Prior to the advent of whole-genome sequencing in ancient humans, the likelihood that Homo sapiens and Neanderthals admixed has long been debated, mostly on the basis of phenotypic assessments alone. Today, evidence for archaic hominin admixture is being documented in an increasing number of studies, expanding the evidential basis of the debate on whether Homo sapiens and Neanderthals merit separate specific taxonomic status. Here we argue that while new evidence has provided us with a finer-grained picture of ancient intra- and (...) intergroup demographic dynamics, it does not yet justify merging the Neanderthals in an expanded concept of Homo sapiens or abandoning specific taxonomies. We approach this issue and the apparent conflict between molecular and morphology-based taxonomies from a diachronic perspective on lineage divergence, highlighting how different taxonomic properties are expected to arise at different points in time, and from an integrative perspective on different species conceptions and delimitation criteria. We argue that in light of similar “invasions” of the genome among other animal taxa, full reproductive isolation as the final, litmus test for distinct species status should be rather considered a biologically misplaced expectation. Therefore, we suggest that specific nomenclature should not be perceived with embarrassment but rather be justifiably applied in human paleogenomic publications, maintaining congruence with zoological literature. We then briefly consider and problematize recent suggestions that human evolutionary diversification should now be best represented by a ‘braided stream” or a network. We conclude by putting our paleoanthropological case study in the broader context of species delimitation in the genomic era. (shrink)

De grote uitdagingen op politiek, economisch en vooral ecologisch gebied hebben geleid tot een teneur van apocalyptisch denken: het einde van de wereld en de mensheid zou nabij zijn. Dit ondergangsdenken is geen nieuw verschijnsel, door de geschiedenis heen is vaak verkondigd dat het met de wereld gedaan zou zijn. André Klukhuhn onderwerpt het cultuurpessimisme aan nader onderzoek en vraagt zich af wat wij kunnen leren van het apocalyptische denken in het verleden. Speciale aandacht heeft hij voor vier denkers (...) die geboren zijn in het fin de siècle en die in het interbellum bekendheid verwierven met hun cultuurpessimistische theorieën: Oswald Spengler, José Ortega y Gasset, Johan Huizinga en Sinclair Lewis. Aan de hand van hun denken pleit Klukhuhn voor een radicale verandering in ons denken en handelen om ons te verweren tegen de huidige ecologische crisis. (shrink)

Een kenner op het gebied van de klassieke muziek - wie wil dat nou niet zijn? In dit boek legt André Klukhuhn de filosofie en oorsprong van de westerse klassieke muziek op een toegankelijke manier bloot. Hij geeft op even komische als boeiende wijze een overzicht van de belangrijkste stromingen en tijdperken en de bijbehorende westerse componisten: van rococo en romantiek tot postmodernisme, en van Keppler en Händel tot Wagner en Orff. De betekenis van de 'kosmische harmonie', het raakvlak (...) tussen muziek en wiskunde, loopt als een rode draad door het verhaal heen. Door het lezen van dit eerste Nederlandse overzichtswerk van de westerse klassieke muziek zal het luisteren ernaar nog boeiender - of troostrijker, verheffender of ontspannener - worden dan het altijd al was. (shrink)

IntroductionIt is clear that forgiveness is closely related to emotions. Bishop Butler’s “forswearing of resentment” is still the definition most philosophical works on the subject take as their point of departure. Some others disagree but usually only insofar as they focus on another reactive emotion – e.g., moral hatred, disappointment, anger – which we overcome when we forgive.More specifically, according to Roberts the emotion we overcome in forgiveness is anger, see Robert C. Roberts, “Forgivingness,” American Philosophical Quarterly 32 (1995): 289–306. (...) According to Richards, forgiveness involves overcoming a whole range of negative emotions including sadness, disappointment, frustration as well as resentment; see Norvin Richards, “Forgiveness,” Ethics 99 (1988): 77–97. According to Sher, forgiveness involves overcoming blame; see George Sher, In Praise of Blame (Oxford: Oxford University Press, 2006).There is something striking about the negativity of this approach. Forgiveness i. (shrink)

Mutually beneficial exchanges in markets can be exploitative because one party takes advantage of an underlying injustice. For instance, employers of sweatshop workers are often accused of exploiting the desperate conditions of their employees, although the latter accept the terms of their employment voluntarily. A weakness of this account of exploitation is its tendency for over-inclusiveness. Certainly, given the prevalence of global and domestic socioeconomic inequalities, not all exchanges that take place against background injustices should be considered exploitative. This paper (...) offers a framework to identify exploitation in mutually beneficial exchange, focusing on the case of sweatshop labor. It argues that an employer can be viewed as taking unfair advantage of an underlying injustice if and only if the employer’s surplus from the exchange in the unjust state of affairs exceeds the surplus it could maximally obtain in a just state of affairs. The paper illustrates the applicability of this framework using three different conceptions of justice and argues that it is superior to microlevel accounts of exploitation that regard background justice as irrelevant. The paper concludes by describing some normative implications that follow from judging an exchange exploitative. (shrink)

This article deals with some phenomena of the Hungarian legal language from a historical point of view, with special regard to the terminology of private law going back to Roman law tradition. The author aims, on the one hand, to present the historical background of the current terminology of Hungarian private law by means of some representative examples. On the other hand, it is attempted at demonstrating that “false friends” and some further misunderstandings in the current terminology of Hungarian private (...) law can be led back to the historical determination of the concepts/terms in question. A certain Hungarian legal language existed already in the 16th c., however it reached the common European level by the middle of the 19th c. This development took place mainly under the influence of the Austrian and German law and legal science. Due to the translation of foreign legal terms to Hungarian since the 19th c. there emerged some “global” difficulties of legal terminology also in the Hungarian legal language. As the most important example, the reception of bona fides can be mentioned. It was an amendment of the Hungarian Civil Code in 2006 which tried to eliminate the misunderstandings as regards the principle of good faith conceived formerly by many Hungarian jurists exclusively in subjective sense. The history of reception of the German notions of Gültigkeit and Wirksamkeit in Hungary is extremely intriguing, too. Hungarian jurists did not follow the pattern of the German BGB but developed this pair created by Windscheid by drawing a clear distinction between the validity and effectiveness of legal transactions, similar to the Italian terminology. Sometimes the reception of German notions happened in a less successful way. Despite the important foreign, especially German impacts, the Hungarian legal language is an autonomous one having several remarkable features which deserve attention also in comparison with terminology of the Western legal cultures. (shrink)

Inleiding tot de westerse ideeëngeschiedenis.

Essays van acht hedendaagse Nederlandse literaire schrijvers over hun verhouding tot de filosofie.

It is sometimes said that certain hard moral choices constitute tragic moral dilemmas in which no available course of action is justifiable, and so the agent is blameworthy whatever she chooses. This paper criticizes a certain approach to the debate about moral dilemmas and considers the metaethical implications of the criticisms. The approach in question has been taken by many advocates as well as opponents of moral dilemmas who believe that analysing the emotional response of the agent is the key (...) to the debate about moral dilemmas. The metaethical position this approach is most naturally associated with is sentimentalism. Sentimentalists claim that evaluation, and in particular moral evaluation, crucially depends on human sentiment. This paper is not concerned with the question whether moral dilemmas exist, but rather with emotion-based arguments used on both sides of the debate. The first aim of the paper is to show that emotion-based arguments by friends or foes of moral dilemmas cannot garner support from sentimentalism. The second aim is to show that this constitutes a serious problem for sentimentalism. (shrink)

People seem to differ in their visual search performance involving emotionally expressive faces when these expressions are seen on faces of others close to their age compared to faces of non-peers, known as the own-age bias. This study sought to compare search advantages in angry and happy faces detected on faces of adults and children on a pool of children and adults. The goals of this study were to examine the developmental trajectory of expression recognition and examine the development of (...) an OAB. Participants were asked to find a target face displaying an emotional expression among eight neutral faces. Results showed that children and adults found happy faces significantly faster than angry and fearful faces regardless of it being present on the faces of peers or non-peers. Adults responded faster to the faces of peers regardless of the expression. Furthermore, while children detected angry faces significantly faster compared to fearful ones, we found no such difference in adults. In contrast, adults detected all expressions significantly faster when they appeared on the faces of other adults compared to the faces of children. In sum, we found evidence for development in detecting facial expressions and also an age-dependent increase in OAB. We suggest that the happy face could have an advantage in visual processing due to its importance in social situations and its overall higher frequency compared to other emotional expressions. Although we only found some evidence on the OAB, using peer or non-peer faces should be a theoretical consideration of future research because the same emotion displayed on non-peers’ compared to peers’ faces may have different implications and meanings to the perceiver. (shrink)

This paper argues that group attitudes can be assessed in terms of standards of rationality and that group-level rationality need not be due to individual-level rationality. But it also argues that groups cannot be collective epistemic agents and are not collectively responsible for collective irrationality. I show that we do not need the concept of collective epistemic agency to explain how group-level irrationality can arise. Group-level irrationality arises because even rational individuals can fail to reason about how their attitudes will (...) combine with those of others. In some cases they are morally responsible for this failure, in others they are not. Moreover, the argument for collective epistemic agency is incoherent because reasons-for-groups are ipso facto reasons-for-individual. Instead of talking about reasons-for-groups, we should therefore distinguish between self-regarding reasons and group-regarding reasons. Both kinds of reasons are reasons-for-individuals. These conceptual considerations in favour of moderate individualism are strengthened by an analysis of our moral practice of responding to collective shortfalls of rationality and by the unpalatable moral implications of collectivism about epistemic agency. There is no need to change the subject. Groups can be rational or irrational, but they do not reason. (shrink)

Bioeconomy solutions potentially reduce the utilization demand of natural resources, and therefore, represent steps towards circular economy, but are not per se equivalent to sustainability. Thus, production may remain to be achieved against losses in natural resources or at other environmental costs, and materials produced by bioeconomy are not necessarily biodegradable. As a consequence, the assumption that emerging bioeconomy by itself provides an environmentally sustainable economy is not justified, as technologies do not necessarily become sustainable merely through their conversion to (...) using renewable resources for their production. A source of the above assumption is that the utility of bioeconomy is mostly assessed in interaction between technology developers and economists, resulting in biased assessment with private commercial technology benefits being included, but environmental costs, especially longer term ones, not being sufficiently considered in the economic models. A possible solution to this conceptual contradiction may come from bioethics, as a strong concept in environmental ethics is that no technological intervention can be imposed on nature beyond its receptive capacity. To achieve a better balanced analysis of bioeconomy, environmental and ecological, as well as non-economic social aspects, need to be included in the overall assessment. (shrink)

Sugar relationships can be considered contemporary forms of transactional sex, that is, offering sexual services for material resources or other benefits. Considering the common age differences in these relationships, sugar relationships might be of relevance for older adults as well on the mating market. As a sequel to Birkás et al., in the present study, an attitude scale was developed to assess older women’s and men’s acceptance of sugar relationships. We also explored whether the acceptance of sugar relationships was associated (...) with love styles, sociosexual orientation, sexual motivation, and certain socially aversive personality traits. In two online studies with a total number of 836 participants, the results showed that the Acceptance of Sugar Relationships in Older Men and Women Scale proved to be a reliable and conceptually valid measure of older individuals’ attitude toward sugar relationships. A more accepting attitude toward sugar relationships was found to be associated with more unrestricted sociosexuality, preference to engage in playful love relationships and more self-focused sexual motivation, and with more pronounced Dark Triad and borderline traits. Our findings are discussed in an evolutionary framework. (shrink)

Digital parenting tools, such as child-tracking technologies, play an ever-increasing role in contemporary child rearing. To explore opinions and experiences related to the use of such tracking devices, we conducted Q methodology and a semi-structured individual interview-study with Estonian parents and their 8- to 13-year-old pre-teens. Our aim was to study how such caring dataveillance was rationalized within the families, and to explore the dominant parenting values associated with the practice. Relying upon communication privacy management theory, the issues of privacy (...) related to such intimate surveillance were also studied. Three factors relating to the use of tracking technologies were extracted from both parents and pre-teens. Tracking technologies were viewed as parental aids that made it possible to ease anxieties and provide assurance to parents and children alike. Although children did not associate the use of tracking technologies with intrusion on privacy, they expected to have a chance to coordinate their privacy boundaries. (shrink)

A simple inductive argument shows natural languages to have infinitly many sentences, but workers in the field have uncovered clear evidence of a diverse group of ‘exceptional’ languages from Proto-Uralic to Dyirbal and most recently, Pirahã, that appear to lack recursive devices entirely. We argue that in an information-theoretic setting non-recursive natural languages appear neither exceptional nor functionally inferior to the recursive majority.