This study investigated the mechanisms behind episodic autobiographical memory development in school-age children. Thirty children performed a novel EAM test. We computed one index of episodicity via autonoetic consciousness and two indices of retrieval spontaneity for a recent period and a more remote one . Executive functions, and episodic and personal semantic memory were assessed. Results showed that recent autobiographical memories were mainly episodic, unlike remote ones. An age-related increase in the indices of episodicity and specific spontaneity for recent AMs (...) was mainly mediated by an age-related increase in the efficiency of the three cognitive abilities. Remote AMs varied only slightly with age , reflecting improvements in semantic abilities. Thus, EAM development in school-age children is essentially bound up with the increasing efficiency of cognitive abilities. Results are discussed in the light of models of childhood amnesia. (shrink)

Using “big data” from sensors worn continuously outside the lab, researchers have observed patterns of objective physiology that challenge some of the long-standing theoretical concepts of emotion and its measurement. One challenge is that emotional arousal, when measured as sympathetic nervous system activation through electrodermal activity, can sometimes differ significantly across the two halves of the upper body. We show that traditional measures on only one side may lead to misjudgment of arousal. This article presents daily life and controlled study (...) data, as well as existing evidence from neuroscience, supporting the influence of multiple emotional substrates in the brain causing innervation on different sides of the body. We describe how a theory of multiple arousals explains the asymmetric EDA findings. (shrink)

Dans la Politique, Aristote s’attache à distinguer, pour les articuler et les hiérarchiser, la sphère économique et la sphère politique. Tout en reconnaissant l’autonomie propre des activités économiques, il s’attache à exposer les motifs qui légitiment la limitation de celles-ci par le pouvoir politique. En consacrant l’éminence de la politique par rapport à la sphère marchande, Aristote manifeste l’impérieuse nécessité de subordonner la recherche et l’acquisition des biens et des richesses matérielles – légitimes dans leur ordre – aux activités les (...) plus hautes de l’homme qui, seules, sont susceptibles de lui procurer le bonheur véritable. Recherchées pour elles-mêmes, celles-ci sont l’expression d’une sortie par l’homme d’une logique de l’utilité et témoignent d’une forme authentique de liberté dans laquelle se déploient sa vertu et son excellence. C’est in fine uniquement une éducation à la vie de loisir qui fait advenir, dans la communauté, des individus susceptibles d’assumer la destination morale et politique à laquelle la cité est appelée. Classification JEL : B11. (shrink)

In Politics VII, 13, to the question of how one becomes virtuous, Aristotle answers that one acquires virtue through three factors: nature, habit and reason. The purpose of my paper is to examine the process of virtue acquisition in the light of these three concepts, their articulation, and the harmonization of their own dynamics, which Aristotle seems to call his wishes.

Cet article relit l’itinéraire conduisant Lukács d’un constructivisme fort à un naturalisme plus prononcé à la lumière des débats écologiques contemporains polarisés par l’opposition entre naturalisme et antinaturalisme. La critique de la naturalisation des phénomènes sociaux conduit dans Histoire et conscience de classe à disqualifier tout concept de nature ; ce constructivisme fort empêche la première philosophie de la praxis de problématiser les rapports écologiques entre nature et société. À l’inverse, Ontologie de l’être social interroge le conditionnement naturel de la (...) praxis humaine. Si le dernier Lukács souligne la contradiction possible entre les finalités de l’agir humain et la toile causale naturelle où il s’inscrit, sa conception optimiste de l’histoire évacue en même temps l’éventualité d’une crise écologique du capitalisme. (shrink)

Parue en août 2016 en allemand, la thèse de Kohei Saito apporte enfin une justification philologique solide aux entreprises écosocialistes, qui oscillent depuis les années 1970 entre une interprétation hétérodoxe ou orthodoxe de l’œuvre de Marx. Faut-il purger cette dernière d’une tendance prométhéenne propre au xixe siècle industriel, ou au contraire en faire l’expression première – et donc la plus pure – de la sensibilité écologique naissante à cette époque? Comme Saito le montre avec brio...

This article views capitalism not only as a mode of production, but also as a mediation of the reproduction of life, following the concept of ‘social metabolism’ that Marx employs to analyze the interaction between the individuals composing a society and their natural environment. Insofar as the ‘value-form’ is the distinctive social relation of capitalism, it appears necessary to ask whether the metabolic process of reproduction can be fully subsumed under this form. Marx takes for granted the idea that the (...) reproduction of labor-power consists only in the consumption of commodities resulting from abstract labor, thus omitting the appropriation of unpaid domestic work, mostly performed by women. Feminist criticism clarifies how capitalism always depends on some reproductive work being appropriated for the accumulation of surplus-value without being integrated in the value-form. Following Jason W. Moore, I attempt to indicate that the same logic is at work for the reproduction... (shrink)

This paper was also presented at 13th International Conference on Philosophical Practice, Belgrade, Serbia. Aug., 2014. It is reprinted in Cafe Conversations (Anvil, 2022), edited by the author. This paper looks at public participatory philosophy, or cafe philosophy, from a critical perspective. The issue is the extent to which it can be considered philosophy. Personal experience of the author creating, organizing and moderating Café Philosophy in a Canadian city is the point of departure, and an account of the difficulties encountered (...) is given. Other sorts of public participatory philosophy, including philosophy for children (P4C), are mentioned as well. Generic, standard and social conceptions of reason are distinguished and the social picture of reason is used to analyze and evaluate public participatory philosophy as philosophy. At paper end, key critical questions are formulated, some testable hypotheses stated, and several recommendations emerge regarding facilitation of public conversations as philosophical practice. (shrink)

This paper considers the three first clauses of the Pistiros Charter. Closely connected with each other, they show the financial privileges accorded to Greek merchants by the Thracian authorities. The third clause prohibited any annulment of debts. The second may be compared to the δίκη αργυρίου in Athens and apparently concerned inheritances, which explains the recourse to the principle of kinship. In the first we have to restore an oath "purgatoire", by which the dynast denies having received funds demanded of (...) him. The three clauses are mentioned in the final oath not to confiscate sums belonging to a living or a deceased person. The second part studies certain coins in special use in transactions between Greeks and Thracians: imitations of Thracian staters and bronze triobols from Maroneia. (shrink)

Max Picard (1888-1965) was a Swiss-German writer, who converted to Catholicism from Judaism. A doctor and psychologist, Picard worked in Berlin but retired in the 1920s to Switzerland. He is often regarded as a "wisdom thinker," and his rich and penetrating writings continue to speak to us in the twenty-first century. The Flight from God is an incisive, profound description of many of the problems facing modern culture, and its analysis resonates with us more today than when first (...) published in 1934. Picard illustrates that modern culture is essentially in Flight, and so the individual is under pressure to make a choice; in earlier generations only an individual could be in flight because the culture itself was not in flight but in Faith. The flight does not require courage or guilt; yet it is to be found in, and is often destructive of, many facets of life including human relationships, art, economics, science, entertainment, even religion. Because of this it leaves many in anguish, from which we seek alternative avenues of structure and meaning. Yet, in every person there is a residue that will not yield itself to the flight, and this is bound up with love, which reminds us of God. Picard shows how God is always somehow present in the flight--just when we think we are arriving from the flight, we find that God is already there. Picard's identification and discussion of the roots of the distresses of modern culture, and its attempts to grapple with the spiritual dimension of human experience, along with tensions created by freedom and individuality, are clearly still of the greatest relevance for us today. (shrink)

The literature suggests that a whole-institution culture of academic integrity is needed in order to prevent academic integrity breaches. It is also suggested that the national cultures and individual backgrounds of academic staff and students can impact on their propensity to breach academic integrity policies and on their uptake of initiatives aimed at enhancing academic culture. Much research has been conducted on academic integrity related to culture in the western world including the behaviours of international students, and some work has (...) been conducted in various Asian contexts. However, little is known about how national culture and religion affect academic integrity in eastern countries with a Muslim majority. This paper presents a synthesis of the literature related to academic integrity and culture in regions where Muslims are the majority. An integrative literature review was carried out. Keywords were used to search and to collect academic integrity related research published from 2010 to 2020. The literature reviewed revealed that academics in countries with a Muslim majority faced challenges related to their local cultures, which included social and religious perceptions and practices. However, they were also able to draw upon some national and religious practices that supported and enhanced academic integrity. This paper concludes with recommendations for incorporating these positive cultural factors into an academic integrity framework for policy and practice appropriate for Muslim contexts. (shrink)

Does anti-speciesist philosophy have a blind spot, as many of its critics claim, wrongly granting feelings and abilities to other animals? This text questions the criticism of anthropomorphism bias that may affect animalist philosophy. By analyzing how our knowledge of the behaviour of non-human animals is elaborated, we show that appealing to a critical anthropomorphism is not only a logical and rational option, but above all the only one we have at our disposal to understand the behaviour of other animals. (...) Therefore, one of the main criticisms made of the moral conclusions of animal philosophy seems, to us, irrelevant. (shrink)

This paper explores the virtue of integrity and certain paradoxes and problems with its assertion. It examines the social and pragmatic dimensions of integrity, especially as regards the norms of self-ascription. These generate a dangerous dialectic of perception and reality, and set up an illusory half-way house between inner possession and social attribution. The temptations to self-deception and impression management are inherent in any attempt at self-evaluation. This essay attempts to negotiate these conflicting tensions by advocating silence regarding one’s own (...) integrity, not just instrumentally but as an intrinsic requirement of authentic integrity. (shrink)

L’Égypte lagide offre une documentation exceptionnelle pour étudier le travail des changeurs grâce aux comptes conservés par les papyrus et au remplacement des types monétaires lors des dix réformes du monnayage en bronze que nous avons distinguées. Nous analysons ici deux de ces réformes, le passage de la série 4 à la série 5 et surtout la « grande mutation » de la série 6. La monnaie de bronze passe alors d’un système chalque / obole / drachme à un système (...) décimal, où l’unité de bronze qui n’est pas frappée vaut 1/ 1200e de statère. Il apparaît aussi qu’à la différence de la politique suivie depuis le début du monnayage, le roi favorise maintenant le développement de la petite monnaie, comme s’il s’agissait de développer la monétarisation dans le pays. (shrink)

La frappe de la monnaie et le timbrage des amphores relèvent d’une même technique, celle du sceau, qui est la marque d’une autorité publique. Cette étude analyse les rapprochements entre la composition des types monétaires et celle des emblèmes sur les timbres. Elle relève les nombreux exemples d’emploi de la même image. Elle étudie la signification juridique du scellement, qui a pour effet d’indiquer l’objet dokimon, agréé par la cité. Elle compare les modes de contrôle de la monnaie et des (...) amphores. Enfin, elle met en évidence les coïncidences chronologiques entre l’apparition des timbres et la réforme monétaire de 390 ainsi que le passage des timbres anciens aux timbres récents et le passage du groupe IV et au groupe V, vers 335. La prise de Thasos par Philippe V en 202 pourrait aussi marquer l’histoire des timbres et des monnaies. (shrink)

An expanded edition of "This Is Not a Book" (2007). This book will expand your mind, put your neurons through their paces, and go as far as question the foundations of your options and knowledge itself. You'll discover that you can't even trust your own senses-even though they are all that you have. Filled with philosophical puzzles that have intrigued the greatest minds, quizzes that reveal the inconsistency of our ideas, insoluble logical paradoxes, and moral dilemmas that force us to (...) confront our beliefs. Philosophy will give your intellect a workout that you will thoroughly enjoy. (shrink)

L'enfantement est-il le propre de la femme? Pourquoi n'y a-t-il qu'un seul sexe qui enfante? Les hommes ne pourraient-ils pas aussi enfanter? Est-il encore nécessaire d'en passer par le corps des femmes pour mettre au monde les enfants? La fin de l'enfantement se présente-t-elle comme une libération ou comme une aliénation des femmes? Serait-ce un progrès de s'en passer ou, au contraire, une perte sèche pour l'humanité? Une seule question semble toutes les contenir : quelle est la raison d'être de (...) l'enfantement? (shrink)

Plagiarism is viewed as a critical issue that can hinder the development of creativity and innovation in Indonesia. Thus, since the early 2000s the Indonesian government has endeavoured to develop policies to address this issue. In response to national policy, Indonesian educational institutions have made serious institutional efforts to address the plagiarism issue. Research in the Indonesian Higher education context on plagiarism has focussed on reporting prevention and mitigation efforts. However, little has been discussed about the communication of these efforts (...) in policy across the different institutional levels of Indonesian Higher Education. This study aims at exploring the anti-plagiarism efforts by determining the main features (or discourses) reflected in plagiarism policy in Indonesian HE from national to institutional level. Two web-based resources namely the official website of The General Directorate of Research, Technology and Higher Education (retrieved 2015), and the website of Bandung Institute of Technology (retrieved 2015) were used to ascertain the most appropriate policies to include in the study. Critical Discourse Analysis (CDA) was used to reach explanatory understanding of how the policies (discursive events) demonstrate through their linguistic repetitions and other forms intertextuality, their relative positions within the Indonesian Higher Education institutional hierarchy and consequently provide some insight into the social practices and understandings of plagiarism underlying the creation of the documents. This study revealed that perhaps because of the rigid boundaries and hierarchies represented between the documents, the university policy does not show much transformation from the documents at a Ministry level, hence the definition of plagiarism remains broad and the levels of plagiarism and sanctions for plagiarism remain undefined. This can potentially lead to inconsistencies in developing effective practices preventing plagiarism. (shrink)

Emotion research will leap forward when its focus changes from comparing averaged statistics of self-report data across people experiencing emotion in laboratories to characterizing patterns of data from individuals and clusters of similar individuals experiencing emotion in real life. Such an advance will come about through engineers and psychologists collaborating to create new ways for people to measure, share, analyze, and learn from objective emotional responses in situations that truly matter to people. This approach has the power to greatly advance (...) the science of emotion while also providing personalized help to participants in the research. (shrink)

The texts in this book offer new observations on incarnation in light of the developments of the past twenty years in both philosophy and theology, as well as current debates in anthropology and ethics.

Révulsé par une société qu’il juge débile et décervelante, le personnage de ce livre assume sa réputation d’hurluberlu : « Comme le monde serait ennuyeux si on se contentait de le prendre au pied de la lettre! J’ai toujours pensé qu’il fallait dépayser les choses pour se dépayser soi-même. » Il le fait ardemment, avec la conscience ironique et aiguë d’être ce qu’il est, un rêveur philosophe en rupture avec les routines sociales. Pendant quelque temps, il vit sur le toit (...) d’un immeuble parisien où il installe un matelas mousse, un duvet, un réchaud à gaz et quelques livres dans une caisse en guise de bibliothèque. « Ma parole, je crus bien avoir trouvé ma vraie place dans cette vie. » Sa compagne Janina, son ami dadaïste Getty, le professeur Schuzmeyer directeur d’une clinique psychiatrique, et divers personnages de rencontre dont le pittoresque alimente sa bonne humeur, lui fournissent la clé de sa philosophie : « Un individu qui ne revendique pas sa nature profonde de clown est perdu pour moi. Car il y a pire que le clown, il y a l’homme sans lucidité intérieure ». (shrink)

This collection of essays is the first to look closely at the phenomena of philosophy in a cafe. Since the tradition of philosophical dialogue in coffee-houses was revived in Paris in the 1990s, public venues for participatory philosophy have sprung up in numerous countries, taking many forms, all seeking to stimulate intellectual interest as well as meaningful democratic community engagement. Some of the earliest discussion series continue to this day. The simple activity of reasoning together in a cafe is of (...) interest to democratic theory, epistemology, social philosophy, philosophy of education. Although much has been written on the theory and practice of philosophy for children, little or no concerted exploration has taken place of participatory philosophy in the public sphere. This volume brings the international voices of numerous facilitators of engaged philosophical inquiry, including some of the most prominent, together with observers in allied fields, to explore practical, organizational issues, but also to bring critical and theoretical perspectives to bear on the Café Philosophy. Contributors include: Albert Hoffmann, Mark Battersby, Carmen Zavala, Walter Kohan, Elly Pirocacos, Mathijs van Dijk, Daniel Ramirez, Yosef Wosk, Michael Picard, and others. (shrink)

How to Play Philosophy is a series of lyrical, creative essays that explore timeless and timely ideas about who we are and how we live. MIT-trained philosopher Michael Picard shares ideas of numerous philosophers from conflicting traditions and builds an intellectual background to enable readers to draw their own conclusions. Written in a spirit of free and playful inquiry, the essays were composed originally to support public participatory philosophy, or Café Philosophy, which the author has facilitated for decades. Subjects (...) include Play it With Feeling (Desire, Stress, Anger); Games We Play (Intimacy, Loyalty, Betrayal) and Playing Fair (Values, Good, Integrity), alongside epistemological topics including Truth (Knowledge, Certainty, Objectivity) and the perennial metaphysical quandaries (Human Nature, The Sacred, God). Written for everyone interested in exploring age-old subjects in an age of disposable content, How to Play Philosophy offers playful provocations with the aim of enabling independent thinking and deeper public conversations. (shrink)

This is Michael Picard's translation of Gerd B Achenbach’s _Philosophische Praxis_ Beset by life-problems you can neither get rid of nor solve? Stuck? Over- or under-burdened by reality? Not living up to your potential? Philosophical Praxis is the alternative to psychotherapy for people not satisfied to muddle through life or merely exist. Not a method or a teaching, not diagnosis, treatment, or therapy, not a ready-made rule of life for you to conform to. It is no preformed application, but (...) the use of philosophy to aid the individual, organization and society to come to self-understanding, so that people may thrive and live up to being themselves. Philosophical Praxis is not the prepossession of any trained philosopher, but a specialization in the practice of philosophy aimed to liberate guests (not ‘clients’) through sympathetic co-thinking toward their own fresh appraisals of their life and its circumstances. This book is the chief statement of German philosopher, Gerd B. Achenbach, founder of Philosophical Praxis, who in pioneering this revival of philosophy for life spawned a global movement. (shrink)

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 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. 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)