종래 가족에 대한 연구는 현상의 분석과 실태를 파악하는 것이 주류를 이루어왔다. 그렇지만 이러한 연구수준에서는 가족의 정체성을 확립하고 그 방향성을 제시하기가 쉽지않다. 바로 이러한 문제의식에서 출발하여 우리는 유교의 가족관을 통해 가족의 정체성을 확립하고, 미래적 비전을 모색해보고자 하였다. 유교의 모든 실천윤리는 가족에서 출발한다. 그러한 면에서 가족은 유교사회의 중심 지위를 차지한다. 유교에 있어서 가족은 ‘도덕적 공동체’이고, 가족의 구성원들은 ‘관계적 자아’로 이해된다. 그러므로 유교에 있어서 가족의 존재 의의 또한 도덕적 행위를 실천하고 보급하는 데에서 찾을 수 있다. 유교에서는 가족 구성원들이 갖는 ‘관계’ 의식을 중요하게 생각하고, (...) 이러한 의식을 사회나 국가로 확대해 나간다. 우리는 이러한 유교의 가족관에서 인간 소외의 극복과 ‘관계적’ 인성 형성의 긍정적 가능성을 강하게 엿볼 수 있다. 물론 유교의 가족관 안에도 전통시대의 부정적 문화가 잔존해 있고 현대사회에 적용하기에 많은 문제점이 내재해 있지만, 미래지향적인 탈현대의 이념적 가치는 충분히 주목할 만하다. (shrink)

BackgroundIn Sweden, individuals with visual field loss have their driving license withdrawn. The literature clearly indicates that individuals with VFL are unsafe drivers on a group level. However, many drivers with VFL can be safe on an individual level. The literature also suggests that self-perception, beliefs, and insights of one’s own capabilities are related to driving performance. This study had three aims: To investigate self-perceived driving capability ratings for individuals with VFL; to compare these ratings between groups with (...) different medical conditions associated with VFL ; and to relate the self-perception ratings to actual driving performance in an advanced driving simulator.MethodsParticipants comprised 723 individuals whose driver’s license had been withdrawn because of VFL and 92 normally sighted elderly individuals. All participants completed a background survey, rated difficulties with different traffic situations, rated their strengths and weaknesses as drivers, and rated aspects that were important for causing traffic accidents. Of the VFL group participants, 264 also completed a simulator-based driving test that they knew could lead to renewal of their driving license. VFL participants and normally sighted was at the same age when they completed the simulator driving test.ResultsOverall, individuals with VFL rated their capabilities as high on all instruments and scales used, even higher than the elderly normally sighted control group. The only VFL etiology group that rated lower than other groups was the diabetes group. Safety orientation and internal control orientation values were best at discriminating between VFL participants in terms of self-perception of driving performance. Participants categorized as “high” in terms of safety skills and internal control were more modest in their ratings. Finally, participants who passed the simulated driving test did not differ from those who failed, in any of the self-perception measures.ConclusionSelf-perception ratings among individuals with VFL were higher than those of normally sighted elderly individuals. Self-assessed skills did not predict driving performance. Groups with different VFL etiologies rated similarly. Self-ratings of driving abilities cannot be used to assess actual driving performance. Actual driving tests are necessary to discriminate between safe and unsafe drivers with VFL. (shrink)

Recent debates on phenomenal consciousness have shown renewed interest for the idea that experience generally includes an experience of the self – a self-experience – whatever else it may present the self with. When a subject has an ordinary experience (as of a bouncing red ball, for example), the thought goes, she is not just phenomenally aware of the world as being presented in a certain way (a bouncy, reddish, roundish way in this case); she is also (...) phenomenally aware of the fact that it is presented to her. This supposed phenomenal dimension has been variously called “mineness”, “for-me-ness”, “pre-reflective self-awareness” and “subjective character”, among others. This view, associated with historical figures such as William James, Husserl, Merleau-Ponty and Sartre, is attracting a new surge of attention at the crossroads of phenomenology, analytic philosophy of mind and the philosophy of cognitive science, but also intense controversy. This book explores some of the questions running through the ongoing debate on the putative subjective dimension of experience: Does it exist?, the existence question; What is it?, the essence question; What is it for?, the function question; and What else does it explain?, the explanation question. The volume also surveys various domains of human experience, both normal and pathological, where a “sense of self” might be at play, including agency, bodily awareness, introspection, memory, emotions and values, and offers insights into the possible relations between the notions of subjective awareness involved. The first part of the book is devoted to more sceptical or deflationary views about self-experience, and the second, to more robust ones. (shrink)

Achieving energy sovereignty is increasingly gaining prominence as a goal in energy politics. The aim of this paper is to provide a conceptual analysis of this principle from an ethics and social justice perspective. We rely on the literature on food sovereignty to identify through a comparative analysis the elements energy sovereignty will most likely demand and thereafter distinguish the unique constituencies of the energy sector. The idea of energy sovereignty embraces a series of values, among which we identified: (...) (i) accessibility, to allow access to everyone, (ii) empowerment and recognition, to develop and sustain capabilities to collaboratively produce solution-oriented energy system knowledge and effectively participate in governance, (iii) stewardship and sustainability, to be able to design and manage decentralised renewable systems in view of protecting the environment, (iv) self-sufficiency, to reduce the negative shocks of exploitative business practises, (v) resilience, to maintain production capacities while withstanding socioeconomic, political, environmental and climatic shocks, (vi) peace, to establish production systems that do not involve hostile relations, (vii) transparency and self-determination, to establish democratic decision-making mechanisms that give a voice to previously underrepresented groups and limit corporate takeover (viii) gender-justice, by acknowledging the contributions of women and eliminate barriers to their empowerment. With a conceptual framework of energy sovereignty, we present a rationale that draws on the key values to be considered when formulating policy solutions for the energy sector. (shrink)

Much recent critical theory has dismissed or failed to take seriously the question of the self. French theorists--such as Derrida, Barthes, Benveniste, Foucault, Lacan, and Lévi-Strauss--have in various ways proclaimed the death of the subject, often turning to German intellectual tradition to authorize their views. Stanley Corngold's heralded book, The Fate of the Self, published for the first time in paperback with a spirited new preface, appears at a time when the relationship between the self and literature (...) is a matter of renewed concern. Originally published in 1986 (Columbia University Press), the book examines the poetic self of German intellectual tradition in light of recent French and American critical theory. Focusing on seven major German writers--Hölderlin, Dilthey, Nietzsche, Mann, Kafka, Freud, and Heidegger--Corngold shows that their work does not support the desire to discredit the self as an origin of meaning and value but reconstructs the allegedly fragmented poetic self through effects of position and style. Offering new and subtle models of selfhood, The Fate of the Self is a source of rich insight into the work of these authors, refracted through poststructuralist critical perspectives. (shrink)

With the collapse of the bipolar system of global rivalry that dominated world politics after the Second World War, and in an age that is seeing the return of "ethnic cleansing" and "identity politics," the question of violence, in all of its multiple ramifications, imposes itself with renewed urgency. Rather than concentrating on the socioeconomic or political backgrounds of these historical changes, the contributors to this volume rethink the _concept_ of violence, both in itself and in relation to the formation (...) and transformation of identities, whether individual or collective, political or cultural, religious or secular. In particular, they subject the notion of self-determination to stringent scrutiny: is it to be understood as a value that excludes violence, in principle if not always in practice? Or is its relation to violence more complex and, perhaps, more sinister? Reconsideration of the concepts, the practice, and even the critique of violence requires an exploration of the implications and limitations of the more familiar interpretations of the terms that have dominated in the history of Western thought. To this end, the nineteen contributors address the concept of violence from a variety of perspectives in relation to different forms of cultural representation, and not in Western culture alone; in literature and the arts, as well as in society and politics; in philosophical discourse, psychoanalytic theory, and so-called juridical ideology, as well as in colonial and post-colonial practices and power relations. The contributors are Giorgio Agamben, Ali Behdad, Cathy Caruth, Jacques Derrida, Michael Dillon, Peter Fenves, Stathis Gourgouris, Werner Hamacher, Beatrice Hanssen, Anselm Haverkamp, Marian Hobson, Peggy Kamuf, M. B. Pranger, Susan M. Shell, Peter van der Veer, Hent de Vries, Cornelia Vismann, and Samuel Weber. (shrink)

Indigenous peoples often embrace different versions of the concept of food sovereignty. Yet some of these concepts are seemingly based on impossible ideals of food self-sufficiency. I will suggest in this essay that for at least some North American Indigenous peoples, food sovereignty movements are not based on such ideals, even though they invoke concepts of cultural revitalization and political sovereignty. Instead, food sovereignty is a strategy of Indigenous resurgence that negotiates structures of settler colonialism that erase the ecological (...) value of certain foods for Indigenous peoples. (shrink)

A comprehensive theory of rational prudence would explain how a person should adjudicate among the conflicting interests of her past, present, future and counterfactual selves. For example, when a person is having an identity crisis, perhaps because she has suddenly become disabled, she may be left with no sense of purpose to keep her going. In her despondent state, she may think it prudent to give up on life now even if she would soon adopt a different set of (...) class='Hi'>values that would give her a renewed sense of meaning. Yet we may think that, in many cases, it would be irrational for such a person to allow herself to die. My aim is to explain this prudential intuition by developing a partial framework of rational prudence that interprets and applies the idea that a prudent person acts in ways that are justifiable to herself over time. (shrink)

New entrant policy, literature, and research offers an important angle for exploring where dominant agrarianism is reproduced and contested. As new entrants seek access to land, finance, and expertise, their credibility is filtered through a cultural and policy environment that favors some farming models over others. Thus, seemingly apolitical policy tools geared at getting new people into farming may carry implicit norms of who these individuals should be, how they should farm, and what their values should entail. A normative (...) gaze of farming often masks the financial, cultural, labor relation, and land tenure dimensions that are the underlying drivers of agrarian change. This paper applies social reproduction theory to explore a diversity of social labor processes that new entrant farmers practice to arrive at the point of agricultural production. Interviews with new entrant and successor farmers in Britain (excluding Northern Ireland) are presented first, followed by an analysis of new entrant policy instruments over the last two decades in Scotland. We find that new entrant policy fails to engage with a crisis of social reproduction in the food system because of a commitment to agrarian ideals of the self-sufficient and entrepreneurial farmer. By inviting newcomers into a dynamic of increasing precarious and uncompensated labor, very often by way of family relations, new entrant policy may act as a form of “predatory inclusion.” We argue that to be successful in reproducing the agricultural sector, new entrant farmer policy must be first a policy at attending to relations in the social sphere. Recognizing and supporting the diversified strategies farmers take on to assemble land for production would not only drive more just policy, but set the conditions for a more adaptive food system. (shrink)

Balancing self‐renewal and differentiation of stem cells is an important issue in stem cell and cancer biology. Recently, the Drosophila neuroblast (NB), neural stem cell has emerged as an excellent model for stem cell self‐renewal and tumorigenesis. It is of great interest to understand how defects in the asymmetric division of neural stem cells lead to tumor formation. Here, we review recent advances in asymmetric division and the self‐renewal control of Drosophila NBs. We summarize (...) molecular mechanisms of asymmetric cell division and discuss how the defects in asymmetric division lead to tumor formation. Gain‐of‐function or loss‐of‐function of various proteins in the asymmetric machinery can drive NB overgrowth and tumor formation. These proteins control either the asymmetric protein localization or mitotic spindle orientation of NBs. We also discuss other mechanisms of brain tumor suppression that are beyond the control of asymmetric division. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Untying Foucauldian Knots of Power/Knowledge and Tying Better Relationships with the Confucian PersuasionJoseph Harroff (bio)Reconsidering the Life of Power: Ritual, Body, and Art in Critical Theory and Chinese Philosophy. By James Garrison. Albany: SUNY Press, 2021.Life is a self-renewing process through action upon the environment.—Dewey, Democracy and Education (2)There is no pure self to be redeemed here, but perhaps some kind of rehabilitation beyond the problematic trappings (...) of subject life might be possible.—Garrison, Reconsidering the Life of Power (54)The problem of critiquing power by untangling and retangling ourselves more creatively and intelligently in webs of habit and flows of somaesthetic information and value-laden ethical-political imaginative horizons of futurity is taken up by James Garrison in Reconsidering the Life of Power: Ritual, Body and Art in Critical Theory and Chinese Philosophy (2021). By asking a series of ethically sustained and interculturally hermeneutically sensitive questions surrounding the critical problematic as to the conditions for the possibility of how "it is possible to use the sign chains of power to chain power," or how it is possible to "tie power up in its own knots" (p. 18), Garrison makes creative use of "subjectality theory" that foregrounds somaesthetic practices seeking to be in many ways recasting rather than simply reconsidering the life of power. It is through a methodological sounding of the depths of somaesthetic experience and a creative-critical inquiry into the ways in which the complex of social arts understood in the broadest possible conception, including at all ethical and political intersections, that this book enters into the domain of Confucian theorizing of persons as part of never-simply-located root-body-persons (shenti 身體)—that is, as offering a theory of relational persons that is simultaneously and intersectionally caught up in a manifold of social practices of aesthetic, ethical, political, and religious signification. It is by critically interrogating the historical a priori that condition the possibility for any specific knowledge-power discursive interpellation by drawing attention to the complex interplay and entanglement of forces and signification involved in tool-making and tool-using practices as a "sedimentation" (jidian 積澱) of [End Page 809] somaesthetic arts that straddle a polarity of natural-cultural form-functioning, that Garrison makes creative advances in pushing critical theory past a problematic pessimism and/or nihilism that stems from any brute recognition of the "skintight prison" houses we inhabit as a result of Foucauldian power knots.Using the idea of "sedimentation" to better articulate the complex strata of social experience as mediated by aesthetic culture Garrison draws heavily from Li Zehou. Li is suspicious of a Maoist model of conflating theory and practice, subject and object, especially when the treatment is part of a civic and political religiosity that renders the Great Helmsman a supreme leader and unilateral decision-maker in a Marxist-Leninist vanguard of the historico-teleological revolution. For Li, aesthetic sensibility is the "manifestation of the sedimentation of society in nature, and the sedimentation of humankind as a species in the individual."1 And moreover, the "animal structure and quality of psychology" is "transformed into something that has a human nature, in which sensation and rationality are dissolved and combined."2 This complex process of dissolution and combination is more like a Hegelian dialectic of spirit than it is a linear-totalitarian realization of Maoist voluntarism. However, this is what I want to begin challenging by asking what degree Garrison draws upon this aspect of Li. I would suggest that Maoist voluntarism can be read as part of a traditional Chinese philosophical problematic that prioritizes practice in order to realize the truth of nature (gongfu jishi benti 功夫即是本體).This way of approaching the Maoist dynamic of voluntarism seems much closer to the Expansive Learning 《大學》 dynamic of "from the King to the commoners, everyone takes self-cultivation as the root," but would avoid any problematic Maoist hubris regarding the limits, methods and confines of class "struggle." The post-linguistic turn and then return to a Deweyan process metaphysical and creatively democratic inquiry into experience to garner more intelligent methods for critiquing and cultivating embodied and relationally configured habits of perception, speech, and thought via the vocabulary of... (shrink)

Recent discussions of the nature of mind, emotion, and self have often intersected with renewed interest in the sources of morals and morality. In this article I examine proposals on these matters by Charles Taylor and two of his interlocutors, Thomas Wren and Justin Oakley. I describe and compare the “holistic” epistemological approaches of these three in their searches for the “moral self,” and then evaluate the adequacy of their correlative ontological proposals. Finally, I discuss the meta-ethical implications (...) of these emotive views of selfhood in terms of the objective or subjective status of moral values to determine whether these views meet the philosophers' own criteria for moral plausibility. (shrink)

This qualitative study examines the relevance of self-determination theory to explain retention and attrition in community supported agriculture (CSA). Using a focus group study of CSA members, we examined whether belonging to a CSA supports basic psychological needs for autonomy, competency and relatedness. We found that it did for continuing members. However, for those who did not renew, membership reduced their sense of autonomy, competency, and relatedness. For continuing members, the intensity of their involvement did not affect their needs (...) satisfaction, though it did influence how those needs were met. Continuing CSA members were also intrinsically motivated and internalized extrinsic motivations. (shrink)

Stem cells are defined as having capacities for both self-renewal and differentiation. Many different entities satisfy this working definition. I show that this general stem cell concept is relative to a cell lineage, temporal duration, and characters of interest. Experiments specify values for these variables. So claims about stem cells must be understood in terms of experimental methods used to identify them. Furthermore, the stem cell concept imposes evidential constraints on interpretation of experimental results. From these constraints, (...) it follows that claims about stem cell capacities are inherently uncertain. This result has important implications for stem cell research. (shrink)

The discovery of mouse embryonic stem cells in 1981 transformed research in mammalian developmental biology and functional genomics. The subsequent generation of human pluripotent stem cells (PSCs) and the development of molecular reprogramming have opened unheralded avenues for drug discovery and cell replacement therapy. Here, I review the history of PSCs from the perspective that long‐term self‐renewal is a product of the in vitro signaling environment, rather than an intrinsic feature of embryos. I discuss the relationship between pluripotent (...) states captured in vitro to stages of epiblast in the embryo and suggest key considerations for evaluation of PSCs. A remaining fundamental challenge is to determine whether naïve pluripotency can be propagated from the broad range of mammals by exploiting common principles in gene regulatory architecture. (shrink)

Despite its exalted status in post‐war analytical educational philosophy as probably the main aim of liberal education, the basic philosophical psychology of autonomy or self‐determination is prey to certain not widely acknowledged conceptual difficulties. In relation to this problem, the present paper explores different conceptions of evaluation and competing liberal and communitarian conceptions of rational choice and decision, to the ultimate end of defending a crucial connection—discerned by many ancient and modern philosophers—between rational self‐direction and the possibility of (...) objective knowledge and truth. (shrink)

Increasing use is made of techniques which are supposed to make policy decisions more ‘rational’. Rather little attention, however, has been paid to the relation between these techniques and the logic of choice, the political process, value judgements and assumptions. This short paper will investigate these questions in relation to a particularly fashionable technique, that of cost-benefit analysis.

Philosophy premises itself on the ideals of openness and continuous self-renewal. And yet, the story of philosophy has been an endless struggle against the violence of systematic exclusion and erasure. This article deploys the principle of openness as an analytic category to reflect on the broader question of epistemic decolonisation and the imperative this imposes on the practice of philosophy. There are important ontological, epistemological, and ethical dimensions to the principle of openness with a bearing on the enterprise (...) and how to conceptualise its future. Whether at the global level or within a specific individual tradition, the principle of openness is about the reconfiguration of philosophy itself and restoring its richness and diversity. For the African philosopher, this entails assuming responsibility for the ongoing task of articulating ‘what philosophy is and what it can be’ within the context of Africa’s own history, its problematics, and priority questions. (shrink)

The aggravation of the global environmental and military-political crisis has become evidence that the postmodern era has ended and the time has come for post-postmodern and profound civilizational transformation, the technological base of which is renewable energy and artificial intelligence; the main social environment is distributed capitalism (J. Rifkin) and social networks; and the main driving forces and mechanisms of social self-organization are humanity, competitiveness and double reflection (E. Giddens). Since humanity has not yet fully actualized the basic (...) class='Hi'>values of survival and development and has not paid enough attention to the problem of climate catastrophe, more drastic measures to mitigate it will be implemented in the process of its deployment (A. Honnacker) and in the difficult conditions of military-political opposition to democracy and authoritarianism. One of the main rational worldview and practical guidelines of post-postmodernism is classical Pragmatism, which is based on human experience, an important element of which should be scientific knowledge, which is confirmed experimentally. Societies that are dominated by pragmatic and democratic egalitarian relations that promote human self-realization and creative freedom can channel natural aggressiveness into competition to improve the well-being of all its members. The ruling elite in totalitarian societies, in which man is humiliated and exploited, and in which aggressiveness accumulates due to polarization into upper and lower classes of the population, may start wars in order to prevent self-destruction from within, directing aggression outwards against other countries. Therefore, the global community in today's conditions needs to expand the worldview and orientation horizon of every citizen of the world from the everyday concerns of life support to the understanding and actualization of the absolute values of survival and development of humanity. Pragmatism, from a purely methodological point of view, is aimed at ensuring that a person is guided by life experience in his activity and cognition, putting forward certain hypotheses regarding his own activity and cognition, simultaneously and/or later experimentally testing these hypotheses on the basis of practical results. Thanks to the pragmatist approach, a person increasingly experiments with the choice of innovative behavior models and avoids predetermined outdated life guidelines and ideological grand narratives. Based on her own experience and online social communication with other people, he or she is convinced of the effectiveness of certain value models of behavior that have not only a socio-economic, but also a moral dimension. A pragmatist approach focused on global human values of survival and development is an important tool that should ensure urgent civilizational transformation and the avoidance of destructive environmental and military-political disasters. In the conditions of modern civilizational transformation, survival is possible only with a radical intensification of the development of human-centered social self-organization. (shrink)

Self‐renewal and differentiation of stem cells are tightly regulated processes subject to intrinsic and extrinsic signals. Molecular chaperones and co‐chaperones, especially heat shock proteins (Hsp), are ubiquitous molecules involved in the modulation of protein conformational and complexation states. The function of Hsp, which are typically associated with stress response and tolerance, is well characterized in differentiated cells, while their role in stem cells remains unclear. It appears that embryonic stem cells exhibit increased stress tolerance and concomitant high levels (...) of chaperone expression. This review critically evaluates stem cell research from a molecular chaperone perspective. Furthermore, we propose a model of chaperone‐modulated self‐renewal in mouse embryonic stem cells. (shrink)

This paper explores the value of the eros motif for critical pedagogy and citizenship education. The conceptual affinities between eros and democracy are identified and integrated into a theory of democratic political education. Long recognized as vital to the process of self knowledge, the ancient Greek concept of eros has nevertheless been largely erased from contemporary educational debate. By retrieving eros from the fringe of academic discourse and integrating it with critical pedagogy, the aims of radical democracy can be (...) more fully achieved. The essay emphasizes the civil society or cultural dimensions of democracy as against its legal or procedural aspects. Renewed emphasis on the associational qualities of democracy underscore the importance of eros as an educational principle. The ancient pedagogical motif of educating the desires is posited as an alternative to the liberal/modernist paradigm of education which de-values affective domains of knowledge. (shrink)

_Purpose__._ The basis of the presented study is a methodological and human-centred analysis of the philosophy of education of the outstanding Ukrainian educator Vasyl Sukhomlynskyi as a relevant anthropological-intellectual strategy for understanding and comprehending the educational process in the context of civilisation challenges. This implies a sequential solution to the following tasks: 1) to review the conceptual content and human-centred load of Vasyl Sukhomlynskyi’s pedagogical position in the discourses of philosophical anthropology and social philosophy; 2) to analyse the theoretical knowledge (...) of the anthropo-existential concept of the outstanding teacher in the context of the transformation of Ukrainian education; 3) to determine the main parameters of the cognitive field of Sukhomlynskyi’s philosophy of education in the development of values of patriotic education of young people. _Theoretical__ basis__._ The dynamic process of Ukraine’s unfolding struggle for the preservation of its nation and territorial integrity brings Sukhomlynskyi’s philosophy of education to a new level of understanding of human life and society. The human-centred dimension in interaction with the philosophy of education allows us to define Sukhomlynskyi’s pedagogical concept in the fullness of its metaphilosophical, existential and axiological content. The relevance of the problem under study is due to the crisis of values in the situation of civilizational transformations, which, as a result of information and digital technologies, have a cumulative impact on all spheres of people’s life and their attitude to the world. In the process of implementing the educational ideas of the Ukrainian teacher, the development and transformation of the individual’s self-awareness takes place in accordance with the intellectual challenges of the modern socio-cultural environment. _Originality._ It is substantiated that the philosophy of education of Vasyl Sukhomlynskyi largely determines the strategy for the transformation of Ukrainian education both in the context of digitalisation of the educational space and in the situation of a full-scale war against Russian aggression, which opens up new prospects for the implementation of identity dimensions in interaction with a qualitatively different level of national subjectivity. _Conclusions__._ The approval of the conceptual provisions of Sukhomlynskyi’s philosophy of education gives rise to a new type and method of paradigm of thinking and cognition in the implementation of strategies for the transformation of modern education, which determine the qualitative theory of the educational process in the context of human-centrism. It is characterized by the level of modern philosophical reflections, which allows preserving and at the same time changing the system of education and upbringing of the young generation in the context of universal values. On this basis, the philosophy of education of the prominent Ukrainian educator appears as a way of renewing all aspects of human life, which deconstructs itself in the situation of a human-centric dimension. (shrink)

In the existing philosophical interpretations of mystical experience (constructivism, essentialism, etc.), its essence is usually seen in the features of "mystical knowledge". At the same time, the value-semantic foundations of mystical experience and its existential aspect remain in the shadows. In this article, the mystical experience is analyzed from the standpoint of the theories of the subject's objective activity - the theory of activity (developed in Russian psychology), enactivism, and the concept of the "life world". It is shown that the (...) essence of mystical experience is manifested not in cognitive, but in value-semantic, existential attitude to the world, which is represented by two groups of value-semantic viewpoints. In the first, the dependence of the subject on the sacred object of mystical experience is expressed, in the second - the volitional focus of the subject on overcoming such dependence, "mastering", "acquiring" the sacred object. These attitudes reflect the duality of the need-motivational sphere of consciousness, which gives the activity of the subject, on the one hand, activity, energy, and on the other, meaning. In mystical experience, the subject of active "development", "acquisition" (which can be both real and virtual) is an imaginative "otherworldly reality". The analysis allows us to conclude that mystical experience is one of the forms of motivational states of consciousness. Its peculiarity is that it is aimed at realizing the need for the harmonization of the subject's relations with the natural and social environment, the subject's finding the meaning of the "existence of his self" in an always open to the future, incomplete life world. It is the motivational basis that gives the mystical experience an improvisational character, as well as a creative, renewing potential (within the boundaries of the sensory-emotional experience of the world by the subject). The article also analyzes the concept of semantic reality. It is shown that the semantic foundations of mystical experience reflect the individually unique aspects of human life, are the result of the interactions of many factors of socio-cultural, individual-personal nature (psychological, medical, pharmacological, gender, psychiatric, etc.). (shrink)

Guardians of companion animals killed wrongfully in the U.S. historically receive compensatory judgments reflecting the animal’s economic value. As animals are property in torts law, this value typically is the animal’s fair market value—which is often zero. But this is only the animal’s value, as it were, to a stranger and, in light of the fact that many guardians value their animals at rates far in excess of fair market value, legislatures and courts have begun to recognize a second value, (...) the animal’s value to her guardian. What is this noneconomic value, and how should guardians be compensated for it? In Part 1, I propose a novel method to answer this question. My method includes a third, even more controversial, value: the animal’s value to herself. The idea that an animal could invest in herself faces many criticisms. In Part 2, I defend the claim by examining the mental capacities of dogs (Canis familiaris). I rebut the central objection—that dogs lack the psychological capacities required for self-investment—by showing that dogs are autonomous, think about their futures, and inhibit their desires in light of their goals. I close by suggesting that whereas the approach has conservative implications for the valuation of companion animals, it has radical implications for the valuation of agricultural animals. -/- Keywords: companion animals, animal law, legal theory, value theory, practical ethics, economic value, noneconomic value, intrinsic value, instrumental value, animal welfare, dogs, animal rights, capital value, self-investment value, autonomy, wrongful death, philosophy of animal law, animal minds, moral standing of animals, legal standing of animals, agency, prospection, canine neurobiology, bereavement, replaceability, non-ideal ethics . (shrink)

History's judgment on the success of bioethics will not depend solely on the conceptual creativity and innovation in the field at the level of ethical and political theory, but this intellectual work is not insignificant. One important new development is what I shall refer to as the relational turn in bioethics. This development represents a renewed emphasis on the ideographic approach, which interprets the meaning of right and wrong in human actions as they are inscribed in social and cultural practices (...) and in structures of lived meaning and interdependence; in an ideographic approach, the task of bioethics is to bring practice into theory, not the other way around. The relational turn in bioethics may profoundly affect the critical questions that the field asks and the ethical guidance it offers society, politics, and policy. The relational turn provides a way of correcting the excessive atomism of many individualistic perspectives that have been, and continue to be, influential in bioethics. Nonetheless, I would argue that most of the work reflecting the relational turn remains distinctively liberal in its respect for the ethical significance of the human individual. It moves away from individualism, but not from the value of individuality.In this review essay, I shall focus on how the relational turn has manifested itself in work on core concepts in bioethics, especially liberty and autonomy. Following a general review, I conclude with a brief consideration of two important recent books in this area: Jennifer Nedelsky's Law's Relations and Rachel Haliburton's Autonomy and the Situated Self. (shrink)

Anthony Rudd presents a striking new account of the self as an ethical, evaluative being.

The current model of adult neurogenesis in mammals suggests that adult‐born neurons are generated by stem cells that undergo long‐term self‐renewal, and that a lifetime supply of stem cells resides in the brain. In contrast, it has recently been demonstrated that adult‐born neurons in crayfish are generated by precursors originating in the immune system. This is particularly interesting because studies done many years ago suggest that a similar mechanism might exist in rodents and humans, with bone marrow providing (...) stem cells that can generate neurons. However, the relevance of these findings for natural mechanisms underlying adult neurogenesis in mammals is not clear, because of uncertainties at many levels. We argue here that the recent findings in crayfish send a strong signal to re‐examine existing data from rodents and humans, and to design new experiments that will directly test the contributions of the immune system to adult neurogenesis in mammals. (shrink)

In this essay I evaluate a new and influential interpretation of Nietzsche’s idea of the slave revolt in morality. This interpretation was first proposed by Bernard Reginster and has since been extended by R. Lanier Anderson and Avery Snelson. Citing textual evidence from Beyond Good and Evil and On the Genealogy of Morality, these scholars have argued for the counterintuitive view that nobles, not slaves, instigated the slave revolt in morality. This is because Nietzsche says that nobles create new (...) class='Hi'>values, introduces priests as nobles, and claims that priests began the slave revolt. However, against this new approach I argue that these scholars neglect important evidence from these same texts in which Nietzsche claims that the psychologically slavish can also create values, assumes that politically subordinated nobles can lose their psychological nobility, and asserts that the slave revolt was instigated by psychologically slavish priests. I also argue that these scholars ignore Nietzsche’s related claims that the priestly peasant Luther renewed the Jewish slave revolt against re-ascendant Roman nobles and that the plebeian philosopher Socrates led a slave revolt in morality against the Athenian nobles. Thus, it turns out that none of the leaders of the slave revolt were noble and that one of them was not even priestly. I conclude with a defense of the traditional and straightforward view that Nietzsche always conceived of the slave revolt in morality as an act of revenge by oppressed people who are politically and psychologically ignoble. (shrink)

Many critics bemoan the lack of civic engagement in America. Tocqueville's ''nation of joiners'' seems to have become a nation of alienated individuals, disinclined to fulfill the obligations of citizenship or the responsibilities of self-government. In response, the critics urge community involvement and renewed education in the civic virtues. But what kind of civic engagement do we want, and what sort of citizenship should we encourage? In Socratic Citizenship, Dana Villa takes issue with those who would reduce citizenship to (...) community involvement or to political participation for its own sake. He argues that we need to place more value on a form of conscientious, moderately alienated citizenship invented by Socrates, one that is critical in orientation and dissident in practice. Taking Plato's Apology of Socrates as his starting point, Villa argues that Socrates was the first to show, in his words and deeds, how moral and intellectual integrity can go hand in hand, and how they can constitute importantly civic--and not just philosophical or moral--virtues. More specifically, Socrates urged that good citizens should value this sort of integrity more highly than such apparent virtues as patriotism, political participation, piety, and unwavering obedience to the law. Yet Socrates' radical redefinition of citizenship has had relatively little influence on Western political thought. Villa considers how the Socratic idea of the thinking citizen is treated by five of the most influential political thinkers of the past two centuries--John Stuart Mill, Friedrich Nietzsche, Max Weber, Hannah Arendt, and Leo Strauss. In doing so, he not only deepens our understanding of these thinkers' work and of modern ideas of citizenship, he also shows how the fragile Socratic idea of citizenship has been lost through a persistent devaluation of independent thought and action in public life.Engaging current debates among political and social theorists, this insightful book shows how we must reconceive the idea of good citizenship if we are to begin to address the shaky fundamentals of civic culture in America today. (shrink)

This paper contends that the concept of the autobiography in the essayist tradition, most prominent in the Essays of Montaigne, has the capacity to powerfully renew a philosopher’s understanding of the constantly changing self. This is possible not only due to the characteristics of Montaigne’s style such as his skepticism, his relativism, but his experience of his weaknesses and circumstances as common conditions of universal humanity. As a totality, these guide him towards a philosophical understanding of the mystery that (...) is the “miracle” of the self. The objective, process and result of Montaigne’s Essays, is a heightened understanding of himself by examining, as closely and frankly as possible, his own unique condition, which also happens to be shared by common humanity. The subsequent examinations on the self renew themselves constantly, for there is a focal point of universal reference. This paper brings together specific techniques of Montaigne’s stylistic discourse and ideas on various subjects that all renew, in part, his understanding of his mysterious self. This paper is aimed at a general audience that may not have enjoyed full exposure to the vast compendium of Montaigne literature, and is offered in the hope of contributing to the process of understanding how the autobiographical essay renews a successful meditation on one’s self and vocation to humanity. (shrink)

Many amateur sportsmen in the West, have today started undertaking long and intensive ordeals where their personal capacity to withstand increasing suffering is the prime objective. Running, jogging, the triathlon and trekking are the sorts of ordeal where people without any particular ability are not pitting themselves against others but are committed to testing their own capacity to withstand increasing pain. Constantly called upon to prove themselves in a society where reference points are both countless and contradictory and where (...) class='Hi'>values are in crisis, people are now seeking a one-to-one relationship by redical means, testing their strength of character, their courage and their personal resources. Going right on to the end of a self-imposed ordeal gives a legitimacy to life and provides a symbolic plank that supports them. Performance itself is of secondary significance; it has a value only to the individual. There is no struggle against a third party, only a method for reinforcing personal will-power and over-coming suffering by going right to the limit of a personally imposed demand. The physical limit has come to replace the moral limit that present-day society is failing to provide. Overcoming suffering tempers the individual, providing a renewed significance and value to his life. (shrink)

In Brennan and Democracy, a leading thinker in U.S. constitutional law offers some powerful reflections on the idea of "constitutional democracy," a concept in which many have seen the makings of paradox. Here Frank Michelman explores the apparently conflicting commitments of a democratic governmental system where key aspects of such important social issues as affirmative action, campaign finance reform, and abortion rights are settled not by a legislative vote but by the decisions of unelected judges. Can we--or should we--embrace the (...) values of democracy together with constitutionalism, judicial supervision, and the rule of law? To answer this question, Michelman calls into service the judicial career of Supreme Court Justice William Brennan, the country's model "activist" judge for the past forty years. Michelman draws on Brennan's record and writings to suggest how the Justice himself might have understood the judiciary's role in the simultaneous promotion of both democratic and constitutional government.The first chapter prompts us to reflect on how tough and delicate an act it is for the members of a society to attempt living together as a people devoted to self-government. The second chapter seeks to renew our appreciation for democratic liberal political ideals, and includes an extensive treatment of Brennan's judicial opinions, which places them in relation to opposing communitarian and libertarian positions. Michelman also draws on the views of two other prominent constitutional theorists, Robert Post and Ronald Dworkin, to build a provocative discussion of whether democracy is best conceived as a "procedural" or a "substantive" ideal. (shrink)

_Purpose._ The basis of the presented research is a philosophical and methodological analysis of the human-centrism concept as a new intellectual strategy of comprehending and understanding the prospects of human existence in a situation of information-digital reality, which provides for the consistent solution of the following problems: 1) to make an explication of the conceptual content and semantic loading of human-centrism in the discourses of social philosophy and philosophical anthropology; 2) to analyse the theoretical significance and methodological role of human-centrism (...) in the information-digital reality; 3) to characterize the main parameters of the problematic field of human-centrism in overcoming the crisis of identity and preserving the system of universal human values. _Theoretical basis__._ The objective logic of unfolding of the modern information-digital world transforms philosophical anthropology into a new level of comprehending the human existence. Human-centrism interacts with philosophical anthropology and evaluates it from the point of its metaphilosophical, axiological-existential and methodological content. The assertion of human-centrism is caused by the identity crisis in the context of civilizational transformations, which as a result of the cumulative effect of information technology have a powerful influence on all aspects of human life and thinking. The philosophy of human-centrism as a life-affirming factor determines the development and adaptation of human self-consciousness to the modern socio-cultural environment, determined by information and technological processes. _Originality__._ It is substantiated that human-centrism as a new strategy of modern philosophical and anthropological discourses opens new cognition perspectives of the essence of human in the information-digital reality and contributes to the construction and implementation of new dimensions of identity in interaction with a qualitatively different level of world attitude. _Conclusions__._ The assertion of information-digital reality gives rise to a new type of philosophical and anthropological paradigm, a qualitative manifestation of which is the theory and methodology of human-centrism. It is characterized by a modern level of philosophical reflection, which allows preserving and at the same time renewing the system of universal human values. On this basis, human-centrism is a way of complementarity of all aspects of human life, who reconstructs themselves in a situation of new anthropological dimensions. (shrink)

Disavowals such as "That's not who I am" are one way to distance ourselves from unsavory actions in order to try to mitigate our responsibility for them. Although such disclaimers can be what Harry Frankfurt calls "shabbily insincere devices for obtaining unmerited indulgence," they can also be a way to renew our commitments to new values as part of the processes of aspiration and moral improvement. What, then, separates backsliding aspirants from those in denial who seek unmerited indulgence? Drawing (...) on Christine Korsgaard, on the one hand, and Heidegger and Merleau-Ponty, on the other, I propose a two-dimensional account of practical identity that makes sense of a certain kind of self-ignorance and helps us distinguish the aspirant from the superficially similar cases of denial and resignation. A key factor is how one responds to what I call residual practical identities. (shrink)

There is a growing understanding that addressing the global crisis facing humanity will require new methods for knowing, understanding, and valuing the world. Narrow, disciplinary, and reductionist perceptions of reality are proving inadequate for addressing the complex, interconnected problems of the current age. The pervasive Cartesian worldview, which is based on the metaphor of the universe as a machine, promotes fragmentation in our thinking and our perception of the cosmos. This divisive, compartmentalized thinking fosters alienation and self-focused behavior. I (...) aim to show in this essay that healing the fragmentation that is at the root of the current world crises requires an integrated epistemology that embraces both the rational knowledge of scientific empiricism and the inner knowledge of spiritual experience. This “deep science‘ transcends the illusion of separateness to discern the unity, the unbroken wholeness, that underlies the diverse forms of the universe. Our perception of connectedness, of our integral place in the web of life, emerges as an attribute of our connection with the eternal, beatific source of all existence. This awakened spiritual vision “widens our circle of understanding and compassion, to embrace all living creatures in the whole of nature‘ (Einstein, quoted in Goldstein [1976] 1987). Our behavior, as it emerges naturally out of our perception of the sacredness of the natural world, will naturally embody love and respect for all life forms. This vision promotes the healing of our long-standing alienation from the natural world and offers hope for renewal in the midst of widespread cultural deterioration and environmental destruction. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Solon and Early Greek Poetry: The Politics of ExhortationGregory HaysElizabeth Irwin. Solon and Early Greek Poetry: The Politics of Exhortation. Cambridge Classical Studies. Cambridge: Cambridge University Press, 2005. xiv + 350 pp. Cloth, $90.Thirty years ago we understood archaic Greek elegy pretty well—or so we imagined. The elegists sang of the new developments of the archaic period, above all the rise of the polis. They wrote first-person poetry (...) celebrating their own individuality; most modern anthologies open emblematically with Archilochus's... They invoked the phraseology of epic only to reject its values: Homer's aristocratic warriors retreated in disarray before the bandy-legged general of the mercenary Archilochus. The arrival of the citizen soldier was reflected in Tyrtaeus and Callinus, whose exhortations hoplites chanted as they marched into battle. Solon was a little harder to accommodate in this picture: an odd hybrid of Jeremiah and Polonius, rising to occasional grandeur, but weak on logic and organization. Still, his praise of Eunomia helped bridge the gap between Homeric naiveté and the abstract thinking of the fifth century. And of course there was that law code...This explanatory model reflects the Geistesgeschichte approach of Bruno Snell, Hermann Fränkel, and Werner Jaeger, and it has been notably tenacious. But as a tool for explaining elegy (and lyric generally) it has come to seem pretty dated. Archilochus's "I" was problematized as early as 1964 in K. J. Dover's contribution to the Fondation Hardt Archiloque volume. But it was in the 1980s that the ice really started to break up. In an influential article (JHS 106 [1986] 13-35), [End Page 427] Ewen Bowie stressed the symposium's centrality as the performative context for elegy, thus making conservative aristocrats the genre's primary consumers (so much for the citizen soldier and the rising middle class!). The rise of "cultural poetics" left archaic society—and its poets—looking much less familiar. Finally, the conventional relationship between elegy and epic was being reexamined. Many supposed Homeric allusions melted away under closer examination (notably in Robert Fowler's The Nature of Early Greek Lyric [Toronto, 1987]). Recent scholarship has proposed dramatically later dates for the stabilization of the Homeric poems, calling into question their priority to lyric even in a chronological sense. The old picture of elegy as an archaic response to a monolithic "epic" has given way to theories of an ongoing and dynamic dialogue between (and within) both genres.These trends are reflected in Elizabeth Irwin's study of Solon, a revised version of her 1999 Cambridge dissertation. It also reflects renewed interest in the poet, appearing soon after commentaries by Maria Noussia (2001) and Christoph Mülke (2002) and almost simultaneously with a collective volume edited by Josine Blok and André Lardinois (Solon of Athens: New Historical and Philological Approaches [Leiden, 2006]), to which Irwin has contributed. Along with Solon, Irwin focuses on Callinus and Tyrtaeus, and one of her stated goals is "to help us unlearn what we think we know about this poetry and its historical significance" (18).The book is divided into three parts. In part 1 ("The Politics of Exhortation") Irwin examines the tradition of martial exhortation represented by Tyrtaeus and Callinus. The conventional view had these poets discarding Homer's individualistic front-fighters in favor of the new citizen-armies of the polis— is now a civic virtue. But as Irwin observes, "fighting for one's fatherland" is not alien to Iliadic values. For her, the similarities between martial elegy and epic outweigh any differences. As she notes, the evocation of future warfare in sympotic elegy mirrors a corresponding appeal to past feasting in the exhortations of the Iliad. Martial elegy provides (or sees itself as providing) an off-duty complement to Homeric warriors' battlefield vaunts—the sort of thing Sarpedon might have directed to Glaucus back in Lycia while the slave-boys were refilling the goblets. Such Iliadic self-fashioning constructs its sympotic audience not simply as heroic, but specifically as a heroic elite. While martial elegy may pay lip service to the polis, its center of gravity is elsewhere. Thus Tyrtaeus fragment 11W can conclude with patronizing advice to the... (shrink)

I investigate the complex relationship between politics and philosophy by focusing on the notion of testimony. I argue that there is a necessary and fruitful tension between sapiential and political life. Testimony is characterized here as a free value-response in an intersubjective relation that requires empathy on both sides of the communication. This act of affirming a truth or value goes beyond the limits of prudent self-realization and self-preservation: authentic testimony requires some kind of self-sacrifice. I contrast (...) this general image of testimony to Jan Patočka’s interpretation of «care for the soul». Patočka, by following the early Husserl’s renewal of philosophy, managed to establish and to preserve the harmony between theory and praxis even during persecution of the communist regime. His courageous acts come close to and illuminate the testimony of Edith Stein, who set the measure for philosophical authenticity and self-donation. The comparison of these two testimonies helps to elaborate the notion of exemplary sapiential life — a highly relevant notion for politics. (shrink)

This paper addresses the relation between personal responsibility and the ambivalent role of institutions from the perspective of passive phenomenology. Starting with a critique of the classical concept of contractualism, that claims the establishment of institutions in sovereign foundational acts, I emphasize the encounter or Widerfahrnis of institutions in the passive constitution of social life. Institutions are deeply embedded within the homeworldly familiarity of everyday life and shape our understanding of responsibility. Due to this passively received familiarity the ambivalence of (...) institutions comes to attention: On the one hand institutions are necessary to pass on and guarantee transgenerational values and they relief from otherwise overwhelming responsibilities. Yet on the other hand they tend to become self-referential and violently protect their privileges, dimming their constructive social functions and the very values they were meant to pass on. Then refection, critique and renewal of these values becomes a task of personal responsibility itself. (shrink)

This book is a collection of scholarly papers, which focus on the role of spirituality and ethics in renewing contemporary management praxis. The basic argument is that a more inclusive, holistic and peaceful approach to management is needed if business and political leaders are to uplift the environmentally degrading and socially disintegrating world of our age. The book uses diverse value-perspectives (Hinduism, Catholicism, Buddhism and Humanism) and a variety of disciplines to extend traditional reflections on corporate purpose. It focuses on (...) a self-referential organizational-existential search for meaning, identity and success. Spirituality and Ethics in Management will be of value to managers, students of business and public administration, ethicists, psychologists and scholars in religious studies. The book can be used as supplementary reading in graduate and post-graduate courses in leadership, business ethics, managerial psychology, and social studies of religions. (shrink)