Historians often compare the relationship between humanists and scholastics in the early sixteenth century to a battle. In such accounts, the Parisian Faculty of Theology plays the role of a major combatant keeping humanists away from religious studies. This article paints a different and more harmonious picture of humanists and scholastics in the decade before the Reformation. It draws on hitherto little explored evidence from manuscripts authored by official orators at the University of Paris: their speeches to graduating students at (...) the Faculty of Theology in 1510 and 1512. It will be argued that the speakers celebrated both humanist and scholastic competences and the speeches themselves demonstrate that eloquence had a role to play within the institution. In this way, the article adds nuance to our understanding of how the Faculty of Theology viewed humanists and introduces important new sources to the history of universities. (shrink)

We explored the relationship between materialism, awareness of environmental consequences and environmental philanthropic behaviour with a web survey (n=2,079) targeted at potential donors living in Finland. Environmental philanthropic behaviour comprise of donations of money and/or time to environmental charities. The awareness of environmental consequences was divided into egoistic, altruistic and biospheric concerns. Biospheric and egoistic concerns were positively, while materialism was negatively related to environmental philanthropic behaviour. Materialism was related to preference of charismatic species when choosing a target for donation. (...) The results have implications for conservation marketing emphasising the importance of taking the different donor segments into account. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Giving an Account of OneselfChris LundbergGiving an Account of Oneself. Judith Butler. New York: Fordham University Press, 2005. Pp. x + 149. $18.95, softcover.Giving an Account of Oneself, Judith Butler's recent foray into moral philosophy, is a lucid interrogation of the problem of responsibility in the wake of contemporary critiques of the subject. In it, Butler moves beyond her concern with the conditions of subjectivity and its performances (...) towards a fuller consideration of life with others. Butler proffers an answer to the problem of post-subjective responsibility that resonates with the best elements of the rhetorical traditions, [End Page 329] though perhaps Butler's project might also benefit from a more thorough engagement with the problem of rhetoric in its specificity.Though works such as Gender Trouble earned a reputation (perhaps unfairly) for being theoretically dense to the point of obscurity, Giving an Account of Oneself is clearly and elegantly argued. Butler's argument is that moral philosophy relies on the ability of subjects to give an account of themselves and their actions. Such an account seems difficult in the face of blistering critiques of an autonomous, self-possessed, transparent, and naturally given subject of intention. How can one affirm responsibility in the post-subjective moment? As Butler puts it: "does the postulation of a subject who is not self-grounding … whose conditions of emergence can never fully be accounted for, undermine the possibility of responsibility and, in particular, of giving an account of oneself" (19)? What are the assumptions latent in critiques of the humanist subject that might deny the possibility of giving an account of oneself? Inspired by Foucault's interrogation of a naturalized truth of the subject, Lacan's account of a subject produced and dispossessed by the Symbolic Order, and Derrida's critique of presence, such critiques locate the subject as an effect of the operations of discourse, conceived broadly. Despite the force of these critiques, Butler claims that a view of the subject nested in and dispossessed by discourse provides possibilities for ethics. Butler's reframing of ethics draws on two assumptions that underwrite "post" accounts of the subject: that the subject is both an effect of discourse and of differential relation to others.The first assumption is that a subject produced within discourse is also a subject that is dependent on and interpenetrated by others. Drawing on her continuing engagement with Hegel, the work of Adriana Cavarero, Levinas's conception of alterity and Laplanche's theory of seduction, Butler argues that the subject is endowed with a "fundamental sociality" (33). The markers of fundamental sociality differ for each of these theorists: Hegel relies on the concept of recognition; Cavarero appropriates Arendt's space of appearance; Levinas argues for the priority of an ethical relation to the other over ontology; and Laplanche conceives of the emergence of subjectivity as a primal seduction of a child by the adult world. But each of these framings of the subject is united by a basic commitment that subjects are produced in relation to others both as a generative point and as a horizon.The second assumption is that when a subject dependent on other subjects attempts to give an account of itself, it does so within a structure of address. A subject makes a claim for itself only in the presence of others—an account of oneself both aims at the self but also simultaneously aims at presenting the self to another. On this reading, accounts of oneself are not transparent descriptions [End Page 330] of a subject's interiority: rather, an account of oneself must be a narrative, a discursive gathering of the self that can never fully recover the conditions of its emergence. Narrative is not simply a mode of communicating the content and intentions of a self to the other. Narrative is simultaneously the precondition for a subject naming and providing retroactive order to its own subjectivity. But where there are narratives, there is always the risk of narrative closure, or that the narrative is repeated without interruption. Put in terms of Butler's concern with ethics, is there not always a risk that a narrative becomes a self... (shrink)

- Wo liegt Osteuropa? Mental mapping, Osteuropageschichte und Slawistik - Literaturen exemplarisch: russische und polnische Literatur im Kontext nationaler, ost- und gesamteuropäischer Geschichte - Literatur und nationale Identitätsbildung: Staat und Zensur, Subversion und Emanzipation - Aufklärung von oben, Romantik und Realismus, Moderne zwischen ästhetischem Aufbruch und sozialistischem Realismus, Postmoderne und die neue Lust am Fabulieren - Orientalismus, Stadt und Land, Genderdiskurs.

Pour la célébration des 10 ans de L'Homme. Z.F.G., en 2000, les rédactrices invitèrent lecteurs et membres du comité de soutien à revenir sur cette décennie. Les réactions furent très positives et variées et on put comparer les articles et les débats publiés dans la revue avec les buts affirmés dans le premier éditorial de 1990. « La théorie féministe et le travail empirique se développent dans la confrontation avec des disciplines bien établies, et d'abord avec l'histoire », écrivions-nous a...

In this groundbreaking work, Christa Davis Acampora offers a profound rethinking of Friedrich Nietzsche’s crucial notion of the agon. Analyzing an impressive array of primary and secondary sources and synthesizing decades of Nietzsche scholarship, she shows how the agon, or contest, organized core areas of Nietzsche’s philosophy, providing a new appreciation of the subtleties of his notorious views about power. By focusing so intensely on this particular guiding interest, she offers an exciting, original vantage from which to view this (...) iconic thinker: Contesting Nietzsche. Though existence—viewed through the lens of Nietzsche’s agon—is fraught with struggle, Acampora illuminates what Nietzsche recognized as the agon’s generative benefits. It imbues the human experience with significance, meaning, and value. Analyzing Nietzsche’s elaborations of agonism—his remarks on types of contests, qualities of contestants, and the conditions in which either may thrive or deteriorate—she demonstrates how much the agon shaped his philosophical projects and critical assessments of others. The agon led him from one set of concerns to the next, from aesthetics to metaphysics to ethics to psychology, via Homer, Socrates, Saint Paul, and Wagner. In showing how one obsession catalyzed so many diverse interests, Contesting Nietzsche sheds fundamentally new light on some of this philosopher’s most difficult and paradoxical ideas. (shrink)

This article seeks to describe in general terms what has become the standard way of conceptualizing moral injury in the clinical psychological and psychiatric literature, which is the key source for applications of the concept in other domains. What we call “the standard model” draws on certain assumptions about beliefs, mental states, and emotions as well as an implicit theory of causation about how various forms of harm arise from certain experiences or “events” that violate persons’ moral beliefs and systems. (...) Our analysis makes these assumptions more explicit and subjects them to critical scrutiny. In so doing, we survey the current literature and identify basic features of how moral injuries are defined, how they are thought to occur, and the forms of treatment or repair that appear to be indicated. We caution that it matters how moral experience is characterized and argue that an alternative understanding of what is the moral in moral injury is important for overcoming critical challenges to the standard model. Moreover, recently evolving approaches to moral repair could be more consistent with an alternative model. Our concluding suggestion is that a more robust account of the nature of moral experience and its relations to self-identity and social experience more generally could advance understanding of the etiology of moral injury and promote rehabilitation. (shrink)

These lectures are concerned with the origins of the distinctive policies of the Stockholm School of Economics, of which Erik Lundberg was a leading member. Lundberg explores the historical development of the Stockholm School and considers its place in the wider Keynesian tradition which dominated macroeconomic thinking in the West from the 1930s till the 1970s. The author examines the failure of Keynesian policies both in Sweden and internationally, and offers some tantalising and provocative remedies for future policy-makers (...) to ponder. (shrink)

The world is currently in a state of deregulation. Even stronger: the world is in a state of disruption. Covid-19 has changed the lives of many people, communities, societies and countries all over...

In this article, we introduce our interactive art installation Neuro Mirror that was developed in 2017 for the Cybernetic Consciousness [?] exhibition that was held in 2017 at the ITAU Cultural in Sao Paulo. This artwork enables participants to interact with their own images and those of their alter egos with the help of digital mirrors. The installation consists of three screens. The middle one shows a live image of the participant that is somewhat distorted. The one on the left (...) side also displays an image of the interacting person, but with a time delay of a few seconds. On the right screen, however, another person is shown – a young man, who is acting and moving his head. In fact, this person is programmed to be an avatar or an alter ego who reacts to the participant. He ‘learns’ new behaviours by observing and imitating the participant and reacts accordingly. A neural network programme was developed to enable him to predict the participant’s next actions from his previous ones. (shrink)

In response to the so-called “paradox of deontology,” many have argued that the agent-relativity of deontological constraints accounts for why an agent may not kill one in order to prevent five others from being killed. Constraints provide reasons for particular agents not to kill, not reasons to minimize overall killings. In this paper, I tease out the significance of an underappreciated aspect of this agent-relative position, i.e. it provides no guidance as to what an agent ought to do when faced (...) with the prospect of killing one in order to prevent herself from killing five. After rejecting mere agent-relativity, the view that agents are morally permitted to violate constraints in order to minimize their overall violations, I offer a view that this is both agent- and time-relative, and show how this view exemplifies the underlying motivations for deontological constraints while successfully responding to both the inter- and intra-personal paradoxes of deontology. (shrink)

Background: When healthcare personnel take part in military operations in combat zones, they experience ethical problems related to dual loyalties, that is, when they find themselves torn between expectations of doing caring and military tasks, respectively. Aim: This article aims to describe how Swedish healthcare personnel reason concerning everyday ethical problems related to dual loyalties between care and military tasks when undertaking healthcare in combat zones. Design: Abductive qualitative design. Participants and research context: Individual interviews with 15 registered nurses and (...) physicians assigned for a military operation in Mali. Ethical considerations: The participants signed up voluntarily, and requirements for informed consent and confidentiality were met. The research was approved by the Regional Ethics Review Board in Gothenburg (D no. 816-14; 24 November 2014). Findings: Three main categories emerged: reasons for not undertaking combat duties, reasons for undertaking combat duties and restricted loyalty to military duties, and 14 subcategories. Reasons for not undertaking combat duties were that it was not in their role, not according to ethical codes or humanitarian law or a breach towards patients. Reasons for undertaking combat duties were that humanitarian law does not apply or has to be treated pragmatically or that it is a case of force protection. Shortage of resources and competence were reasons for both doing and not doing military tasks. Under some circumstances, they could imagine undertaking military tasks: when under threat, if unseen or if not needed for healthcare duties. Discussion/conclusion: These discrepant views suggest a lack of a common view on what is ethically acceptable or not, and therefore we suggest further normative discussion on how these everyday ethical problems should be interpreted in the light of humanitarian law and ethical codes of healthcare personnel and following this, further training in ethical reflection before going on military operations. (shrink)

Deepfakes are synthetic media, such as pictures, music and videos, created with generative artificial intelligence (GenAI) tools, a technique that builds upon machine learning and multi-layered neural networks trained on large datasets. Today, anyone can create deepfakes online, without any knowledge about the underpinning technology. This fact opens up creative opportunities at the same time as it creates individual and societal challenges. Some identified challenges are fake news, bullying, defamation, media manipulation and democracy damage. The aim of this study was (...) to analyse and discuss how deepfakes could affect entertainment, education and digital news media in positive and negative ways. The chosen research strategy was a qualitative cross-sectional study to create a snapshot of current attitudes in blogs, online discussion fora and from a selected expert panel. Firstly, blogs and internet discussion fora on deepfakes and AI were analysed inductively. Secondly, results from the previous step were used to create a question scheme for semi-structured interviews with some selected experts that have relevant knowledge in the field of AI and deepfakes. Finally, interviews answered were analysed thematically using the Technology Affordances and Constraints Theory as an analytical lens. Findings show that deepfakes at the same time have a wide variety of affordances, but also some critical constraints to consider. In the affordance part, there are the potential use of deepfakes for speculative and provoking concepts, not only as entertainment, but also to illustrate educational scenarios that are hard or impossible to capture in traditional videos, images or sound recordings. Furthermore, there are many affordances for entertainment and the creation of environments where realism is not an important condition. Some examples are video game graphics, animated film background music in games and music videos. However, the conclusion is that the findings comprise more of constraints than of affordances, where the serious negative aspect of deepfakes can lead to psychological, financial and social harm. Many images and videos in news media have already been manipulated during the last decades, but deepfakes can take this to a new and more problematic level where the overall trust might disappear. The author’s recommendation is to further increase the focus on source criticism and that discussions on which sources to trust should be an early introduced part of educational programmes. (shrink)

In this paper we attempt to identify which peer collaboration characteristics may be accountable for conceptual change through interaction. We focus on different socio‐cognitive aspects of the peer dialog and relate these with learning gains on the dyadic as well as the individual level. The scientific topic that was used for this study concerns natural selection, a topic for which students’ intuitive conceptions have been shown to be particularly robust. Learning tasks were designed according to the socio‐cognitive conflict instructional paradigm. (...) After receiving a short instructional intervention on natural selection, paired students were asked to collaboratively construct explanations for certain evolutionary phenomena while engaging in dialectical argumentation. Two quantitative coding schemes were developed, each with a different granularity. The first assessed discrete dialog moves that pertained to dialectical argumentation and to consensual explanation development. The second scheme characterized the dialog as a whole on a number of socio‐cognitive dimensions. Results from analyses on the dyadic as well as the individual level revealed that the engagement in dialectical argumentation predicted conceptual learning gains, whereas consensual explanation development did not. These findings open up new venues for research on the mechanisms of learning in and from peer collaboration. (shrink)

This article will explore different images of nature and their implications for the meaning of life in the face of death. First we will elaborate on life as creation, as expressed by Francis of Assisi in his Canticle of the Sun, and see how the imaginative power of this story gives meaning to life and death. Then we will go into the evolutionary approach of life by Richard Dawkins. In his work a totally different significance of finitude becomes visible: death (...) as a necessary segment in the development of life. The philosopher Leo Apostel states that an intellectual/scientific understanding of death is not enough; we need to explore our emotional response to the universe in order to be able to create meaning and value. The work of the biologist Ursula Goodenough and the philosopher Ton Lemaire are discussed as examples of such an affective admiration of life and death based on scientific knowledge. In the end I will conclude that scientific insights give us a lot of information about human beings as concerns their nature and the inevitability of death. But how we can affectively value and give meaning to life in the face of death is still an open question which cannot be answered by science alone. (shrink)

Die zentrale Stellung des Po-Konzepts in der polynesischen Religion steht somit fest. Für die Polynesier war Po eine geistige Realität, etwas überaus Heiliges. Es war eine heilige Zeit am Urbeginn der Welt. Es war ewig und allgegenwärtig, ein erhabenes Kontinuum, das in der Nacht und im Kult weiter bestand. Po und Ao bildeten das Ordnungsprinzip der Welt; "Po gehörte den Göttern, Ao den Menschen"48. Mit Konsequenz und logischer Klarheit konstituierten Po und Ao die Ordnung aller Lebensphänomene. Sie erklärten den Ursprung (...) alles auf Erden Bestehenden und gaben allen Wesen, Dingen und Institutionen Sinn und Bedeutung. Sie bildeten ein holistisches Prinzip, das alle Lebensbereiche von Religion bis Sex umfaßte und durchdrang und Urzeit und Gegenwart, Zeit und Raum, Götter und Menschen, das Sakrale und das Profane, Fürsten und Volk, Lebende und Tote, Geburt und Tod in einem großartigen geistig-religiösen System zusammenschloß. (shrink)

Keine ausführliche Beschreibung für "Der Begriff des Sprunges und der Weg des Sprachdenkens" verfügbar.

Metaethical constructivism aims to explain morality’s authority and relevance by basing it in agency, in a capacity of the creatures who are in fact morally bound. But constructivists have struggled to wring anything recognizably moral from an appropriately minimal conception of agency. Even if they could, basing our reasons in our individual agency seems to make other people reason-giving for us only indirectly. This paper argues for a constructivism based on a social conception of agency, on which our capacity to (...) recognize ourselves as having reasons ties us inescapably to others. It argues that mutual recognition is a pervasive feature of linguistic concepts, and builds this into a view called transformative expressivism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 10.1 (2003) 17-21 [Access article in PDF] Self-Injury:Symbolic Sacrifice/Self-Assertion Renders Clinicians Helpless Christa Krüger Keywords feminism, iconic communication, moral conflict, oppression, psychiatrist/psychologist roles, societal norms. POTTER'S PAPER CONSIDERS self-injury in women diagnosed with borderline person ality disorder (BPD) to be a form of body modification where the body is used to communicate meaning. She touches on symbolism as a possible explanatory theory for this (...) sort of self-injury. She also refers to the culture of body commodification as underlying self-injury. She then argues that clinicians have a duty to give uptake to the patient's own interpretations about the meaning of the self-injury. Giving uptake is a virtuous approach for ethical interactions with people diagnosed with BPD who self-injure, and it aims to preserve the communicator's integrity, along with other benefits. Potter offers five maxims for giving uptake properly. However, I shall argue that giving uptake can be very difficult for clinicians, and that an appreciation of this difficulty depends on an expansion and linkage of some of the theories that she touched on. Self-injury is revisited experimentally as a double-edged sword of symbolic sacrifice and iconic-symbolic self-assertion. This revisiting aims to illustrate how clinicians might be caught in a double bind, where giving uptake properly might be very difficult if not more or less doomed to fail.Potter's paper starts by situating self-injury in a broader discourse of body modifications. In this discourse the body is being used as a text, a tool to communicate meaning. The meaning that is communicated might be difficult or impossible to articulate otherwise (by using words, for example). The meaning of the communication is embedded in a context of social, cultural, religious, political, and other norms. Potter explores possible interpretations of the meaning of self-injury in women with BPD, including an interpretation of self-injury as symbolic sacrifice. She suggests that a cultural understanding/nonunderstanding of the meaning of a particular instance of self-injury is an important determinant of whether such self-injury is considered pathological/nonpathological. She then shifts the focus to the present-day culture in which women's bodies are commodified and objectified, and where women become alienated from their bodies. Self-injury might then be interpreted as an attempt to re-own one's body as a part of oneself. This re-owning is a socially transgressive act that violates repressive norms for the bodies of women. [End Page 17]Notwithstanding these possible significations of self-injury, Potter then argues that clinicians have a duty to give uptake to the patient's own interpretations, instead of jumping to conclusions (my oversimplification) about the meaning of the self-injury. Giving uptake, then, constitutes a framework for ethical interactions with people diagnosed with BPD who self-injure, and it aims to preserve the communicator's integrity. Potter offers five maxims for giving uptake properly.At the risk of losing their essence, I translate the five maxims for practicing psychiatrists as involving the following: critical self-reflection about one's own conceptual framework and cultural context; being receptive to the patient's conceptual framework and cultural context; giving the patient the benefit of the doubt; being open to the emergence of new meanings of self-injury; and keeping a range of possible interpretative options open, rather than insisting on having the final word. We should try to understand what the world looks like from the patient's position. All of this requires some moral effort.Potter describes a number of benefits that result from giving uptake. Giving uptake is a crucial corrective to the human tendencies of becoming overly committed to prevailing societal norms and conceptual schemes (stuck in our ways), of imposing our views on others, and of silencing or distorting the communications of our patients. Giving uptake allows clinicians to be dialogically responsive and to treat patients with respect and dignity. Giving uptake fosters trust in a therapeutic relationship where clinicians do not exploit their patients' vulnerabilities. Giving... (shrink)

The predominant account of the etiology of moral injuries among Veterans and military personnel in the clinical psychological and psychiatric literature construes morality as inherent in belief structures. This supports the conceptualization of moral injuries as intrapsychic phenomena resulting from exposure to high-stakes events in which fixed beliefs are contravened in ways that result in psychological harms, including maladaptive beliefs and distress. We identify several problems with this formulation and offer suggestions for modification, including greater focus on: 1) experiences rather (...) than events in identifying circumstances in which moral injuries occur, and 2) degradation of relevant relationships rather than conflicts with and among moral contents. These shifts in framing could have epidemiological salience, facilitating more robust case characterization and enabling a variety of approaches to reestablishing the moral conditions that support life affirmation. (shrink)

Moderate deontologists hold that while it is wrong to kill an innocent person to save, say, five other individuals, it is indeed morally permissible to kill one if, say, millions of lives are at stake. A basic worry concerning the moderate’s position is whether the view boils down to mere philosophical wishful thinking. In permitting agents to ever kill an innocent, moderates require that agents treat persons as means, in opposition to traditional deontological motivations. Recently Tyler Cook argued that deontologists (...) can be moderate. However, there remains a gap in the literature concerning how such a view might function in practice, as well as why a deontologist might (or perhaps, should) hold the view. This paper works to fill these gaps. I first develop the view that agents can be constrained from an action even though there are instances in which an infringement of this constraint is permissible. Crucially, I appeal to the moral emotions that are fitting in cases of constraint infringements. I then go on to show how this view can be grounded in traditional deontological foundations. Respect for the dignity of persons, I argue, requires not only that we not treat others in certain ways, but also that we acknowledge the direct and indirect effects our actions and inactions have on all persons. This deontological motivation, in turn, leads to a moderate constraint on the actions of agents. (shrink)

In this astonishingly rich volume, experts in ethics, epistemology, philosophy of mind, political theory, aesthetics, history, critical theory, and hermeneutics bring to light the best philosophical scholarship on what is arguably Nietzsche's most rewarding but most challenging text. Including essays that were commissioned specifically for the volume as well as essays revised and edited by their authors, this collection showcases definitive works that have shaped Nietzsche studies alongside new works of interest to students and experts alike. A lengthy introduction, annotated (...) bibliography, and index make this an extremely useful guide for the classroom and advanced research. (shrink)

In the introduction to the second volume of Capitalism and Schizophrenia Gilles Deleuze and Félix Guattari develop, under the tide Rhizome, the principles of a new method of thinking. One could, with the certain approval of the authors, turn around the theorem of Carl Schmitt and claim that, since the “highpoints of great [philosophy] are at the same time those moments in which the enemy is sighted in concrete distinctness as an enemy,” rhizome-thinking also starts out from the definition of (...) the enemy. It is discerned in Western Rationalism, which rhizome-thinking rejects in all its historical manifestations. An argumentational strategy characteristic of rhizome-thinking is thus made visible: that it again and again reproduces the categories that it negates. (shrink)