The dark side of international business practices has attracted significant research attention recently. However, researchers are struggling to delve into the ethical ramifications of these practices because of a limited understanding of ethical and digital transformation issues in international business, which may be caused, inter alia, by sociocultural and market disparities, lack of regulatory frameworks, information asymmetries, data ubiquity, and power imbalance among key stakeholders. This paper addresses this important gap through four key themes—ethical considerations, data processing issues, legal considerations, (...) and managerial contingencies. We discuss how to step forward in research on ethics in international business, assessing potential risks associated with privacy concerns, big data, cybersecurity, content analysis, stakeholder relationships, and discriminatory outcomes. Finally, we propose a research agenda and recommendations to address the ethical challenges and dilemmas international businesses face due to disruptive technologies (e.g., artificial intelligence) and cross-market challenges (e.g., legal jurisdictions). (shrink)

The paper explains Baumgarten?s foundation of modern aesthetics as the science of sensible cognition. The paper first examines mentalistic paradigm in modern philosophy as an intellectual background of Baumgarten?s philosophy and aesthetics. This is followed by consideration of Baumgarten?s definitions of aesthetics from Philosophical meditations of pertaining to some matters concerning poetry, Metaphysics and Aesthetics. Finally, it considers Baumgarten?s definition of aesthetics as the science of sensible cognition starting from Leibniz?s theory of different stages of knowledge.

The first part of the text poses the question whether for Heidegger?s aesthetically relevant thought it is better to use older terms, such as?Heidegger?s Doctrine of Art? or?Heidegger?s Philosophy of Art?, or a more recent term?Heidegger aesthetics?? Does the term?Heidegger?s aesthetics? represent an?oxymoron? contrary to the intentions of Heidegger?s own philosophy, or does it signify a relevant aesthetic conception that has its own place in contemporary philosophical aesthetics? In order to answer these questions, the text considers Heidegger?s understanding of aesthetics (...) as a philosophical discipline and also the problems arising in connection with this designation. It argues that Heidegger?s concept of?overcoming aesthetics? represents the interpretation of his own philosophy of art developed in the essay The Origin of the Work of Art. The second part of the text follows the thesis that the Heidegger?s aesthetics contains the definitions of art and work of art, based on Heidegger?s analyses of freedom, basic moods, and emotions. This part of text follows a broader thesis, in which Heidegger?s philosophy as a whole can be understood as the phenomenology of freedom. Also, it discusses a special thesis that the concept of strife of Earth and world in The Origin of the Work of Art should be understood only on the background of the primordial struggle between concealment and unconcealment in the truth as the unconcealedness of beings. Further, the concept of strife is linked on a deeper level with the determination of finite human freedom and basic human moods. In light of that, Heidegger?s aesthetics is not only the heteronomous aesthetics of the work of art, but also the autonomous aesthetics of aesthetic experience articulated with respect to finite human freedom. The conclusion is that Heidegger?s aesthetics of truth understood as the philosophy of freedom, basic moods, and emotions, according to their inner intentions, is closer to the tradition of the aesthetics of sublime than the aesthetics of the beautiful. (shrink)

The article is addressing one of the central but maybe the most ambiguous and multilayered concepts of Husserl’s phenomenology. Husserl’s insisting on a form of intentionality that implies not just conscious directedness towards objects, but also a constitutive function of mental acts, led to some serious accusations of his idealism and solipsism. Justification of such accusations depends exclusively on whether we understand constitution in an ontological sense, as a creative process which brings worldly entities into being, or in an epistemological (...) sense, as a process which enables us to identify and to interpret a particular givenness as something. In early stages of phenomenology, a so-called “hylomorphic” theory of constitution prevailed, which stated that object of our experience can be present for us only if some sense-data is formed in our intentional acts by a meaning-giving component. This theory proved to be unsatisfying when Husserl turned to a phenomenological description of temporal objects, discovering that not just objects, but also intentional acts have a distinct temporal structure. However, the analysis of temporal constitution reaches even further, because the idea of the “living present”, and its triadic structure of retention-primal impression-protention, holds the key to an explanation of horizon-intentionality, and offers the answer to an essential transcendental question: How is it possible for us to be aware of the world towards which all of our intentional life is directed, and from which all of the motivation for our actions originates? (shrink)

In his Liberalism without Perfection, Jonathan Quong argues for internal conception of political liberalism which goal is to show that a liberal well-ordered society is internally coherent ideal and that citizens who would be raised in such society could endorse and support their own liberal institutions and principles if those institutions and principles are justified in particular way These institutions should be justified by particular conception of public reason which main feature is that overlapping consensus is the first stage of (...) its justificatory structure. So, public reasoning of citizens in well-ordered society should be based solely on values and ideas inherent to liberal conception of justice - freedom, equality, fair system of cooperation and burdens of judgment. Another important feature of Quong?s conception of public reason concerns its scope. Quong argues for a wide scope of public reason which demands that all coercive or binding laws or public policies should be justified on basis of these values alone. Thus, reasonable citizens in well-ordered society by definition accord deliberative priority to public reasons over their other comprehensive or nonpublic beliefs whenever they exercise their collective political power over one another. The problem I raise in this paper is that it is very likely that in well-ordered society there will be a group of citizens that will not accord full deliberative priority to political values, especially not at all levels of political deliberation. On certain issues they will like to see their particular values being realized through common political institutions. If our political theory excludes this group from justificatory constituency on this particular issue or categorize them as unreasonable it can easily undermine their general adherence to liberal conception of justice and endanger stability of well-ordered society. Thus, my point is that we need a further development of political liberalism to solve such problems not as a part of non-ideal theory but as a part of its ideal of well-ordered society. nema. (shrink)

The paper examines the reasons for which Camap's and Fodor's theory are considered inadequate by Hilary Putnam in his book Representation and Reality, Putnam deconstmcts his earlier functionalist position and finds himself able to say many things about what language is not and very few about what it is, and, metaphorically speaking, puts human society in an Augustinian position regarding language. As well, this paper investigates whether Putnam's "internal realism" encourages the possible appearence of a new breed of analytic philosophers (...) who will be more sensitive to what was once called "continental metaphysics" and yet who still maintain the conceptual and methodological rigidness of the "old" analytic school. (shrink)

The main concern of this paper is to show that understanding mental variation may prove to be relevant to inquiry into thought experiments. First, I examine why Ernst Mach considered the ability to vary the contents of one's thoughts the principal requirement for thought experimentation. Second, I illustrate the wide applicability of mental variation in thought experiments. Third, I suggest, following Kathleen Wilkes, that variation is frequently employed in “realistic” thought experiments.

The paper examines the reasons for which Camap's and Fodor's theory are considered inadequate by Hilary Putnam in his book Representation and Reality, Putnam deconstmcts his earlier functionalist position and finds himself able to say many things about what language is not and very few about what it is, and, metaphorically speaking, puts human society in an Augustinian position regarding language. As well, this paper investigates whether Putnam's "internal realism" encourages the possible appearence of a new breed of analytic philosophers (...) who will be more sensitive to what was once called "continental metaphysics" and yet who still maintain the conceptual and methodological rigidness of the "old" analytic school. (shrink)

Enframed by stage technology in their concert appearances, leading female pop stars propel scenography to the forefront of efforts to produce mesmerising visual images. Enhancing their stage presence by performing within a techno-scenographic frame, flying high like deae ex machina, pop divas shine brighter than the sun. Redefining the supernatural, female recording artists are offering a modern twist on the myth of divinities, leaving their fans no choice but to bow down in awe. This phenomenon inevitably calls to mind Martin (...) Heidegger’s notion of enframing (Ge-Stell). Even though rereading The Question Concerning Technology does not come without risk, this influential work has proven to be a useful tool for analyses of this current cultural trend, showing that the use of scenographic technology is ‘not that innocent’ either when it comes to ideology and power, even when it is taking place in the dazzling world of pop music. (shrink)

One of the important questions in the interpretation of Rawls’s philosophy is the connection between the two problems he wrote about throughout his life – justice and legitimacy. In this paper, I take the difference principle as a special feature of Rawls’s theory of justice, while I take the idea of the public reason as a special aspect of his theory of legitimacy, and I try to show that both aspects are connected, that is, that we should not see them (...) as two separate projects. I am trying to show that we should formulate the justification of the difference principle as a justification of a particular socio-economic arrangement rather than as an abstract principle, one that is better than other legitimate arrangements. For Rawls, property-owning democracy and liberal socialism are socio-economic arrangements that realize the difference principle. The main difference between the two systems is that in the first one, private ownership of the means of production is allowed, but it is widely dispersed. In this paper, I try to show how such a system can be publicly justified. The justification that we need to use is precisely the one that Rawls formulates through the idea of the public mind, by referring to the political values contained in our public political culture. (shrink)

Rawls’ idea of overlapping consensus is crucial for the public justification of a political conception of justice in modern democratic societies. While overlapping consensus is mostly understood empirically, in the first part of this article we argue that a normative interpretation is more appropriate. Moreover, we try to show that Baccarini’s proposal of qualified consensus, in contrast to an assumed empirical reading, actually exploits the potentials of a normative reading. In the second part, we concern ourselves with the epistemological implications (...) of a normative understanding of overlapping consensus or, more precisely, with the issue of epistemic deontologism. If we claim that consensus should be understood as agreement about not already existing beliefs and reasons, but about beliefs and reasons that citizens should acquire, it can be argued that this implies a thesis about voluntary control over beliefs. We try to show that a normative reading can be compatible with strategies based both on doxastic voluntarism and doxastic involuntarism. (shrink)

Although there are both common and specialised senses of the term variation, there seems to be no well defined use of this term in philosophy. The main task of my thesis is to demonstrate that variation can be defined as a cognitive technique. I suggest that variation has been frequently used by philosophers, although not always in an overt manner. Moreover, I attempt to show that it is reasonable to talk about the relative importance of variation by examining the role (...) of variation in Locke's Essay, Husserl's and Reinach's phenomenology, cognitive science, and thought experiments. (shrink)

RÉSUMÉ: Le but de cet article est de réexaminer et de raffiner l’analyse proposée par Twardowski de la logique des adjectifs. J’essaierai de montrer que l’analyse de Twardowski peut-être améliorée et renforcée. Les résultats de cette discussion pourront être pertinents pour tous ceux qui s’intéressent à la logique de la détermination des noms ou, plus généralement, à celle des groupes de mots.

This article seeks to highlight and present two seemingly different conceptions of the philosophy of mind belonging to Ludwig Wittgenstein and Richard Rorty. In this context, we first consider Wittgenstein’s critique of private languages, which is then used to reject and deconstitute the privacy of consciousness. In addition, the paper follows the evolving and deconstitutive character of Rorty’s philosophy of mind, showing how the American philosopher constantly defined consciousness, mind, or later selfhood – using naturalistic methods. The authors maintain and (...) justify the thesis that both philosophers have a common denominator which manifests itself in the rejection of traditional and metaphysical conceptions of consciousness and identity, but they also try to point out certain shortcomings and inconsistencies within the two conceptions of the philosophy of mind. (shrink)

In The New Religious Intolerance, Martha Nussbaum addresses rising intolerance and fear of difference in contemporary societies. She suggests overcoming these issues through ethical consistency, equality, and the cultivation of sympathetic imagination. Nussbaum views this imaginative engagement as a form of civic friendship essential for societal transformation. However, we argue that her concept of civic friendship is problematic. First, Nussbaum's criteria do not suffice to define friendship. Second, this thin concept of civic friendship is unlikely to achieve the societal transformation (...) Nussbaum envisions. We propose developing a more substantive account of civic friendship. This paper aims to create an Aristotelian account of civic friendship within a capabilitarian framework compatible with contemporary, plural societies. (shrink)

This paper brings together the discussions on international resource trade and immigration. Following Wenar’s analysis of the resource curse, the aim is to challenge the conventional view on immigration that asserts the right of states to have discretionary control over these policies. The paper shows that more liberal immigration is required as an additional remedial policy to persons harmed in unjust trade. The right to self-determination and territorial rights, which are used as the basis for the exclusion of immigrants, are (...) in the context of this analysis constrained by both attentiveness to harm and the charge of inconsistency. Both rights, which are protected domestically, are violated by the unjust ‘might makes right’ trade rule in the international context, causing harm to people in resource exporting countries. This inconsistency presents a challenge to the moral plausibility of the conventional view in the context of the resource trade. (shrink)

In an era of information overload, our need to learn how to critically evaluate the growing flood of information has never been greater. Critical Reflection showcases the role of reason in a world saturated by media-enhanced persuasion and complex scientific and technological jargon.Drawing from the classic philosophical texts, this engaging textbook on the art of analyzing arguments is also relevant to today's undergraduates in its use of real-life examples and exercises drawn mainly from media and politics. Malcolm Murray and (...) class='Hi'>Nebojsa Kujundzic cover the standard subjects in a one-semester course on critical thinking, offering ways to analyze arguments. (shrink)

Heidegger’s characterization of Dasein as Being-in-the-world suggests a natural relation to environmental philosophy. Among environmentalists, however, closer inspection must raise alarm, both since Heidegger’s approach is in some senses inescapably anthropocentric and since Dasein discovers its environment through its usability, serviceability, and accessibility. Yet Heidegger does not simply adopt a traditionally modern, instrumental view. The conditions under which the environment appears imply neither that the environment consists only of tools, nor that what is true of the parts is also true (...) of the whole, nor that an orientation to use—where appropriate—precludes any other orientation. Heidegger’s anthropocentric commitments thus do not rule out the possibility of a non-instrumental perspective on the natural world. (shrink)

Human-eyelid conditioning was the principal source of information on Pavlovian conditioning, especially human, in the 1950s and 1960s, but it suffered a sharp decline in productivity, beginning in the late 1960s. The present article treats the decline as a case study with potential implications concerning the survival contingencies of research specialties. We make use of questionnaire data from eyelid-conditioning researchers and examine a variety of publication, topic-of-investigation, and institutional data to identify the major factors in the decline of human-eyelid conditioning.

Commentary on Śārīrakamīmāṃsābhāṣya of Śaṅkarācārya, work on Vedanta philosophy.

Criticism of Sairu s-Salikin, an old Indonesian manuscript on ethics in Islam.

This is a study of the development of Western inwardness from Plato to Augustine. It traces the origin of three concepts: inward turn, private inner space, and outward expression. All three were originally theological concepts; i.e., they belonged to philosophical theories that related God to the soul. ;Part I examines the precursors of these three concepts in Plato, then notes the central contribution made by Aristotle's doctrine that the mind is identical with the Forms it knows. This allows Plotinus to (...) identify the divine Mind with the intelligible world and locate it within the soul. This then is the foundation of Plotinus' inward turn: in turning its mind into its own interior, the soul is turning to the divine. ;Part II argues that it was Augustine who invented the concept of a private inner space of the self. Augustine's search for God builds on Plotinus' inward turn, but must adjust to the fact that Christian doctrine denies the divinity of the soul. Hence the inner self in Augustine is no longer the intelligible world, but the soul's own inner world. It only becomes a private world, however, inasmuch as the soul is fallen and therefore separated from other souls by the opacity of mortal bodies. (shrink)