Bilder haben seit je her das Vermögen, sich als Metamalerei reflexiv mit den Bedingungen ihrer eigenen Bildlichkeit auseinander zu setzen. In Momenten,medialer Vanitas’, wie sie der Beitrag nachvollzieht, ist es die Symbolik der Vanitas, welche gegen das Bild als solches gerichtet wird. Schon im Barock entstehen sie mit so unterschiedlichen Werken wie jenen Cornelius Norbertus Gijsbrechts und Michelangelo Merisi da Caravaggios, die als spezifisch,thanatologische Metamalerei‘ bezeichnet werden können. Sie zielen auf die mortifzierenden Strukturen bildlicher Repräsentation, ihre Medialität und Materialität. Doch (...) auch in zahlreichen zeitgenössischen Bildern von Marlene Dumas finden sich solch selbstreflexive Momente medialer Vanitas und damit moderne Transformationen eines vormodernen Topos. (shrink)

Who is right? In Risk and Rationality, Kristin Shrader-Frechette argues that neither charges of irresponsible endangerment nor countercharges of scientific illiteracy frame the issues properly.

In this book Shrader-Frechette reveals how politicians, campaign contributors, and lobbyists--and their power over media, advertising, and public relations--have conspired to cover up environmental disease and death.

Enactive and ecological approaches to cognitive science both claim a “mutuality” between agents and their environments – that they have a complementary nature and should be addressed as a single whole system. Despite this apparent agreement, each offers criticisms of the other on precisely this point – enactivists claiming that ecological psychologists over-emphasise the environment, while the complementary criticism, of agent-centred constructivism, is levelled by ecological psychologists at enactivists. In this paper I suggest that underlying the confusion between the two (...) approaches is the complexity of agency, which comes in different forms, at different scales or levels of analysis. Cognitive science has not theorised the relationship between these different forms in a sufficiently disciplined manner, and a task therefore remains of finding a way to map the complex territory of agency. (shrink)

There is a lack of theoretical consensus on how multinational enterprises (MNEs) should implement corporate social responsibility (CSR) to build legitimacy, particularly those operating in the smaller Asian emerging market context, where current growth in the global economy is being felt more acutely than elsewhere. This paper argues for theoretical integration of business ethics (BE) and international business (IB) research to address this concern. Hence, we explore the management of CSR strategies by MNE subsidiaries with specific interest on their proactive (...) adoption of strategic CSR to obtain legitimacy in a foreign host country. Drawing on the recent CSR literature and related theories, including stakeholder theory and institutional theory, propositions and a conceptual framework are developed and presented. The framework integrates BE and IB concepts on the different dimensions of CSR and provides a theoretical derived explanation of the process for strategic adoption of global through to more local CSR strategies by MNE subsidiaries to build legitimacy in an emerging market context. In addition, the framework provides valuable insights into the adoption of different ethical approaches or CSR strategies based on the level of ethical pressure in a host country and the degree of CSR ingrainedness in the parent company. (shrink)

As the pressure on available health care resources grows, an increasing moral challenge in intensive care is to secure a fair distribution of nursing care and medical treatment. The aim of this article is to explore how limited resources influence nursing care and medical treatment in intensive care, and to explore whether intensive care unit clinicians use national prioritization criteria in clinical deliberations. The study used a qualitative approach including participant observation and in-depth interviews with intensive care unit physicians and (...) nurses working at the bedside. Scarcity of resources regularly led to suboptimal professional standards of medical treatment and nursing care. The clinicians experienced a rising dilemma in that very ill patients with a low likelihood of survival were given advanced and expensive treatment. The clinicians rarely referred to national priority criteria as a rationale for bedside priorities. Because prioritization was carried out implicitly, and most likely partly without the clinician's conscious awareness, central patient rights such as justice and equality could be at risk. (shrink)

Jaśkowski’s discussive logic D2 was formulated with the help of the modal logic S5 as follows (see [7, 8]): \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${A \in {D_{2}}}$$\end{document} iff \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\ulcorner\diamond{{A}^{\bullet}}\urcorner \in {\rm S}5}$$\end{document}, where (–)• is a translation of discussive formulae from Ford into the modal language. We say that a modal logic L defines D2 iff \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${{\rm D}_{2} = (...) \{A \in {\rm For^{\rm d}} : \ulcorner\diamond{{A}^{\bullet}}\urcorner \in {\it L}\}}$$\end{document}. In [14] and [10] were respectively presented the weakest normal and the weakest regular logic which (†): have the same theses beginning with ‘\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\diamond}$$\end{document}’ as S5. Of course, all logics fulfilling the above condition, define D2. In [10] it was prowed that in the cases of logics closed under congruence the following holds: defining D2 is equivalent to having the property (†). In this paper we show that this equivalence holds also for all modal logics which are closed under replacement of tautological equivalents (rte-logics).We give a general method which, for any class of modal logics determined by a set of joint axioms and rules, generates in the given class the weakest logic having the property (†). Thus, for the class of all modal logics we obtain the weakest modal logic which owns this property. On the other hand, applying the method to various classes of modal logics: rte-logics, congruential, monotonic, regular and normal, we obtain the weakest in a given class logic defining D2. (shrink)

In this paper we present a comparison of certain inconsistencyadaptive logics and Jaśkowski’s logic.

En el presente artículo, se examinan y discuten dos argumentos con consecuencias reduccionistas debidos a Jaegwon Kim y a Theodore Sider respectivamente. De acuerdo con el argumento de Kim, la superveniencia fuerte implicaría la coexistencia necesaria de propiedades (es decir, tal y como normalmente se interpreta, la reducción). De acuerdo con el de Sider, ocurriría lo mismo con la superveniencia global. Uno y otro hacen un uso esencial de sendas nociones de propiedad maximal, las cuales son discutidas aquí a la (...) luz de una interpretación natural e interesante de la teoría de las propiedades implícita en sus argumentos. Bajo esta nueva interpretación, en términos modelo-teóricos (véase apartado 4), obtenemos diversas posibilidades de relaciones formales entre las tesis de superveniencia y la reducción, según la lógica utilizada. Al menos bajo una interpretación interesante, los argumentos de Kim y Sider no son correctos, quedando demos-trado así que dichos argumentos no son válidos en general. We discuss and analyze two reductive arguments due to Jaegwon Kim and Theodore Sider respectively. According to the first one, strong supervenience would imply necessary coextension of properties (i.e., reduction). According to the second, this would be also the case of global supervenience. Kim and Sider make essential use of their respective notions of maximal properties, which we analyze here in the light of a natural and interesting interpretation of the underlying theory of properties. Under this interpretation, in terms of model theory (see § 4), we obtain different possibilities of formal relations between the superveniencie theses and reduction, depending on the logic we use. Under at least one interesting interpretation, the arguments of Kim and Sider are not correct and we become the conclusion that these arguments are not valid in general. (shrink)

According to The Consensus Gentium Argument from the premise: “Everyone believes that God exists” one can conclude that God does exist. In my paper I analyze two ways of defending the claim that somebody’s belief in God is a prima facie reason to believe. Kelly takes the fact of the commonness of the belief in God as a datum to explain and argues that the best explanation has to indicate the truthfulness of the theistic belief. Trinkaus Zagzebski grounds her defence (...) on rationality of epistemic trust in others. In the paper I argue that the second line of reasoning is more promising and I propose its improved version. (shrink)

In contemporary positive law there are legal institutions, such as conscientious objection in the context of military service or “conscience clauses” in medical law, which for the sake of respect for judgments of conscience aim at restricting legal obligations. Such restrictions are postulated to protect human freedom in general. On the basis of Thomas Aquinas’ philosophy, it shall be argued that human dignity, understood as the existential perfection of a human being based on special unity, provides a foundation for imposing (...) limitations on the scope of legal obligations in general. Human freedom plays a crucial role in understanding dignity as perfection based on the special individuality of a personal being, which in turn is based on the free choice to pursue a unique way of life. Therefore, Aquinas’ argumentation is, at its core, liberal – the perfection rather than the imperfection of a human being underlies the requirement to limit legal obligations. Dignity understood as the special unity of a person also provides the basis for limiting obligations in the case of conscientious objection; however, in that case, such limitations aim at safeguarding internal integrity rather than the individualisation of a given way of life. _This project was financed with funds from the National Science Centre allocated on the basis of the decision number DEC-2013/09/B/HS5/04232._. (shrink)

The Ethics Ambassador program at the University of Colorado Hospital was born from a desire to encourage earlier ethics consultation, with the goal of providing timely, effective, and patient-centered ethics support. The selected Ethics Ambassadors are individuals from multiple roles across the hospital who receive regular education to serve as an ethics resource for their respective units or specialties. As embedded individuals, they are better able to recognize the unique needs and challenges of their units and provide relevant ethics education (...) to staff and faculty. Outcomes of the first year of the program illustrated the diverse ethics needs across the hospital and the benefits of utilizing embedded individuals, able to straddle both the domains of ethics and the needs of their individual units. (shrink)

This paper analyzes the varying conceptions of ethics underpinning the accounts of community in Blanchot, Nancy, and Esposito. A focus on ethics brings into relief points of divergence amongst accounts of community that otherwise overlap and share in many significant ways. Furthermore, it provides a basis to better assess Esposito's contribution. I focus on the concepts of difference and transcendence and the figure of the lovers, a shared topos in Nancy and Blanchot, to demonstrate these subtle variations. In turning to (...) Esposito, Kantian-inflected notions of duty, obligation, and law shape a community where others recede into the background and the lovers lose their visibility. I suggest that Esposito's focus on duty has consequences that give cause for further reflection. The law renders each of us other, but in its universality it risks losing a sense of the exceptional. Relying etymologically on the notion of duty as that which, following his reading of Kant, undermines the subject and renders possible the impossible community, grounds the Communitas in a law that risks congealing the meaning of community around this impossible obligation. (shrink)

Unrepresented patients are some of the most vulnerable patients encountered in the healthcare system today. One of the challenges associated with healthcare for unrepresented patients is the lack of a standardized legal approach to decision making for this highly vulnerable population. Current statutory approaches vary widely without best practices or consensus guidelines. In 2016, Colorado passed a medical proxy law that established a process for the appointment of an independent physician to serve as a temporary proxy decision maker for an (...) unrepresented patient. Although this approach helps to identify a decision maker when no proxy is available, the appropriate standards for decision making remain uncertain. A peer-to-peer session at the Clinical Ethics Unconference in 2022 approached this conundrum with a focus on the best interests standard and the appropriate use of patients’ context in decision making. (shrink)

This article analyses how difficulties are used as learning tools in the Feldenkrais Method of somatic education (FM), drawing on Moshe Feldenkrais’s theory and teachings, my experience as a practitioner since 2007 and my use of FM in postgraduate academic teaching. Performer training, particularly Eugenio Barba’s work, offers a wider context of embodied practice. FM challenges the parameters of difficulty, framing it as inherently productive. Key difficulties used productively in FM are the non-habitual, constraints, differentiation, diffuse attention and disorientation. To (...) demonstrate the connection between physical and intellectual difficulties, I draw on Sara Ahmed’s queer phenomenological approach to orientation and Maxine Sheets-Johnstone’s argument for the ‘primacy of movement’. I offer new ways of thinking about difficulty as emergent rather than intrinsic, expanding outwards from clearly embodied practices towards intellectual ones. To anchor this, I refer to an experiment in Israel aiming to integrate ‘organic’ and ‘scholastic’ learning through FM. (shrink)

Science, technology, engineering, and mathematics disciplines commonly illustrate 3D relationships in diagrams, yet these are often challenging for students. Failing to understand diagrams can hinder success in STEM because scientific practice requires understanding and creating diagrammatic representations. We explore a new approach to improving student understanding of diagrams that convey 3D relations that is based on students generating their own predictive diagrams. Participants’ comprehension of 3D spatial diagrams was measured in a pre- and post-design where students selected the correct 2D (...) slice through 3D geologic block diagrams. Generating sketches that predicated the internal structure of a model led to greater improvement in diagram understanding than visualizing the interior of the model without sketching, or sketching the model without attempting to predict unseen spatial relations. In addition, we found a positive correlation between sketched diagram accuracy and improvement on the diagram comprehension measure. Results suggest that generating a predictive diagram facilitates students’ abilities to make inferences about spatial relationships in diagrams. Implications for use of sketching in supporting STEM learning are discussed. (shrink)

Antonius Andreae (ca 1280 – ca 1333) is an important figure in the early development of Scotist school but also an obscure one, known mostly for his professed fidelity to the doctrine of his Parisian teacher, John Duns Scotus. The analysis of his surviving texts reveals (scant) information that allows for establishing a chronology of his most important works: De tribus principiis naturae, the commentary on the Metaphysics, the commentary on the Ars Vetus, and the Abbreviatio operis oxoniensis Scoti, as (...) well as a (partial) reconstruction of his academic life after the return to his native Aragon from Paris. It also shows Antonius as a fierce opponent of Peter Auriol, whose views he finds to be especially repugnant to the teaching of Scotus. (shrink)

During the 15th century the Cracow University had become a major intellectual centre in central Europe. It was especially important in educating lawyers and administrators for the Polish-Lithuanian state as well as the higher clergy: as a result, special stress was put on legal and theological studies. The faculty of Liberal Arts (Philosophy), though less prized, also took part in the intellectual life of the Latin Europe, becoming home to representatives of most philosophical schools of the late Middle Ages. Scotism (...) was one of the last medieval schools to arrive in Cracow. It was introduces there by Michael Twaróg of Biestrzyków, who studied the doctrines of scotism in logic and metaphysics. His main source was not Duns Scotus, however, but his pupils and followers, notably Antonius Andreae, whose "Quaestiones super XII libros Metaphysicae" was a book widely read in Cracow since 1489. Antonius' solutions on the division of sciences, the subject-matter of metaphysics, the concept of being, etc. were accepted also by Nicholas of Michałowice, Martin Kulap of Tarnowiec, John of Głogów, and John of Stobnica. Some of them tried to combine some scotist ideas with philosophical views of other schools. In logic, the solutions associated with scotism started appearing in Cracow s little earlier – in 1470s – but their influence was weaker than in metaphysics. Again, they were mostly coming from the works of Scotus's followers of the 14th and early 15th century. The group of Cracow logicians influences by scotist opinions included John of Głogów, Michael of Wrocław, Nicholas of Giełczewo and Michael od Biestrzyków, who tried to combine the views of Scotus with those of Peter of Spain in his commentary on "Parva naturalia". Philosophy of nature was the discipline in which the influence of scotism was felt last and least. It is found mostly in the works of John of Stobnica – especially in his commentary on "Parvulus philosophiae naturalis" (1498) – and Simon of Leśniewo, John's pupil, who wrote glossa to the commentary. (shrink)

Igual que su maestro, John Duns Escoto, Antoni Andreu no fue un naturalista, ni siquiera para los estándares de su época. Sin embargo, reconoció la importancia de la filosofía natural en el sistema de conocimiento aristotélico, que era el fundamento de la cosmovisión premoderna. Consecuentemente, abordó los problemas relacionados con las sustancias naturales en algunas de sus obras, sobre todo en sus Quaestiones de tribus principiis naturae, pero también en los comentarios sobre la Metafísica y las Categorías de Aristóteles y, (...) ocasionalmente, en la Abbreviatio Operis Oxoniensis. Estos problemas incluyen la cuestión del sujeto de la física, los procesos físicos, con una atención especial a los procesos de generación y de corrupción, y las características de los cuerpos que son objeto de dichos procesos. (shrink)

The 2023 theme for the Society of Christian Ethics invites us to consider what fuels our collective imagination in the United States today, its impact, and implications for the future of the field of ethics. American exceptionalism, racial anxieties and fear help feed influential myths that prevent the nation from “making real the promises of democracy,” much less approaching the Beloved Community (King). Whereas ethics often focuses upon critique, its scholars and practitioners are also invited to undertake the work of (...) repair, which entails attention to affect, art, and activism—particularly given the malformation of moral imagination. Such shifts have implications for pedagogy and the framing and terrain of the field of Christian ethics, as well. (shrink)

Expert knowledge - a concept associated with Ryle’s distinction of knowledgethat and knowledge-how - functions in distinct areas of knowledge and social expertise. Consisting of both propositional and procedural knowledge, expertise is performative in its essence. It depends not only on expert’s experience and cognitive competences, but also on his or her social and institutional position. The paper considers the role of heuristic and intuitional abilities, including particular experts’ cognitive biases, as the vital and indispensable part of expertise. On the (...) basis of selected managerial and juridical examples it analyzes the epistemological issues: the autonomy versus dependence of expert knowledge as well as the influence of social-cognitive circumstances on expertise. (shrink)

To the degree that citizens have participated in, or derived benefits from, social in- stitutions that have helped cause serious, life-threatening, or rights-threatening envi- ronmental injustice (EIJ), this article argues that they have duties either to stop their participation in these institutions or to compensate for it by helping to reform them. (EIJ occurs whenever children, poor people, minorities, or other subgroups bear dis- proportionate burdens of life-threatening or seriously harmful pollution.) After briefly defining “human rights,” the article defends the (...) four-premise responsibility argument. The argument is that people have duties to compensate for the serious, life-threatening, or rights-threatening EIJ from which they benefit, and that this compensation ideally ought to take the form of helping to reform social institutions that help cause EIJ. As such, this responsibility argument relies on two basic claims. One claim is that because citizens have benefited from, and therefore contributed to, EIJ they bear ethical respon- sibility to help stop it. The second claim is that because citizens participate in nations and institutions whose policies and practices help cause EIJ, they also have democratic responsibility to help stop it. The article closes by responding to four basic objections to this argument. (shrink)

In this review, we deal with two central questions of consciousness how and why, and we outline their possible future development. The question how refers to the empirical endeavor to reveal the neural correlates and mechanisms that form consciousness. On the other hand, the question why generally refers to the “hard problem” of consciousness, which claims that empirical science will always fail to provide a satisfactory answer to the question why is there conscious experience at all. Unfortunately, the hard problem (...) of consciousness will probably never completely disappear because it will always have its most committed supporters. However, there is a good chance that its weight and importance will be highly reduced by empirically tackling consciousness in the near future. We expect that future empirical endeavor of consciousness will be based on a unifying brain theory and will answer the question as to what is the function of conscious experience, which will in turn replace the implications of the hard problem. The candidate of such a unifying brain theory is predictive coding, which will have to explain both perceptual consciousness and conscious mind-wandering in order to become the truly unifying theory of brain functioning. (shrink)

In Fratelli tutti, Pope Francis probes structural and ideological threats to people’s social instincts and shared good in contexts of fragmentation and false securities. His approach to these pervasive temptations to build a culture of walls “in the heart” and “on the land” employs structural analyses but also elevates ideologies abetting the harms these walls wreak, signaling a development in the use of social sin in line with related emerging theological scholarship. This essay traces and contextualizes Francis’s application of interconnected (...) dimensions of social sin in Fratelli tutti; interrogates its oversight of the social sin of sexism; and suggests that practices of encounter and discernment in the pursuit of social friendship serve as apt antidotes to the harmful dynamics identified. (shrink)

Arthura Kaufmanna filozofia prawa wyrasta przede wszystkim z neokantyzmu aksjologicznego reprezentowanego przez „późnego” Gustava Radbrucha, którego uważał on za najważniejszego ze swych nauczycieli, oraz z hermeneutyki filozoficznej Hansa-Georga Gadamera. W późniejszym okresie znaczący wpływ na Kaufmanna wywarł Charles S. Peirce, którego pracami posiłkował się opracowując problematykę analogii (wiążąc ją z opracowanym przez Pierca zagadnieniem abdukcji) oraz ontologii relacji. Niektóre wątki poglądów Kaufmanna nawiązują do egzystencjalizmu Karla Jaspersa oraz antropologii Karla Löwitha. Obecne są także inspiracje tomistyczne i arystotelesowskie. Jest to filozofia (...) prawa o charakterze maksymalistycznym. Kaufmann wpisuje się w sięgającą starożytności tradycję uprawiania filozofii, w której stawia się pytania o całość; filozofia pyta o to, co to jest "byt w ogóle", byt "w całości"; filozofia prawa stawia pytania o to, co to jest prawo "w całości", prawo "w ogóle" . Podejmuje wprost fundamentalne zagadnienia należące do zasadniczych dziedzin filozoficznych – epistemologiczne, ontologiczne, etyczne, nie stroniąc także od zagadnień z zakresu logiki. Uprawiana przez niego filozofia ma charakter systemowy, co sprawia, że jej zrozumienie zakłada ujęcie całości propozycji. Sam Kaufmann uważa, że systemy filozofii prawa należą już do historii, jednak ta uwaga jest o tyle jedynie trafna w odniesieniu do niego samego, że jego filozofia prawa – w zgodzie z jego deklaracjami – nie zmierza do „gotowych rozwiązań” konkretnych kwestii prawnych, ale zmierza do ukształtowania pewnego sposobu refleksji nad prawem. Jego koncepcja jest ważnym głosem w sporze klasycznego pozytywizmu z koncepcjami niepozytywistycznymi. Za prawo w pełnym tego słowa znaczeniu uznaje konkretne rozstrzygnięcie, co niewątpliwie łączy jego podejście z amerykańskim realizmem prawnym. Rekonstruowana przez Kaufmanna struktura procesu „urzeczywistniania” prawa, dokonywana w kontekście i na użytek kultury prawnej typu kodeksowego, kontynentalnego, uwyraźnia obecność elementów typowych dla kultury prawa precedensowego –wnioskowanie od przypadku do przypadku. Jednocześnie za istotny problem każdego porządku normatywnego uznaje uogólnienie. Jest to znamienny teoretyczny wyraz narastającej świadomości współwystępowania obok siebie zasadniczych elementów każdego z tych typów kultur prawnych. Kaufmann trafnie dostrzega, że w konkretnym rozstrzygnięciu są obecne elementy normatywne wykraczające poza to, co jest zawarte w aktach normatywnych. Podobnie jak Ronald Dworkin, Kaufmann wskazuje, że dokonujący rozstrzygnięcia, czy tego chce, czy nie, „stosuje” szereg elementów normatywnych spoza aktów normatywnych. Analizy prowadzą do wniosku, że propozycja Kaufmanna zawodzi, gdy przechodzi on do ontologicznych uogólnień, przede wszystkim przez brak uwzględnienia w swych podstawach takich punktów odniesienia, które są zewnętrzne wobec badanego procesu „urzeczywistniania” prawa. To, czym jest osoba, determinowane jest systemem prawnym i kulturą, w której prawo funkcjonuje. Przy takim ujęciu Kaufmann nie osiąga jednego z ważnych celów, do którego zmierzał, nie wskazuje kryteriów pozwalających stwierdzić, czy stopniowa – dokonywana zgodnie z odkrytymi przez hermeneutykę filozoficzną wymaganiami poprawnego rozumienia – zmiana normatywnego sensu systemu prawnego zmierza ku „ustawowemu bezprawiu”, czy też nie. (shrink)