For Māori, a real opportunity exists to flesh out some terms and concepts that Western thinkers have adopted and that precede disciplines but necessarily inform them. In this article, we are intent on describing one of these precursory phenomena—Foucault’s Gaze—within a framework that accords with a Māori philosophical framework. Our discussion is focused on the potential and limits of colonised thinking, which has huge implications for such disciplines as education, among others. We have placed Foucault’s Gaze alongside a Māori metaphysics (...) and have speculated on the Gaze’s surveillant/expectant strategies with some key Māori primordial phenomena in mind, such as ‘te kore’ and ‘āhua’. We posit the Gaze as an entity and thus aim to render it more relevant to Māori, so that it can be addressed appropriately. We also preface that discussion by theorising on some of the challenges that confront us as Māori authors in even referring counter-colonially to the Gaze. Whilst we do not seek to destabilise the Gaze by positing it as a metaphysically based entity, we do hint at the possibility that critical indigenous philosophy may even for a short time bring the Gaze into focus for Māori. By introducing an awareness of an alternative metaphysics, we may have unsettled the self-certainty of the Gaze. (shrink)

In this paper, I am concerned with what automation—widely considered to be the “future of work”—holds for the artificially intelligent agents we aim to employ. My guiding question is whether it is normatively problematic to employ artificially intelligent agents like, for example, autonomous robots as workers. The answer I propose is the following. There is nothing inherently normatively problematic about employing autonomous robots as workers. Still, we must not put them to perform just any work, if we want to avoid (...) blame. This might not sound like much of a limitation. Interestingly, however, we can argue for this claim based on metaphysically and normatively parsimonious grounds. Namely, all I rely on when arguing for my claim is that the robots we aim to employ exhibit a kind of autonomy. (shrink)

Cell lines and cell samples from patients provide opportunities for studying the mechanisms of leukemic cellular differentiation and proliferation. Phorbol esters and 1,25 dihydroxy vitamin D3 can induce differentiation of myeloid leukemic cells to macrophages. Differentiation to granulocytes can be induced by several different compounds. Myeloid differentiation is associated closely with the alteration in expression of several oncogenes. These regulatory events may be associated with the extent of methylation, unfolding or association of chromatin to the nuclear matrix. Oncogene amplification, mutation, (...) or deletion can occur with malignant transformation. Future studies point to the development of specific pharmacological agents which can modify the neoplastic transformation. (shrink)

This chapter contains sections titled: Historico‐theological Debates From History to Philosophy Conclusions References and Further Reading.

I. Allgemeine Betrachtungen.--II. Die Erfahrung.--III. Kausalität, Hypothesen.--IV. Fortsetzung.--V. Naturwissenschaftliche prinzipe.--VI. Die Erkenntnis.

Following the lead of Nietzsche, several post-modern philosophers challenge the Western notion of rationality and its representational model of thought and embrace the Dionysian element in Nietzsche's philosophy, which can take the form of embracing madness (Foucault), desire (Deleuze and Guattari), or carnival (Kristeva). This paper will place Radhakrishnan into the context of a hermeneutical dialogue with these figures from post-modern philosophy, and it will attempt to address the issue of the post-modem attack on rationality by these post-modern philosophers by (...) comparing their concept of rationality with that espoused by Radhakrishnan. It will also be demonstrated that for Radhakrishnan reason supplies conceptual clarity, is subordinate to intuition, and justifies the validity of intuition which transcends reason. It will be argued that Radhakrishnan agrees with the post-modernist that reason is not universal, but he does not share their radical scepticism as his philosophy seeks wholeness, unity, order, and rationality in conjunction with intuition in contrast to the choice of these post-modernist for diversity, difference, and chaos, and madness. (shrink)

According to the new public management, the interaction between governments and their citizens should be "client oriented". It is considered crucial for policy-makers that they know how citizens perceive the policy process, that they know if citizens are satisfied with policy outcomes.Our empirical study deals with the satisfaction with global local policy. We examine the main determinants of satisfaction with global local policy. This study is based on a face-to-face survey among citizens entitled to vote in Ghent. More than 1500 (...) respondents, spread over 2 surveys, took part in our research. Attention is also paid to the satisfaction with more specific aspects of local policy. We linked the voter's satisfaction with the global local policy to a wide range of traditional and less traditional independent variables. Finally, we discuss the satisfaction of the electorate of the different political parties. (shrink)

Collection of essays on the connection between medicine and literature and how novelists and physicians are both, in a sense, diagnosticians; the book focuses, in particular, on Walker Percy, a writer who had trained as a pathologist.

In his newly reissued and revised book, the philosopher Ian Dearden at- tempts a critical inquiry into a philosophical position he calls “nonsensi- calism,” which he takes to correspond to the view “that it is possible to be mistaken in thinking one means anything by what one says”.1 He holds that an unexamined assumption to this effect is implicit in a large swathe of philosophical work dating from a period stretching throughout most of the 20th century, thanks to the widespread (...) tendency of philosophers to accuse each other of talk- ing nonsense. This is, according to the author of the book, most visible in the earlier and later philosophical writings of Wittgenstein, in logical pos- itivism, and in representatives of the Oxford-based “ordinary language” philosophy movement, as well as in the writings of many of those subse- quently writing under the influence of these. Dearden coins a special term to refer to the sort of error that philosophers are accusing each other of having committed: he calls such cases of error “illusions of meaning.”. (shrink)