In order to assure optimal care of patients with chronic illnesses, it is necessary to take into account the cultural factors that may influence health-related behaviors, health practices, and health-seeking behavior. Despite the increasing number of Romanian Roma, research regarding their beliefs and practices related to healthcare is rather poor. The aim of this paper is to present empirical evidence of specificities in the practice of healthcare among Romanian Roma patients and their caregivers. Using a qualitative exploratory descriptive design, this (...) study is based on data gathered through three focus groups with 30 health mediators in the counties of Iasi and Cluj (Romania). We identified various barriers to access to healthcare for Roma patients: lack of financial resources and health insurance coverage, lack of cognitive resources or lack of personal hygiene, but also important cultural issues, such as the shame of being ill, family function, disclosure of disease-related information, patient’s autonomy, attitudes towards illness and health practices, that should be considered in order to create a culturally sensitive environment in Romanian medical facilities:… The role of the health mediators within the context of cultural diversity is also discussed, as cultural brokers contributing to health care quality among Romanian Roma patients Bridging cultural differences may improve patient–healthcare provider relationships, but may have limited impact in reducing ethnic disparities, unless coupled with efforts of Roma communities to get involved in creating and implementing health policies. (shrink)

Medical communication in Western-oriented countries is dominated by concepts of shared decision-making and patient autonomy. In interactions with Roma patients, these behavioral patterns rarely seem to be achieved because the culture and ethnicity have often been shown as barriers in establishing an effective and satisfying doctor–patient relationship. The study aims to explore the Roma’s beliefs and experiences related to autonomy and decision-making process in the case of a disease with poor prognosis. Forty-eight Roma people from two Romanian counties participated in (...) semi-structured interviews, conducted by a research team from the University of Medicine and Pharmacy of Iasi. Participants were recruited among the chronically ill patients and caregivers. The Roma community opposes informing the terminal patients about their condition, the “silence conspiracy” being widely practiced. The family fully undertakes the right of decision making, thus minimizing the patient’s autonomy. We identified ethical dilemmas concerning autonomy, lack of patients’ real decision-making power, and paternalistic attitudes exerted firstly by the family and, on demand, by the physician. Instead, the Roma patient benefits from a very active support network, being accompanied at the hospital by numerous relatives. The patient’s right to make autonomous decisions promoted in the Western countries and stipulated by the Romanian law has diminished value in the Roma community. For the Roma, the understanding of dignity is not simply individual and personal, but it is closely related to their cultural particularities. Ignoring their cultural values could create conflicts between healthcare providers and community. (shrink)

A patient suffering from a severe illness that is entering its terminal stage is forced to develop a coping process. Of all the coping patterns, the religious one stands out as being a psychological resource available to all patients regardless of culture, learning, and any age. Religious coping interacts with other values or practices of society, for example the model of a society that takes care of it's elder members among family or in an institutionalized environment or the way the (...) health system offers or not psychological support for a terminally ill patient. Health care providers should have at least some psychological coping patterns training because not all patterns of religious coping are equally effective, and some have been described as increasing the level of stress or producing other negative psychological effects on the patient. This article aims to review the complex models of religious coping that are unanimously accepted in psychooncology, arguments in favor of religious coping, the types of patients that use this model, ethical dilemmas that could be reinterpreted using religious arguments. Finally, we will also discuss the need of Romanian patients to embrace a religious coping in case of an incurable illness, and also the support that they can receive from both curative and palliative health care providers.  . (shrink)

Advance directives, a set of written instructions that a person gives that specify what actions should be taken for their health if they are no longer able to make decisions due to illness or incapacity, are a well-implemented tool in America, but few European countries have specific provisions about them in the law. Significant differences exist regarding the way advance directives are regulated and implemented between countries. The authors analyze the attitudes of several professional categories in Romania and Lithuania towards (...) the advance directive using data obtained by conducting several interviews in Lithuania and a focus group in Romania. Both Romania and Lithuania are post-communist, now European Union member countries. All respondents thought that advance directives should be introduced in the law, but their social acceptance is expected to be low in Lithuania. (shrink)

Rarement oeuvre littéraire aura autant pâti de l'éclat ­ des éclats ­ de son auteur. En effet, si George Sand bénéficie aujourd'hui d'une cote de popularité exceptionnelle parmi les personnalités qui ont marqué le XIXe siècle, ce n'est certes pas en raison de la réputation peu flatteuse qui s'attache à une production romanesque riche de plusieurs dizaines de titres. Les romans de Sand demeurent pour une large part mal aimés ­ trop vite jugés fades ou simplistes ­ mais ils sont (...) surtout .. (shrink)

This volume uses the art of Rome to help us understand the radical historical break between the fundamental ancient pre-supposition that there is a natural world or cosmos situating human life, and the equally fundamental modern emphasis on human imagination and its creative power. Rome's unique art history reveals a different side of the battle between ancients and moderns than that usually raised as an issue in the history of science and philosophy. The book traces the idea of a cosmos (...) in pre-modern art in Rome, from the reception of Greek art in the Roman republic to the construction of the Pantheon, to early Christian art and architecture. It then sketches the disappearance of the presupposition of a cosmos in the High Renaissance and Baroque periods, as creativity became a new ideal. Through discussions of the art and architecture that defines proto-modern Rome- from Michelangelo's terribilita' in the Sistine Chapel, Caravaggio's realism, Baroque illusionism, the infinities of Borromini's architecture, to the Grand Tour's representations of ruins- through an interpretation of such major issues and works, this book shows how modern art liberates us while leaving us feeling estranged from our grounding in the natural world. The book will be of interest to scholars working in art history, architectural history, classics, philosophy, and early modern history and culture. (shrink)

Edmund Husserl devoted much attention to the analysis of internal time consciousness beginning as early as the turn of the twentieth-century. His various notes and lectures were left unorganized and unpublished until Husserl's capable assistants were given the responsibility of organizing his work for publication. This paper provides a social and philosophical account of the redaction of Husserl's materials on time consciousness as it involved the activity of his famous assistants Edith Stein, Roman Ingarden and Martin Heidegger. Special attention (...) is given to the way that both Stein and Heidegger appropriated Husserl's work and at the same time challenged fundamental elements of the master's phenomenology. (shrink)

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original (...) scholarly contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Rediscovering the Imprecatory Psalms:A Thomistic ApproachGabriel Torretta O.P.WHILE DEBATING the structure of the new Liturgy of the Hours, some members of the Consilium for the Implementation of the Constitution on the Liturgy (Consilium ad exsequendam Constitutionem de Sacra Liturgia) drew attention to certain so-called imprecatory psalms1 that contained material they deemed problematic for the modern person of prayer, describing the passages as “offensive to modern sensibilities”2 and arguing that (...) the “spiritual discomfort caused by expressions of anger and revenge... is felt especially by the younger people and by those who say the Office in the vernacular.”3 After a great deal of debate about whether these concerns justified the removal of certain psalms from the Liturgy of the Hours,4 Pope Paul VI decreed that “a selection be made of psalms better suited to Christian prayer and that the imprecatory and historical psalms be omitted,” without further [End Page 23] specification.5 To this end, 120 verses were omitted from the Liturgy of the Hours text,6 comprising three whole psalms and additional verses from nineteen others.7 In explaining the decision, the General Instruction of the Liturgy of the Hours makes the following statement:Three psalms (58[57], 83[82], and 109[108]) have been omitted from the Psalter cycle because of their curses; in the same way, some verses have been omitted from certain psalms, as noted at the head of each. The reason for the omission is a certain psychological difficulty, even though the psalms of imprecation are in fact used as prayer in the New Testament, for example, Rv 6:10, and in no sense to encourage the use of curses.8The concern about the suitability of certain strident verses from the Psalter for contemporary prayer noted in this passage [End Page 24] is not limited to texts for Roman Catholic worship; the current editions of the United Methodist Hymnal, the Revised Common Lectionary, and the Episcopal Sunday Lectionary have also omitted certain of the imprecatory psalms and edited out a number of verses in others.9 A question naturally emerges from this common concern about imprecation in public prayer: Does the “psychological difficulty” raised by certain passages of the Psalter mean that Christians cannot or may not any longer pray the psalms of imprecation publically?This question, pressing as it may be for compilers of liturgical books and those who recite the Psalter as part of their daily lives of prayer, has been surprisingly neglected in the scholarly realm. A handful of articles throughout the twentieth and early twenty-first centuries has addressed different aspects of imprecation in the Scriptures,10 and three short monographs have attempted to provide a theological interpretation of the imprecatory psalms, with an eye to their use in preaching.11 Moreover, in response to Pope Benedict’s discussion of the [End Page 25] “dark” passages of the Bible in Verbum Domini,12 another recent book has attempted to provide a hermeneutic for Scripture’s most difficult passages, although without particularly focusing on the Psalter or imprecation.13 Although often limited in its scope, this body of scholarship has provided many fruitful insights into the historical-critical context and contemporary relevance of the psalms; a notable lacuna, however, is a treatment of major figures from the Christian theological tradition who have engaged seriously with the issue of imprecation.To begin to address this lacuna, this article will examine Thomas Aquinas’s use of the imprecatory psalms and verses that have been omitted from the contemporary Liturgy of the Hours, as a way to understand the place of imprecation in prayer in the concrete practices of the Church today. I argue that Thomas’s multi-layered, literal hermeneutic of imprecation in the Scriptures provides a theological and practical foundation for a much-needed reappropriation of the imprecatory psalms in the public liturgy of the Church. To see why this is so, I will first elaborate the status quaestionis in contemporary scholarship, then I will trace Thomas’s theology of imprecation through his commentary on relevant psalms, and lastly I will address the relevance of Thomas’s theory for the present day.I. Imprecation... (shrink)

Dao Cao Dai (Caodaism in English) is the third largest religion in Viet Nam (after Buddhism and Roman Catholicism).

Spiders have always fascinated humankind as whilst they are often reviled, their product, the web and its silk, are commonly viewed in awe. As such, silks’ material properties and the fear and fascination surrounding the animals that spin it are seen to play an important role in the development of many cultures and societies. More recently this is even more so with the formalization of this inspiration in scientific and technical communities through biomimetics. The aim of this work is to (...) reflect on the beginnings of our relationship with silk and discuss concepts associated with spider silks and webs in ancient Greek and Roman times whilst comparing this with our current understanding of the field. In this way, ancient texts, namely Greek and Latin ones, are found to intersect with modern advanced disciplines, ranging from architecture to medicine to physics. This allows us not only to understand how natural observation has evolved from antiquity to today, but also how such a highly interdisciplinary research network has been spun by some shared conceptual threads. (shrink)

L'auteur se propose de comparer la theorie de I'homme de saint Thomas d'Aquin et de Gabriel Marcel. II est interessant de faire une comparaison entre ces deux penseurs, car la philosophie de Gabriel Marcel est souvent pergue comme un nouveau type de philosophie chretienne. On dit parfois que la philosophie de ce dernier est beaucoup plus proche de I'homme contemporain que ne l'est celle de Thomas d'Aquin.

In lieu of an abstract, here is a brief excerpt of the content:A NOTE ON THE RELATION OF PACIFISM AND JUST-WAR THEORY: IS THERE A THOMISTIC CONVERGENCE? 1 GABRIEL PALMER-FERNANDEZ Youngstown State University Youngstown, Ohio FOR CENTURIES, the moral analysis of war began with a consideration of a set of principles which together form the doctrine of the just-war and with a rejection of pacifism. However, several recent studies by Catholic moralists argue that pacifism and just-war theory have much (...) in common and converge in at least one morally important way-namely, they share a presumption against violence. In this note I want to consider whether or not classical just-war theory gives us reason to accept this claim. I will give evidence against it, and suggest that the "original just-war question," as James Turner Johnson calls it, does not begin with aprohibitive presumption or some equivalent constraint on action. If we are to speak of a presumption in classical just-war theory, it is that justice be done for the sake of the common good. Up to very recent times, those Christian denominations which Ernst Troeltsch called the "church-type" (Lutheran, Anglican, Calvinist, and Roman Catholic) upheld a " two-tiered " or "double" morality. A "vocational" pacifism was required of clerical ranks, and the individual Christian was obligated to take up arms for the sake of the common good. For example, prior to the Second Vatican Council, Roman Catholic teaching on war rejected conscientious objection to all war (i.e., pacifism) as an option for Catholics. Manuals of moral theology prior to Vatican 1 I wish to acknowledge the very helpful and detailed comments provided by Richard B. Miller to an earlier version of this paper. 247 248 GABRIEL PALMER-FERNANDEZ II did prohibit the soldier from fighting in an unjust war and made room for subjective doubt about the justice of a particular war. But the consensus among Catholic theologians was both wide and deep. Pacifism for individual Christians did not have any moral-theological justification. It was, in fact, a grave moral error. In spite of this, Vatican II called for a " completely fresh reappraisal of war." 2 The policy of obliterating whole cities enacted during World War II, coupled with the development of nuclear and other indiscriminate weapons of destruction (e.g., incapacitating gases, biological weapons, etc.) and the instability of superpower relations, created an unprecedented condition for which traditional teachings on war seemed woefully inadequate, if not morally dangerous. A new, more far-reaching perspective was needed. And this was to allow for individuals the pacifist option as a second and complementary moral doctrine alongside traditional teaching on war.3 As the American Catholic bishops said in their pastoral letter on war and peace : 2 Pastoral Constitution on the Church in the Modern World, in A. Flannery, 0.P., ed., Vatican Council II: The Conciliar and Post Conciliar Documents (Collegeville, Minn. : Liturgical Press, 1975), par. 80. 3 This development in contemporary Roman Catholic teaching on war and peace has been challenged with considerable force by George Weigel in what has become one of the most controversial studies on the subject. In Tranquillitas Ordinis: The Present Failure and Future Promise of American Catholic Thought on War and Peace (New York: Oxford University Press, 1987), Weigel advances several arguments which are meant to correct what he insists is a failure among Catholic ethicists in the U.S. to develop their tradition, and, indeed, an abandonment of their heritage. " At the level of moral theory," Weigel maintains, "the two classic positions [just-war theory and pacifism] are not reconcilable. The attempt to merge them... tends to corrupt both traditions. Pacifists end up making judgments on military strategy and tactics, and just-war theorists are held accountable to arguments they previously declined to accept.... The net result is to bifurcate morality and politics, and to abandon attempts to apply the tradition of reason to the limit case of the use of armed force in the defense of values-which is precisely the result Murray most feared in his strictures against moralism" (251). For David Hollenbach's rebuttal, see his review essay, "War and Peace in American Catholic Thought: A Heritage Abandoned? " Theological Studies 48 (1987) : 711-727... (shrink)

Jean-Luc MARION, De surcroît. Études sur les phénomènes saturés ; Magda KING, A Guide to Heidegger’s Being and Time ; Andreas MICHEL, Die französische Heidegger-Rezeption und ihre sprachlichen Konsequenzen ; Alfred DENKER, Historical Dictionary of Heidegger’s Philosophy ; John B. BROUGH & Lester EMBREE, The Many Faces of Time ; Daniel O. DAHLSTROM, Heidegger’s Concept of Truth ; Cristina LAFONT, Heidegger, Language, And World-Disclosure ; Eliane ESCOUBAS & Bernhard WALDENFELS, Phénoménologie française et phénoménologie allemande ; Eckard WOLZ-GOTTWALD, Transformation der Phänomenologie. (...) Zur Mystik bei Husserl und Heidegger ; Martin HEIDEGGER, Ontology – The Hermeneutics of Facticity ; Arkadiusz CHRUDZIMSKI, Die Erkenntnistheorie von Roman Ingarden ; Jocelyn BENOIST, L’apriori conceptuel. Bolzano, Husserl, Schlick ; Dennis King KEENAN, Death and Responsibility. The “Work” of Levinas ; Dan ZAHAVI, Self-awareness, Temporality, and Alterity. Central Topics in Phenomenology ; Sonya SIKKA, Forms of Transcendence. Heidegger and Medieval Mystical Theology ; Alfred DENKER, Omdat filosoferen leven is. Een archeologie van Martin Heideggers Sein und Zeit; Seán HAND, The Levinas Reader ; ; Ion MINCÃ, Informatica şi teoria cunoaşterii. O paradigmã fenomenologicã a domeniului hardware ; John van BUREN, The Young Heidegger. Rumor of the Hidden King. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} O presente artigo aborda dois tópicos específicos em ética: o problema dos conflitos morais em filosofia e a questáo da consistência em teorias morais. A relaçáo entre conflitos morais e consistência moral estabelecida neste trabalho foi realizada graças à natureza de alguns tipos de conflitos morais, a saber: (...) os insolúveis ou genuínos - que seráo explicados ao longo do trabalho. Conflitos desse tipo sáo capazes de causar inconsistências nas normas de certos sistemas morais, como por exemplo, os preponderantemente racionalistas. Partindo desse problema, os autores que se dispõe a trabalhar este tema demonstram opiniões divididas: alguns optam por defender a genuinidade dos conflitos morais insolúveis e consideram as eventuais inconsistências na teoria moral como secundárias, enquanto outros optam por salvaguardar a lógica do pensamento e das teorias morais, negando os conflitos morais insolúveis. Este artigo busca esboçar tal “divisáo” entre os autores, ao explorar brevemente as argumentações de ambas as partes. Por fim, fica demonstrado que uma discussáo sobre consistência e conflitos morais precisa considerar tanto a esfera metaética quanto a esfera normativa da ética. (shrink)

Journal of Mathematical Logic, Ahead of Print. Given a structure [math] and a stably embedded [math]-definable set [math], we prove tameness preservation results when enriching the induced structure on [math] by some further structure [math]. In particular, we show that if [math] and [math] are stable (respectively, superstable, [math]-stable), then so is the theory [math] of the enrichment of [math] by [math]. Assuming simplicity of [math], elimination of hyperimaginaries and a further condition on [math] related to the behavior of algebraic (...) closure, we also show that simplicity and NSOP1 pass from [math] to [math]. We then prove several applications for tame expansions of weakly minimal structures and, in particular, the group of integers. For example, we construct the first known examples of strictly stable expansions of [math]. More generally, we show that any stable (respectively, superstable, simple, NIP, NTP2, NSOP1) countable graph can be defined in a stable (respectively, superstable, simple, NIP, NTP2, NSOP1) expansion of [math] by some unary predicate [math]. (shrink)

In this article I ask what recent moral psychology and neuroscience can and can’t claim to have discovered about morality. I argue that the object of study of much recent work is not morality but a particular kind of individual moral judgment. But this is a small and peculiar sample of morality. There are many things that are moral yet not moral judgments. There are also many things that are moral judgments yet not of that particular kind. If moral things (...) are various and diverse, then empirical research about one kind of individual moral judgment doesn’t warrant theoretical conclusions about morality in general. If that kind of individual moral judgment is a peculiar and rare thing, then it is not obvious what it tells us about other moral things. What is more, it is not obvious what its theoretical importance is to begin with—that is, why we should care about it at all. In light of these arguments, I call for a pluralism of methods and objects of inquiry in the scientific investigation of morality, so that it transcends its problematic overemphasis on a particular kind of individual moral judgment. (shrink)

This paper offers a new version of a historically influential, yet today unpopular, neglected, and on the whole insufficiently developed argument for socialism: socialism makes it possible for people to really act together. This idea of socialist action, combining the claims that there is a particularly valuable form of joint action and that socialism is about making such action possible, played an important role in the history of the labor movement, going back to the early Marx and running through various (...) strands of socialist thought. I shall argue that socialist action should be seen as central to the socialist project, its critique of capitalism, and the institutional alternatives envisaged by it. (shrink)

In this paper we explore the constraints that our preferred account of scientific representation places on the ontology of scientific models. Pace the Direct Representation view associated with Arnon Levy and Adam Toon we argue that scientific models should be thought of as imagined systems, and clarify the relationship between imagination and representation.

Byung-Chul Han escreve sobre uma nova forma de niilismo que emerge principalmente a partir do século XXI na _sociedade da informação_. A partir disso, analiso como esse niilismo decorre da eliminação da verdade como critério orientativo individual e coletivo. Para Han, isso decorreria da emergência da informação como o novo critério de conhecimento, que se impõe como um dispositivo da sociedade atual por meio de sua grande produtibilidade rápida e quantitativa, voltada à aceleração, produção e exploração. Desse modo, as informações (...) passam a assumir o lugar da verdade como narratividade, além de eliminar a diferença entre verdade e mentira, o que tem como principal consequência o abandono de modelos orientativos. Neste artigo, proponho apresentar as características do niilismo da sociedade da informação e classificá-lo, com base em referenciais teóricos de Deleuze sobre tema, como um niilismo ativo, posto que ao passo que nega os modelos de verdade conhecidos e existentes, tem uma postura e ação propositiva na produção de um novo modelo individual e social baseado no poder de afirmar. (shrink)

Ethical issues at the workplace have once again become topical and important due to considerable adverse publicity surrounding reports of unethical business practices by corporate managers. Accordingly, this paper re-visits the question of whether gender, age and work experience do have an effect on ethical judgement, using 655 business students as respondents. This is necessary as business students are likely to become managers during their career and will face complex ethical concerns and dilemmas in their daily, routine affairs. The findings (...) currently demonstrate that females are more ethically aware than their male counterparts – that is, there are differences between males and females regarding ethical judgement. There is also evidence to suggest that age is a factor that does impact on ethical judgement. However, we also found evidence to suggest that in some cases, the age factor does not necessarily have a significant impact on ethical awareness. The results further indicate that there is a difference in ethical judgement related to work experience. However, at the same time, in one question there is no evidence to suggest the claim that work experience does impact significantly on ethical judgement. Overall, it appears that ethical awareness does increase alongside work experience. (shrink)

Philosophers often explain what could be the case in terms of what is, in fact, the case at one possible world or another. They may differ in what they take possible worlds to be or in their gloss of what is for something to be the case at a possible world. Still, they stand united by the threat of paradox. A family of paradoxes akin to the set-theoretic antinomies seem to allow one to derive a contradiction from apparently plausible principles. (...) Some of them concern the interaction between propositions and worlds, and they appear to afford the means to map classes of propositions into propositions – or, likewise, classes of worlds into worlds – in a one-to-one fashion that leads to contradiction. Yet another family of paradoxes threaten the view that whatever could exist does, in fact, exist, which is in line with modal realism, for example. This article aims to survey and identify the source of each family of paradoxes as well as to outline some responses to them. (shrink)

I present a puzzle for absolutely unrestricted quantification. One important advantage of absolutely unrestricted quantification is that it allows us to entertain perfectly general theories. Whereas most of our theories restrict attention to one or another parcel of reality, other theories are genuinely comprehensive taking absolutely all objects into their domain. The puzzle arises when we notice that absolutely unrestricted theories sometimes impose incompatible constraints on the size of the universe.

Sociologists often ask why particular groups of people have the moral views that they do. I argue that sociology’s empirical research on morality relies, implicitly or explicitly, on unsophisticated and even obsolete ethical theories, and thus is based on inadequate conceptions of the ontology, epistemology, and semantics of morality. In this article I address the two main problems in the sociology of morality: (1) the problem of moral truth, and (2) the problem of value freedom. I identify two ideal–typical approaches. (...) While the Weberian paradigm rejects the concept of moral truth, the Durkheimian paradigm accepts it. By contrast, I argue that sociology should be metaphysically agnostic, yet in practice it should proceed as though there were no moral truths. The Weberians claim that the sociology of morality can and should be value free; the Durkheimians claim that it cannot and it should not. My argument is that, while it is true that factual statements presuppose value judgments, it does not follow that sociologists are moral philosophers in disguise. Finally, I contend that in order for sociology to improve its understanding of morality, better conceptual, epistemological, and methodological foundations are needed. (shrink)

Thought: A Journal of Philosophy, EarlyView.

Palabras pronunciadas por Markus Gabriel en el marco del encuentro internacional "Presente del idealismo alemán" organizado por el Departamento de Filosofía de la Universidad Nacional de Colombia. Conferencia que tuvo lugar el 9 de octubre de 2009.

In this paper I examine the relation between modern transhumanism and Nietzsche’s philosophy of the superhuman. Following Loeb, I argue that transhumanists cannot claim affinity to Nietzsche’s philosophy until they incorporate the doctrine of eternal recurrence to their project of technological enhancement. This doctrine liberates us from resentment against time by teaching us reconciliation with time and something higher than all reconciliation. Unlike Loeb, however, I claim that this “something higher” is not a new skill (prospective memory), but rather a (...) love for the past in the form of loving that aspect of it that is still with us, namely, the will to power itself, which is the engine of all life. Love of the past is thus equivalent to love of life. Since human beings are conscious incarnations of the will to power, in our case, love of life manifests itself as love of our humanity or love for that aspect of ourselves that connects us to each other, for we recognize it to be the same in all of us. Thus, learning this kind of love enables us to joyfully coordinate our wills in the pursuit of Zarathustra’s superhuman ideal without turning it into a destructive mockery of itself. While learning this kind of love would facilitate a joyful version of transhumanism, I conclude by suggesting that it is unlikely to be achieved through technological interventions of the sort envisioned by transhumanists. Instead, it requires the kind of participatory pedagogical program that Nietzsche thought his Zarathustra would fulfill. (shrink)

A partir de una metodología filosófica naturalista, el presente artículo propone dos rasgos de la memoria episódica que resultan relevantes para pensar algunos tópicos de la ética animal: (1) el carácter reconstructivo de eventos pasados cargados afectivamente y (2) el carácter narrativo y la conciencia autonoética de la memoria episódica. Respecto del primero, se reseña brevemente el debate actual en torno a la evidencia de que algunos animales presentan experiencias impulsadas internamente con valencia hedónica y padecen trastorno de estrés postraumático. (...) Luego, se exploran algunas consecuencias que tendría esta propiedad a la hora de considerar el bienestar de los animales en sistemas de producción intensivos. A continuación, se reseña el debate vinculado con el segundo rasgo y se evidencia el rol que estas propiedades de la memoria episódica han cumplido en la atribución del carácter de persona en la tradición filosófica, junto a las concepciones más deflacionadas de estas capacidades, entendida como unidad o continuidad psicológica. En la última sección se argumenta que estas concepciones contemporáneas, que vinculan ciertas notas de la memoria con la unidad psicológica, permiten atribuir el carácter personal a animales no humanos. (shrink)

We present two studies investigating the impact of causal perceptions and the moral emotions of anger, shame, and guilt on the justification of deviant workplace behavior. Study 1 tests our conceptual framework using a sample of undergraduate business students; Study 2 examines a population of practicing physicians. Results varied significantly between the two samples, suggesting that individual and contextual factors play an important role in shaping the perceptual and emotional processes by which individuals form reactions to undesirable affective workplace events. (...) Implications of these findings for the study of ethics, emotions, and attributions, as well as for promoting ethical behavior, are discussed. (shrink)

"La célébration du tricentenaire de la naissance de Jean-Jacques Rousseau a donné lieu, en 2012, à un foisonnement d'initiatives, particulièrement à Genève, sa ville natale. L'une d'elles fut le colloque "Rousseau, la République, la paix", répondant à l'appel à projets de la Ville de Genève sous l'enseigne "2012, Rousseau pour tous". Cet ouvrage se propose à la fois d'examiner ce que pouvait signifier l'opposition de Rousseau à une certaine forme de cosmopolitisme et d'interroger le sens d'un républicanisme basé sur le (...) patriotisme défensif. Il s'efforce également de mettre en lumière l'actualité de ce positionnement républicain original à l'heure du dépassement annoncé des nations et de la recherche d'une citoyenneté européenne. Réunissant les contributions d'universitaires d'horizons disciplinaires et géographiques variés, ainsi que de trois acteurs politiques, suisses et français, témoignant de la force inspiratrice de Rousseau pour leur action publique, ce livre collectif confirme la nécessité de poser en termes moins convenus les interrogations relatives à la République et à la paix aujourd'hui, et l'importance que peut avoir l'oeuvre de Rousseau dans ce questionnement."--Page 4 of cover. (shrink)