This essay contends that the debate between subjectivism and objectivism in ethics is better understood as a dispute among three alternatives: subjectivism, objectivism, and intrinsicism. Ayn Rand has identified intrinsicism – the belief that certain things are good “in, by, and of” themselves – as the doctrine that is actually operative in many defenses of moral objectivity. What intrinsicism fails to appreciate, however, is the significant role of the subject, the person to whom and for whom anything can be valuable. (...) Objective value, in Rand's view, is relational. Its existence depends on contributions of both external reality and human consciousness. Values are not reducible to psychological states, as in subjectivism, but nor are they independent of them, as in intrinsicism. Objectivity in ethics is attained neither through revelation of the intrinsic property of goodness nor through the subject's creation of goodness, but through a rational procedure of evaluation that is governed by the method of objectivity. This essay is in three parts, explaining Rand's view of exactly what intrinsicism is; elaborating on her view of the nature of moral objectivity; and highlighting certain features that make plain the differences between an intrinsicist and an objectivist account of value. (shrink)

In this article, I argue that the medical conceptualization of gender identity in the United States has entered a “new regime of truth.” Drawing from a mixed-methods analysis of medical journals, I illuminate a shift in the locus of gender identity from external genitalia and pathologization of families to genes and brain structure and individualized self-conception. The sexed body itself has also undergone a transformation: Sex no longer resides solely in genitalia but has traveled to more visible parts of the (...) body, implicating racialized aesthetic ideals in its new formulation. The re-imagining of gender identity as genetically and neurologically inscribed and the expanding locus of sex correspond to an inversion of the relationship between gender identity and the sexed body as well as shifts in medical jurisdiction. Whereas psychiatrists in the 1960s, ’70s, and ’80s understood gender as stemming from genital sex, the less popular idea that gender identity precedes the sexed body has gained traction in recent decades. If gender identity once derived from the sexed body, the sexed body must now be brought into alignment with gender identity. The increasing legitimacy of self-defined gender identity, the expanding definition of racialized sex, and the inversion of the sex–gender identity relationship elevates the role of surgeons in producing racialized and sexed bodies. (shrink)

CHAPTER ONE LIFE The extant evidence about Speusippus' life is scanty, and little of it is reliable. The reasons are not difficult to discover : the greater ...

In this groundbreaking collection of articles, Tara Chatterjea brings Indian philosophy into proximity with contemporary analytic thought.

Measures of student ethical sensitivity and their increases help to answer questions such as whether accounting ethics should be taught at all. We investigate different sensitivity measures and alternatives to the well-established Defining Issues Test (DIT-2, Rest, J. R. et al. [1999, Postconventional Moral Thinking: A Neo-Kohlbergian Approach (Lawrence Erlbaum Associates, Mahwah, NJ]), frequently used to measure the effects of undergraduate accounting ethics education. Because the DIT measures cognitive development, which increases with age, the DIT scores for younger accounting students (...) are typically lower, have limited range, and are not likely to vary sufficiently with corresponding choices in ethical dilemmas. Since the DIT measures only the moral judgment component of ethical decision-making, we consider the multidimensional ethical scale (MES) to allow respondents to provide explanations for their moral and other judgments. The MES has been used to measure attitudes related to justice, utility, contractualism, egoism, and relativism. Unfortunately, the MES is not comparable in one-dimension to the DIT, and unlike the DIT, the MES has no theoretical or objective base. Therefore, we construct a comparable one-dimensional relative measure, a Composite MES Score, obtained from previous research on practicing accountants. We compare the reliability of this measure to the DIT in explaining the ethical choices of 54 specially chosen, somewhat homogeneous students, whose ages range from 18 to 19, and who are taking a second semester freshman accounting course at a private, religion-affiliated university. These particular students are relatively untrained in the formal use of questionable accounting choices. These students are less likely to recognize the dilemmas of the MES and are also less likely to demonstrate sufficient variation in their DIT scores, traditionally low for freshmen students. As freshmen, they are recent graduates of high school and more likely guided by other ethical influences including friends, family, or contractual obligations (some of the MES constructs) rather than higher cognitive development. This study confirms suspicions. We find the DIT scores do not vary sufficiently to explain the moral reasoning of freshmen. For eight dilemmas and 24 choices we find the DIT score correlates with only three choices, whereas the MES regression models have at least one significant construct for 23 out of 24 ethical choices. The Composite MES Score (a relative measure) also explains 23 out of 24 choices and is statistically related to the DIT in only one of the choices. Unlike the DIT, the Composite MES permits pretest and retesting with different dilemmas to evaluate changes in ethical sensitivity. These results argue for relative rather than absolute measures of sensitivity and guides beyond cognitive development (the DIT-score) to explain undergraduate student sensitivity. (shrink)

The rise of non-fungible tokens (NFTs) has been astonishing, in particular for the arts and creative industries. The dominant discourse both in mainstream media and in academia today focuses predominantly on what this new technology can do for the art market rather than art itself. However, framing NFTs in art in the context of money and markets draws attention away from the more subtle and creative role of NFTs. Consequently, this article asks: What is the role of NFTs in art, (...) beyond the market? This research complements existing empirical work, by conducting a case study and interviews with members of DADA, a historic NFT art project which is particularly critical towards the role of the art market. The findings foregrounded five roles that NFTs play in art: as (1) a tool for systemic change, (2) a new way to community, (3) a ritual artefact, (4) a means for preservation and (5) a new medium. (shrink)

The article examines the problem of Nothingness and nihilism in Martin Heidegger’s views. In his early studies, Nothingness appears as a negation in the logical judgement. However, in further examinations, it relates to human existence. Nothingness is exposed in realization of the finitude of human life and death. Heidegger explains that human existence and Nothingness are connected through the experience of fear. To be fearful does not mean to be afraid of certain things, but to be able to see the (...) perspective of non-existence. Nothingness that emerges in fear resembles transcendence, in other words, the ability to go beyond one’s own limits. Going outside the limitations of existence allows anyone to overcome the passiveness of life and start being concerned about one’s own existence. As a result, Heidegger’s philosophy of Nothingness was named nihilistic. However, Heidegger rethinks the problem of nihilism in the context of Nietzsche’s philosophy. He succeeds in showing that Nietzsche avoids the problem of Nothingness. In the Nietzschean vision, Nothingness is a characteristic of a world in which values are an appeal not to the earthly, but to the afterlife existence. That is why Nietzsche speaks of the need for a new set of values. Therefore, according to Heidegger, Nietzsche does not ask about the essence of Being, but simply assigns values to Being. Instead, in Heidegger’s philosophy, nihilism is a consequence of Western metaphysics ignoring the question of Nothingness. It is due to Nothingness that the question of Being becomes clear: without thinking of Nothingness, Being is not understood either. One can change the situation by asking again about Nothingness and Being. In general, the problem of nihilism in Heidegger’s philosophy changes significantly. First, he connects it with the historical movement of forgetting of Being, and later with a false interpretation of the essence of metaphysics. This thought is strengthened by the tendency of the dominance of technology, which dehumanizes the world. In conclusion, Heidegger’s philosophy is comparable to prophetism. Like Nietzsche, he seeks salvation from nihilism in art: poetry liberates from calculative rational thinking. Therefore, the question of the essence of thinking has not yet been raised in the West. The dominance of metaphysical thinking further distances a human from Being. At the same time, Heidegger insists on including the problem of Nothing in the question of Being, as ignoring it prevents the real overcoming of nihilism. (shrink)

Over the past few decades, a body of research has developed examining the academic dishonesty of university and college students. While research has explored academic dishonesty amongst American criminal justice and policing students, no research has specifically focused on investigating the dynamics and correlates of academic dishonesty amongst Australian criminology students. This study drew upon data obtained from a survey of 79 undergraduate criminal justice and policing students studying at an Australian university. Overall, the results suggest that male gender, viewing (...) academic dishonesty as less serious and holding justifications for engaging in this type of behaviour were significant predictors of self-reported academic dishonesty. The findings suggest that more proactive strategies need to be implemented by universities to prevent student involvement in academic dishonesty. (shrink)

Researchers have iterated that the future of synthetic biology and biotechnology lies in novel consumer applications of crossing biology with engineering. However, if the new biology’s future is to be sustainable, early and serious efforts must be made towards social sustainability. Therefore, the crux of new applications of synthetic biology and biotechnology is public understanding and acceptance. The RASVaccine is a novel recombinant design not found in nature that re-engineers a common bacteria to produce a strong immune response in humans. (...) Synthesis of the RASVaccine has the potential to improve public health as an inexpensive, non-injectable product. But how can scientists move forward to create a dialogue of creating a ‘common sense’ of this new technology in order to promote social sustainability? This paper delves into public issues raised around these novel technologies and uses the RASVaccine as an example of meeting the public with a common sense of its possibilities and limitations. (shrink)

Researchers have iterated that the future of synthetic biology and biotechnology lies in novel consumer applications of crossing biology with engineering. However, if the new biology’s future is to be sustainable, early and serious efforts must be made towards social sustainability. Therefore, the crux of new applications of synthetic biology and biotechnology is public understanding and acceptance. The RASVaccine is a novel recombinant design not found in nature that re-engineers a common bacteria to produce a strong immune response in humans. (...) Synthesis of the RASVaccine has the potential to improve public health as an inexpensive, non-injectable product. But how can scientists move forward to create a dialogue of creating a ‘common sense’ of this new technology in order to promote social sustainability? This paper delves into public issues raised around these novel technologies and uses the RASVaccine as an example of meeting the public with a common sense of its possibilities and limitations. (shrink)

In philosophical analyses of the value of sport, a relatively unheralded feature is the opportunity that sport offers for admiration. While we readily salute many of the things that people admire (...

Interview of Veronica Pugach with Taras Lyuty about the project to support philosophical translation, launched by the Cultural Institution "Mizhvukhamy".

In lieu of an abstract, here is a brief excerpt of the content:Remembering Richard J. Bernstein (1932–2022)Tara Mastrelli and Mark SandersRemembrance for Richard J. BernsteinMy name is Tara Mastrelli. I am a graduate student at the New School for Social Research.1 Dick Bernstein was my teacher and my friend. I was also the TA for his final seminar on American Pragmatism this past spring, an experience that I want to share with you today.In the months leading up to (...) this seminar, Dick said something shifted for him in the way he understood pragmatism—a sort of awakening on his part. He redesigned his syllabus into two parts—the first, working through the classical pragmatists, namely, Peirce, James, and Dewey, as he had done for sixty-eight years. And then the second half would—in Dewey's words—turn toward "the problems of men" (though Dick would always say human beings), engaging with themes and texts from Black and feminist thinkers. To be clear, for Dick, this was not an expansion of the canon or an exercise in who should or should not count as a pragmatist. Rather his aim was something different altogether—to see if we could begin to understand pragmatism not as a canon at all, but rather as a living, evolving movement.Now the point is not that this was the perfect syllabus—it wasn't. The point is what redesigning his syllabus can tell us about the type of person and teacher that Dick was. At almost 90 years old, teaching a subject he had taught for almost seventy years, he did not sit back and say that he knew everything. He wanted to learn more—from his colleagues, his students, the world around him—to experience more, to challenge his assumptions, to understand more. [End Page 103]Beyond the syllabus, another factor that made this seminar unique was Dick's health. His illness started at the beginning of the semester. He taught our first class from an emergency room in New York City during the Omicron wave of COVID-19. He was wearing a mask and breathing tubes. Machines were beeping all around him. Nurses came in from time to time to check on him. Nonetheless … his enthusiasm was not remotely diminished. Laying out his aims and ambitions for the course, he referred to it as "an exciting adventure"—for him and for us.The syllabus was not perfect, and Dick's health ebbed and flowed throughout, and yet—as the course itself progressed—it evolved into the very thing he was hoping for, which was pragmatism as a living, evolving movement. He read and added new work from a colleague examining Black feminist pragmatism and its relationship to the Movement for Black Lives, adding a full session dedicated to it. On certain days, when his breath was weak, he asked me to lead our discussions, which took on more of an almost jazz-like character—my classmates and I riffing off each other as we tried to wrestle with concepts such as DuBois's color line against the backdrop of gentrification in our own neighborhoods. When I decided to run a progressive stack for our discussions on feminism, Dick replied, "Good for you!" and enthusiastically used the hand-raising function, patiently waiting his turn.At the end of the semester, he seemed to be feeling better—his voice was strong and his eyes were bright during our final session. He conveyed his sense that, despite his recurring lament that we did not have more time (he had always envisioned the course as two semesters, or sometimes two full years), the seminar had achieved what he had wanted to achieve: "Philosophy has come alive." A return to philosophy, "not just as a discipline to master, but something to be caught up in; the excitement of dealing with life—a return to a genuine Socratic conception of philosophy."I am sure many of you may know that Dick wrote his dissertation on Dewey. What you may not know is that he originally wanted to write it on Plato. (Phaedrus was his favorite.) But once he sat down, he realized he did not want to write something about Plato that, as he said... (shrink)

Pride has been denounced as one of the seven deadly sins and praised as the crown of the virtues. Perhaps because of the difficulty of navigating between these appraisals, pride has not been paid very much attention by ethicists. Moreover, pride is so familiar as a feeling that the suggestion that it could be a virtue may seem misplaced.

Viable Values examines the most basic foundations of value and morality, demonstrating the shortcomings of major traditional views and proposing that morality is grounded in the objective requirements of human life. Smith argues that morality depends on a proper understanding of the concept of values, and that values depend on the alternative of life or death. She proposes that human beings need to be moral in order to live, explaining how life is the standard of morality, how flourishing is the (...) proper end and reward of living morally, and how an intelligent egoism is the path to flourishing. (shrink)

This book consists in a reprint of papers dealing mostly with Grecoroman philosophy, ranging from the 5th century BC to the 6th century AD, and concerned mainly ...

Today's sweatshops violate our notions of justice, yet they continue to flourish. This is so because we have not settled on criteria that would allow us to condemn and do away with them and because the poor working conditions in certain places are preferable to the alternative of no job at all. In this paper, we examine these phenomena. We consider the definitional dilemmas posed by sweatshops by routing a standard definition of sweatshops through the precepts put forward in the (...) literature on justice and virtue ethics. We conclude that fixing on definitions is pointless and misleading and that we are better off looking at whether or not a workplace violates the basic human rights of workers and whether or not the working conditions there cohere with situations on which we have already rendered judgments. In the end, we suggest guidelines for businesses that operate in the global workplace to help them avoid charges of running sweatshops. These recommendations account for the harsh living conditions in certain developing and emerging countries as well as the norms of societies in developed countries. (shrink)

This paper explores the work of Nicolas Rashevsky, a Russian émigré theoretical physicist who developed a program in "mathematical biophysics" at the University of Chicago during the 1930s. Stressing the complexity of many biological phenomena, Rashevsky argued that the methods of theoretical physics -- namely mathematics -- were needed to "simplify" complex biological processes such as cell division and nerve conduction. A maverick of sorts, Rashevsky was a conspicuous figure in the biological community during the 1930s and early 1940s: he (...) participated in several Cold Spring Harbor symposia and received several years of funding from the Rockefeller Foundation. However, in contrast to many other physicists who moved into biology, Rashevsky's work was almost entirely theoretical, and he eventually faced resistance to his mathematical methods. Through an examination of the conceptual, institutional, and scientific context of Rashevsky's work, this paper seeks to understand some of the reasons behind this resistance. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Little Body Hidden WithinTara ChapmanBeing “fat” was not a choice. It was my life and it slowly happened over time. Being obese is a disease that I have struggled with my entire life. I am 36 years old, nearing 37.I might not have eaten the right foods, but I didn’t overeat. I grew up eating typical American food and continued to cook that way into my adult life. I (...) ate eggs and toast for breakfast, sandwiches, chips and a few cookies for lunch, or leftovers, and some kind of meat and potatoes or pasta for dinner, with a canned vegetable. I very seldom ate fresh vegetables, but I did like summer fruits. However, those are filled with natural sugar and are only in season for a few months out of the year. I didn’t eat out, other than having my daily Starbucks Mocha Frappuccino on the way to work five days a week. I didn’t load my plate up with food. I ate less than my brother, sister and parents who are smaller than me. I took exercise and fitness classes all through college and knew what I was supposed to do. I exercised over the years, only to quit because I never lost weight and got discouraged. I would feel [End Page 93] better physically; however, I just kept packing on the pounds, which took a toll emotionally.By November 2012, I topped the scale at 291 pounds and could barely fit into my size 22 jeans and 3xl tops. I would sweat uncontrollably because of all the extra weight I was carrying around and could barely make it up the ramp at work or a flight of stairs without huffing and puffing. Because I would sweat profusely, my wardrobe consisted of white or black shirts. I had to hide the sweat stains. I had high blood pressure and cholesterol. I was on medication for both. My insulin levels were all over the boards. I knew that when I was shaky and my levels were high, it was time to eat. I would control my type II diabetes by eating a small piece of candy, which would instantly control my shakes. I would follow the candy up with a meal. My diet and exercise habits were causing me to have terrible headaches. In my early 20’s, I was diagnosed with Polycystic Ovarian Syndrome (PCOS). Besides having ovarian cysts and unbalanced hormones, the major issue with PSOC is unexplained weight gain and not being able to lose it. My health was spinning out of control and I secretly knew it. I just didn’t know how to fix it or what to do.I had to do something and I needed help. I didn’t want to die by the time I was 40; and the path that I was on was leading me to an early grave. I could hear it in my mom’s voice every time I talked to her. She knew something was wrong; she would try to talk to me about it and tell me I was going to have a heart attack. She would tell me how worried my dad was. I wouldn’t listen. I began to sleep more and more every day after work and on weekends. I had to take naps almost daily because I was so exhausted and had no energy. I didn’t know what to do. I was depressed and felt like I was alone. Nobody in my family understood and my friends couldn’t relate to what I was going through. I was fat and they weren’t.I heard about a special clinic that focused on women’s health issues from a co–worker. Under the close watch of the clinic’s doctor and her medical staff, I began a therapeutic lifestyle change on February 27, 2013. I had no expectations because I had always been obese. I had never lost weight, so why would this be any different? This lifestyle change includes committing to a healthy diet of high protein, vitamins and supplements, balancing hormones for PCOS and exercising. However, before I could begin changing my eating habits... (shrink)

ObjectivesPhysical activity has been shown to protect executive functions against the deleterious effects of poorer sleep among older adults ; however, it is unknown whether memory is protected too, and if this relationship differs by age. The present study investigated the relationship between cardiorespiratory fitness, sleep, and memory in both older and young adults.MethodsThis observational study recruited 26 OA and 35 YA. Participants completed the Rockport 1-mile walk test to evaluate cardiorespiratory fitness. Participants wore an actigraph for 1 week to (...) measure habitual sleep and returned for a second visit to perform the memory tests. The interaction between cardiorespiratory fitness and sleep to predict memory was assessed separately in OA and YA.ResultsIn OA, cardiorespiratory fitness significantly moderated the relationship between memory and sleep quality, specifically number of nighttime awakenings, sleep efficiency, and wake after sleep onset. Further analyses reveal that a high number of nighttime awakenings and low sleep efficiency significantly predicted worse memory performance in the low fit OA, but high fit OA. Notably, every nighttime awakening was associated with a nearly 4% decrease in memory in low fit OA, but not high fit OA. Wake after sleep onset did not significantly predict memory in either fitness group. No interaction was found when looking at sleep duration or self-report sleep quality in OA and no significant interactions were observed between fitness, sleep, and memory in YA.ConclusionOverall, the results suggest that cardiorespiratory fitness may act as a protective buffer for memory in OA with poor sleep quality. These same was not true for YA suggesting that the protective effects of cardiorespiratory fitness on sleep-related memory impairments may be age specific. (shrink)

Задум статті полягає у встановленні зв’язків між ученням Григорія Сковороди та чільними тенденціями в західній філософії. Оскільки шукані впливи, подібності та паралелі є переважно неявними, головною метою розвідки є виявлення спільних мотивів мислення, а не прямої залежності. Проте найбільша трудність полягає в тому, що українського філософа непросто зарахувати до якогось конкретного новочасного інтелектуального руху. Припускають, що його місце у філософії десь на перехресті між містичною та раціоналістичною традиціями. Спочатку в статті порівняно погляди німецьких містиків із концептами Сковороди. А потім детальніше (...) проаналізовано спосіб його мислення поруч із ученнями Майстра Екгарта і Якоба Бьоме – двох яскравих представників цього різновиду містицизму. Оскільки містики вплинули на становлення європейського масонства, з’ясовується, чи поділяв ці ідеї також і Сковорода. Подальший фокус дослідження зосереджено на добі Просвітництва. Тому поставлено запитання: чи можна вважати філософію Сковороди просвітницькою? Для пошуку відповіді на нього для порівняння зі Сковородою обрано двох несхожих між собою західних представників цієї епохи, Імануеля Канта та Жана-Жака Русо. Нарешті, на прикладі філософії Сорена К’єркеґора показано перспективу розвитку поглядів Сковороди в пізнішій європейській думці. Відповідаючи тенденціям своєї доби, в якій було місце для протилежних інтелектуальних пошуків, Сковорода не уникає містичних і розумових начал. Там, де логіко-раціональна мова видавалася йому непридатною і безсилою, він удається до символізму, не оминаючи мистецьких і літературних засобів вираження. Філософ не зраджує розумові заради ірраціонального. Та раціоналізм принципово не визначає спосіб мислення Сковороди. Він скептично поставився до поширення природознавства та загальної освіченості, хоч і не заперечував їх. Згідно з його переконаннями, знати про світ іще недостатньо для суспільної гармонії, позаяк освіта починається з самопізнання. Видима природа лише натякає на приховану істину. Водночас остаточно відкидати просвітницьку настанову в ученні Сковороди теж не варто. Замість тотального проєкту розуму він пропонує індивідуальний, коли знання про людину та Всесвіт корелюють між собою. Проте дійти цього вдається лише через відкриття власної особистості. (shrink)

The article intends to show the significance of Ch. Peirce’s ideas for the development of contemporary philosophy, to find out the main directions of his criticism of the principles of Cartesian and more broadly modern philosophy (where it comes from Descartes) and to consider the positive program of his philosophy, which he offers as an alternative to Modern philosophy. Peirce starts from a pragmatic and semiotic approach to human nature, consciousness and cognition. Thanks to this approach, he managed to undermine (...) the key ideas of the modern understanding of cognition, human, language, namely: individualism, linguistic atomism, dogmatism, dualism, representationism, nominalism, foundationalism, etc. And, instead, to propose a new theory of knowledge, a new ontology and anthropology. Peirce asserts the indirectness of human cognition by signs (linguistic, cultural, sensory), the impossibility of introspection and intuition, advocates holism, fallibilism, pragmatism, realism, synechism, inferentialism and offers a new understanding of the personality — all this makes him a relevant and contemporary thinker. Peirce’s ideas offer a fresh perspective on modern scientific practice. Peirce’s rethinking of the foundations of knowledge puts him alongside many thinkers of the 20th and 21st centuries. The development of his ideas can be seen in modern anthropology, epistemology, research on artificial intelligence, semiotics, etc. The article is divided into four subsections, which are devoted to the main directions of Peirce’s criticism of Descartes’ philosophy: in the first — against Descartes’ skeptical methodology, Peirce puts the concept of fallibilism and the principle of belief, in the second — Peirce denies the possibility of intuition and proves the indirectness of our cognition by signs, in the third — it is about the advantages of the semiotic and communicative approach over individualism and linguistic atomism, in the fourth — Descartes’ nominalism and dualism, Peirce contrasts the realist approach and his theory of synechism, as well as semiotic anthropology. (shrink)

Recently, two truly truly Orthodox and truly people's deputies, Anna Herman and Yuriy Miroshnichenko registered a draft resolution "On the abolition of the Presidential Presidium of the Verkhovna Rada of Ukraine of June 15, 1992, No. 2446-XII.".

For decades, health information has been collected and shared for health care delivery and public health purposes. While the “primary use” of patient data for providing direct health care services is the cornerstone of health care practice, health departments rely on data sharing for research and analysis to support disease prevention and health promotion in the population. As the U.S. health system undergoes a digital revolution, health information that was previously captured in paper form now can be captured electronically. Electronic (...) health information has transformed the efficiency, capacity, and functions of the U.S. health system. For this reason, there is increased attention to the “secondary use” of electronic patient data for public health uses, including disease reporting and investigation, syndromic surveillance, and patient-specific or population-level communications about health conditions and their associated risk factors. Secondary uses may also encompass clinical research, licensure, and payment for services. (shrink)

This paper explores the relationship between tolerance, forgiveness, and justice. Contrary to prevailing wisdom, it argues that tolerance and forgiveness are not independent virtues vying with justice for our allegiance, but that they fall under justice’s imperative to judge other people objectively and treat them as they deserve. Misguided extensions of tolerance and forgiveness imperil the very values that ethics is designed to promote. Thus tolerance and forgiveness are neither virtues nor vices; they are appropriate only when authorised by justice. (...) The paper clarifies the common confusion of tolerance with respect for individuals’ rights, and argues that forgiveness is not a supererogatory act of generosity, but is sometimes morally required. (shrink)

People tend to show greater liking for expressions of sadness when these expressions are described as art. Why does this effect arise? One obvious hypothesis would be that describing something as art makes people more likely to regard it as fictional, and people prefer expressions of sadness that are not real. We contrast this obvious hypothesis with a hypothesis derived from the philosophical literature. In this alternative hypothesis, describing something as art makes people more inclined to appropriate it, that is, (...) to see it as an expression of their own sadness. Study 1 found that describing the exact same sad text as art (e.g., a monologue) as opposed to not-art (e.g., a diary entry) led to increased liking for the work. Study 2 showed that this effect is not mediated by fictionality. Study 3 showed that the effect is mediated by appropriation. Study 4 looked at the impact of a manipulation of fictionality. Describing a work as fictional did lead to increased liking, but this effect was completely mediated by appropriation. These results provide at least some initial support for the appropriation hypothesis. (shrink)

ABSTRACT This essay considers the implications of a shift in focus from ideas to practices in the history of alchemy. On the one hand, it is argued, this new attention to practice highlights the diversity of ways that early modern Europeans engaged alchemy, ranging from the literary to the entrepreneurial and artisanal, as well as the broad range of social and cultural spaces that alchemists inhabited. At the same time, however, recent work has demonstrated what most alchemists shared—namely, a penchant (...) for reading, writing, making, and doing, all at the same time. Any history of early modern alchemy, therefore, must attend to all of these practices, as well as the interplay among them. In this sense, alchemy offers a model for thinking and writing about early modern science more generally, particularly in light of recent work that has explored the intersection of scholarly, artisanal, and entrepreneurial forms of knowledge in the early modern period. (shrink)

People tend to show greater liking for expressions of sadness when these expressions are described as art. Why does this effect arise? One obvious hypothesis would be that describing something as art makes people more likely to regard it as fictional, and people prefer expressions of sadness that are not real. We contrast this obvious hypothesis with a hypothesis derived from the philosophical literature. On this alternative hypothesis, describing something as art makes people more inclined to appropriate it, i.e., to (...) see it as an expression of their own sadness. Study 1 found that describing the exact same sad text as art (e.g., a monologue) as opposed to not-art (e.g., a diary entry) led to increased liking for the work. Study 2 showed that this effect is not mediated by fictionality. Study 3 showed that the effect is mediated by appropriation. Study 4 looked at the impact of a manipulation of fictionality. Describing a work as fictional did lead to increased liking, but this effect was completely mediated by appropriation. These results provide at least some initial support for the appropriation hypothesis. (shrink)

The article explores the phenomenon of symphonism in the written and other intellectual heritage of Hryhorii Skovoroda. The study reveals that the conclusion about systemic symphonismbeing a property of the thinker’s reflections can only be hypothetical at this stage. This is due tothe fact that the source base of the present study includes a significant number of diverse works by the philosopher that have not yet received a proper archaeographic description. The matter of archaeographic description of sources in the history (...) of philosophy research in Ukraine has not yet been positively resolved and is still in its formation. This article briefly presents the problematic range of source studies of Hryhorii Skovoroda’s works. It is, however, not limited to the suggested list and tends to expand. With this circumstance in mind, the boundaries of the research were limited to a selection of Hryhorii Skovoroda’s letters to various persons, which is contained in the most representative academic printed edition of his writings available today. The distinctive features of understanding the source heritage of the philosopher include its genre character and the way it was disseminated. All the major philosopher’s works were personally handwritten or replicated by other copyists in lists. This circumstance causes considerable difficulties in verifying the accuracy of the content of the original manuscript source in print. The presentation of the material is intentionally not systematic, but illustrative. The selection of extractsfrom the philosopher’s works contains the most distinctive examples of symphonicity, which illustrate the panorama of the growth of symphonic complexes from simpler to quantitatively more complex. The inherent polemical core of the study is to establish the correspondence between systemic symphonicity and dialogicity of the philosopher’s style of thinking. The conclusions about this could be drawn on the basis of historical and philosophical explication from certain sources. The author suggests that the development of dialogicity is preceded by a thorough justification of the principle of proper thinking by Hryhorii Skovoroda, which has a complex symphonic structure. From this perspective, dialogism does not contradict the fundamental symphonicity, but is rather one of its manifestations. (shrink)

This chapter contains sections titled: Introduction ANT, After‐ANT, and Educational Reform Network Readings and Educational Reform A First Reading of Reform: Extending the Network Re‐thinking the Reading: Centrality and Otherness A Second Reading: Mobilizing and Sustaining Reform Re‐reading Reform: Fluid Spaces and Ambivalent Belongings Conclusion Notes References.

The aim of this study was to investigate the ethical dilemma of prioritising financial resources to expensive biological therapies. For this purpose, the four principles of biomedical ethics formulated by ethicists Tom Beauchamp and James Childress were used as a theoretical framework. Based on arguments of justice, Beauchamp and Childress advocate for a health care system organised in line with the Danish system. Notably, our study was carried out in a Danish setting.

How should courts interpret the law? While all agree that courts must be objective, people differ sharply over what this demands in practice: fidelity to the text? To the will of the people? To certain moral ideals? In Judicial Review in an Objective Legal System, Tara Smith breaks through the false dichotomies inherent in dominant theories - various forms of originalism, living constitutionalism, and minimalism - to present a new approach to judicial review. She contends that we cannot assess (...) judicial review in isolation from the larger enterprise of which it is a part. By providing careful clarification of both the function of the legal system as well as of objectivity itself, she produces a compelling, firmly grounded account of genuinely objective judicial review. Smith's innovative approach marks a welcome advance for anyone interested in legal objectivity and individual rights. (shrink)

B a c k g r o u n d. According to the genre characteristics, the article is a form of publicizing analytical conclusions from the experience of research in the field of the history of philosophy in the local community of philosophers of Ukraine. The material for understanding was supplied from the environment of educational and scientific professional activity of the authors and was based on the long experience of using a certain type of historical and philosophical sources, which (...) even now constitute the main resource of sources of Ukrainian philosophical education. The article explores the concept of "physical object" in the context of the history of philosophy and examines its relevance for philosophical reflections. It is noted that the variety of interpretations of the term in the history of philosophy creates the need for new methods of revealing its essence M e t h o d s. Problems with establishing the authenticity and verifiability of such sources prompted the search for methods and techniques of source studies in related fields of knowledge, in particular analytical philosophy and philosophy of science. The article uses an analytical approach based on the study of historical and philosophical sources. Methods of source studies are used to solve problems related to the authenticity and reliability of sources R e s u l t s. With this in mind, the purpose of scientific research was to justify the appropriateness of using such a phenomenon as a "physical object" in historical-philosophical research. It was established that, despite the significant unusualness of the presence of a terminological counterpart to this phenomenon in the historical-philosophical realm, its implementation and application has significant creative potential. C o n c l u s i o n s. After a concise inquiry, the authors have reached a consensus that, in contemporary research on the history of philosophy within the Ukrainian philosophical community, it is pertinent and essential to develop a methodology. This methodology should be founded on the imperative of establishing the initial point for comprehensively studying the philosophical primary source, treating it as a "physical object". (shrink)

The article reveals the Ukrainian experience of the transition from an exclusive to a democratic model of the implementation of the right to philosophical education. While the first model provides limited access to philosophy in the interests of the ruling state-party groups, in the second one, citizens are guaranteed an equal right to study philosophy as potential subjects of philosophizing. The coverage of this transition is conducted in the light of research and recommendations of UNESCO and relevant international experience. The (...) current state of Ukrainian philosophical education is analyzed and evaluated. Existing obstacles in ensuring equal access to philosophy are identified and, accordingly, conceptual guidelines for the formation of a democratic model of the implementation of the right to philosophical education in contemporary Ukraine are determined. (shrink)