Panentheism is a theism with great potential. Whereas pantheism takes God to be equivalent to the world, panentheism entertains as much while still asserting God’s transcendence of the mere world. There is much beauty in this idea that God is both “in the world” and “above” it. But there is also much subtlety and confusion. Panentheism is notoriously tricky to demarcate from the other theisms, and there is plenty of nuance left to be explored. The core problem of panentheism is (...) this—what exactly does it mean for the world to “include God” and for God to “contain the world?” Numerous answers have been given, but it seems there is still something left to be desired. In this paper, we endeavor to give panentheism a firm and rigorous footing. Utilizing basic category theory, we provide a precise answer to the daunting problem of “world inclusion.” In the process, we also offer a new variety of metaphysical grounding, “morphic grounding.”. (shrink)

Many families of patients hold the view that it is their right to be present during a loved one's resuscitation, while the majority of patients also express the comfort and support they would feel by having them there. Currently, family presence is more commonly accepted in paediatric cardiopulmonary resuscitation than adult CPR. Even though many guidelines are in favour of this practice and recognise potential benefits, healthcare professionals are hesitant to support adult family presence to the extent that paediatric family (...) presence is supported. However, in this paper, we suggest that the ethical case to justify family presence during paediatric resuscitation is weaker than the justification of family presence during adult resuscitation. We go on to support this claim using three main arguments that people use in clinical ethics to justify FPDR. These include scarcity of evidence documenting disruption, psychological benefits to family members following the incident and respect for patient autonomy. We demonstrate that these arguments actually apply more strongly to A-FPDR compared with P-FPDR, thereby questioning the common attitude of healthcare professionals of allowing the latter while mostly opposing A-FPDR. Importantly, we do not wish to suggest that P-FPDR should not be allowed. Rather, we suggest that since P-FPDR is commonly allowed, so should A-FPDR. This is because the aforementioned arguments that are used to justify FPDR in general actually make a stronger case for A-FPDR. (shrink)

Athenians of the fifth and fourth centuries claimed with pride that their ancestors had always lived in Attica, a claim which they expressed by describing themselves as Related to this Athenian belief that they had always lived in Attica was a second, that, as a people, they were literally ‘sprung from the earth’. It is generally assumed that both beliefs developed at a very early date, but this is merely an assumption, and in the course of this paper we will (...) see evidence suggesting, to the contrary, that both ideas were relatively late developments. This paper focuses on the development of the concept of autochthony, as far as our sources allow, in an effort to understand better what autochthony meant to the Athenians. In particular it considers how the Athenians came to think of themselves as ‘born from the earth’. It then suggests how, through the medium of the word the idea of being ‘born from the earth’ came to symbolize ‘living in a place from time immemorial’. Finally it examines how the concept of autochthony was used in contexts which relate it to the ideology of Athenian democracy. (shrink)

In this article, we draw upon the notion that employees’ work characteristics are an important pathway through which leaders influence employee well-being and propose a theoretical framework that integrates perspectives on leadership, occupational stress, and job design. Based on this integrative approach, we developed the health- and development-promoting leadership behavior questionnaire (HDLBQ) for assessing job demands emanating from and job resources provided through the leader. Validation of the measure in German, French, and English using an overall sample of 2,934 employees (...) demonstrated adequate psychometric properties. An examination of the factorial structure revealed three higher-order factors: demanding, development-oriented, and support-oriented leadership. Multigroup confirmatory factor analysis indicated structural equivalence across the three language versions of the HDLBQ. Correlations with employee well-being were moderate, and the HDLBQ explained unique variance in employee well-being beyond that explained by transformational leadership. Suggestions for applications of the HDLBQ and approaches to enhance employee well-being at the workplace are discussed. (shrink)

This book identifies the criteria for successful constitutions in both theory and practice using the research and methodology of Vincent Ostrom.

The author opens with a general discussion of religion & the beginnings of Law. Each subsequent chapter discusses topics such as: Origin of Laws, Inherited Education, Rulers & Leaders, Evolution, Tyranny, Taxation, & many others. A very readable text, which invokes additional thought on a variety of topics.

I hope to demonstrate the value of a close reading Williams’s ‘Internal and External Reasons’, and to provide a theory of error regarding the substantial body of work which seeks to, in various ways, defang the essay. I do this by providing some historical context for the paper, and sketching where, historically, internalism and certain sorts of moral realism became separated. It will likely not surprise the reader when I suggest that the modern scientific worldview has an important place in (...) the discussion of the notion of external reasons. As mind, motivation, and perception have become less opaque to us, certain avenues for explaining our reasons have come closer to relying on hypotheses which may turn out to be falsifiable, and have thus been abandoned. What may come as more of a surprise is my suggestion that modern egalitarianism is an important factor as well. I suggest that impersonal reason has been used as an (implausible, but perhaps well-intentioned) alternative to the practice of some inflicting their reasons on others. (shrink)

Gillian Rose was a philosopher, social theorist, memoirist, and Jewish convert to Christianity who died an untimely death in 1995. She offers a novel account of faith, which grows out of her Hegelian philosophical background inflected by her reading of Kierkegaard and her rediscovered Jewish heritage. For Rose, faith is a mode of social practice. Rose's conception of faith is here reconstructed by translating her obscure jurisprudential idiom into the language of social practices and norms. The conception of secular faith (...) developed by Rose is shown to have implications for contemporary discussions of ethics and politics. The contemporary relevance of Rose's work is made clear through comparison with recent work by Robert Brandom, Robert Adams, and Patrick Deneen. (shrink)

Ancient Israel's wisdom literature dealt explicitly with moral education. Applying this literature to modern challenges of business ethics requires reading the texts in the light of existential structures that bond the ancient with the modern world. Such structures could include the temporal categories of present and future along with the challenging angst of managing the future. By providing conflicting positions the ancient wisdom literature provides an attitude of heart for the modern person, especially the modern business person, whose all-absorbing attention (...) to the future may well be based on an underlying existential situation behind much unethical behavior in modern business. (shrink)

In the unequaled and majestic contemporary technological phase of our cultural development, where democratic liberties and the means of well being are accessible to everyone; man is unsatisfied, insecure, rebellious, confused and lost. More than ever before he seems to lack the sureness of his way in life. The abundance of theories, doctrines and various philosophical, social or religious systems and moral teachings fails to provide the individual today with any clarity whatsoever. Lacking this, he turns to peripheral events, to (...) sensational occurrences; he turns his attention to more and to glaring new models of technological products. more new things, mostly Acquiring a great multitude of these and various other things, he seems to stress his own importance, thus making an inquiry in its fundamental validity superfluous. In this way he escapes the search of his very own mission; he betrays the superior powers which demand from him his existential contribution in finding his ideals and outlining the way of his life. (shrink)

L’article se propose d’explorer l’univers des facultés de droit sous la République de Weimar, que les contemporains jugent en « crise ». Cette perception renvoie tout d’abord aux difficultés d’adaptation d’un enseignement qui est de plus en plus écartelé entre les exigences de la science (transmettre une compréhension historique de l’évolution du droit) et celles de la pratique (préparer les étudiants au monde professionnel par une connaissance du droit en vigueur) : l’Université apparaît ainsi comme un lieu de confrontation entre (...) professeurs et autorités étatiques pour le contrôle du cursus juridique. Par ailleurs, dans un contexte de grande expansion des effectifs étudiants, les facultés de droit ne connaissent pas de démocratisation de leur public et restent le domaine des élites traditionnelles ; de ce fait, elles semblent en décalage avec leur époque et continuent de former un univers passéiste que conforte l’engagement des étudiants dans des corporations traditionnelles. Ce mode de socialisation explique leur radicalisation dans le camp antirépublicain dès les années 1920. (shrink)

In their 1978 paper, psychologists David Premack and Guy Woodruff posed the question, “Does the chimpanzee have a theory of mind?” They treated this question as interchangeable with the inquiry, “Does a chimpanzee make inferences about another individual, in any degree or kind?” Here, we offer an alternative way of thinking about this issue, positing that while chimpanzees may not possess a theory of mind in the strict sense, we ought to think of them as enactive perceivers of practical and (...) social affordances. As such, we reframe the question: “Are chimpanzees socially enactive?”. (shrink)

Cet ouvrage propose d'unifier les sciences de l'homme entre elles et avec la philosophie en les articulant grâce à trois concepts fondamentaux: forme, sens et historicité.

Examines the processes of internal fragmentation implicit within the logic of the conventionalist arguments, using the generic conceptual theme of ‘pluralism’ to analyse liberal pluralism, multicultural pluralism, and difference‐based pluralism. The basic argument made in this chapter is that conventionalism does not cease to work at the level of the nation or community. Every traditional community or nation is constituted by multiple sub‐communities and sub‐cultures.

Thomas Szasz has wrestled with the following question: Does mental illness even exist? Here, I sketch two provocative papers by Szasz and detail his reasons for criticizing the concept ‘mental illness.’ I will proceed to highlight where I think Szasz’s writing is philosophically dubious, despite its role in forcing us to think critically about ‘mental illness.’ I will conclude that his argument is best left behind as an antiquated take on neurodivergence. Finally, I will propose what I think is a (...) more promising alternative to Szasz’s view that there is a myth around mental illness. There is a myth indeed, and it involves what is often meant by ‘mental.’ With new developments in embodied cognition, I will ask us to revisit the concept of ‘mental illness,’ to correctly diagnose the problematic myth that must be confronted by the psychiatric community, and to explore what the myth of the mental means for neurodivergence. (shrink)

In this article, we utilize Merleau-Ponty’s notions of gesture, flesh and reversibility as philosophical tools to explicate the corporal reality of ritual, incarnation, sacramental presence and the church as the mystical body of Christ. The phenomenological investigation of bodily gesture provides a foundation to elucidate the meaning of symbolic presence from which we compare Merleau-Ponty’s notion of the flesh with that of the patristic fathers, leading finally to its ecclesiological interpretation.

Este artículo es un acercamiento a la temática, construcción y recursos humorísticos de la obra Las miserables (2016) de la compañía Las Reinas Chulas, con el objeto de reconocer al cabaret y el humor como recursos de un artivismo que puede incidir en cambios culturales, políticos o sociales. Esta compañía es un referente obligado para comprender y valorar al teatro-cabaret contemporáneo mexicano que se ha caracterizado, desde sus orígenes en los años 80, por su crítica creativa y compromiso con los (...) feminismos y la comunidad LGTB+. Teniendo como telón de fondo la Revolución Francesa, la obra se refiere a los derechos de las mujeres, la diversidad sexual y la violencia de género. Su oportuno estreno en 2016, coincidió con las discusiones para la redacción de la actual Constitución de la Ciudad de México. (shrink)

This article examines Constant's analysis of character during the French Revolution. During the late-1790s, Constant declared himself a “democrat”, but he worried that the Revolution was reinforcing character traits in France that would undermine stable liberal politics. He was especially concerned that the “revolutionary torrent” [his phrase] had unleashed violent passions that led to fanaticism, rebelliousness, and the search for vengeance. And, he was disturbed to see that, at the other extreme, the chaos of revolutionary violence had led others to (...) resignation, isolation, and a focus on narrow self-interest. In his search for a path between vengeance and fatigue, he encouraged sentiments like self-respect, compassion, and enthusiasm. (shrink)

L’éthique, dans la perspective des auteurs protestants engagés dans le mouvement solidariste, commence avec l’affirmation de capacité à agir plus qu’avec l’affirmation du devoir… Ainsi y a-t-il davantage de continuité que de rupture entre les perspectives anthropologique et éthique. L’œuvre de Ch. Gide permet de souligner cette continuité qui relie les concepts – dont la charge éthique va en croissant – de relation, d’association et de coopération. Cette éthique est également riche d’implications théologiques et, on le soulignera, des penseurs comme (...) T. Fallot ou É. Gounelle n’hésitent pas à interroger la tradition théologique à la lumière du symbole de l’alliance, dont ils n’oublient pas l’ancrage dans l’aspiration commune à coopérer. In the perspective of protestant authors involved in the Solidarist movement, ethics begin not so much with the affirmation of duty, but with the affirmation of the ability to act. This implies that there is more a continuity than a break between the anthropological and the ethical perspectives. The work of Ch. Gide helps us to underline this continuity, which links together the concepts – with increasing ethical weight – of relation, association and co-operation.Moreover, these ethics have rich theological implications. Thinkers like T. Fallot or É. Gounelle do not hesitate to examine the theological tradition in the light of the symbol of the covenant, being aware that this is rooted in the common desire for co-operation. (shrink)

Examines the advent of logical positivism, the development of conceptual analysis, ordinary language philosophy, the so‐called death of political theory, the impact of linguistic philosophy and the influence of Wittgenstein's thought on political theory, and particularly the idea of ‘essential contestability’.

Résumé La question religieuse en Chine, marquée aujourd’hui par divers conflits entre l’État et des organisations confessionnelles non reconnues, ne peut se comprendre que dans une perspective historique. En particulier l’adoption au début du siècle d’une notion de « religion » directement venue de l’Occident et définie de manière étroite, a justifié une politique accordant une relative liberté contrôlée à cinq grandes religions tout en condamnant activement les autres considérées comme « superstitions ». L’article précise les implications de cette notion (...) de « religion » dans la Chine moderne et contemporaine et évoque la façon dont les traditions religieuses chinoises s’y sont adaptées. (shrink)