Traditional discussions about the arrow of time in general involve the concept of entropy. In the cosmological context, the direction past-to-future is usually related to the direction of the gradient of the entropy function of the universe. But the definition of the entropy of the universe is a very controversial matter. Moreover, thermodynamics is a phenomenological theory. Geometrical properties of space-time provide a more fundamental and less controversial way of defining an arrow of time for the universe as a whole. (...) We will call the arrow defined only on the basis of the geometrical properties of space-time, independently of any entropic considerations, “the global arrow of time.” In this paper we will argue that: (i) if certain conditions are satisfied, it is possible to define a global arrow of time for the universe as a whole, and (ii) the standard models of contemporary cosmology satisfy these conditions. (shrink)

Working in Germany between the two world wars, John Heartfield developed an innovative method of appropriating and reusing photographs to powerful political effect. As a pioneer of modern photomontage, he sliced up mass media photos with his iconic scissors and then reassembled the fragments into compositions that utterly transformed the meaning of the originals. In John Heartfield and the Agitated Image, Andrés Mario Zervigón explores this crucial period in the life and work of a brilliant, radical artist whose desire (...) to disclose the truth obscured by the mainstream press and imperial propaganda made him a de facto prosecutor of Germany’s visual culture. Zervigón charts the evolution of Heartfield’s photomontage from an act of antiwar resistance into a formalized and widely disseminated political art in the Weimar Republic. Appearing on everything from campaign posters to book covers, the photomonteur’s notorious pictures challenged well-worn assumption and correspondingly walked a dangerous tightrope over the political, social, and cultural cauldron that was interwar Germany. Zervigón explains how Heartfield’s engagement with montage arose from a broadly-shared dissatisfaction with photography’s capacity to represent the modern world. The result was likely the most important combination of avant-garde art and politics in the twentieth century. A rare look at Heartfield’s early and middle years as an artist and designer, this book provides a new understanding of photography’s role at this critical juncture in history. (shrink)

Whereas ordinary legal documents are deployed as text documents for human consumption, AI & Law focuses on tackling the challenges surrounding the development of legal ontologies to assign meaning...

Forsyth’s (1980) Ethics Position Questionnaire and Hunt et al.’s (1989) Corporate Ethical Value Questionnaire are used to examine the ethical ideologies of senior managers from organizations listed in the Australian Stock Exchange. The results indicate how corporate ethical values, religion, gender, and age are related to the idealism and relativism of senior Australian managers. After discussing the results, limitations of the study are offered. Finally, managerial implications are provided and recommendations for future research are given.

On the surface, the world of fashion may seem like a utopia: the glamour, the ability to purchase confidence and performance, giving people the freedom of self-expression. However, many of us are masked from the dystopia that drives this industry. The business models of fast fashion often thrive on exploiting land and people, through supply chains that are as opaque as offshore banking scandals, with many middlemen and much finger- pointing. The way clothing is consumed is much like a subscription (...) model, with consumers paying low costs more frequently, rather than investing a large amount into a long-lasting garment. This all results in poor-quality and -performance clothing, excessive waste of... (shrink)

This interview seeks to highlight some of the main characteristics of the new pandemic world, besides the main contradictions the philosophical thought runs into in this difficult time. Between a political world which is unable to react and the scientific world which is usually moved by political aims, this work tries to understand if there is any room for a role of a long range philosophical thought, which is able to defend its clarity prerogatives but it is also able to (...) speak with other disciplines which seem increasingly deafer. (shrink)

Name der Zeitschrift: Paragrana Jahrgang: 23 Heft: 2 Seiten: 75-84.

Stakeholder theory scholars have recently addressed two crucial calls: the first is for the integration of strategy and ethics, of stakeholder theory and strategic management, and the second call is for the development of a dynamic approach to stakeholder management. I have attempted to answer these calls by developing a theoretical framework that links together stakeholder management, stakeholder commitment to cooperate with the firm, key decision makers’ ethical commitment, and firm strategy. Starting from the basic assumption that managers cannot meet (...) all stakeholders’ demands immediately and in a tailored manner, I contend, first, that an ambidextrous approach to stakeholder management is conducive to stakeholders’ commitment to cooperate for the sustainable well-being of the firm and, second, that firm strategy and key decision makers’ ethical commitment moderate the relationship between an ambidextrous stakeholder management and stakeholder commitment to cooperate. Furthermore, drawing on this theoretical framework, I attempt to address the call for the integration of strategy and ethics by proposing a three-level conceptual model that distinguishes the objectives, the field, and the levers of integration. Finally, I outline a set of propositions that, taken together, represent a first attempt to develop a dynamic approach to stakeholder management. (shrink)

This book is about politics, political theory, and political philosophy. Although these disciplines are often conflated because they interact, they actually are distinct. Political theory is part of political science, whereas political philosophy is a hybrid of political theory and philosophy. The former discipline is descriptive and explanatory, whereas the latter is prescriptive--to the point that it is often called "normative theory." It is in fact the evaluative study of political societies. Whereas political theorists describe and explain politics, political philosophers (...) examine it critically and venture to suggest improvements and, on occasion, radically different social futures. Political philosophers propose scenarios and dreams where political scientists offer snapshots of existing polities. While these disciplines are distinct, Mario Bunge asserts that they must inform each other. Political philosophy is not yet a well-defined field: it hovers between political theory and utopian fantasizing. Few, if any earlier thinkers could have anticipated any of the most pressing political issues of our time, such as the need to stop global warming, reduce nuclear armaments, stop the rise of inequality between individuals and nations, and fight authoritarianism, particularly when it comes disguised as democracy or as socialism. Not even more recent social thinkers had much to say about such topical issues as environmental degradation, gender and race discriminations, participative democracy, nationalism, imperialism, the North-South divide, resource wars, the industrial-military complex, or the connections between poverty and environmental degradation, and between inequality and bad health. Beyond ideological divergences, most political philosophers have been nearly unanimous in their indifference to the plight of the Third World. Bunge does not share that indifference. He also believes that political philosophers should pay more attention to numbers, such as the standard index of income inequality and the more comprehensive United Nations human development index for the various nations. It is pointless to write about redistributive policies unless we have some of idea of current wealth distribution. This is, in short a modern treatise of inherited concerns. (shrink)

Defines the concepts, problems, principles, and theories that are used in modern philosophy.

El intento de estas páginas es el de seleccionar dentro de la semántica del miedo que contribuye a organizar la imagen moderna del orden político y jurídico el elemento específico del pánico, en la hipótesis de que este último constituya una diferencia que es asimismo un recurso epistémico. Dicho de un modo directo: si el miedo se presenta como una referencia constitutiva del orden, de su constitución como de su mantenimiento, el pánico parece, en cambio, cargado de un signo contrario; (...) nos habla de la disolución de un agregado dado por supuesto y es inclusivo en el perimetrar los límites y las condiciones de posibilidad. El objetivo es aquel de repasar algunos momentos de la historia del pánico buscando argumentar que el pánico es una pasión política, en el sentido de que se refiere a aquello de lo que la político está hecha, y al mismo tiempo es expresión de un límite "pasional" de la política, en tanto que define políticamente un límite interno. Respecto a tal objetivo, esta aportación no reivindica más que los caracteres de un hilvanado necesitante de un desarrollo ulterior por lo que se refiere no solo a aquello que no se incluye (y es obviamente mucho), sino también a los nudos que de forma conscientemente provisional se indican. Además, se limita a una periodizacion histórica que es de alguna manera preliminar, deteniéndose en el umbral de la fase en la cual el pánico es una palabra de un discurso disciplinar, es parte del objeto de un saber codificado (psicología, sociología, ciencia política), incluso si no desempeña necesariamente un rol apaciguador. (shrink)

In his early works, Habermas wants to preserve both, the German idealist notion which gives primacy to self-reflection in the history of the human species, and the Marxist materialist conception that self-reflection is based on the material conditions of existence. ;Such dual preservation cannot be maintained; for the primacy given to self-reflection by German idealism is based on a prior spiritualization of the conditions of reflection. It is precisely with those alienated conditions that Habermas's "neo-Marxism" seeks to limit "materialistically" critical (...) self-reflection. This is a bad overcoming of Hegel, since it preserves the Spirit as alienated otherness. ;However, Habermas's more recent linguistic turn evinces an attempt to ground critical self-reflection by means of a de-historicized anticipation of an ideal speech situation through the formal rules of cogency of speech. ;An atheistic reading of Hegel's conception of life, which regards universal life as "congealed space" or pure positivity, allows for a transition to Marx's practical communism. ;The existential attitudes towards death have as their ontological correlate, the motion of life; that is, historical acts may be regarded as attempts to appropriate objectivity which, as pure positivity, cannot be appropriated in principle, especially after the notion of an all-encompassing transcendental subjectivity, which posits the object as alienated subject, has been rejected. ;In the early Marx, historical and social investigations were limited by the primacy of the subject, the object being subordinated to it. To this extent, he naively remained at the level of ideology, i.e., "lived relations." In this manner, the unconditioned supersensible, in the form of a transcendental subjectivity, clouds the examination of the objective conditions of existence. ;The mature Marx's turn to the object expresses the elimination of the unconditioned, and the concomitant consideration of social reality as the basis of positive and negative ideologies, to the extent that the consciousness of freedom arose from the forced emancipation of consciousness from and by material conditions. (shrink)