This study analyses the patenting activities of university science and engineering professors in Canada between 1920 and 1975. Unlike most studies on commercial activities in academia, which typically focus on the post-1980 period and on university practices, we focus on the pre-1980 period and on the individual decisions of professors to patent their inventions. Based on quantitative patent data, we show that patenting, and thus professors’ interest in the possible commercial value of their scientific discoveries made in university laboratories, was (...) relatively common on an individual and informal basis well before the 1980s and the advent of what is now called “academic capitalism”. This contradicts the belief that before that period, universities were a kind of ivory towers in which professors isolated themselves from external influences and engaged only in pure and disinterested research. (shrink)

In an ideal democracy, people from all walks of life would come together to talk meaningfully and respectfully about politics. But we do not live in an ideal democracy. In contemporary democracies, which are marked by deep social divisions, different groups for the most part avoid talking to each other. And when they do talk to each other, their speech often seems to be little more than a vehicle for rage, hatred, and deception. -/- Democratic Speech in Divided Times argues (...) that we should nevertheless not give up on the ideal of democratic public speech. Drawing on the resources of political theory, epistemology, and philosophy of language, this book develops a sustained account of the norms that should govern public discourse in deeply divided circumstances. Should we try to find common ground when we talk to our political opponents, even though they seem unreasonable? Should we refrain from expressing anger, if we want to get things done? How can we use our speech to fight hate speech and disinformation? And is it even possible to speak to 'the other side,' in settings where different groups dislike one another, live apart from one another, and don't know much about one another? By tackling these questions, Lepoutre demonstrates that, when governed by the right set of norms, public speech can be a powerful force for good even amidst profound social divisions. (shrink)

This is the introduction to the symposium on Maxime Lepoutre, Democratic Speech in Divided Times (Oxford: Oxford University Press, 2021). The symposium contains articles by Paul Billingham, Rachel Fraser, and Michael Hannon, and a response by the author.

In the proposed article by Maxim Isaenko "Ukrainian Christian tradition of state creation... "on the question of application A comparative methodological approach is presented in the analysis conceptual dispositions available in Ukrainian, Polish, and Russian types of state-building and organization of power institutions. Studying socio-legal models that are characteristic of three Slavic peoples, vectors of kinship and distance are outlined understanding of the phenomena of the state, power, law.

According to an influential objection, which Martha Nussbaum has powerfully restated, expressing anger in democratic public discourse is counterproductive from the standpoint of justice. To resist this challenge, this article articulates a crucial yet underappreciated sense in which angry discourse is epistemically productive. Drawing on recent developments in the philosophy of emotion, which emphasize the distinctive phenomenology of emotion, I argue that conveying anger to one’s listeners is epistemically valuable in two respects: first, it can direct listeners’ attention to elusive (...) morally relevant features of the situation; second, it enables them to register injustices that their existing evaluative categories are not yet suited to capturing. Thus, when employed skillfully, angry speech promotes a greater understanding of existing injustices. This epistemic role is indispensable in highly divided societies, where the injustices endured by some groups are often invisible to, or misunderstood by, other... (shrink)

Selected contributions to the symposium on "Mirror neurons and the evolution of brain and language" held on July 5-8, 2000 in Delmenhorst, Germany.

Most twentieth‐century European philosophers have attempted to think anew the Kantian question about the necessary conditions of experience. A rapid survey of last century's European philosophy would easily show that in spite of the various criticisms formulated against the very project of transcendental foundationalism, the vast majority of the philosophers in the so‐called Continental tradition have not abandoned the project of formulating transcendental arguments altogether. These transcendental inquiries into the conditions of possibility of all these phenomena are certainly more immediately (...) visible in the early works, especially those on Husserl, but a patient reading would show that they are still very much present in the later writings as well. The overcoming of classical transcendentalism at work in deconstruction is indeed the outcome of an ultra‐transcendental strategy. In Of Grammatology, Derrida exposes this ultra‐transcendental logic for the first time when he famously claims that a “pathway” through the transcendental is necessary. (shrink)

Philosophy &Public Affairs, Volume 48, Issue 1, Page 40-78, Winter 2020.

The paper demonstrates how a typology of moral issues may be used to systematically analyze and discuss ethical problems in stakeholder relations. The suggested typology is based mostly on economic theory and represents a universal and comprehensive matrix of moral issues in business. We analyze its compatibility with other stakeholder management models and demonstrate how it may be applied as a tool for identifying relevant ethical issues in relations with any stakeholder, or to build instruments for measuring corporate social performance. (...) In the conclusion we discuss other ways of application and future directions of research. (shrink)

Que pourrait être, désormais, un discours théologique sur la ou " les religion ", sur l'"interreligieux "? A partir de quel lieu le penser? Comment pourrait-il advenir? La réponse offerte ici passe par un déplacement de la discussion vers l'éthique. Exode donc hors du lieu habituel pour aborder la question. Exode hors de la dogmatique ou de la théologie fondamentale car, là, il y va de connaissance, d'appartenance fidèle, de théologalité. Mais comment déthéologaliser la religion sans la déthéologiser? Comment la (...) penser autrement que comme une expérience humaine du divin, de l'Absolu ou de l'Ultime réel? Le déplacement proposé table moins sur les registres cognitifs ou affectifs investis par les recherches sur le phénomène religieux ou l'option herméneutique du pluralisme religieux que sur un registre de l'agir ou d'une posture éthique marquée d'actes et de paroles. Comment faire travailler la notion de religion en théologie autrement qu'à partir de l'identité, de la mémoire et plus à partir de l'estime de soi? Au moyen d'une lecture du traitement de la vertu de religio et des vices s'y opposant dans la Summa theologice de Thomas d'Aquin. A partir de ce travail de lecture, une structure formelle heuristique de la religion est reconstituée dans la différence et les rapports entre religio, superstitio et irreligiositas. Une catégorie lentement élaborée, " instance éthique advenant en posture subjective ", sous-tend cette diffraction heuristique : sur une " scène de la béatitude ", l'advenir de l'instance éthique se joue dans l'inscription désirée, choisie, réitérée et énoncée pour elle-même d'un mouvement en-vers Dieu. Pour produire ce chemin de réflexion, il aura fallu opérer et proposer une inscription contemporaine d'un discours thomasien dans le champ des discussions théologiques actuelles. (shrink)

Cet article aborde le problème des « fake news » à partir des interactions qui permettent leur circulation, sans supposer que quiconque adhère aux « fake news » par une « croyance » intellectualisée. À la bêtise, à la crédulité ou à l’ignorance supposée des populations victimes de la malveillance des dirigeants, l’auteur substitue un autre modèle explicatif fondé sur un système complexe de représentations. La difficulté individuelle à maintenir la certitude de sa propre valeur fournit un élément causal décisif. (...) En intégrant à sa réflexion la posture scientifique elle-même, cet article propose un aperçu d’une théorie générale (« interactionnelle ») des échanges discursifs et linguistiques complexes, et une conception de l’intelligence et de la bêtise comme phénomènes émergents. (shrink)

The main theme of Steve Crowell’s excellent Normativity and Phenomenology in Husserl and Heidegger is ‘the connection between normativity and meaning’ (p. 1), a central issue in both Husserl’s and...

Philosophy &Public Affairs, Volume 52, Issue 2, Page 106-146, Spring 2024.

Introduction. Political propaganda is an integral part of the modern sphere of communication, within which political actors broadcast their interpretation of reality and influence the public masses. The image of the enemy explains in the most accessible way who “WE” are and what is important for a particular actor, as well as - who “THEY” are and what they are dangerous of. At the same time, there is no unity in interpreting the concept of “enemy” in political discourse. Representations of (...) it can be institutionalized or exist outside the institutional field and be broadcast by mass communication media (MCM). In this regard, it is reasonable to distinguish two major directions of propaganda: globalist and anti-globalist. The purpose of the study. In this article on the basis of discourse analysis and In this article the image of the enemy in the modern discourse of international political propaganda, its types and plot directions formed in the media space are investigated on the basis of discourse analysis and structural-functional analysis. Scientific novelty of the research. The article summarizes the propaganda characteristics of the enemy image in globalist and anti-globalist political discourse. Within the framework of globalist propaganda the propensity to construct the enemy image in the media space by giving subjectivity to inanimate phenomena and events after declaring them an enemy is revealed. In this case, along with the state, as the main subject of political propaganda, there are also non-governmental organizations and foundations that create and broadcast their image of the enemy, contributing to its subsequent institutionalization. Within the framework of antiglobalist propaganda, only the state is the subject that creates and institutionalizes the image of the enemy. All other actors only pick up or refute this discourse. Results. The article proposes an approach to analyzing the enemy image in globalist and antiglobalist propaganda discourse and the tools of its formation. Conclusions. The article considers globalist and anti-globalist directions of enemy image formation in mass-media propaganda discourse. The significance of the enemy image in political communication for adherents of any political views is revealed. A number of differences are fixed. Within the framework of the anti-globalist approach the discursive construct of the enemy image is institutionalized and broadcast at the level of the state. Supporters of the anti-globalist approach broadcast their discourse based on doctrines, strategies and laws fixed by the state. Within the framework of the globalist approach, the enemy image is formed on the basis of subjectification under the influence of public opinion with the subsequent institutionalization of the “new normal” mainly through mass culture and civil disobedience. (shrink)

Critical review of Jocelyn Benoist, L'adresse du réel (2017). The text is part of a special issue of the journal PHILOSOPHIQUES, with contributions from Charles TRAVIS, Markus GABRIEL, Mathieu MARION, Aude BANDINI, and Jocelyn BENOIST. The text is in French. -/- Étude critique sur L'adresse du réel (2017) de Jocelyn Benoist. Le texte est extrait d'une disputatio publiée dans la revue PHILOSOPHIQUES. Avec des textes de Charles TRAVIS, Markus GABRIEL, Mathieu MARION, Aude BANDINI et Jocelyn BENOIST.

We construct a consistent theory of a quantum massive Weyl field. We start with the formulation of the classical field theory approach for the description of massive Weyl fields. It is demonstrated that the standard Lagrange formalism cannot be applied for the studies of massive first-quantized Weyl spinors. Nevertheless we show that the classical field theory description of massive Weyl fields can be implemented in frames of the Hamilton formalism or using the extended Lagrange formalism. Then we carry out a (...) canonical quantization of the system. The independent ways for the quantization of a massive Weyl field are discussed. We also compare our results with the previous approaches for the treatment of massive Weyl spinors. Finally the new interpretation of the Majorana condition is proposed. (shrink)

On trouvera dans cet ouvrage les principaux jalons du parcours philosophique étonnant de Maxime Chastaing (1913-1997) qui culmine dans une psycholinguistique, et même une psychophonétique, une étude des interactions sociales, enfin une théorisation du pacte romanesque liant l'écrivain à ses lecteurs.

Traditional approaches describe ethical decision-making of leaders as driven by conscious deliberation and analysis. Accordingly, existing approaches of ethically-oriented leader development usually focus on the promotion of deliberative ethical decision-making, based on normative knowledge and moral reasoning. Yet, a continually growing body of research indicates that a considerable part of moral functions involved in ethical decision-making is automatic and intuitive. In this article, we discuss the implications of this moral intuition approach for the domain of ethically-oriented leader development. Specifically, we (...) introduce a conceptual model and develop a set of theoretical propositions, suggesting that the moral intuition perspective significantly contributes to effective ethically-oriented leader development. The discussion examines theoretical implications and practical applications of the presented propositions and outlines directions for future research. (shrink)

The seed system is a major component of traditional management of crop genetic diversity in developing countries. Seed flows are an important part of this system. They have been poorly studied for minor Andean crops, especially those that are propagated vegetatively. We examine the seed exchanges of Oxalis tuberosa Mol., a vegetatively propagated crop capable of sexual reproduction. We studied the seed exchanges of four rural communities in Candelaria district at the international and local levels, emphasizing the spread of new (...) sexually-produced genotypes through these exchanges. Interviews with 44 farmers generated socioeconomic, agronomic, crop diversity and seed exchange information, and data on the potential incorporation of new sexually-produced genotypes in the crop germplasm. We interviewed merchants to evaluate the input and output of genetic diversity in the communities studied. Results showed a positive effect of the farmers’ wealth on the diversity cultivated and on seed exchanges. Most seed exchanges occurred at market, creating a distinction between cash and self-consumption landraces. Cash landraces were intensively exchanged; self-consumption landraces were isolated at the farmer level and prone to genetic drift and complete loss. Merchants exported seeds of cash landraces across Bolivia and into Peru and Argentina. New sexually produced genotypes are less incorporated into cash landraces than in self-consumed landraces. However, new genotypes incorporated into cash landraces are diffused faster and better, being more intensively exchanged. We propose conservation strategies that can be applied to other vegetatively propagated and minor Andean crops. (shrink)

Les questions de la pauvreté volontaire, de la mendicité, ou encore de la falsification de la monnaie ayant déjà donné lieu à plusieurs études directes, nous nous proposons de les aborder par le biais, jusqu’à présent négligé, des gestes effectués par les Cyniques à l’égard des biens matériels : prendre et jeter. S’élabore, ainsi, une gestualité économique du Cynisme, qui exprime à la fois une critique éthique de l’économie et un mode de vie philosophique incarné. Classification JEL : B11.

Maxime Chastaing s'étonne de l'embarras manifesté par les philosophes pour s'assurer de l'existence des autres : ne va-t-il pas de soi que nous coexistons depuis toujours avec nos semblables et que nous ne doutons pas de leur présence tant que nous ne spéculons pas? Il s'agit dès lors de dénoncer avec énergie le faux problème philosophique de la connaissance d'autrui, tout en s'employant à rendre compte, grâce à la psychologie, des conditions de notre communauté d'existence. Cette perspective proprement psycho-philosophique (...) est déployée dès 1934, dans un travail inédit à ce jour, La compréhension d'autrui. Essai de psychologie descriptive. Proche à cette époque de Gabriel Marcel et d'Emmanuel Mounier, après avoir été l'élève de Jean-Paul Sartre au lycée du Havre, Chastaing est un des premiers en France à discuter les thèses de la phénoménologie allemande, d'Edmund Husserl à Max Scheler. Il anticipe ce faisant sur la phénoménologie d'autrui que Sartre développera, non sans résoudre par avance des difficultés que ce dernier mettra du temps à apercevoir. (shrink)

У статті розглянуто проблему людської гідності за доби Просвітництва (на прикладі філософії І. Канта) у контексті сучасного філософського дискурсу проблеми. Зазначено, що подальший розвиток суспільства формує запит на правову соціально-орієнтовану державу, де надаються та забезпечуються широкі права та свободи для усіх громадян (незалежно від національності, віросповідання, культури, матеріального стану), що зрештою стає важливою засадою осмислення та буття людської гідності. Йдеться про право громадянина висловлювати свою думку та громадянську позицію, а завдання влади забезпечувати широкий спектр прав та свобод, які визначаються І. (...) Кантом як моральні (природні). Ось чому звернення сучасних філософів та дослідників до філософії І. Канта, його тлумачення природи людини, її прав та свобод, що зумовлене певною схожістю доби Просвітництва та сучасного етапу розвитку суспільства. Означена подібність втілилася у низці факторів, що створюють нову картину світу, а саме: кардинальні зміни політичного, соціального та економічного устрою; традиційного людського буття та життєвого світу; швидкість та глобалізм сучасних трансформацій не тільки у виробничих сферах, а й у соціально-побутових, морально-етичних та суспільно-політичних відносинах. Наголошено, що названі процеси втілюються у моральному (природному) та адміністративному праві і суттєво впливають на свободи та рівність усіх членів суспільства; самостійність дій кожного члена спільноти як громадянина; відсутність патерналізму на рівні взаємин громадянин-суспільство-влада. Таким чином, представлена І. Кантом етично-правова концепція людської гідності знаходить розуміння та застосування в концептах аргументативної та екологічної етики, етики відповідальності у прагненні до створення таких владних структур, за яких суспільний консенсус досягається через аргументований діалог усіх членів суспільства та колективну відповідальність за дії. Таким чином цілісна реконструкція роздумів І. Канта про людину, її гідність та свободу, засвідчує органічну приналежність української філософії до європейського інтелектуального та філософського контексту розуміння загальнолюдських морально-етичних норм, прав і свобод. (shrink)

According to the influential “expressive” argument for hate speech laws, legal restrictions on hate speech are justified, in significant part, because they powerfully express opposition to hate speech. Yet the expressive argument faces a challenge: why couldn't we communicate opposition to hate speech via counterspeech, rather than bans? I argue that the expressive argument cannot address this challenge satisfactorily. Specifically, I examine three considerations that purport to explain bans’ expressive distinctiveness: considerations of strength; considerations of directness; and considerations of complicity. (...) These considerations either fail to establish that bans are expressively superior to counterspeech, or presuppose that bans successfully deter hate speech. This result severely undercuts the expressive argument's appeal. First, contrary to what its proponents suggest, this argument fails to circumvent the protracted empirical controversies surrounding bans’ effectiveness as deterrents. Second, the expressive argument appears redundant, because bans are expressively distinctive only insofar as hate speech is already suppressed. (shrink)

During the Zimbabwean crisis, millions crossed through the apartheid-era border fence, searching for ways to make ends meet. Maxim Bolt explores the lives of Zimbabwean migrant labourers, of settled black farm workers and their dependants, and of white farmers and managers, as they intersect on the border between Zimbabwe and South Africa. Focusing on one farm, this book investigates the role of a hub of wage labour in a place of crisis. A close ethnographic study, it addresses the complex, shifting (...) labour and life conditions in northern South Africa's agricultural borderlands. Underlying these challenges are the Zimbabwean political and economic crisis of the 2000s and the intensified pressures on commercial agriculture in South Africa following market liberalization and post-apartheid land reform. But, amidst uncertainty, farmers and farm workers strive for stability. The farms on South Africa's margins are centers of gravity, islands of residential labour in a sea of informal arrangements. (shrink)

Cette contribution s’efforce de cerner ce qui fait l’originalité du projet philosophique à l’œuvre dans le Système de l’idéalisme transcendantal, en montrant comment le débat engagé par Schelling avec Fichte au sujet de la détermination de la philosophie comme idéalisme transcendantal s’est avéré déterminant. La critique du « formalisme » et du « subjectivisme » de la doctrine de la science apparaissent comme des moments-clés, quoique polémiques, de la constitution par Schelling d’une philosophie autonome, dégagée du « cercle de la (...) conscience », où s’exprime son souci d’atteindre une réalité plus ancienne que celle posée par la conscience.This contribution aims to pinpoint the uniqueness of the philosophical project contained in the System of Transcendental Idealism. It does so by showing how the debate over philosophy as transcendental idealism, initiated by Schelling and Fichte, proved decisive. The critiques of the « formalism » and « subjectivism » of the Doctrine of Science appear to have been key, despite the controversy, in Schelling’s founding of an autonomous philosophy, freed from the « circle of consciousness », where Schelling is concerned to reach out to a reality prior to that conceived by the conscience. (shrink)

Eines der Hauptanliegen der Phänomenologie Husserls besteht darin, eine Analyse der Wesensstruktur des Bewusstseins vorzunehmen. Husserls Konzeption des Bewusstseins als Bereich von Erlebnissen ist insofern ›phänomenologisch‹, als er auf eine kausale Erklärung der die mentalen Zustände begleitenden neurologischen Prozesse verzichtet, bzw. sie bewusst ausblendet. Aufgabe der Phänomenologie ist es vielmehr, die unveränderlichen und wesenshaften Eigenschaften, Strukturen und Erkenntnisleistungen des Bewusstseins in der erstpersonalen (›ich‹) Perspektive zu beschreiben.

Since its first formulation in the 1980s, the disjunctivist theory has changed the way philosophers think about perception. Fundamentally, the disjunctivist view is a negative metaphysical thesis about the nature of perceptual experience: it is based on a refutation of the so-called “common kind claim,” that is to say, the claim that perceptions, illusions, and hallucinations are conscious experiences of the same fundamental kind. Given the importance granted to perceptual experience in the phenomenological tradition, a few commentators have, in recent (...) years, attempted to situate the phenomenological point of view vis-à-vis these two positions. While Romano (2012) and Bower (2020) have argued that Husserl’s conception of illusions and hallucinations entails a form of conjunctive analysis, Smith (2008), Hopp (2011), and Overgaard (2018) attempted to show that Husserl’s theory of perception amounts to a kind of disjunctivism avant la lettre. In this chapter, I side with Staiti (2015) and Zahavi (2017) and argue that the very opposition between conjunctivism and disjunctivism is hardly thinkable on Husserlian grounds. After brushing in very rough strokes Husserl’s normative theory of perception, I defend this claim with two arguments. The first – dubbed the metaphysical argument – targets one core metaphysical commitment of both conjunctivism and disjunctivism, namely their defense of metaphysical realism, which I deem incompatible with Husserl’s phenomenology, whether before or after the transcendental turn. The second argument – called the phenomenological argument – targets another presupposition shared by both parties, namely the idea that “perfect hallucinations” are possible. I lay out a series of reasons as to why this idea should be resisted, and then explain how this impacts the discussion between disjunctivism and conjunctivism. (shrink)