While traffic signals, signs, and road markings provide explicit guidelines for those operating in and around the roadways, some decisions, such as determinations of “who will go first,” are made by implicit negotiations between road users. In such situations, pedestrians are today often dependent on cues in drivers’ behavior such as eye contact, postures, and gestures. With the introduction of more automated functions and the transfer of control from the driver to the vehicle, pedestrians cannot rely on such non-verbal cues (...) anymore. To study how the interaction between pedestrians and automated vehicles (AVs) might look like in the future, and how this might be affected if AVs were to communicate their intent to pedestrians, we designed an external vehicle interface called automated vehicle interaction principle (AVIP) that communicates vehicles’ mode and intent to pedestrians. The interaction was explored in two experiments using a Wizard of Oz approach to simulate automated driving. The first experiment was carried out at a zebra crossing and involved nine pedestrians. While it focused mainly on assessing the usability of the interface, it also revealed initial indications related to pedestrians’ emotions and perceived safety when encountering an AV with/without the interface. The second experiment was carried out in a parking lot and involved 24 pedestrians, which enabled a more detailed assessment of pedestrians’ perceived safety when encountering an AV, both with and without the interface. For comparison purposes, these pedestrians also encountered a conventional vehicle. After a short training course, the interface was deemed easy for the pedestrians to interpret. The pedestrians stated that they felt significantly less safe when they encountered the AV without the interface, compared to the conventional vehicle and the AV with the interface. This suggests that the interface could contribute to a positive experience and improved perceived safety in pedestrian encounters with AVs – something that might be important for general acceptance of AVs. As such, this topic should be further investigated in future studies involving a larger sample and more dynamic conditions. (shrink)

This exciting new Handbook offers a comprehensive overview of the contemporary state of the field. The editors' introduction and forty-five essays cover feminist critical engagements with philosophy and adjacent scholarly fields, as well as feminist approaches to current debates and crises across the world. Authors cover topics ranging from the ways in which feminist philosophy attends to other systems of oppression, and the gendered, racialized, and classed assumptions embedded in philosophical concepts, to feminist perspectives on prominent subfields of philosophy. The (...) first section contains chapters that explore feminist philosophical engagement with mainstream and marginalized histories and traditions, while the second section parses feminist philosophy's contributions to with numerous philosophical subfields, for example metaphysics and bioethics. A third section explores what feminist philosophy can illuminate about crucial moral and political issues of identity, gender, the body, autonomy, prisons, among numerous others. The Handbook concludes with the field's engagement with other theories and movements, including trans studies, queer theory, critical race, theory, postcolonial theory, and decolonial theory. The volume provides a rigorous but accessible resource for students and scholars who are interested in feminist philosophy, and how feminist philosophers situate their work in relation to the philosophical mainstream and other disciplines. Above all it aims to showcase the rich diversity of subject matter, approach, and method among feminist philosophers. (shrink)

I aim to show how Confucian philosophy can contribute to the contemporary resurgence of virtue ethics education by arguing that it has the resource to address a lacuna in Aristotelian ethics. Aristotelian ethics, which is arguably the main resource of contemporary virtue ethics, lacks a virtue that corresponds to the notion of loving each person as one’s self or the Golden Rule. To be more precise, Aristotelian ethics has no virtue about loving all people as one’s self, although philia comes (...) close but is precisely limited because it lacks universality. However, I believe that Dai Zhen’s interpretation of the Confucian virtues of shu and zhong does have this universal scope which philia lacks. For Dai, the ground for loving another is not any characteristic that a particular group of people have in common, such as, in the case of philia, being virtuous. Rather, the ground is universal human nature itself. (shrink)

Kant entwickelt in der Schrift uber 'Die Religion innerhalb der Grenzen der blossen Vernunft' den Begriff eines "ethischen gemeinen Wesens," das allein auf der moralischen Willensbestimmung seiner Glieder, nicht jedoch auf der burgerlich ..

In this article, I show how resources for an education for non-dichotomous thinking can be drawn from the two Daoist texts, the Daodejing and the Zhuangzi. Dichotomous thinking can be defined as thinking that considers things in terms of strict and even irreconcilable dichotomous oppositions. The authors of the Daodejing and the Zhuangzi are known for their criticism of such dichotomous thinking. At the same time however, these authors seem to fall into this very kind of thinking which they criticize. (...) That is to say, the Daodejing and the Zhuangzi often promote adherence to conventionally ‘lower’ values over ‘higher’ ones. I believe though that this tension can be resolved if viewed through a pedagogical framework. Specifically, the adherence to ‘lower values’ can be seen as the initial step in the process of Daoist self-cultivation where one reduces the artificial distinctions one adheres to in order to prepare one’s disposition for union with Dao, which in turn entails non-dichotomous thinking. (shrink)

Petr Jakovlevič Čaadaev (1794–1856) gehört zu den herausragenden Gestalten der russi-schen Kultur- und Geistesgeschichte. Seit seiner Zeit an der Moskauer Universität (1808–1811) interessierte er sich für Philosophie und für die Vermittlung von Wissen-schaft (Philosophie), Geschichte und Religion. Čaadaev kämpfte als Offizier der Kaiserlichen Garde gegen Napoleon, verzichtete aber 1821 freiwillig auf eine Offizierskarriere. Eine private Europareise (1823–1826) prägte sein Weltbild. In den Jahren 1828–1830 verfasste Čaadaev acht 'Philosophische Briefe' in französischer Sprache, die den geschichts-philosophischen Diskurs in Russland mitbegründeten. Nach der (...) Veröffentlichung des ersten Briefes (1836) erklärte ihn Zar Nikolaus I. für geisteskrank und erteilte ihm Schreib- und Druckverbot. In der Auseinandersetzung Westler/Slawophile spielte Čaadaev in den 1830/40er Jahren die Rolle eines Außenseiters, der sich als religiöser Westler weder der einen noch der anderen Seite anschloss. (shrink)

Ecrivain bilingue, Cioran a conçu deux oeuvres distinctes qui expriment différemment les deux visages de son existence et ses deux patries. Il a mis en relief deux topoï : la Roumanie - lieu de désastre - et la France - espace d'altérité. Il a esquissé la portraiture de l'être, libéré aussi bien qu'entravé par le mot.

The Golden Age of postwar capitalism has been eclipsed, and with it seemingly also the possibility of harmonizing equality and welfare with efficiency and jobs. Most analyses believe that the emerging postindustrial society is overdetermined by massive, convergent forces, such as tertiarization, new technologies, or globalization, all conspiring to make welfare states unsustainable in the future. Social Foundations of Postindustrial Economies takes a second, more sociological and more institutional, look at the driving forces of economic transformation. What, as a result, (...) stands out is postindustrial diversity, not convergence. Macroscopic, global trends are undoubtedly powerful, yet their influence is easily rivalled by domestic institutional traditions, by the kind of welfare regime that, some generations ago, was put in place. It is, however, especially the family economy that hold the key as to what kind of postindustrial model will emerge, and to how evolving tradeoffs will be managed. Twentieth-century economic analysis depended on a set of sociological assumptions that, now, are invalid. Hence, to better grasp what drives today's economy, we must begin with its social foundations. (shrink)

Smart communities have recently gained much attention. Researchers have been trying to tackle a number of challenges faced by smart communities. Interoperability is one key challenge that occurs due to different systems using different knowledge representations. To solve interoperability problems, ontologies are seen as a promising solution as they provide a commonly agreed vocabulary for representing data that are understandable by stakeholders of smart communities. Smart communities make use of Internet of Things (IoT) and ubiquitous networks to support communication among (...) objects and devices in such environments. Smart campuses are examples of smart communities. Recently, many articles related to ontologies focusing on smart communities and smart campuses in IoT environments, have been published. This paper presents a Systematic Literature Review that has been conducted using Google Scholar. 18 ontologies for smart communities/smart campuses have been identified and analyzed out of 341 articles from year 2010 to 2019. The review classifies the ontologies in terms of domain, ontologies being reused, availability online, limitations, language adopted and coverage. It additionally discusses on the standards, the level of expressiveness, the ontology development approaches and methodologies adopted by the identified ontologies. Our analysis shows that the identified ontologies have been developed based on different ontological commitments. None of them have come up with a core semantic model that models different collaborating domains in a smart campus such as smart learning, smart management, smart governance, smart room, smart health, smart library and smart parking among others and that enhances cross-domain interoperability in a such an environment. Further details on our findings are presented and discussed in the paper. (shrink)

Does talking about the triumph of the 1986 People Power EDSA Revolution still make sense nowadays? When the ideals of this glorious revolution are now nothing but contents of Philippine history textbooks and items of the culture industry, do we still need to re-imagine it? These are some of the reflective questions that will challenge and guide this paper‟s architecture. In what follows, the author will push all the possibilities for a Nietzschean re- thinking of the EDSA Revolution as “ (...) the experience of difference and an exemplar of ascending life. ” In the first part, an account of the nature of EDSA revolution will be illustrated; while in the second, the principle of the „ Will to Power ‟ and „ Eternal Return ‟ will be explained using Gille s Deleuze‟s rhizomatic eyeglasses. In the third, the narrative of the revolution, i.e., the process on how the Epifanio Delos Santo Avenue turned into an arena for collective-political action will be delineated. Furthermore, the concept of difference will be utilized in explaining the dynamic occurrences produced by the Dionysian assemblage of Filipino bodies. In the last, the challenge of a different return of the said revolution will be explained. (shrink)

Die in diesem Buch vereinigten Aufsätze, Vorträge, Thesen und Gespräche des Professors für Philosophie an der Sorbonne Kostas Axelos (geb. 1924) sind in den Jahren 1955 bis 1966 entstanden und in deutscher Sprache geschrieben worden. Von den Wurzeln des dichterischen Denkens Heraklits führt das Nach-Denken des Philosophen Axelos zu Hegel, Marx, Nietzsche und Heidegger, und im Vor-Denken versucht er, über sie hinauszugelangen. Technik und Wissenschaft, unter deren Herrschaft sich die Weltgeschichte der Gegenwart vollzieht, stellen Kunst, Religion und Philosophie in Frage. (...) Demgegenüber muß das Denken wieder seinen Platz erobern und behaupten. Diesem Ziel soll die »Einführung in künftiges Denken« dienen - als ein Wegweiser zu den Möglichkeiten, über Idealismus und Materialismus hinaus in neue Bereiche vorzustoßen und die Metaphysik zu überwinden. (shrink)

La 4e de couverture indique : "Le jeu du monde se joue à travers les grandes puissances qui relient l'homme au monde - mythes et religion, poésie et art, politique, philosophie, sciences et techniques -, elles-mêmes, mises en mouvement par les forces élémentaires : le langage et la pensée, le travail et la lutte, l'amour et la mort, ainsi que le jeu de l'homme qui est joueur, jouet et déjoué. Le jeu "est" le jeu de l'être en devenir de la (...) totalité fragmentaire et fragmentée du monde multidimensionnel et ouvert, il se déploie comme Dieu-problème, monde cosmique, homme dans le monde, histoire mondiale, être-néant, tout-rien, monde-immonde. Le jeu du monde contient et dépasse - en tant qu'horizon sans fond - tout jeu dans le monde, il broie et embrasse tous les jeux et toutes les règles, toutes les transgressions et tous les calculs, toutes les significations et toutes les interprétations, toutes les vérités - figures triomphales de l'errance. Jeu du temps, il supporte toutes les lectures massives ou cassées qui en sont données, mêmes celles qui l'occultent, et il révolutionne toutes les appellations. "Il" semble exiger pour être dit une pensée questionnante et planétaire, un langage à la fois encyclopédique et aphoristique, une écriture systématique et fragmentaire.". (shrink)

This article focuses on the welfare state, which includes social protection, health, education and training, housing, and social services, but can also be conceived more broadly to include policies that affect earnings capacity and the structure of the labour market. It discusses the difficulties of capturing the impact of the welfare state on income inequality, given that one does not observe what the distribution would be in the absence of the welfare state or specific aspects of it. Theories of welfare (...) state redistribution are reviewed, and the conventional categorization into welfare ‘regimes’ discussed. The empirical evidence about the extent and nature of redistribution by the welfare state is described, including noncash services as well as cash transfers, and the impact on poverty in particular is discussed. Economic inequality is also strongly affected by the political process, and vice versa. (shrink)