Admission to a nursing home does not automatically blunt the desire or reduce the need for intimacy and sexuality in older residents. This ageist and ableist stereotype that older people are asexual or post-sexual negatively affects nurses and other healthcare professionals, as they are regularly faced with residents’ sexual expressions. How are nurses to view and respond appropriately if a clear understanding of current ethical concepts and argumentations about intimacy and sexuality in older adults is lacking? This study aimed to (...) document and better understand current ethical concepts and arguments about intimacy and sexuality in institutionalised older adults. We used PRISMA and Reporting of Systematic Reviews in Ethics guidelines in a systematic review of current ethical literature (2010 to 2023). Six databases were searched: PubMed, Embase, Web of Science, CINAHL, Atla, and Philosopher’s Index. Inclusion criteria were (1) publication was argument-based; (2) contained ethical concepts and arguments concerning intimacy and/or sexuality in institutionalised older adults; and (3) written in English, French, German, or Dutch. Our search returned 4371 publications; of those, 29 publications met our inclusion criteria. Since all included articles appeared in peer-reviewed journals, article quality was assumed to be sufficiently good. Our use of a modified version of the Qualitative Analysis Guide of Leuven showed that two main approaches characterised discussions of intimacy and sexuality in institutionalised older adults: (1) individual-cognitive–oriented approach and (2) relational-embodied–oriented approach. The first emphasises respect for autonomy and consent, fundamental to protecting rights and dignity. The second focusses on intentional bodily capacities and the interdependent nature of being human, both crucial for the emotional well-being of the residents, even when cognitive abilities decline. We conclude that the ethical landscape on sexuality in ageing has shifted, implying that changes are warranted on how ethicists, society, and healthcare professionals view sexual expressions of older adults. (shrink)

Developing research questions -- Developing the framework for an ethical assessment -- Possible legitimation of whistleblowing policies -- Screening whistleblowing policies -- Towards what legitimation of whistleblowing?

This is the editorial for Vol 19 Issue 2 of Philosophy of Management. A reflection is made on COVID-19 measures and a call for papers is made to explore the crisis through philosophical inquiry on 1) disaster management and 2) existentialist views of work. Guidance is given based on papers published previously in the journal, and on Camus’ La Peste / The Plague.

In his 1939 Cambridge Lectures on the Foundations of Mathematics, Wittgenstein proclaims that he is not out to persuade anyone to change their opinions. I seek to further our understanding of this point by investigating an exchange between Wittgenstein and Turing on contradictions. In defending the claim that contradictory calculi are mathematically defective, Turing suggests that applying such a calculus would lead to disasters such as bridges falling down. In the ensuing discussion, it can seem as if Wittgenstein challenges Turing's (...) claim that such disasters would occur. I argue that this is not what Wittgenstein is doing. Rather, he is scrutinizing the meaning and philosophical import of Turing's claim—showing how Turing is wavering between making an empirical prediction and a logical observation, and that it is only through this wavering that Turing can believe that he has provided a proper explanation of why contradictory calculi are mathematically defective. (shrink)

I defend an account of Moore's conception of Common Sense—as it figures in "A Defence of Common Sense"—according to which it is based in a vision of the community of human beings as bound and unified by a settled common understanding of the meaning of our words and statements. This, for Moore, is our inalienable starting point in philosophy. When Moore invokes Common Sense against idealist (and skeptical) philosophers, he is reminding them that they too are bound by this common (...) understanding, which cannot just be left behind as they confusedly believe. On Moore's conception, Common Sense becomes nothing other than the affirmation that there is such a common understanding—that there is Common Sense—which yields a specific body of Common Sense knowledge. This yields a more principled account of Common Sense than a mere tallying of what contingently happens to be believed (or known) by all. (shrink)

Today's complex and decentralized organization gives rise to organizational needs for both loyalty and institutionalized whistle blowing. However, ethicists see a contradiction between both needs. This paper argues there is no such contradiction. It shows why earlier attempts to go beyond the dilemma are not satisfying. The solution proposed in this paper starts from an organizational perspective instead of an individual one. It does so by reframing the concept of loyalty into rational loyalty. This means that the object of loyalty (...) is not the physicality of an organization, but its corpus of explicit mission statement, goals, value statement and code of conduct. An implication is that organizations are – as their side of the duty of loyalty – obliged to institutionalize whistle blowing. (shrink)

Today's complex and decentralized organization gives rise to organizational needs for both loyalty and institutionalized whistle blowing. However, ethicists see a contradiction between both needs. This paper argues there is no such contradiction. It shows why earlier attempts to go beyond the dilemma are not satisfying. The solution proposed in this paper starts from an organizational perspective instead of an individual one. It does so by reframing the concept of loyalty into “rational loyalty”. This means that the object of loyalty (...) is not the physicality of an organization, but its corpus of explicit mission statement, goals, value statement and code of conduct. An implication is that organizations are – as their side of the duty of loyalty – obliged to institutionalize whistle blowing. (shrink)

An arms race for an artificial general intelligence would be detrimental for and even pose an existential threat to humanity if it results in an unfriendly AGI. In this paper, an all-pay contest model is developed to derive implications for public policy to avoid such an outcome. It is established that, in a winner-takes-all race, where players must invest in R&D, only the most competitive teams will participate. Thus, given the difficulty of AGI, the number of competing teams is unlikely (...) ever to be very large. It is also established that the intention of teams competing in an AGI race, as well as the possibility of an intermediate outcome, is important. The possibility of an intermediate prize will raise the probability of finding the dominant AGI application and, hence, will make public control more urgent. It is recommended that the danger of an unfriendly AGI can be reduced by taxing AI and using public procurement. This would reduce the pay-off of contestants, raise the amount of R&D needed to compete, and coordinate and incentivize co-operation. This will help to alleviate the control and political problems in AI. Future research is needed to elaborate the design of systems of public procurement of AI innovation and for appropriately adjusting the legal frameworks underpinning high-tech innovation, in particular dealing with patenting by AI. (shrink)

Should we conceive of corporations as entities to which moral responsibility can be attributed? This contribution presents what we will call a political account of corporate moral responsibility. We argue that in modern, liberal democratic societies, there is an underlying political need to attribute greater levels of moral responsibility to corporations. Corporate moral responsibility is essential to the maintenance of social coordination that both advances social welfare and protects citizens' moral entitlements. This political account posits a special capacity of self-governance (...) that corporations can intelligibly be said to possess. Corporations can be said to be "administrators of duty" in that they can voluntarily incorporate moral principles into their decision-making processes about how to conduct business. This account supplements and partly transforms earlier pragmatic accounts of corporate moral responsibility by disentangling responsibility from its conventional linkages with accountability, blame and punishment. It thereby represents a distinctive way to defend corporate moral responsibility and shows how Kantian thinking can be helpful in disentangling the problems surrounding the concept. (shrink)

In this article thinking on corporate social responsibility is compared with the dominant political theory of the market: theneoclassical theory. The comparison shows that thinking on CSR fundamentally collides with that theory. For example, their respectivenormative views on man are incompatible, as are their respective views on the modus operandi of the market. Given that CSR is desirable it follows that a new political theory of the market is needed. This article suggests some initial steps toward developing that new political (...) theory of the market. For example, it defends the proposition that the neoclassical idea of the market as a harmonic sphere must be replaced by the idea of the market as a fragile system. (shrink)

This is a book review of Postcritical Management Studies, by Ghislain Deslandes, published in 2023 by Springer.

I investigate why Frege rejected the theory of types, as Russell presented it to him in their correspondence. Frege claims that it commits one to violations of the law of excluded middle, but this complaint seems to rest on a dogmatic refusal to take Russell’s proposal seriously on its own terms. What is at stake is not so much the truth of a law of logic, but the structure of the hierarchy of the logical categories, something Frege seems to neglect. (...) To come to a better understanding of Frege’s response, I proceed to investigate his conception of the nature of the logical categories, and how it differs from Russell’s. I argue that, for Frege, our grasp of the logical categories cannot be severed from our grasp of the Begriffsschrift notation itself. Russell, on the other hand, attaches no such importance to notation. From Frege’s point of view, Russell has not succeeded in presenting an alternative conception of the logical hierarchy, since such a conception must go in tandem with the development of a notation. Moreover, Frege has good reasons to think that Russell’s proposal does not admit of a suitable notation. (shrink)

Moral purism is a commonly held view on moral worthiness and how to identify it in concrete cases. Moral purists long for a moral world in which (business) people—at least sometimes—act morally worthy, but in concrete cases they systematically discount good deeds as grounded in self-interest. Moral purism evokes moral cynicism. Moral cynicism is a problem, both in society at large and the business world. Moral cynicism can be fought by refuting moral purism. This article takes issue with moral purism. (...) The common strategy to tackle moral purism is to reject the exclusion thesis which states that self-interest and the ‘pure’ moral motive (and thus moral worthiness) exclude each other. We develop a different strategy. We argue that moral purists are mistaken in the way they judge moral worthiness in concrete cases. They employ the wrongprocedureand the wrongcriteria.We develop a proper procedure and proper criteria. We build on Kant, who we argue is unfairly regarded as the champion of moral purism. In order to see how Kant can develop a consistent (non-purist) philosophy, the exclusion thesis must be embedded in Kant’s transcendental philosophy. Properly embedded, Kant turns out to be both anti-purist and anti-cynical. (shrink)

Liberalist thinking argues that moral agents have a right to pursue an ordinary life. It also insists that moral agent can be bystanders. A bystander is involved with morally bad states of affairs in the sense that they are bound by moral duty, but for a non-blameworthy reason. A common view on the morality of commercial life argues that commercial agents cannot and ought not to assume the status of bystander, when confronted with child labor, pollution, or other overwhelmingly big (...) morally bad states of affairs. According to the common view, the agent will get overdemanded. In this paper, the overdemandingness charge is interpreted as a criticism of the liberalist position. According to this charge, bystander status must be given up in the market because otherwise the right to pursue a personal life is crushed. In this paper, we demonstrate that the overdemandingness charge fails. It does not make sense if bystander status is grounded in the duty of beneficence. It would make sense if the status were grounded in the duty of rescue but that duty does not apply in relation to oMBS. The condition of ‘subjective urgency’ is not fulfilled. Hence, liberalist thinking can withstand the charge of overdemandingness and commercial agents cannot assume a right never to acknowledge bystander status. (shrink)

BackgroundResearch misconduct and questionable research practices have been the subject of increasing attention in the past few years. But despite the rich body of research available, few empirical works also include the perspectives of non-researcher stakeholders.MethodsWe conducted semi-structured interviews and focus groups with policy makers, funders, institution leaders, editors or publishers, research integrity office members, research integrity community members, laboratory technicians, researchers, research students, and former-researchers who changed career to inquire on the topics of success, integrity, and responsibilities in science. (...) We used the Flemish biomedical landscape as a baseline to be able to grasp the views of interacting and complementary actors in a system setting.ResultsGiven the breadth of our results, we divided our findings in a two-paper series with the current paper focusing on the problems that affect the integrity and research culture. We first found that different actors have different perspectives on the problems that affect the integrity and culture of research. Problems were either linked to personalities and attitudes, or to the climates in which researchers operate. Elements that were described as essential for success were often thought to accentuate the problems of research climates by disrupting research culture and research integrity. Even though all participants agreed that current research climates need to be addressed, participants generally did not feel responsible nor capable of initiating change. Instead, respondents revealed a circle of blame and mistrust between actor groups.ConclusionsOur findings resonate with recent debates, and extrapolate a few action points which might help advance the discussion. First, the research integrity debate must revisit and tackle the way in which researchers are assessed. Second, approaches to promote better science need to address the impact that research climates have on research integrity and research culture rather than to capitalize on individual researchers’ compliance. Finally, inter-actor dialogues and shared decision making must be given priority to ensure that the perspectives of the full research system are captured. Understanding the relations and interdependency between these perspectives is key to be able to address the problems of science.Study registrationhttps://osf.io/33v3m. (shrink)

Transparency is a crucial condition to implement a CSR policy based on the reputation mechanism. The central question of this contribution is how a transparency policy ought to be organised in order to enhance the CSR behaviour of companies. Governments endorsing CSR as a new means of governance have different strategies to foster CSR transparency. In this paper we discuss the advantages and disadvantages of two conventional policy strategies: the facilitation policy and the command and control strategy. Using three criteria (...) (efficiency, freedom and virtue) we conclude that both strategies are defective. Most attention is paid to the facilitation strategy since governments nowadays mainly use this. In evaluating this strategy we analyse the Dutch case. As an alternative we introduce a third government policy: the development of a self-regulating sub-system. By construing an analogy with the historical development of corporate financial disclosure, we point out that the vital step in the creation of a self-regulating subsystem is the creation of strong informational intermediate organisations. (shrink)

This article argues that whilst the idea of whistleblowing as a positive duty to do good or to prevent harm may be defendable, legislating that duty is not feasible. We develop our argument by identifying rights and duties involved in whistleblowing as two clusters: one of justice and one of benevolence. Legislative arguments have evolved to cover the justice issues and the tendency exists of extending rights and duties into the realm of benevolence. This article considers the problematic assumptions and (...) implications of whistleblowing as a positive duty, by examining the extent to which the Good Samaritan argument holds with regard to whistleblowing. We argue that three criteria necessary for whistleblowing as a legally enforceable positive duty are not met, namely that we need to be able to (1) specify who should know what, (2) minimize the risk to the whistleblower and (3) adequately deal with mistaken concerns being raised. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:More About Hume's Debt to Spinoza Wim Klever In a recent contribution to the question of Hume's relationship to SpinozaIadvocatedamoreorlessSpinozisticinterpretationofthefirst bookofA Treatise ofHumanNature.1 Ofthe Understanding, sowasmy claim, is not only very close to De natura et origine mentis (Ethica, second part) as far as its main affirmations are concerned; the convergence ofexternal and internal evidence makes it also probable that there is a remarkable influence from the one's work (...) on the other and, accordingly, that Hume's defamation of Spinoza's system might well have been disingenuous. This last point was previously also suggested by Richard Popkin in an article in which he compared Hume's philosophy ofreligion with Spinoza's.2 What motivated me to continue my research in this field? To say itinone word: the unintendeddiscoveryofmanystrikingresemblances betweenHume's secondbook, OfthePassions,andSpinoza'sthirdpart, De origine et natura affectuum. I happened to become a member of a group ofinterested people who concentrate on reading Hume, and, on the other hand, I had acquired some expertise as a Spinoza scholar for quite a number of years, so that I could not avoid seeing the commonaUties between the two philosophers. It seems to be fully impossible to explain the resemblances—which I, ofcourse, will show below—by referring to the Spinoza-article in Bayle's Dictionaire historique et critique (a source once mentioned by Hume in a letter to a London friend), since Bayle does not spend a word to the human passions. It is further a hard fact that there do not exist other written sourcesfrom which Humemighthave drawnhisSpinozisticinspiration in his French period apart from the Ethics; all available literature of the time turned around the questions theism versus atheism and free will versus determinism, without entering into the details ofhuman emotions.3 Only one conclusion was possible for me: Hume musthave been familiar with Spinoza's own text. Either the Chevaher Ramsay, whose intimate he was for some time,4 or anotherintermediaryfigure5 must have raised his interest. The best entrance into the material is constituted by Hume's closing remark in his A Dissertation on the Passions (1757), in which he elucidates what he in fact has been doing in hie analysis of the passions: Volume XDI Number 1 55 WIM KLEVER I pretend not to have here exhausted this subject. It is sufficient formy purpose, ifI have made it appear, that, in the production and conduct of the passions, there is a certain regular mechanism, which is susceptible of as accurate a disquisition, as the laws ofmotion, optics, hydrostatics, or any part ofnatural philosophy.6 In spite ofthe words "a certain," this fragment maynot be interpreted as a metaphorical assessment. The origin and the processes ofhuman passions are purely mechanical. If this is not what Hume intends to declare, he never could have added the phrase that passions are susceptible of exactly the same kind of accurate descriptions as other natural phenomena. This theory of the mechanism of the passions is certainly not Cartesian. Although Descartes, as a physical scientist, was a great promoter of the explanation of things by means of mechanical causality, he in fact did not extend this method to the life ofthe passions. In his dualistic philosophy he ascribes to the human mind (with its free will) the capability to interfere with the passions and even to dominate them.7 In this field it is Spinoza who paves the way for Hume by sharply criticizing Descartes' non-mechanistic explanation ofthe passions. His far-fetched solution ofthe mind-body interactivity by means of the pineal gland and the animal spirits pushing against it, is called "a hypothesis more occult than any occult quality." 8 Spinoza acknowledged that Descartes had good intentions in trying to explain the human affections by their direct causes, but he was inconsistent insofar as he at the same time attempted to demonstrate man's absolute dominion over them. He, Spinoza, on the contrary, "will consider human actions and appetites just as ifit were a question ofUnes, planes and bodies." 9 The analysis of passions is a piece of natural science comparable with geometry, optics10 and hydrostatics, to mention some other fields of Spinoza's research. Hume's statement... (shrink)

We establish a completeness theorem for first-order basic predicate logic BQC, a proper subsystem of intuitionistic predicate logic IQC, using Kripke models with transitive underlying frames. We develop the notion of functional well-formed theory as the right notion of theory over BQC for which strong completeness theorems are possible. We also derive the undecidability of basic arithmetic, the basic logic equivalent of intuitionistic Heyting Arithmetic and classical Peano Arithmetic.

The paper is a contribution to intuitionistic reverse mathematics. We introduce a formal system called Basic Intuitionistic Mathematics BIM, and then search for statements that are, over BIM, equivalent to Brouwer’s Fan Theorem or to its positive denial, Kleene’s Alternative to the Fan Theorem. The Fan Theorem is true under the intended intuitionistic interpretation and Kleene’s Alternative is true in the model of BIM consisting of the Turing-computable functions. The task of finding equivalents of Kleene’s Alternative is, intuitionistically, a nontrivial (...) extension of the task of finding equivalents of the Fan Theorem, although there is a certain symmetry in the arguments that we shall try to make transparent. We introduce closed-and-separable subsets of Baire space $${\mathcal{N}}$$ and of the set $${\mathcal{R}}$$ of the real numbers. Such sets may be compact and also positively noncompact. The Fan Theorem is the statement that Cantor space $${\mathcal{C}}$$, or, equivalently, the unit interval [0, 1], is compact and Kleene’s Alternative is the statement that $${\mathcal{C}}$$, or, equivalently, [0, 1], is positively noncompact. The class of the compact closed-and-separable sets and also the class of the closed-and-separable sets that are positively noncompact are characterized in many different ways and a host of equivalents of both the Fan Theorem and Kleene’s Alternative is found. (shrink)

This paper provides an early evaluation of Artificial Intelligence against COVID-19. The main areas where AI can contribute to the fight against COVID-19 are discussed. It is concluded that AI has not yet been impactful against COVID-19. Its use is hampered by a lack of data, and by too much data. Overcoming these constraints will require a careful balance between data privacy and public health, and rigorous human-AI interaction. It is unlikely that these will be addressed in time to be (...) of much help during the present pandemic. In the meantime, extensive gathering of diagnostic data on who is infectious will be essential to save lives, train AI, and limit economic damages. (shrink)

Transparency is a crucial condition to implement a CSR policy based on the reputation mechanism. The central question of this contribution is how a transparency policy ought to be organised in order to enhance the CSR behaviour of companies. Governments endorsing CSR as a new means of governance have different strategies to foster CSR transparency. In this paper we discuss the advantages and disadvantages of two conventional policy strategies: the facilitation policy and the command and control strategy. Using three criteria (...) (efficiency, freedom and virtue) we conclude that both strategies are defective. Most attention is paid to the facilitation strategy since governments nowadays mainly use this. In evaluating this strategy we analyse the Dutch case. As an alternative we introduce a third government policy: the development of a self-regulating sub-system. By construing an analogy with the historical development of corporate financial disclosure, we point out that the vital step in the creation of a self-regulating subsys- tem is the creation of strong informational intermediate organisations. (shrink)

I argue that no successful version of Williamson's anti‐luminosity‐argument has yet been presented, even if Srinivasan's further elaboration and defence is taken into account. There is a version invoking a coarse‐grained safety condition and one invoking a fine‐grained safety condition. A crucial step in the former version implicitly relies on the false premise that sufficient similarity is transitive. I show that some natural attempts to resolve this issue fail. Similar problems arise for the fine‐grained version. Moreover, I argue that Srinivasan's (...) defence of the more contentious fine‐grained safety condition is also unsuccessful, again for similar reasons. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Contra Spinoza? Wim Klever In Book 1 ofthe TreatiseofHumanNature1 Spinoza enjoys thehonour ofbeing the only figure from the history of philosophy and science to be explicitly and extensively discussed by Hume. This honour is, however, a dubious one as the treatment he gets is not so friendly. The passage (T 232-51) is full of insults and denunciations: Spinoza is referred to as "that famous atheist" (T 241), and (...) characterized as "universally infamous" (T 240). His doctrine contains "a true atheism" (T 240). His theory about the thinking substance is an "hideous hypothesis" (T 241); Hume does not want to enter "farther into these gloomy and obscure regions" (T 241), although he spends ten pages on the subject. Richard Popkin2 suggests on account ofthis not too well studied section: "In introducing Spinoza into the discussion of the immateriality ofthe soul, Hume follows what was common practice in his day." This statement, if true, raises the question whether Hume was sincere in writing these 'satanicverses'. Does he, after all, hide the backside of his tongue? This would bring him pretty well in line with two of his English forerunners; with Hobbes about whom Aubrey recorded: "He toldme he [Spinoza]had outthrown him [Hobbes] a bar's length, for he [Hobbes] durst not write so boldly," and with Locke, who possessedinhis privatelibraryall Spinoza's worksbutnonetheless, for one reason or another, refused to assess the theories of "those decried names," saying "I am not so well read in Hobbes or Spinoza as to be able to say what were their opinions in this matter" (namely the pre-existence ofthe soul).4 One commentator, named Gilbert Boss, wrote a two volume dissertation in order to argue for the fundamental opposition between the philosophical systems of both thinkers. In this paper I wish to propose another view and to defend their overall agreement. I will not do so with regard to their thought on religion (as this is already done byPopkin), but I shall more specificallyfocuson the theoretical (mainly epistemological) part oftheir work. Coming to Hume's text the reader of Spinoza's work who is, moreover, convinced by his geometrical demonstration of the propositions, does feel himself quite well at home chez Hume. Hume's is not another world for him. Apart from the question who is the real first modern thinker, Descartes, Hobbes, Spinoza or Hume, there is much common in their treatises on man and world, not only methodologically. Hume's rejection of "the antient philosophy," in Volume XVI Number 2 89 WIM KLEVER which he criticizes the "fictions... concerning substances, and substantial forms, and accidents, and occult qualities" (T 219), "sympathies, antipathies, and horrors ofa vacuum" (T 224) could have been written by the three other candidates as well. In fact every one of thoseitems maybe tracedoutin Spinoza's work; compare, for instance, JSp 136 ("doctrinam illam puerilem et nugatoriam de formis substantialibus, qualitatibus etc.") or 2 PPC 8s ("Quare omnia ilia figmenta de sympathie et antipathie ut falsa sunt reicienda... Nunquam dicendum erit, quod corpus aliquod movetur, ne detur vacuum; sed tantum ex alterius impulsu"). But let us go to the main theme in Book 1 ofthe Treatise, already present in Part 1, Section 1, "Ofthe Origin ofour Ideas." All our ideas result from impressions, themselves also being ideas or perceptions, though withmoreforce andliveliness. The original perceptions aresaid to be "the causes of our ideas" (T 5). We find the impressions in our mind and their effects, our ideas. Hume does not explain the cognitive status ofthe impressions by reducing them to non-cognitive processes. The "universe of the imagination" (T 68) is a world apart, irreducible to matter; we can't step out ofit, "since nothing is ever present to the mind but perceptions, and since all ideas are deriv'd from something antecedently present to the mind" (T 67). Ideas, whatever their character (about external existences or not), can only be explained by other ideas. Hume carefully avoids the category mistake of transcending the border from mental to material things and keeps consequently, at least methodologically, to the absolute caesura between mind and body. The Spinozistic reader must necessarily feel sympathy for this position. The attributes of... (shrink)

For years business ethics has limited the moral duties of enterprises to negative duties. Over the last decade it has been argued that positive duties also befall commercial agents, at least when confronted with large scale public problems and when governments fail. The argument that enterprises have positive duties is often grounded in the political nature of commercial life. It is argued that agents must sometimes take over governmental responsibilities. The German republican tradition argues along these lines as does Nien-Hé (...) Hsieh. Agents in commercial life are bound by positive duties because at some point they become citizens that must take on the responsibilities of the state. In this paper we leave undisputed the claim that corporations must acknowledge positive duties. However, we demonstrate that the political grounding fails, at least in the sense that this theory insufficiently acknowledges a long standing liberal tradition that vindicates apolitical markets and clear borderlines between politics and economics. We carve out an alternative route to the grounding of one specific positive duty—the duty to further justice. Our argument is based on the moral nature of commercial agents and tries to demonstrate that the duty to further justice ensues from liberalism. Taking a Kantian perspective, it conceptualizes the duty to further justice as a moral duty, orientated toward the political domain. It is grounded in the obligation to attain moral autonomy in the civil condition. (shrink)

This article aims to examine the problem of political representation through the work of Lefort, Gauchet and Rosanvallon. It first looks at Lefort, who argues that a democratic society is characterized by a tension between its abstract guiding principles and its concrete reality. Political representation, then, mediates between these principles and society. This theory of representation allows Lefort, Gauchet and Rosanvallon not only to examine critically both past and present discourses of their contemporaries, but also to offer an alternative history (...) of their own. Yet, since the 1980s, increasing individualization has exacerbated the tension between abstract principles and society, thus making political mediation more difficult. This article discusses the diagnosis and remedy to this predicament, as developed by Gauchet and Rosanvallon. While Gauchet offers an interesting diagnosis, but remains sceptical about possible solutions, Rosanvallon is more voluntarist and offers concrete solutions for today’s crisis of political representation. (shrink)

This paper offers a speculative elaboration on downward workplace mobbing – the intentional and repeated inflictions of physical or psychological harm by superiors on subordinates within an organization. The authors cite research showing that workplace mobbing is not a marginal fact in today's organizations and that downward workplace mobbing is the most prevalent form. The authors also show that causes of and facilitating circumstances for downward workplace mobbing, mentioned by previous research, match current organizational shifts taking place within a context (...) of globalisation. This paper argues that it is not the organizational shifts themselves which are to "blame", but an inadequate transformation of leadership and power in reaction to those shifts. Using Foucault's power-knowledge-rules of right triad, the authors offer an explanation for downward workplace mobbing beyond the organizational changes themselves. More precisely, as the organizational changes can be characterized by a new power/knowledge bond calling forth new rules of right, downward workplace mobbing could be seen as manifestations of power outside of the delineations drawn by these new rules of right. In other words, downward workplace mobbing is pathology of current organizational shifts, resulting from not acting out the full ethical potential of the discourse of excellence, adventure, creativity and responsibility, which characterizes these shifts. (shrink)

This article is a transcript of an interview with David Shaw, the author of the book, “An Ancient Greek Philosophy of Management Consulting: Thinking Differently about its Assumptions, Principles and Practice”, published with Springer in 2022. It discusses his reasons for looking to the ancient Greek philosophers for new ideas about management consulting, and how his papers for this journal have contributed to the development of the book.

I argue that discussions of Frege’s conception of elucidation have suffered from a conflation of two distinct issues: elucidation of primitive scientific terms, and elucidation of the logical categories. The former seeks to bring us to grasp the Bedeutung of terms that stand at the beginning of the chain of definitions of a scientific system. The latter cannot be understood on the model of securing agreement in Bedeutung at all. I show how existing discussions of Fregean elucidation insufficiently take this (...) difference into account. I adumbrate what I take to be a more accurate understanding of Fregean elucidation of the logical categories, starting from the observation that Frege, when engaged in such elucidation, consistently reverts to talking about signs. Frege, I argue, takes signs to possess logical features, and it is these logical features which his elucidations are meant to help us to grasp. For Frege, the nature of the logical categories lies in the signs. In this way, I argue, Frege’s approach to elucidating the logical categories is incompatible with a realist conception according to which there is a logical order of reality that is prior to the logical order of language. (shrink)

Interdisciplinary integration has fundamental limitations. This is not sufficiently realized in science and in philosophy. Concerning scientific theories there are many examples of pseudo-integration which should be unmasked by elementary philosophical analysis. For example, allegedly over-arching theories of stress which are meant to unite biology and psychology, upon analysis, turn out to represent terminological rather than substantive unity. They should be replaced by more specific, local theories. Theories of animal orientation, likewise, have been formulated in unduly general terms. A natural (...) history approach is more suitable for the study of animal orientation. The tendency to formulate overgeneral theories is also present in evolutionary biology. Philosophy of biology can only deal with these matters if it takes a normative turn. Undue emphasis on interdisciplinary integration is a modern variant of the old unity of science ideal. The replacement of the ideal by a better one is an important challenge for the philosophy of science. (shrink)

This paper explores semi‐formal interactions between SRI‐investors that take the governance route rather than deploy a best‐in‐class logic or exclusionary screening. On the basis of a stakeholder typology of the investor and of the chosen topic of interaction, namely compliance with the core ILO labour conventions, the paper formulates 10 expectations about management reactions to the concerns raised by investors. These expectations cover responsiveness, acknowledgment of positions and general attitude. The expectations are then related to the factual discourse by management (...) responding to such concerns raised by investors. Based on data obtained from the Portfolio21‐correspondence, which is a joint initiative of European investors, it is found that management is very willing to discuss cases but at the same time denies the truth‐value of the allegations. Here, the problem of information asymmetry comes to the fore. (shrink)

This article deals with the question of how self-organization in living organisms is realized. Self-organization may be observed in open systems that are out of equilibrium. Many disequilibria-conversion phenomena exist where free energy conversion occurs by spontaneously formed engines. However, how is self-organization realized in living entities? Living cells turn out to be self-organizing disequilibria-converting systems of a special kind. Disequilibrium conversion is realized in a typical way, through employing information specifying protein complexes acting as nano engines. The genetic code (...) enables processing of information—derived from coding DNA—to produce these molecular machines. Hence, information is at the core of living systems. Two promising approaches to explaining living cells containing sequences carrying information are mentioned. Also discussed is the question of whether a second concept of self-organization—namely, the Kantian concept—applies. (shrink)

This paper focuses on the causation of diseases, particularly on the idea of a “genetic cause” taking Alzheimer’s Disease (AD) as an example. We (1) provide some historical information and a synopsis of the current knowledge on the etiology and pathogenesis of AD, (2) analyse some conceptual problems related to the notion of “genetic disease” (3) elaborate on the alleged (genetic) cause of AD, and (4) place the discussion on the cause of AD in a broader philosophical context, paying attention (...) to a constructivist perspective, the notions of causal connection and causal selection, and to some practical and normative consequences of our analysis. We conclude (a) that AD is not a specific disease entity with one specific cause, (b) that the idea of a single (sufficient) cause can still function as a heuristic tool in AD research and practice, and (c) that a “belief” in causation can go together with the notions of multicausality and probability. (shrink)

This paper argues that economic agents, including corporations, have the duty to further justice, not just a duty merely to comply with laws and do their share. The duty to further justice is the requirement to assist in the establishment of just arrangements when they do not exist in society. The paper is grounded in liberal theory and draws heavily on one liberal theorist, Kant. We show that the duty to further justice must be interpreted as a duty of virtue (...) that is owed. This means that the duty is not enforceable but that violating this duty is still wrong and not merely non-virtuous. Our analysis has consequences for the morality of commercial life. It is often suggested that the morality of the market is a special, restricted morality that is leaner than the morality that agents must acknowledge outside the market. If our analysis is correct, the duty to further justice cannot be exempted from market morality, even if it is agreed that this must be leaner than the morality outside commercial life. Our analysis also has direct consequences for John Ruggie’s view on the responsibilities of businesses. Ruggie has never explicitly acknowledged a duty on the part of business enterprises to further justice. If our analysis is correct, his view is contradictory in that it presupposes the normative validity of free market enterprise yet shrinks from taking into account the conditions of its possibility. (shrink)

In this article some of the presuppositions that underly the current ideas about decision making capacity, autonomy and independence are critically examined. The focus is on chronic disorders, especially on chronic physical disorders. First, it is argued that the concepts of decision making competence and autonomy, as they are usually applied to the problem of legal (in)competence in the mentally ill, need to be modified and adapted to the situation of the chronically (physically) ill. Second, it is argued that autonomy (...) and dependence must not be considered as two mutually exclusive categories. It is suggested that decision making may take on the form of a more or less conscious decision not to be involved in making all kinds of explicit and deliberate decisions. Elaborating on Agich's distinction between ideal and actual autonomy, the concept of Socratic autonomy is introduced. (shrink)

This paper explores the ambiguous notion of bodily integrity, focusing on male and female circumcision. In the empirical part of the study we describe and analyse the various meanings that are given to the notion of bodily integrity by people in their daily lives. In the philosophical part we distinguish (1) between a person-oriented and a body-oriented approach and (2) between four levels of interpretation, i.e. bodily integrity conceived of as a biological wholeness, an experiential wholeness, an intact wholeness, and (...) as an inviolable wholeness. We argue that bodily integrity is a prima facie principle in its own right, closely connected with, but still fundamentally different from, the principle of personal autonomy, that is, autonomy over the body. (shrink)

The author proved in his Ph.D. Thesis [W. Veldman, Investigations in intuitionistic hierarchy theory, Ph.D. Thesis, Katholieke Universiteit Nijmegen, 1981] that, in intuitionistic analysis, the positively Borel subsets of Baire space form a genuinely growing hierarchy: every level of the hierarchy contains sets that do not occur at any lower level. It follows from this result that there are natural examples of analytic and also of co-analytic sets that are not positively Borel. It turns out, however, that, in intuitionistic analysis, (...) one may give surprisingly different and, in some sense, much more simple examples of analytic and co-analytic sets that fail to be positively Borel. In the paper, two such examples are given. In proving them correct, one obtains new proofs of the Borel Hierarchy Theorem. Brouwer’s Continuity Principle plays a crucial role in arguments. (shrink)

This article is an exercise in Practical Ecclesiology. The author reflects on church, mission and ethics from historical, hermeneutical and strategic perspectives. Using the ecclesiology of Karl Barth as a point of departure, the author argues that the church needs to be church if it wants to be a credible witness to the Gospel of Jesus Christ. Integrity is essential if a church wants to be missional. Integrity means the church has to become what it already is, the body of (...) Christ. This contribution is dedicated to Prof Graham Duncan, professor emeritus of church history, a man of integrity and dedicated to the missional calling of the church. (shrink)

Through a proof of concept in SWI-Prolog, this paper demonstrates a business transaction model by which the trading partners can derive their own, personal perspective from shared data. The demonst...