This paper analyzes the interlink among managerial experience, capabilities, and social capital in relation to corporate social responsibility (CSR) activities of multinational enterprises' (MNEs) subsidiaries in an emerging market context. Based on the empirical sample of 104 subsidiaries of 28 Italian MNEs operating in India, we found that CEO managerial capabilities are positively associated with CSR activities. However, interestingly, our findings also show that subsidiary CEO (managerial) experience is negatively associated with CSR activities in emerging markets. Therefore, our study is (...) one of the few that highlights the negative repercussions of experience in the context of CSR activities in emerging markets. Moreover, our findings show that while social capital alleviates the negative influences of CEO experience on CSR activities, it does not enhance the role of CEO managerial capabilities in CSR activities. As such, our study contributes to research on business ethics with a focus on sustainable development in business. (shrink)

Schrödinger escreveu as Palestras William James em 1954, mas estas não foram publicadas durante sua vida. Escritas em inglês, foram guardadas e publicadas somente em 1995, em uma coletânea organizada por Michel Bitbol, em que se baseia esta tradução. O primeiro texto se inicia discutindo relações entre filosofia e ciência, abordadas usando exemplos que relatam como as cores e os sons são abordados por diferentes ciências. Na segunda palestra, Schrödinger aborda um tema que foi alvo de muitas discussões na filosofia: (...) as sensações. Ele discute vários exemplos de medições na física, argumentando o quanto a observação e a interferência humanas são necessárias; por outro lado, o quanto a física se esforçava para afastar essa imagem. Na terceira palestra, Schrödinger analisa o papel da mente humana, atento especialmente ao planejamento e construção dos instrumentos de medição. É nessa palestra que encontramos também a definição mais concisa de um conceito central e original na filosofia de Schrödinger: a “formação de invariantes”, que de acordo com Schrödinger é o que permite a todas as pessoas “verem” as mesmas coisas. Pelos temas que abordam, exemplos que exploram e ideias que expressam, os textos aqui traduzidos são de interesse para toda a comunidade filosófica de leitores da língua portuguesa. Além disso, esta tradução é útil em cursos de graduação não só na área de filosofia, mas também física e química, por exemplo. (shrink)

En el presente trabajo se abordará el Nuevo Realismo, movimiento filosófico que cada vez goza de mayor popularidad. En primer lugar, se hará un breve análisis de su origen. A continuación, se atenderá a las propuestas de cuatro de los principales referentes de este movimiento: Quentin Meillassoux, Graham Harman, Maurizio Ferraris y Markus Gabriel. El objetivo de esto es encontrar las semejanzas y diferencias entre todas, para poder establecer una clasificación más acertada dentro del nuevo realismo.

Against Continuity is the first book to demonstrate that the beating heart of Gilles Deleuze's philosophy is a systematic ontology of irreducible, singular entities. This requires a radical break with decades of Deleuzian orthodoxy, according to which Deleuze's metaphysics revolves around the dissolution of discrete entities into a continuous world of flows and events.With reference to all of Deleuze's work, including published and untranslated seminars, as well as the recently published 'Lettres et autres textes', Arjen Kleinherenbrink critically compares Deleuze's ontology (...) to seven related contemporary thinkers: Levi Bryant, Maurizio Ferraris, Markus Gabriel, Manuel DeLanda, Graham Harman, Tristan Garcia and Bruno Latour. These comparisons establish Deleuze as an important precursor to object-oriented speculative realism and open up exciting new avenues of thought for critics and supporters of Deleuze alike. (shrink)

Public reason liberalism is defined by the idea that laws and policies should be justifiable to each person who is subject to them. But what does it mean for reasons to be public or, in other words, suitable for this process of justification? In response to this question, Kevin Vallier has recently developed the traditional distinction between consensus and convergence public reason into a classification distinguishing three main approaches: shareability, accessibility and intelligibility. The goal of this paper is to defend (...) the accessibility approach by demonstrating its ability to strike an appealing middle course in terms of inclusivity between shareability and intelligibility. We first argue against Vallier that accessibility can exclude religious reasons from public justification. Second, we use scientific reasons as a case study to show that accessibility excludes considerably fewer reasons than shareability. Throughout the paper, we connect our discussion of accessibility to John Rawls’s model of public reason, so as to give substance to the accessibility approach and to further our understanding of Rawls’s influential model. (shrink)

In this article, we propose a new account concerning the interlock between intentions and motor representations (henceforth: MRs), showing that the interface problem is not as deep as previously proposed. Before discussing our view, in the first section we report the ideas developed in the literature by those who have tried to solve this puzzle before us. The article proceeds as follows. In Sections 2 and 3, we address the views by Butterfill and Sinigaglia, and Mylopoulos and Pacherie, respectively, and (...) argue that both solutions entail a translation between representational formats, which both accounts aim to avoid. In Section 4, we present our brand‐new claim, according to which intentions and MRs partially share the same motor format, inasmuch as executable action concepts are naturally represented in the agent's motor system together with the action's outcomes. Indeed, since intentions are constituted by executable action concepts and since there is evidence that action concepts are represented (and, thus, built) in the same motor format as action outcomes, the interlock between intentions and MRs no longer constitutes a problem. Then, in Section 5, we report empirical evidence in support of our claim, and before concluding, in Section 6 we briefly clarify our relations with two very recent accounts that criticized the proposals by Mylopoulos and Pacherie and Butterfill and Sinigaglia: Shepherd's and Burnston's. Finally, in Section 7, we offer some remarks about the philosophical idea defended here. The basic insight is that interface without translation is possible because action concepts are such stuff as MRs are made on. (shrink)

Everyday visual experience constantly confronts us with things we can interact with in the real world. We literally feel the outside presence of physical objects in our environment via visual perceptual experience. The visual feeling of presence is a crucial feature of vision that is largely unexplored in the philosophy of perception, and poorly debated in vision neuroscience. The aim of this article is to investigate the feeling of presence. I suggest that visual feeling of presence depends on the visual (...) representation of a very particular spatial relation with the object we interact with: the visual representation of absolute egocentric depth, which is due to stereoscopic vision. (shrink)

Both in his pre-critical writings and in his critical works, Kant criticizes the Wolffian tradition for its use of the mathematical method in philosophy. The chapter argues that the apparent unambiguousness of this opposition between Kant and Wolff notwithstanding, the problem of ascertaining the relationship between Kant’s and Wolff’s methods in philosophy cannot be dismissed so quickly. Only a close consideration of Kant’s different remarks on Wolff’s approach and a comparison of the methods that Wolff and Kant actually used in (...) philosophy can allow us to determine when Kant’s criticisms are justified and where the differences in their methodological proposals for philosophy actually lie. We see that Kant’s account of philosophical method in fact has some elements in common with the Wolffian paradigm, even though there are also relevant differences. (shrink)

This discussion of pride, shame, and guilt centers on the beliefs involved in the experience of any of these emotions. Through a detailed study, the author demonstrates how these beliefs are alike--in that they are all directed towards the self--and how they differ. The experience of these three emotions are illustrated by examples taken from English literature. These concrete cases supply a context for study and indicate the complexity of the situations in which these emotions usually occur.

Gabriele Taylor presents a philosophical investigation of the "ordinary" vices traditionally seen as "death to the soul": sloth, envy, avarice, pride, anger, lust, and gluttony. In the course of a richly detailed discussion of individual and interrelated vices, which complements recent work by moral philosophers on virtue, she shows why these "deadly sins" are correctly so named and grouped together.

A complementary system for a given logic is a proof system whose theorems are exactly the formulas that are not valid according to the logic in question. This article is a contribution to the complementary proof theory of classical propositional logic. In particular, we present a complementary proof-net system, $$\textsf{CPN}$$ CPN, that is sound and complete with respect to the set of all classically invalid (one-side) sequents. We also show that cut elimination in $$\textsf{CPN}$$ CPN enjoys strong normalization along with (...) strong confluence (and, hence, uniqueness of normal forms). (shrink)

Gabriele Taylor; VIII*—Love, Proceedings of the Aristotelian Society, Volume 76, Issue 1, 1 June 1976, Pages 147–164, https://doi.org/10.1093/aristotelian/76.1.

The Catholic concept of “sanctity” can be thought of as a “cultural unit” (Eco) composed of a wide variety of “grounds” (Peirce) or distinctive features. The figures of individual saints, i.e., tokens of sanctity, are characterized by a particular set of grounds, organized and represented in texts of different genres. This paper presents a semiotic study of texts seeking to offer an encompassing view of “sanctity” by listing all the saints and supplementing their names with a short description of their (...) lives emphasizing the grounds characterizing each of them. The analysis focuses on a seminal liturgical text, the Martyrologium Romanun (1584–2004), and the first official encyclopedia of saints, the Bibliotheca Sanctorum (1961–2013), as well as a sample of digital texts and media such as websites and mobile apps. While the first text offers a dogmatic perspective on sanctity and saintly figures and the second offers a historical and culturological one, websites succeed in reconciling the two paradigms into a single syncretic form of interactive fruition in which the more up-to-date encyclopedic model subsumes the traditional calendar one and, in the case of apps, adds a glocal dimension, enhancing situated cognition. The analysis shows that the introduction of the encyclopedic genre and subsequent proliferation of digital repertoires is connected to a shift in the Catholic “episteme” (Foucault) of sanctity and a growing tendency to consider saints as not (only) religious characters and objects of cult, but (also) as historical individuals and components of a culture and, consequently, as suitable objects of critical discourse. (shrink)

In this paper, I develop Mauricio Suárez’s distinction between denotation, epistemic representation, and faithful epistemic representation. I then outline an interpretational account of epistemic representation, according to which a vehicle represents a target for a certain user if and only if the user adopts an interpretation of the vehicle in terms of the target, which would allow them to perform valid (but not necessarily sound) surrogative inferences from the model to the system. The main difference between the interpretational conception I (...) defend here and Suárez’s inferential conception is that the interpretational account is a substantial account—interpretation is not just a “symptom” of representation; it is what makes something an epistemic representation of a something else. (shrink)

Le modèle standard des particules élémentaires, combiné avec la théorie de la relativité générale d’Einstein, constitue un cadre dans lequel on réussit extraordinairement bien à décrire les phénomènes physiques dans une grande diversité de domaines. Cependant, des données cosmologiques récentes affrontent cette conception classique à plusieurs questions profondes et déroutantes. Pour les résoudre, on aura peut-être besoin de recourir à la dernière révolution de la physique fondamentale, la théorie des cordes, et aux implications peu ordinaires qu’elle suggère concernant la manière (...) dont opère la nature aux échelles de longueur les plus petites ou très près du big bang de la cosmologie classique. (shrink)

In this paper, I distinguish three general approaches to public trust in science, which I call the individual approach, the semi-social approach, and the social approach, and critically examine their proposed solutions to what I call the problem of harmful distrust. I argue that, despite their differences, the individual and the semi-social approaches see the solution to the problem of harmful distrust as consisting primarily in trying to persuade individual citizens to trust science and that both approaches face two general (...) problems, which I call the problem of overidealizing science and the problem of overburdening citizens. I then argue that in order to avoid these problems we need to embrace a (thoroughly) social approach to public trust in science, which emphasizes the social dimensions of the reception, transmission, and uptake of scientific knowledge in society and the ways in which social forces influence both positively and negatively the trustworthiness of science. (shrink)

This paper is a reading of Peirce’s manuscript “Ideas, stray or stolen, about scientific writing.” The latter text has been considered to be a key for understanding the relationship between speculative rhetoric and methodeutic. While I agree that it includes essential reflections on the third branch of Peirce’s logic, I will argue that the classification of rhetoric studies that it contains cannot be used to clarify the way in which methodeutic and speculative rhetoric are related to one another. I will (...) first introduce the classification as it is presented by Peirce in “Ideas, stray or stolen, about scientific writing” and list some problems that immediately arise when we identify methodeutic with the rhetoric of science. Then, I will elucidate Peirce’s distinction between the universal art of rhetoric, speculative rhetoric, and ordinary rhetoric. I will argue that the classification of rhetoric studies in “Ideas, stray or stolen, about scientific writing” should be seen as a classification of the ways in which we can obtain different ordinary rhetorics specifying the contents of speculative rhetoric for different contexts of sign use. To finish, I will propose a different approach to support the claim that methodeutic is a subdivision of speculative rhetoric. (shrink)

In this paper, I distinguish scientific models in three kinds on the basis of their ontological status—material models, mathematical models and fictional models, and develop and defend an account of fictional models as fictional objects—i.e. abstract objects that stand for possible concrete objects.

Kant’s account of practical justification for belief has attracted much attention in the literature, especially in recent years. In this context, scholars have generally emphasized the originality of Kant’s thought about belief (Glaube), and Kant indeed offers a definition of belief that is very different from views that were prevalent in eighteenth-century Germany. In this article, however, I argue that it is very likely that Christian August Crusius exerted influence on Kant’s definition of belief and his account of practical justification. (...) In turn, acknowledging this influence has relevant consequences for how we understand the phenomenology of Kantian belief. (shrink)

From mass murder to genocide, slavery to colonial suppression, acts of atrocity have lives that extend far beyond the horrific moment. They engender trauma that echoes for generations, in the experiences of those on both sides of the act. Gabriele Schwab reads these legacies in a number of narratives, primarily through the writing of postwar Germans and the descendents of Holocaust survivors. She connects their work to earlier histories of slavery and colonialism and to more recent events, such as (...) South African Apartheid, the practice of torture after 9/11, and the "disappearances" that occurred during South American dictatorships. Schwab's texts include memoirs, such as Ruth Kluger's _Still Alive_ and Marguerite Duras's _La Douleur_; second-generation accounts by the children of Holocaust survivors, such as Georges Perec's _W_, Art Spiegelman's _Maus_, and Philippe Grimbert's _Secret_; and second-generation recollections by Germans, such as W. G. Sebald's _Austerlitz_, Sabine Reichel's _What Did You Do in the War, Daddy?_, and Ursula Duba's _Tales from a Child of the Enemy_. She also incorporates her own reminiscences of growing up in postwar Germany, mapping interlaced memories and histories as they interact in psychic life and cultural memory. Schwab concludes with a bracing look at issues of responsibility, reparation, and forgiveness across the victim/perpetrator divide. (shrink)

In its "futural" use, the future perfect represents the past of the future. In the architectural and urban project, which imagines the future of cities and territories, a future perfect is always at stake: there is past in the future, there is future in the past. The project of a spatial transformation, always happening as a rupture in the temporal continuum, doesn't deploy an homogeneous and linear time, but rather a bundle of temporalities working according to different paces. In such (...) a perspective the project has less to be meant as an image of a future state of the world, rather than an action orientation. The project can become an opening and a “social experimentation”, beyond the strictly technical and bureaucratic rationale, but also beyond the practice and market boundaries. (shrink)

Among the theses that for centuries have ensured Niccolò Machiavelli an ambiguous fame, a special place goes to his extremely positive opinion of social conflicts, and, more in particular, to the claim that in ancient Rome 'the disunion between the plebs and the Roman senate made that republic free and powerful'. Contrary to a long tradition that had always highly valued civic concord, Machiavelli thought that - at least under certain conditions - internecine discord could be a source of strength (...) and not of weakness, and built upon this daring proposition an original vision of political order. Machiavelli in Tumult is the first book-length study entirely devoted to analyzing this idea, its ancient roots, its enduring influence up until the American and the French Revolution, and its relevance for contemporary political theory. (shrink)

In a recent paper, ‘Peripersonal perception in action’ (Synthese, 2018), Frédérique de Vignemont tackles the problem of defining what is peculiar to the visual perception of objects falling within the peripersonal space of the observer, i.e. the space immediately surrounding the body, and which is commonly described as the space in which action takes place. In this paper, I first discuss the proposal offered by de Vignemont about what characterizes peripersonal perception. Then, I suggest an extension of this account that (...) offers a meticulous description of the nature of the Content of Peripersonal Visual Experience - a topic never explicitly considered in the philosophical literature on vision - by discussing some peculiar features of it that, as recognized also by de Vignemont’s account, still need to be explained. In particular, I offer a philosophical examination of the specificity of peripersonal visual experience, in relation to its phenomenological dimension, its optical mechanisms and its neurophysiological underpinnings, in the light of our best theories from vision science, and in comparison to the visual experience of other visual spaces. (shrink)

Does action play any crucial role in our perception of pictures? The standard literature on picture perception has never explicitly tackled this question. This is for a simple reason. After all, objects in a picture seem to be static objects of perception. Thus, it might sound extremely controversial to say that action is crucial in picture perception. Contrary to this general intuitive stance, this paper defends, for the first time, the apparently very controversial claim, never addressed in the literature, that (...) some of the specific and essential relations between vision and action make action (and its motoric basis) crucial in order for us to enter pictorial experience. I first discuss two ways in which vision and action are deeply linked, by describing the famous notions of Vision-for-Action and Sensorimotor Understanding. Then, I describe the special role they play in generating ordinary pictorial experience and suggest that, when we cannot rely on them while in front of a picture, we lose pictorial experience. (shrink)

Gabriele Taylor; VIII*—Love, Proceedings of the Aristotelian Society, Volume 76, Issue 1, 1 June 1976, Pages 147–164, https://doi.org/10.1093/aristotelian/76.1.

In two often neglected passages of the Critique of Pure Reason, Kant submits that the Critique is a 'treatise' or a 'doctrine of method'. These passages are puzzling because the Critique is only cursorily concerned with identifying adequate procedures of argument for philosophy. In this book, Gabriele Gava argues that these passages point out that the Critique is the doctrine of method of metaphysics. Doctrines of method have the task of showing that a given science is indeed a science (...) because it possesses 'architectonic unity' – which happens when it realizes the 'idea' of a science. According to Gava's novel approach, the Critique establishes that metaphysics is capable of this unity, and his reading of the Critique from this perspective not only illuminates the central role of the Transcendental Doctrine of Method within it, but also clarifies the relationship between the different parts of the work. (shrink)

Norman Daniels’s theory of ‘accountability for reasonableness’ is an influential conception of fairness in healthcare resource allocation. Although it is widely thought that this theory provides a consistent extension of John Rawls’s general conception of justice, this paper shows that accountability for reasonableness has important points of contact with both utilitarianism and intuitionism, the main targets of Rawls’s argument. My aim is to demonstrate that its overlap with utilitarianism and intuitionism leaves accountability for reasonableness open to damaging critiques. The important (...) role that utilitarian-like cost-effectiveness calculations are allowed to play in resource allocation processes disregards the separateness of persons and is seriously unfair towards individuals whose interests are sacrificed for the sake of groups. Furthermore, the function played by intuitions in settling frequent value conflicts opens the door for sheer custom and vested interests to steer decision-making. (shrink)

This book presents a systematic interpretation of Charles S. Peirce’s work based on a Kantian understanding of his teleological account of thought and inquiry. Departing from readings that contrast Peirce’s treatment of purpose, end, and teleology with his early studies of Kant, Gabriele Gava instead argues that focusing on Peirce’s purposefulness as a necessary regulative condition for inquiry and semiotic processes allows for a transcendental interpretation of Peirce’s philosophical project. The author advances this interpretation through presenting original views on (...) aspects of Peirce’s thought, including: a detailed analysis of Peirce’s ‘methodeutic’ and ‘speculative rhetoric,’ as well as his ‘critical common-sensism’; a comparison between Peirce’s and James’ pragmatisms in view of the account of purposefulness Gava puts forth; and an examination of the logical relationships that order Peirce’s architectonic classification of the sciences. (shrink)

In his paper “Explaining Deductive Inference” Prawitz states what he calls «a fundamental problem of logic and the philosophy of logic»: the problem of explaining «Why do certain inferences have the epistemic power to confer evidence on the conclusion when applied to premisses for which there is evidence already?». In this paper I suggest a way of articulating, and partly modifying, the intuitionistic answer to this problem in such a way as to both answer Prawitz’s problem and satisfy a requirement (...) I argue to be crucial for any epistemic theory of the meaning of the logical constants: the requirement that evidence is epistemically transparent. (shrink)

Christopher Hookway is, beyond question, one of the most respected scholars working on Peirce and the tradition of pragmatism. His books Peirce (Routledge, 1985) and Truth, Rationality, and Pragmatism (Oxford University Press, 2000) are essential readings for any scholar with an interest on Peirce and pragmatism. Hookway has shown how Peirce has still a lot to contribute to contemporary debates in logic, epistemology, the philosophy of language, etc. The present book, which collects 9 essays...