Aristotle, as well, places che species in che position of predícate, but he does so in Metaphysics Z4, in a search that, beyond the seizing of che quiddity, attains in Z 17 the substance as cause through the form of its model of being: in itself, separate and one. Failing to recognise chis approach, che substitution by Porphyre of the species and the difference for the definition, reinforce this misreading for centuries, thus impedíng the passage, wíth Met. H, from what (...) completes the definition: the difference, to what, beyond che form, constitutes che first completion of the substance: its act of being. (shrink)

1-2. La mathématisation du réel et la Métaphysique.

Building on earlier work on the relationship between corporate social performance (CSP) and a firm’s financial performance, this integrative empirical study supports the theoretical argument that the higher a firm’s CSP the lower its financial risk. Specifically, the relationship between CSP and risk appears to be one of reciprocal causality, because prior CSP is negatively related to subsequent financial risk, and prior financial risk is negatively related to subsequent CSP. Additionally, CSP is more strongly correlated with measures of market risk (...) than measures of accounting risk. Of all CSP measures, reputation for social responsibility appears to be the most important one in terms of its risk implications. (shrink)

There has been some theoretical and empirical debate that the positive relationship between corporate social performance (CSP) and firm financial performance (FFP) is spurious and in fact caused by a third factor, namely large firm size. This study examines this question by integrating three meta-analyses of more than two decades of research on (1) CSP and FFP, (2) firm size and CSP, and (3) firm size and FFP into one path-analytic model. The present study does not confirm size as a (...) third factor which would confound the relationship between CSP and FFP. That is, even if firm size is controlled for across studies (comprising, on average, over 15 000 observations), CSP and FFP remain positively correlated, showing a "true-score" corrected path coefficient p of 0.37. (shrink)

This paper explores the biographical and cultural sources that inspired the decision of Janusz Korczak to make his life’s vocation the education of young children from dysfunctional families. This decision emerged out of the radical version of humanism he embraced. His identification of children as the population his humanist ethos must serve, distinguishes it from other versions of humanism. The paper explores the role his sense of self and his identification with Poles, Jews, and humanity play in the composition of (...) this humanism. It identifies the hybridity of his cultural identifications as its heart. It proposes that the tensions between these identifications in general, and his non-Jewish Jewish identification that situated him as being ‘a part of’ and ‘apart from’ Polish society in particular, induced Korczak to create a universal religion of children in which religious, ethnic, or physical distinctions do not generate prejudice, intolerance, and violence. (shrink)

In the first part of this paper I argue that epiphenomenalism does not pose a threat to nonreductive physicalism, if type-epiphenomenalism does not imply the redundancy of mental (or in general higher-level) typing of events and/or states. Furthermore, if justifiable induction over folk-psychological regularities is possible independently of the ways in which these regularities are realized, type-epiphenomenalism does not imply the redundancy ofmental typing. Inthe second part of this paper I explain how justifiable 'cross-realization induction' can be possible. This explanation (...) does what none of the currently available ones can: combine the generally accepted ideas that (i) folk-psychology is a successful means of predicting, explaining, and understanding human behaviour and (ii) that mental states are multiply realized. Given these two steps, it is relatively safe to say that there is no epiphe-nomenalism-threat to nonreductive physicalism. (shrink)

RÉSUMÉ Le principal objectif de ce texte est d'apporter certaines clarifications par rapport à des problèmes et difficultés entourant l'usage actuel des notions de culture, d'appartenance et de dialogue. L'auteur montre que l'idée selon laquelle on pourrait être prisonnier de sa propre culture découle d'une transformation récente de la signification du concept de culture. Cette idée est critiquée comme étant un mythe, le mythe de la monade culturelle, reposant sur une mécompréhension des rapports entre culture, appartenance et dialogue. L'auteur s'efforce (...) de proposer une meilleure compréhension de ces trois concepts, de façon à éviter toute forme de relativisme radical. ABSTRACT The aim of this paper is to shed light on some difficulties and problems related to the current use of the concepts of culture, belonging and dialogue. The author shows that the idea that we could be prisoners of our own culture stems from a recent transformation of the meaning of the concept of culture. This idea is criticized as a myth, the myth of the cultural monad, based on a misunderstanding of the relationship among culture, belonging and dialogue. The author tries to offer a better understanding of these three concepts, in order to avoid any form of radical relativism. (shrink)

We are currently observing a shift in the relevance of ethical concerns regarding security screening systems. Due to technological progress, so my hypothesis goes, more direct consequences that such systems may have on the screening subjects' health and bodily privacy become increasingly unimportant compared to more indirect ones resulting from unrestrained information processing and excessive proliferation. However, a specific technical design of a screening system may help to prevent ethically unacceptable applications.

Logical puzzles like the doctrinal paradox raise the problem of how to aggregate individual judgements into a collective judgement, or alternatively, how to merge collectively inconsistent knowledge bases. In this paper, we view judgement aggregation as a function on propositional logic valuations, and we investigate how logic constrains judgement aggregation. In particular, we show that there is no non-dictatorial decision method for aggregating sets of judgements in a logically consistent way if the decision method is local, i.e., only depends on (...) the individual judgements on the proposition under consideration. (shrink)

En 1819, Maine de Biran rédige une Exposition du système de Leibniz. Ce texte accorde une place centrale à la virtualité en l'associant à trois éléments-clés du système leibnizien : la monade miroir représentant « virtuellement » l'univers ; la conception dynamique de la substance constituée par une tendance virtuelle ; l'innéité des idées qui résulterait, aux yeux de Biran, d'une application de la dynamique et plus précisément du concept de la « force considérée comme virtuelle ». Ces trois références (...) à la virtualité comportent donc un aspect problématique que l'article tente d'éclairer en s'appuyant sur le rôle que Maine de Biran lui-même fait jouer à la virtualité dans son propre itinéraire philosophique. En particulier, le Mémoire sur la décomposition de la pensée fait jouer un rôle central à la « force virtuelle » (virtual force) en tant que force préexistant au moi, et permettant d'échapper au substantialisme. La force virtuelle apparaît comme un concept malléable permettant de concilier deux concepts initialement antinomiques pour Biran, celui de substance et celui d'activité. Or c'est précisément aussi ce que fait la dynamique leibnizienne à ses yeux. La tentation est dès lors très forte d'attribuer ce concept-clé à Leibniz lui-même, d'autant plus que Jean Bernoulli, Emilie du Chatelet, D'Alembert, avaient déjà introduit la virtualité dans le lexique de la dynamique leibnizienne pour qualifier la force morte (dead force). Biran est ainsi conduit à reconstituer l'itinéraire intellectuel de Leibniz et à considérer que ce dernier a puisé son concept de force dans l'expérience de l'aperception (apperception), au sens biranien du terme. (shrink)

To mitigate risk, should companies signal a broad range of environmental, social, and governance initiatives or instead focus on only a few ESG issues? Drawing on signaling theory, we propose that a broad array of ESG initiatives generates not only signal consistency but also accelerating signal costs. Our empirical results support the resultant hypothesis of a curvilinear relationship between ESG scope and equity risk. In addition, this U-shaped curve seems to become steeper when firms face multiple media-reported ESG controversies. Overall, (...) our study qualifies the conventional wisdom that firms can reduce equity risk by attending to a wide variety of stakeholders and highlights the moderating impact of the firm’s media environment. (shrink)

If the end of exoticism is one of the characteristics of our time, and if classical anthropology based its study of alterity on this exotic distance from the other, is anthropology still possible, and if so, to what end? The author uses these questions as a point of departure for a probing interrogation of ethnological practice, starting with Le;vi-Strauss. The author advocates an anthropology of 'proximity' in place of the usual anthropology of distance. He has studied such emblematic places of (...) Western modernity as the Parisian Metro, or such emblematic 'non-places' as airports, treating as valid anthropological objects phenomena that others might judge less 'pure' or 'significant' than systems of filiation or matrimonial alliance. He outlines an approach to anthropology that focuses on negotiating the social meanings we and others use in making sense of the world, and on the processes of identification that create the difference between same and other. (shrink)

Continues Augé's critical exploration of contemporary modernity with an examination of the role of dreams, myth and fiction in the age of satellite TV and the Internet.

Axiomatic characterization results in social choice theory are usually compared either regarding the normative plausibility or regarding the logical strength of the axioms involved. Here, instead, we propose to compare axiomatizations according to the language used for expressing the axioms. In order to carry out such a comparison, we suggest a formalist approach to axiomatization results which uses a restricted formal logical language to express axioms. Axiomatic characterization results in social choice theory then turn into definability results of formal logic. (...) The advantages of this approach include the possibility of non-axiomatizability results, a distinction between absolute and relative axiomatizations, and the possibility to ask how rich a language needs to be to express certain axioms. We argue for formal minimalism, i.e., for favoring axiomatizations in the weakest language possible. (shrink)

Cognitive ethology is the comparative, evolutionary, and ecological study of nonhuman animal (hereafter animal) minds, including thought processes, beliefs, rationality, information processing, and consciousness. It is a rapidly growing interdisciplinary field of science that is attracting much attention from researchers in numerous, diverse disciplines, including those interested in animal welfare. Cognitive ethology can trace its beginnings to the writings of Charles Darwin, an anecdotal cognitivist, and some of his contemporaries and disciples. Their approach incorporated appeals to evolutionary theory, interests in (...) mental continuity, concerns with individual and intraspecific variation, interests in the worlds of the animals themselves, close associations with natural history, and attempts to learn more about the behavior of animals in conditions that are as close as possible to the natural environment where selection has occurred. They also relied on anecdote and anthropomorphism to inform and motivate more rigorous study. In addition, cognitive ethologists are frequently concerned with the diversity of solutions that living organisms have found for common problems. They also emphasize broad taxonomic comparisons and do not focus on a few select representatives of limited taxa. Many people inform their views of cognitive ethology by appealing to the same studies over and over again (usually those done on nonhuman primates) and ignore the fact that there are many other animals who also show interesting patterns of behavior that lend themselves to cognitive studies. (shrink)

Neurocognitive models (e.g., Schirmer & Kotz, 2006) have helped to characterize how listeners incrementally derive meaning from vocal expressions of emotion in spoken language, what neural mechanisms are involved at different processing stages, and their relative time course. But how can these insights be applied to communicative situations in which prosody serves a predominantly interpersonal function? This comment examines recent data highlighting the dynamic interplay of prosody and language, when vocal attributes serve the sociopragmatic goals of the speaker or reveal (...) interpersonal information that listeners use to construct a mental representation of what is being communicated. Our comment serves as a beacon to researchers interested in how the neurocognitive system “makes sense” of socioemotive aspects of prosody. (shrink)