Článek se věnuje vzájemnému vlivu kvality společenského zřízení a vědecko-technického pokroku. Je zřejmé, že různé společnosti (od starověku po novověk) měly k dispozici sofistikované technologie, jejichž efektivní využití mohlo vyústit v technologickou, vědeckou a výrobní revoluci. Hypotézou, kterou se snažím obhájit, je, že filozofická východiska dané společnosti ovlivňovala možnost využít známé technologie. Argumenty pro obhajobu hypotézy dokládám příklady z historie, které ukazují, že teprve společenská revoluce mohla umožnit revoluci technickou a vědeckou. Zmiňuji argumenty, které se týkají současných i budoucích (...) technologií. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Bearing the Other and Bearing Sexuality: Women and Gender in Levinas’s “And God Created Woman”Deborah Achtenberg (bio)Much ink has been spilled on the question of the role of women for Levinas’s ethics in accounts containing a gamut of claims, from Stella Sandford’s that woman is aligned with sexual difference in such a way that Levinas’s attempts to install her within the human fail,1 to Diane Perpich’s that one reason (...) Otherwise than Being is preferable to Totality and Infinity is that the ethics in the former does not rest on a failed narrative of family life and woman’s role in it as ethics does in the latter,2 to Claire Katz’s that there is a rich, positive ethical component to women’s role for Levinas since he uses maternity as an example of being-for-the-other.3This essay complements those accounts by giving a detailed analysis of the discussion of women in Levinas’s talmudic commentary, “And God Created Woman.”4 Specifically, I ask whether Levinas is right, in his commentary, that, according to Talmud Berakhot 61a, women are not ultimately inferior to men because both men and women are human and their humanity precedes the division of humanity into male [End Page 137] and female. I pursue the question by reading the talmudic passage the way Levinas, in his commentary, tells us that we should read Talmud, namely, by situating texts quoted in it in their broader textual context in Torah rather than treating them as proof texts.When I put quotations cited in Berakhot 61a in their textual context, I find that the male figures treated in the texts from Torah are dismayingly dismissive of women in distress, suggesting that women are treated as inferior, but then learn their mistake and treat the women as equal or even superior, suggesting that Talmud does see them as having a humanity that precedes sexual difference. Nonetheless, I go on to argue, though the talmudic passage does not see women as ultimately inferior to men, it nonetheless treats them as inferior on the day-to-day level and such treatment belies the attempt to treat them as human.I go on to ask about Levinas’s stance toward this problem in the talmudic text, Does he accept the treatment of women as inferior? I argue, to the contrary, that Levinas sees the problem and attempts to overcome it by criticizing two ways the talmudic passage treats women as inferior on the day-to-day level: he rejects the passages’ prohibitions on certain types of male contact with women—such as looking at them!—and he reinterprets its association of women with makeup and deception. His stance is more complicated, though, because he goes on to find a kernel of truth to preserve in each of the problematic talmudic positions: in the first, the fundamental ethical ambiguity of sexuality, since sexuality points toward the other as other but also toward one’s own satisfaction; in the second, what we might anachronistically call women’s ways of knowing that, for Levinas, have a certain ethical superiority over the ways men know. The two resolutions have their own problems, I maintain, since if Levinas is to avoid gender norming and gender hierarchy, he needs to make it clear that both the problematic ethical ambiguity of sexuality and also the ways of knowing he thinks are ethically superior are not essentially associated more with women than with men. [End Page 138]1Reading Levinas’s way, I search out the context of quotations, taking them not as proof texts, but as invitations to interpret. In “And God Created Woman,” he says, “each time a biblical verse is brought in as proof it is not likely that the sages of the Talmud are looking in these texts, squeezed every which way in spite of grammar, for a direct proof of the thesis they are upholding. It is always an invitation to search out the context of the quotation” (NT 166/DSS 130–31). As a feminist, when I search out the context of the quotations Levinas refers to in his reading of Berakhot 61a, I... (shrink)

This chapter addresses the greatest fear about divine commands – that God may command something evil – focusing on a modernized version of Genesis 22, in which Abraham finds it difficult to reject any of the following jointly incompatible beliefs: whatever God commands is not morally wrong to do, God commands me to kill my son as a sacrifice, such human sacrifice is morally wrong. It argues that divine command theorists should not reject but that in any cultural and religious (...) context in which the dilemma can be taken seriously, is the belief to reject. (shrink)

Readers of The Protestant Ethic and the Spirit of Capitalism recognize that Weber attempts to provide an ideal account of development of modern rational capitalism. What readers apparently do not realize is that Weber believes that there is a political development that is parallel to this economic development. Weber believed that Luther’s passive theology and doctrine of two kingdoms lead to quiet resignation in earthly matters. Luther advises shunning politics and avoiding political confrontation. In contrast, Weber held that Calvin’s theology (...) of awe and his doctrine of predestination lead to active political stances and even imply a duty to resist tyranny. However, Weber rejects both Luther’s and Calvin’s political stances because both believed in a divinely ordered world and held that the consequences of their actions were ultimately left to God. Weber contends that only those people who have the proper understanding of the nature of power and have a real appreciation for the ‘diabolic’ nature of politics are suitable to be political actors. Thus, Weber insists that only those people who will take responsibility for their own political actions have the right to ‘stick their hands in the wheels of history’. (shrink)

Il est […] illusoire de vouloir affronter seul des problèmes qui appellent le dépassement des limites liées aux spécialisations disciplinaires et aux enjeux institutionnels. Après avoir lu l’ensemble des contributions au présent volume de Corela et m’être plongé dans un certain nombre de travaux cités dans ces articles, profitant du fait qu’Ingrid Mayeur et Marie-Anne Paveau ont eu l’élégance de me convier à un dialogue critique, je répondrai brièvement à cert...

Robert Adams gives a comprehensive philosophical account of a theistically-based framework for ethics. He draws on over twenty years of his published work to create this overarching framework, which is based upon the idea of a transcendent, infinite good, which is God, and its relation to the many finite examples of good in our experience. In giving this account, Adams explores ways in which a variety of philosophically unfashionable religious concepts can enrich the texture of ethical thought.

Leibniz held that even if we had no proof of the possibility premise of the ontological argument, a presumption would justify accepting it. He had an extensive theory of presumptions, as a part of practical philosophy, originating in his jurisprudence. He even proposed a formal proof that presumption favors possibility. This chapter examines ways of trying to overcome the difficulty that in the case of a necessary being, where possibility of existence and possibility of nonexistence exclude each other, presumptions of (...) possibility seem to cancel each other out, but concludes that prospects of escape from the problem are not promising. (shrink)

Scott Soames argues that interpreted in the light of Quine's holistic verificationism, Quine's thesis of underdetermination leads to a contradiction. It is contended here that if we pay proper attention to the evolution of Quine's thinking on the subject, particularly his criterion of theory individuation, Quine's thesis of underdetermination escapes Soames' charge of paradoxicality.

The ‘universal cell reaction’ (UCR), a coordinated biphasic response to external (noxious and other) stimuli observed in all living cells, was described by Nasonov and his colleagues in the mid‐20th century. This work has received no attention from cell biologists in the West, but the UCR merits serious consideration. Although it is non‐specific, it is likely to be underpinned by precise mechanisms and, if these mechanisms were characterized and their relationship to the UCR elucidated, then our understanding of the integration (...) of cellular function could be improved. As a step towards identifying such mechanisms, I review some recent advances in understanding cell mechanics and the stress response and I suggest potentially testable hypotheses. There is a particular need for time‐course studies of cellular responses to different stimulus doses or intensities. I also suggest a correspondence with hormesis; re‐investigation of the UCR using modern biophysical and molecular‐biological techniques might throw light on this much‐discussed phenomenon. BioEssays 29:324–333, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

The purpose of the study is to propose the author's approach to the complex application of strategic analysis methods based on SWOT analysis. The article discusses the well-known and presented in various sources methods of strategic analysis. Special attention is paid to SWOT-analysis, various points of view on its role are investigated. The scientific novelty lies in the determination of the logical connection between the methods of strategic analysis and SWOT-analysis and the development of the author's approach to the procedure (...) for conducting strategic analysis based on their integrated use. As a result, found that a strategic analysis of stepwise character. In this case, the result of one step of analysis simultaneously serves as the initial information for conducting another step of analysis. To systematize the information obtained during the analysis, a SWOT analysis matrix is used. (shrink)

Face à la tendance ordinaire de l'homme à l'égoïsme, à la recherche d'intérêts personnels et aux confits variés où la raison du plus fort est la meilleure, il faut des pensées fortes qui montrent la voie d'une humanité retrouvée. La pensée d'Emmanuel Lévinas en est une. Des commentateurs en parlent en termes d'une nouvelle sagesse d'amour au profit d'une altérité vivifiée. Cette pensée décrit en effet ce qui doit normalement meubler toute approche relationnelle : la responsabilité du Moi pour autrui. (...) Rencontré dans la médiation de son visage, ce dernier exige cette responsabilité à travers l'ordre dont il est porteur : "Tu ne tueras". Autrement dit, "Aime" et "Prends soin de celui qui est devant toi". Quand chaque Moi s'évertue à honorer cet ordre, il se constitue ipso facto gardien, messie ou bienfaiteur de son frère. C'est en agissant ainsi que le monde se tracera des sillons pour l'émergence d'une civilisation d'amour. Lésinas en est convaincu. Mais la question qui se pose dans cette étude est de savoir si sa pensée contient vraiment des ingrédients rassurants pour la fondation d'une morale d'interpersonnalité qui assure vraiment la vie des personnes et des peuples. (shrink)

Naturae vero rerum vis atque majestas in omnibus momentis fide caret, si quis modo partes ejus ac non totam coplectatur animo.1In the De natura deorum, Cicero recalls that followers of Pythagoras often justified justified their acceptance of a statement by appealing to the authority of their teacher. For them, inasmuch as Pythagoras “himself said it,” his words should be accepted unreservedly and there was no reason to argue further.2 Since antiquity, “ipse dixit” has been considered the most straightforward summary of (...) the argument from authority. It also seems to condense all of the negative characteristics of an attitude that we nowadays regard as the contrary to modern scientific... (shrink)

Qui n'a souvenir de la grande palabre sur la philosophie africaine? Paulin Houtondji, Marcien Towa, Eboussi Boulaga, Niamkey Koffi et bien d'autres y ont valablement laissé du leur au point de s'imposer aujourd'hui comme des références incontournables de la philosophie d'Afrique. On est parfois tenté de songer à la fin de l'activité philosophique chez les Africains avec ceux-là. C'est justement à cette éventuelle fin que refusent de souscrire aussi bien le philosophe congolais Claver Boundja que l'équipe de jeunes philosophes ayant (...) tous pour ambition "de réouvrir à nouveaux frais le débat sur le développement en Afrique". L'à-propos quant à l'absence métathéorique que la théorie du développement de Boundja vient combler dans la philosophie contemporaine fait l'unanimité parmi les contributeurs. En outre, la théorie philosophique du développement de Boundja se démarque de la conception marxiste de celle-ci, dans la mesure où Boundja ancre la pensée philosophique fondamentale de type métaphysique dans la question du développement humain. Elle s'émancipe du volet socio-économique avec ses pesanteurs sociohistoriques pour interroger le bien-être non calculé de l'humain. Dans une herméneutique circonstanciée, les auteurs examinent le développement non pas en confinant celui-ci aux vues de Boundja, mais en l'ouvrant aux interrogations sur l'humain et ses conditions ou ses possibilités de réalisation de vie épanouie. C'est pourquoi Boundja est tantôt questionné, tantôt exploré comme atelier pour l'émancipation féministe, tantôt encore mis en dialogue avec Ebenezer Njoh-Mouellé, V.Y. Mudimbe non sans évoquer en filigrane, Amartya Sen, Martha Nussbaum, etc."--Page 4 of cover. (shrink)

"Aristotle was a systematic writer who often cross-referred to the definitions of terms given elsewhere in his work. Book 5 of the Metaphysics is important because it consists of definitions of the main uses of key terms in Aristotle's philosophy, and it is extremely valuable to have a commentary on this important text by Alexander of Aphrodisias, the leading commentator of his school. Alexander provides a detailed commentary on all of the thirty terms analysed in Book 5, weighing alternative interpretations (...) of what Aristotle says one against another, defending Peripatetic views against actual and possible criticisms, and attempting to integrate what is said in Book 5 into the context of the Metaphysics as a whole."--Bloomsbury Publishing. (shrink)

Este libro es una exploracion profunda sobre la relacion entre la psicologia y la literatura. El autor Rafael Altamira analiza como los personajes literarios reflejan y dan forma a nuestras propias experiencias de la vida y la mente humana, y demuestra como la literatura puede ser una herramienta poderosa para comprender el mundo que nos rodea. 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)

In lieu of an abstract, here is a brief excerpt of the content:Reading Style In DickensRobert AlterIt is a sad symptom of the devolution of literary studies and of our culture’s relation to language that it should at all be necessary to explain that style is crucial to the experience of reading. As the language of literature has been variously designated a mask for ideology, an expression of the “poetics of culture,” or a medium of communication not different in kind (...) from menus and graffiti, the academic study of literature in many cases seems to have lost the essential sense that style has its unique enchantments, and that those enchantments can often be a privileged vehicle of insight, even of vision. As someone who is temperamentally a rationalist, I do not want to sound mystical, but I find it an empirical fact as a reader that great writers are able in a variety of surprising ways to tap into occult connections between words and social, historical, psychological, or moral realities. Saul Bellow has aptly stated this commingling of uncanny insight and deep satisfaction that style can give its readers:A small clue will suffice to remind us that when we hear certain words—“all is but toys,” “absent thee from felicity,” “a wilderness of monkeys,” “green pastures,” “still waters,” or even the single word “relume”—they revive for us moments of emotional completeness and overflowing comprehension, they unearth buried essences. 1A novel is a whole world reconstituted through words. Style in a novel is that world’s very air which we breath (I shall presently cite a rather literal illustration of this principle in Dickens), the rhythm of relation [End Page 130] of the represented objects and personages, the depth of field in which they are seen. When we read style in Dickens, or in any other novelist, we of course are reading all sorts of other things at the same time—plot, character, moral dilemma, historical predicament, and so forth—but we can see all these in their full complexity only if we attend to the illuminating play of style.Despite the great length of his major novels, Dickens deserves to be read slowly, with delectation, with occasional pauses to reread a choice passage, because he is one of the most inventive and vigorous stylists in the whole range of English literature. Style, as we know, has many facets, and Dickens’s powerful rhythms, his supple patterns of alliteration, the hammer-blows of the anaphoric insistence he often favors, the cunning interplay of different linguistic registers he sometimes introduces, are all worthy of attention. But he is above all the great master of figurative language in English after Shakespeare, and what I want to concentrate on here is how I focus as a reader on Dickens’s use of figurative language, and what it reveals to me about the world of his novels.Dickens is one of those novelists who is preeminently a rhetorical performer, and so there is a good deal of self-conscious display of virtuosity, sheer exuberant verbal high jinks, in his writing. The high jinks are there for the reader to enjoy—in historical context, to keep the reader’s interest from one monthly serial to the next—but as Dickens grows in mastery and gravity, they are more and more a means of what Bellow calls unearthing buried essences. Let me glance quickly at the operation of style in a passage from Dombey and Son (1848), an approximate midpoint in Dickens career, and then consider more closely the visionary power of his prose at two moments in his last completed novel, Our Mutual Friend (1861). Here is the description in chapter thirteen of the company office of Dombey and Son as its august proprietor enters:The wit of the Counting-House became in a moment as mute as the row of leathern fire-buckets hanging up behind him. Such vapid and flat daylight as filtered through the ground-glass windows and skylights, leaving a black sediment upon the panes, showed the books and papers, and the figures bending over them, enveloped in a studious gloom, and as much abstracted in appearance, from the world without, as if they were assembled at the... (shrink)

Born into a poor, Muslim family at the end of the 19th century, Gama became World Champion wrestler by defeating the reigning Polish champion in London in 1910. By focusing on the life of Gama, the heroic representations of Gama that appear in the Hindi language literature, and the transformations in wrestling regimens that have occurred over the past several centuries, I locate the discourse and practice of wrestling within a context of intersecting concerns with nationalism, class identity and embodied (...) consciousness. To articulate the way in which subaltern identity is embodied in relation to nationalist ideas about masculine fitness, and in relation to the state as a political institution, I provide an analytic interpretation of the heroic body that focuses on themes of nervousness and obsession. (shrink)

In this essay we respond to some criticisms of the guidance theory of representation offered by Tom Roberts. We argue that although Roberts’ criticisms miss their mark, he raises the important issue of the relationship between affordances and the action-oriented representations proposed by the guidance theory. Affordances play a prominent role in the anti-representationalist accounts offered by theorists of embodied cognition and ecological psychology, and the guidance theory is motivated in part by a desire to respond to the critiques of (...) representationalism offered in such accounts, without giving up entirely on the idea that representations are an important part of the cognitive economy of many animals. Thus, explorations of whether and how such accounts can in fact be related and reconciled potentially offer to shed some light on this ongoing controversy. Although the current essay hardly settles the larger debate, it does suggest that there may be more possibility for agreement than is often supposed. (shrink)

Aesthetic testimony is testimony about aesthetic properties. For example, in aone straightforward case, one person might tell another that something is beautiful. Philosophical discussion about aesthetic testimony centers on the question of whether there are any important differences between aesthetic testimony and testimony about non-aesthetic descriptive matters. In particular, the focus is often on the respective epistemic credentials of aesthetic and non-aesthetic testimony relative to firsthand judgments in the respective domains. Most are inclined to think that in some way and (...) to some degree we typically treat aesthetic testimony as being epistemically inferior to testimony about non-aesthetic matters. Assuming an asymmetry in the way we typically treat aesthetic and non-aesthetic testimony, the philosophical debate then asks a number of questions. Is aesthetic testimony actually epistemically inferior? If so, in what ways, and what explains its inferiority? If not, why do our ordinary ways of thinking, talking, and engaging with aesthetic testimony treat it as being inferior? In this chapter, I consider various ways in which experimental philosophy can contribute to these debates. Drawing on extant work and some new empirical studies, this chapter provides an overview of what experimental philosophy has told us so far, and summarizes the implications for philosophical debate. (shrink)

To think about how to anchor abstract symbols to objects in the world is to become part of a tradition in philosophy with a long history, and an especially rich recent past. It is to ask, with Wittgenstein, “What makes my thought about him, a thought about him?” and thus it is to wonder not just about the nature of referring expressions or singular terms, but about the nature of referring beings. With this in mind I hereby endeavor—briefly, incompletely, but (...) hopefully still usefully—to introduce what in my judgment is the single best philosophical starting-point for those interested in understanding the referential connections between symbols and the world, and the cognitive, epistemic, and linguistic capacities which support them: The Varieties of Reference by Gareth Evans.1 It is worthwhile first of all to note, as the title indicates, that it is the varieties of reference that are of interest. It is Evans’ contention that no single theory can account for our various use of singular terms; although the different kinds of reference share certain features, and rely on related cognitive, linguistic and epistemic capacities, it appears that, rather than being a class defined by necessary and sufficient criteria for membership, they form a family of abilities, united, like a thread, by its overlapping fibers. Evans does not defend this claim so much as display it in his account. Much of the underlying variety in reference can be brought out by considering the guiding principle of the work as a whole, which Evans.. (shrink)

The article discusses the theoretical and analytical relevance of spontaneity, the basis of creativity, considered as a central aspect of the semiotic model of C. S. Peirce, through the study of its incidence on human identity, on the self. To do so, I work with a series of technical concepts ..

In recent years, embodied cognitive agents have become a central research focus in Cognitive Science. We suggest that there are at least three aspects of embodiment| physical, social and temporal|which must be treated simultaneously to make possible a realistic implementation of agency. In this paper we detail the ways in which attention to the temporal embodiment of a cognitive agent (perhaps the most neglected aspect of embodiment) can enhance the ability of an agent to act in the world, both in (...) itself, and also by supporting more robust integrations with the physical and social worlds. (shrink)

Today, the “we” has not lost its place in contemporary debates. On the contrary, it has become a crucial question in the political and philosophical debates relating to global-scale disasters and traumatic events, which expose all of humanity to the same risks and same threats. In a dramatic and paradigmatic way, these events invite us to “mourn” the fantasy of self-sufficiency of the I and remind us to which extent our lives are immediately linked to those of others. At the (...) same time, however, these events, which yields the potential to reveal a relationality constitutive of “who we are,” also suggest the need to reframe our understanding of the “we,” and to overcome the us/them divide upon which it has been construed until now. In this essay, I take up this challenge by first engaging in a critical discussion of Judith Butler’s ethics of vulnerability, and then turning to the ethical philosophy of Emmanuel Levinas. (shrink)

Mientras Spengler cree en un sistema cíclico que regula la historia de las culturas humanas y por lo tanto considera inevitable la destrucción de la civilización occidental, que dejará sus poderes (la técnica) a otras culturas que no los sabrán utilizar, Jünger, en cuanto a la Modernidad, ve la interrupción de la regularidad cíclica por la increíble aceleración de su tiempo, y por lo tanto considera posible una regeneración. Sin embargo, ambos, aunque expresen con fuerza el valor negativo de la (...) civilización actual, que encuentra su fiel expresión en la metrópolis, por su alejamiento de las raíces naturales, sienten el deber y tal vez el “privilegio” de ser parte de esta realidad para poder vivir heroicamente su destino. (shrink)

This book rethinks the discussion of sport as a cinematic subject. Arguing for the vitality of the sports film as distinctively 'modern' genre, the book looks at its innovative potential to capture twentieth- and twenty-first-century sport in all its complexity. Written in an accessible style and illustrated throughout, the book integrates work and ideas from film studies with thinking from sports psychology, philosophy, data theory and ecocriticism. In its detailed analyses of a wide-ranging group of films, the book shows how (...) film, from fictional works to biopics to experimental documentaries, can illuminate individual sporting experience, as well as sport's wider place in modern life. (shrink)

The paper is based on and the educational program “Jóvenes y Memoria-Córdoba”, carried out in the “Espacio para la Defensa y la Promoción de los Derechos Humanos Campo de la Ribera”. It aims to analyze the way in which this program introduces young people to philosophical interrogation, especially through a pedagogical work with testimonies.

The teaching of business in a business school is discussed, with special reference to the possibility of both learning and changing ethical abilities (virtues), the need of ethics in business, how to teach business ethics, and the contents of the course.

Existing literature indicates that the moral complexities of teachers’ daily routine have not been searched enough. Robust knowledge on the way teachers apply ethics in their classrooms and schools is also limited. The purpose of this paper is to challenge teachers’ honesty and ethical judgment, as it explores teachers’ lying as a response to critical incidents in schools. Mixed methodology has been used to analyze data from 524 Primary and Secondary teachers. The results indicate that only half of the participants (...) choose to use little conventional lies [“white” lies] in critical situations. They choose to do so for “good reasons”, to protect their students or to cover for colleagues. The study contributes to existing research on ethical knowledge and sensitivity and the moral dimensions of teaching and stresses the practical need for continuous training on ethical sensitivity and the attainment of ethical knowledge when coping with critical incidents and arising dilemmas. (shrink)

L'oeuvre de Klong chen rab 'byams (alias Klong chen pa) a laisse une profonde empreinte dans la culture tibetaine, non seulement en raison de ses qualites proprement philosophiques, mais encore gryce ... sa dimension spirituelle et du fait ...

Bertrand Russell’s trip to China (1920–21) led him to write numerous articles about China culminating in _The Problem of China_. This paper reconsiders _The Problem of China_ using Edward Said’s discussion of Orientalism and contextualizes it with Russell’s other published and unpublished writings on China and the reactions of his Chinese contemporaries. I argue that Russell’s views reflect his prior philosophy and Western influences more than an analysis of his trip and reveal that this was what his Western readers wanted. (...) Moreover, his reliance on the research of other scholars and popular writers was unusual, even at the time. He was an intellectually honest but relatively unqualified and imprecise interpreter, not a Said-style Orientalist. He recognized Orientalism, but was unable to avoid reproducing Orientalist stereotypes. These findings help us understand both how Russell processed foreign phenomena and the origins of Western perceptions of China in the 1920s. (shrink)

ABSTRACTAffective states influence how individuals process information and behave. Some theories predict emotional congruency effects. Emotional congruency should theoretically obstruct the learning of reward associations and their ability to guide behaviour under negative mood. Two studies tested the effects of the induction of a negative affective state on appetitive Pavlovian learning, in which neutral stimuli were associated with chocolate or alcohol rewards. In both experiments, participants showed enhanced approach tendencies towards predictors of reward after a negative relative to a positive (...) performance feedback manipulation. This increase was related to a reduction in positive affect in Experiment 1 only. No effects of the manipulation on conditioned reward expectancies, craving, or consumption were observed. Overall, our findings support the idea of counter-regu... (shrink)

This paper contrasts the morally suspect elements in Marx's comments on relations between men and women in the 1844 Manuscripts with the more sensible and liberal tone of Marx's remarks on the same topic in post-1844 writings. The contrast is used to illustrate the claim that an important moral shift occurs in Marx's thought around 1844, a shift away from the early concern to overcome bourgeois egoism and with it the antagonism between state and civil society, and toward the mature (...) concern to eliminate what are perceived to be unfair inequalities of power among economic agents in a capitalist economy.The concept of alienation articulated in the Manuscripts attempts to combine these disparate concerns, and in consequence Marx's discussion there founders interestingly. (shrink)

This chapter offers a short logic lesson as an introduction to what philosophers and other critical thinkers do when they offer and criticize arguments. Logic is the study of the principles of correct reasoning associated with the formation and analysis of arguments. The creators of South Park, for the most part, know these logical principles. They purposely violate them, though, to show the absurdities contained in certain beliefs, opinions, ideas, and arguments. In fact, much of South Park's humor concerns logical (...) violations and the absurdities, contradictions, and problems that result. The authors consider some basics of logic using examples from South Park episodes, and show some differences between correct and incorrect reasoning. There are two main kinds of arguments, deductive arguments and inductive arguments. The authors insist on the need to form good arguments, and the need to evaluate the arguments of others. (shrink)

Francisco Romero y Augusto Salazar Bondy se interesaron por los temas antropológicos y axiológicos, por la actualización y difusión de la producción filosófica en general y, en especial la de lengua española y manifestaron particular inquietud por los desarrollos de la filosofía en América Latina. Aunque la evolución posterior del pensamiento de Salazar Bondy siguió rumbos teóricos diferentes a los de Romero, es posible señalar algunos puntos de contacto entre sus ideas acerca del valor, sobre todo con aquellas que el (...) peruano elaboró durante la primera etapa de su trayectoria intelectual, entre 1958 y 1964. La idea de trascendencia del argentino resulta compatible con la tesis salazariana acerca del valor como ente no-real, cuya consistencia radica en la "posibilidad ideal"; o apertura -trascendencia- hacia un correlato concreto, por referencia al cual el ente alcanza su completud. Francisco Romero and Augusto Salazar Bondy were interested in anthropological and axiological issues, the updating and dissemination of philosophical work in general, especially in Spanish language. Both were interested in the development of philosophy in Latin America. Although the subsequent evolution of Salazar's thought followed different theoretical lines to those of Romero, it is possible to note they shared some ideas about value, in particular those that Salazar developed during the first stage of his intellectual career, between 1958 and 1964. The idea of transcendence of Romero is consistent with the thesis about value as being unreal, and which lies in the "ideal opportunity"; or open-transcendence, to a peculiar correlation, by reference to which the entity reaches its fullness. (shrink)

RESUMENEste trabajo describe y analiza el libro de Roberto Augusto En defensa del ateísmo, publicado en 2012 por la editorial Laetoli de Pamplona (Colección «Libros abiertos»). La lectura de este libro, de indiscutible valor intelectual y claridad expositiva, induce de modo difícil de evitar a una reflexión personal. Más allá de una defensa del ateísmo, y de un alegato contra la religión (casi en exclusiva, la cristiana), razonado y razonable, el libro lleva al lector al planteamiento de la pregunta por (...) la más grave de todas las cuestiones filosóficas, la «costa de la metafísica», y ello desde una perspectiva personal. Es lo que he tratado de plasmar en mis reflexiones, que no suponen tanto una crítica de la obra cuanto un intento de prolongar su meditación.PALABRAS CLAVEATEÍSMO, FILOSOFÍA DE LA RELIGIÓN, CREENCIA, ROBERTO AUGUSTOABSTRACTThis note describes and analyzes the book by Roberto Augusto En defensa del ateísmo (Laetoli: Pamplona, 2012). The reading of this undoubtedly clear and valuable book results in a hardly avoidable personal reflexion. Besides offering a defence of atheism and a reasonable and wellreasoned denounce of religion (although almost exclusively focused on the Christianity), the book leads the reader to the most fundamental philosophical questions, and this from a personal perspective. These reflexions are not as much a criticism of the theses of the book as an attempt to prolong the discussion.KEYWORDSATHEISM, PHILOSOPHY OF RELIGION, BELIEF, ROBERTO AUGUSTO. (shrink)

This is a study of the relation between the fine arts and philosophy in France, from the aftermath of the 1789 revolution to the end of the nineteenth century, when a philosophy of being called "monism" emerged and became increasingly popular among intellectuals, artists, and scientists. Nina Athanassoglou-Kallmyer traces the evolution and impact of this monist thought and its various permutations as a transformative force on certain aspects of French art and culture-from Romanticism to Impressionism-and as a theoretical backdrop that (...) paved the way to as yet unexplored aspects of a modernist aesthetic. Chapters concentrate on three major artists, Théodore Géricault (1791-1824), Eugène Delacroix (1798-1863) and Claude Monet (1840-1926), and their particular approach to and interpretation of this unitarian concept. The book will be of interest to scholars working in art history, philosophy, and cultural history. (shrink)