crisis habituates the subject to self-entrepreneurship, debt, social and political isolation, conformism, precarity, social violence, and nihilism.The book looks at these issues through cinematic works by French and Belgian Francophone filmmakers, ranging from popular auteurs like Jacques Audiard and Luc Besson to more critically political filmmakers like the Dardenne brothers or Laurent Cantet. O’Shaughnessy is not looking only for thematic representations; he also seeks new answers in films that respond to, flee, or resist neoliberalism. Like the Occupy or Nuit Debout movements, much of this cinema seeks to reformulate identifications and cultivate political resistance, though O’Shaughnessy warns us early on [End Page 117] that we are not in a place “where there is a cohesive political cinema” (9). There is, therefore, a refreshingly normative concern throughout the book: the most valuable films seek paths toward social encounter, re-assemblage of identity categories, lives that are not defined through debt, and a future in which crisis and precarity do not structure action.The first three chapters focus on the “crisis of the neoliberal subject” (6). Chapter 1 approaches the work of Jacques Audiard, who has at times been read as reinforcing regressive gender roles and at other times embracing a rather more disruptive masculinity. Bringing the lens of the neoliberal subject to bear on films like Un prophète (2009) or Un héros très discret (1996), O’Shaughnessy emphasizes Audiard’s use of crime-genre filmmaking as a parallel to capitalism, and the genre hero as a corollary to the bourgeois entrepreneurial male subjectivity it fosters and puts into crisis. Desperately, Audiard’s masculine subjects rehearse, recreate, and “perfect” themselves, initiate profitable collaboration, self-define through flexibility, improvisation, and competence, in ways that are hallmarks of, but do not surpass, an internalized neoliberal subjectivity.Chapter 2 examines how the mechanisms of debt influence characters’ beliefs and actions. What does it mean, in works by the Dardenne brothers, Laurent Cantet, and Mia Hansen-Løve, to be “man in debt” (54)? O’Shaughnessy explores debt’s temporality as it limits the possibilities of the future by tying actions to the obligations of repayment. In Le silence de Lorna (2010), Lorna is enrolled in a logic of indebtedness in exchange for papers to cross borders, at the expense of another human, Claudy. Caught in an “overarching tension between systemic violence and an ethical commitment to the Other” (45), she seeks a way out in increasingly irrational attempts to escape. Vincent, the protagonist of L’emploi du temps... (shrink)

The literature on meaningful work often highlights the role of leaders in creating a sense of meaning in the work or tasks that their staff or followers carry out. However, a fundamental question arises about whether or not leaders are morally responsible for providing meaningful work when perceptions of what is meaningful may differ between leaders and followers. Drawing on Buddhist ethics and interviews with thirty-eight leaders in Vietnam who practise ‘engaged Buddhism’ in their leadership, we explore how leaders understand (...) their roles in creating meaningfulness at work and their perceptions of how employees experience their leadership approach in this respect. On the basis of Buddhist ontology on the sense of meaningfulness, we introduce a number of leadership approaches in cultivating meaning at work that question the argument that leaders are primarily responsible for enabling or satisfying employees’ search for meaning. The study provides an alternative lens through which to examine the role of leadership from a Buddhist ethics perspective and shows how an insight from this particular tradition can enrich secular interpretations of meaningful work and leadership. (shrink)

This study examines non-Western perceptions of inclusion and exclusion through an examination of right mindfulness practitioners in Vietnam. It contributes to the critical inclusion literature that problematizes inclusion by showing how right mindfulness practitioners rejected the concepts of inclusion and exclusion, and moreover, resisted attachments to feelings of inclusion or exclusion, treating both states as empty and non-enduring. Surprisingly, our study shows how inclusion can generate fear at fulfilling others’ collective expectations, whereas exclusion generated a sense of freedom arising from (...) a release from those expectations. Further, our study traces these counter-intuitive findings to right mindfulness practitioners’ moral reasoning based upon Buddhism’s canonical philosophical ideas. We conclude by highlighting the pressing need for critical perspectives and for further non-Western perspectives to inclusion that contribute to a body of cross-cultural work. (shrink)

It is common in epistemic modal logic to model the epistemic states of agents via box operators in the normal logic S5. However, this ap proach treats agents as logically omniscient by requiring their knowl edge to be closed under classical logical consequence. A promising way of avoiding logical omniscience consists in extending epistemic models with impossible states, that is states, where complex formulas are not evaluated recursively. However, this approach faces the dual prob lem of logical ignorance by modeling (...) agents as not even minimally logically competent. In this paper I will outline an epistemic logic that combines impossible states with dynamic realization modalities akin to the dynamic announcement operators from public announce ment logic (PAL). I will show that this epistemic logic avoids both the problem of logical omniscience and the problem of logical ignorance. Furthermore, I prove that so-called successful updates in my logic can be characterized in the same way as in PAL and that a similar logic due to Johan van Benthem can be simulated in my logic. Finally, I will compare my epistemic logic with a similar one, which has recently been advanced by JC Bjerring and Mattias Skipper. (shrink)

The subject of the study is the consideration of modern trends in the study of fine art, in particular Russian portrait and narrative painting of the beginning of the XXI century. The object is scientific works related to various fields of the humanities, namely: art history, aesthetics, anthropology, sociology, philosophy, psychology, etc. Using their material, it is possible to show not only the difference in approaches to understanding the essence and role of the image of a modern person in the (...) art process, but also to demonstrate the specifics of the artistic interpretation of this figurative system in the context of art criticism, cultural and philosophical issues. Such a study allows us to systematize existing ideas about the peculiarities of the development of anthropological subjects in the mainstream of contemporary fine art in modern Russia, to identify the main directions. The main methodological basis of the study was a systematic approach that allowed us to consider contemporary Russian art as a single system. This helped to compare the approaches of modern researchers analyzing the place and role of the human image in it. Through the postmodern paradigm of perception and interpretation of anthropological topics, to identify the essential features of the ideas of Russian scientists. Methods of art historical analysis were also used. The starting point of the research is that at the moment in Russian science there is a body of art history and cultural studies devoted to the development of contemporary art in the country. However, there are no works summarizing the existing experience of scientists and defining the main directions of scientific thought. In light of this, the scientific novelty of the article lies in expanding the understanding of the methodological apparatus necessary for the analysis of the anthropological trend in the visual arts of our time, which is a promising path for future research in this area. The most demanded conceptual philosophical and historical-cultural foundations for the analysis and solution of practical problems in the field of contemporary art in relation to the representation of the human image are identified. Empirical research material has been collected and analyzed. (shrink)

Cet article cherche à dégager les enjeux de la cosmologie dans le système naturel aristotélicien. On commencera par relever certains paradoxes, comme l’absence de la cosmologie dans le programme scientifique d’Aristote. L’objet du De Caelo sera examiné dans cette perspective. On exposera dans un second temps les difficultés méthodologiques d’une enquête portant sur la nature du tout à la lumière de l’épistémologie aristotélicienne. L’étude de la démarche du Stagirite permettra ainsi de distinguer deux conceptions du monde : le monde comme (...) totalité statique des corps ( pan ou holon ) et le monde comme principe de leur organisation dynamique ( cosmos ). La cosmologie aristotélicienne se confondra dès lors avec l’étude de la structure formelle du mouvement éternel, s’intégrant ainsi dans une étude générale du mouvement. (shrink)