K. Lüscher, A. Klimczuk, Generations, intergenerational relationships, generational policy: A multilingual compendium, 17 languages, Universität Konstanz, Konstanz 2017, 428pp. TS - BibTeX M4 - Citavi.

K. Lüscher, A. Klimczuk, Generations, intergenerational relationships, generational policy: A multilingual compendium, 17 languages, Universität Konstanz, Konstanz 2017, 428pp. TS - BibTeX M4 - Citavi.

K. Lüscher, A. Klimczuk, Generations, intergenerational relationships, generational policy: A multilingual compendium, 17 languages, Universität Konstanz, Konstanz 2017, 428pp. TS - BibTeX M4 - Citavi.

K. Lüscher, A. Klimczuk, Generations, intergenerational relationships, generational policy: A multilingual compendium, 17 languages, Universität Konstanz, Konstanz 2017, 428pp. TS - BibTeX M4 - Citavi.

K. Lüscher, A. Klimczuk, Generations, intergenerational relationships, generational policy: A multilingual compendium, 17 languages, Universität Konstanz, Konstanz 2017, 428pp. TS - BibTeX M4 - Citavi.

K. Lüscher, A. Klimczuk, Generations, intergenerational relationships, generational policy: A multilingual compendium, 17 languages, Universität Konstanz, Konstanz 2017, 428pp. TS - BibTeX M4 - Citavi.

K. Lüscher, A. Klimczuk, Generations, intergenerational relationships, generational policy: A multilingual compendium, 17 languages, Universität Konstanz, Konstanz 2017, 428pp. TS - BibTeX M4 - Citavi.

In this paper, I characterize visual epistemic representations as concrete two- or three-dimensional tools for conveying information about aspects of their target systems or phenomena of interest. I outline two features of successful visual epistemic representation: that the vehicle of representation contain sufficiently accurate information about the phenomenon of interest for the user’s purpose, and that it convey this information to the user in a manner that makes it readily available to her. I argue that actual epistemic representation may involve (...) tradeoffs between these and is successful to the extent that they are present. (shrink)

A lively debate in the literature on moral progress concerns the role of practical reasoning: Does it enable or subvert moral progress? Rationalists believe that moral reasoning enables moral progress, because it helps enhance objectivity in thinking, overcome unruly sentiments, and open our minds to new possibilities. By contrast, skeptics argue that moral reasoning subverts moral progress. Citing growing empirical research on bias, they show that objectivity is an illusion and that moral reasoning merely rationalizes pre-existing biased moral norms. In (...) this article, I argue that both the rationalists and the skeptics fail to understand fully the role of practical reasoning by focusing exclusively on moral reasoning to the neglect of social reasoning. In the first half of the article, I argue against the skeptics by vindicating moral reasoning. I identify a Democratic Model of moral reasoning which is reliable and effective in overcoming bias. In the second part of the article, I argue against the rationalists. Drawing on a paradigmatic case of moral progress, i.e., the British abolition of the slave trade, I illustrate that moral reasoning, even when sound, is insufficient to motivate progressive action. The explanation for this puzzling phenomenon is not that the moral norm against cruelty is inert, as skeptics might suggest. Rather, it is that the moral norm against cruelty was overridden by the social norm of slavery which was tied to the British joint commitments to freedom and national honour. The debate between rationalists and skeptics centers around the moral rationality of human action, failing to recognize that human action is in fact primarily about social rationality. I defend a joint commitment account of social rationality, and offer a novel Communitarian Model of social reasoning which follows the logic of social rationality to revise social norms. I defend the reliability and efficacy of the Communitarian Model of social reasoning by applying it to the abolitionist social movement to show how Britons gave fellow Britons social reasons grounded in their joint commitments to freedom and national honour to end slavery. (shrink)

The ecological approach to object pretend play, developed from the ecological perspective, suggests an action- and affordance based perspective to account for pretend object play. Theoretical, as well as empirical reasons, support the view that children in pretense incorporate objects into their play in a resourceful and functionally appropriate way based on the perception of affordances. Therefore, in pretense children are not distorting reality but rather, they are perceiving and acting upon action possibilities. In this paper, we argue for the (...) viability of an ecological theoretical framework to pretend object play which has been traditionally understood as a representational and metarepresentational ability. We discuss the origins and basic assumptions of the ecological approach to pretense. We layout details by presenting a qualitative analysis of a pretend play episode and discuss the results of an experimental study inspired by the ecological assumptions. We discuss pretend object play in the context of ecological work on tool use. We address the relationship between the enactive and the ecological approaches to pretend play, pointing out similarities as well as differences. We conclude that ecological and enactive approaches have shown that it is possible to challenge accepted interpretations and seek explanatory frameworks that could move the field in new directions. (shrink)

Metaphysical rationalism, the doctrine which affirms the Principle of Sufficient Reason (the PSR), is out of favor today. The best argument against it is that it appears to lead to necessitarianism, the claim that all truths are necessarily true. Whatever the intuitive appeal of the PSR, the intuitive appeal of the claim that things could have been otherwise is greater. This problem did not go unnoticed by the great metaphysical rationalists Spinoza and Leibniz. Spinoza’s response was to embrace necessitarianism. Leibniz’s (...) response was to argue that, despite appearances, rationalism does not lead to necessitarianism. This paper examines the debate between these two rationalists and concludes that Leibniz has persuasive grounds for his opinion. This has significant implications both for the plausibility of the PSR and for our understanding of modality. (shrink)

Source: Author: Agnes F. Montalbo The aim of this study was to measure the exhaustion, cynicism and professional efficacy that would determine an individual’s level of burnout. A convenient sample of employees was obtained from different call centers in Metro Manila. The results indicated a high level of exhaustion for the age group of 18-29 years old and for the female respondents. More than half of the respondents were high in cynicism and those who reported a low professional efficacy (...) were mostly females. Age showed a significant relationship with exhaustion and cynicism while tenure at present job showed a significant relationship with professional efficacy. Results implied that working in a call center may lead to employee burnout especially for females and those who are new in their job. ]]>. (shrink)

In ‘Equity and Marxist Buddhism,’ Tzu-wei Hung engages with the Marxist Buddhism developed by Taiwanese philosopher Lin Qiu-wu in the 1920s, brings this underexplored theory to the table and discusses a few merits and insights of the theory. Building on Hung’s analysis, this paper paper elaborates on the lessons and insights that Taiwanese Marxist Buddhism provides for modern times. The first three lessons are distinctive points that Taiwanese Marxist Buddhism brings to the discussion on combining Marxism and Buddhism: the connections (...) between the ethical and political, the responsibility for pursuing social justice and the nonviolence means towards social justice. The last lesson comes at the meta-philosophical level, focusing on how Hung’s engagement with Taiwanese Marxist Buddhism sheds light on the issue of diversifying the discipline philosophy. Overall, I argue that Taiwanese Marxist Buddhism not only makes contributions to theoretical frameworks while providing a practical means for pursuing equity and social justice, but it also manifests the epistemic and moral values for engaging with under-represented philosophical traditions. (shrink)

Cover Date: July 2006.Source Info: 115(3), 317-354. Language: English. Journal Announcement: 41-2. Subject: ACTION; CAUSATION; METAPHYSICS; REPRESENTATION; TELEOLOGY. Subject Person: SPINOZA, BENEDICT DE (BARUCH). Update Code: 20130315.

Publication date: 14 June 2017 Source: Author: Agnes F. Montalbo, Henry M. Agong This study described the level of work engagement and areas of worklife of 294 call center agents in Ortigas, Pasig City, Philippines. It also investigated the relationship between work engagement and areas of worklife when grouped according to gender, age, tenure at present job and course. In addition, it also explored the differences in the perception of the call center agents when grouped according to the demographic (...) profile. Gamma correlation was carried out to check if correlation exists between the variables of work engagement and variables of areas of worklife. Mood’s median test was conducted to test the differences in the level of engagement and areas of worklife when grouped according to demographic profiles. Results of work engagement showed that those who were aged 31-35 and those who stayed for less than a year in the organization had a high level of dedication. Commerce or Business graduates had a high level of absorption. Results of the areas of worklife showed that majority of the respondents when grouped according to their demographic profile had a match with the variables of fairness, control, values, workload, and community except for the age group of 36 and above who had a mismatch for the variable control. No relationship existed between work engagement and the areas of worklife. Male call center agents are perceived to be more energetic, dedicated and absorbed than female call center agents. Lastly, the areas of control and fairness were reported to differ across all demographic profile of gender, age, tenure at the present job and course. (shrink)

: Perhaps the central problem which preoccupies Spinoza as a moral philosopher is the conflict between reason and passion. He belongs to a long tradition that sees the key to happiness and virtue as mastery and control by reason over the passions. This mastery, however, is hard won, as the passions often overwhelm its power and subvert its rule. When reason succumbs to passion, we act against our better judgment. Such action is often termed 'akratic'. Many commentators have complained that (...) the psychological principles that Spinoza appeals to in his account of akrasia are mere ad hoc modifications to his philosophical psychology. I show, on the contrary, that these principles follow from some of the most important and interesting aspects of Spinoza's philosophy of mind. (shrink)

One determining characteristic of contemporary sociopolitical systems is their power over increasingly large and diverse populations. This raises questions about power relations between heterogeneous individuals and increasingly dominant and homogenizing system objectives. This article crosses epistemic boundaries by integrating computer engineering and a historicalphilosophical approach making the general organization of individuals within large-scale systems and corresponding individual homogenization intelligible. From a versatile archeological-genealogical perspective, an analysis of computer and social architectures is conducted that reinterprets Foucault’s disciplines and political anatomy to (...) establish the notion of politics for a purely technical system. This permits an understanding of system organization as modern technology with application to technical and social systems alike. Connecting to Heidegger’s notions of the enframing (Gestell) and a more primal truth (anfänglicheren Wahrheit), the recognition of politics in differently developing systems then challenges the immutability of contemporary organization. Following this critique of modernity and within the conceptualization of system organization, Derrida’s democracy to come (à venir) is then reformulated more abstractly as organizations to come. Through the integration of the discussed concepts, the framework of Large-Scale Systems Composed of Homogeneous Individuals (LSSCHI) is proposed, problematizing the relationships between individuals, structure, activity, and power within large-scale systems. The LSSCHI framework highlights the conflict of homogenizing system-level objectives and individual heterogeneity, and outlines power relations and mechanisms of control shared across different social and technical systems. (shrink)

Scientific research is constrained by limited resources, so it is imperative that it be conducted efficiently. This paper introduces the notion of epistemic expression, a kind of representation that expedites the solution of research problems. Epistemic expressions are representations that (i) contain information in a way that enables more reliable information to place the most stringent constraints on possible solutions and (ii) make new information readily extractible by biasing the search through that space. I illustrate these conditions using historical and (...) contemporary examples of biomolecular structure determination. Then, I argue that the notion of epistemic expression parts ways with pragmatic accounts of scientific representation and an understanding of models as artifacts, neither of which require models to accurately represent. Explicating epistemic expression thus fills a gap in our understanding of scientific practice, extending Morrison and Morgan's (1999) conception of models as investigative instruments. (shrink)

This paper summarizes the evolution of analytic philosophy in Taiwan, examines its impact within and beyond academia, and discusses the future of the discipline. The roots of modern philosophy in Taiwan can be traced back to the Japanese colonial era, and analytic philosophy was introduced to the country in the late 1940s when many intellectuals in China moved to Taiwan. However, massive curbs were imposed on philosophy during Chiang Kai-shek’s dictatorship, and the discipline began to thrive again only after Taiwan’s (...) democratization in the late 1980s. Nonetheless, since its introduction in the colonial era, modern philosophy has made significant contributions in Taiwan, encouraging interdisciplinary engagements, advancing civic education, and promoting the spirit of democracy and political liberation. Philosophy has played a key role in Taiwan’s remarkable transformation from an island colonized for hundreds of years to a country that recognizes democracy, freedom, and human rights. The themes of anti-colonialism and anti-domination seen in the works of modern Taiwanese philosophers not only reflect the discipline’s political and historical underpinnings but also signal how Taiwanese philosophy can acquire a distinct identity, despite being influenced by many other philosophical traditions. While still at a nascent stage, Taiwanese philosophy has the potential to join forces with other philosophical traditions in advancing the vision of decolonizing philosophy. (shrink)

We have previously argued that historical cases must be rendered canonical before they can plausibly serve as evidence for philosophical claims, where canonicity is established through a process of negotiation among historians and philosophers of science (Bolinska and Martin, 2020). Here, we extend this proposal by exploring how that negotiation might take place in practice. The working stock of historical examples that philosophers tend to employ has long been established informally, and, as a result, somewhat haphazardly. The composition of the (...) historical canon of philosophy of science is therefore path dependent, and cases often become stock examples for reasons tangential to their appropriateness for the purposes at hand. We show how the lack of rigor around the canonization of case studies has muddied the waters in selected philosophical debates. This, in turn, lays the groundwork for proposing ways in which they can be improved. (shrink)

The call to make artificial intelligence (AI) more democratic, or to “democratize AI,” is sometimes framed as a promising response for mitigating algorithmic injustice or making AI more aligned with social justice. However, the notion of “democratizing AI” is elusive, as the phrase has been associated with multiple meanings and practices, and the extent to which it may help mitigate algorithmic injustice is still underexplored. In this paper, based on a socio-technical understanding of algorithmic injustice, I examine three notable notions (...) of democratizing AI and their associated measures—democratizing AI use, democratizing AI development, and democratizing AI governance—regarding their respective prospects and limits in response to algorithmic injustice. My examinations reveal that while some versions of democratizing AI bear the prospect of mitigating the concern of algorithmic injustice, others are somewhat limited and might even function to perpetuate unjust power hierarchies. This analysis thus urges a more fine-grained discussion on how to democratize AI and suggests that closer scrutiny of the power dynamics embedded in the socio-technical structure can help guide such explorations. (shrink)

This article engages with the care ethics of Laudato Si’ through the lens of postcolonial ecofeminism. Laudato Si’ speaks of the family of creation where nature is both a nurturing mother and a vulnerable sister, reflecting patriarchal associations of women with nature, fragility, and the virtue of care. This indirectly undermines the need for men to engage in care/social reproduction work as well as the strengthening of women’s agency. While this kin-centric ecology acknowledges the interdependence of creatures, it maintains the (...) hierarchy of humans over nature and underlines this family’s headship by an all-powerful Father. Laudato Si’s family ecology and God language inadvertently reifies women–nature–care connection and reinforces the logic of male domination. This study recommends exploring gender inclusive images of the Trinity and the family of creation in mutual relations to foster care that promotes both the agency of women and nature. (shrink)

The translational research community, in general, and the Clinical and Translational Science Awards (CTSA) community, in particular, share the vision of repurposing EHRs for research that will improve the quality of clinical practice. Many members of these communities are also aware that electronic health records (EHRs) suffer limitations of data becoming poorly structured, biased, and unusable out of original context. This creates obstacles to the continuity of care, utility, quality improvement, and translational research. Analogous limitations to sharing objective data in (...) other areas of the natural sciences have been successfully overcome by developing and using common ontologies. This White Paper presents the authors’ rationale for the use of ontologies with computable semantics for the improvement of clinical data quality and EHR usability formulated for researchers with a stake in clinical and translational science and who are advocates for the use of information technology in medicine but at the same time are concerned by current major shortfalls. This White Paper outlines pitfalls, opportunities, and solutions and recommends increased investment in research and development of ontologies with computable semantics for a new generation of EHRs. (shrink)

Structural injustice exists when the influence of social structure exposes some groups of people to undeserved burdens while conferring unearned power to others. It has been argued that the responsibility for addressing structural injustices should be shared among those participating in the social structure and can only be discharged through collective action; however, the proper form of collective action does not happen easily. To address structural injustice effectively, we need to gain clarity on the practical challenges that are involved and (...) explore possible means of implementing shared responsibility. This chapter thus aims to contribute to the study of addressing structural injustice in the following two ways. First, building on previous studies, I categorize three forms of practical challenges that have been encountered by existing proposals for discharging shared responsibility for structural injustice. Second, I offer an alternative proposal, which I will refer to as the deliberative mini-public proposal, and argue that it has the potential to mobilize structural change and better overcome the identified practical challenges. (shrink)

The desire-satisfaction theory of welfare says that what is basically good for a subject is the satisfaction of his desires. One challenge to this view is the existence of quirky desires, such as a desire to count blades of grass. It is hard to see why anyone would desire such things, and thus hard to believe that the satisfaction of such desires could be basically good for anyone. This suggests that only some desires are basically good when satisfied, and that (...) desire satisfactionists owe us an account of which desires these are, and why. In "Quirky Desires and Well-Being," Donald Bruckner proposes such an account: a desire is welfare-relevant (i.e., such that its satisfaction would be basically good for its subject) if and only if and because its subject could describe its object in a way that makes it comprehensible what about the object attracts him or appeals to him. We are inclined to view quirky desires as welfare-irrelevant because we assume that their objects cannot be described in such a way. But if there were a quirky desire whose object could be so described by the subject whose desire it is, then this desire would be relevant to that subject's welfare. I will argue that while Bruckner's view delivers plausible verdicts about the cases to which it is meant to apply, its account of what makes a desire welfare-relevant is unmotivated and implausible. Desire satisfactionists can retain what is plausible about his view while endorsing a better explanation of why welfare-relevant desires have that status if they accept the following account instead: a desire is welfare-relevant if and only if and because something about its object attracts, or appeals to, the subject who has the desire. (shrink)

Locke is often thought to have introduced the topic of personal identity into philosophy when, in the second edition of theEssay,he distinguished the person from both the human being and the soul. Each of these entities differs from the others with respect to their identity conditions, and so they must be ontologically distinct. In particular, Locke claimed, a person cannot survive total memory loss, although a human being or a soul can.

The review first discusses componential explanations of automaticity, which specify non/automaticity features (e.g., un/controlled, un/conscious, non/efficient, fast/slow) and their interrelations. Reframing these features as factors that influence processes (e.g., goals, attention, and time) broadens the range of factors that can be considered (e.g., adding stimulus intensity and representational quality). The evidence reviewed challenges the view of a perfect coherence among goals, attention, and consciousness, and supports the alternative view that (a) these and other factors influence the quality of representations in (...) an additive way (e.g., little time can be compensated by extra attention or extra stimulus intensity) and that (b) a first threshold of this quality is required for unconscious processing and a second threshold for conscious processing. The review closes with a discussion of causal explanations of automaticity, which specify factors involved in automatization such as repetition and complexity, and a discussion of mechanistic explanations, which specify the low-level processes underlying automatization. (shrink)

Mitchell & Gronenborn propose that we account for the presence of multiple models of protein structure, each produced in different contexts, through the framework of integrative pluralism. I argue that two interpretations of this framework are available, neither of which captures the relationship between a model and the protein structure it represents or between multiple models of protein structure. Further, it inclines us toward concluding prematurely that models of protein structure are right in their contexts and makes extrapolation of findings (...) from one context to another seem unwarranted. Instead, protein structure determination ought to be understood as modestly monistic. There is one model for every protein in each physicochemical context, and models of the same protein produced in different contexts are compatible with one another. ‘Integrating’ multiple models amounts to extrapolating from one context to another; this is possible because the effect of context on protein folding is relatively weak and predictable. Modest monism better describes the practice of protein structure determination than integrative pluralism and enables greater attention to how context affects protein folding. (shrink)

As robots slip into more domains of human life-from the operating room to the bedroom-they take on our morally important tasks and decisions, as well as create new risks from psychological to physical. This book answers the urgent call to study their ethical, legal, and policy impacts.

Technology is transforming the human body into a cyborg by making it a part of cyber networks. Transhumanists and posthumanists argue that technology will enable humans to overcome bodily limitation by reaching a technological immortality. The authors discuss recent literature on anthropological approaches and ethical implications about this technological promise. They suggest that the “Body of Christ” metaphor—by emphasizing embodiment, sacramentality, difference, and solidarity— can guide our reflection on corporeality and on the human because this metaphor refers not just to (...) the human body of Jesus Christ but also to the Eucharist, the church, and the eschatological Body of Christ in creation. (shrink)

Material from this paper appears in Chap. 7 of my book Reason and Being, but there is also stuff here that isn't in the book. In particular, it discusses the claims that, for Spinoza, conceiving implies explaining and that existence is identical to or reducible to conceivability. So, if you're interested in those issues, this paper might be worth a read.

Although the idea that sexual violence is a “structural” problem is not new, the lack of specification as to what that entails blocks effective responses to it. This paper illustrates the concept of sexual violence as structural in the sense of containing a type of moral wrong called “structural wrong” and discusses its practical implications. First, I introduce a distinction between two types of moral wrongs—interactional wrongs and structural wrongs—and I argue that the moral problem of sexual violence includes both (...) types, each of which calls for a different set of moral responses. Second, drawing on Iris Marion Young’s social connection model of responsibility, I argue that recognizing the structural-wrong element of sexual violence does not reduce individual perpetrators’ responsibility for it. Instead, it implies that a broader group of agents are required to join collective actions to reform the social structure. I conclude by evaluating some preventive programs against sexual violence through the lens of structural wrongs and providing directions to advance them. (shrink)

Esse artigo pretende investigar a ideia de “conversão substancial” apresentada por Tomás de Aquino em sua teoria sobre a transubstanciação na Suma Teológica III, q.75.Busca-se aqui reconhecer o caráter heterodoxo desta conversão em relação às demais no ordinário quadro conceitual apresentado por Tomás, de cunho aristotélico. Conforme se verá, a ideia de conversão presente no âmbito da metafísica do Estagirita diz respeito à geração e corrupção, na qual está suposta a noção de forma. Ao contrário, na possibilidade da ideia de (...) conversão substancial, tem-se um outro cenário,inexplorado pelo Corpus Aristotélico, em que uma substância se torna outra por completo, tendo-se uma conversão total. Nesse sentido, almeja-se apresentar, em primeiro lugar, o contexto histórico e teológico das discussões sobre a transubstanciação. Em seguida, buscar-se-á mostrar o paradigma aristotélico das conversões naturais, assumido por Tomás no ambiente ordinário da natureza. Por fim,será mostrado em que consiste a conversão substancial com mais detalhes, tendo por base a argumentação filosófica que Aquino faz, buscando identificar a relevância metafísica dessa possibilidade para situar filosoficamente o fenômeno milagroso ocorrido no sacramento da Eucaristia. (shrink)

This paper presents an original dialectical logic symbol system designed to transcend the limitations of traditional logical symbols in capturing subjectivity, qualitative aspects, and contradictions inherent in the human mind. By introducing new symbols, such as “ὄ” (being) and “⌀” (nothing), and arranging them based on principles of symmetry, the system’s operations capture complex dialectical relationships essential to both Hegelian philosophy and Buddhist thought. The operations of this system are primarily structured around the categories found in Hegel’s Logic, and it (...) allows users to incorporate their own subjectivity into the logical processes, opening up new possibilities in the philosophy of subjectivity. This symbol system also has the potential to help us explore fundamental questions of language and to precisely describe processes of consciousness transformation through symbols. This form of logic offers a new, irreducible tool for qualitative methods, and it will spark a new philosophical reflection on its relationship with traditional logic and mathematical symbols. (shrink)

In “Confucianism and Same-Sex Marriage,” published recently in Politics and Religion, Professor Tongdong Bai argues for a “moderate Confucian position on same-sex marriage,” one that supports its legalization and yet endeavors “to use public opinion and social and political policies to encourage heterosexual marriages, and to prevent same-sex marriages from becoming the majority form of marriages” (Bai 2021:146). Against the backdrop of downright homophobia prevalent among vocal Confucians in mainland China today, Bai claims that his pro-legalization rendition “show[s] a different (...) version of Confucianism that challenges the received perception of Confucianism that it is deeply conservative, a perception that often lies at the core of the rejection of its contemporary relevance, especially by the so-called ‘liberals’ in China and elsewhere” (Bai 2021:133). Furthermore, Bai claims that his moderate Confucianism is normatively preferrable to “the typical liberal or individualist position” of a marriage equality supporter, because the specter of polygamy – the conservative trope of invoking polygamy as a reductio ad absurdum against same-sex marriage – imposes “a serious challenge” to liberals but not to moderate Confucians (Bai 2021:146, 153). -/- Both of Bai’s claims falter upon scrutiny, however. Granted, it is applaudable that Bai tries to dissuade his more conservative Confucian colleagues from opposing the legalization of same-sex marriage. But as Section 1 of this Response will show, the alternative rendition of Confucianism he presents, along with the way he presents it, is premised on a highly contested conception of what shared Confucian values are; does injustice to Confucians who embrace marriage equality more unreservedly (i.e., without caveats à la Bai); fails to produce new arguments that “enrich the theoretical basis for same-sex marriage” (Bai 2021:133); and, ironically, reinforces – rather than “challenges” – the “received perception” of Confucianism as deeply conservative. Meanwhile, Section 2 will show that Bai’s comparison between liberalism and moderate Confucianism relies both upon an apparent unfamiliarity with the extensive and nuanced liberal discussions on polygamy, and upon fallacious methods of assessing comparative normative valence. -/- Finally, Section 3 will offer some concluding thoughts from the perspective of decolonial theory, examining the dynamic of spectacularized postcoloniality that propels the production and consumption of dubious theoretical projects like Bai’s. As it turns out, this case serves not only as a cautionary tale of how not to conduct comparative normative theorizing, but also as a cautionary tale of how not to let the spectacle of postcoloniality derail the pursuit of academic decolonization. (shrink)

A scarcity mindset is considered to impact consumer behaviors. Our research aimed to examine the moderating effect of the scarcity mindset on the relationship between mental accounting and hedonic (vs. utilitarian) consumption. We conducted an online experimental design (mental accounting: windfall gains vs. hard-earning gains; consumption: hedonic products vs. utilitarian products) and verified our hypotheses in two distinct samples: a student sample and an adult sample. Our results showed that consumers who received windfall gains tended to use it for hedonic (...) consumption rather than utilitarian consumption. Intriguingly, such an effect was insignificant under a high level of a scarcity mindset but significant under a low level of the scarcity mindset. Moreover, consumers who received hard-earning gains tended to spend the money on utilitarian (vs. hedonic) consumption. However, we did not detect the impact of the scarcity mindset on such effects. Our research suggested an asymmetric effect of the scarcity mindset on hedonic (vs. utilitarian) consumption under two different mental accounts. It highlights the important role of the scarcity mindset in consumer behaviors, which leaves avenues for future research to understand marketing promotion strategies for distinct products. (shrink)

O presente trabalho visa apresentar a solução dada por Santo Agostinho ao problema do mal, aliado à aparente contraditoriedade entre a presciência de Deus e a liberdade humana. Para isto, será útil como bibliografia principal do filósofo sua obra De libero arbitrio, um livro em forma de diálogo onde o pensador esclarece suas posições acerca do livre-arbítrio e da presciência divina.

This paper addresses the always online behavior of the data owner in proxy re- encryption schemes for re-encryption keys issuing. We extend and adapt multi-authority ciphertext policy attribute based encryption techniques to type-based proxy re-encryption to build our solution. As a result, user authentication and user authorization are moved to the cloud server which does not require further interaction with the data owner, data owner and data users identities are hidden from the cloud server, and re-encryption keys are only issued (...) to legitimate users. An in depth analysis shows that our scheme is secure, flexible and efficient for mobile cloud computing. (shrink)

This paper attempts to revive interest in the speech act theory of literature by looking into Monroe C. Beardsley's account in particular. Beardsley's view in this respect has received, surprisingly, less attention than deserved. I first offer a reconstruction of Beardsley's account and then use it to correct some notable misconceptions. Next, I show that the reformulation reveals a hitherto unnoticed discrepancy in Beardsley's position and that this can be explained away by a weak version of intentionalism that Beardsley himself (...) actually tolerates. Finally, I assess the real difficulty of Beardsley's theory and its relevance today. (shrink)