Na de Tweede Wereldoorlog heerstte in Duitsland nog lange tijd zwijgen over de misdaden van het Nazi-bewind. Pas in de Historikerstreit van 1985-1986 kwam het onverwerkte verleden in de openbaarheid.. Enerzijds werden de Duitse oorlogsmisdaden vergeleken met die van Stalin en Pol Pot, anderzijds werd de holocaust afgeschilderd als een soort natuurramp, die zich buiten de historische realiteit had afgespeeld. Over dit dilemma is het laatste woord nog niet gezegd.

Many individuals who have mental disorders often report negative experiences of a distinctively epistemic sort, such as not being listened to, not being taken seriously, or not being considered credible because of their psychiatric conditions. In an attempt to articulate and interpret these reports we present Fricker’s concepts of epistemic injustice (Fricker, 2007, p. 1) and then focus on testimonial injustice and hermeneutic injustice as it applies to individuals with mental disorders. The clinical impact of these concepts on quality of (...) care is discussed. Within the clinical domain, we contrast epistemic injustice with epistemic privilege and authority. We then argue that testimonial and hermeneutic injustices also affect individuals with mental disorders not only when communicating with their caregivers but also in the social context as they attempt to reintegrate into the general society and assume responsibilities as productive citizens. Following the trend of the movement of mental health care to the community, the testimonies of people with mental disorders should not be restricted to issues involving their own personal mental states. (shrink)

Barker, Renae In recent weeks the issue of the religious content of Australian education has been hotly debated. In February The Age reported the latest development: principals in several Victorian state schools had ceased to offer special religious instruction in their schools.

It is a curious fact that many of the sources for the Presocratic and Stoic philosophers are early Christian authors; similarly, one can even find an echo of Parmenides in a Gnostic treatise from Nag Hammadi. Such writers were often dependent for their knowledge on a whole chain of previous interpretations and traditions, and it is these with which Professor Mansfeld is here largely concerned. He has tried to discover what in an earlier writer - Plato, and Aristotle, of (...) course, as well as the Early Greeks - was of interest to a later one, notably the Middle Platonists. These articles demonstrate the value of such an approach, showing how a familiarity with the later history of an idea, say in a Gnostic text, can contribute to the understanding of the idea itself; or how the study of the selection of ideas used by Philo, for instance, not only sheds light on his own projects, but also helps explain why some motifs survived and not others, and why philosophical thought took the directions it did. (shrink)

Recent philosophical literature on epistemic harms has paid little attention to the difference between deliberate and non-deliberate harms. In this paper, I analyze the “Curare Case,” a case from the 1940’s in which patient testimony was disregarded by physicians. This case has been described as an instance of epistemic injustice. I problematize this description, arguing instead that the case shows an instance of “epistemic disadvantage.” I propose epistemic disadvantage indicates when harms result from warranted asymmetric relations that justifiably exclude individuals (...) from hermeneutical participation. Epistemic disadvantage categorizes harms that result from justifiable exclusions, are non-deliberate, and result from poor epistemic environments. This analysis brings out a meaningful difference between accidental and deliberate harms in communicative exchanges. (shrink)

A new reconstruction and edition of the _Placita_ of Aëtius (ca. 50 CE), arguably the most important work of ancient doxography covering the entire field of natural philosophy. Accompanied by a full commentary, it replaces the seminal edition of Herman Diels (1879).

I argue for the interpretation of Anaximander's world as an unstable system. The inconsistency found by scholars in Theophrastus/Simplicius' text disappears when it is realized that the elemental forces of nature do not change into each other. They are in the Infinite in time as well as in space. To some extent preference is given to Aristotle's evidence over the doxographical vulgate habitually derived from Theophrastus, though of course the Theophrastean passage containing the verbatim quotation remains the primary witness.

This study of the practices and principles of a wide range of ancient scholars dealing with philosophical, scientific, biblical and other authors is an ...

A new assessment of the philosophical traditions Hippolytus depends on and of his method of presentation. This book deals with the reception of the Presocratics, Plato and Aristotle in the first centuries CE, and is a major contribution to our knowledge of the various currents in Pre-Neoplatonic Greek philosophy.

ABSTRACT:The objective of this essay is to develop the argument that placebos are a species of metaphor and to demonstrate that an analysis of the figurative trope can help us elucidate the power of the placebo response. The cognitive and embodied responses to both metaphors and placebos stem from the transfer of meaning between two domains, each with rich allusive properties that in turn depend on highly ramified and interconnected neural webs. Metaphors and placebos require an appropriate cultural backdrop for (...) their linguistic and cognitive work and are dependent on shared social forms of life. More specifically, metaphors rely on an intersubjective connection and imply that a relational entanglement between doctor and patient is necessary to the effect of placebos in the clinical setting. (shrink)

Even though the Cartesian mind-body dualism has largely been dismissed in contemporary philosophy, the idea that the conscious mind can be a bodiless and non-spatial entity is still held to be possible. This paper examines a series of arguments by Jaegwon Kim, Peter Strawson, and Immanuel Kant against the possibility of a disembodied mind. It is argued that although the concept of a disembodied mind is coherent, it derives from a more fundamental concept in which the mind and the body (...) are originally unified. The unity of mind and body, which can be called a person, is logically prior to the concept of the mind as a disembodied person, and thus the possibility of a disembodied mind turns out to depend on the existence of the physical and spatial world. (shrink)

The purpose of this study is to examine relationships among religious coping styles, the experience of daily hassles, and resiliency. Through the use of a set of questionnaires, positive and negative religious coping styles are identified and analyzed in relation to a direct measure of resiliency, level of psychological distress, and level of daily hassles. Negative religious coping is positively related to psychological distress, while individuals who experience more daily hassles but use higher levels of positive religious coping have greater (...) resiliency than individuals who use higher levels of negative religious coping. Additionally, the combination of daily hassles, major life stressors, level of positive religious coping, and resiliency accounted for a significant proportion of the variability in psychological distress. Post hoc analyses removed questions of spirituality from the resiliency scale that could possibly overlap with the measure of religious coping. These exploratory analyses indicate that negative religious coping is negatively correlated with non-spiritual resiliency. Exploratory analyses also indicate that individuals who experience more daily hassles but use higher levels of positive religious coping do not have greater levels of non-spiritual resiliency than individuals who use negative religious coping. (shrink)

Poverty is one of the serious problems of the world. The problem is more severe in Africa. Eritrea is 16 years old young nation got independence from Ethiopia. The economy of the country was quite good during 1993-97. Later, however, Eritrea has been exposed numerous challenges such as drought, famines, war. As a result, the poverty has become more rampant in the country where more than 66 percent people live below poverty line. Some families live on remittances. The government has (...) taken some poverty alleviation measures, the poverty did not come down due to lack of resources and the poor implementation of the program. An attempt is made in the paper to explore the incidence of poverty. It also provides the details of poverty surveys that are conducted since independence. The paper discusses various challenges of the poverty and provides some policy implications. (shrink)

The role of Eritrean women in thirty years war of independence brought major changes and reflects in the present demography and economy of Eritrea in the development arena. Their participation in the economy contributes to local production and income by filling the gaps left by men who died in the war or who have left the country and settled in different parts of the world. Despite the growing importance of women for the formal economy, jobs and self-employment opportunities available to (...) women are still clustered in low-productivity and/or low-status industries. To cope with the growing number of female-headed households, Eritrea needs to increase the earning potential of women. This paper indicates that providing women with education at secondary or tertiary level is one way to go. This paper deals with, why Eritrean women are entering into the labour markets: one, family ties and control of women is weakened due to absent men and increasing divorce rates. The second, there is a shortage of male breadwinners. The third, growing education levels increase their earning potential. (shrink)

If Place Spirituality is considered as an attachment experience to a geographic place or an “object,” for Muslims this concept can be explained by the sharia or Islamic law. However, in the highest level of experience as a Muslim, one may attach to God everywhere and at all times, without consideration of any place, time, or object. This experience can clearly be understood with the explanation of the three levels for Muslims: sharia or “conceptual knowledge,” tariqa or “experiential knowledge,” and (...) ma’rifa or “divine spiritual experiences” or “spiritual consciousness”. At the first and second levels, one may have a Place Spirituality, while at the third level the understanding of and connection to God might be enhanced, and the experience to connect to God can be everywhere, all the time. (shrink)

Pedagogy is an inherently spatial practice. Implicit in much of the rhetoric of physical space designed for teaching and learning is an ontological position that assumes material space as distinct from human practice, often conceptualising space as causally impacting upon people’s behaviours. An alternative, and growing, perspective instead theorises infrastructure as a sociomaterial assemblage, an entanglement, with scholarly learning, teaching, institutional agendas, architectural intent, technology, staff, students, pedagogic outcomes, and built form all participants in an active symbiosis of becoming. This (...) article synthesises and works with spatial theories to elaborate on the emergent literature and illustrates a sociomaterial understanding through narratives of self and staff, teaching and learning in a university context. The terms sociomaterial, assemblage and entanglement allude to a relational ontology underlying spatial-social being-becoming. This understanding can support the realisation of the intent underlying transformations of material spaces to create collaborative and inclusive university environments, where staff and students can learn, belong, and become as part of a scholarly community. I argue that sociomaterial theory is valuable to make meaning of the inseparable mélange of people, place, technologies, interaction, discourse, feeling, value and power that is teaching and learning. (shrink)

Jaap Mansfeld’s _Studies in Early Greek Philosophy_ span the period from Anaximander to Socrates. General issues and particular problems of interpretation are tackled by a scrutiny of the sources, and of traditions of reception both ancient and modern.

The practice of medicine involves continual change, driven by a constant stream of developments in the understanding of biological structure and function relevant to human diseases, and the parallel improvements in pharmacologic and other technological interventions. This change is also driven by evolving social philosophies, ethical trends, and lifestyles. As products of society, doctors absorb contemporary values and norms. Indeed, it would appear that the ethical norms and standards of medical practice are flexible, and that the characteristics of medical practice (...) at any particular point in history may reflect the mores of the times rather than any enduring moral imperatives.However, a common perception .. (shrink)

This special issue aims to delve deeper into the manifestations of epistemic injustice within asymmetric relationships, such as those between laypersons and experts (e.g. patients and physicians). We focus on distinguishing between warranted and unwarranted epistemic exclusions, recognizing that some epistemic harms may stem from justified exclusions, thus necessitating consideration of both just and unjust exclusions. Using examples from the medical field, including instances of misdiagnosis based on statistical correlations, we highlight the intricate nature of epistemic exclusions and their ethical (...) implications. While some exclusions may align with established epistemic practices, others arise from unnecessary practices fueled by identity prejudice or power dynamics, thus presenting as instances of epistemic injustice. Additionally, our exploration of epistemic gaps, particularly within complex environments like medicine, illuminates the challenges individuals face in effectively conveying their experiences and accessing pertinent information. While certain forms of epistemic isolation may be warranted, others result from structural barriers hindering knowledge exchange, prompting critical reflection on the ethical dimensions of such practices. (shrink)

En las notas preparatorias de las tesis Sobre el concepto de historia [1940] (2009), Walter Benjamin señala que el materialista histórico debe, al recorrer la “estructura de la historia”, realizar un “análisis espectral” [Spektralanalyse]. Más allá de la familiaridad que Benjamin haya tenido con el método físico del análisis espectral, partimos de aquí para desprender un tema central, que es el de la epistemología de la imagen para un modelo de historia ya dialectizado con la naturaleza, en este caso, el (...) de Walter Benjamin y Aby Warburg. No solo es importante la noción de imagen e imagen dialéctica presente en los autores, sino también aquello que se contiene y transmite en la imagen, lo cual proviene de temporalidades pasadas. Por esto abordamos la idea de pervivencia [Nachleben] en ambos autores, y cómo esta se codifica, en el pensamiento de Waburg, en la idea de una vida energética y en las nociones de dinamograma, engrama y memoria. Lo que nos interesa de habilitar una mirada más amplia para con la historia, es exponer que la separación dicotómica entre historia y naturaleza -criticada tanto por Warburg como por Benjamin- inhabilita la posibilidad de captar un ámbito de lo objetual que es independiente del hombre, esto es, la energía o la fuerza que se contiene en el seno de una imagen, de allí lo interesante de tomar la mirada del físico para con la historia. (shrink)

The current public debate about the role and place of religion in Australia's education system feels very much like deja vu. The Religious Freedom Review2 may be new, but we've been here before. Religious schools have regularly been at the forefront of the evolving relationship between the state and religion in Australia, from the creation and collapse of the Church and Schools Corporation in the 1830s, and the implementation of the dual board system in the 1840s, to the removal of (...) all government funding for religious schools in the 1860s-90s, and then its reintroduction in the 1960s and '70s.3 The current debate about the extent to which religious schools will continue to be permitted to discriminate against students, staff and contractors in line with the religious ethos of the school is therefore just the latest reiteration of an ongoing narrative. (shrink)

In thesis VI of Walter Benjamin’s On the Concept of History, we find the sentence of danger in which the dead are, which we can think of as a threat of a second death, or symbolic death of the oppressed tradition of which the historiographer has to be alert. Now, if there is a second death it is because there is a life after natural death, that is a survival [Nachleben] of the past in the present. This survival, in the (...) context of the theses of 1940, is possible to weave it with the notions of historical experience [Erfahrung] and the transmission thereof. Faced with the danger of the absolute disappearance of what has been truncated, the German author exposes the need to save it, that is, to carry out a redemption, a remembrance. In this sense, redemption would operate as a second chance, or second instance, of those who have already had a natural death, and who therefore survive, are in their "over-life", which is on the verge of disappearing. Redemption, in these terms, is reconfigured as a form of resistance, then, against the possible annihilation that would bury definitively those signifiers, those memories. Here we will essay thinking this possibles intersections between the benjaminians notions of survival, historic experience and redemption, and the lacanian notion of second death, for being able to think the duality of natural and simbolic death and life, the failed of natural death -the possibiliy of redemption that allows- and the absolut and irreversible character of second death. (shrink)

Medical students gather lessons from what they observe and experience in the hospital and the clinic. The daily, generally undocumented events constitute significant formative influences on the developing identities of these nascent physicians. These experiences shape the students' attitudes towards their patients, help form their own identities, and affect their confidence in their chosen profession. And yet, these critical pedagogical forces rarely come to the attention of their teachers, who remain unaware of the powerful formative features of the clinical learning (...) environment. As a result, attending physician-teachers fail to... (shrink)

Maas's annotation on Fr. C, col. I in his edition of the new fragments says: ‘fortasse conferendi Diod. 13. 66. 6; Xen. Hell. 1. 3. 16–22; Dionys. Byz. Anapl. 13’. The comparison of Fr. C, col. I with the passage in Dionys. Byz. De Bospori Navigatione 13 seems to prove beyond reasonable doubt that the city referred to in the fragment is Byzantion. Consequently the supposition that the papyrus tells the story of the siege of Byzantion—dealt with in the other (...) two passages quoted by Maas—becomes almost a certainty. (shrink)

Virtues are standardly characterized as stable dispositions. A stable disposition implies that the virtuous actor must be disposed to act well in any domain required of them. For example, a politician is not virtuous if s/he is friendly in debate with an opponent, but hostile at home with a partner or children. Some recent virtue theoretic accounts focus on specific domains in which virtues can be exercised. I call these domain-variant accounts of virtue. This paper examines two such accounts: Randall (...) Curren and Charles Dorn’s discussion of virtue in the civic sphere, and Michael Brady’s account of virtues of vulnerability. I argue that being consistent with the standard characterization of virtue requires generalizing beyond a domain. I suggest four actions the authors could take to preserve their accounts while remaining consistent with the standard characterization. I also discuss how virtue education could be enhanced by domain-variant accounts. (shrink)

Food security is about ensuring that all people at all times have both physical and economic access to the basic food they need. In a number of African countries chronic malnutrition and transitory food insecurity are pervasive. Like most African countries, Eritrea is also a victim of the problem of food insecurity. Based on this historical and recurrent food insecurity in Eritrea, an attempt is made in this paper to assess the possible causes of food insecurity in the country. Furthermore, (...) the paper captures the available food security policy proposals of Eritrea and eventually draws conclusions and extends possible recommendations and policy remedies suited to the country. (shrink)

The ongoing national reconstruction process of Eritrea is centered on the educational reformation. The Government of Eritrea has developed educational policy on top priority of national development which demands the emergence of new class of trained youth blended with disciplined mind with skill instead of raw graduation. In this line, it laid down new policies and curricula suit to the immediate national scenario. It had installed about eight colleges at tertiary level within a short span of time to build manpower (...) resource required for present and future. This article analyses the strengths and weakness of the policies, planning and the infrastructure requirements to meet the intended goal. The outcome of the educational reformation is expected to have a profound effect on the development of the Nation. Hence, it becomes curious watch for the educational reformists around the globe. (shrink)

Our study focuses on the perception of the iconicity of handshapes – one of the formational parameters of the sign in signed language. Seventy Hebrew speakers were asked to match handshapes to Hebrew translations of 45 signs, which are specified for one of the handshapes in Israeli Sign Language. The results show that participants reliably match handshapes to corresponding sign translations for highly iconic signs, but are less accurate for less iconic signs. This demonstrates that there is a notable degree (...) of iconicity in the lexicon of ISL, which is recognizable even to non-signers. The ability of non-signers to detect handshape to form is explained by the fact that word meanings are understood by both deaf and hearing peoples via the mental elaboration of simple iconic sources in which handshape meanings are grounded. The results suggest that while language external iconic mapping could ease the learning of direct iconic forms, it has a more limited capacity to help hearing non-signers learn indirect and opaque forms. The full semiotic distribution of handshapes in the lexicon and their use in language remain difficult for hearing non-signers to understand and depends on more specific language and cultural knowledge. (shrink)

The last stand of the Greeks against Rome before Greece sank into the limbo of the Roman Empire is to some a truly patriotic rising, to others a misguided attempt at the impossible. Whatever their general estimation, most scholars have recognised social traits in the Achaian War and in the events which immediately preceded it.To Kahrstedt it was ‘bolschewistisches Fahrwasser … Massenmord der Besitzenden und Gebildeten … Ausrottung der Bourgeoisie … eine reine Proletarierrepublik, ein Kampf gegen die eigenen Bourgeois und (...) gegen die kapitalistische italische Grossmacht’. Colin sees in the events of 147/6 B.C. traits of ‘une révolution sociale’. According to Fustel de Coulanges, ‘ils abolissent les dettes, ou tout au moins en diffèrent le payement. Ils affranchissent et arment les esclaves.’ To Oertel, it was ‘sozialistische Bewegung … die Ziele sind die alten’. According to Pöhlmann, ‘selbst in die letzte grosse politische Krisis der Nation … spielt die sozialdemokratische Bewegung mächtig hinein’. In the view of Benecke ‘the masses in the Greek cities were encouraged by promises of a social revolution, and the … Achaean general Critolaus did not dare to disappoint them’. According to Rostovtzeff, the aim of Rome in the destruction of Corinth was ‘to put an end to social and economic revolution’. Other authorities, such as Niese, Mommsen, De Sanctis, Tarn, Niccolini, note social traits in their accounts of the events of 147/6 B.C. without attempting a general view of the place of the social factor in the Achaian War. (shrink)

W.V. Quine and Ludwig Wittgenstein have been compared with regard to the analytic/synthetic distinction, propositions known a priori or a posteriori, mathematical and logical necessity and naturalism, amongst other topics. Following Pieranna Garavaso and Danièle Moyal-Sharrock, I compare how Quine and Wittgenstein conceptualize a system of beliefs. Overlooked is Wittgenstein's description of the role of propositions and Quine's description of the location of propositions. The difference between the role and location signals a difference in how these frameworks conceptualize the boundary (...) between empirical and logical propositions, and in particular the justificatory status of propositions in the system. The Wittgensteinian framework accommodates a change in the justificatory status of propositions: propositions can play at one time a rule-like role and at another time an empirical role. For Quine, change in status refers to revising the proposition (or not) in the light of recalcitrant evidence. (shrink)

In the late 1940s and early 1950s, the leaders of the Genetics Society of America struggled to find an appropriate group response to Trofim Lysenko’s scientific claims and the Soviet treatment of geneticists. Although some of the leaders of the GSA favored a swift, critical response, procedural and ideological obstacles prevented them from following this path. Concerned about establishing scientific orthodoxy on one hand and politicizing the content of their science on the other, these American geneticists drew on democratic language (...) and concepts as they engaged in this political issue. The relatively weak statements that did emerge from the GSA attracted little attention in the scientific or popular press. The intensely politicized atmosphere of American science complicated the GSA’s task, as domestic concerns about protecting democracy were beginning to constrain academic freedom. In the context of American Cold War culture, Lysenko became just one example of the dangers the Cold War world presented to scientific freedom. (shrink)

v. 1. The sources -- v. 2., pt. 2. The compendium -- v. 3. Studies in the doxographical traditions of ancient philosophy.