This book is an interdisciplinary exploration of the notion of childhood and its place in philosophical education. Childhood is not seen as a developmental state that needs to be overcome, but rather an existential state that constitutes a significant part of being human as well as the (forgotten) dimension of the world itself.

This paper acknowledges the paucity of attention regarding the development of ethics programs within an academic environment and describes in a case study how the Duquesne University schools of business attempted to introduce, integrate and promote its own ethics program. The paper traces the business school’s attention to mission statements, curriculum development, ethics policy, program oversight and outcome assessment. Lessons learned are offered as suggestions for others seeking to develop and implement an ethics program in their school.

Moral distress is now being recognized as a frequent experience for many health care providers, and there's good evidence that it has a negative impact on the health care work environment. However, contemporary discussions of moral distress have several problems. First, they tend to rely on inadequate characterizations of moral distress. As a result, subsequent investigations regarding the frequency and consequences of moral distress often proceed without a clear understanding of the phenomenon being discussed, and thereby risk substantially misrepresenting the (...) nature, frequency, and possible consequences of moral distress. These discussions also minimize the intrinsically harmful aspects of moral distress. This is a serious omission. Moral distress doesn't just have a negative impact on the health care work environment; it also directly harms the one who experiences it. In this paper, I claim that these problems can be addressed by first clarifying our understanding of moral distress, and then identifying what makes moral distress intrinsically harmful. I begin by identifying three common mistakes that characterizations of moral distress tend to make, and explaining why these mistakes are problematic. Next, I offer an account of moral distress that avoids these mistakes. Then, I defend the claim that moral distress is intrinsically harmful to the subject who experiences it. I conclude by explaining how acknowledging this aspect of moral distress should reshape our discussions about how best to deal with this phenomenon. (shrink)

This paper describes the semiotic approach to organism in two proto-biosemiotic thinkers, Susanne K. Langer and Hans Jonas. Both authors develop ideas that have become central terms of biosemiotics: the organism as subject, the realisation of the living as a closed circular self, the value concept, and, in the case of Langer, the concept of symbol. Langer tries to develop a theory of cultural symbolism based on a theory of organism as a self-realising entity creating meaning and value. This paper (...) deals mainly with what both authors independently call “feeling”. Both authors describe “feeling” as a value-based perspective, established as a result of the active self interest manifested by an organic system. The findings of Jonas and Langer show the generation of a subject pole, or biosemiotic agent, under a more precise accent, as e.g. Uexküll does. Their ideas can also be affiliated to the interpretation of autopoiesis given by the late Francisco Varela (embodied cognition or “enactivism”). A synthesis of these positions might lead to insights how symbolic expression arises from biological conditions of living. (shrink)

We argue that two well-known examples (strawberry distribution and Konigsberg bridges) generally considered genuine cases of distinctively _mathematical_ explanation can also be understood as cases of distinctively _generic_ explanation. The latter answer resemblance questions (e.g., why did neither person A nor B manage to cross all bridges) by appealing to ‘generic task laws’ instead of mathematical necessity (as is done in distinctively mathematical explanations). We submit that distinctively generic explanations derive their explanatory force from their role in ontological unification. Additionally, (...) we argue that distinctively generic explanations are better seen as standardly mathematical instead of distinctively mathematical. Finally, we compare and contrast our proposal with the work of Christopher Pincock on abstract explanations in science and the views of Michael Strevens on abstract causal event explanations. (shrink)

Contemporary proponents of Confucian political philosophy often ignore the fact that any sizeable future Confucian political order will have to accommodate many “non-Confucians.” The guiding question of this paper is therefore the following: how could a Confucian political philosophy, if it can at all, adequately take into account a plurality of comprehensive worldviews? I first turn to John Rawls and his account of these terms and of reasonable pluralism more generally. I then examine some particularly relevant developments and criticism of (...) Rawls’ account. Finally, I offer a discussion of some recent proposals for a Confucian political philosophy, and examine to what extent each recognizes the fact of pluralism, sees it as a challenge, and deals with it in a persuasive manner. The paper concludes with a depiction of two major stumbling blocks that might stand firmly in the way of such a pluralism-accommodating political Confucianism. (shrink)

It is often suggested that people in large groups behave and act differently than when they are alone. More precisely, it is an often-repeated claim that they tend to act in a morally problematic or plainly reprehensible way. Still, a fully satisfying explanation has not yet been given for why this is the case. In this paper, I suggest that the phenomenon of shared moods may play a crucial role here. In order to explicate and support this thesis, first, I (...) will point out the problem in a more detailed way while also considering findings in social psychology. Second, I will give a sketch of how shared moods should be conceptualized as a special affective phenomenon by refering to the discussion of collective intentionality and emotions. Thirdly and finally, I will address concretely the question of what might make shared moods morally precarious by distinguishing also between collective and joint moods that both can change a person’s self-understanding as an actor. (shrink)

The vision of Child Theology Africa is to advance a child-friendly continent by doing theology with, for, about and through African children. In this article we would like to explore the voice, role and position of the child in church and society, as important and integral to authentic intergenerational church praxis. This is based on the presuppositions that children should be regarded as collaborators in doing theology; children should be engaged not merely as objects but as subjects of research and (...) knowledge generation; children articulate their own experiences with God; and the biblical imperatives to listen carefully to and engage with children. (shrink)

In a sense Maimonides identifies his views on the subject of divine providence with those of Epicurus. He does so by implying an analogy between this Greek philosopher’s atheistic opinions and those put forth by Elihu in the Book of Job. Despite the fact that commentators have discussed Maimonides’ views on providence for eight hundred years the only one to refer to the connection between Elihu and Epicurus was Joseph Ibn Kaspi in the fourteenth century. One of the consequences of (...) this analogy is a modification of our understanding of Maimonides’ concept of “providence according to the intellect.” Whereas Moshe Narboni and other commentators have understood Maimonides’ concept of providence to involve a unification of the human intellect with the Active Intellect, the association with Epicurus suggests an emphasis on the human individual’s material faculties such as the imagination. Indeed, it is possible that, following Al-Fārābī, Maimonides rejected the possibility of conjunction with the Active Intellect altogether, and that “providence according to the intellect” consists of nothing more than the activity of the human individual’s material faculties. (shrink)

Technology penetrates into all areas of our everyday and individual life and changes it in a considerable speed. This applies particularly to developments of information and communication technology since this technology shows its effects not only at our workplaces but transforms and sometimes determines the social behavior of people. Unfortunately, development and use of technology certainly doesn't go hand into hand with the acceptance of responsibility for consequences of effects of developing and using technology. Instead, the opposite behavior is quite (...) common. If this process of the rejection of responsibility shall be stopped, the sensibility of developers and users of technology for consequences of their own behavior have to be aroused and strengthened. In the following text at first I will describe some reasons to formulate ethical guidelines. After this, with the example of the ethical guidelines of the German Gesellschaft für Informatik e. V., I will discuss, whether such ethical guidelines are ethical in the strict sense of the word and whether they actually can be a contribution to accomplish the striven aim of assignment of responsibility for the results of developing and using technolog. (shrink)

A multitude of techno-natures emerge through discourses and practices of the new technosciences. While some philosophers and science studies scholars argue that model organisms and artefacts are getting more and more disembodied and decontextualised in the laboratory, I want to show how ontic dimensions of model organisms and artefacts are made invisible as well as visible in different practices of technosciences like Artificial Life and robotics.This analysis opens up possibilities for an understanding of how ontic dimensions of non-human actors are (...) made visible and invisible in technoscientific practices. At the same time it allows the development of a concept of nonhuman actors beyond reifying, velontriquist practices of representation as well as a critical intervention in the co-construction of our technoculture. German Mannigfaltige Techno-Naturen an der Schnittstelle von Sozialem, Technischem und Natürlichem entstehen in den und durch die Diskurse und Praktiken der neuen Technowissenschaften. Entgegen der verbreiteten These von der Entkörperung und Dekontextualisierung von Modellorganismen im Labor zeige ich in meinem Beitrag auf, wie auf je unterschiedliche Weise ontische Dimensionen von Modellorganismen und Technofakten in der Artificial Life-Forschung und Robotik sichtbar bzw. unsichtbar gemacht werden.Gerade die Untersuchung der Konstruktion der ontischen Dimension nichtmenschlicher Akteure in unterschiedlichen Forschungspraktiken eröffnet Möglichkeiten, nichtmenschliche Akteure ernst zu nehmen, erlaubt ein genaueres Verständnis des Un/Sichtbarmachens von spezifischen ontischen Dimensionen nichtmenschlicher Akteure und zeigt Wege für kritische Interventionen in unsere Technowissenschaftskultur auf. Sie vermeidet jene bauchrednerischen Erzählpraktiken, die mit der Stimme aus dem Off den nichtmenschlichen Akteuren Eigenschaften verordnen und sie damit einmal mehr zum Verstummen bringen. (shrink)

Vorwort von dr. H. Weber. -- Betrachtungen über das denken und träumen und über die Freudsche erklärung der träume. -- Die erstürmung des neuen Jerusalem: ein traum. -- über alpdrücken und Freudsche deutungen. -- Kurze bemerkungen über willensfreihet und erblichkeit. -- Spielleidenschaft. -- Körperbewegung, arbeit, ruhe und schalaf: Aussprüche in bezung auf ihren hygienischen und psychischen wert usw. -- Zur frage des therapeutischen fastens und der beschränkten nahrungsaufnahme. -- Eine betrachtung über den nutzen des schocks oder der aufnahme. -- (...) Eine betrafchtung über den autzen des schocks oder der "abwechslung" bei gewissen körperlichen und seelischen zuständen. -- Die ärztliche versorgung der allgemeinheit und ihre wahrscheinlichen folgen. -- Wirkungen und gegenwirkungen in der pathologie und therapie. -- Zur frage von selbsttätigen, lebenswichtigen, als ein sicherheitsventil anzusehenden wirkungen und gegenwirkungen bei erkrankungen. -- Über den circulus vitiosus bei krankheiten und über die anstrengungen der natur, ihn zu durchbrechen. -- Das teleologische bild des krebses und der neubildungen. -- Samuel Butlers anschauungen : Zellgedächtnis "mneme." -- Die "rechte" der völker im vergleich zu den "rechten" der einzelmenschen und die fragen zwischenstaatlicher schiedsgerichtshöfe. -- Grausamkeit, kriegsgreuel und greuelfabeln. -- Natur und Gott : Bemerkungen über "natur," lebensführung und pflicht vom entwicklungsgeschichtlichen standpunkt aus gesehen. (shrink)

A paradigm shift occurred in musical culture in the early nineteenth century, whereby revered old works—newly called “classics”—began to rival contemporary ones as the guiding authority over taste. This article explores the less well-known composers found on programs in the period when classical repertories were becoming established. A kind of professional collegiality developed during this period on concert programs among pieces of diverse age and taste, reaching far beyond the iconic composers (now seen by most of us to have been (...) Haydn, Mozart, Beethoven, Schubert, Schumann, and Mendelssohn). Many of the “other” composers came from Italy, France, or Britain and became famous for opera selections and songs, some termed “popular,” and a substantial number of their pieces were performed throughout the nineteenth century. The present-day narrative of music history has canonic blind spots for composers then widely performed—Louis Spohr, Thomas Arne, Giovanni Viotti, Etienne-Nicolas Méhul, George Onslow, Louise Farrenc, and Robert Franz, for example. To understand musical life of that time, it is necessary to rethink the language of canon and canonization. The concept of canonization and the concept of the masterpiece have narrowed musical thinking harmfully. We need to look back at the fruitful collegiality that existed between canonic and contemporary music in the early nineteenth century, involving as it did a wide array of composers and tastes not yet bound by rigid assumptions about supposed “levels” of taste. (shrink)

In this paper we elaborate Ned Hall's theoretical utility perspective for causation in everyday contexts. We do this by presenting some instances of it, thereby adding some flesh to the skeleton that Hall has provided. Our elaboration of the theoretical utility perspective also provides arguments for it: the instances we present show the fruitfulness of the approach. A question raised by Hall's proposal is: should we give up descriptive analysis of causation (and descriptive analysis in general) completely? We argue that, (...) at least for causation, traditional descriptive conceptual analysis must be given up. However, we also argue that a more modest variant of descriptive conceptual analysis can be useful. (shrink)

Von Klarheit über Gefühle hängt viel ab: sowohl das Gelingen zwischenmenschlicher Beziehungen als auch die Möglichkeit eines selbstbestimmten Lebens. Die Autorin fragt dezidiert, was es heißt, Emotionen zu verstehen, fremde und eigene;wiedas Verstehenvor sich geht und wie weit wir damit kommen können. Dazu gehören die Punkte: Was ist es für eine Emotion, warum ist sie entstanden, was bewirkt sie oder wie echt ist sie? Emotionen und Verstehen werden in wechselseitigem Bezug aufeinander erläutert. Die differenzierte, beispielreiche Antwort ist sowohl ein Beitrag (...) zur Philosophie der Psychologie als auch zur Hermeneutik. (shrink)

In diesem Aufsatz wird untersucht, wie sinnvoll und berechtigt die Rede von neuen Formen der Menschenwürdeverletzung durch die Nutzung von KI-Systemen ist. Nach der Skizze eines Kernverständnisses von Menschenwürdeverletzung werden vier Anwendungsgebiete von KI-Systemen exemplarisch erörtert. Es wird dafür argumentiert, dass Menschenwürdeverletzungen zwar weder mit extensiver Werbung und Überredungsstrategien noch mit der Nutzung von Daten über Menschen an sich verbunden sind, dass sie aber tatsächlich da drohen, wo Menschen nicht selbst darüber entscheiden können, welche ihrer Daten wofür verwendet werden und (...) wo ein KI-System selbstständig, ohne weiteres Zutun eines Menschen, über wichtige Belange von Menschen wie Leben und Tod entscheidet. (shrink)

This paper asks whether statutory social insurance programs, which provide contributory tax-based income support to people with disabilities, are compatible with the disability rights movement's ideas. Central to the movement that led to the Americans with Disabilities Act is the insight that physical or mental conditions do not disable; barriers created by the environment or by social attitudes keep persons with physical or mental differences from participating in society as equals.The conflict between the civil rights approach and insurance seems apparent. (...) A person takes out insurance to deal with tragedy, such as premature death, or damage, such as accidental harm to an automobile or home. Social insurance, for example, the United States Social Security old-age and disability programs, consists of government-run insurance to cover risks of advanced age and disability for which the private market has not provided affordable coverage. But the civil rights approach to disability posits that disability is not a risk, not tragedy, and not a damage or defect. Instead it is a maladaptation of society to human variation. This paper argues that a justification remains for social insurance under the civil rights approach to disability, and further suggests that expansion of social insurance for disability is both compatible with disability rights principles and supported by wise public policy. (shrink)

This paper describes the semiotic approach to organism in two proto-biosemiotic thinkers, Susanne K. Langer and Hans Jonas. Both authors develop ideas that have become central terms of biosemiotics: the organism as subject, the realisation of the living as a closed circular self, the value concept, and, in the case of Langer, the concept of symbol. Langer tries to develop a theory of cultural symbolism based on a theory of organism as a self-realising entity creating meaning and value. This paper (...) deals mainly with what both authors independently call “feeling”. Both authors describe “feeling” as a value-based perspective, established as a result of the active self interest manifested by an organic system. The findings of Jonas and Langer show the generation of a subject pole, or biosemiotic agent, under a more precise accent, as e.g. Uexküll does. Their ideas can also be affiliated to the interpretation of autopoiesis given by the late Francisco Varela . A synthesis of these positions might lead to insights how symbolic expression arises from biological conditions of living. (shrink)

New approaches to coherent interaction processes are presented, for the weak and the gravitational interactions. Very large cross sections appear possible. These developments provide new foundations for neutrino and gravitational radiation astronomy.

Abstractabstract:This article revisits the utopian fiction of German science-fiction writer and poet Paul Scheerbart, considering the place of race and gender in his fantastical glass architectural spaces. This is primarily done through a reading of clothing and decoration in these texts, elements that are often explicitly mentioned in relation to women and people of color. Historical context concerning modernist paradigms, metaphorical interpretations of architectural glass, the connection between clothing and architecture, and the place of women in the Werkbund provides a (...) framework that serves to extrapolate the significance of some of Scheerbart's narrative elements, demonstrating the ways Scheerbart's philosophies both aligned with and departed from the modernist trends that were gaining force during his career. His constant self-contradiction, humor, and absurdist plots, however, undermine any notion that Scheerbart's fiction should be understood as straightforward polemics, and serve to complicate his position within the philosophical traditions he has been aligned with. (shrink)

_ Source: _Volume 94, Issue 4, pp 616 - 624 The claim that it is always good to be reasonable can be understood to mean either that being reasonable is always better than being unreasonable all things considered or that being reasonable is better than being unreasonable in at least one respect. This paper tries to evaluate both claims and argues for the second, weaker thesis while dismissing the first. To do this, two distinct ideas contained in our every-day understanding (...) of reasonability are distinguished and formulated more precisely. It is then argued that, regardless of which idea we take to be fundamental, being reasonable is always good in at least one respect, though not always good all things considered. (shrink)

Critical reasoning is a core element of the P4C program. Yet, the appearance of postmodernism, multiculturalism and ethnocentrism casts doubt on the Western concept of rationality and demands that its claim of universal purview be justified. In this context, the desideratum of this article is to provide a concept of rationality that has the potential to serve as the theoretical basis of reasoning in P4C. This is an important task, because if we cannot defend P4C against the postmodern criticism of (...) rationality, we cannot claim that it is a multicultural program in a true sense, nor can we defend it against the charge that this is just another attempt of western colonization. (shrink)