Die Frage, ob es eine Geschichte der Weisen gibt, in denen Menschen sich selbst erleben, also eine Geschichte des Subjekts, wird vielfach als eine der sozialen Gebilde dargestellt, die den Einzelnen formen oder 'subjektivieren'. Sie kann sich aber auch auf die wechselnden Formen beziehen, in denen das Subjektsein selbst historisch beschrieben wurde, in all den variierenden Theorieentwürfen, die in der Psychologie, Philosophie, Anthropologie und den anderen Humanwissenschaften aufeinander folgten. Der Band untersucht die These, dass dieses theoretische Selbstwissen mehr bedeutet als (...) eine bloße Reihe ideengeschichtlicher Positionen; dass die Geschichte des Selbstwissens also von größerer Bedeutung für die Geschichte des Subjekts ist, als bisher vielfach zugestanden wurde. Das setzt einen Dialog zwischen (sozialwissenschaftlicher) Subjektivierungstheorie und (geisteswissenschaftlicher) Wissensgeschichte voraus, zu dem der Band eine Vorlage bildet. Mit Beiträgen von:Thomas Alkemeyer, Jens Elberfeld, Christiane Frey, Malte Griesse, Sandra Janßen, Hans-Jörg Rheinberger, Katja Rothe, Laurens Schlicht, Jakob Tanner, Daniel Wrana. (shrink)

This book articulates and defends an interpretation of Schopenhauer's ethics as an original and credible contribution to the history of ethics. It presents Schopenhauer's ethics of compassion in direct tension with his resignationism and aims to show surprising continuities with Kant's ethics.

Drawing on J. L. Austin and the later works of Ludwig Wittgenstein, she argues for the solution provided by ordinary language philosophy—a philosophy that trusts and utilizes the everyday use of language and the clarity of meaning it ...

Using classical American pragmatism, the authors provide a philosophical framework for rethinking the nature of the corporation--how it is embedded in its natural, technological, cultural, and international environments, emphasizing throughout its pervasive relational and moral dimensions. They explore the relationship of this framework to other contemporary business ethics perspectives, as well as its implications for moral leadership in business and business education.

Unites George Herbert Mead and Maurice Merleau-Ponty in a shared rejection of substance philosophy as well as spectator theory of knowledge, in favor of a focus on the ultimacy of temporal process and the constitutive function of social praxis.

Western feminists, physicians, and ethicists condemn the traditional genital surgeries performed on women in some non‐Western cultures. But coming to moral judgment is not the end of the story; we must also decide what to do about our judgments. We must learn to work respectfully with, not independently of, local resources for cultural self‐examination and change.

This chapter explores mutations in conceptions of popular culture brought by attention to one’s experience of its objects. According to Stanley Cavell, the value of a culture lies not in its “great art” but in its transformative capacity, the same capacity found in the “moral perfectionism” of Emerson and Thoreau. Cavell was the first to account for the necessity of theory and criticism brought about by reflection on Hollywood film. However, he is less concerned with reversing artistic hierarchies or inverting (...) the relation between theory and practice than with the self-transformation required by our encounters with new experiences, what he defines as the “education of grownups”. This does not imply a false revolutionary inversion of aesthetic values but rather a new assessment of importance, which Wittgenstein called for when he asserted the importance of ordinary language philosophy and attention to ordinary practices and life. (shrink)

ABSTRACTPrevious research has revealed a stable preference for words with inward consonantal-articulation patterns, over outward-words. Following the oral approach-avoidance account suggesting that the in–out effect is due to the resemblance between consonantal-articulations patterns and ingestion/expectoration, recent findings have shown that when judging inward-outward names for objects with particular oral functions, valence did not modulate the effect while the oral function did. To replicate and examine further the role of edibility and valence in shaping the in–out effect, we asked participants to (...) rate inward and outward names for edible and non-edible products while controlling for valence. Results revealed that the motor-to-affect link was only observed for edible products, regardless of valence. (shrink)

Recent reflection on the professional knowledge of teachers has been marked by a shift away from more reductive competence and skill-focused models of teaching towards a view of teacher expertise as involving complex context-sensitive deliberation and judgement. Much of this shift has been inspired by an Aristotelian conception of practical wisdom (phronesis) also linked by Aristotle to the development of virtue and character. This has in turn led recent educational philosophers and theorists – inspired by latter-day developments in virtue ethics (...) and virtue epistemology – to investigate the contribution of various forms of virtue to the effective practice of teaching. In this light, the present paper undertakes further exploration of the logical geography of virtue, character and practical deliberation in teaching. (shrink)

The empirical-normative split in business ethics is another manifestation of the fact-value problem that has existed betweenscience and philosophy for several centuries. This paper explores classical American pragmatism’s understanding of the fact-valuedistinction, showing how it offers a different way of understanding the empirical business ethics–normative business ethics issue.Unfolding the pragmatic perspective on this issue involves a focus on its understanding of both the nature of empirical inquiry and thenature of normative inquiry.

In their examination of survey findings, Pierson et al. (2024) illuminate critical insights into the current composition and philosophical perspectives of the bioethics field. Their study addresses...

One typically thinks of the relevance of Kant’s aesthetic theory to Western art in terms of Modernism, thanks in large part to the work of eminent critic and art historian Clement Greenberg. Yet, thinking of Kant’s legacy for contemporary art as inhering exclusively in “Kantian formalism” obscures a great deal of Kant’s aesthetic theory. In his last book, Arthur Danto suggested just this point, urging us to enlarge our appreciation of Kant’s aesthetic theory and its relevance to contemporary art, because, (...) for Danto, “Kant had two conceptions of art.” In this essay, I support and build on Danto’s claim that there are really two conceptions of art at work in Kant’s third Critique, and that the second conception offers a non-Modernist/formalist way that Kant’s aesthetic theory remains relevant to post 1960s art. My ultimate aim is to highlight another facet in the continuing relevance of Kant’s aesthetic theory to post-Expressionist contemporary art, namely, the explicit attention to the differential aesthetic values of nature and art respectively. I shall do this by putting it in dialogue with the art practice of Latvian-American artist, Vija Celmins whose illustrious career since 1960s has made her an ‘artist’s artist’ but who has also recently garnered much wider attention with a retrospective titled “To Fix the Image in Memory.” Celmins takes up artistically a problematic that is quite central philosophically to the concerns of the third Critique, and thus her work illustrates another way in which Kant’s aesthetic theory is of great continuing relevance to the artworld today. (shrink)

ABSTRACT In this article, we address the aporia(s) of the Olympic discourse produced by the troubled split between sport and politics. To start our argument, we will show that sporting governing bodies continuously insist that they are still on the other side of any kind of politics. Guided by Aristotle, who presented the reciprocity of ethics and politics, we will unveil the fallacy of this discourse. In a short genealogy of the relationship between sport, ethics, and politics, we will highlight (...) the Munich Olympics 1936 and Mexico Olympics 1968, where political engagement of sport was exposed clearly. At the same time, the supposed political neutrality of sport manifested an aristocratic preference for radical right regimes. After that, we will analyse the contemporary relation between sport, ethics, and politics in the light of recent developments, including sport’s ambiguous reaction on the Ukraine war. Further argument will be that sport’s in- and external politics, supported by sport ethics and the inherited mantra of the split between sport and politics, is more than just a hypocrisy. At the start, modern sport claims autonomy of governance to keep away from state domination, yet this very autonomy also freezes sport’s ethical core, forbidding athletes, coaches and others active in sport, to express any political engagement, other than passive acceptance of the regulation by governing sport bodies, as the only politics to be respected without deliberation. In the final part an alternative understanding of the dynamics between politics, the political and sport’s ethical core, will be presented to be included in the philosophy of sport and fully developed in following articles. (shrink)

This essay focuses on Schopenhauer’s aesthetics and philosophy of art, areas of his philosophy which have attracted the most philosophical attention in recent years. After discussing the subjective and objective aspects of aesthetic experience on his account, I shall offer interpretations of Schopenhauer’s theory of the sublime and solution to the problem of tragedy. In addition, I shall touch upon the liveliest interpretive debates concerning his aesthetic theory: the intelligibility of the “Platonic Ideas” as the objects of aesthetic experience and (...) the very possibility of aesthetic experience within Schopenhauer’s system. Another aim of this essay is to suggest how some of Schopenhauer’s aesthetic doctrines may be interpreted in a less metaphysically extravagant way. When understood in this manner, contemporary aestheticians might be inclined to take a closer look at Schopenhauer’s aesthetic theory and philosophy of art, for it is distinctive in the tradition of Western philosophical aesthetics in its attempt to highlight and balance the hedonic and cognitive importance of aesthetic experiences; in its sensitivity both to the aesthetic experience of nature as well as of art; in the high value placed on the experience of music ; and in the innovative solution to the problem of tragedy it offers. (shrink)

Burnout is a phenomenon characterized by fatigue and frustration, usually related to work stress and dedication to a cause, a way of life that does not match the person’s expectations. Although it seems to be associated with risk factors stemming from a professional environment, this problem may affect any person. Palliative care is provided in a challenging environment, where professionals often have to make demanding ethical decisions and deal with death and dying. This article reports on the findings of a (...) systematic review aimed at identifying described burnout levels in palliative care nurses and physicians, and the related risks and protective factors. The main findings indicate that burnout levels in palliative care, or in health care settings related to this field, do not seem to be higher than in other contexts. (shrink)

Since the mid‐1990s we have witnessed the rise of numerous constructive and positive activities aimed at developing or enhancing corporate responsibility and corporate citizenship as well as anti‐globalization and anticorporate activism. And, of course, in 2008, we witnessed the meltdown of financial markets and numerous financial institutions as well as some major companies teetering on the brink of collapse. What is actually needed to create the world that many people want to live in may in fact be a new relationship (...) between business and society, that is, new ways of looking at the corporation and its role in society, both in practice and in management education? We will argue that some initiatives, such as Corporation 2020, have already begun to explore these issues by taking a more holistic perspective on different purposes and roles of the corporation in the future. Management education, which has been severely criticized in the aftermath of the economic crisis, has an important role to play, but in a changed form. Implications for leadership and management education include the need to shift cognitive, moral, and emotional levels of development, renewed emphasis on balance both individually and socially, a less is more sensibility, a holistic systems perspective, and shifting the purpose of the firm to encompass not just shareholder needs, but also societal, stakeholder, and ecological needs and interests. In this article we explore some of the ways in which these attributes might be engendered in future leaders, at least in those management development and education programs interested in fostering a new wave of progressive leadership in management for the future. (shrink)

My paper focuses on the theme of visibility by teasing out some paradoxes of invisibility. In the ordinary social world, what is said to be invisible is generally what is here, right before our eyes, but to which we pay no attention. Care is invisible because it goes on without us seeing it. By suddenly making visible what is ordinarily invisible, the COVID pandemic has been a strange pedagogical moment, making visible the people who take care of “us”, and revealing (...) our entire society’s ignorance of what allows it to live—whether in the context of everyday life or in the urgency of the risk of death. The grammar of care has thus imposed itself on everyone, because care is never so visible as in those situations where a form of life is shaken. Care work has been revealed as invisible work that keeps everyone going. “Invisible” does not refer to a difficulty in perceiving but rather a refusal to see. A refusal to see something that is not hidden, but which we do not see precisely because it is right before our eyes. Invisibility is thus denial, in both the social and the theoretical realms, especially when care work is envisioned in the terms of the further invisibilization of care work when it is done for the benefit of women as in the “care drain” from poor to rich countries. The asymmetry in the relations between North and South is part of the invisibility of what sustains societies. The invisible chains of care reveal the extent to which the question of service is the fundamental question of social invisibility. (shrink)

Precision medicine relies on data and biospecimens from participants who willingly offer their personal information on the promise that this act will ultimately result in knowledge that will improv...

The current literature in business ethics is tending toward an unacknowledged moral pluralism, with all the problems this position entails. An adequate moral pluralism cannot be achieved by a synthesis of existing theoretical alternatives for moral action. Rather, what is needed is a radical reconstruction of the understanding of the moral situation that undercuts some of the traditional dichotomies, provides a solid philosophical grounding which is inherently pluralistic, and offers a new understanding of what it is to think morally. The (...) philosophical position of American pragmatism, as briefly sketched in this paper, offers one such possible reconstruction. (shrink)

English summary: Through the concept of the ordinary, and what is ordinary, the present volume explores contemporary American philosophy. More specifically, the author presents Stanley Cavells role at the center of this movement to examine its innovative approach to philosophy, one that draws on what we have at hand, but also seeks to discover and invent. French description: Savons-nous vraiment ce qu'est l'ordinaire, ce qui nous est ordinaire? Penser la philosophie americaine, et le role qu'a son coeur joue Stanley Cavell, (...) signifie poser de nouveau ces questions, afin de mettre en evidence une nouvelle voix ou tradition contemporaine qui, a partir du langage ordinaire, parvient a redonner de la vie a des enjeux philosophiques devenus trop conformistes ou etroits, et a rearticuler les questions de langage (ordinaire) au moral et a l'esthetique, comme au politique. A la fois objet de rejet et de fascination, l'ordinaire est comme l'autre de la philosophie, ce qu'elle veut, dans son arrogance, depasser, mais aussi ce vers quoi elle aspire, nostalgiquement, a retourner. Penser la philosophie americaine signifie repenser l'ordinaire en dehors de ces deux tendances: recommencer la philosophie, non pas a zero, mais avec ce qu'on a sous la main, sous les yeux, et qui reste a decouvrir, ou a inventer. (shrink)

The results of numerous research studies have revealed that the style in which people deliver their speech impacts on the way they are perceived by others. This is particularly so in the adversarial courtroom, where witnesses' credibility is crucial for winning a case. When witnesses do not speak the language of the courtroom, interpreters are employed to interpret the proceedings accurately. The meaning of `accuracy', however, may not be fully understood by all involved. This article presents the results of a (...) data-based study of Spanish—English court proceedings where it was found that interpreters tend to accurately interpret only the content of witnesses' answers, but constantly alter the style of testimony, either favourably or detrimentally, thus potentially changing the outcome of the case. (shrink)

Parmenides contrasts with Plato's other works in several ways. For example, Socrates is depicted as “very young perhaps fifteen or nineteen.” Parmenides questions Socrates, who contradicts himself; in other dialogues of question and answer, Socrates typically questions others, who contradict themselves. The article deals with the philosophical dialogues had take place between Socrates and Zeno. Parmenides refutes Socrates on the topic of forms, items such as justice itself and good itself, while the older Socrates of other dialogues presents forms as (...) central to philosophy; the dialogue thus raises the question whether its criticism of forms signals Plato's revision of views expressed in previous writings. The article also elaborates on the dialogue between Socrates and Zeno, which gradually unravels a discourse on form and likeness. Parmenides speaks of “something beautiful and just and good.” As it proceeds, the article unravels a debate that rages over things becoming like and unlike in a respect and to an extent. Both of them through their individual dialogues unfold a series of philosophical theories and treatise. (shrink)

ABSTRACTBesides physiological, behavioural, and affective effects, romantic love also has cognitive effects. In this study, we tested whether individual differences in infatuation and/or attachment level predict impaired interference control even in the absence of a love booster procedure, and whether individual differences in attachment level predict reduced adaptive cognitive control as measured by conflict adaptation and post-error slowing. Eighty-three young adults who had recently fallen in love completed a Stroop-like task, which yielded reliable indices of interference control and adaptive cognitive (...) control. We did not observe the predicted negative association between infatuation or attachment level and interference control. It might be that reduced interference control with love only happens when people are actively thinking about their beloved. In addition, we observed only weak evidence for the prediction t... (shrink)

In 'No Apocalypse. Not Now' Derrida claims that 'literature produces its referent as a fictive or fabulous referent, which is itself dependent on the possibility of archivising...'. Taking the Kipling archive as its point of reference, this article considers the claims involved in the idea of a literary archive (with its appeals to authority, intention, origin, propri ety). In view of the continuing fascination with the details and events of Kipling's life (the interweaving of his public and private self, and (...) especially his connections with India and with Imperialism, and with Indian and English worlds and values), what does the history of Kipling's archive tell us, and how is this related to the location and repression of cultural anxieties (and, in particular, to notions of nation and national character). From the unacknowledged use of a quotation from 'If' in an advertisement for a patent tonic in 1919 to the appear ance of Kipling as hypertext in the 1997 Microsoft Word advertisement in the Sunday Supplements, which or whose 'Kipling' is in question in the iconicity of the continuing and contemporary representations of him. As in Derrida's description of De Man, Kipling is now a ghost of the culture. (shrink)

In establishing a new Conscience and Religious Freedom Division within the Office of Civil Rights of the Department of Health and Human Services and issuing new proposed regulations, the Trump administration has significantly expanded the power of health care providers over the medical choices of patients and has privileged the moral agency of health care providers over that of individual patients. When finalized, these regulations will replace those promulgated during the Obama administration, just as those regulations replaced those promulgated in (...) 2008 by the Bush administration. The 2018 proposed regulations interpret the federal conscience statutes more broadly than either of these predecessors. Among the many significant provisions in the proposed rules are definitional terms that reach a broader range of individuals and activities, the absence of balancing interests, and a powerful enforcement structure. (shrink)

El objetivo de este artículo es indagar acerca de la noción de “pasividad” que caracteriza al sujeto en el proyecto ético de Emmanuel Levinas. Un sujeto que es y está entregado al Otro, más allá de toda decisión voluntaria y de cualquier relación fáctica. La “pasividad” es la noción que permite comprender la contextura de la subjetividad levinasiana, su modo de constituirse, de “realizarse”, así como algo que denominaremos su “condición segunda”. La pasividad aparece en el pensamiento de Levinas como (...) la noción que le permite articular su ética, en tanto que ésta se funda en una responsabilidad que acontece en el extremo abandono de las certidumbres del “si mismo”, del “yo”. (shrink)

Esta é uma resenha da obra: OLIVEIRA, Luiz Fernandes. Educação e Militância Decolonial. Rio de Janeiro: Editora Selo Novo, 2022. Aborda a crítica ao eurocentrismo e à colonialidade na educação, defendendo práticas decoloniais e a valorização de saberes subalternizados. Foca no papel da militância e na ressignificação do conhecimento.