Violence risk assessment is an internationally recognised methodology, aimed to manage different forms of violence. Most risk assessment tools, as is the case of the reviewed one, are designed to protect victims in the context of pressure, little time, or little information. This paper presents a reply to Valdivia et al. (AI & Society, July 2024) criticism of the algorithm for intimate partner violence risk assessment—EPV—used in the Basque Country. They concluded that more than 50% of high-risk victims are in (...) danger, using results from a pilot version of the instrument, not the reviewed one published in 2010, nor the system in use since May 2013. In addition, qualitative information from a single professional generates global criticisms of the tool. Neither the current cut-off points nor the real weighting of the items nor the real risk management procedure are considered, and the personal opinion of a judge is assumed to be better than the use of tools when the accumulated research shows the opposite. When EPV risk assessment reports are used in courts, they may only temporarily affect some perpetrator rights, imposing restraining orders or, in the worst case, pretrial prison waiting for sentence. However, risk management can save the life of the victim. Cautions and suggestions related to the judicial context, such as improving risk reports or training judicial professionals, are shared. However, Valdivia et al.’s paper leads to misconceptions that extend to different sectors when echoing the wrong conclusions of their paper. (shrink)

Fueled by ever-growing amounts of (digital) data and advances in artificial intelligence, decision-making in contemporary societies is increasingly delegated to automated processes. Drawing from social science theories and from the emerging body of research about algorithmic appreciation and algorithmic perceptions, the current study explores the extent to which personal characteristics can be linked to perceptions of automated decision-making by AI, and the boundary conditions of these perceptions, namely the extent to which such perceptions differ across media, (public) health, and judicial (...) contexts. Data from a scenario-based survey experiment with a national sample (N = 958) show that people are by and large concerned about risks and have mixed opinions about fairness and usefulness of automated decision-making at a societal level, with general attitudes influenced by individual characteristics. Interestingly, decisions taken automatically by AI were often evaluated on par or even better than human experts for specific decisions. Theoretical and societal implications about these findings are discussed. (shrink)

Text extracted from opening pages of book: HINDU PHILOSOPHY TO MY TEACHER HINDU PHILOSOPHY By THEOS BERNARD, Pn. D. PHILOSOPHICAL LIBRARY New York COPYRIGHT, ...

En focalisant notre attention sur l'atelier comme lieu de formation des improvisateurs et improvisatrices de théâtre, cet article vise à réintroduire le Théâtre d'Improvisation dans le processus d'apprentissage qui l'accompagne. Dirigé par un·e chef·fe d'atelier chargé·e de la gestion des exercices, des consignes ainsi que des retours, l'atelier se construit comme un jeu interactionnel et discursif visant à transmettre des compétences à improviser. Ce processus suppose des modalités d'ajustements collectifs et de compréhension mutuelle entre les comédien·ne·s qui s'exercent et le·la (...) chef·fe d'atelier qui prend le rôle de conseiller·ère, d'évaluateur·rice et d'enseignant·e. En ce sens, le travail d'atelier relève d'une dynamique particulière en tant que performance avant la performance publique, impliquant d'élargir la notion d'exercice à ses débordements interactionnels. Au sein de ce cadre pédagogique, le retour, moment d'échanges en aval de l'exercice, devient un phénomène primord... (shrink)

In European thought a fairly general tradition has existed as to the necessary and even sacred character of any legitimate authority. Though excesses were condemned as contrary to justice, and though theories about the right of revoluion existed, in practice the concept of authority was considered as having its justification in itself. The Platonic version of this belief is that justice in the ruler consists in his conformity to preestablished and divine laws. This conviction was for the first time seriously (...) challenged in our century, as a consequence of the fact that large-scale crimes had become possible because millions of people had delegated the responsibility for their actions to authorities in command. It was Karl Popper who identified this Western tradition as an heritage from Plato. His views went contrary to the standard interpretation of Plato by the majority of classical scholars, who took great pains to refute Popper's work, though with little succes. The originality of Popper's work is twofold. Plato's theories about justice in the state were historically interpreted as representing the mentality of the closed society in opposition to that of a more developed and open type of society. Moreover, Popper was the first to give an analysis of the philosopher's unconscious motives by interpreting, on psycho-analytical principles, a wide range of significant passages in Plato's work. (shrink)

English summary: The blooming of ancient thought throughout the Renaissance and the Early Modern Age took place mainly in the shape of late antique philosophy. Many of its characteristic main features have influenced modern thought in a defining manner. In the present book, Theo Kobusch addresses those features which still determine our thinking today. Although this intellectual heritage, both in its ancient and modern forms, has largely been forgotten, it is however worth remembering that modern thought is indebted to (...) an intellectual transformation on a large scale. The author shows how this becomes evident by focusing on key aspects such as the concept of philosophy, universal Christendom, the inner man, awareness, rational faith, creatio ex nihilo, the concept of god, practical metaphysics, univocity of morality, and the theory of mind and will. German description: Das Denken der Antike ist, vor allem in der Gestalt der spatantiken Philosophie, der paganen wie der christlichen, in Renaissance und Neuzeit wieder aufgebluht. Es sind charakteristische Grundzuge der spatantiken Philosophie, die bestimmend auf das Denken der Moderne gewirkt haben. Theo Kobusch befasst sich im vorliegenden Band mit diesen Grundzugen, die unser Denken bis heute bestimmen. Dieses geistige Erbe, sei es in seiner modernen oder in der spatantiken Form, haben wir jedoch grosstenteils vergessen. Doch es ist der Erinnerung wurdig, dass das Denken der Neuzeit sich einer Transformation grossen Stils verdankt. Der Autor verdeutlich dies, indem er unter anderem die Schwerpunkte Philosophiebegriff, das universale Christentum, den inneren Menschen, die Aufmerksamkeit, den Vernunftglauben, die Schopfung aus Nichts, den Gottesbegriff, praktische Metaphysik, Univozitat des Moralischen und die Geist- und Willenslehre herausarbeitet. (shrink)

Introduction: To ornament -- Thoreau: an ornament to nature -- Dickinson: ornamentation and the open -- Whitman: ornamental distinction.

It is a well-known fact that the reformer Martin Luther highly esteemed Bernhard of Clairvaux. But what exactly was the significance of Bernhard for him? During the last years some Luther scholars became highly interested in the theological and historical relations between these two remarkable theologians. Recently Franz Posset published an article on this subject in Luther Jahrbuch. He discusses Bernhard of Clairvaux's Sermons of Christmas-time, Lent- and Easter-time as a source for Martin Luther. Theo Bell contributes to this (...) discussion firstly by examining some of the references, which are given by Posset. Did Luther refer to the Bernards second Easter sermon indeed? Was he not familiar at all with his Lenten sermons on Ps. 90? Secondly he argues, that Posset's statement, that Luther is a Bernardus redivivus, is a questionable one. Finally: the main question to the relation Luther-Bernard no longer is: did Luther read Bernard's writings and which ones did he explicitely know, but how did he read and understand them from his sixteenth century point of view? This reception problem should get the proper attention it deserves. (shrink)

"Philosophical Foundations of India" is a 1945 work by Theos Bernard. Within it, he attempts to outline the fundamental principles of the six classic systems of Hindu philosophy, namely: Nyaya, Vaisesika, Samkhya, Yoga, and Vedanta. Presented in a clear, easy-to-understand form, this volume is highly recommended for those looking for an introduction to Indian philosophy and related subjects. Contents: "Preface," "Introduction," "Nyaya," "Vaisesika," "Semkhya," "Yoga," "Mimamsa," "Vedanta," "Kasmir Saivism," "Bibliography," "Glossary." Theos Casimir Bernard (1908-194) was an author and explorer most (...) famous for his work on yoga and religious studies, especially Tibetan Buddhism. Other notable works by this author include: "Heaven Lies Within Us" (1939), and "Penthouse of the Gods" (1939). Many vintage books such as this are increasingly scarce and expensive. It is with this in mind that we are republishing this volume now in an affordable, high-quality, modern edition complete with a specially-commissioned new biography of the author. (shrink)

The author presents Ricoeur as a philosopher who advocates a sharp distinction between philosophy and theology. Yet, Ricoeur’s oeuvre testifies of a deep interest into Biblical hermeneutics. The author argues how the distinction between philosophy and theology runs through the whole of Ricoeur’s work, together with his interest in Biblical hermeneutics. What Ricoeur has said on Biblical hermeneutics can only be understood from a broad view of his philosophical themes. The actual approach of Ricoeur in matters of Bible and theology (...) is presented under the headings of listening, speaking, acting, falling silent, and believing. These are the verbs that express a hermeneutical attitude towards the Bible as a formative text for thinking, acting and believing. (shrink)

This paper discusses the evidence for the role of CREB in neural stem/progenitor cell (NSPC) function and oncogenesis and how these functions may be important for the development and growth of brain tumours. The cyclic‐AMP response element binding (CREB) protein has many roles in neurons, ranging from neuronal survival to higher order brain functions such as memory and drug addiction behaviours. Recent studies have revealed that CREB also has a role in NSPC survival, differentiation and proliferation. Recent work has shown (...) that over‐expression of CREB in transgenic animals can impart oncogenic properties on cells in various tissues and that aberrant CREB expression is associated with tumours in patients. It is the central position of CREB, downstream of key developmental and growth signalling pathways, which give CREB the ability to influence a spectrum of cell activities, such as cell survival, growth and differentiation in both normal and cancer cells. (shrink)

The European model of the constitutional review of legislation, characterized by the concentration of the constitutional review power in a single constitutional court, had its origin in the Austrian Federal Constitution of 1920. This is all the more remarkable when one considers that this Constitution established at the same time a parliamentary system of government in a fairly radical form. As the author explains, this “invention” of a constitutional court is attributable to two factors. One factor is the federal aspect. (...) The Court was conceived by the framers of the Austrian Federal Constitution of 1920 as an umpire between federal legislation and the legislation of the states or Länder. In this respect it was meant as a substitute for the principle of the priority of federal law over state or Land law. This is manifest in the initial draft of the Constitution, where actions on questions of the constitutionality of legislation could only be brought by the Federal government (against the legislation of one or another of the states or Länder) and by the State or Land governments (against federal legislation). Right from the beginning, however, the Court could examine a parliamentary act ex officio when it had to apply such an act in another proceeding. It was this power of the Court that triggered the development of constitutional review. Its exercise gradually transformed the Court into a guardian of the Constitution as a whole, in particular, the fundamental rights of citizens. The author traces this development in the context of the concept of state and law that prevailed in the late nineteenth and early twentieth century. This concept included specific restrictions on constitutional review. On the basis of a different understanding of the functions of a constitution, the Court gave up these restrictions and followed the examples of the European Court of Human Rights, the German Constitutional Court and—indirectly—the American Supreme Court. (shrink)

The biological body: The body as thing in a postphenomenological perspective In phenomenology the lived body (le corps vécu) is considered as the subject of reflection while the biological body (le corps objective) is destined for medical sciences. As an alternative I give a view on the basis of the philosophical anthropology of Helmuth Plessner who thinks a person as a subject to have a lived body (Leib) and a biological body (Körper) from an eccentric or third perspective (excentric positionality). (...) A person experiences herself from that eccentric point of view as a lived body and at the same time as a biological and instrumental body. These two perceptions can only be characterized as a dual aspect (Doppelaspekt), and cannot be separated from each other. Plessner moreover considers the biological body as a thing among other things. I place this bodily thing in a postphenomenological perspective as worked out by Don Ihde and discuss the idea to consider it as a mediating thing between the person who has it and at the same time is it as a lived body in the world she lives in. I work out the effects on the person in case of organ transplantation or implantation of artefacts in the postphenomenological perspective of the embodiment and the hermeneutic relation. I conclude that from that perspective both relations appear to be too simple to elucidate what really takes place in a patient and suggest that in case of incorporation of organs or artefacts the postphenomenological mediating relations should be expanded to a triadic (semiotic) variant of mediating technologies that considers the biological body itself as mediating thing in order to encompass the whole of the human experiences including meaning. (shrink)

David Theo Goldberg engages Achille Mbembe in a wide-ranging conversation on the key lines of analysis of Mbembe’s book, The Critique of Black Reason. The discussion ranges across a broad swath of key themes: the constitutive feature of racisms in the making of modernity and modern capitalism as conceived through the global black experience; the African and French archives in constituting, resisting, and refashioning ‘black reason’ and its multiple registers; the centrality of slavery to this constitution and resistance; thinghood (...) and humanity; liberalism as the basis for racial pessimism. The discussion closes with Mbembe’s plea for a shared being and an exchange about repair and reparation. (shrink)

De centrale rol van de invoelbare ondraaglijkheid in de Nederlandse en Belgische euthanasiepraktijk is uniek in de wereld. Vanuit de Nederlandse toetsingsprocedure ken ik het belang ervan uit ervaring. Niet alleen is vereist dat artsen hebben vastgesteld dat iemand vond dat hij ondraaglijk leed, maar ook dat artsen dat zelf vaststellen. In zijn prachtige en doorwrochte artikel stelt Willem Lemmens terechte vragen bij de rol van ‘onuitputtelijke empathie’ (Thienpont) als basis voor een geassisteerd sterven voor psychiatrische patiënten. Met iemand meevoelen (...) zou op zijn minst een vermogen moeten impliceren om gevoelens te relativeren en in perspectief te plaatsen. Wat ik in deze bijdrage wil doen, is aan de hand van mijn ervaringen in de Nederlandse toetsingsprocedure illustreren hoe belangrijk Lemmens’ vragen zijn. Tegelijk zet ik twee kanttekeningen. Ten eerste: is er een manier om zonder een te grote nadruk op empathie toch euthanasiewensen van psychiatrische patiënten te honoreren? En ten tweede: stel dat we individuele psychiatrische patiënten wel euthanasie zouden gunnen, is daarmee ook het pleit voor een euthanasiepraktijk bij deze patiënten beslecht? (shrink)

ZusammenfassungWährend eines Abendessens in einem amerikanischen Restaurant wurde eine Gruppe von christlichen Ethikern, von denen einige Lutheraner waren, von einer jungen Frau angesprochen. Als sie hörte, welchen Beruf die Gruppe ausübte, antwortete sie: »Ich bin eine Lutheranerin – daher habe ich zu christlicher Ethik nichts zu sagen.« Dieser Artikel versucht herauszufinden, in welcher Hinsicht die Frau Recht gehabt haben könnte. Ich argumentiere dafür, dass zu dem Bereich des »Ethischen« zumindest drei Charakteristika gehören: Universalität, Normativität, und ein Verweis auf einen Begriff (...) des höchsten Gutes . Anschließend wird dafür argumentiert, dass eine der Konsequenzen aus Luthers Verweis auf Gott als höchstes Gut darin besteht, dass der sogenannte politische Gebrauch des Gesetzes zugleich ausgeprägt ethisch und christlich ist. Sein christliches Element besteht jedoch weniger in der Bestimmung derjenigen Werte, deren Realisierung angestrebt werden sollen, also im Feld der normativen Ethik, da das Gesetz in seiner politischen Interpretation allen Menschen, Gläubigen und Nicht-Gläubigen gleichermaßen, bekannt ist und auf alle angewandet werden kann. Der Beitrag des Christentums für die Ethik liegt vielmehr auf zwei anderen Ebenen: zum einen auf einer metaethischen Ebene ; und zum zweiten, aufgrund von Luthers Betonung der menschlichen Freiheit als Konsequenz der Versöhnung, auf der Ebene der Realisation des Guten. Abschließend wird argumentiert, dass Luthers theologischer Gebrauch des Gesetzes ebenso wie seine Lehre von der menschlichen Freiheit kaum als Ethik begriffen werden können, da die Charakteristika der Universalität und der Normativität fehlen. Einige mögen dies als eine Schwäche ansehen, aber die Kritik könnte auch in die entgegengesetzte Richtung gewendet werden: denn für Luther gehört mehr zum guten Leben als Normativität und Universalität allein.SummaryWhile having dinner in an American restaurant, a group of Christian ethicists, some of whom were Lutherans, were addressed by a woman. Upon hearing the profession of the group, she replied, “Well, I'm a Lutheran, so I don't know anything about Christian Ethics.” This article intends to explore in what sense the woman might have been correct. In order to do this, I argue that the realm of “the ethical” comprises at least three characteristics: universalisability, prescriptivity, and a reference to a conception of the highest good . After this, it is argued that, as a consequence of Luther's reference to God as the highest good, the so-called political use of the law can be seen as strongly ethical and Christian at the same time. The Christian element lies, however, not so much in the designation of what values ought to be pursued, i. e., in the field of normative ethics, since the law in its political interpretation may be known by, and is applicable, to all people, believers and nonbelievers alike. Rather, the contribution of Christianity to ethics lies on two other levels of ethics: first, on the level of metaethics ; and, second, because of Luther's stress on human freedom as a consequence of salvation, on the level of the realisation of the good. Finally, it is argued that Luther's theological use of the law as well as his doctrine of human freedom can hardly be conceived as ethics, due to the absence of the characteristics of universalisability and prescriptivity. By some, this may be considered as a flaw, but the criticism might also go in the other direction: to Luther, there is more to the good life than prescriptivity and universalisability alone. (shrink)

From the outset the Belgian press has been a political press. The catholic and liberal newspapers, however, have never been tightly linked to the corresponding political parties, whereas the socialist and communistnewspapers depend officially from their respective political party so that they can be considered as real party-papers.Of the 39 Belgian newspapers 20 can be defined as catholic, 7 as liberal, 7 as socialist and 1 as communist ; 4 newspapers call themselves «neutral», but on several political occasions they heve (...) nevertheless taken up position. Among these 39 newspapers only 19 can be considered as «independent» : of the 20 catholic newspapers 16 belang to 5 different newspaper chains ; 7 of the liberal dailies are owned by only 3 newspaper groups; 3 of the 7 socialist papers belang to the same chain and 3 of the so-called «neutral» dailies are published by only one group.From the circulation figures of the Flemish press it emerges that the catholic and liberal newspapers make some progress, while the socialist dailies are constantly regressing. The total circulation of the Frenchspeaking newspapers is slightly receding, but here again the socialist newspapers are the big losers. It should be noticed that only the circulation figures of the Flemish newspapers are officially ascertained, whereas the major part of the French-speaking newspapers do not allow such an official control.From this it is clear that in Belgium there exists a real disproportion between the number of readers of political opinionnewspapers and the voters for the corresponding political parties. For the moment the number of readers of catholic newspapers surpasses the amount of voters for the CVP-PSC-party in an considerable way. This also applies to the liberal press, where the amount of readers outnumbers the voters for the PW-PLP-party. On the other hand, the number of readers of socialist newspapers even does not amount to half of the numbers of voters for the BSP-PSB-party. (shrink)

In this article the Reformer Martin Luther is to be situated against the backdrop of his medieval theological context – considering especially Bernard of Clairvaux. It is well-known that he held in great esteem Bernard and the theology he represented. First of all, Luther's relationship to Bernard is to be investigated by way of a historiographic review of the research that was done in the past 150 years. How did one consider Luther’s attitude toward Bernard, and how did Luther research (...) specifically value this attitude? In this research, denominational positions appear to have played a important role. Secondly, the attempt is made here to sketch Bernard’s place in Luther’s own tradition. Next to the medieval scholastic theology, there were diverse other influences that became important for the young Luther. Bernard’s specific place within the complexity of medieval traditions is to be determined. This is being explained by presenting seven significant texts mainly from Luther’s works, which are added to this article. Finally, the attempt is made to determine more closely Bernard’s place in Luther’s theology between Scholasticism and Mysticism. If one wants to do justice to Bernard in Luther's works, one must take into consideration the way in which Luther has perceived him, namely as a theologian of the Scriptures, a theologian of experience and a preacher of Christ par excellence along the lines of monastic theology. (shrink)