Identifies, analyzes and critiques the philosophy's conceptual structure and theoretical groundwork.

Explaining Mental Illness est un manuel de sociologie sur la santé mentale dont l’ambition est explicitée dès l’introduction: il s’agit d’articuler les recherches sur la santé mentale avec la sociologie générale. Le livre est coécrit par Baptiste Brossard et Amy Chandler, tous les deux spécialistes de l’automutilation et du suicide, ainsi que chercheurs à l’université de York (Royaume-Uni). L’originalité de l’ouvrage se reflète dans son titre, il s’agit d’expliquer (explaining) la santé menta...

Marxism has often been associated with two different legacies. The first rests on a strong exposition and critique of the logic of capitalism, grounded in a systematic analysis of the laws of motion of capitalism as a system. The second legacy refers to a strong historicist perspective grounded in a conception of social relations that emphasises the centrality of power and social conflict to the analysis of history. This article challenges the prominence of structural accounts of capitalism by showing how (...) the tension between these legacies has played out within Political Marxism, both orientations already having co-existed, somewhat uneasily, within Robert Brenner’s original contributions to the Transition Debate. Through this internal critique and re-formulation of Political Marxism, we wish to open a broader debate within Marxism on the need for a more agency-based account of capitalism, which builds more explicitly on the concept of social relations, to recover the historicist legacy of Marxism. (shrink)

Les études qui portent sur la stigmergie, ou qui l'exploitent pour le développement et la compréhension d'autres objets – comme la cognition sociale, les communs créatifs ou les systèmes adaptatifs complexes par exemple –, connaissent un essor extraordinaire depuis la fin des années 1990 ([11], [12], [22], [38]), essor frappé d'un caractère encore très exploratoire, puisqu'il n'en existe pas à ce jour de théorie unifiée, cohérente et consensuelle. Elle avait pourtant un sens très précis et un...

We show that if a countable structure M in a finite relational language is not cellular, then there is an age-preserving $N \supseteq M$ such that $2^{\aleph _0}$ many structures are bi-embeddable with N. The proof proceeds by a case division based on mutual algebraicity.

Essays in the ethics of business and management.

In the article, I set out to outline the state of play in contemporary philosophy of mind. Given the wide range of issues and contributions which now make up the subject, the article sketches only some of the main areas of investigation, and their interconnections without attempting to give a complete listing of the positions (and arguments for them) within these areas.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Opponents of commerce in organs sometimes appeal to Kant’s Formula of Humanity to justify their position. Kant implies that anyone who sells an integral part of his body violates this principle and thereby acts wrongly. Although appeals to Kant’s Formula are apt, they are less helpful than they might be because they invoke the necessity of respecting the dignity of ends in themselves without specifying in detail what dignity is or what it means to respect it, and they cite the (...) wrongness of an agent’s treating another merely as a means without clarifying conditions under which this occurs. This paper crystallizes two different approaches to the Formula of Humanity and probes when, according to them, the principle would imply that it is wrong to engage in “live donor” transactions, in which someone chooses to undergo a kidney extraction in exchange for money. (shrink)

"Let him, therefore, who would arrive at a knowledge of nature, train his moral sense; let him act and conceive in accordance with the noble essence of his ...

Heterodoxy, sects and sectarianism seemingly belong to the sphere of religions; they obviously refer to doctrinal organizational and behavioral aspects of dissension within the frameworks of religions. It would, however, be wrong to think that their importance is confined only within such frameworks—broad and important as they are. The importance of heterodoxy and sectarianism is indeed much wider. It is much wider not only because the term sect has been often used—as Roger Caillois has demonstrated in his brilliant essay on (...) “L'Esprit des Sectes”—to refer to a much broader range of phenomena in the overall political and social order. The very possibility of using this term beyond its strictly religious connotation indicates that the developments of sectarianism, rooted as it is in the sphere of religion, are, potentially at least, of much broader implications.This was, of course, most clearly seen and elaborated by Max Weber who, in his classical essays on the comparative sociology of religions, was among the first to stress the place of dissent and heterodoxy, not only from the point of view of the doctrinal or organizational development of various religions, but from the broader point of view of the broader civilizational dynamics, of the innovative capacity of different civilizations. (shrink)

Instrumentalisierung ist zu einer zentralen moralischen Kategorie geworden, die über die Philosophie hinaus auch in Gesetzestexte und ethische Richtlinien eingegangen ist. Die vorliegende moralphilosophische Untersuchung beschäftigt sich mit der Instrumentalisierung von Tieren.0Anlehnend an Immanuel Kant wird argumentiert, dass Instrumentalisierung nicht per se eine negative Kategorie ist, sondern dass zwischen moralisch zulässigen und moralisch unzulässigen Formen unterschieden werden muss. In einer kritischen Würdigung zeitgenössischer kantianischer Positionen, der Tierrechtstheorie und dem Konzept der Tierwürde werden die Schwierigkeiten und Möglichkeiten einer Übertragung von Immanuel (...) Kants Verbot der vollständigen Instrumentalisierung auf die Mensch-Tier-Beziehung herausgearbeitet. Im Rahmen einer vergleichenden Analyse wird gezeigt, wie die Phänomene Instrumentalisierung, Verdinglichung und Ausbeutung von Tieren zueinanderstehen. Darüber hinaus wird ein Vorschlag unterbreitet, wie zwischen zulässigen und unzulässigen Instrumentalisierungsmodi bei empfindungsfähigen Tieren unterschieden werden kann. (shrink)

This chapter puts forward a prima facie argument for a Jewish form of anti-supererogation before finding that no such argument can do justice to the Jewish tradition. Instead, the question becomes: what form of supererogation can Jewish law recognize? Qualified forms of supererogation would allow the Jewish philosopher to preserve certain theological and philosophical desiderata, but an unqualified form of supererogation sits more easily with a central approach to the nature of Divine revelation. Accordingly, the shape of a Jewish supererogation (...) has deep consequences for Jewish philosophy at large. (shrink)

Through a reexamination of Immanuel Kant and his philosophical legacy, this volume explores the philosophic presuppositions of the possibility of progress and our belief in reason's capacity not only to improve the material well-being of humanity but also to promote our true vocation as moral beings.