Description logics and other formal devices are frequently used as means for preventing or detecting mistakes in ontologies. Some of these devices are also capable of inferring the existence of inter-concept relationships that have not been explicitly entered into an ontology. A prerequisite, however, is that this information can be derived from those formal definitions of concepts and relationships which are included within the ontology. In this paper, we present a novel algorithm that is able to suggest relationships among existing (...) concepts in a formal ontology that are not derivable from such formal definitions. The algorithm exploits cross-lingual information that is implicitly present in the collection of terms used in various languages to denote the concepts and relationships at issue. By using a specific experimental design, we are able to quantify the impact of cross-lingual information in coping with underspecification in formal ontologies. (shrink)

Selon une psychologie empiriste, aucune vie mentale inconsciente n'existe ; la conscience devrait être vue comme intérieure au sujet. Au contraire, la psychologie idéaliste soutient une philosophie de l'inconscient (et non pas de l'inconscience). La multiplicité et la finalité ne sont pas représentables comme des produits de l'évolution ou du destin des individus ; notre image du monde est conscience du monde. Nietzsche (1874), le premier, réagit contre cette thèse ; il y voit un tourbillon de consciences étroites : "l'homme (...) historique qui se laisse transformer en miroir historique." La psychologie idéaliste tendrait-elle vers une idolâtrie de l'histoire ? Il nous semble qu'une éthique et une philosophie sociale idéalistes, bâties sur les principes du droit, aident à former des hypothèses plausibles, notamment celle d'une solidarité inconsciente. L'expérience moniste d'unité entre notre représentation et notre volonté peut plaider pour une compréhension du monde sur le terrain de valeurs axiologiques, sans maladie historique. Elle explique une soif universelle de culture et de religion. Réexaminons l'utilité et l'inconvénient d'élargir la reconnaissance réciproque des sujets, vers un don de soi au monde. (shrink)

No detailed description available for "Problèmes de la personne".

In the commentaries on Wittgenstein's Tractatus, due attention has always been paid to the philosophy of logic contained in this work. In particular the statement that a picture and reality must have their form in common has attracted the attention of the commentators. This statement has been explained now in an extreme realistic way, now in the sense of a linguistic kantianism. Both of the interpretations have this in common that they tend to give a kind of metaphysical status to (...) this 'logical form', considered either as THE form of reality on its own or as THE objective form of language as such. In our article, we try to show that there is no place for this kind of 'hypostases' or reifications in the philosophy of the Tractatus. We point out some important arguments available in the text, to show that Wittgenstein didn't found logic on what can be termed as the objective and given structural form either of language or of reality. The point of his philosophy of logic, we argue, was not a metaphysical, but rather a pragmatical and operational one. Our argumentation is built upon what we consider to be the two basic texts of Wittgenstein's philosophy of logic, namely that we can „postulate” the truths of logic in so far as we can postulate an „adequate notation”(6.1233), and that the so called „logical constants” are not representatives : that there can be no „representatives” (in German : „vertreten”) of the logic of facts (4.0312). We first try to show that logic is not really distinct from the grammar (syntax, form) of a language which is capable to express reality in a complete and determinate way (4.123; 3.14; 3.251; 4.023; 4A66 ; 6.124; 4.002a). And to the extent that there is no meaningfull language without a signified reality related with it, there is no logic either which is not apriori and at the same time a logic applied to reality, i.e. the logic of the world. Consequently, we try to develop an interpretation of 2.16-2.18 of the Tractatus which can account for its a-metaphysical, operational conception of logic. Finally, we attempt a clarification of 5.552, a text which we consider as basic for Wittgenstein's philosophy of the „mystical”. (shrink)

After the 'death of God', it would be a mistake to continue to think of eros in terms of a longing for possession ofthat which one is lacking, especially in matters of religion. Alongside Plato's Diotima, Kierkegaard, Levinas and even Heidegger, an alternative view of eros is proposed in which eros is gradually letting go of its possessive cravings in order to open itself for the other. In this way, eros is bent in the directionof the unselfish service of the (...) other. The question is then asked which kind of understanding of being is implied by this redirection of eros. The answer is taken from a thinking of the meaning of being in terms of self-givenness and self-outpooring in beings, for beings to be 'there'. Our being at the service of the other can therefore be seen as a following of the call of being in us to become adequate to the meaning of being itself. (shrink)

The issue of philosophy’s contribution to theology is an old and much disputed one. This article posits philosophy as the 'conscience' of theology. It takes 'conscience' in the heideggerian sense of existential 'being-aware-of' and applies this to our finitude and the ultimate meaning of being. A living theology has therefore to be based on a successful encounter between our understanding of the issue of our existence and the Word of 'revelation' — as Western tradition calls it —, spoken to us (...) 'from elsewhere'. This position is considered with reference to the theological thinking of Thomas Aquinas, and more specifically to his doctrine of human happiness and bliss, and the natural desire to see God. Attention is drawn to the fact that Thomas’ view on the supernatural is based on both a philosophical and a theological component. To further illustrate the point, three statements are developed. The first concerns a possible abuse of Heidegger’s deconstruction of metaphysics in order to support a 'pluralistic' approach of religious truth. Here the objection is raised that this conception disowns the proper nature of religious and theological truth as distinguished from metaphysical truth. The second statement is about any possible coalescence of philosophyand theology: whereas metaphysical truths show a 'representative' character, the properof religious and biblical truth appears to be 'a way of liberation'. Between both a 'mediation' needs to be found. The author claims that such may surface in man's inner belonging to 'another dimension', i.e., in an 'immanent transcendence'. The third statementproposes to update the synthesis of philosophy and theology as presented by Aquinas. A dialectical elucidation of man's craving for infinity still points to a possible way byrevealing an essential aspect of human 'conscienceawareness'. (shrink)

Filosofische speurtocht naar een verantwoorde wijze om over God te spreken, tegen de achtergrond van de huidige religieuze crisis in de westerse cultuur.

Cet article propose un modèle additionnel pour l’interprétation des changements qui, dans les sciences, ne résultent pas d’une rupture irréversible avec le passé, mais du recyclage opportuniste de vieilles théories, destiné soit à en enrichir les théories émergentes, soit à provoquer le retour contre-révolutionnaire des théories défaites. Il soutient que, quand la science crée ainsi du neuf à partir du vieux, elle procède suivant un modèle proche du « bricolage évolutif », par lequel François Jacob explique l’évolution par le jeu (...) des réaménagements opportunistes qui surviennent dans la structure du noyau cellulaire. (shrink)

This chapter as the whole book are a result of a Globethics conference in March 2018 at the Catholic University of East Africa (CUEA) in Kenya, focused on the integration of Ethics in Higher Education. The book captures the potential for sharing of knowledge, and triggering interdisciplinary collaboration and research across a wide variety of issues ranging from research practice, religion, entrepreneurship, leadership, fundraising and corruption. While some of the chapters focus on the understanding of ethics and its relationship with (...) the various other aspects of life, others concentrate on the methods and strategies of effectively teaching ethics. Our chapter is concerned by the ways research practices and the value of integrity might be at risk, in very limited situations. We have good hope that responsible answers and proportionate reason-based actions in confronting some of these risks - as with plagiarism - can protect the giving virtues necessary for dynamical and effective research processes, which are all ultimately built on the value of trust. (shrink)

Poetry and Ethics: Inventing Possibilities in Which We Are Moved to Action and How We Live Together, Obiora Ike / Andrea Grieder / Ignace Haaz (Eds.), Global Series No. 16, Geneva: Globethics Publications, 2018, pp. 247-262.

Criminal law exists in order to punish people for their culpable misconducts, whenever there is a culpable wrong one should criminalize and punish. A distinctive moral voice: the criminal wrong that we don’t find beyond is revealed and any normative ethical enquiry should point out, as a specific axiological and moral category related to such evil conducts. Why not suppose an unconscious genesis of it in the sensitive faculties, because there is a constitution of what man is, learned through history? (...) Eduard von Hartmann thinks that the normative role of self-control functions in different moral principles. This is valid also in criminal ethics. Thinking the process what begins to be morally relevant, as morally criminal is presented as “ruse of the conscious will”: pre ethically, by specific psychological drives, and metaphysically by character formation. (shrink)

Obiora F. Ike’s impressive amount of research texts on ethics can be found on Globethics.net Library. In general, there is no need to search for a justification of a life work and commitment to values, when a person reaches beyond a certain level of experience in life, in any field of professional work, even more in spiritual and ethical development. In the following lines I shall focus on the value of the common good for a person who not only had (...) precise notions about a philosophical and theological concept, but taught by the example, believing integrity matters and integral development can be a life-long mission and altruistic commitment, even if life can be either simple or complicate. (shrink)

Promise keeping and the virtue of integrity are understandable only if the sense of justice and of injustice doesn't come from nature but results from education and of some of the most inventive human conventions. We comment this argument that we find in the Treatise of Nature, book III and present how it impacts the notion of retribution and punishment in general.

Ignace Ndongala Maduku | : Cet article entend vérifier la plausibilité sociale et politique de la parole épiscopale. Il a pour objet un Message de l’épiscopat congolais qu’il approche à partir de l’analyse du discours tel que systématisé par Ruth Amossy et Patrick Charaudeau. Il examine la visée persuasive, les modes d’argumentation et de légitimation de la parole épiscopale. Il rend compte de la manière dont les évêques congolais construisent leur identité et celle de leur auditoire ainsi que de (...) la façon dont ils incitent ce dernier à l’action. | : This article intends to investigate the social and political plausibility of the Episcopal speech. It provides a message that the Congolese bishops approach from discourse analysis as systematized by Ruth Amossy and Patrick Charaudeau. It examines the persuasive aim, modes of argumentation and legitimation of the Episcopal speech. It reports how the Congolese bishops construct their identity and that of their audience and how they encourage it to action. (shrink)

This work, the most comprehensive treatment of alienation ever published, deals with the philosophical, sociological, psychological, religious, political, and literary aspects of the problem. Among the topics discussed are the lost self, the fragmented self, alienated leisure, measurements of social alienation, counterculture, anti-intellectualism, and cures for alienation.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In the following text we would like to present the philosophical discussion on untrusting lies, which introduces a space for innocent lie understood as figurative manipulation of the speech: a poetic trope that we would argue could not only be generously used to help us tolerating our sometime deceiving human condition—which is global and universally ours, that of the finitude of human capacity of knowledge and ethical action—but also to maximise our capacity for knowledge formation and adaptation to values. Concepts (...) formation and communication relates to a collective interplay of different interiorized images, before it comes to the exterior in some well-chosen expressions, in self-mastered way; their origin remain in a mentally latent process of selection of content and ideas, as possible solutions of in a games of compatible propositions. These unconscious materials of our life relies on our capacity to identify and quickly switch between different spans, that enable us to focus on complex sets data, all depending very much on figurative manipulations, that should not be confounded with blameworthy and misleading representations. (shrink)

This publication articulated in three parts, and twelve chapters endeavours to engage with the complex negative emotions and consequent phenomenon of self-deceit, radicalisation and extremism. First part: Emotions as Lines of Demarcation or Guidelines to Our Self. The Psychodynamic Surrounding of our Intentional Self; second part: Case Studies of Some Concrete Societal Encapsulations of the Negative Passions; and third part: Resisting the Colonisation of Tyrannical Affections. Possible Paths of Mitigating Radicalisation and Extremism. What kind of educational responses can be given (...) to extremist claims of territory, identity, resources, power, and interpretations? How can a dialogue on unifying ethical principles and values aid in developing common grounds for preventing radical and extremist excesses? With authors from three continents, this publication endeavours to not only ask the uncomfortable questions with regard to the exteriorisation of human emotive predispositions and inclinations to ostracize, stigmatise and discriminate. The exit door from the extreme is also clearly presented, through four contributions, notably the interplay of Charvaka philosophy, Sikh wisdom on balanced forms of engagement with strong emotions. (shrink)

Le présent ouvrage fait suite aux deux précédents volumes de l’auteur : (2015) Droit des affaires en Afrique subsaharienne et économie planétaire, et (2016) : Démocratie électorale en Afrique subsaharienne Entre droit, pouvoir et argent, publiés par les Éditions Globethics. Bien que Pascal Mukonde convoque le thème du contrat du point de vue strictement juridique et dans le contexte du droit africain en RD. Congo, sur une ligne de recherche systématique (p.75), nous souhaitons mentionner comme préliminaire, la place de l’éthique (...) vis-à-vis des concepts juridiques, dans ce livre centré sur la notion de contrat. Le contrat est en effet un concept central dans l’histoire de la philosophie, partagé entre les normes du droit et un type de collaboration politique. Il est intéressant de comparer la valeur éthique du concept de partenariat, dans l’expression « contrat de partenariat », que nous mettons par hypothèse en rapport avec une finalité de développement, car parmi les risques d’un contrat de partenariat, en particulier entre le public et le privé, il n’est pas seulement question de risques économiques : il y a aussi celui éthique de réputation, par exemple lorsqu’il y a corruption des agents (cf. ci-dessous p. 130), c’est-à-dire des obstacles au développement liés au caractère non transparent des pratiques. (shrink)

Avant de peser les limites du pouvoir politique, l'auteur développe la thèse selon laquelle une société humaine doit réfléchir sur l'instance qui devrait être considérée comme souveraine. La réflexion sur le rapport entre puissance politique et puissance juridique est dérivée. Si le pouvoir politique constituait seul l'attribut de la souveraineté, alors les règles de la société seraient toujours bien faites. Dans une société idéale la seule force directrice des règles suffit sans force coercitive.

Our paper contributes to Science, Technology and Society scholarship on the practices and technologies of containment. We build on existing work in STS that has analyzed containment as a performative sociotechnical system that generates and sustains new realities, new systems, and new relationships. Our contribution draws from the problem of containment in salmon aquaculture. The stakes for containing salmon are very high. Farmed salmon escapes are environmentally damaging to ecosystems and wild salmon populations, and they put additional pressure on an (...) industry that has a very poor environmental record. We consider in detail Newfoundland and Labrador’s “Code of Containment” that works to keep farmed salmon in cages and prevent them from escaping into the wild. Through our analysis of the Code, we argue that containment is not only about holding inside. It is also about holding together, an obsolete meaning of the term “to contain.” We add to STS scholarship by arguing that containment and its associated Code in Newfoundland holds together a large scale, industrial aquaculture sector that tolerates persistent farmed salmon escapes into the wild from ocean-based cages. We conclude by examining the broader implications of our analysis for STS scholarship on the practices and technologies of containment. (shrink)

Today, we can notice a renewed interest in spirituality, often as an alternative for established religions. Does this also mean that after centuries of growing apart and mutual diffidence, our time would offer a new opportunity for a meeting between spirituality and philosophy? At first glance this seems rather improbable. The origin of the term 'spirituality' is not philosophical, but Christian. There, it means a life under the guidance of the Holy Spirit. Today, the content of a spirituality can be (...) religious as well as atheist, as some contemporary examples show. Thus it mostly expresses a craving for inner unity and universal reconciliation for human beings and for the universe. Such a spirituality testifies to a transcendency in the human and promotes a practical wisdom based on a corresponding metaphysical worldview. But it is not immediately clear what such a worldview could afford to the self-understanding of rational philosophy. Yet, the idea of human transcendency is not unknown to contemporary philosophy. In Heidegger's Being and Time, it bears the name of 'existence'. Moreover, Heidegger agrees that his philosophy of authentic existence as finite being-until-death is inspired by a 'factical ideal'. He presents his philosophy as being that lifeview in its reflexively understood meaning. Building on such a hermeneutic idea of philosophy, this article defends the view that spiritualities in general can be seen as carriers of valuable elements for an ontological understanding of the meaning of being. The article develops an understanding of being in which being is seen as a commonly shared perfection in the context of a general ontology of finite participation in being in which the world appears as the place of a lacking. This perfection comes toward us as an appeal to our freedom. That ontological awareness gives way to a reflexive assumption of spiritual attitudes such like generosity and fidelity in the context of an ontological philosophy of the meaning of human existence. (shrink)

The central drive and movement of this study is an exploration of the possibility of a new theological ontology, an ontology of meaning. This attempt takes its starting-point in one of the major philosophers of this century, Ludwig Wittgenstein. The theological exploration rests on an interpretation of Wittgenstein as a whole, in function of his dominant interest in meaning. 'Meaning' is the theme which provides continuity between the 'early' and the 'late' Wittgenstein.

This work by fourteen authors, on the topic of aesthetic values, ethics, and education, gathers contributors from diverse backgrounds. University professors, theologians, international practitioners, music performers, and literary artists from different continents, i.e. Africa, Asia, and Europe, explore the profound intersection between intercultural and universal values, ethical considerations, and education through arts. The book presents essays and poems addressing the value and role of arts in challenging cultural and societal norms to nurture reasoning and social responsibility, and ultimately to promote (...) intercultural dialogue and understanding with ethics in aesthetic value and education to foster respect and collaboration. In exploring the profound intersection between these parameters through arts, this book invites readers to reimagine the world, ethics, and critical thinking in contemporary society. (shrink)

Warum muss Strafe sein? Die Beiträge betreffen zunächst aktuelle Strafbegründungstheorien, insbesondere solche, die in der Strafe einen Tadel sehen. Eine klare Unterscheidbarkeit zwischen absoluten und relativen Straftheorien wird heute nicht selten bezweifelt.

Ignace Haaz endeavors to thoughtfully confront the intricate phenomenon of embellishing knowledge, which lies at the delicate boundary between aesthetic values and the ethics of knowledge, or intellectual ethics. This boundary should not be pompously perceived as the social status of some armchair academics but rather understood very practically through the noble profession of the editor. In a meticulously curated collection of essays, he addresses the third set of challenges among three sets of problems surrounding aesthetic values, ethics, and (...) education. These challenges are: -The profound nature and intricate problem of aesthetic values, including the role of grace and beauty in fostering ethical values versus art as a playful masking of some key values. -The issue of art as “showbusiness” driven by passion-based attitudes, and the consequences arising from these two initial lines of argument. -A focus on art and research integrity, aiming to find artistic responses to the unexpected problems encountered in art-based learning. Ultimately, this contribution poignantly reminds us of the perennial value of irony in addressing ethical dilemmas with others and poses the question of whether laughter, which transcends mere spiritual humor, could also function therapeutically in restoring the confidence between author and publisher in the process of addressing integrity issues. (shrink)

Dans son chapitre, Ignace Haaz analyse la pratique littéraire depuis son poste d’observation d’éditeur. Traditionnellement, la publication scientifique est le fruit d’un processus rigoureux de recherche, de vérification et de validation par les pairs. Cependant, avec la capacité de l’IA à générer de manière autonome des textes cohérents et détaillés, il devient plus difficile de distinguer les travaux véritablement innovants de ceux qui ne sont que des répliques ou des compilations automatisées de travaux existants. Comment garantir que l’utilisation de (...) l’IA ne conduira pas à une érosion de la rigueur linguistique ? Pour l’auteur de ce chapitre, une automatisation de la production scientifique poserait des questions cruciales sur l’authenticité et l’originalité du contenu d’un manuscrit. (shrink)

A popular goal in psychological science is to understand human cognition and behavior in the ‘real-world.’ In contrast, researchers have typically conducted their research in experimental research settings, a.k.a. the ‘psychologist’s laboratory.’ Critics have often questioned whether psychology’s laboratory experiments permit generalizable results. This is known as the ‘real-world or the lab’-dilemma. To bridge the gap between lab and life, many researchers have called for experiments with more ‘ecological validity’ to ensure that experiments more closely resemble and generalize to the (...) ‘real-world.’ However, researchers seldom explain what they mean with this term, nor how more ecological validity should be achieved. In our opinion, the popular concept of ecological validity is ill-formed, lacks specificity, and falls short of addressing the problem of generalizability. To move beyond the ‘real-world or the lab’-dilemma, we believe that researchers in psychological science should always specify the particular context of cognitive and behavioral functioning in which they are interested, instead of advocating that experiments should be more ‘ecologically valid’ in order to generalize to the ‘real-world.’ We believe this will be a more constructive way to uncover the context-specific and context-generic principles of cognition and behavior. (shrink)