Background:Stress can frequently occur in the driving context. Its cognitive effects can be deleterious and lead to uncomfortable or risky situations. While stress detection in this context is well developed, regulation using dedicated advanced driver-assistance systems (ADAS) is still emergent.Objectives:This systematic review focuses on stress regulation strategies that can be qualified as “subtle” or “mindless”: the technology employed to perform regulation does not interfere with an ongoing task. The review goal is 2-fold: establishing the state of the art on such (...) technological implementation in the driving context and identifying complementary technologies relying on subtle regulation that could be applied in driving.Methods:A systematic review was conducted using search operators previously identified through a concept analysis. The patents and scientific studies selected provide an overview of actual and potential mindless technology implementations. These are then analyzed from a scientific perspective. A classification of results was performed according to the different stages of emotion regulation proposed by the Gross model.Results:A total of 47 publications were retrieved, including 21 patents and 26 studies. Six of the studies investigated mindless stress regulation in the driving context. Patents implemented strategies mostly linked to attentional deployment, while studies tended to investigate response modulation strategies.Conclusions:This review allowed us to identify several ADAS relying on mindless computing technologies to reduce stress and better understand the underlying mechanisms allowing stress reduction. Further studies are necessary to better grasp the effect of mindless technologies on driving safety. However, we have established the feasibility of their implementation as ADAS and proposed directions for future research in this field. (shrink)

Signs of mankind's solidarity, by J. R. Nelson.--Mankind, Israel and the nations in the Hebraic heritage, by M. Greenberg.--Christian insights from biblical sources, by C. Maurer.--Muhammad and all men, by D. Rahbar.--The impact of New World discovery upon European thought of man, by E. J. Burrus.--The effects of colonialism upon the Asian understanding of man, by J. G. Arapura.--Religious pluralism and the quest for human community, by S. J. Samartha.--From Confucian gentleman to the new Chinese 'political' man, by D. A. (...) Robinson.--The scientific revolution and the unity of man, by B. Towers.--Language and communication, by E. A. Nida.--Man and the son of man, by J. Moltmann.--The potentiality of conciliarity: communion, conscience, council, by W. B. Blakemore.--Oneness must mean wholeness, by J. R. Nelson. (shrink)

Einheit der Kirche und Einheit der Menschheit, by W. Pannenberg.--Die Menschheit, Israel und die Nationen in hebräischer Überlieferung, by M. Greenberg.--Die Einheit der Menschheit in biblischer Sicht, by C. Maurer.--Einheit und Entfremdung im Islam, by H. Askari.--Die Entdeckung Amerikas und das europäische Menschenbild, by L. González Rodríguez.--Der Einfluss des Kolonialismus auf das asiatische Verständnis vom Menschen, by J. G. Arapura.--Religiöser Pluralismus und die Suche nach menschlicher Gemeinschaft, by S. J. Samartha.--Vom konfuzianischen Edelmann zum neuen chinesischen "politischen Menschen", by D. A. (...) Robinson.--Die Revolution der Wissenschaft und die Einheit der Menschheit, by B. Towers.--Sprache und Kommunikation, by E. A. Nida.--Die Theologie der Tradition als Grundlage der Einheit, by N. A. Nissiotis. (shrink)

Following a brief summation of the phenomenological method, the paper considers three metaethical positions adopted by phenomenologists and the implications of those positions for a normative ethics. The metaethical positions combine epistemological and ontological viewpoints. They are non-intellectualism and strong value realism as represented by the axiological views of phenomenologists such as Scheler, Meinong, Reinach, Stein, Hartmann, von Hildebrand, and Steinbock; non-intellectualism and anti-realism as represented by the freedom-centered phenomenologies of Sartre, Beauvoir, and Merleau-Ponty; and weak intellectualism and weak (...) value realism as represented by Husserl and Drummond. The paper argues that only the third metaethical view can support a normative ethics that is consistent with the essential features of the phenomenological method, that allows for freedom in an agent’s choosing from a multiplicity of first-order goods, including vocational goods, practical identities, and life plans, available in the agent’s factical circumstances, and that provides norms governing the correctness of our actions and our obligations to others. The normative dimension is introduced, first, by the requirement that the fulfillment of first-order evaluations and choices be truthful, that is, that the evaluations be appropriate and the actions right. Second, transcendental considerations revealed in the phenomenological analysis of intentional experience disclose a notion of second-order goods of agency that universally bind agents in their exercise of freedom and their dealings with others. (shrink)

Augustine′s conversion to Christianity in A.D. 386 is a pivotal moment not only in his own life, but in Christian and world history, for the theology of Augustine set the course of theological and cultural development in the western Christian church. But to what exactly was Augustine converted? Scholars have long debated whether he really converted to Christianity in 386, whether he was a Platonist, and, if he adhered to both Platonism and Christianity, which dominated his thought. The debate of (...) the last thirteen decades spans an immense body of literature in multiple languages. In this literature, four major views on Augustine′s conversion may be discerned. The first view is associated with Gaston Boissier and Adolph von Harnack, and was famously championed by Prosper Alfaric: that Augustine in 386 converted to neo-Platonism but not to Christianity. Second, there is the view recently promoted by Catherine Conybeare: that Augustine in 386 converted to Christianity and rejected neo-Platonism. Third, there is the view that he converted to Christianity and was also a neo-Platonist; the most famous adherents of this view are Robert J. O′Connell and Pierre Courcelle. Finally, there is the view recently promoted by Carol Harrison: that Augustine committed to Christianity in 386, yet did not utterly reject neo-Platonism; rather, he aimed to develop a Christian faith that was informed by neo-Platonic insight. In this article, I first explain and distinguish these four general views, and then I explain why I prefer the fourth view. -/- More Info: This is the pre-peer reviewed version of Boone, Mark, "The Role of Platonism in Augustine's 386 Conversion to Christianity," Religion Compass 9.5 (May 2015), 151-61. This article has been published in final form at http://onlinelibrary.wiley.com/doi/10.1111/rec3.12149/abstract. (shrink)

This highly original book is the first to explore the political and philosophical consequences of Hannah Arendt's concept of 'the banality of evil,' a term she used to describe Adolph Eichmann, architect of the Nazi 'final solution.' According to Bernard J. Bergen, the questions that preoccupied Arendt were the meaning and significance of the Nazi genocide to our modern times. As Bergen describes Arendt's struggle to understand 'the banality of evil,' he shows how Arendt redefined the meaning of our most (...) treasured political concepts and principles-freedom, society, identity, truth, equality, and reason-in light of the horrific events of the Holocaust. (shrink)

Some forty years before J.L. Austin, Adolf Reinach developed a highly articulated theory of speech acts. In this paper I present Reinach’s theory, and show some similarities and differences between his approach and the nowadays standard approaches, derived from Austin and Searle. Reinach’s work contains in fact all the cornerstones of the speech act theory. Still when comparing his theory with these contemporary approaches we can find at least two important differences. The first difference concerns what (...) class='Hi'>Reinach called the “primitive legal powers,” and what he construed as a part of the metaphysical essence of a person. The second one is that in Reinach’s theory we find a clear distinction between conventional normativity, originating from our performative intentionality, and genuine moral normativity, based on the intrinsic values of certain states of affairs. (shrink)

In the early twentieth century, many philosophers in America thought that time should be taken seriously in one way or another. George P. Adams (1882-1961) argued that the past, present and future are all real but only the present is actual. I call this theory ‘actualist eternalism’. In this paper, I articulate his novel brand of eternalism as one piece of his metaphysical system and I explain how he argued for the view in light of the best explanations of temporal (...) experience and the present. I argue that his exploitation of analogies between time and modality offer some lessons for current debates about time such as the importance of providing a temporal epistemology. I also extract what I call the temporal boundary problem and argue that it gives rise to an unaddressed challenge for presentists and growing block theorists. (shrink)

Phenomenologists were concerned with showing that essential structures of being, knowable by rational insight, are found more abundantly than commonly thought. Reinach shows that in the civil law there are essential structures, such as the structure of promising or of owning. These pre-positive structures provide the civil law with a foundation that can be known by philosophical insight. Though the enactments of the civil law are changeable, essential foundations are not. Of particular significance is Reinach's concept of a (...) social act, that is, of an act that addresses another and has to be heard by the other in order to be complete. Reinach shows that the essence of legally relevant acts, such as promising, comes to evidence when they are understood as social acts. (shrink)

RésuméJ'examine dans cet article une notion assez spéciale de nécessité, celle de la nécessité matérielle, introduite explicitement pour la première fois par Adolf Reinach. Je soutiens que la variation libre joue un rôle important dans la découverte et la description de la nécessité matérielle et j'explore également quelques questions apparentées ayant trait à la présentation et à la signification, à la théorie des actes de discours, ainsi qu'à la qualité et à la matière de la présentation.

This paper is devoted to the study of some subvarieties of the variety Qof Q-Heyting algebras, that is, Heyting algebras with a quantifier. In particular, a deeper investigation is carried out in the variety Q 3 of three-valued Q-Heyting algebras to show that the structure of the lattice of subvarieties of Qis far more complicated that the lattice of subvarieties of Heyting algebras. We determine the simple and subdirectly irreducible algebras in Q 3 and we construct the lattice of subvarieties (...) (Q 3 ) of the variety Q 3. (shrink)

This paper is devoted to the study of some subvarieties of the variety Q of Q-Heyting algebras, that is, Heyting algebras with a quantifier. In particular, a deeper investigation is carried out in the variety Q subscript 3 of three-valued Q-Heyting algebras to show that the structure of the lattice of subvarieties of Q is far more complicated that the lattice of subvarieties of Heyting algebras. We determine the simple and subdirectly irreducible algebras in Q subscript 3 and we construct (...) the lattice of subvarieties lambda (Q subscript 3) of the variety Q subscript 3. (shrink)

This essay is written on the following premises and argues for them. “Enlightenment” is a word or signifier, and not a single or unifiable phenomenon which it consistently signifies. There is no single or unifiable phenomenon describable as “the Enlightenment,” but it is the definite article rather than the noun which is to be avoided. In studying the intellectual history of the late seventeenth century and the eighteenth, we encounter a variety of statements made, and assumptions proposed, to which the (...) term “Enlightenment” may usefully be applied, but the meanings of the term shift as we apply it. The things are connected, but not continuous; they cannot be reduced to a single narrative; and we find ourselves using the word “Enlightenment” in a family of ways and talking about a family of phenomena, resembling and related to one another in a variety of ways that permit of various generalizations about them. We are not, however, committed to a single root meaning of the word “Enlightenment,” and we do not need to reduce the phenomena of which we treat to a single process or entity to be termed “the” Enlightenment. It is a reification that we wish to avoid, but the structure of our language is such that this is difficult, and we will find ourselves talking of “the French” or “the Scottish,” “the Newtonian” or the “the Arminian” Enlightenments, and hoping that by employing qualifying adjectives we may constantly remind ourselves that the keyword “Enlightenment” is ours to use and should not master us. (shrink)

Contrary to Favrholdt's opinion, a book that "contains many mistakes" may nevertheless be a good book; it may even be a masterpiece. Thus, although Favrholdt's Interpretation contains many mistakes, it is nevertheless a good book. Unlike most commentaries on the Tractatus, Favrholdt makes a concerted effort to come to grips with the work as a whole. He tries to show that the thesis of extensionality is fundamental, and that the rest of the Tractatus is a working out of the consequences (...) of that thesis. Several of his interpretations are highly questionable, and he has a tendency to give up too easily on some crucial points. But he does give us an original and highly provocative treatment.—A. E. J. (shrink)

Essays on various aspects of contemporary American philosophy by nine contemporary American philosophers. The essays vary in type, ranging from quick surveys of current positions through surveys used as foils for personal opinions and defenses of particular meta-philosophical positions to contributions to particular fields which say nothing about current trends. Presumably aimed at a continental audience, the book should prove helpful to anyone who knows nothing about contemporary American philosophy.—A. E. J.

Objectives To evaluate whether the requirement of “minimal risk and burden” for paediatric research without direct benefit to the subjects compromises the ability to obtain data necessary for improving paediatric care. To provide evidence-based reflections on the EU recommendation that allows for a higher level of risk. Design and setting Systematic analysis of the approval/rejection decisions made by the Dutch Central Committee on Research involving Human Subjects (CCMO). Review methods The analysis included 165 proposals for paediatric research without direct benefit (...) that were reviewed by the CCMO between January, 2000, and July, 2007. A separate, in-depth analysis of all drug studies included 18 early phase drug studies and nine other drug studies without direct benefit. Results 11 out of 165 studies were definitively rejected because the CCMO did not regard the risk and/or burden to be minimal. In three of these 11 cases (including two early phase drug studies) the requirement of minimal risk and burden was cited as the only reason for rejection. Four other early phase drug studies also involved risks and/or burdens that were not regarded to be minimal but were nevertheless approved. Conclusions The requirement of minimal risk and burden, aiming to protect research subjects, occasionally leads to rejection of protocols. Early phase drug studies relatively often do not comply with the requirement. Committees may find ways to approve important studies that formally should be rejected, but that is not a desirable solution. The regulatory framework should be revised to make such occasional exceptions to the requirement legitimate and transparent. (shrink)

A. Reinach et J. Searle sont bien connus pour avoir chacun développé une théorie de la réalité sociale prenant appui sur le cas particulier de la promesse. Celle-ci est vue comme un acte de parole primordial où la relation à l’autre à qui l’on promet est constitutive de l’acte : c’est ce qui fait son caractère social. Cette caractéristique entraîne une véritable objectivité des obligations engendrées. Pourtant, ces similitudes dans l’analyse recouvrent des divergences conceptuelles fortes entre le tenant d’une (...) phénoménologie réaliste découvrant des essences sociales et le théoricien des actes de parole qui propose un constructivisme social.A. Reinach et J. Searle are well-known for both having elaborated a theory of social reality founded on the particular case of promise. This one is seen as a seminal speech act constituted by relationship to other people : hence its social character. This social feature enables the obligations deriving from the promise to get real objectivity. Despite these similarities of analysis, there is strong divergence between the supporter of realistic phenomenology looking for social substances and the speech-act theorist proposing a social constructivism. (shrink)

One of the most famous inscriptions to have survived from ancient Rome is the acta of the Ludi Saeculares of 17 b.c., and one of the most evocative of all epigraphic sentences occupies a line to itself : Carmen composuit Q. Horatius Flaccus. This reference to the author of the Carmen Saeculare, says Fraenkel, ‘was the result of a carefully considered decision of the highest authorities’. The degree of careful consideration is initially evident from the prominent positioning of the poet's (...) name directly above those of Augustus and Agrippa in the following line. It will also be noticed that the sentence concludes with a clausula which is one of Cicero's favourites. A further refinement emerges, however, if the poet's name is spelled out in full, something precluded by the naming conventions of the inscription:Cārmēn cōmpŏsŭīt ´ Quīntŭs Hŏrātĭūs | Flaccus.The inscribed sentence incorporates an Asclepiad line, the ‘signature’ metre of Odes 1–3, which are framed by Horace's only two poems in stichic Asclepiads. In identifying the author of the Carmen Saeculare, the sentence also acknowledges the collection of poems which won him the commission. (shrink)

Towards the start of the elegy which prefaces his third book, Propertius rejects lengthy, martial epic in favour of slender poetry : it is on account of the latter that fame elevates him above the earth, his Muse triumphant ; accompanying him in the triumphal chariot are his Amores , and following the wheels is a crowd of writers . The latter, in the race for glory, rival the poet to no purpose . Many writers will praise Rome and sing (...) of future conquests , but Propertius’ pages, a special delivery from the Muses' mount, are the perfect peace-time reading. (shrink)

Commentators on the Annals naturally observe that the famous first sentence of Tacitus' preface alludes to the preface of Sallust's Bellum Catilinae . But it seems that none of them has observed a further allusion to Sallust's preface in the last sentence of Tacitus', which is almost equally famous.

Volume 46, Issue 6, November 2020, Page 727-743.

This book addresses the problem of how to make democratically-legitimate public policy on issues of contentious bioethical debate. It focuses on ethical contests about research and their legitimate resolution, while addressing questions of political legitimacy. How should states make public policy on issues where there is ethical disagreement, not only about appropriate outcomes, but even what values are at stake? What constitutes justified, democratic policy in such conflicted domains? Case studies from Canada and Australia demonstrate that two countries sharing historical (...) and institutional characteristics can reach different policy responses. This book is of interest to policymakers, bioethicists, and philosophers, and will deepen our understanding of the interactions between large-scale socio-political forces and detailed policy problems in bioethics. (shrink)