Frente a quienes sostienen una incompatibilidad entre historia de la filosofía y filosofía, en cuanto plantean una disyuntiva entre una práctica descriptiva y una argumentativa, en este trabajo nos proponemos mostrar, examinando la labor histórico-filosófica de Aris- tóteles, que esa disyuntiva no es excluyente. Para ello, en primer lugar, examinaremos algunos pasajes de su obra en los que ofrece indicaciones metodológicas que permiten comprender la doble función que cumplen las exposiciones críticas de los filósofos precedentes en la constitución misma (...) de su filosofía. En segundo lugar, ilustraremos el tipo de argumentación aristotélica a través del análisis de las críticas que dirige a las Ideas platónicas como causas. Contra Platón, Aristóteles establece que, para dar cuenta de la ingenerabilidad e incorruptibilidad de las formas, no es necesario caracterizarlas como entidades separadas de la materia y del movimiento. Basta asegurar la eternidad de la forma a través de su reproducción en otros individuos de la misma especie. Tal análisis nos permite concluir, finalmente, que filosofía o historia de la filosofía constitu- yen una falsa disyuntiva en Aristóteles, por lo que el examen dialéctico de las doctrinas precedentes es un método adecuado de indagación filosófica. (shrink)

From its inception, philosophy for/with children (P4wC) has sought to promote philosophical discussion with children based on the latter’s own questions and a pedagogic method designed to encourage critical, creative, and caring thinking. Communities of inquiry can be plagued by power struggles prompted by diverse identities, however. These not always being highlighted in the literature or P4wC discourse, this article proposes a two-stage model for facilitators as part of their ethical responsibility. In the first phase, they should free themselves from (...) assumptions and closed-mindedness. They should liberate themselves from pedagogy of fear and “banking education” in order to act freely in an educational space characterized by improvisation that cultivates participation of the children. Here, the text is based on normalizing education principles, counter-education and diasporic-education approaches in order to ensure openness and inclusiveness. In the second, they should embrace enabling-identity views and practices in order to make the community of inquiry as identity-broad and -rich as possible, recognizing and legitimizing the participants’ differences. Here, the text is based on principles such as recognizing power games as part of the community, ensuring multi-narratives human environment and enabling epistemic justice in order to ensure perspectival multiplicity, multiple identities, and the legitimization of difference characterized by pedagogy of search. (shrink)

Democratic private schools in Israel are a part of the neo-liberal discourse. They champion the dialogic philosophy associated with its most prominent advocates—Martin Buber, Emmanuel Levinas—together with Paulo Freire’s critical pedagogy, the humanistic psychology propounded by Carl Rogers, Nel Noddings’s pedagogy of care and concern, and even Gadamer’s integrative hermeneutic perspective. Democratic schools form one of the greatest challenges to State education and most vocal and active critique of the focus conservative education places on exams and achievement. This article describes (...) the dual discourse connected to the schools. The first is the inner dialogical, which is devoted to student freedom and progress, the child being placed at the center. The second is the exterior discourse, which represents the school as a place of counter-education that provides personal and group development and comprises a site of liberty and choice. The schools in Israel are described as test case and indicating the existence of a sophisticated form of deception via the use of alluring terminology. The democratic private schools should be recognized for what they really are—agents of commodification that undermine democracy rather than enhance it. (shrink)

This chapter discusses a form of pedagogy of reflection suggested to be defined as the dialogical-reflective professional-development school (DRPDS)
a framework that develops and empowers students by engaging them in a process of continual improvement, responding to diverse situations, providing stimuli for learning, and giving anchors for mediation. The pedagogy of reflection relates to dialogue not only from a theoretical historical context but also by way of example
that is, it offers empowering dialogues within the traditional teacher-training framework. (...) This chapter outlines the importance of the pedagogy of reflection in the multicultural educational space of the preservice education field in Israel, analyzing the first university PDS model. The pedagogy of reflection in the context of the educational dialogue of educators is outlined as a tool for student empowerment, achieved through a community of learners who dedicate space to the development of their whole personality within the profession, taking a moral stance toward the educational discourse, minimizing judgmentalism and prejudice, creating national/gender equality with the goal of examining the fundamental question of educational performance, and reinforcing their sense of organizational belonging within the system. In these contexts, the chapter is based on the elements of dialogical philosophy exemplified in the thought of Burbules, Nelson, Isaacs, Bohm, and Heckmann and the reflective basis of educational and organizational performance exemplified in the writings of van Manen. The chapter also presents two examples from a project in which teaching units based on dialogue and reflection were developed within a dialogic community that represents in its very being collective empowerment, the possibility of coping with problems that are too large for an individual to solve on his/her own, and an alternative to sealed and alienated organizations. (shrink)

The debate on history teaching in the Israeli education system often digresses beyond the disagreements between professionals, teachers and educators regarding the discipline. It reflects different points of views regarding the role of the state as an educating factor, its commitment to teach national, nation building, values and its adherence to humanistic, man building, values and democratic, society building, values.

This article seeks to contribute to the challenge of presenting the silenced voices of excluded groups in society by means of a philosophic community of inquiry composed primarily of children and young adults. It proposes a theoretical model named ‘enabling identity’ that presents the stages whereby, under the guiding role played by the community of philosophic inquiry, the hegemonic meta-narrative of the mainstream society makes room for the identity of members of marginalised groups. The model is based on the recognition (...) of diverse narratives within a web of communal narratives that does not favour the meta-narrative. It reports on the experiences of moderators and students from weak and excluded sectors of society in two countries whose participation in communities of philosophical inquiry gave them not only a “voice” but also a presence and identity. (shrink)

COVID-19 vaccination of children has begun in various high-income countries with regulatory approval and general public support, but largely without careful ethical consideration. This trend is expected to extend to other COVID-19 vaccines and lower ages as clinical trials progress. This paper provides an ethical analysis of COVID-19 vaccination of healthy children. Specifically, we argue that it is currently unclear whether routine COVID-19 vaccination of healthy children is ethically justified in most contexts, given the minimal direct benefit that COVID-19 vaccination (...) provides to children, the potential for rare risks to outweigh these benefits and undermine vaccine confidence, and substantial evidence that COVID-19 vaccination confers adequate protection to risk groups, such as older adults, without the need to vaccinate healthy children. We conclude that child COVID-19 vaccination in wealthy communities before adults in poor communities worldwide is ethically unacceptable and consider how policy deliberations might evolve in light of future developments. (shrink)

In recent years, the educational-system development specialization of the MA program in the University of Haifa’s Faculty of Education has held an annual seminar on Philosophy for/with Children (P4wC). Under my guidance, Jewish, Muslim, Christian, Druze, and Circassian students have formed a group embodying a living and breathing dialogical space. Despite the global spread of P4wC principles following the emergence of the P4C movement promoted by the International Council of Philosophical Inquiry and its practice in dozens of national and regional (...) centers, neither approach is formally taught in Israeli universities and colleges. Both thus remain outside the pedagogical mainstream, the University of Haifa—where I teach—being the only institution at which they can be studied at an MA level. I have also established the Israeli Academic Forum for Philosophy with Children, which conducts seminars and offers professional development, etc. (shrink)

A philosophy with children community of inquiry encourage children to develop a philosophical sensitivity that entails awareness of abstract questions related to human existence. When it operates, it can allow insight into significant philosophical aspects of various situations and their analysis. This article seeks to contribute to the discussion of philosophical sensitivity by adducing an additional dimension—namely, the development of a socio-philosophical sensitivity by means of a philosophical community of inquiry focused on texts linked to these themes and an analysis (...) of them with the help of narratival tools that explain the children’s philosophical moves. (shrink)

100 years have passed since the Balfour declaration, and this significant historical document is still under much scrutiny and at the same time highly relevant. Each side – the Jews and the Palestinians – makes a structured political use of it, in order to justify its arguments, and to criticizes what does not fit his narrative; and this mainly to deepen his justifications and nationalist ideology.

Leibniz, it seems, wishes to reduce statements involving relations or extrinsic denominations to ones solely in terms of individual accidents or, respectively, intrinsic denominations. His reasons for this appear to be that relations are merely mental things (since they cannot be individual accidents) and that extrinsic denominations do not represent substances as they are on their own. Three interpretations of Leibniz''s reductionism may be distinguished: First, he allowed only monadic predicates in reducing statements (hard reductionism); second, he allowed also `implicitly (...) relational predicates'' such as `loves somebody'' (soft reductionism); third, he allowed also `explicitly relational predicates'' such as `loves Helen'' (nonreductionism). Hard reductionism is problematic with respect to Leibniz''s doctrines of universal expression and incompossibility (among other things). Nonreductionism, in turn, faces insurmountable problems with Leibniz''s doctrine of self-sufficiency and internal identification of substances, as well as with that of individual accidents. The remaining option, soft reductionism, standing between the other two interpretations, arguably avoids at least some of their problems. (shrink)

The attempt to define meaning arouses numerous questions, such as whether life can be meaningful without actions devoted to a central purpose or whether the latter guarantee a meaningful life. Communities of inquiry are relevant in this context because they create relationships within and between people and the environment. The more they address relations—social, cognitive, emotional, etc.—that tie-in with the children’s world even if not in a concrete fashion, the more they enable young people to search for and find meaning. (...) Examining the way in which philosophical communities of inquiry serve as a dialogical space that enables a search for meaning on the personal and collective plane, this article seeks to expand the discussion of how/whether finding meaning on a private or communal level can promote recognition of the existential uniqueness of each individual and the development of a sense of responsibility for him or her. Grounded in the writings of Matthew Lipman, it links his ideas about finding meaning in philosophical communities of inquiry with those of Jean-Paul Sartre, Viktor Frankl, and Emmanuel Levinas, in particular with regard to the association between meaning and responsibility. (shrink)

All over the Internet, many websites operate dealing with collective and personal memory. The sites relevant to collective memory deal with structuring the memory of social groups and they comprise part of “civil religion”. The sites that deal with personal memory memorialize people who have died and whose family members or friends or other members of their community have an interest in preserving their memory. This article offers an analysis of an expanded philosophical discourse that took place over a two-year (...) period with three groups of young people who had experienced loss in their families or their communities and who were partners in writing texts on memorial sites or had established websites as part of coping with the loss. This article seeks to offer a narrative analysis of the philosophical discourse and to contribute to an expansion of the discussion regarding the connection between Philosophy with Children and its methods and the social networks where entire lives involving philosophical dimensions are conducted. (shrink)

I have three main objectives in this essay. First, in chapter 2, I shall put forward and justify what I call worldlessness, by which I mean the following: All truths (as well as falsehoods) are wholly independent of any circumstances, not only time and place but also possible worlds. It follows from this view that whatever is actually true must be taken as true with respect to every possible world, which means that all truths are (in a sense) necessary. However, (...) the account I shall propound is different from what is known in the trade as necessitarianism, i.e. the view that there is only one possible world, viz. the actual one, for the doctrine of the worldlessness of truth values, despite its commitment to the necessity of truths and falsehoods, is quite compatible with the idea of there being other possible worlds. Another important issue in chapter 2, explored in particular in section 2.12, is the claim that there is no real change in the world. Secondly, in chapter 3 I consider the eminent traditional argument for determinism, deriving from Aristotle, namely, logical determinism, i.e. determinism justified by an appeal to the logical principle of bivalence (that all proper statements, including those concerning the future, are either true or false). In this connection I try to show that, (i), the formulation of the conclusion of this argument as "Whatever will happen will happen of necessity" is implausible, at least from the modern point of view, (ii), the formulation as "Whatever will happen will happen inevitably" is more to the point, and (iii), on the basis of the worldless and timeless aspect advocated in chapter 2, this latter formulation is quite harmless, essentially amounting to the trivial statement, "Whatever will happen will happen". Thirdly, in chapter 4 I study theological determinism, or determinism that arises from God's supposed providential control over everything that happens. In this connection, I shall survey some historical accounts of the relation between human free will and determinism (not only theological but also causal determinism); the philosophers the views of whom I shall attend to include Chrysippus, St. Augustine, Boethius and Aquinas. I shall in particular consider G.W. Leibniz' theodicean aspirations, viz. his solution to the problem of evil and, especially, his compatibilist attempts to reconcile human free will with the strictly deterministic flow of actual events. I think it is important to try to explicate Leibniz' ingenious account of these matters, since it seems that it has not been fully appreciated in the literature, not even by contemporary Leibniz scholars (such as B. Mates, R.C. Sleigh, C. Wilson, R.M. Adams and D. Rutherford). In providing the Leibnizian compatibilist solution of the problem of determinism and freedom in chapter 4, I shall utilize the approach of chapter 2. (shrink)

ABSTRACT The purpose of this paper is to bring out, by means of a simple thought experiment involving demonstratives, a discrepancy between what is expressed and what is believed, and to consider some consequences of this - most notably, whether we might hold, for example, that the ancients never believed that Hesperus is not Phosphorus. RESUMO O objetivo deste artigo é apresentar, por meio de um experimento mental simples envolvendo demonstrativos, uma discrepância entre o que é expresso e o que (...) se acredita, e considerar algumas consequências disso - principalmente se podemos sustentar, por exemplo, que os antigos nunca acreditaram que Hesperus não é Phosphorus. (shrink)

Hayek’s The Road to Serfdom has been interpreted as a general warning against state intervention in the economy.1 We review this argument in conjunction with Hayek’s later work and discern an institutional thesis about which forms of state intervention and economic institutions could threaten personal and political freedom. Economic institutions pose a threat if they allow for coercive interventions, as described by Hayek in The Constitution of Liberty: by giving someone the power to force others to serve one’s will by (...) threatening to inflict harm, in the absence of general rules of conduct. According to the logic of the argument, welfare-state provisions are not coercive insofar as they do not allow the identification and discriminatory treatment of individuals. By contrast, we claim that a structure of coercion is likely to emerge from the command-and-control nature of protectionist institutions and immigration restrictions currently advocated by the radical right. (shrink)

Is God a timeless God? One standard argument against the supposition that He is is that it appears to be incompatible with God’s posited omniscience. If God is timeless, He cannot know truths involving temporal indexicals, such as the one I express right now by ”I am sitting now”. In this article, I discuss this argument and consider some replies to it. I focus on the denial of the view according to which knowledge expressed with temporally indexical true statements is (...) relevantly different from knowledge expressed with corresponding statements without indexicals. (shrink)

The purpose of this paper is to explain and discuss Leibniz’s main objections to the Molinist-Suárezian voluntarist (libertarian) conception of freedom, i.e., the conception involving the supposition of “freedom of indifference” of the will to make contrary choices in exactly the same circumstances. Leibniz’s main objections to the voluntarist conception are the following: (i) it violates the Principle of Sufficient Reason; (ii) it is based on a mistaken picture of the nature of the will.

This article discusses the conditions under which dialogical learner-researchers can move out of the philosophical laboratory of a community of philosophical inquiry into the field of social activism, engaging in a critical and creative examination of society and seeking to change it. Based on Matthew Lipman’s proposal that communities of philosophical inquiry can serve as a model of social activism in the present, it presents the community of philosophical inquiry as a model for social activism in the future. In other (...) words, Lipman’s central ideas in his earlier and later thought—including meaning as a mode of action, relevance as a way of examining life and stimulating influence for change as a form of creating a democratic society—establish two parallel circle of influence: the present time, in the shape of the philosophical community of inquiry that allows activist skills to be honed, and a social space that extends into the future as a forum for applying principles and bettering society. Finally, this paper adduces several forms of social activism that may be anchored in philosophical awareness of real conditions and their contexts. Through them, the community of philosophical inquiry not only constitutes a place in which young people’s thought processes can be developed but also one in which they can aspire to become activists in various areas. (shrink)

This study aims to (1) describe the application of the roundtable cooperative model on narrative text teaching materials, (2) describe students’ responses to the application of the roundtable cooperative model on narrative text teaching materials, (3) describe the increase in students’ knowledge of narrative text teaching materials. The type of research used was classroom action research. Data collection techniques were observation, interviews, questionnaires, tests, and documentation. The data in this study were in the form of application, response, and increase in (...) students’ knowledge of implementing the roundtable cooperative model on narrative text teaching materials. Data were analyzed using interactive techniques, including data reduction, presentation, and concluding. The data validation technique used data and method triangulation. The study results show that (1) applying the roundtable cooperative model to narrative text teaching materials can improve students’ understanding and writing skills. These improvements include structure, storyline or sequence of events, writing development, and completeness of information according to the theme; (2) students’ responses to the application of the roundtable cooperative model show that 90.3% agree to use the cooperative model in narrative text teaching materials and 9.7% do not agree; (3) there is an increase in student learning outcomes. Before applying the roundtable cooperative model, the students get an average score of 56, and after applying it, they get an average score of 69. The results show that the roundtable cooperative model can be used in the learning process by using media that supports the roundtable cooperative model and teaching materials. (shrink)

Can poetry be Diasporic? Can poetry free itself from the shackles of conformism? Can it be independent and divergent, and not seek a home? Is it capable of mustering its inner strengths and living without being enlisted by a collective that accords it power? This article argues that poetry is essentially dialectic. It has little vitality without the presence of the Other, without interaction with him. However, it also contains independent, personal elements and reaches its peak through the individual’s anti-conformist (...) activity and expression. Poetry, like language, enables us to view ourselves from outside, thereby fulfilling an important role, similar to language itself, and it is created by the individual’s alienation even from himself. Poetry may provide one of the most creative potential tools of Diasporic philosophy, love and creativity being its cornerstones, but it can also be a destructive factor seeking to imprison the creative soul within a home with the solid walls of a rigid community. (shrink)

Democratic education is one of the significant challenges facing state education in Israel. This is one of the most sophisticated versions of alternative education, which clearly criticizes the traditional education that is centered on curricula and the assessment industry that brought the strongest expression.) This article seeks to contribute to the discussion of the place of democratic education as normalizing education. Democratic schools in Israel, as a space of opportunity and limitations. The article will incorporate a historical overview of the (...) philosophical approach underpinning democratic education while highlighting the opportunities it provides as a space of active and vigilant dialogue, both on its organizational and pedagogical dimensions, and will seek to clarify its social and educational opportunities. (shrink)

Feminism science is a science that makes women both the subject and the object of research. This study aims to reveal the social processes of the formation of feminism science. This research uses qualitative research methods with scientific theory study techniques, and uses the sociology of knowledge as an analytical approach. The result of this research is that the social process of the formation of feminism science takes place in three momentums, namely, externalization and objectification in which feminist movements and (...) thoughts emerge in three phases which provide the foundation for the formation of feminism science in its internalization momentum. (shrink)

This article addresses the principal challenges the philosophy for children (P4C) educator/practitioner faces today, particularly in light of the multi-channel communication environment that threatens to undermine the philosophical enterprise as a whole and P4C in particular. It seeks to answer the following questions: a) What status does P4C hold as promoting a community of inquiry in an era in which the school discourse finds itself in growing competition with a communication discourse driven by traditional media tools?; b) What philosophical challenges (...) face P4C educators and children in consequence of the “new “subject” created by cyberspace? c) Can proper and beneficial use be made of the media in constructing a sense of relevancy and actuality within the classroom?; d) Should P4C educators espouse the communication discourse or create a counter-discourse? (shrink)

מאמר זה דן בנרטיב המזרחי החדש בישראל והאתגרים שהוא מציב לנרטיב הציוני.

Otherness was at the center of the Levinese project, and in his ethics theory. In doing so, Levinas moved his project away from ontology, epistemology, and reason, to a point where the others are confronted in all its "nudes," to the point where it is recognizable that it cannot be reduced. In this article, I will examine the concepts of responsibility and the connection of the other person's humanism from his major books.

A new program of teacher training in a dialogical spirit in order to prepare them towards working in the field of philosophy with children combines cultivating creativity and self-reflective thinking had been operated as a part of cooperation between the academia and the education system in Israel. This article describes the program that is a part of their practice towards co-operation between academia and schools as a part of PDS (Professional Development Schools) partnership. The program fosters creativity and self-reflective thinking (...) in schools and teacher training, and offers dialogical methods through the philosophy of Martin Buber, Emanuel Levinas and Paulo Freire. The program encourages adopting principles proposed by Martin Buber (1947, 1957, 1959), who perceived education as a dialogue among people whose humanity is fully manifested in its reciprocity. This is an unequivocal stance, maintaining that neither skillful technique nor exciting contents can replace the experience of the spontaneous, authentic concrete presence of the educator’s personality. The dialogic dimension of the program draws its significance from the principle of responsibility, as expressed by Emanuel Levinas (2003). It is based on the idea that the human being, as a speaking subject, does not place himself/herself in the center, but turns to the other. This committed attitude of the other must be expressed in education action, in clothing the naked and feeding the hungry as expressed by Paulo Freire (1973). These principles implemented in teacher education and teacher training requires active listening, a capacity to be response-able to environment in which teachers are situated and it seeks to uncover assumptions, reflect on concepts in use and assist the new teacher to be involve on a philosophical inquiry, as well as situating self-understanding in the context of philosophy of education. (shrink)

The article conceptualizes the term Pedagogy of Fear as the master narrative of educational systems around the world. Pedagogy of Fear stunts the active and vital educational growth of the young person, making him/her passive and dependent upon external disciplinary sources. It is motivated by fear that prevents young students—as well as teachers—from dealing with the great existential questions that relate to the essence of human beings. One of the techniques of the Pedagogy of Fear is the internalization of the (...) view that without evaluation and assessment we cannot know a child’s level or “worth”—and therefore are unable to help him/her if he is “slow in learning.” In contrast, Philosophy for/with Children offers a space for addressing existential questions, some of which deal with urgent social issues. The willingness to make philosophy inquiry an alternative already from an early age seeks to allow the child to challenge him/herself with new and fresh questions. Philosophy for/with Children does not regard children as a “space of lack” (experience, knowledge, values, etc.) The new and fresh philosophical perspective of children demands the presence of a willingness to engage in dialogue and rejection of the fear of the innocent and deep questions of philosophy. Shaking free of the Pedagogy of Fear and restoring honor to children’s questions demands a fundamental conceptual change within education. The replacement of existential certainty as it is depicted by adults in the existing education system with an existential question is a heavy intellectual task that in most cases is viewed as subversive—primarily on the part of the adult. It demands a return to starting points and a willingness to allow children a free and safe educational space in which to ground preliminary and fertile questions about themselves, their lives, their environment, and, most of all, the changing world they discover with the form of originality that is right for them. (shrink)

The college hopes that every semester students are able to pay tuition properly and smoothly. The hope is that the institution will be able to maintain monthly cash flow so that its operational and maintenance costs can be met. Therefore, this study was conducted to predict and fulfill the institution's cash-in from the method of paying tuition fees either by cash, installments, or sometimes late payments every semester. In predicting the method of paying tuition fees, using student profile data (name, (...) name, study program) and achievement index every semester for 5 semesters passed and the method of payment (cash, installments, and late--cash or installments). Using the Naive Bayes (NB) method, Support Vector Machine (SVM), and Deep Learning, this study aims to forecast tuition costs. The Classification Prediction Model with Naive Bayes, SVM, and Deep Learning produces Confusion Matrix Performance NB with an Accuracy of 91.49%, Confusion Matrix Performance SVM with an Accuracy of 85.11%, and Confusion Matrix Performance Deep Learning with an Accuracy of 89.36%, according to the research findings. (shrink)

This paper argues that we can let go of the conception of narrative history, not because we know history to be something else entirely, but because the conception too often leads to needless confusion about the methodological basics of historical research among both history students and professional historians themselves. One may view history simply as knowledge of the past and as an ongoing discussion between historians (and other interested parties) over the best account of any given past phenomenon. Given that (...) we politically disagree on where exactly history has brought us, the safest epistemological position for a practicing historian is that the past is just as messy as our own present in which we attempt to find political solutions for a better future. Rather than clinging to any inherently narrative character of history, or of historical representation, the practicing historian may well concentrate on explaining the meaning of a given phenomenon in the past and its possible historical significance for the present, and at least attempt to distinguish between these two. (shrink)

Bioethics, Volume 36, Issue 6, Page 687-698, July 2022.

Sustainability is a crucial issue for many sectors in Malaysia, including the manufacturing sector. Many businesses, especially the chemical manufacturing industry, aim to achieve a sustainable business through the implementation of green practices. Green practices provide guidelines for the employees to simultaneously sustain the organisation in a sustainable manner and carry out the required manufacturing activities. Focusing on that, this study aimed to examine the effects of green practices on corporate sustainability performance through Islamic work ethics, organisation size, and organisation (...) age as moderators. Using the stratified random sampling technique, 344 chemical manufacturing organisations in Malaysia were invited to participate in a survey. Data from 130 completed questionnaire sets were subjected to partial least square (PLS) analysis. The results demonstrated significant effects of green practices on corporate sustainability performance via Islamic work ethics and organisation size. However, organisation age was found to exhibit no moderation effect on the relationship between green practices and corporate sustainability performance. Conclusively, as part of the organisational strategies, the sustainability of chemical manufacturing organisations must involve successful implementation of green practices, Islamic work ethics, and organisation size. This study offered several theoretical and practical contributions on green practices, Islamic work ethics, organisation size, and organisation age, and corporate sustainability performance. Theoretically, this study extended literature on the resource-based view theory, natural-resource-based view theory, and stakeholder theory. Al-Quran and hadith were used to support this study to link the relationships of the variables under study, particularly in the context of chemical manufacturing organisations in Malaysia. Practically, this study was expected to assist chemical manufacturers in selecting the appropriate green practices to achieve corporate sustainability performance and good implementation of Islamic work ethics. Additionally, it is recommended for future research to explore other types of industries in the manufacturing sector given the focus of this study on the chemical manufacturing industry only. (shrink)

Should people get vaccinated for the sake of others? What could ground—and limit—the normative claim that people ought to do so? In this paper, we propose a reasons-based consequentialist account of vaccination for the benefit of others. We outline eight harm-based and probabilistic factors that, we argue, give people moral reasons to get vaccinated. Instead of understanding other-directed vaccination in terms of binary moral duties (i.e., where people either have or do not have a moral duty to get vaccinated), we (...) develop a scalar approach according to which people can have stronger or weaker moral reasons to get vaccinated in view of the moral good of vaccination. One advantage of our approach is that it can capture why a person might have strong moral reasons to get vaccinated with Vaccine A, but only weak moral reasons to get vaccinated with Vaccine B. We discuss theoretical strengths of our approach and provide a case study of vaccination against COVID-19 to demonstrate its practical significance. (shrink)

Social network structure has been argued to shape the structure of languages, as well as affect the spread of innovations and the formation of conventions in the community. Specifically, theoretical and computational models of language change predict that sparsely connected communities develop more systematic languages, while tightly knit communities can maintain high levels of linguistic complexity and variability. However, the role of social network structure in the cultural evolution of languages has never been tested experimentally. Here, we present results from (...) a behavioral group communication study, in which we examined the formation of new languages created in the lab by micro‐societies that varied in their network structure. We contrasted three types of social networks: fully connected, small‐world, and scale‐free. We examined the artificial languages created by these different networks with respect to their linguistic structure, communicative success, stability, and convergence. Results did not reveal any effect of network structure for any measure, with all languages becoming similarly more systematic, more accurate, more stable, and more shared over time. At the same time, small‐world networks showed the greatest variation in their convergence, stabilization, and emerging structure patterns, indicating that network structure can influence the community's susceptibility to random linguistic changes (i.e., drift). (shrink)

Abstract— Unmanned Ground Vehicle (UGV) is a mechanical device that moves on the sky and serves as a means of carrying, transporting something, or mapping the location and controlled remotely. UGV is widely used in a variety of terrain difficult to reach or dangerous for human safety, eg for the location of a natural disaster, radiation, or to defuse the bomb in the military. This research was designed and manufactured human machine interface for remote control system and displayed the UGV (...) movement according to target poin that have been determined. UGV movement data obtained from GPS sensor and encoder. Received data would be showed on computer used visual studio. Measurement data was sent wirelessly from the microcontroller to the computer using the YS-1020UA module. The results showed that the movement of UGV can be displayed on the interface on the laptop. Received Datawas displayed in the form of graphs and data in tables form. UGV can be remotely controlled to move from one target to another, moreover it can also be controlled manually or automatically which can be set throgh the interface. -/- . (shrink)

Internodons are a formalization of Hennig's concept of species. We present an alternative construction of internodons imposing a tree structure on the genealogical network. We prove that the segments (trivial unary trees) from this tree structure are precisely the internodons. We obtain the following spin-offs. First, the generated tree turns out to be an organismal tree of life. Second, this organismal tree is homeomorphic to the phylogenetic Hennigian species tree of life, implying the discovery of a multi-level tree of life: (...) this phylogenetic tree can be obtained by zooming out from the organismal tree, or conversely, the organismal tree of life can be generated by expanding the phylogenetic nodes into unary trees. Finally, the definition of the organismal tree allows an efficient algorithmic transformation of a given genealogical network into its corresponding phylogenetic species tree of life. The latter will be presented in a separate paper. (shrink)

It examines the concept of utopia through an analysis of a major work of Greek literature, Aris Alexandrou's "The Mission Box.".

Cultura, identità e codici politici nel Mezzogiorno d'Italia.

A. Klimczuk, Book review: A. Rimmerman, "Social Inclusion of People with Disabilities: National and International Perspectives", New York: Cambridge University Press, 2013, "Human Rights Review" Vol. 16, Iss. 4 2015, pp. 397-399.

This book-chapter investigates the pragmatist Zionist thought of Mordecai M. Kaplan, and considers its pluralistic and holistic traits, vis-a-vis monist and fundamentalist approaches to Zionism.

The so-called ‘‘species problem’’ has plagued evolution- ary biology since before Darwin’s publication of the aptly titled Origin of Species. Many biologists think the problem is just a matter of semantics; others complain that it will not be solved until we have more empirical data. Yet, we don’t seem to be able to escape discussing it and teaching seminars about it. In this paper, I briefly examine the main themes of the biological and philosophical liter- atures on the species problem, (...) focusing on identifying common threads as well as relevant differences. I then argue two fundamental points. First, the species problem is not primarily an empirical one, but it is rather fraught with philosophical questions that require—but cannot be settled by—empirical evidence. Second, the (dis-)solution lies in explicitly adopting Wittgenstein’s idea of ‘‘family resemblance’’ or cluster concepts, and to consider spe- cies as an example of such concepts. This solution has several attractive features, including bringing together apparently diverging themes of discussion among bio- logists and philosophers. The current proposal is con- ceptually independent (though not incompatible) with the pluralist approach to the species problem advocated by Mishler, Donoghue, Kitcher and Dupre ́, which implies that distinct aspects of the species question need to be emphasized depending on the goals of the researcher. From the biological literature, the concept of species that most closely matches the philosophical discussion pre- sented here is Templeton’s cohesion idea. (shrink)

Bilattices, introduced by Ginsberg as a uniform framework for inference in artificial intelligence, are algebraic structures that proved useful in many fields. In recent years, Arieli and Avron developed a logical system based on a class of bilattice-based matrices, called logical bilattices, and provided a Gentzen-style calculus for it. This logic is essentially an expansion of the well-known Belnap–Dunn four-valued logic to the standard language of bilattices. Our aim is to study Arieli and Avron’s logic from the perspective of abstract (...) algebraic logic . We introduce a Hilbert-style axiomatization in order to investigate the properties of the algebraic models of this logic, proving that every formula can be reduced to an equivalent normal form and that our axiomatization is complete w.r.t. Arieli and Avron’s semantics. In this way, we are able to classify this logic according to the criteria of AAL. We show, for instance, that it is non-protoalgebraic and non-self-extensional. We also characterize its Tarski congruence and the class of algebraic reducts of its reduced generalized models, which in the general theory of AAL is usually taken to be the algebraic counterpart of a sentential logic. This class turns out to be the variety generated by the smallest non-trivial bilattice, which is strictly contained in the class of algebraic reducts of logical bilattices. On the other hand, we prove that the class of algebraic reducts of reduced models of our logic is strictly included in the class of algebraic reducts of its reduced generalized models. Another interesting result obtained is that, as happens with some implicationless fragments of well-known logics, we can associate with our logic a Gentzen calculus which is algebraizable in the sense of Rebagliato and Verdú . We also prove some purely algebraic results concerning bilattices, for instance that the variety of distributive bilattices is generated by the smallest non-trivial bilattice. This result is based on an improvement of a theorem by Avron stating that every bounded interlaced bilattice is isomorphic to a certain product of two bounded lattices. We generalize it to the case of unbounded interlaced bilattices. (shrink)

The purpose of this paper is to debate a version of the Cartesian argument from doubt for mind–body dualism which has been proposed recently by Ari Maunu in this journal (Inquiry, 61/4). After introducing Maunu's argument, one section is devoted to the critique of his argument. In this section, in addition to some other criticisms, we will consider a methodological parallel to Maunu's argument that is like his style of argumentation but is intended to draw the opposite conclusion. The discussion (...) section includes Richard Swinburne's critical commentary on these two contrasting arguments. It also examines Swinburne's amended version of a Cartesian argument, which he believes to offer support for Maunu's position. (shrink)

O hábito para os estoicos deve ser entendido de modo diferente da maneira descrita por Platão ou Aristóteles. Dado que, para estes, a formação do caráter é considerada a partir de uma psicologia que aborda a alma por meio de partes distintas, tal interpretação os levou a descrever o hábito como um elemento fundamental para a educação da parte irracional da alma, enquanto a parte racional é educada por meio da razão. Para os estoicos, no entanto, o hábito se faz (...) importante para a alma como um todo, sem distinção entre racional e irracional. Seguindo essa perspectiva, Epicteto não trata da habituação de qualquer elemento irracional. Quando o filósofo fala em “habituar-se” a determinadas ações, ele não se refere a uma atividade de repetição que condiciona aspectos distintamente irracionais, mas, ao contrário, refere-se a uma atividade autonomamente filosófica, que envolve a razão, com atenção especial ao cuidado com as representações. (shrink)

Resumo: O presente artigo aborda a dimensão psicológica da filosofia de Epicteto. Para tal, exploramos inicialmente a distinção epictetiana entre as coisas que dependem de nós e as que não dependem, visto que é por meio dela que o filósofo separa o que é interno do que é externo. Ao fazer isso, ele foca a abordagem ética naquilo que é interno, pois afirma que é isso que depende de nós (ἐφ ̓ ἡμῖν). Dentre as ações que são ἐφ ̓ ἡμῖν, (...) o desejo parece possuir uma relevância específica, uma vez que condiciona os demais âmbitos de ação. Além disso, outro aspecto psicológico importante para a compreensão da filosofia epictetiana é a sua concepção de προαίρεσις, dada a identificação desta com o “eu”. (shrink)

“Pick a card, any card. This has to be a completely free choice.” the magician tells you. But is it really? Although we like to think that we are using our free will to make our decisions, research in psychology has shown that many of our behaviours are automatic and unconsciously influenced by external stimuli (Ariely, 2008; Bargh & Chartrand, 1999; Newell & Shanks, 2014; Nisbett & Wilson, 1977), and that we are often oblivious to the cognitive mechanisms that underpin (...) our decision (Wegner, 2002, 2003). Magicians have exploited this illusory sense of agency for a long time, and have developed a wide range of techniques to influence and control spectators’ choices of such things as card, word, or number (Annemann, 1933; Banachek, 2002a; Jones, 1994; Turner, 2015). These techniques are instances of what is called forcing. -/- Many forces are extremely effective, illustrating various weaknesses in our sense of control over decisions and their outcomes. Researchers have started to investigate them in various ways (Kuhn, Pailh s, & Lan, 2020; Olson, Amlani, Raz, & Rensink, 2015; Pailhes & Kuhn, 2020b, 2020c; Shalom et al., 2013) and are beginning to obtain valuable insights into decision-making processes as well as a better understanding of the cognitive mechanisms that lead people to experience an illusory sense of free will and of agency. -/- Although magicians have acquired large amounts of knowledge in covertly controlling people’s choices, much of this knowledge is only discussed in the context of individual magic tricks, or in books that are not readily accessible to non-magicans. As we and others have argued elsewhere (Ekroll, Sayim, & Wagemans, 2017; Kuhn, 2019; Kuhn, Amlani, & Rensink, 2008; Kuhn, Caffaratti, Teszka, & Rensink, 2014; Macknik et al., 2008; Olson et al., 2015; Olson, Landry, Appourchaux, & Raz, 2016; Shalom et al., 2013; Thomas, Didierjean, Maquestiaux, & Gygax, 2015), a particularly effective way of making this knowledge more available is via the creation of taxonomies centered around psychological mechanisms (Rensink & Kuhn, 2015). For example, the psychologically based taxonomy of misdirection (Kuhn et al., 2014) helps draw links between misdirection and formal theories of perception and cognition. -/- Our aim here is to apply a similar process to the knowledge magicians have about forcing. The present paper develops a psychologically based taxonomy of forcing techniques with two goals in mind. Firstly, it should help uncover the various psychological mechanisms that underlie forcing techniques. Secondly, it should facilitate knowledge transfer between magicians and psychologists. Among other things, this knowledge will allow researchers to gain new insights into the mechanisms underlying decision-making, and the feeling of free will and of agency over choice. We start by defining the magician’s force and then look at some of the past classifications of forcing. (shrink)