This article explores the concept of institution as the legal performance par excellence. It starts by giving an account of the perspective that Merleau-Ponty opens on the notion of institution and aims to show the connection with the concept of passivity. The central focus is on the dynamics of instituting: in order to deal with this concept and to see its implications in the field of philosophy, it will proceed by making Merleau-Ponty’s speculations dialogue with the research conducted in the (...) same year by Deleuze: Instincts et institutions. In passing, it will be necessary to show what is at stake in the debate on the concept of institution, and the short-circuits that can be avoided through a better conceptualisation. To this end, a brief reference will be made to the main anti-institutionalist currents that have left deep traces in the contemporary debate, and to the idea of institution that, more or less explicitly, is still at the heart of social sciences. Given these preliminary foundations, the project is to make the fundamental questions inherent to the concept of institution—its relationship with temporality, with history, as well as the “classic” contractualist alternative to the institution that is still at the heart of political philosophy—react with the research of Yan Thomas on the origin of ius and on law as the quintessential instituting technique. Finally, we will return to Merleau-Ponty to take his insights a bit further and show their potential in the contemporary debate on instituting praxis. (shrink)

This essay introduces ideas from Confucius, Xunzi, the Six Dynasties, and Kant about beauty, music, morality, and what we might today call “aesthetic education.” It asks how beauty and morality are related and how they ideally should be related to each other. We know that beauty and morality can drift apart, and we may wonder how aesthetic education might work best. Should the arts be a means for developing morality? Or should it be the other way around? These questions are (...) still relevant today. But our world has changed, not only since Confucius, but also since Kant. We may ask what to make of their ideas in our present time. I argue that there are good reasons for keeping morality and aesthetics apart, somewhat in the spirit of Kant, and in opposition to the idea of “fusing” the two. (shrink)

In this piece, Wenzel explores how the ancient Chinese philosopher, Zhuangzi, approaches issues of freedom and moral responsibility. Zhuangzi’s writings are very different in form from traditional Western philosophy, but there is significant overlap in the treatment of freedom and moral responsibility. Distinctive of Zhuangzi’s approach is the method of “fasting of the mind,” where one is less focused on extensive practical deliberations and is more attuned to the environment and task at hand. In this way, acting and deciding (...) are more like skills such as woodworking or swimming, as opposed to more theoretical activities. And while Wenzel thinks that approaching freedom and moral responsibility as Zhuangzi suggests does have some appealing features, he also argues that it faces some important difficulties, particularly when it comes to understanding moral responsibility. (shrink)

Ob die Kategorien schon bei der Wahrnehmung eine Rolle spielen, wird von Kant-Interpreten unterschiedlich gesehen. Peter Rohs etwa argumentiert für eine Unabhängigkeit und Selbständigkeit der Wahrnehmung gegenüber dem Verstand. Die intuitive Synthesis der Einbildungskraft müsse auf eigenen Füßen stehen können und Bilder und „singuläre Sinne“ der Anwendung der Begriffe vorausgehen. McDowell hingegen spricht sich gegen eine solche Selbständigkeit der Wahrnehmung aus. Setzte man sie voraus, käme der Verstand immer zu spät . Die Argumente beider Seiten sollen am Text Kants untersucht (...) werden . Es liegt hier ein echtes Sachproblem vor. Die gegenwärtige, hauptsächlich amerikanische Diskussion um eine etwaige Notwendigkeit kognitiver Funktionen bei der Wahrnehmung stößt auf ganz ähnliche Probleme wie wir sie schon bei Kant finden, nur daß man sich dieser Ähnlichkeit außerhalb von Kantkreisen oft nicht bewußt zu sein scheint. (shrink)

ABSTRACTAlthough the importance of contextual factors is often recognised, research on emotion regulation strategies has mainly focused so far on the effectiveness of ERS across situations. I...

In 1930, the British economist John Maynard Keynes predicted that by 2030 people would work only fifteen hours per week and enjoy more free time and leisure, that we would return to “principles of religion and traditional virtue,” declaring “love of money morbid, semi-criminal, and semi-pathological,” and that “we shall once more value ends above means.” But today, we do not see that this prophesy has proven true. Something must have gone wrong. We do not sufficiently know the distinction between (...) needs and wants, absolute values and relative values, what a good life is, and how to live it. In this essay, I will present and discuss ideas from Confucius, Aristotle, Zhuangzi, and the Stoics that I think are deep and meaningful and can help us free ourselves from evolutionary programming and blind belief in economic and technological growth. (shrink)

This essay will inform the reader about Kant’s views on mathematics and aesthetics. It will also critically discuss these views and offer further suggestions and personal opinions from the author’s side. Kant (1724-1804) was not a mathematician, nor was he an artist. One must even admit that he had little understanding of higher mathematics and that he did not have much of a theory that could be called a “philosophy of mathematics” either. But he formulated a very influential aesthetic theory (...) that is contained in his “Critique of the Power of Aesthetic Judgment” (1790), and his views on mathematics, especially those that compare it with philosophy, are distinctive and worthy of our attention. Hence, combining mathematics and aesthetics, asking whether mathematics can be beautiful and why and how it can or cannot be so called, according to Kant’s theory, will be particularly interesting. This essay has three parts: it discusses mathematics, aesthetics, and the aesthetics of mathematics, primarily in Kantian perspectives but also in ways that critically evaluate those perspectives. (shrink)

One of the great challenges in word learning is that words are typically uttered in a context with many potential referents. Children's tendency to associate novel words with novel referents, which is taken to reflect a mutual exclusivity (ME) bias, forms a useful disambiguation mechanism. We study semantic learning in pragmatic agents—combining the Rational Speech Act model with gradient‐based learning—and explore the conditions under which such agents show an ME bias. This approach provides a framework for investigating a pragmatic account (...) of the ME bias in humans but also for building artificial agents that display an ME bias. A series of analyses demonstrates striking parallels between our model and human word learning regarding several aspects relevant to the ME bias phenomenon: online inference, long‐term learning, and developmental effects. By testing different implementations, we find that two components, pragmatic online inference and incremental collection of evidence for one‐to‐one correspondences between words and referents, play an important role in modeling the developmental trajectory of the ME bias. Finally, we outline an extension of our model to a deep neural network architecture that can process more naturalistic visual and linguistic input. Until now, in contrast to children, deep neural networks have needed indirect access to (supposed to be novel) test inputs during training to display an ME bias. Our model is the first one to do so without using this manipulation. (shrink)

Bullying is a global issue that, beyond school, is present in different social contexts, such as sport environments. The main objective of this study was to get to know the experiences of victims of bullying in sport throughout their youth sport training. Semi-structured interviews to four Spanish women and seven Spanish men were carried out, within an age range of 17–27. The following main themes were established by means of a hierarchical content analysis: “bullying characterization,” “dealing with bullying,” and “consequences (...) of bullying.” The results show the presence of physical, verbal and social bullying in the sport context, with the changing room being the space where this type of behavior is most frequently developed. Most victims show an internal attribution for the bullying event, related to their motor skills and their personal physical and psychological characteristics. Double victimization can be observed, at the sport club and at the educational center. Passive strategies are used to deal with the situation, while little support is shown by sport agents. The victims, as a consequence of the bullying experience, suffer from short and long-term negative effects on a psychosocial level. The study highlights the necessity to design and implement programs focused on the prevention, detection and intervention of bullying for sport organizations, bearing in mind all the agents that make them up. Furthermore, the importance of promoting the creation of safe sport environments, free from any kind of violence, is emphasized. (shrink)

L’historienne Lyndal Roper entreprend dans son ouvrage Oedipus and the Devil (1994) la reconstruction des paysages psychiques de quelques individus ayant vécu aux xvie et xviie siècles à Augsbourg. Elle y interprète de manière originale des sources provenant du Conseil municipal d’Augsbourg en ayant recours à des modèles psychanalytiques (Freud et Klein). Bien que cette méthode suscite des critiques en raison de son anachronisme, elle donne lieu à des résultats intéressants qui vont plus loin que la révélation d’obsessions sexuelles. L. (...) Roper part en effet du présupposé que la forme symbolique des fantasmes psychiques n’est pas figée. Ainsi elle entreprend l’observation de conflits intérieurs à partir de leurs représentations culturelles et détermine des différences entre hommes et femmes ancrées dans une corporalité historique. (shrink)

The market for kidneys offers a case study of Baptists and Bootleggers. In almost every country, sales are currently illegal and donated organs are allocated by a central planner. Thousands of people die every year, because of the shortage caused by the absence of markets. This paper starts by examining the free-market alternative, and shows that a market would solve the shortage. It then uses gains-from-trade analysis to explain why current vested interests oppose a move to a market, despite the (...) immense potential for saved lives. In a shift to a market, gains from trade would be distributed away from lucky patients and various industries that benefit from the shortage ; these “Bootleggers” form an alliance with “Baptists”. (shrink)

Das Buch weist die Fruchtbarkeit einer strukturgenetisch fundierten Rekonstruktionsperspektive für die Analyse der historisch und kulturell differenten Weltbilder nach. Anhand der für die Geschichte der Denksysteme zentralen Vorstellungen über die Natur-Kultur-Differenz und die physikalische Kausalität werden Reichweite und Grenzen der These einer universalen Entwicklungslogik kritische geprüft. Die historischen Studien bieten dabei einen neuartigen Blick auf die Aristotelische Physik und ihre mittelalterlichen Fortentwicklungen. Schließlich werden die materialen Ergebnisse in Richtung einer differenztheoretisch orientierten Theorie der Entstehung des Neuen in der Entwicklung ausgedeutet.

"This is an extremely interesting and innovative collection with unusual empirical richness, with ethical and epistemological discussions cutting across ...

In _An Introduction to Kant’s Aesthetics_, Christian Wenzel discusses and demystifies Kant’s Critique of the Power of Judgment, guiding the reader each step of the way and placing key points of discussion in the context of Kant’s other work. Explains difficult concepts in plain language, using numerous examples and a helpful glossary. Proceeds in the same order as Kant’s text for ease of reference and comprehension. Includes an illuminating foreword by Henry E. Allison. Offers twenty-six further-reading sections, commenting briefly (...) on books and articles from the English, German, and French, that are relevant for each topic Provides an extensive bibliography and a chapter summarizing Kant's main points. (shrink)

BackgroundIt is becoming increasingly apparent that the COVID-19 pandemic not only poses risks to physical health, but that it also might lead to a global mental health crisis, making the exploration of protective factors for mental well-being highly relevant. The present study seeks to investigate religious/spiritual well-being as a potential protective factor with regard to psychiatric symptom burden and addictive behavior.Materials and MethodsThe data was collected by conducting an online survey in the interim period between two national lockdowns with young (...) adults in Austria. The primary study variables were assessed through the Brief Symptom Inventory 18, the Alcohol, Smoking and Substance Involvement Screening Test and the Multidimensional Inventory for Religious/Spiritual Well-Being short version, with its sub-dimensions Hope, Forgiveness, General Religiosity, and Connectedness.ResultsWe observed HO and FO as substantial negative predictors of psychiatric symptom burden. With regard to addictive behavior, HO in particular but also GR seem to have a protective function. Furthermore, we found positive connections between CO, psychiatric symptom burden, and addictive behavior.ConclusionIn line with our assumptions, HO, FO and to a minor extent GR were confirmed as negative predictors regarding psychiatric symptom burden or addictive behavior in young adults, coping with the psychological threat of COVID-19 pandemic. These dimensions might be further considered as potential resources in clinical treatment. However, the positive prediction of mental illness parameters by increased feelings of CO could also be interpreted as an expression of exhaustion and alienation from the real world. (shrink)

In 1764, Kant published his Observations on the Feeling of the Beautiful and the Sublime and in 1790 his influential third Critique, the Critique of the Power of Judgment. The latter contains two parts, the ‘Critique of the Aesthetic Power of Judgment’ and the ‘Critique of the Teleological Power of Judgment’. They reveal a new principle, namely the a priori principle of purposiveness (Zweckmäßigkeit) of our power of judgment, and thereby offer new a priori grounds for beauty and biology within (...) the framework of Kant's transcendental philosophy. They also unite the previous two Critiques, the Critique of Pure Reason and the Critique of Practical Reason. Besides contributing to general and systematic aspects within his transcendental philosophy, Kant's aesthetics also offers new insights into old problems. It deals with feeling versus experience, subjectivity versus objectivity, disinterested pleasure, aesthetic universality, free and adherent beauty, the sensus communis, genius, aesthetic ideas, beauty as the symbol of morality, beauty of nature versus beauty of art, the sublime, and the supersensible. In this article I will limit myself to this critical aesthetics of Kant. But I will also discuss the ugly and the possibility of beauty in mathematics and see whether Kant's theory can successfully explain or deal with them. I will also compare his theory with philosophical ideas from a very different tradition, namely from Confucius, not only as a challenge to Kant's theory, but also because there is a growing interest from the Chinese side in combining ideas from Confucius and Kant, an interest that might well become influential in both East and West during the 21st century. (shrink)

Kant sometimes compares human beings with animals and angels and grants human beings a middle position. But contrary to what one might expect, his transcendental philosophy does not apply well to animals or angels. The question of whether we share perception with animals has no good answer in his system that has to be taken as a single piece and does not allow for introducing steps of empirical, real developments. Differently from Kant, McDowell does compare human beings with animals, but (...) he is not a transcendental philosopher and his attempts to find support in Kant are problematic. Although McDowell says that concepts go "all the way out" and Kant says the categories go "all the way down," which sounds similar, Kant talks of a priori categories, not empirical concepts. Burge is definitely not a transcendental philosopher like Kant. Up front he strongly relies on empirical studies, especially animal perception. Nevertheless, his quest into mental content introduces first-person perspectives that have a metaphysical flavor, and this makes - at least to me - comparisons with Kant tempting again. (shrink)

Mathematicians often say that their theorems, proofs, and theories can be beautiful. They say mathematics can be like art. They know how to move creatively and freely in their domains. But ordinary people usually cannot do this and do not share this view. They often have unpleasant memories from school and do not have this experience of freedom and creativity in doing mathematics. I myself have been a mathematician, and I wish to highlight some of the creative aspects in doing (...) mathematics. I always had the feeling that there is much freedom in mathematics and that one can do as one pleases as long as one avoids contradictions (and one can even live with contradictions for a while). In mathematics one only needs to define something and there it is! Just imagine it, and it immediately exists. Where else, besides fiction, does one have such power? --- This essay has three parts. In the first, I lay out some historical facts and views that I will need later. Second, I insert an interlude with Kant, pointing out some of his claims and insights in aesthetics, and some aspects in mathematics that I think he overlooked or underestimated. Third, I will bring out some aspects of higher mathematics that I will show are similar to art. These aspects are in the doing and creating of mathematics, not in the finished theories. They are usually not found in textbooks. I want to show that a researcher in mathematics is like a painter or composer, exploring and creating. To see this, one has to adopt a first-person perspective. In this way I will show that aesthetics plays a role and leaves its traces also in mathematics. (shrink)

In this essay I point out parallels between Kant’s theory of aesthetics and Wittgenstein’s discussion of rule following. Although Wittgenstein did not write an aesthetics and Kant did not discuss Wittgensteinian rule-following problems, and although both Kant and Wittgenstein begin at very different starting points and use different methods, they end up dealing with similar issues, namely issues about rules, particularity, exemplarity, objectivity, practice, and as-if statements.

There has been recent dispute between Putnam and Searle over whether meanings are “in the head”. Putnam makes use of Twin-Earth thought experiments to show that our mental states alone cannot determine what we refer to (and thus “mean”) and that we rely also on external factors, which are not “in the head”. This suggests to me that we in some way mean more than we actually know. Searle on the other hand makes use of what he calls “Intentional contents”, (...) “conditions of satisfaction”, and “self-referentiality”, to show that meanings can be said to be in the head. It seems to me that an internalist account as we find it in Husserl or Searle is closer to what is going on when we mean something. (shrink)