We all know the numbers: two million US troops were deployed to designated combat zones in Iraq. Of them, 4500 were killed in service. By the most conservative estimates, 30,000 were wounded, but this statistic fails to take into account the most commona and often just as disablinga category of combat-related injuries: post-traumatic stress disorder and related traumatic brain injury. For 'Army of One', photographer Elisabeth Real looks beyond these numbers to the individual soldier. From 2006 to 2012, she (...) spent time with six men who served in Iraq and whose lives have been irreversibly altered by the war. (shrink)

Este artículo examina el significado del desarrollo humano integral propugnado por Benedicto XVI en Caritas in veritate, destacando su continuidad con Populorum progressio y, en general, con el magisterio social precedente. Tras dar razón del vínculo existente entre la economía, la ética y la antropología, el autor trata de espigar las principales orientaciones ético-económicas que han sido propuestas en esa última encíclica social con vistas a un tal desarrollo, articulándolas a partir de dos concepciones antropológicas de honda raigambre en la (...) doctrina social de la Iglesia, a saber, la dignidad humana y el personalismo comunitario.Comenta, finalmente, la relevancia económica de la antropología cristiana y su potencial crítico frente al homo oeconomicus, así como la capacidad de interlocución con diversas corrientes de pensamiento contemporáneas que dicha antropología proporciona a la doctrina social de la Iglesia.This article examines the meaning of the human, complete development defended by Benedict XVI in Caritas in veritate, emphasizing its continuity with Populorum progessio and with the previous social teaching in general. After stating the existing link between economy, ethics and anthropology, the author tries to select the main ethic-economic orientations proposed in that last social encyclical in relation to a such development, and structures them beginning with two anthropological conceptions deep-rooted in the social doctrine of the church, that is, human dignity and personalism of the community. Finally, the article comments on the economic importance of Christian anthropology and its critical potential against the homo oeconomicus, as well as the capacity of being an interlocutor with several contemporary trends of thought that anthropology provides the social doctrine of the church with. (shrink)

This article proposes and empirically tests a theoretical framework incorporating Reidenbach and Robin’s (J Bus Ethics 10(4):273–284, 1991 ) conceptual model of corporate moral development. The framework is used to examine the relation between governance and business ethics, as proxied by diversity management (DM), and financial reporting quality, as proxied by the magnitude of earnings management (EM). The level of DM and governance quality are measured in accordance with the ratings of Jantzi Research (JR), a leading provider of social (...) and governance research for institutional investors. This DM score is part of an index developed by JR that investment managers use to integrate DM criteria into their investment decisions. As expected, a negative relation between corporate DM development and financial reporting quality is found while controlling for other factors known in the literatures on governance and accounting choices to affect earnings quality. Despite some caveats presented in conclusion, this study contributes to the ethics, governance, and financial reporting literatures by studying the dynamics between governance and ethics in the prevention of EM. (shrink)

I argue that there is a hitherto unrecognized connection between Henry of Ghent’s general theory of real relations and his Trinitarian theology, namely the notion of numerical sameness without identity. A real relation (relatio) is numerically the same thing (res) as its absolute (non-relative) foundation, without being identical to its foundation. This not only holds for creaturely real relations but also for the divine persons’ distinguishing real relations. A divine person who is constituted by a (...) real relation (relatio) and the divine essence is numerically the same thing (res) as the divine essence without being identical to it. Further, I compare Mark Henninger’s and Jos Decorte’s interpretations of Henry’s general theory of real relations and show that Henninger’s is to be preferred and how it is consistent with my interpretation. I argue that the difficulty with Decorte’s interpretation stems, in part, from his misrepresentation of Henry’s Trinitarian theology. Subsequently, I fill in some missing pieces to Decorte’s presentation of Henry’s Trinitarian theology, and this in turn shows why Henninger’s interpretation in conjunction with mine is to be preferred. (shrink)

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 59 Heft: 3 Seiten: 353-370.

È cosa nota che la nozione di relazione sia uno dei pilastri teorici della dottrina metafisica e della teologia di molti autori Scolastici medievali e moderni e sia alla base della loro visione cosmologica del mondo. Questo saggio intende ricostruire la nozione di relazione reale nel pensiero di Francisco Suárez, esplorando la sua articolazione interna in concetti inferiori e affrontando alcuni nuclei problematici tipici del dibattito scolastico. La prima sezione dell’articolo prende in considerazione il concetto estensivo di relazione reale, tracciando (...) la distinzione fondamentale tra relazioni categoriali e relazioni trascendentali: mentre le prime sono degli accidenti che devono soddisfare tre condizioni per esistere (l’esistenza di un soggetto, di un fondamento e di un termine), le seconde non sono accidenti e fanno direttamente parte dell’essenza della cosa a cui si riferiscono. La seconda parte si concentra invece sull’analisi del concetto intensivo di relazione, giungendo alla definizione di relazione reale come una referenza reale fondata sul primo elemento della relazione (il fondamento) e diretta verso il secondo (il termine) come qualcosa di diverso da sé. Infine, l’ultima sezione del saggio si sofferma sul problema della natura della distinzione tra la relazione e il suo fondamento. Dopo aver esaminato l’opinione di eminenti autori, ossia Tommaso d’Aquino, Duns Scoto, Durando da San Porciano e Pedro da Fonseca, Suárez assume la posizione nominalistica che riduce lo statuto ontologico della relazione a quello del suo fondamento. Su questo punto la dottrina di Suárez si discosta da quella di Ockham solo per l’aggiunta della tesi della distinzione di ragione tra la relazione e il suo fondamento, una posizione inammissibile per i nominalisti. _ It is commonly known that the notion of relation is one of the theoretical pillars of the metaphysical and theological doctrine of many medieval and modern scholastic authors, determining their cosmological world view. This essay aims to reconstruct the notion of real relation in Francisco Suárez's thought, exploring its internal articulation in lower concepts and addressing some problematic cores peculiar to the scholastic debate. The first section of the paper considers the extension of the concept of real relations, drawing the fundamental distinction between categorical and transcendental relations: while the former are accidents that must fulfil three conditions in order to exist (the existence of a subject, a foundation and a term), the latter are not accidents and are thus part of the essence of the thing they refer to. The second part focuses on the intension of the concept of real relation, concluding by defining it as a real reference based on the first element of the relation (the foundation) and directed towards the second (the term) as something else. Finally, the last section of the essay addresses the problem of the nature of the distinction between the relation and its foundation. After examining some eminent authors’ position, namely Thomas Aquinas, Duns Scotus, Durandus of Saint-Pourçain and Pedro da Fonseca, Suárez assumes the Nominalist position which reduces the ontological status of the relation to that of its foundation. In this regard, Suárez's doctrine differs from Ockham's only by adding the thesis of the distinction of reason between the relation and its foundation, a position unacceptable for Nominalists _. (shrink)

L'attenzione dell'A. si concentra sull'opposta concezione della distinzione tra essenza ed esistenza che per Egidio è reale, mentre per Enrico è solo intenzionale. In modo analogo, i due autori dissentono rispetto al tipo di realtà da ascrivere alle relazioni divine. Dopo avere dedicato un breve paragrafo al contesto dottrinale trinitario, l'A. passa ad esaminare in modo sistematico il pensiero dei due autori.

It is argued in this article that Foucault’s most distinctive contribution to philosophical practice is to be found in his distinctive mode of taking up historiography, exploring critically the conditions and limits of knowledge through archival work. The focus on knowledge would seem to place him in the critical lineage of Kant; however, his appeal to history and archival explorations reconfigure the relation between sensibility and the understanding in a way that suggests a different concern with the conditions of (...) “a possible knowledge.” After discussing how Foucault’s archival work engages a distinct sensibility, I suggest that his concern with knowledge can best be understood not within a transcendental project, however historicized, but within the logical space of Hegel’s Doctrine of the Concept, specifically the discussion of the Idea of cognition where it is a question of the twin processes of unifying subjectivity and objectivity as expressive of cognition’s “urge to truth.” Understood within this conceptual context, Foucault’s distinctive archival approach to what he calls “subjectivation” and “objectivation” allows us to appreciate the distinction between knowledge and truth in a way that leaves open the possibility of transformation. (shrink)

Like Kant, Foucault challenges us to rethink the way we relate freedom and truth by stressing the idea of "maturity" understood as a release from the "self-incurred tutelage" (the expression is from Kant) that otherwise characterizes so much of our lives. Though, rather than linking freedom and truth via the concept of autonomy (or lawfulness), as Kant does, Foucault outlines a possible experience of ethics as an individualizing ideal that contrasts with the model of establishing codes within a conception of (...) moral order. Foucault's project can be read as attempting to decouple ethics from the epistemological concern with the objectivity of a moral order in order to reconnect it to the formation of a political sensibility that sees truth(fulness) in a certain practice of freedom, as opposed to seeing our freedom confirmed or granted by a certain kind of (mode of relating to the) truth. I call this reading of Foucault's investigations into ethics the "methodological/prescriptive" approach (asking and responding to what we can do, ethically-speaking) and contrast it with the sketch of an alternative reading which I call "ontological/historical" (asking and responding to what we are, ethically-speaking). This reading, instead of pushing beyond Kant in the direction of a Nietzschean sensibility, rather challenges Kant's moral law from the space of a Hegelian insistence on the (historical) realization or actualization of freedom in and through the normative constraints structuring existing power-relations. (shrink)

The inconclusiveness of previous research on the association between gender diverse boards and corporate social performance has led us to revisit the question in light of stakeholder management and institutional theories. Given that corporate social responsibility is a multidimensional concept, we test the influence of GDB on various groups of stakeholders. By considering the interaction between stakeholders’ power and directors’ personal motivations toward the prioritization of stakeholders’ claims, we find that GDB are positively related to CSR dimensions that are related (...) to less powerful stakeholders such as the environment, contractors, and the community. However, GDB do not appear to have a significant impact on CSR dimensions that are associated with stakeholders who benefit from more institutionalized power, such as employees and customers. (shrink)

The absolute immutability of God, as it was expounded by many ancient and medieval thinkers such as Aristotle and St. Thomas Aquinas, contends that God has no real relation with the world, but only a relation of reason. This view lingered until contemporary scholars like the process thinkers such as Alfred North Whitehead and his disciple, Charles Hartshorne, argued that God has a dipolar meaning that God influences the world and that the world also influences him. While (...) protecting God's intrinsic Being, some contemporary thinkers like Clarke, Grant, and others also tried to formulate his real relationship with the world. But the problem remains on how to posit this real relation with the world without insinuating two natures in God. I wish to state in this paper that God has real relation with his creatures which is rooted in what I call “creational relation" that was made manifest at creation and continues after it. (shrink)

The author examines the outstanding texts in Saint Augustine's works about hapiness -specially in De beata uita, Confessiones, and De Trinitate-, in order to establish interlinking points with the Ciceronian books related to this subject. The Hortensius (specially frg. 36, 39 and 79 Müller), is a reiterated and coincident reference in the different Augustine's works. It also acts as a key into other many passages of the classical philosophical tradition. On the other hand, Augustin modifies and perfects elements there contained, (...) because of his assimilation of the New Testament tradition related to this topic. (shrink)

We propose a lexical account of event nouns, in particular of deverbal nominalisations, whose meaning is related to the event expressed by their base verb. The literature on nominalisations often assumes that the semantics of the base verb completely defines the structure of action nominals. We argue that the information in the base verb is not sufficient to completely determine the semantics of action nominals. We exhibit some data from different languages, especially from Romance language, which show that nominalisations focus (...) on some aspects of the verb semantics. The selected aspects, however, seem to be idiosyncratic and do not automatically result from the internal structure of the verb nor from its interaction with the morphological suffix. We therefore propose a partially lexicalist approach view of deverbal nouns. It is made precise and computable by using the Montagovian generative lexicon, a type theoretical framework introduced by Bassac, Mery and Retoré in this journal in 2010. This extension of Montague semantics with a richer type system easily incorporates lexical phenomena like the semantics of action nominals in particular deverbals, including their polysemy and felicitous copredications. (shrink)

This article focuses on one aspect of the late mediaeval debate over divine power, as it was discussed by Oxford philosophers Walter Chatton (d. 1343) and William Ockham (d. 1347). Chatton and Ockham would have agreed, for example, that God is ultimately responsible for the existence of the works of Pablo Picasso, but they would not agree over wheher it violates God's omnipotence to say that he cannot make something that Picasso made, for example, the painting Guernica, without using Picasso (...) himself as an intermediate cause. The context of their dispute was a larger debate regarding the ontological status of relations. This article (1) explains how these two issues, omnipotence and relations, became so interestingly tangled together, (2) tries to see which of the two men mentioned above got the better of their exchange, and finally (3) draws out some important consequences for fourteenth-century discussions of causality, occasionalism, and omnipotence. (shrink)

BackgroundRespect for autonomy is a paramount principle in end-of-life ethics. Nevertheless, empirical studies show that decision-making, exclusively focused on the individual exercise of autonomy fails to align well with patients’ preferences at the end of life. The need for a more contextualized approach that meets real-life complexities experienced in end-of-life practices has been repeatedly advocated. In this regard, the notion of ‘relational autonomy’ may be a suitable alternative approach. Relational autonomy has even been advanced as a foundational notion of (...) palliative care, shared decision-making, and advance-care planning. However, relational autonomy in end-of-life care is far from being clearly conceptualized or practically operationalized.Main bodyHere, we develop a relational account of autonomy in end-of-life care, one based on a dialogue between lived reality and conceptual thinking. We first show that the complexities of autonomy as experienced by patients and caregivers in end-of-life practices are inadequately acknowledged. Second, we critically reflect on how engaging a notion of relational autonomy can be an adequate answer to addressing these complexities. Our proposal brings into dialogue different ethical perspectives and incorporates multidimensional, socially embedded, scalar, and temporal aspects of relational theories of autonomy. We start our reflection with a case in end-of-life care, which we use as an illustration throughout our analysis.ConclusionThis article develops a relational account of autonomy, which responds to major shortcomings uncovered in the mainstream interpretation of this principle and which can be applied to end-of-life care practices. (shrink)

The differences in clinical bioethics between the Mediterranean and Latin American cultures have not been analyzed. The objective of the study is to compare the ethical conflicts that internists in Spain, Mexico and Argentina have. Cross-sectional observational study through a survey directed at internists from Spain, Argentina and Mexico. The survey was administered to affiliated members of the National Societies of Internal Medicine across three countries via an online platform. 762 internists participated, 261 from Spain, 154 from Argentina and 347 (...) from Mexico. The main ethical conflicts that internists in Spain, Argentina and Mexico have are related (in order) to the end of life, to the clinical relationship and to the patient’s autonomy. Withholding and withdrawing life-sustaining treatment is the most frequent conflict in Spain and Argentina and the second in Mexico. Internists from Spain and Argentina identify very similar ethical conflicts. Furthermore, they consider them more frequent and difficult than in Mexico. In Argentina they are less satisfied with the way they are resolved. To explain these differences, socio-cultural factors are postulated, among others: paternalism, individualism, masculinity, organization of the health system, formal training in bioethics and assessment of death. (shrink)

In the first author's thesis [10], a sequential language, LRT, for real number computation is investigated. That thesis includes a proof that all polynomials are programmable, but that work comes short of giving a complete characterization of the expressive power of the language even for first-order functions. The technical problem is that LRT is non-deterministic. So a natural characterization of its expressive power should be in terms of relations rather than in terms of functions. In [2], Brattka examines a (...) formalization of recursive relations in the style of Kleene's recursive functions on the natural numbers. This paper is an expanded version of [13] which establishes the expressive power of LRTp, a variant of LRT, in terms of Brattka's recursive relations. Because Brattka already did the work of establishing the precise connection between his recursive relations and Type 2 Theory of Effectivity, we thus obtain a complete characterization of first-order definability in LRTp. (shrink)

The use of real clocks and measuring rods in quantum mechanics implies a natural loss of unitarity in the description of the theory. We briefly review this point and then discuss the implications it has for the measurement problem in quantum mechanics. The intrinsic loss of coherence allows to circumvent some of the usual objections to the measurement process as due to environmental decoherence.

Syntax and semantics in Łukasiewicz infinite-valued sentential logic Ł are harmonized by revising the Bolzano-Tarski paradigm of “semantic consequence,” according to which, θ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\theta $$\end{document} follows from Θ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\Theta $$\end{document} iff every valuation v that satisfies all formulas in Θ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\Theta $$\end{document} also satisfies θ.\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\theta.$$\end{document} For θ\documentclass[12pt]{minimal} \usepackage{amsmath} (...) \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\theta $$\end{document} to be a consequence of Θ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\Theta $$\end{document}, we also require that any infinitesimal perturbation of v that preserves the truth of all formulas of Θ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\Theta $$\end{document} also preserves the truth of θ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\theta $$\end{document}. An elementary characterization of Łukasiewicz implication shows that the Łukasiewicz axiom →Y)→→X)\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$ \rightarrow Y ) \rightarrow \rightarrow X )$$\end{document} guarantees the continuity and the piecewise linearity of the implication operation →\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\rightarrow $$\end{document}, an appropriate fault-tolerance property of any logic of [0,1]\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${{\,\mathrm{[0,1]}\,}}$$\end{document}-valued observables. The directional derivability of the functions coded by all ψ∈Θ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\psi \in \Theta $$\end{document} and by θ\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\theta $$\end{document} then provides a quantitative formulation of our refinement of Bolzano-Tarski consequence, which turns out to coincide with the time-honored syntactic Ł-consequence. (shrink)

In [8], the third author defined a reducibility$\le _w^{\rm{*}}$that lets us compare the computing power of structures of any cardinality. In [6], the first two authors showed that the ordered field of reals${\cal R}$lies strictly above certain related structures. In the present paper, we show that$\left \equiv _w^{\rm{*}}{\cal R}$. More generally, for the weak-looking structure${\cal R}$ℚconsisting of the real numbers with just the ordering and constants naming the rationals, allo-minimal expansions of${\cal R}$ℚare equivalent to${\cal R}$. Using this, we show (...) that for any analytic functionf,$\left \equiv _w^{\rm{*}}{\cal R}$. $is noto-minimal.). (shrink)

We consider several kinds of partition relations on the set ${\mathbb{R}}$ of real numbers and its powers, as well as their parameterizations with the set ${[\mathbb{N}]^{\mathbb{N}}}$ of all infinite sets of natural numbers, and show that they hold in some models of set theory. The proofs use generic absoluteness, that is, absoluteness under the required forcing extensions. We show that Solovay models are absolute under those forcing extensions, which yields, for instance, that in these models for every well ordered (...) partition of ${\mathbb{R}^\mathbb{N}}$ there is a sequence of perfect sets whose product lies in one piece of the partition. Moreover, for every finite partition of ${[\mathbb{N}]^{\mathbb{N}} \times \mathbb{R}^{\mathbb{N}}}$ there is ${X \in [\mathbb{N}]^{\mathbb{N}}}$ and a sequence ${\{P_{k} : k \in \mathbb{N}\}}$ of perfect sets such that the product ${[X]^{\mathbb{N}} \times \prod_{k}^{\infty}P_{k}}$ lies in one piece of the partition, where ${[X]^{\mathbb{N}}}$ is the set of all infinite subsets of X. The proofs yield the same results for Borel partitions in ZFC, and for more complex partitions in any model satisfying a certain degree of generic absoluteness. (shrink)

William James criticizes Hume for failing to adhere to the strictly empiricist method when he postulates discrete constituents of experience—which Hume calls perceptions—thereby making our experience a train of disconnected pieces. James argues that the discontinuity of experience in Hume results in part from his failure to recognize the immediate presence of relations in experience.1 Emphasizing a continuity and unity of experience, James thus differentiates his empiricism from Hume's as being radical in the sense that it recognizes relations as ' (...) class='Hi'>real' parts of experience just as are things that are experienced to be so related.2 This raises a question concerning the experiential status of relations in Hume: is .. (shrink)

Previous studies have reportedstudents' widely held belief that they are moreethical than businessmen. On the other hand,widespread cheating among college students hasbeen reported. This paper examines thisinconsistency between the beliefs of collegestudent regarding the need for ethical behaviorin a business setting and their actions in anacademic setting.The results of this study indicate that whilestudents are generally upset with cheating intheir class, a large proportion of themnonetheless engage in such behavior. It wasfurther found that students have a goodunderstanding of what constitutes (...) ethicalbehavior in the business world and the need forsuch behavior. However, they also believe thatbusiness people fail to act in an ethicalmanner, and that they may need to actunethically to advance their careers. (shrink)

Attempts to unify Marxist and feminist social critique have been vexed by the fact that ‘patriarchy’ predates the advent of capitalism (its transhistorical status). Feminists within the Marxist, socialist, and materialist traditions have responded to this point by either granting patriarchy a certain autonomy relative to capitalism (the ‘dual/triple systems’ approach), or by suggesting that patriarchal relations have a foundational and necessary status in the history of capitalist development (which we term the ‘origins-subsistence’ approach). This paper offers an alternative account (...) of the relationship between capitalism and the transhistorical status of ‘patriarchy’. In aid of a ‘unitary theory’ of Marxist Feminism, we argue that the transhistorical status of patriarchy is better understood through an application of Marx’s concepts of formal and real subsumption. A modified version of these concepts can illuminate not only capitalist appropriation of antecedent social and economic forms, but also its capacity to produce new forms of gendered exploitation and oppression. (shrink)

We define a σ-ideal J D on the set of functions ω ω with the property that a real x ∈ ω ω is a Hechler real over V if and only if x omits all Borel sets in J D . In fact we define a topology D on ω ω related to Hechler forcing such that J D is the family of first category sets in D. We study cardinal invariants of the ideal J D.

In the Critique of Pure Reason, Kant often remarks that phenomena consist only in relations. This is a highly puzzling thesis that is not easily reconcilable with the explanation of natural processes. More specifically, it is not clear whether and how a network of mere relations (such as ‘being higher than’, ‘being next to’, etc.) can give rise to genuine changes in nature. I call this the problem of global relationality. In this paper, I suggest a solution to this problem (...) by showing that Kant’s specific sense of relationality is ultimately grounded in the spatiality of phenomena and differs from the one usually assumed in the contemporary debate. I argue that a subset of empirical properties can be regarded as ‘comparatively intrinsic’ since they preserve a genuine sense of intrinsicness while being fully relational in space. As a result, real changes can take place in the phenomenal realm if they concern comparatively intrinsic properties of empirical objects. (shrink)

Real Materialism is a collection of highly original essays on a set of related topics in philosophy of mind and metaphysics: consciousness and the mind-body problem; our knowledge of the world; the nature of the self or subject; free will and moral responsibility; the nature of thought and intentionality; causation and David Hume.

The word globalization has already made it into our lexicon, though the term itself has appeared relatively recently. It is believed that it was first introduced into scientific circulation by the American economist R. Robertson in 1985. Under this concept began to bring various processes of the exit of social life in all its dimensions beyond individual countries and regions. The interpretation of this term in dictionaries, encyclopedias, as well as in individual studies often depends on the specificity of the (...) field of knowledge in which it is considered. However, it can be stated that globalization is a universal phenomenon and its consideration requires a multidisciplinary approach. In this article, we are only attempting to consider globalization processes and their impact on marital relations in the modern Muslim world. (shrink)

In Real Hallucinations, Matthew Ratcliffe offers a philosophical examination of the structure of human experience, its vulnerability to disruption, and how it is shaped by relations with other people. He focuses on the seemingly simple question of how we manage to distinguish among our experiences of perceiving, remembering, imagining, and thinking. To answer this question, he first develops a detailed analysis of auditory verbal hallucinations (usually defined as hearing a voice in the absence of a speaker) and thought insertion (...) (somehow experiencing one's own thoughts as someone else's). He shows how thought insertion and many of those experiences labeled as "hallucinations" consist of disturbances in a person's senseof being in one type of intentional state rather than another. Ratcliffe goes on to argue that such experiences occur against a backdrop of less pronounced but wider-ranging alterations in the structure of intentionality. In so doing, he considers forms of experience associated with trauma, schizophrenia, and profound grief. The overall position arrived at is that experience has an essentially temporal structure, involving patterns of anticipation and fulfillment that are specific to types of intentional states and serve to distinguish them phenomenologically. Disturbances of this structure can lead to various kinds of anomalous experience. Importantly, anticipation-fulfillment patterns are sustained, regulated, and disrupted by interpersonal experience and interaction. It follows that the integrity of human experience, including the most basic sense of self, is inseparable from how we relate to other people and to the social world as a whole. (shrink)

In this article I address the idea that in Husserl’s eidetic ontology all possibilities are fixed ‘in advance’ so that actual objects and events—despite their contingency—can only ever unfold possibilities that are ‘permitted’ to them by their essences. I show how this view distorts Husserl’s ontology and argue that this distortion stems from a misconstrual of the relations between essences and facts, and between ideal and real possibilities. These ‘local’ misconstruals reflect, I contend, a ‘global’ misunderstanding that mistakes descriptive (...) distinctions for ‘real’ separations, and that remains indebted to a non-Husserlian understanding of the a priori–a posteriori-distinction. In support of this argument, I first lay out the relevant objection to Husserl’s eidetics as I understand it. Then, I clarify the relation between ideal and real possibilities in the context of Husserl’s eidetics as I see it. Finally, I make a general point about the status of Husserl’s ontological differentiations ‘in the midst of life,’ namely in how what they differentiate is effective and (tacitly) manifest ever only as one moment (amongst many) of the complex whole that is a concrete life of consciousness. I end with some remarks on what this might mean for future phenomenological research on the imagination. (shrink)

_Real Time II_ extends and evolves DH Mellor's classic exploration of the philosophy of time,_Real Time._ This new book answers such basic metaphysical questions about time as: how do past, present and future differ, how are time and space related, what is change, is time travel possible? His _Real Time_ dominated the philosophy of time for fifteen years. _Real TIme II_ will do the same for the next twenty. GET /english/edu/Studying_at_SU/History_of_Literature.html HTTP/1.0.

This article presents a new interpretation and critique of some aspects of Aquinas’s metaphysics of relations, with special reference to a theological problem—the relation of God to creatures—that catalyzed Aquinas’s and much medieval thought on the ontology of relations. I will show that Aquinas’s ontologically reductive theory of categorical real relations should equip him to identify certain relations as real relations, which he actually identifies as relations of reason, most notably the relation of God to creatures.