DBS Think Tank IX was held on August 25–27, 2021 in Orlando FL with US based participants largely in person and overseas participants joining by video conferencing technology. The DBS Think Tank was founded in 2012 and provides an open platform where clinicians, engineers and researchers can freely discuss current and emerging deep brain stimulation technologies as well as the logistical and ethical issues facing the field. The consensus among the DBS Think Tank IX speakers was that DBS expanded in (...) its scope and has been applied to multiple brain disorders in an effort to modulate neural circuitry. After collectively sharing our experiences, it was estimated that globally more than 230,000 DBS devices have been implanted for neurological and neuropsychiatric disorders. As such, this year’s meeting was focused on advances in the following areas: neuromodulation in Europe, Asia and Australia; cutting-edge technologies, neuroethics, interventional psychiatry, adaptive DBS, neuromodulation for pain, network neuromodulation for epilepsy and neuromodulation for traumatic brain injury. (shrink)

Philosophe hors du commun, François Châtelet (1925-1985) a profondément marqué le paysage intellectuel français du XXe siècle. Cofondateur, avec Michel Foucault et Gilles Deleuze, du département de philosophie du Centre universitaire expérimental de Vincennes, aujourd'hui Université Paris VIII, il a dirigé ce département jusqu'à sa mort. Les textes réunis ici se composent de quatre articles de François Châtelet devenus introuvables et une série de textes de philosophes qui mettent en valeur, tant ses talents d'historien de la philosophie, de pédagogue que (...) de philosophe engagé. C'est tout un ensemble de souvenirs d'un philosophe médiatique qui est donné à lire, luttant par l'histoire des concepts contre l'orthodoxie marxiste. François Châtelet fut le cofondateur avec Jacques Derrida, Jean-Pierre Faye et Dominique Lecourt du Collège international de philosophie. Il militait pour la pratique d'une philosophie ouverte et populaire et n'a eu de cesse de décloisonner la philosophie et de l'ouvrir pour la mettre en commun. (shrink)

This paper traces the origins of the concept of permaculture and discusses the sustainability of permaculture itself as a form of alternative agriculture. The principles of permaculture are shown to have many views and perspectives in common with Taoism and with Buddhist ecology and economics. The amalgamation of these Oriental traditions can be translated into the Kaya equation and beyond. It is argued that future permaculture movements should focus on revitalising the communitarian spirit of traditional farming villages instead of building (...) intentional communal communities. The paper also calls for more aggressive environmental-policy measures that support permaculture and internalise the non-market value of reduced fossil-fuel energy consumption and waste recycling. (shrink)

Duties of kings and rulers in Thailand on religious aspects and political ethics.

This study examined the relationship between person–organization (PO) fit on prosocial identity (prosocial PO fit) and various employee outcomes. The results of polynomial regression analysis based on a sample of 589 hospital employees, which included medical doctors, nurses, and staff, indicate joint effects of personal and organizational prosocial identity on the development of a sense of organizational identification and on the engagement in prosocial behaviors toward colleagues, organizations, and patients. Specifically, prosocial PO fit had a curvilinear relationship with organizational identification, (...) such that organizational identification increased as organizational prosocial characteristics increased toward personal prosocial identity and then decreased when the organizational prosocial characteristics exceeded the personal prosocial identity. In addition, organizational identification and prosocial behaviors increased as both personal and organizational prosocial identity increased from low to high. (shrink)

In this article, I draw resources from Deleuze's Difference and Repetition to develop an explanation and critique of invasive policing techniques on certain populations in the United States. First, I analyse recent studies revealing the neighbourhood effects of aggressive policing on those who never directly encounter officers. Second, I use Deleuze's concepts of the virtual, potentiality, the Idea and problems to illuminate the limitations to studying these effects that are inherent in a social scientific approach. I then use Deleuze's discussion (...) of the Image of Thought to theorise a racialised Image of the Human that justifies the aggressive policing policies in certain neighbourhoods. I argue instead for an open, unsettled, in-process category of the human that continues to creatively actualise. Finally, I offer two normative claims that again derive from Deleuze's philosophy: the first is a preliminary strategy for mitigating the non-localisable and virtual effects of policing policy by ‘conjugating’ oneself in a complex set of neighbourhood relations, particularly in response to inequitably distributed spaces of oppression; the second is an attempt to avoid reducing humanity to calculability by ‘fully explicating’ the other. In combination, the goal is to undermine the dogmatic Images of Thought and the Human that ground oppressive policing practices, and to foster an intensive potentiality for newness that might take these Images' place. (shrink)

Objective of this text is to present some descriptive arguments in regard to the assertion that our affectivity constitutes is a socially structured reality. We start with the hypothesis according to which the affective life of the human being reaches its most specific goal through a process of constitution of desire in which my preferences are always defined according to the preferences of others. In order to demonstrate the conditioned character of our preferences, we shall consider ideas derived both from (...) the phenomenology of Michel Henry and Emmanuel Housset, but also from the mimetic anthropology developed by Paul Dumouchel in line with the anthropological thought of René Girard. We show that not only our own, but also the preferences of others are socially conditioned. The language of our affections belongs to the order of conditioned propositional acts, that is, of those who are not carriers of their own conditions of truth. Our emotional life is like an act of language, whose realization presupposes conditions that are no longer in the hands of the subject of the discourse. The text ends with a brief consideration of the ontological sense of the virtue of gratitude. (shrink)

This thesis reviews Haam Seok Heon‘s See-al philosophy, the main philosophy about life in terms of women. The See-al philosophy was created by Haam, who went through the turbulent times of Korea. So far, we have had papers that dealt with his philosophy under the political, historical and religious contexts, but there has been no paper focused on women. Actually, Haam confessed that it was his mother who structured the foundation of his philosophy. He also said that he learned from (...) his mother about freedom, equality, and the basics of See-al ideas. He developed his philosophy of life, See-al, through the image of his motherwho devoted her whole life to bring him up with love and willingly sacrificed her life for her beloved son. Haam regarded women as a link of all lives in history. He also thought mothers, women in other words, have that power that gives birth, breeds lives and infuses new structure into eternal life; in addition, he stated that women have energy which pulls clear and new things out of filthy and dirty things. Through his image about women, Haam's See-al philosophy extends itself as an ecological life movement. In this paper, Haam's philosophy about women is not reviewed and analyzed by the western point of view because Haam is not a man who spent his life in so-called the "times of women" in the western view. Since his philosophy emphasizes self-reflective, independent life, freedom andequality, we might find out that there are some discrepancies between his philosophy and the lives of his mother and wife who had sacrificed their lives under the patriarchal social system. However, the meaning of Haam's independent life is totally different from the western concept of if. That is, his idea of independent life is closely related to sacrifice. In the current society under the influence of Neo-liberalism, only competition and economic logic matter; however, Haam's philosophy, which states "Life is no different between you and I, and only love can save you and I as one existence" and cherishes every single life as one organism that connects all existing things--sky, earth, human beings, etc.--is of great importance for us to reconsider. (shrink)

InhaltStichworte zur Dialektik der Freiheit oder Durchaus untaugliche Ausfuhrungen zur Philosophie Milan PruchasJ. Kosta, Das interdisziplinare Forschungsprojekt des Prager Fruhlings von 1968J. Kotik, Der LandvermesserKonzepte der DialektikM. Theunissen, Dialektik der Endlichkeit - Hegel von Heraklit bis DerridaC. Iber, Begriff und Kategorien negativer Dialektik bei AdornoA. Arndt, Figuren der Endlichkeit - Zur Dialektik nach KantB. Scholze, Die dialektische Aufwertung der Rhetorik: Zu Adornos Theorie der DarstellungMotive der Philosophie Hegels und ihre WirkungM. Sobotka, Hegels Spruch: Gott ist totM. Rolli, Zum Vergangenheitscharakter der (...) Hegelschen AsthetikA. Jubara, Vom Reich des Antichristen zum Homogenen Weltstaat. Das "Ende der Geschichte" bei Vladimir Solov'ev und Alexandre KojeveDie Differenz denkenC. Friedrich, Differenz und Wiederholung in der Sprache. Fur eine Konzeption der Sprache ohne TelosR. Krause, Verkehrte Welt - Dialektisch denken mit DeleuzeD. Benseler, Den Krieg finden. Bemerkungen zu Lyotards skeptischer Konzeption der PraxisMilan Prucha - Auswahlbibliographie. (shrink)

This dissertation provides an analysis of both the text and the context of the philosophy of love developed by Judah Abravanel, also known as Leone Ebreo . As a member of one of the most prestigious Jewish families of the Renaissance, Leone Ebreo was born and raised in Portugal, found temporary refuge in Spain and, after the exodus of 1492, lived most of his life in Renaissance Italy as a man-in-exile. His Dialoghi d'amore, which were first published in Rome in (...) 1535, are a conversation of and about love between a man and a woman, i.e., Filone and Sofia . We defend that the work was intended as a parable or diagram about the very nature of Philo-Sophy, and, at the same time, as a profound elaboration of the cosmic or transcendental nature of love itself. The Dialoghi d'amore are, thus, both a dramatic representation of a particular philosophy of love and a demonstration of how philosophy as such constitutes a form of love. ;A detailed analysis of Leone Ebreo's thought, both a major example of Renaissance Philosophy and a model of interpretation, will here be the way toward progress in our own philosophical treatment of love and of the ontological condition it manifests. Since they constitute a paradigmatic example of philosophical eclecticism in the Renaissance, the Dialoghi d'amore will be read as the representative encyclopedia about the culture of sixteenth-century Europe that they in fact are. ;Through a con-textual reading of Leone Ebreo's work we try to illustrate both the philosophical importance and the existential relevance of a text that, located as it is at a crucial moment of transition between the Middle Ages and the Modern Age, is clearly centered upon the Idea of Love and, as such, came to play a significant role in the development of European thought and letters. (shrink)

O texto se propõe a examinar o procedimento desconstrutivo levado a cabo por Jacques Derrida com relação a aspectos da filosofia da linguagem em Edmund Husserl, através especialmente da investigação e crítica da natureza da significação.

The liberal-communitarian debates, which became prominent in social and political philosophy during the 1980s, continue to be waged in those disciplines and in politics today with even more fervor, and this time, both the ‘80s and the ‘90s are called forth as bleak and sorry evidence for one side or the other. The current scene is reminiscent of some of the ‘60s ideological disputes, especially the reformist critique of conservatism within liberalism. And that dispute itself is reminiscent of yet another, (...) the one from whence it derived, John Dewey's well-known opposition of new and old individualism. (shrink)

This paper presents its author's famous distinction between globalization, as the process or vehicle by which ideas, habits and worldviews travel from one culture to another and are transformed in the process, and mundialization, as the taking in of the outside world into our own lifeworlds, a process by which the ideas and customs of other cultures are transported into our homeworlds. In this process, what was once strange and unfamiliar is transformed into something comfortable and familiar. This is the (...) process that is generally known as cultural assimilation, and by virtue of which the boundaries of our individual homeworlds become constantly widened. Examining this phenomenon, which he calls the 'mundialization of home', leads the author to sketch the main features of a possible transcultural moral world. (shrink)

Like any construction of the human mind, ideologies and utopias are products of reason and social imagination. The human interactions they feed off are nowadays being intensified by processes of globalization. Utopian projects, which are by nature ambitious, consist of dreams of freedom and equality but the voluntarist character of their implementation very often takes them far from their declared objectives. Thus utopia frequently tips over into ideology. In order to survive, utopia has to go through a process of ‘universalization’ (...) that allows ideas from different cultures to develop and mature in contact with one another. By forging bonds between individuals and cultures, this process could define the outlines of a constantly evolving global civil society. Universalization of conceptualizations that transform and motivate us, such as the global inclusivity of human rights, freedom and justice, builds an ethic of peace for the emergence, beyond frontiers, of an extended society such as that envisioned by the American philosopher John Dewey. (shrink)