ABSTRACTThe retrospective evaluation of an event tends to be based on how the experience felt during the most intense moment and the last moment. Two experiments tested whether this so-called peak-end effect influences how primary school students are affected by peer assessments. In both experiments, children assessed two classmates on their behaviour in school and then received two manipulated assessments. In Experiment 1, one assessment consisted of four negative ratings and the other of four negative ratings with an extra moderately (...) negative rating added to the end. In Experiment 2, one assessment consisted of four positive ratings, and the other added an extra moderately positive rating to the end. Consistent with the peak-end effect, the extended assessment in Experiment 1 and the short assessment in Experiment 2 were remembered as more pleasant and less difficult to deal with, which shaped children’s peer assessment preferences and prospective choices of which assessm... (shrink)

This is a critical introduction to modern French philosophy, commissioned from one of the liveliest contemporary practitioners and intended for an English-speaking readership. The dominant 'Anglo-Saxon' reaction to philosophical development in France has for some decades been one of suspicion, occasionally tempered by curiosity but more often hardening into dismissive rejection. But there are signs now of a more sympathetic interest and an increasing readiness to admit and explore shared concerns, even if these are still expressed in a very different (...) idiom and intellectual context. Vincent Descombes offers here a personal guide to the main movements and figures of the last forty-five years. He traces over this period the evolution of thought from a generation preoccupied with the 'three H's' - Hegel, Husserl and Heidegger, to a generation influenced since about 1960 by the 'three masters of suspicion' - Marx, Nietzsche and Freud. In this framework he deals in turn with the thought of Sartre, Merleau-Ponty, the early structuralists, Foucault, Althusser, Serres, Derrida, and finally Deleuze and Lyotard. The 'internal' intellectual history of the period is related to its institutional setting and the wider cultural and political context which has given French philosophy so much of its distinctive character. (shrink)

This paper pertains to research works aiming at linking ethics and automated reasoning in autonomous machines. It focuses on a formal approach that is intended to be the basis of an artificial agent’s reasoning that could be considered by a human observer as an ethical reasoning. The approach includes some formal tools to describe a situation and models of ethical principles that are designed to automatically compute a judgement on possible decisions that can be made in a given situation and (...) explain why a given decision is ethically acceptable or not. It is illustrated on three ethical frameworks—utilitarian ethics, deontological ethics and the Doctrine of Double effect whose formal models are tested on ethical dilemmas so as to examine how they respond to those dilemmas and to highlight the issues at stake when a formal approach to ethical concepts is considered. The whole approach is instantiated on the drone dilemma, a thought experiment we have designed; this allows the discrepancies that exist between the judgements of the various ethical frameworks to be shown. The final discussion allows us to highlight the different sources of subjectivity of the approach, despite the fact that concepts are expressed in a more rigorous way than in natural language: indeed, the formal approach enables subjectivity to be identified and located more precisely. (shrink)

How do people make sense of their experiences? How do they understand possibility? How do they limit possibility? These questions are central to all the human sciences. Here, Vincent Crapanzano offers a powerfully creative new way to think about human experience: the notion of imaginative horizons. For Crapanzano, imaginative horizons are the blurry boundaries that separate the here and now from what lies beyond, in time and space. These horizons, he argues, deeply influence both how we experience our lives (...) and how we interpret those experiences, and here sets himself the task of exploring the roles that creativity and imagination play in our experience of the world. (shrink)

In this chapter, we propose an ecological hermeneutic phenomenology to study both the ontic and ontological structures of new and emerging technologies. In section 2, we first consult the traditional concept of phenomenology to find an entry point for our methodological considerations. It will become clear that Heidegger provides a progressive concept of hermeneutic phenomenology, although we are critical of his essentialism and linguistic focus in which there seems to be no room for the phenomenological consideration of ontic phenomena. The (...) discussion of Heidegger results in a methodological concept of an empirically informed ecological hermeneutic phenomenology that enables us to research how new and emerging technologies impact the World in which we live and act. Subsequently, we critically reflect on the epoché of phenomenology and show that a methodological concept of ecological hermeneutic phenomenology engages in an ecological transduction from technology as thematic artefact to technology as co-thematic ontological structure in which each and every artefact is grounded. (shrink)

The present study is not a series of disconnected essays concerning select ed Western philosophies. All its parts belong organically together and constitute one whole. For this reason, the reader is warned not to use it as a reference book for one or another philosopher here treated. The study begins with the declaration of the exposition of fundamental event in Western philosophy which prevails with a different hue in each of the major philosophies and which relates these to pre-philosophical or (...) mythical thought. The study then treats selected Western philosophies se parately with the tendency to disclose the major event of philosophy in them. Finally it approaches contemporary man from the perspective of the fundamental event in philosophy. An inquiry into Western man's greatness is maintained here all along as intimately bound up with the historical development of philosophy. Philosophy involves greatness - not one of many philosophies, how ever, but Philosophy as such. Philosophy as such is not a composite of the various major philosophies in history; it precedes these, and is present in each one of them in a concealed way. It holds sway over them, and they belong to it. Philosophy rules the thought of thinkers; it is the Ordinance which directs the way of thought, and which is responded to by the thought of the thinkers. In this way, the major philosophies in history are diverse phases which, like the bends and turns of a river, belong to Ordinance - to Nature's thought. (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)

In this paper, we propose a Simondonian interpretation of quantum mechanics taking as a standpoint his “preindividual hypothesis” in order to consider the problem of contextuality. We will examine whether the epistemological obstacle produced by the notion of entity can be bypassed by specifying, according to Simondon and the Kochen-Specker Theorem, the mode of existence of quantum potentialities.

After a period in which Responsible Research and Innovation (RRI) stood as a cross-cutting issue under the Eigth European Union Framework Programme for Research and Innovation (R & I), Horizon 2020, its further development and implementation has reached a crossroad. It turned out that there is a lack of consistent integration of RRI in Europe’s R & I practices (Novitzky et al. 2020), and dedicated funding for RRI is almost entirely absent in the Ninth European Union Framework Programme for R (...) & I, Horizon Europe. At the same time, global challenges like climate change become increasingly more urgent and thus continue to call for collective efforts of scientific research and industry, policy makers and civil society. Further, the emergence of disruptive technologies like synthetic biology, artificial intelligence and robotics raises several new societal concerns. Finally, the growing disbelief in science, as shown during the Corona pandemic, demonstrates the importance of aligning R & I policy and societal values all the more. For reasons as these, the disinvestment in a dedicated Science With and For Society programme line for RRI in Horizon Europe did not result in decreased academic attention for embedding science in society. On the contrary, a dedicated research community emerged that engages in the academic discourse of RRI and tries to contribute to projects on topics such as responsible data governance, responsible AI, and responsible agroecology within the Horizon Europe framework programme, sometimes even without the use of the frame RRI. (shrink)

Résumé La défense du marché dans la tradition socialiste libérale est instrumentale : le marché est toléré lorsqu’il permet de produire des richesses en abondance que l’on peut redistribuer ex post. De son côté, la justification républicaine du marché, telle que présentée dans les travaux de Pettit, vise à réduire la domination dans l’échange. Cet article soutient qu’une telle justification nécessite d’être renforcée en l’adossant à un égalitarisme matériel, garant d’un échange entre égaux, établi ex ante.

V članku so proučene odločitve Meddržavnega sodišča v Haagu, kjer je imela Srbija položaj stranke v postopku, in sicer je nastopala tako v vlogi tožeče kakor tožene stranke. V obravnavanih zadevah je bila pravdna sposobnost Srbije večkrat izpodbijana, odgovori Sodišča pa so sprožili številne polemike. Avtor se s strnjeno predstavitvijo sodb loti razčlembe sodniškega razlogovanja in tako poskuša razumeti, kako je Sodišče za obdobje med letoma 1992 in 2000 lahko prišlo do nasprotujočih si rešitev glede vprašanja dostopa Srbije do Sodišča. (...) Članek je nastal v okviru konference Centra za raziskave temeljnih pravic in razvoj prava in je bil predstavljen 27. maja 2010 na Univerzi v Caen-u. Avtor se zahvaljuje Marie Rota za njene nasvete. (shrink)

John William Miller's radical revision of the idealistic tradition anticipated some of the most important developments in contemporary thought. In this study, Vincent Colapietro situates Miller's powerful but neglected corpus not only in reference to Continental European philosophy but also to paradigmatic figures in American culture like Lincoln, Emerson, Thoreau, and James.

In her latest work, Le commun de la liberté (2022), Catherine Colliot-Thélène returns to Kant, which seems to her to offer a more robust defence of subjective rights and, above all, to provide these rights with all the guarantees necessary for them to be effective, notably through a reflection on the universalisation of private property understood as a fundamental right. This approach – which reinforces the definition of the subject of rights as a political subject advocated in La démocratie sans (...) “demos” (2011) – is similar to that of the reciprocity of powers described – and put aside – in Philip Pettit’s neo-republicanism. Our article seeks to understand whether a return to Hegel, interpreted in the light of the analyses proposed by Colliot-Thélène in her first work, Le désenchantement de l’État (1992), might not offer a better strategy in order to protect subjective rights: that of compatibility between the antecedence of a just social order and the defence of subjective rights. (shrink)

Introduction Le temps, abordé au point de vue social, a fait l’objet de travaux – chez Norbert Elias notamment – qui permettent de dégager une compréhension de ce dernier comme régulateur social, voire comme outil de gouvernement. Le temps est en effet conçu comme un instrument souple, à l’usage du pouvoir, pour permettre l’intériorisation de normes facilitant la coordination des activités à l’intérieur d’une société, sans user de contraintes apparentes ou physiques comme la violence. En ce s...

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:God, Evil and the Limits of Theology by Karen KilbyVincent BirchGod, Evil and the Limits of Theology by Karen Kilby (London: T&T Clark, 2020), 176 pp.Karen Kilby's God, Evil and the Limits of Theology is a collection of essays reminiscent in multiple respects of Herbert McCabe's God Matters. Kilby cites McCabe on only a handful of occasions, but, more so than the references, the form and the content (...) of Kilby's volume bring McCabe to mind. Like McCabe's book, God, Evil and the Limits of Theology consists of mostly short and readable but highly provocative essays, notwithstanding that Kilby's essays are more academic in form and hang together thematically better than McCabe's text. Regarding content, it is clear that Kilby is aligning herself in certain respects with the tradition of grammatical Thomism that McCabe helped initiate, though it might be better to consider Kilby's work an exercise in "grammatical apophaticism," since Thomas figures prominently in only three of the eleven essays. Even the "grammatical" attribution should be applied with caution, though Kilby does use the term herself, because Ludwig Wittgenstein, whose influence puts the "grammatical" in grammatical Thomism, is not at all explicitly drawn upon for theological purposes. Nevertheless, as will become clear through our discussion of the essays in particular, the arguments and themes of the collection build upon and assist in providing a valuable expansion of the line of thinking carried on by grammatical Thomists.The first four essays treat various concerns in Trinitarian theology, and the first, entitled "Perichoresis and Projection: Problems with Social Doctrines of the Trinity," does some important preliminary critical work before Kilby makes her own constructive contribution to Trinitarian theology. For Kilby, social Trinitarianism (Jurgen Moltmann, Colin Gunton, and Patricia Wilson-Kastner are some proponents with whom she engages) is characterized by the idea that the Trinity, conceived as the interpenetration or perichoresis of three persons ("person" applied with fairly minimal negation), should be understood more as a rich source of [End Page 733] insight for apprehending the proper nature of human sociality than as a fundamentally mysterious doctrine. As the title of the chapter suggests, Kilby's primary critique of social theories of the Trinity is that they entail projection of human experience and reality into the Godhead, and she takes this critique a step further in arguing that it is of the very nature of social theories of the Trinity that they do just that. Her defense consists of a key claim that recurs throughout the rest of the Trinitarian essays—that human beings cannot know what it means for God to be three persons but one God. Consequently, social Trinitarians' bold descriptions of insights pertaining to how the three persons are united in perichoresis could be only a product of projection. Kilby concludes this essay by gesturing toward her constructive alternative to social theories of the Trinity: the doctrine of the Trinity does not give insight into God; rather, it determines the grammar for the structure of Christianity.Kilby follows up her first chapter with a study of Thomas Aquinas's Trinitarian theology, and as might be suggested by the conclusion of her first essay, she offers a thoroughly apophatic interpretation of Thomas, very much in the vein of David Burrell's Aquinas: God and Action. That is, Kilby claims that Thomas is not giving us insight into God but only manifesting the limits of our God-talk. Kilby is critical of various contemporary retrievals of Thomas that attempt to show some sort of "making sense" in Thomas's Trinitarian theology, and she focuses her argument regarding what might be called its "nonsense" on Thomas's uses of the terms "procession" and "relation." Kilby claims these terms appear to lose all intelligible connection to human experience when applied to the Trinity, especially noting the tension between, on the one hand, the subsisting relations being identical to the divine essence and, on the other, their being really distinct from each other. It is precisely the apparent incoherencies that arise within Thomas's Trinitarian theology that corroborate for Kilby that Thomas's theology offers... (shrink)

It has been suggested that difficult-to-quantify differences in visual processing may prevent researchers from equating the color experience of different observers. However, spectral locations of unique hues are remarkably invariant with respect to everything other than gross differences in preretinal and photoreceptor absorptions. This suggests a stereotyping of neural color processing and leads us to posit that minor differences in observer neurophysiology may be irrelevant to color experience.

This book focuses on the problem of religious diversity, civil dialogue, and religion education in public schools, exploring the ways in which atheists, secularists, fundamentalists, and mainstream religionists come together in the public sphere, examining how civil discourse about religion fit swithin the ideals of the American political and pedagogical systems and how religious studies education can help to foster civility and toleration.

Enseigner la philosophie, n’est peut-être pas autre chose que la tentative de ménager l’ouverture, dans une autre conscience, du plus radical des questionnements. Est-il en effet une autre discipline qui puisse prétendre à questionner aussi infatigablement? Apprendre à questionner n’est-il pas alors l’unique vocation de l’enseignement philosophique? Nous essaierons de faire un pas en direction de ces interrogations, en lisant quelques passages du cours prononcé par Martin Heidegger au semestre d’été 1935 et publié sous le titre : Introduction à la (...) métaphysique. (shrink)

Lors d’un cours du semestre d’hiver 1929/30, Heidegger affirme de « l’instant », tel que le pense Kierkegaard, et tout en en assumant à son tour le concept, qu’il ouvre « la possibilité d’une époque complètement nouvelle de la philosophie ». Quelques années plus tard, les Contributions à la philosophie accomplissent toutefois elles-mêmes l’entrée de la pensée heideggérienne dans une dimension impensée de toute l’histoire de l’ontologie, celle de l’ Ereignis, de l’événement d’appropriation depuis lequel l’unité de l’être et du (...) temps se laisse atteindre. Or, ce manuscrit fait justement de l’instant, der Augenblick, un trait libérant un regard pour et dans l’ Ereignis. Faut-il en conclure que la nouveauté de l’instant kierkegaardien mène jusqu’à cette extrémité? Et s’il est vrai que Kierkegaard est un auteur chrétien, quel rapport la pensée de l’ Ereignis entretient-elle alors avec le christianisme? Pour répondre à ces questions, les pages qui suivent prennent le concept d’instant pour fil directeur d’une lecture croisée des œuvres de Heidegger et de Kierkegaard. (shrink)

John Henry Newman's criticism of contemporary movements of thought and of education show him to be a nineteenth-century disciple of the Alexandrian Fathers of the Church.