This study aims at measuring the level of unacceptability of certain unethical behaviours for educators in accounting/finance as well as marketing/management in their various roles. The research was conducted utilising a quantitative approach based on the Integrated Social Contracts Theory in order to compare norms of ethically acceptable/unacceptable behaviours of A/F and M/M educators in the context of Kuwait. The population for this study consisted of educators from A/F and M/M from different Business Schools in Kuwait. The results of the (...) study indicate there is general agreement on unacceptable behaviours in academia between the two groups; however, in general, A/F faculty tend to rate nearly all unethical behaviors as slightly more unacceptable than do M/M faculty. While this may possibly indicate that A/F faculty are slightly more ethical, more likely it reflects different ways of perceiving the world among quantitatively vs. qualitatively-oriented faculty. We also compare the results to a prior similar survey conducted by Siegel and Jackson. It seems that the perceived ethics of behaviours differs somewhat among educators in different parts of the world. This study is expected to assist the development of an ethical code in Kuwaiti academe. This in turn will help students to learn about codes of ethics which will govern their future conduct as professionals. (shrink)

Nosso trabalho procura descrever a escola cinica atraves de seu fundador; Antistenes de Atenas (444-355) , analisando o comportamento do homem cinico e suas contradiçõess, sua busca pela virtude e pelo agir correto. Mostramos o caminho que o homem cinico deve percorrer para chegar a seu objetivo : a autarquia. Ao mesmo tempo, revelamos seu repúdio a toda cultura estabelecida e a sua relaçáo com o corpo e o prazer. O cínico deve distanciarse da cidade, das atividades mundanas e da (...) politica. (shrink)

O artigo trata dos conceitos de um teatro público e de um teatro privado, a partir do surgimento da burguesia capitalista. O capitalismo estabeleceu um conflito entre as manifestações públicas (festas dramáticas) e o teatro de recinto fechado. As fontes brasileiras para um teatro público são vistas pela restauração e recuperação das nossas origens mediterrâneas em oposição ao pensamento protestante da América do Norte e Europa.

This work seeks to problematize the relations between philosophy, education, school and teaching. We will divide our approach in three questions: the relations between philosophy with the city, a teacher's activities and philosophy and philosophy as a subject in the school system, questions which crisscross, overlap and get confused. We believe that these reflections will show the ways for our future reflection.

Este artigo se divide em duas partes. Na primeira seção, após a introdução, mapeamos as diversas ocorrências de “phýsis” ao longo das Hipotiposes Pirrônicas de Sexto Empírico, dividindo-as em 5 categorias: “natureza” como o real, em posição à “aparência”; o “natural” como aquilo que parece próprio, pertencente a algo ou alguém; a “Natureza”, como uma dimensão criadora e regente; o “natural” em oposição ao “antinatural”; a “natureza dos homens”. A forma como esses diversos usos aparecem na obra é invariavelmente crítica, (...) como elementos da argumentação contra os dogmáticos, especialmente os estoicos. Na segunda parte do trabalho, entretanto, mostramos como a “phýsis” aparece também de maneira positiva no início das Hipotiposes com a função de guia para a vida, como parte da resposta à célebre objeção da apraxía. Além disso, defendemos a hipótese de que a “natureza”, da perspectiva de Sexto, não se opõe nem ultrapassa as convenções e os costumes; pelo contrário, a natureza é o que é reconhecido por todos e é mesmo determinada pelas convenções e pelos costumes. (shrink)

O presente artigo discute a educação de pessoas jovens e adultas privadas de liberdade como um direito humano. Analisa as principais normas nacional e internacionais que fundamentam esse direito e discute o modo precário como ele vem sendo implantado no Brasil, tomando por base empírica a pesquisa realizada pela organização nãogovernamental Ação Educativa e parceiros em quatro penitenciárias e quatro centros de detenção provisória do Estado de São Paulo. As informações levantadas entre os meses de outubro e novembro de 2012 (...) buscaram traçar um diagnóstico sobre as condições físicas para o funcionamento das atividades educativas, as expectativas da população carcerária acerca dos estudos, além de procurar compreender o envolvimento de funcionários com as práticas educativas. Os dados foram analisados tomando-se as dimensões propostas por Tomasevski, ex-relatora da ONU para o direito à educação, com base na noção de educação como um direito humano: disponibilidade, acessibilidade, adaptabilidade e aceitabilidade. O material empírico e as análises apontam para, por um lado, oreconhecimento legal do direito à educação da população encarcerada, seja ela formal ou não formal, e por outro, a precária condição de oferta desse direito. Baseado no conceito “prisão pós-disciplinar” de Chantraine, o texto conclui que o direito à educação tem sido utilizado muito mais como mecanismo de controle das populações encarceradas, estando distante do seu reconhecimento como um processo de promoção humana e reinserção na sociedade. Palavras-chave: Educação nas prisões. Educação de jovens e adultos. Educação como direito humano. Educação escolar. Educação não formal. (shrink)

A partir de uma análise crítica da teoria econômica da democracia de Downs, examinam-se, em termos do problema da "seleção adversa" de Ackerlof, os efeitos da assimetria de informação entre candidatos (com taxas diferentes de demagogia) e eleitores (com níveis diferentes de conhecimento), contra o pano de fundo da relação entre divisão de trabalho e democracia.

This is the way to say in Latin ‘you see my face, though you cannot see the rest of me’. So her. X 53 ‘tua, quae possum, pro te uestigia tango’, 135 ‘non oculis sed, qua potes, aspice mente’, art. III 633 ‘corpora si nequeunt, quae possunt, nomina tangunt’, trist. IV 2 57 ‘haec ego summotus, qua possum,. mente uidebo’, 3 17 sq. ‘esse tui memorem… quodque potest, secum nomen habere tuum’, 10 112 ‘tristia, quo possum, carmine fata leuo’, ex (...) Pont. IV 4 45 ‘absentem, qua possum, mente uidebo’.1 But that is not what Ovid seeks to say: he means ‘you see my face in such fashion as you can’, not in the flesh but in counterfeit presentment; and Latin expresses this meaning otherwise. As Ovid here speaks of his own likeness on a ring, so in ex Pont. II 8 55 he speaks of the likenesses of Augustus Tiberius and Liuia on a medal; and he says ‘nos quoque uestra iuuat quod, qua licet, ora uidemus’. Arellius Fuscus in Sen. suas. 4 I puts the same thought in the same way, ‘cur non ab infantia rerum naturam deosque, qua licet, uisimus, cum pateant nobis sidera et interesse numinibus liceat ?’ In her. XIII 41 sq. ‘qua possum, squalore tuos imitata labores dicar’ many MSS have changed the adverb into quo agreeing with the substantive hard by; and similarly here the ‘quae potes’ of the text has come from ‘qua potes’. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Arms and the Man:Wordplay and the Catasterism of Chiron in Ovid Fasti 5Barbara Weiden BoydIn a recent essay, Ian Brookes has drawn attention to the way in which Ovid's description of the catasterism of Chiron in Fasti 5 "suppresses Chiron's hybrid nature" as centaur "in order to allow us to sympathize with him as a fellow human."1 Brookes also directs us to the ironic ambiguity used by Ovid to (...) portray the episode's three main characters, Chiron, Achilles, and Hercules, each of whose histories, as alluded to by Ovid, shares with or borrows from the mythical histories of the other two characters.2 Thus, the wordplay associating Chiron's name with the Latin manus (as if derived from ), an etymological link already discussed by Santini (1976, 49-56), is demonstrated by Brookes to point instead here to the character of Achilles, whose "man-slaying hands" () are known from Iliad 18.317 and 24.478-79; the arrow wound in the left foot here fatal to Chiron is suggestive of Achilles' vulnerable heel; and the poison here responsible for Chiron's death is the same poison that Deianira will one day use to kill Hercules.3I want in the following discussion to extend the line of argument begun by Brookes through a fuller consideration of Ovid's exploitation of shared motifs in the mythical histories of each of these characters, and to focus in particular on the important role of wordplay, of a sort not previously observed, in the episode. My reading, while demonstrating that Brookes has made a valuable start on the literary analysis of the passage as a whole, will reach a somewhat different conclusion and suggest that Ovid's narrative intentionally subverts the superficial solemnity of the story told.It will be useful to begin with a full quotation of the episode (Fast. 5.379-414): [End Page 67] Nocte minus quarta promet sua sidera Chiron380 semivir et flavi corpore mixtus equi. Pelion Haemoniae mons est obversus in Austros: summa virent pinu, cetera quercus habet. Phillyrides tenuit: saxo stant antra vetusto, quae iustum memorant incoluisse senem.385 ille manus olim missuras Hectora leto creditur in lyricis detinuisse modis. venerat Alcides exhausta parte laborum, iussaque restabant ultima paene viro. stare simul casu Troiae duo fata videres:390 hinc puer Aeacides, hinc Iove natus erat. excipit hospitio iuvenem Philyreius heros, et causam adventus hic rogat, ille docet. respicit interea clavam spoliumque leonis, 'vir' que ait 'his armis, armaque digna viro!'395 nec se, quin horrens auderent tangere saetis vellus, Achilleae continuere manus. dumque senex tractat squalentia tela venenis, excidit et laevo fixa sagitta pede est. ingemuit Chiron, traxitque e corpore ferrum:400 adgemit Alcides Haemoniusque puer. ipse tamen lectas Pagasaeis collibus herbas temperat et varia volnera mulcet ope; virus edax superabat opem, penitusque recepta ossibus et toto corpore pestis erat:405 sanguine Centauri Lernaeae sanguis echidnae mixtus ad auxilium tempora nulla dabat. stabat, ut ante patrem, lacrimis perfusus Achilles: sic flendus Peleus, si moreretur, erat. saepe manus aegras manibus fingebat amicis:410 morum, quos fecit, praemia doctor habet. oscula saepe dedit, dixit quoque saepe iacenti 'vive, precor, nec me, care, relinque, pater.' nona dies aderat, cum tu, iustissime Chiron, bis septem stellis corpora cinctus eras.I have discussed elsewhere4 Ovid's effective use of second-person address to the reader at Fasti 5.389 to draw attention to the novelty of his narrative: this is the only extended narrative in the extant literary tradition [End Page 68] in which Achilles and Hercules actually meet as a result of their mutual acquaintance with Chiron. This meeting is, as Brookes (1994, 496) has observed, "something of a coup": only the most elastic of relative mythological chronologies could permit this meeting to occur. I propose that in fact we take Ovid's videres, appearing immediately after Ovid has set the scene by describing the landscape (379-82) and by introducing each of his three protagonists in three successive couplets (383-88), as an invitation to scrutinize carefully the play with characterization thus made possible, a play signaled first and foremost in this episode through Ovid's use of the epithet semivir (380) to describe... (shrink)

il verbo latino «desiderare» deriva dal composto latino della particella "de-" con il termine "-sideris", plurale di "sidera", che significa pertanto "stelle". Quindi il desiderio non ha a che fare con una singola stella, ma con un insieme di stelle. Perché? Gli antichi collegavano idealmente nel cielo le stelle fino a formare le costellazioni, e queste erano necessarie non solo per orientarsi (ad es. nel mare), ma anche a livello esistenziale (l’astrologia). Il problema è che finora la parola de-Sidera è (...) stata interpretata come il sentimento di una «mancanza» di costellazioni, cioè di punti di orientamento, magari con stravaganti riferimenti al De bello gallico di Giulio Cesare. In queste pagine del 2017 dimostro che è possibile una interpretazione alternativa partendo dall'interpretazione della particella "de-" in quanto finora essa è stata interpretata unicamente come un prefisso privativo. Eppure "de-" oltre a un significato privativo nel senso di sentire la mancanza di stelle, può indicare anche una negazione. In pratica interpretare de-siderare nel senso di nostalgia delle stelle sarebbe come interpretare de-costruire come "nostalgia delle costruzioni"! In realtà de-Sidera non significa affatto nostalgia delle stelle, bensì, molto più radicalmente «de-Costellare» nel senso di negare la costellazione che imprigiona e abbruttisce la mia esistenza attuale negli affanni della routine quotidiana, per cercare, oltre tale costellazione fatalistica, cioè il DESTINO, quella che corrisponde meglio alla mia vera DESTINAZIONE, nel senso di vocazione. Il de-siderio non è quindi nostalgia delle stelle, ma ricerca della costellazione che corrisponde alla propria vocazione. (shrink)

It is a working assumption in much of the literature on the meta-problem that problem intuitions are (fairly) universal, and they are (fairly) universally treated as being psychological or rationally significant. I argue that variation in the universality and psychological or rational significance of problem intuitions is worth taking seriously, and that doing so places significant and challenging constraints on what an answer to the meta-problem might look like. In particular, it raises a potential challenge for (full-blown) realists on how (...) solutions to the meta-problem link to the hard problem. (shrink)

E. Rae Harcum argues that Christians do not have to give up their religious faith to keep the contributions of science. He confronts the relation between the human body and its non-material parts—the mind and spirit—and provides a way of looking at these metaphysical issues.

L'art, loin des habitudes qui figent tout réel élan créateur, est la jeunesse du monde. Il a tout à créer. Tout à construire, tout à proposer. Les temps de l'art mimétique comme ceux de l'art visionnaire sont révolus, pour laisser place à ceux de l'intuition. Cet ouvrage revendique ainsi la liberté de s'imposer des règles, de nouvelles règles et préconise un art de l'intuition, un art de la sensibilité, qui puisse s'exprimer avec spontanéité, une spontanéité qu'il n'est possible d'obtenir qu'après (...) un long travail. L'art ne doit plus être pensé comme une intention. Suivant ce principe, le scénario dans le récit doit être abandonné. Du point de vue de la forme, la poésie doit pouvoir mélanger dans le même poème vers libres. vers en prose, versets et alexandrins, selon le souhait du poète. De même, il faut oser une autre forme de peinture, qui ne soit ni figurative, ni abstraite, mais intuitive, née du flou ou de l'éblouissement, de la fulgurance intuitive! Franchir les frontières, à commencer par celles de l'intolérance, en faisant dialoguer et se croiser différentes disciplines artistiques, pour aller vers un espace pluriartistique, ouvre ainsi de nouvelles perspectives de création."--Page 4 of cover. (shrink)

An accessible selection of Professor Gombrich's best and most characteristic writing.

Par habitude, par nécessité ou en raison de la faiblesse de notre intelligence dépassée par le tsunami des savoirs et des informations, nos façons ordinaires de nourrir la vie des idées consistent à la découper en secteurs, à la compartimenter en disciplines, à l'atomiser en petites spécialités étiquetées bien comme il faut. Il s'agira ici de suivre le chemin inverse, de briser les enclos, s'encanailler, provoquer des courts-circuits au petit bonheur la chance et, si possible, des étincelles. D'associer des éléments (...) trop souvent séparés dans les analyses : physique et philosophie, pensée et action, réalité et imagination, hasard et destin, infini mathématique et engagement existentiel, intelligence analytique et courage physique, Einstein et Rolling Stones, image et mirage, langage et impesanteur, raison et déraison... Mettons le nez dehors, inventons une chimie nouvelle, bâtissons des molécules littéraires à partir d'atomes disciplinaires! É. K."--Page 4 of cover. (shrink)

A collection of writings on Buddhist philosophy.

The novel pandemic called “Coronavirus Disease 2019”, as a global public health emergency and global threat, has affected many countries in unpredictable ways and impacted on physical activity behaviors to various extents. Specific populations including refugees, asylum seekers, and prisoners, are vulnerable groups with multiple complex health needs and worse health outcomes with respect to the general population worldwide and at high risk of death from the “Severe Acute Respiratory Syndrome-related Coronavirus type 2”. Governments around the world have been implementing (...) preventive healthcare policies, including physical and social distancing, isolation, and confinement, to mitigate against the burden imposed by the COVID-19 outbreak. This pandemic period is characterized by reduced or lack of movement. During this period of lockdown, PA can represent an immunotherapy and a preventative approach to avoid the harmful effects of inactivity due to the pandemic. Moreover, PA could be prescribed to improve the immune system of specific populations, which particularly experience the condition of being confined. The present narrative review discusses the potential impacts of COVID-19 pandemic on these specific populations’ health status and the importance of performing PA/exercise to reduce the deleterious effects of COVID-19 pandemic. In addition, we aim to provide useful recommendations on PA/exercise for these specific populations to maintain their level of independence, physical, and mental health as well as their wellbeing. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Real-life BioethicsGregory E. KaebnickMy academic training is in philosophy, and I tend to see the problems in bioethics as philosophical problems. And so they often are. What are moral values? What is the nature of rationality? These are certainly philosophical problems. But at the same time, they are not strictly philosophical problems, insofar as they are not the special purview of the field of philosophy. They require a broader (...) treatment, and that broader treatment might even lead us to believe that the standard philosophical treatment is unsatisfactory.In one way or another, several items in this issue of the Hastings Center Report raise questions about the standard philosophical answers to issues in bioethics. The challenge is most explicit in Barry Hoffmaster’s article, “The Rationality and Morality of Dying Children.” Hoffmaster launches a frontal assault on the typical philosophical understanding of ethics, applied ethics, and bioethics. “There is more rationality in our lives than there is in our philosophy,” he begins. The usual take in philosophy on rationality “hides the real nature and extent of the rationality and the morality in our lives because it denigrates, if not ignores, our experience and our creativity.” Closer attention to our experience is therefore needed, and Hoffmaster tries to take a step in that direction by considering anthropological research on how children dying of leukemia learned about their condition and then dealt with that knowledge.The lead article, by Tony Hope and three coauthors, questions standard philosophical approaches to decision-making in a different way. Hope and his colleagues consider whether the concept of authenticity is useful for exploring how patients with anorexia nervosa understand their condition and deal with that knowledge. Further, they ask, if the concept is important for people with anorexia, should it be important for clinicians, who sometimes need to make decisions on behalf of those women? Arguably, they explain, “in respecting autonomy, it is the authentic wishes that should be respected. This would be to give the idea of authenticity a role analogous to that of capacity (competence).”Hope and colleagues are skeptical that “authenticity” can help others make decisions on behalf of women with anorexia nervosa. There is no good way of deciding which decisions would count as “authentic.” But thinking about how to make decisions is not the full extent of bioethics. As the essay by Rebecca Dresser emphasizes, attempting to understand the patient’s experience of illness is another and important part of bioethics, even though bioethicists themselves do not always see it that way. “At times,” writes Dresser, “work in our field conveys the impression that seriously ill patients and their families would be in good shape if clinicians would only do things like give patients the proper information, respect patients’ choices, and follow advance directives.” Just as Hope and colleagues argued for attending more closely to the concept of authenticity, Dresser argues for attending to concepts like dignity, mortality, and grief. These concepts “may be difficult to incorporate into bioethical analysis, but they are the sorts of concerns that matter to people dealing with serious illness.”A bioethics that dealt better with them would still be a philosophical bioethics, but certainly not just a bioethics of philosophy. It would be what Dresser calls a “real-life bioethics.” —GEK [End Page 2]Copyright © 2011 The Hastings Center... (shrink)

J'examine plusieurs sources selon lesquelles Swyneshed (malgré les prétentions d'Angel D'Ors dans ses articles récents) donne une nova responsio en partie sous forme de la règle « On peut nier une proposition conjonctive après avoir concédé ses deux parties. » Je montre que cette nova responsio est liée à un rejet de la règle « Chaque proposition qui suit de l'ensemble de propositions déjà concédées doit être concédée », et j'attribue ce rejet à une théorie selon laquelle une inférence se (...) base sur le rapport logique entre seulement deux propositions. I examine a number of sources according to which Swyneshed (despite the claims made by Angel D'Ors in his recent articles) does give a nova responsio partly in the form of the rule « One can deny a conjunction whose conjuncts have already been granted. » I show that this nova responsio is linked to a rejection of the rule « Every proposition following from a set of propositions which have already been granted must be granted », and I attribute this rejection to a theory whereby an inference is based on the logical relations between just two propositions. (shrink)

Se trata de unareflexión interdisciplinar, a partir de W. Benjamin, sobre las relaciones entre experiencia, tiempo y memoriahistórica. La 1. parte analiza el empobrecimiento moderno de la Erfahrung que genera una“nueva barbarie”, a la vez que expenmentación innovadora, y que reclama un concepto más rico de experiencia, ligada ala totalidad concrete de la existencia. La 2. señala algunas paradojas de la memoria, muestra la inconsistencia del tiempo, cristalizado en el mito de Cronos, comoprincipio ordenador, y toma en consideración experiencias relevantes (...) que requieren concebir otro tiempo. En esa dirección, la 3. parte desarrolla la idea de Jetztze¡t, nucleo de la concepción crítica de la historia como tradición de los oprimidos, en cuyos bistantes de peligro relanipagea el angelus novus.Il s’agit d’une reflexion interdisciplinaire sur les liaisons entre expérience, temps et bistoire. La lére partie analyse l’appauvrissement moderne de l’Erfahrung, qui produit, selon W. Benjaniin, experimentation créatice et á la fois “une nouvelle barbarie”, et qui exige la construction d’un concept plus tiche d’expérience, liée á la totalité concréte de l’existence. La 2&me ¡nontre quelques paradoxes de la mémoire, sovligne ]‘inconsistance dv lemps comino principe d’ordre, et rappelle l’existence d’expériences qui demandent un autre concept du temps. La 3éme partie developpe ¡‘idee benjaininienne de Jetztzeit, noyau de sa conception critique de l’histoire conune tradition des opprimés, et analyse particuliérement la figure de l’angelus novus. (shrink)

While many commentators have remarked on Nietzsche’s admiration for the Greek historian Thucydides, most reduce the affinity between the two thinkers to their common commitments to “political realism” or “scientific naturalism.” At the same time, some of these same commentators have sought to minimize or dismiss Nietzsche’s enthusiasm for the Greek sophists. We do not deny the importance of realism or naturalism, but we suggest that, for Nietzsche, realism and naturalism are rooted in a rejection of moral absolutism and its (...) leading advocates, Socrates and Plato. Through careful exegesis of crucial sections from Daybreak, we show that, as early as 1880 (if not earlier), Nietzsche regarded the agonistic, anti-absolutist stance of the sophist Protagoras as an indispensable model both for Thucydides’s history and for his own philosophy. (shrink)

In this comment, I indicate several challenges and opportunities—out of the many—for an integrated science–humanities approach to emotions, from the perspective of a historian of the modern science...

What is silence? Is it a loss, an omission? Is it a stopping of the mouth, of the voice? An empty place where no meaning has come forward…or perhaps at times quite the opposite, an absence-as-presence Deleuze, 1990; Derrida, 1976)? Might silence evoke much more about what we assume is our monological, unitary reality, indexing possibilities yet unseen? This paper outlines the ways in which silence is typically understood according to scholarly orthodoxy: as omission in human communication or a silencing (...) of minoritized individuals or communities by those in power. It then moves to critique the preeminence of whitestream Western-centric academic authority, which self-perpetuates via the exclusion of outsider ways of doing, being and knowing such as those brought forward by silence, constituting a loss of meaning and knowledge from the social imaginary. This paper suggests that the pursuit of an articulate unknowing regarding silence as a creative, disruptive force beyond the control of rationality is a means of engaging with radical possibilities for a different, juster world. It proposes a socio-diologic politics of the real that welcomes silence as an unsettling of our current thinking about what is and will be possible, as well as who does and does not matter. It concludes by illustrating the ingenious force of silence in examples of subversive art that expose the hegemonizing, rational version of reality sold by academics and powerholders, bringing forward into the imagination what prospects for change, justice, and social transformation yet await. (shrink)

Quality and service improvement (QSI) research employs a broad range of methods to enhance the efficiency of healthcare delivery. QSI research differs from traditional healthcare research and poses unique ethical questions. Since QSI research aims to generate knowledge to enhance quality improvement efforts, should it be considered research for regulatory purposes? Is review by a research ethics committee required? Should healthcare providers be considered research participants? If participation in QSI research entails no more than minimal risk, is consent required? The (...) lack of consensus on answers to these questions highlights the need for ethical guidance. Three distinct approaches to classifying QSI research in accordance with existing ethical principles and regulations can be found in the literature. In the first approach, QSI research is viewed as distinct from other types of healthcare research and does not require regulation. In the second approach, QSI research falls within regulatory guidelines but is exempt from research ethics committee review. In the third approach, QSI research is deemed to be part of the learning healthcare system and, as such, is subject to a different set of ethical principles entirely. In this paper, we critically assess each of these views. While none of these approaches is entirely satisfactory, we argue that use of the ethical principles governing research provides the best means of addressing the numerous questions posed by QSI research. (shrink)