Open innovation (OI) has gained widespread attention in recent years as a catalyst for sustainable management. Through OI, companies can harness their environmental capabilities to develop sustainable innovations that provide mutual benefits for companies and society. We explore the impact of Corporate Governance (CG) on Green Product Innovation (GPI) as OI and the impacts of GPI on corporate financial performance (CFP). Adopting Heckman's two-stage procedure to a panel of 622 science-based firms over the study period of 2008–2021, in the first (...) step, we test the link between boards of directors' characteristics and GPI engagement. In the second step, we test the relationship between GPI and CFP. The findings confirm that effective CG mechanisms positively impact GPI performance. Moreover, GPI is a positive predictor of reduced firm riskiness. Therefore, we provide new insights into the debate on the links among CG, GPI, and CFP that can help companies meet the new challenges of the ecological transition. (shrink)

The work of the lay Catholic philosopher Jacques Maritain continues to provoke and inspire readers to engage in a Thomistic approach to many of the questions facing the world today. Maritain’s wide-ranging thought touched on many fields, including aesthetics, anthropology, educational theory, moral philosophy, and ethics, as well as Thomism and its relationship to other philosophical stances._ In _Being in the World: A Quotable Maritain Reader_, Mario O. D’Souza, C.S.B., has selected seven hundred and fifty of the most salient (...) quotations found in the English translations of fifty-four works by Jacques Maritain. Organized into forty thematic chapters, ordered alphabetically, the book serves as an overview of the areas that Maritain's writings addressed. By referring to entries in _Being in the World_, readers can quickly locate key passages in Maritain’s writing on a given topic and then turn elsewhere to the full texts for more in-depth study. Complete with a detailed index of key terms, the _Reader _will be an essential reference tool for the study of Maritain in English. "Fr. Mario O. D'Souza's careful selection from the works of Jacques Maritain provides the reader with an invaluable sampling of Maritain's extensive philosophical work. In it, we find examples of Maritain's almost lyrical gift of expression as well as of his trenchant wit. More than a scholarly contribution, the volume also ably serves as an introduction and entrance into Maritain's corpus." — William Sweet, St. Francis Xavier University, Canada_. (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)

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)

As we will show in the present work, the historical development of pure geometry did not arise as a direct “transition” from practical geometry into pure geometry, at least as these are usually understood. We can discern four phases related to this evolution. Initially, we have practical geometry as applied in ancient Greece and other ancient civilizations. This surveyors’ practical geometry was somewhat transformed in “didactic” contexts when applied to problem-solving. This not-so-practical geometry is the direct antecedent of the first (...) form of pure geometry, that of Hippocrates of Chios. Only afterward did pure geometry, as we usually understand it, emerge. The form of pure geometry that we find in Euclid’s Elements. (shrink)

This paper offers a metaethical analysis of so-called political moralism’s metaethical assumptions and proposes shifting away from them. It does so by taking migration ethics’ methodology as a case study of the field. First, the paper shows political moralism’s commitment to moral monism and moral overridingness. Second, it explains how such commitments are likely to lead to the formulation of toy theories - and, hence, moral regress. Third, it proposes the recognition of prudential normativity and normative pluralism as a way (...) to avoid the toy theory problem. And, fourth, it deals with two objections to this proposal. (shrink)

El escenario energético de escasez a nivel mundial se empieza a reflejar fuertemente en América Latina. Chile tiene una política energética diseñada en el período dictatorial, y administrada en la democracia, que hace muy vulnerable su economía, su medio ambiente y su seguridad. En este artículo se analizan críticamente los diversos aspectos que inciden fuertemente en el actual escenario energético chileno, sobre todo en lo que respecta a la política de integración con sus vecinos latinoamericanos, desde donde se puede vislumbrar (...) también una solución sustentable a los problemas energéticos futuros. (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)

The biocognitive theory presented in this paper offers an alternative to the attribution of cause perpetuated by the life sciences in our western culture. Historically, biology has based its epistemology on physics to understand life, whereas cognitive science has grounded its ontology in a convergence of biology, physics, and philosophy to provide models of self that range from a passive acceptance of an outside world to the active creation of an inner world. While Newtonian physics has served us well in (...) the physical sciences, the life sciences continue to embrace the limitations of its reductionism without advancing to the more inclusive concepts offered by complexity and quantum theories. As long as the biological and cognitive sciences remain married to Newtonian physics and Cartesian philosophy, mind will be relegated to an epiphenomenon of biology that will continue to separate cognitive processes from biological functions. Rather than choosing between upward causality that explains cause from the simplest level of the organism and downward causality that explains it from the most complex to the simplest, biocognitive theory offers contextual coemergence where the simultaneous resonance between fields of bioinformation is the genesis of cause. In this model of coemergent causality, cognition, biology, and cultural history are viewed as biocognitions that communicate within a bioinformational field that has both linear processes in Euclidian geometry and non-linear processes in fractal geometry. Because of the simultaneous and reciprocal nature of mind and body communication, it is argued that biology creates thought and thought creates biology. Just as mind and body cannot be separated, to attempt a separation of mind and world would create an artificial split between observer and observation that assumes we can “step out” of the world we are attempting to observe. (shrink)

This book investigates how, from the seventeenth century onward, philosophers, philologists and historians described various world "cultures", colonized the past (or national pasts), and thus invented Europe's philosophical nature. In the recent past, critical discussions concerning notions such as "cultural area" and "area studies", as well as their relativizations by means of conceptions that avoid splitting clearly identified areas (inter alia, "third space", "hybridity", "diaspora", or "cosmopolitism"), drew attention to the long history of cultural territorialization. This book attempts to open (...) the history of philosophy to reflexive and globalizing tendencies elaborated in the field of "world history". From the seventeenth century onward, in both modern Europe and North America, historical sciences - notably philosophical historiography and cultural history - colonized both the past (or national pasts) and the "rest" of the world. The contributions gathered in the present volume address both phenomena to the extent that they have been linked with modern historicization of philosophy, sciences, and culture. (shrink)

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)

The following essay argues that the Husserlian idea of the epoché could be expanded to cover all aspects of practical life. The first part summarizes the extensive debate developed on this issue in English speaking Phenomenology in the 1970s, one that focused on the relation between the notions of epoché and reduction. In fact, the notion of reduction seems to run counter to the idea of expanding the epoché, insofar as it confines the latter within the narrow horizon of a (...) transcendental subjectivism. But Husserl himself cherished the ambition to return to the world. The second part emphasizes that reduction is an act that operates in the practical world in order to introduce a new type of action. According to the author, the phenomenon of ritual can be considered a sort of action in abeyance, i.e. action free from the burden of natural life. Thus the notion of “relief” could prove the most appropriate for introducing a phenomenological theory of rituals as rules without meanings. The third part deals with the relation between Husserl and the Japanese journal “Kaizō,” which asked him for some contributions. The upshot of this proposal was a certain misunderstanding between the Husserlian emphasis upon the idea of new and the perspective of Japanese culture, that tends to overcome the opposition between innovation and repetition through the juxtaposition of the new and the old. (shrink)

Trata-se, no presente artigo, de analisar as mudanças que historicamente tem ocorrido no EU e as rupturas na apreensâo da realidade. As atuais transformaçoes da realidade teriam levado a um asvaziamento do ser? Ou ainda, a realidade nâo teria mais nada a ver com o sujeito? Como apreender essas transformaçoes? Esta investigaçâo faz-se valer da leitura de Gramsci, por meio da qual a unidade entre se e o pensar aparece como uma possibilidade de superaçao da metafísica do sujeito à elaboraçâo (...) de uma ontología concreta. (shrink)

"CAMINOS DEL PENSAR DE NUESTRA AMÉRICA se integra con 27 ensayos, cuyos autores escriben en torno a siete materias principales: Eticidad y educación; Circunstancialidad y liberación; Literatura y expresión; Movimientos sociales ¿antiguos y modernos?; Epistemologías actuales en América Latina; Tecnología ecología y ciencia, y cierra con Temas en el tintero en América Latina, todos ellos con un objetivo común: la historia de las ideas. Gracias al trabajo metodológico y guía del doctor Mario Magallón Anaya fue posible conjuntar temas diversos (...) entrelazando ideas; este libro es resultado de sesiones de análisis en las que distintas generaciones convergieron desde sus disciplinas para pensar a nuestro mundo en estas primeras dos décadas del siglo XXI."--Back cover. (shrink)

Written by one of Italy's leading contemporary thinkers and available in English for the first time, this book surveys the key themes in Continental aesthetics.