Résumé Depuis la publication en français du Léviathan de Carl Schmitt, l’antisémitisme du juriste a constitué, en France, le cœur des débats autour de la pensée du théoricien du politique. Dans cet article, l’auteur tente d’approcher l’aversion du penseur catholique à l’égard du judaïsme en privilégiant un angle bien particulier. Partant des phénomènes bibliques et des thèmes religieux présents dans les écrits du penseur allemand, cet article cherche à évaluer l’intuition d’après laquelle il existerait une affinité intellectuelle entre Schmitt et (...) Marcion ; intuition entendue çà et là, qui réclame un approfondissement spécifique. Pour ce faire, l’auteur formule l’hypothèse d’un « marcionisme théologico-politique » qu’il tente d’appliquer et de tester à travers l’entière trajectoire de l’œuvre de Schmitt. L’enjeu étant de savoir si, pour le juriste catholique, les implications théologiquement politiques du judaïsme seraient, oui ou non, radicalement incompatibles avec celles du christianisme. (shrink)

Relying on more expansive criteria for defining “mass shootings” than much existing research, we examine a subset of a unique dataset incorporating 7,048 news documents covering 2,170 shootings in the United States between 2013 and 2019. We analyze the descriptive language used to describe incidents and perpetrators and discover significant racial disparities in representation. This research enables a critical examination of the explanatory frames utilized by news media to tell the public who mass shooters are and journalistic attempts to explain (...) why they occur. Data were analyzed utilizing a mixed methods approach, relying on content analysis to inductively code emergent categories of descriptions of shooters and binary logistic regressions to analyze the preponderance of descriptive categories when comparing news articles reporting on shootings committed by differently racialized shooters. Our results confirm some recent research showing that mass shooters racialized as white are more likely to be described with kind and compassionate language. With our larger sample, however, we also find that mass shooters racialized as white are additionally more likely to be described with negative language as “bad” or “evil” in comparison to shooters of color. We discuss how these data demonstrate that media reports present a more complex picture of white mass shooters for the public than shooters of color. (shrink)

Viewing emotion from an evolutionary perspective, researchers have argued that simple responses to affective stimuli can be triggered without mediation of cognitive processes. Indeed, findings suggest that positively and negatively valenced stimuli trigger approach and avoidance movements automatically. However, affective stimulus–response compatibility phenomena share so many central characteristics with nonaffective stimulus–response compatibility phenomena that one may doubt whether the underlying mechanisms differ. We suggest an “affectively enriched” version of the theory of event coding (TEC) that is able to account for (...) both affective and nonaffective compatibility, and that can account for the observation that both types of compatibility seem to be modulated by goals and intentions. Predictions from the model are tested in an experiment where participants carried out approach and avoidance responses to either the valence or the orientation of emotionally charged pictures. Under affective instruction the positive-approach/negative-avoid mapping yielded faster responses than the positive-avoid/negative-approach mapping, but no such effect was observed under spatial instruction. Conversely, spatial compatibility effects were obtained under spatial, but not under affective instruction. We conclude that affective and nonaffective compatibility effects reflect the same mechanism. (shrink)

What is a thing? What is an object? Tristan Garcia decisively overturns 100 years of Heideggerian orthodoxy about the supposedly derivative nature of objects to put forward a new theory of ontology that gives us deep insights into the world and our place in it."e.

Gave 42 19-26 yr. old insomniac Ss placebo pills to take a few min. before going to bed. Some Ss were told that the pills would cause arousal, and others were told that the pills would reduce arousal. As predicted, arousal Ss got to sleep more quickly than they had on nights without the pills, presumably because they attributed their arousal to the pills rather than to their emotions, and as a consequence were less emotional. Also as predicted, relaxation Ss (...) got to sleep less quickly than usual, presumably because they assumed that their emotions were unusually intense since their arousal level was high even after taking an arousal-reducing agent. Results have relevance for S. Schachter's theory of emotions and H. Kelley's attribution theory. Pragmatically, findings suggest the feasibility of a therapy based on reattribution of symptoms, and indicate that traditional suggestion effect practices should be modified. (shrink)

Journal of Social Philosophy, EarlyView.

Cultural capital and hegemonic masculinity are two concepts that have received intense attention. While both have received serious consideration, critique and analysis, the context or field-specificity of each is sometimes ignored. They have been used in a diversity of ways. Using ethnographic and interview data from a US male bodybuilding community, this study highlights one useful employment. Hegemonic masculinity takes different shapes in different fields of interaction, acting as a form of cultural capital: gender capital. Inherent in this discussion are (...) the cultural contradictions apparent among individuals striving for either physical or ideological embodiments of gender capital. Individuals can attempt to embody hegemonic idealizations, but bodies are not only inscribed with gender, inscriptions are read, and read differently by different social actors and in different settings. The capacity of gender capital to remain elusive is precisely what enables gender practices and projects like bodybuilding to retain passionate participation. (shrink)

For decades, scholars have been calling into question the universality of disciplinary objects and categories. The coherence of defined autonomous categories—such as religion, science, and art—has collapsed under the weight of postmodern critiques, calling into question the possibility of progress and even the value of knowledge. Jason Ānanda Josephson Storm aims to radicalize and move beyond these deconstructive projects to offer a path forward for the humanities and social sciences using a new model for theory he calls metamodernism. Metamodernism works (...) through the postmodern critiques and uncovers the mechanisms that produce and maintain concepts and social categories. In so doing, Storm provides a new, radical account of society’s ever-changing nature—what he calls a “Process Social Ontology”—and its materialization in temporary zones of stability or “social kinds.” Storm then formulates a fresh approach to philosophy of language by looking beyond the typical theorizing that focuses solely on human language production, showing us instead how our own sign-making is actually on a continuum with animal and plant communication. Storm also considers fundamental issues of the relationship between knowledge and value, promoting a turn toward humble, emancipatory knowledge that recognizes the existence of multiple modes of the real. Metamodernism is a revolutionary manifesto for research in the human sciences that offers a new way through postmodern skepticism to envision a more inclusive future of theory in which new forms of both progress and knowledge can be realized. (shrink)

The seven articles included in the AJOB Neuroscience special issue map important ethical issues that have and will continue to emerge with advances in neuroscience and neurotechnology. A critical c...

Section 31 of Quine's Word and Object contains an eyebrow-raising argument, purporting to show that if an agent, Tom, believes one truth and one falsity and has some basic logical acumen, and if belief contexts are always transparent, then Tom believes everything. Over the decades this argument has been debated inconclusively. In this paper I clarify the situation and show that the trouble stems from bad presentation on Quine’s part.

The question of man -- Time and the will -- Receptivity and spatiality -- Distance and concealment -- Art and difference -- The 'speaking' of language -- Human nature and sensus communis -- Inspiration and genius -- Thought and expression -- A history of truth and truthfulness -- Being and the hidden God.

A oposição às taxas universitárias e a outras barreiras de acesso é, muitas vezes, encarada como uma defesa do ensino superior como um “direito”, ao invés de um “privilégio”. No entanto, a base e a natureza desse direito não são claras. Este artigo apresenta uma exploração conceitual da questão a partir de uma análise inicial do direito internacional. Apresenta um argumento a favor do direito à educação superior, visto como uma das várias formas possíveis de educação pós-escolar, restrito apenas por (...) uma exigência de um nível mínimo de preparação acadêmica. Palavras-chave: Acesso à educação superior. Ação afirmativa. Política de educação superior. Direitos humanos. Direito à educação. (shrink)

In Conservatism Past and Present: A Philosophical Introduction, Tristan J. Rogers argues that philosophical conservatism is a coherent and compelling set of historically rooted ideas about conserving and promoting the human good. Part I, "Conservatism Past," presents a history of conservative ideas, exploring themes, such as the search for wisdom, the limits of philosophy, reform in preference to revolution, the relationship between authority and freedom, and liberty as a living tradition. Major figures include Aristotle, Saint Aquinas, Edmund Burke, G.W.F. (...) Hegel, and Roger Scruton. Part II, "Conservatism Present," applies philosophical conservatism to contemporary conservative politics, focusing on issues such as nationalism, populism, the family, education, and responsibility. Rogers shows that conservatism has been defined differently at different times: as a loose set of connected ideas reacting against the French Revolution; as a kind of disposition or instinct in favor of the status quo; and more recently as any ideas opposed to the political left. But he also allows a set of questions to guide his argument for conservatism's merits: What is conservatism? Is it a coherent and attractive philosophy? What are conservatives for? And how is today's conservatism related to its past? In his answers, Rogers paints a compelling and coherent picture of an aligned and attractive set of ideas. (shrink)

Mainstream climate economics takes global warming seriously, but perplexingly concludes that the optimal economic policy is to almost do nothing about it. This conclusion can be traced to just a few “normative” assumptions, over which there exists fundamental disagreement amongst economists. This paper explores two axes of this disagreement. The first axis measures faith in the invisible hand to adjust the natural thermostat. The second axis expresses differences in views on the efficiency and equity implications of climate action. The two (...) axes combined lead to a classification of conflicting approaches in climate economics. The variety of approaches does not imply a post-modern “anything goes”, as the contradictions between climate and capitalism cannot be wished away. (shrink)

Educational undertakings are subject to disjunctures at three separate stages: in the creation of curricular programmes, in the implementation of these curricula in practice and in their effects on students. These disjunctures are the result of complex ‘leaps’ between ends and means, and between ideal and real. This article proposes a response in the form of ‘seamless enactment’, applied here to citizenship education. Seamless enactment involves, first, the harmonisation of the principles underlying the different stages in the passage of the (...) curriculum, avoiding problematic tensions between, for example, democratic aims and undemocratic teaching practices. Second, it requires the involvement of teachers and students in the design and development of the educational initiative, as well as in its implementation. Taken to its fullest extent, seamless enactment involves a unification of the separate stages, leading to the collapsing of the curricular transposition framework onto a single point. Finally, some possible justifications for and potential objections to the notion are considered. (shrink)

In this paper, we prove a definable version of Kirszbraun's theorem in a non‐Archimedean setting for definable families of functions in one variable. More precisely, we prove that every definable function, where and, that is λ‐Lipschitz in the first variable, extends to a definable function that is λ‐Lipschitz in the first variable.

This paper examines an ideology I call techno-colonialism. I argue that techno-colonialism represents an attempt to selectively reproduce settler colonial practices adjusted to twenty-first century realities. This argument has implications for contemporary settler colonialism, the radical right, and climate change politics. In what follows, I discuss the techno-colonial doctrines of Nick Land, Curtis Yarvin, Peter Thiel, and Patri Friedman. These figures articulate a political theory about exploiting new technologies to escape the state and found new societies. To explore techno-colonial ideology, (...) I focus on Seasteading—the practice of creating floating city-states to colonize the ocean––as an attempted realization of techno-colonial ideals. As I claim, techno-colonialism attempts to humanize the politics of settlement. But I argue that techno-colonialism's ambitions fail, and techno-colonialism fails to create a harmless politics of settlement. I conclude that we should be attentive to the relations of political and economic power in which such exit projects are embedded. Moreover, this paper also promotes our understanding of climate change and the radical right's politics. While scholars most naturally associate the radical right with climate change denialism, the techno-colonists illustrate another possibility. They welcome catastrophe, and see rising-sea levels as an opportunity to start society afresh. (shrink)

What is the relationship between justice as an individual virtue and justice as an institutional virtue? The latter has been exhaustively explored by political philosophers, whereas the former remains underexplored in the literature on virtue ethics. This article defends the view that individual justice is logically prior to institutional justice, and argues that this view requires a conception of individual justice I call ‘justice as lawfulness’. The resulting view consists of three claims. First, just institutions are composed of the relations (...) between just persons. Second, the just person has a disposition to act in accordance with the legal and social norms (collectively, thenomoi) of the existing political tradition. Third, departures from thenomoirequire that the just person act with practical wisdom to reform thenomoiaccording to an implicit standard of justice in the political tradition. (shrink)

« Voltaires d’Alger », « dissidents de l’islam » à Paris… Les écrivains algériens ont acquis depuis une trentaine d’années une place importante sur la scène intellectuelle française, et donnent à réfléchir à la place de l’écrivain engagé à l’ère de la mondialisation. Si l’idée de littérature engagée a été depuis longtemps décriée, celle de l’écrivain engagé conserve une aura particulière, notamment à gauche. Mais derrière les figures héroïques de Voltaire, Zola ou Sartre, ou même derrière les repoussoirs des intellectuels (...) organiques des régimes autoritaires, ce sont des rapports complexes aux pouvoirs politiques, des trajectoires intellectuelles et des types d’écritures diverses qui se dessinent, en particulier quand les écrivains et les textes traversent les frontières. (shrink)

The AMA’s social media guidelines provide physicians with some basic rules for maintaining professional boundaries when engaging in online activities. Left unanswered are questions about how these guidelines are to be implemented by physicians of different generations. By examining the issues of privacy and technological skill through the eyes of digital natives and digital immigrants, the challenges associated with medical e-professionalism become clear.

Heidegger’s ‘serious idealism’ aims at capturing the realist impulses of our natural consciousness whilst avoiding a collapse into metaphysical realism. This idealism is best conceived as a form of transcendental empiricism. But we need to distinguish two varieties of transcendental empiricism, corresponding to Heidegger’s early and later work. The latter, transcendental empiricism2, is superior. Here, Heidegger’s ontology of gift gives full, conceptual shape to the two-way dependency between man and world characteristic of transcendental empiricism as a whole. In exemplary forms (...) of inspired experience, marked by the 'animation' of our conceptually-structured natural powers, things call on us in a speech that is their very own. This moves us decisively beyond not only early Heidegger’s transcendental empiricism1 but also the picture of experience presented in McDowell’s Mind and World. (shrink)

Political philosophy was once dominated by discussion of the virtues of character and their importance to the good life and the good society. Contemporary political philosophers, however, following the towering influence of John Rawls, have primarily focused on a single virtue of institutions: justice, while largely avoiding controversial claims about the good life. As a result, political philosophy lacks a unified account of the virtues of institutions and the virtues of character. More importantly, we lack an understanding of the connection (...) between the just society and the good life. This book begins to mend this broken seam, which, on reflection, lies at the heart of our deepest political problems. The book’s central argument is that the virtues of character require institutions, while good institutions enable persons to live together virtuously. Political institutions are a necessary precondition for the moral agency exhibited by the virtues. But good institutions enable virtue to grow, while helping to constrain the excesses of vice. On this view, justice emerges primarily as a virtue of character, not institutions. The just person balances conformity to existing institutional norms with practically wise reforms. Ultimately, this book concludes that the just society and the good life are linked through the common good of virtuous activity within the shared institutions of a political community. (shrink)

State Medical Boards (SMBs) can take severe disciplinary actions (e.g., license revocation or suspension) against physicians who commit egregious wrongdoing in order to protect the public. However, there is noteworthy variability in the extent to which SMBs impose severe disciplinary action. In this manuscript, we present and synthesize a subset of 11 recommendations based on findings from our team’s larger consensus-building project that identified a list of 56 policies and legal provisions SMBs can use to better protect patients from egregious (...) wrongdoing by physicians. (shrink)

Our lives today are oppressed by the demand that we live, feel and experience with ever greater intensity. We are enticed to try exotic flavours and smells; urged to enjoy a wide range of sexual experiences; pushed to engage in extreme sports and recreational drugs - all in the pursuit of some new, unheard-of intensity. Tristan Garcia argues that such intensity rarely lives up to its promise. It always comes at a price: one that defines the ethical predicament of (...) contemporary life. The notion of intensity was the hidden key to Garcia's landmark book Form and Object. In The Life Intense, the first part of his ambitious Letting Be trilogy, he begins to develop it in detail. This first book focuses on ethics; the forthcoming two books look at politics and metaphysics respectively."--Publisher's description. (shrink)

Opposition to university fees is often framed as a defence of higher education as a 'right' rather than a 'privilege'. However, the basis and nature of this right is unclear. This article presents a conceptual exploration of the question, drawing on an initial analysis of international law. An argument is put forward for a right to higher education seen as one of a number of possible forms of post-school education, restricted only by a requirement for a minimum level of academic (...) preparation. (shrink)

A great need for systematic evaluation of ethics training programs exists. Those tasked with developing an ethics training program may be quick to dismiss the value of training evaluation in continuous process improvement. In the present effort, we use a case study approach to delineate how to leverage formative and summative evaluation measures to create a high-quality ethics education program. With regard to formative evaluation, information bearing on trainee reactions, qualitative data from the comments of trainees, in addition to empirical (...) findings, can ensure that the training program operates smoothly. Regarding summative evaluation, measures examining trainee cognition, behavior, and organization-level results provide information about how much trainees have changed as a result of taking the ethics training. The implications of effective training program evaluation are discussed. (shrink)

Edmund Burke was an Irish-born British statesman and political philosopher who is best known as the father of modern conservatism. Developed in response to the French Revolution, Burke's conservatism aims to preserve and promote the existing (or traditional) institutions of society, including the rule of law, property, the family, and religion. Burke himself sought to defend these things, as embodied in the British Constitution, against the revolutionary spirit sparked in France. In his Reflections on the Revolution in France, Burke develops (...) the idea of society as an inheritance that must be conserved before it can be improved upon. In this piece, we examine Burke’s arguments, which draw on tradition, observable cause and effect, and a mix of moral and religious sentiments. Contrary to expectations, Burke insists that the principles of conservation and change are not opposed. (shrink)

This article demonstrates how instructors of professionalism and ethics training programs can integrate a professional decision-making tool in training curricula. This tool can help trainees understand how to apply professional decision-making strategies to address the threats posed by a variety of psychological and environmental factors when they are faced with complex professional and ethical situations. We begin by highlighting key decision-making frameworks and discussing factors that may undermine the use of professional decision-making strategies. Then, drawing upon findings from past research, (...) we present the “SMART” professional decision-making framework: seeking help, managing emotions, anticipating consequences, recognizing rules and context, and testing assumptions and motives. Next, we present a vignette that poses a complex ethical and professional challenge and illustrate how each professional decision-making strategy could or should be used by characters in the case. To conclude, we review a series of educational practices and pedagogical tools intended to help trainers facilitate trainee learning, retention, and application of “SMART” decision-making strategies. (shrink)

Tristan J. Rogers ABSTRACT: What might a Stoic approach to politics look like? David Goodhart aptly describes the political divide pervading Western societies in terms of the ‘somewheres,’ who are communitarian, rooted in particular places, and resistant to social and political change, versus the ‘anywheres,’ who are cosmopolitan, mobile, and enthusiastic embracers of change. Stoicism ….

How can hope, love and faith stay alive when dementia enters a home? In this article I shall look especially at the spouse or partner who shares an abode with a person with dementia. Most of the authors in this field, also John Swinton who is perhaps the best known author whose books are written from a theological perspective, focus on care in institutions, that means care by professionals. A partner living with a dementia patient has two main roles: as (...) partner and caregiver. Night and day a partner is witness to the ongoing deterioration of her or his beloved partner, without being a professional. This article is founded not only on literature about dementia patients, but also on the experiences of several partners, as well as my own experiences as a partner. The question we all ask is: 'From where does our strength come?' I argue that what is said in the literature on the subject of dementia patients does not help the partners, because it lays a heavy burden on them, who are already suffering from feelings of grief and guilt. I do not agree with John Swinton's idea that God created dementia. Looking for different ways of thinking about God and faith to survive with hope and love, I turn to the exegesis of the creation stories by Ellen van Wolde. These give the opportunity to take the evil of the situation of the deterioration of the personality of a patient with dementia seriously, and at the same time grant the possibility to turn the grief and guilt feelings into strength to fight evil, together with a God whose empathy and love stays with a partner in her or his loneliness and grief. (shrink)

Comment penser l'être ou la nature indépendamment de la figure de l'ordre ou du monde? On pourrait caractériser par cette question le défi philosophique de Giordano Bruno. On sait qu'il conduit à une cosmologie infinitiste qui en constitue le versant le plus spectaculaire et le mieux connu. Le travail qui est ici présenté propose une autre voie, centrée autour de la pensée de l'« être un et infini » élaborée par Bruno dans le De la causa, qui constitue le noyau (...) théorique de sa philosophie. Partant d'une réflexion sur la puissance expressive des concepts philosophiques traditionnels (cause et principe, forme et matière, genre et différence) et rapportant les articulations de la pensée de l'être aux conditions de notre connaissance, et non à une structure propre de l'être, Bruno propose une interprétation « dialectique » du discours métaphysique qui fait procéder les formes d'éminence et d'analogie de l'activité figuratrice de la raison humaine. Si, selon une formule célèbre, le philosophe est un peintre et un poète, cela ne veut pas dire qu'il s'affranchisse des normes rationnelles du discours démonstratif pour se faire prophète, cela signifie que ces règles de la pensée ne constituent en aucun cas une grammaire de l'être : elles sont des instruments de figuration de l'être infini et univoque dont il s'agit de saisir tout à la fois la fécondité et les limites. Il s'agissait au départ de s'interroger sur les nouveaux enjeux de la philosophie de la Renaissance et sur ses pratiques discursives souvent si déroutantes. Ce travail tente ainsi de situer la pensée de Bruno par rapport à la critique humaniste des modi significandi médiévaux et de la conception architectonique de la philosophie, identifiable aussi bien dans le projet de réforme dialectique de Valla, dans le plurilinguisme philosophique de Pic de la Mirandole, que chez des auteurs aussi différents que Ficin ou Pomponazzi. (shrink)

À partir de la différence entre les frontières naturelles dites « bona fide », et les frontières artificielles, dites « fiat », cet article tâche de montrer qu’une frontière n’est jamais un résultat mais processus, qui fait passer l’homogène dans l’hétérogène et inversement. On en conclut que la pensée sépare ce que la vie confond en variétés intensives, et que la vie dégrade ce que la pensée sépare, « frontière » étant le nom de ce qu’opère toute vie pensante et (...) toute pensée vivante. (shrink)

A filosofia francesa até Brunschvicg e Bergson está saturada de obras - do ensaio sobre a contingência de Boutroux até a questão das causas e da possibilidade de ação em Maurice Blondel - igualmente atormentadas pela questão da perfuração da vontade livre no cerne dos sistemas científicos e filosóficos ingleses e alemães. A própria França surge como a esperança de encarnar algum nicho de exceção na universalidade anglo-saxónica e germânica, entre as novas ciências da Natureza ou da cultura, de qual (...) ela não é mais o principal fornecedor. As obras espiritualistas francesas são frequentemente feitas de inversões de Kant ou Hegel, que encontram nas margens desses sistemas seu próprio centro. Portanto, eles se apegam à liberdade, à vontade da pessoa como a uma exceção de seus pensamentos, em torno do qual as filosofias francesas tentam reconstruir outra universalidade, nem a do conhecimento e da ciência, mas muitas vezes da ação. (shrink)