According to the Standard View, a doctor who withdraws life-sustaining treatment does not kill the patient but rather allows the patient to die—an important distinction, according to some. I argue that killing can be understood in either of two ways, and given the relevant understanding, the Standard View is insulated from typical criticisms. I conclude by noting several problems for the Standard View that remain to be fully addressed.

Rachael Briggs and Daniel Nolan attempt to improve on Nozick’s tracking theory of knowledge by providing a modified, dispositional tracking theory. The dispositional theory, however, faces more problems than those previously noted by John Turri. First, it is not simply that satisfaction of the theory’s conditions is unnecessary for knowledge – it is insufficient as well. Second, in one important respect, the dispositional theory is a step backwards relative to the original tracking theory: the original but not the dispositional theory (...) can avoid Gettier-style counterexamples. Future attempts to improve the tracking theory would be wise to bear these problems in mind. (shrink)

It is widely believed to be permissible for a physician to discontinue any treatment upon the request of a competent patient. Many also believe it is never permissible for a physician to intentionally kill a patient. I argue that the prospect of deactivating a patient’s artificial heart presents us with a dilemma: either the first belief just mentioned is false or the second one is. Whichever horn of the dilemma we choose has significant implications for contemporary medical ethics.

DETERMINACY is the claim that covert shifts in visual attention sometimes affect the determinacy of visual content (capital letters will distinguish the claim from the familiar word, 'determinacy'). Representationalism is the claim that visual phenomenology supervenes on visual representational content. Both claims are popular among contemporary philosophers of mind, and DETERMINACY has been employed in defense of representationalism. I claim that existing arguments in favor of DETERMINACY are inconclusive. As a result, DETERMINACY-based arguments in support of representationalism are not strong (...) ones. (shrink)

It is standardly believed that the only way to justify an assertion in the face of a challenge is by making another assertion. Call this claim ASSERTIONS ONLY. Besides its intrinsic interest, ASSERTIONS ONLY is relevant to deciding between competing views of the norms that govern reasoned discourse. ASSERTIONS ONLY is also a crucial part of the motivation for infinitism and Pyrrhonian skepticism. I suggest that ASSERTIONS ONLY is false: I can justify an assertion by drawing attention to something that (...) clearly makes the assertion true, or likely true. (shrink)

A common objection to representationalism is that a representationalist view of phenomenal character cannot accommodate the effects that shifts in covert attention have on visual phenomenology: covert attention can make items more visually prominent than they would otherwise be without altering the content of visual experience. Recent empirical work on attention casts doubt on previous attempts to advance this type of objection to representationalism and it also points the way to an alternative development of the objection.

A central question, if not the central question, of philosophy of perception is whether sensory states have a nature similar to thoughts about the world, whether they are essentially representational. According to the content view, at least some of our sensory states are, at their core, representations with contents that are either accurate or inaccurate. Tyler Burge’s Origins of Objectivity is the most sustained and sophisticated defense of the content view to date. His defense of the view is problematic in (...) several ways. The most significant problem is that his approach does not sit well with mainstream perceptual psychology. (shrink)

Our era is characterized by a significant conflict between populism and anti-populism, both politically and culturally. Populist groups and leaders often portray themselves as the true voices of the common people, gaining electoral support or even taking power by framing society as a battle between the ordinary people and the elite, challenging the political and economic establishment. Conversely, parties within the liberal political spectrum counteract the rise of populism by articulating a strong anti-populist discourse, sometimes successfully dominating the political arena. (...) However, despite the increase in studies on populism, there are not many publications regarding anti-populism. This article seeks to examine the anti-populist discourse in Argentina and Greece, two countries with many similarities in political, economic, and cultural aspects. By analyzing the key ideas of anti-populist discourse, we aim to highlight the common anti-populist logic marked by typical paths of modernization, which not only opposes populism but also frequently disregards or opposes specific social groups, such as minorities. (shrink)

The early 21st century has witnessed a significant rise in extreme nationalism, racism, and xenophobia, deeply affecting the rights of minorities such as the Roma, who have historically faced systemic discrimination and racism. Given that many political leaders who downplay minority rights often engage in populist discourse, a debate has emerged about the relationship between populism and minority rights. While many scholars argue that populism inherently undermines liberal principles like the protection of minorities, the question remains whether populism is necessarily (...) anti-pluralist and anti-minority. What about the case of left-wing populism? Furthermore, why is the relationship between anti-populism and minorities often overlooked? In this article, we examine the relationship between populism, anti-populism, and minorities through the case of two different governmental discourses in crisis-ridden Greece. Specifically, we focus on the governmental political discourse and policies of the populist SYRIZA (2015-2019) and the anti-populist ND (2019-2023) on Roma, with the aim of showing that populism is not necessarily anti-pluralist, while anti-populism is not always pluralist, as both phenomena can follow inclusionary or exclusionary logics. (shrink)

Fichte assigns ‘intellectual intuition’ a new meaning after Kant. But in 1799, his doctrine of intellectual intuition is publicly deemed indefensible by Kant and nihilistic by Jacobi. I propose to defend Fichte’s doctrine against these charges, leaving aside whether it captures what he calls the ‘spirit’ of transcendental idealism. I do so by articulating three problems that motivate Fichte’s redirection of intellectual intuition from being to acting: (1) the regress problem, which states that reflecting on empirical facts of consciousness leads (...) only to further facts and so cannot yield a first principle; (2) the rhapsody problem, which states that the categories form a haphazard set and so lack necessity unless they derive from a first principle; and (3) the nihilism problem, which states that a first principle cannot lie outside our cognition of it, lest it be the cause of our cognition and, being first, the cause of all our actions, reducing us to machines. Crucially, Fichte’s three motivating problems are in fact aspects of a single problem. Leaving any aspect unsolved spoils putative solutions to the other two. Consequently, Fichte requires a single unified solution to all three, which his doctrine of intellectual intuition provides. (shrink)

Kant’s critique/doctrine distinction tracks the difference between a canon for the understanding’s proper use and an organon for its dialectical misuse. The latter reflects the dogmatic use of reason to attain a doctrine of knowledge with no antecedent critique. In the 1790s, Fichte collapses Kant’s distinction and redefines dogmatism. He argues that deriving a canon is essentially dialectical and thus yields an organon: critical idealism is properly a doctrine of science or Wissenschaftslehre. Criticism is furthermore said to refute dogmatism, by (...) which Fichte means Spinozism. Schelling repudiates Fichte’s position in his Philosophical Letters by reviving Kant’s distinction. First, ‘critique’ for Schelling names a canon that is valid for all systems—including Spinozism—and thus favours none—not even the Wissenschaftslehre. Second, Schelling coins ‘dogmaticism’ to refer to what Kant calls ‘dogmatism’: reason’s uncritical claim to doctrine. Hence, he says all systems—even Fichte’s—are susceptible to the ‘enthusiasm’ of mistaking themselves for doctrines or ‘objects of knowledge’, instead of subjectively valid ‘objects of freedom’. I reconstruct Schelling’s argument for reviving Kant’s distinction, while noting two consequences for German idealism. First, if criticism favours no system, a system’s origin cannot be an act of knowledge, e.g., intellectual intuition, but only an act of endorsement. Second, if dogmaticism entails enthusiasm, a system’s goal cannot be absolute knowledge, but only infinite striving. Hence, by retrieving Schelling’s notion of dogmaticism, we can both gain a better understanding of the Letters and register the impact of a core Kantian distinction on the German idealist project. (shrink)

Definição de IPP da vaca A idade ao primeiro parto (IPP) da vaca, como o próprio nome indica, é a idade em que a vaca tem o seu primeiro parto e, portanto, o seu bezerro(a). Representa o início do retorno econômico do investimento realizado na criação de novilhas. É o ponto de partida onde a vaca começa a produzir descendentes para venda ou reposição e leite para venda, sendo as duas fontes de renda na pecuária de duplo propósito ou dupla (...) aptidão, com criação de raças produtoras de carne e leite. Qual deve ser a IPP da vaca? Para as condições tropicais, espera-se que o primeiro parto da novilha ocorra entre: 29 – 35 meses, o que seria possível se os animais atingissem a gestação aos 20-26 meses de idade. Em condições tropicais, foram relatados valores de idade ao primeiro parto em bovinos mestiços de duplo propósito entre 32 e 48 meses (Aranguren et al., 1993; Rosendo et al., 1993). Isto mostra que existe um amplo valor de melhoria que parece ser basicamente influenciado pela componente nutricional. (shrink)

Some have objected to human enhancement on the grounds that it violates the autonomy of the enhanced. These objections, however, overlook the interesting possibility that autonomy itself could be enhanced. How, exactly, to enhance autonomy is a difficult problem due to the numerous and diverse accounts of autonomy in the literature. Existing accounts of autonomy enhancement rely on narrow and controversial conceptions of autonomy. However, we identify one feature of autonomy common to many mainstream accounts: reasoning ability. Autonomy can then (...) be enhanced by improving people’s reasoning ability, in particular through cognitive enhancement; given how valuable autonomy is usually taken to be, this gives us extra reason to pursue such cognitive enhancements. Moreover, autonomy-based objections will be especially weak against such enhancements. As we will argue, those who are worried that enhancements will inhibit people’s autonomy should actually embrace those enhancements that will improve autonomy. (shrink)

Kant’s critique/doctrine distinction tracks the difference between a canon for the understanding’s proper use and an organon for its dialectical misuse. The latter reflects the dogmatic use of reason to attain a doctrine of knowledge with no antecedent critique. In the 1790s, Fichte collapses Kant’s distinction and redefines dogmatism. He argues that deriving a canon is essentially dialectical and thus yields an organon: critical idealism is properly a doctrine of science or Wissenschaftslehre. Criticism is furthermore said to refute dogmatism, by (...) which Fichte means Spinozism. Schelling repudiates Fichte’s position in his Philosophical Letters by reviving Kant’s distinction. First, ‘critique’ for Schelling names a canon that is valid for all systems—including Spinozism—and thus favours none—not even the Wissenschaftslehre. Second, Schelling coins ‘dogmaticism’ to refer to what Kant calls ‘dogmatism’: reason’s uncritical claim to doctrine. Hence, he says all systems—even Fichte’s—are susceptible to the ‘enthusiasm’ of mistaking themselves for doctrines or ‘objects of knowledge’, instead of subjectively valid ‘objects of freedom’. I reconstruct Schelling’s argument for reviving Kant’s distinction, while noting two consequences for German idealism. First, if criticism favours no system, a system’s origin cannot be an act of knowledge, e.g., intellectual intuition, but only an act of endorsement. Second, if dogmaticism entails enthusiasm, a system’s goal cannot be absolute knowledge, but only infinite striving. Hence, by retrieving Schelling’s notion of dogmaticism, we can both gain a better understanding of the Letters and register the impact of a core Kantian distinction on the German idealist project. (shrink)

The current prevailing view is that participation in biomedical research is above and beyond the call of duty. While some commentators have offered reasons against this, we propose a novel public goods argument for an obligation to participate in biomedical research. Biomedical knowledge is a public good, available to any individual even if that individual does not contribute to it. Participation in research is a critical way to support an important public good. Consequently, all have a duty to participate. The (...) current social norm is that individuals participate only if they have a good reason to do so. The public goods argument implies that individuals should participate unless they have a good reason not to. Such a shift would be of great aid to the progress of biomedical research, eventually making society significantly healthier and longer lived. (shrink)

Resumo A criação de bezerras está entre as atividades mais importantes da pecuária leiteira, pois reflete a genética e a produção do rebanho. Um bom manejo nutricional de novilhas durante a fase recria é essencial para o desenvolvimento ponderal adequado, pois melhora da função imunológica e precocidade reprodutiva. Este estudo teve como objetivo avaliar a relação do peso de novilhas holandesas com a idade na primeira inseminação artificial, primeiro parto e volume de leite produzido na primeira lactação. Foram utilizados os (...) registros de 200 novilhas holandesas submetidas a inseminação artificial em tempo fixo (IATF) em uma fazenda leiteira na região de Lagoa Formosa, MG, no período de janeiro a dezembro de 2020 a 2023, considerando informações sobre de ganho de peso no período de recria até o primeiro serviço idade na IATF e idade ao primeiro parto, produção de leite (em litros) e tempo de lactação. Os registros com as informações foram tabelados no software Exel® e avaliados. As novilhas foram divididas em três (3) grupos de acordo com o ganho de peso alcançado até a primeira inseminação, sendo: grupo A (GA) acima de 390 kg, grupo B (GB) de 360 a 389 kg e grupo C (GC) abaixo de 359 kg. O GA apresentou menor idade na primeira inseminação e no primeiro parto e maior produção de leite, porém a duração da lactação foi menor em relação aos demais grupos. O escore corporal se mostrou determinante para o bom desempenho na reprodução, na produção e na geração de renda ao produtor. -/- Abstract Raising calves is among the most important activities in dairy farming, as it reflects the genetics and production of the herd. Good nutritional management of heifers during the rearing phase is essential for adequate weight development, as it improves immune function and reproductive precocity. This study aimed to evaluate the relationship between the weight of Holstein heifers and age at first artificial insemination, first calving and volume of milk produced in the first lactation. We used the records of 200 Holstein heifers submitted to fixed-time artificial insemination (FTAI) on a dairy farm in the region of Lagoa Formosa, MG, from January to December 2020 to 2023, considering information on weight gain in the period from rearing to first service age at TAI and age at first calving, milk production (in liters) and lactation time. The records with the information were tabulated in the Exel® software and evaluated. The heifers were divided into three (3) groups according to the weight gain achieved until the first insemination, being: group A (GA) above 390 kg, group B (GB) from 360 to 389 kg and group C (GC) below 359 kg. The GA showed a younger age at first insemination and first birth and higher milk production, but the duration of lactation was shorter compared to the other groups. Body score proved to be decisive for good performance in reproduction, production and income generation for the producer. -/- Resumen La cría de terneros es una de las actividades más importantes en la ganadería lechera, ya que refleja la genética y la producción del rebaño. Un buen manejo nutricional de las novillas durante la fase de cría es esencial para un adecuado desarrollo del peso, ya que mejora la función inmune y la precocidad reproductiva. Este estudio tuvo como objetivo evaluar la relación entre el peso de las vaquillonas Holstein y la edad a la primera inseminación artificial, primer parto y el volumen de leche producida en la primera lactancia. Se utilizaron los registros de 200 novillas Holstein sometidas a inseminación artificial en tiempo fijo (FTAI) en una granja lechera de la región de Lagoa Formosa, MG, de enero a diciembre de 2020 a 2023, considerando información sobre ganancia de peso en el período de recría a primera edad de servicio en TAI y edad al primer parto, producción de leche (en litros) y tiempo de lactancia. Los registros con la información fueron tabulados en el software Exel® y evaluados. Las vaquillonas se dividieron en tres (3) grupos de acuerdo a la ganancia de peso lograda hasta la primera inseminación, siendo: grupo A (GA) por encima de 390 kg, grupo B (GB) de 360 a 389 kg y grupo C (GC) por debajo de 359 kg. El AG mostró una menor edad a la primera inseminación y al primer parto y mayor producción de leche, pero la duración de la lactancia fue menor en comparación con los otros grupos. La puntuación corporal resultó ser determinante para un buen desempeño en la reproducción, la producción y la generación de ingresos para el productor. (shrink)

Biological evolution is a complex blend of ever changing structural stability, variability and emergence of new phe- notypes, niches, ecosystems. We wish to argue that the evo- lution of life marks the end of a physics world view of law entailed dynamics. Our considerations depend upon dis- cussing the variability of the very ”contexts of life”: the in- teractions between organisms, biological niches and ecosys- tems. These are ever changing, intrinsically indeterminate and even unprestatable: we do not know ahead of (...) time the ”niches” which constitute the boundary conditions on selec- tion. More generally, by the mathematical unprestatability of the ”phase space”, no laws of mo- tion can be formulated for evolution. We call this radical emergence, from life to life. The purpose of this paper is the integration of variation and diversity in a sound concep- tual frame and situate unpredictability at a novel theoretical level, that of the very phase space. Our argument will be carried on in close comparisons with physics and the mathematical constructions of phase spaces in that discipline. The role of symmetries as invariant preserving transformations will allow us to under- stand the nature of physical phase spaces and to stress the differences required for a sound biological theoretizing. In this frame, we discuss the novel notion of ”enablement”. Life lives in a web of enablement and radical emergence. This will restrict causal analyses to differential cases. Mutations or other causal differ- ences will allow us to stress that ”non conservation princi- ples” are at the core of evolution, in contrast to physical dynamics, largely based on conservation principles as sym- metries. Critical transitions, the main locus of symmetry changes in physics, will be discussed, and lead to ”extended criticality” as a conceptual frame for a better understanding of the living state of matter. (shrink)

This chapter intervenes in recent debates in Kant scholarship about the possibility of a general logical alien. Such an alien is a thinker whose laws of thinking violate ours. She is third-personal as she is radically unlike us. Proponents of the constitutive reading of Kant’s conception of general logic accordingly suggest that Kant rules out the possibility of such an alien as unthinkable. I add to this an often-overlooked element in Kant’s thinking: there is reason to think that he grants—and (...) in fact presupposes—the possibility of a transcendental logical alien. Such an alien is a knower whose laws of experience purport to violate ours. She is first-personal as she is radically like us. In other words, she is us, insofar as we are alienated from ourselves and our experience. I go on to draw an analogy between her, a dogmatist, and another transcendental alien, an evil agent. Just as a dogmatist is alienated from her (our) experiential laws, an evil agent is alienated from her (our) moral law. These forms of theoretical and practical self-conceit require self-knowledge in the form of a critique of speculative or practical reason. In bringing this point out, I aim to shift from the question of whether logical laws constitute our thinking to the question of whether grasping our experiential and moral laws as our laws constitutes our reason. (shrink)

In the Vocation of Man, Fichte makes the striking claim that life is eternal, rational, our true being, and the final cause of nature in general and of death in particular. How can we make sense of this claim? I argue that the public lectures that compose the Vocation are a popular expression of Fichte’s pre-existing commitment to what I call immortalism, the view that life is the unconditioned condition of intelligibility. Casting the I as an absolutely self-active or living (...) power enables his philosophical account of both the intelligibility of objects and of what it means to die. This explains his characterization of the Wissenschaftslehre as a system in which ‘all is act, movement, and life’. In Sect. 1, I explain the context of Jacobi’s use of ‘caput mortuum’ as a term for the thing in itself. In Sects. 2 and 3, I reconstruct two immortalist arguments from Fichte’s Jena period. The first is that the I’s self-activity rules out the existence of the thing in itself and thereby vanquishes ‘death’s head’. The second is that, insofar as the I charges us with the moral perfection of nature, it is the final cause of our entire life, including its end. This is to say that the I puts our every moment into question, even our last. In Sect. 4, I use these immortalist arguments to interpret the striking claim from the Vocation. (shrink)

The COVID-19 pandemic revealed numerous weaknesses in pandemic preparedness and response, including underfunding, inadequate surveillance, and inequitable distribution of countermeasures. To overcome these weaknesses for future pandemics, WHO released a zero draft of a pandemic treaty in February, 2023, and subsequently a revised bureau's text in May, 2023. COVID-19 made clear that pandemic prevention, preparedness, and response reflect choices and value judgements. These decisions are therefore not a purely scientific or technical exercise, but are fundamentally grounded in ethics. The latest (...) treaty draft reflects these ethical considerations by including a section entitled Guiding Principles and Approaches. Most of these principles are ethical—they establish core values that undergird the treaty. Unfortunately, the treaty draft's set of principles are numerous, overlapping, and show inadequate coherence and consistency. We propose two improvements to this section of the draft pandemic treaty. First, key guiding ethical principles should be clearer and more precise than they currently are. Second, the link between ethical principles and policy implementation should be clearly established and define boundaries on acceptable interpretation, ensuring that signatories abide by these principles. (shrink)

It has recently been argued that reproductive genetic manipulation technologies like mitochondrial replacement and germline CRISPR modifications cannot be said to save anyone’s life because, counterfactually, no one would suffer more or die sooner absent the intervention. The present article argues that, on the contrary, reproductive genetic manipulations may be life-saving (and, from this, have therapeutic value) under an appropriate population health perspective. As such, popular reports of reproductive genetic manipulations potentially saving lives or preventing disease are not necessarily mistaken, (...) though such terminology still requires further empirical validation. (shrink)

Throughout his career, Schelling assigns knowledge of the absolute first principle of philosophy to intellectual intuition. Schelling's doctrine of intellectual intuition raises two important questions for interpreters. First, given that his doctrine undergoes several changes before and after his identity philosophy, to what extent can he be said to “hold onto” the same “sense” of it by the 1830s, as he claims? Second, given that his doctrine of intellectual intuition restricts absolute idealism to what he calls a “science of reason”, (...) which he says cannot prove the absolute’s existence, what other doctrine does he require in order to prove this? I will answer these questions by tracing the shifts in Schelling’s doctrine of intellectual intuition from the 1790s to the 1830s and drawing out its evolving methodological role within his science of intelligibility. (shrink)

The concept of facticity denotes conditions of experience whose necessity is not logical yet whose contingency is not empirical. Although often associated with Heidegger, Fichte coins ‘facticity’ in his Berlin period to refer to the conclusion of Kant’s metaphysical deduction of the categories, which he argues leaves it a contingent matter that we have the conditions of experience that we do. Such rhapsodic or factical conditions, he argues, must follow necessarily, independent of empirical givenness, from the I through a process (...) of ‘genesis.’ I reconstruct Fichte’s argument by tracing the origin of his neologism, presenting his Jena critique of Kant’s rhapsodic appeal to the forms of judgment, and illustrating the Jena period’s continuity with the Berlin period’s genetic method, while noting a methodological shift whereby Fichte directs his critique against his own doctrine of intellectual intuition in order to eliminate its ‘factical terms.’. (shrink)

As opposed to a ‘one size fits all’ approach, precision medicine uses relevant biological, medical, behavioural and environmental information about a person to further personalize their healthcare. This could mean better prediction of someone’s disease risk and more effective diagnosis and treatment if they have a condition. Big data allows for far more precision and tailoring than was ever before possible by linking together diverse datasets to reveal hitherto-unknown correlations and causal pathways. But it also raises ethical issues relating to (...) the balancing of interests, viability of anonymization, familial and group implications, as well as genetic discrimination. This article analyses these issues in light of the values of public benefit, justice, harm minimization, transparency, engagement and reflexivity and applies the deliberative balancing approach found in theEthical Framework for Big Data in Health and Research to a case study on clinical genomic data sharing. Please refer to that article for an explanation of how this framework is to be used, including a full explanation of the key values involved and the balancing approach used in the case study at the end. Our discussion is meant to be of use to those involved in the practice as well as governance and oversight of precision medicine to address ethical concerns that arise in a coherent and systematic manner. (shrink)

Fichte argues that the conclusion of Kant’s transcendental deduction of the categories is correct yet lacks a crucial premise, given Kant’s admission that the metaphysical deduction locates an arbitrary origin for the categories. Fichte provides the missing premise by employing a new method: a genetic deduction of the categories from a first principle. Since Fichte claims to articulate the same view as Kant in a different, it is crucial to grasp genetic deduction in relation to the sorts of deduction that (...) Kant offers. I propose to interpret genetic deduction as the simultaneous fulfillment of two tasks: answering the question quid facti by deriving the categories from the I and answering the question quid juris by establishing our entitlement to the categories as conditions of experience. While the second task represents Fichte’s agreement with Kant’s transcendental deduction, the first reflects his correction of Kant’s metaphysical deduction. (shrink)

Recientemente entre los defensores de la responsabilidad moral colectiva ha surgido una línea que defiende que los colectivos no sólo son moralmente responsables, sino que además pueden serlo aun si ninguno de los individuos que compone el colectivo es moralmente responsable. A esta posición se la puede denominar la tesis de la autonomía moral colectiva o TAMC. Creo que esta tesis no sólo es errada, sino que además es bastante peligrosa. El objetivo de este texto será mostrar que no hay (...) argumentos fuertes para sostener la verdad de la TAMC, más aún, que la TAMC requiere de una condición contradictoria para poder ser verdadera. Para ello comenzaré por mostrar, en la primera sección, una diferencia importante acerca de las acciones colectivas y por qué para algunos es plausible pensar que los colectivos son moralmente responsables. En las tres secciones siguientes reconstruiré brevemente las teorías de Peter French, Margaret Gilbert y David Copp, todos ellos defensores de la TAMC. En la sección cinco ofreceré las características básicas de la responsabilidad moral. En la sección seis presentaré un requisito que considero indispensable para el funcionamiento de la TAMC, pero mostraré que es imposible de obtener, para, en la última sección, mostrar cómo French, Gilbert y Copp, así como cualquier otra defensa de la TAMC, caen inevitablemente en el error de solicitar algo imposible. (shrink)

A precursor to the hard problem of consciousness confronts nihilism. Like physicalism, nihilism collides with the first-personal fact of what perception and action are like. Unless this problem is solved, nature’s inclusion of conscious experience will remain, as Chalmers warns the physicalist, an “unanswered question” and, as Jacobi chides the nihilist, “completely inexplicable". One advantage of Kant’s Copernican turn is to dismiss the question that imposes this hard problem. We need not ask how nature is accompanied by the first-person standpoint (...) because “I think” is an apperceptive form of thinking that must be able to accompany any cognition of nature. Kant’s formal conception of apperception worries Fichte in his Nova Methodo lectures. This conception arguably cannot exhaust the ground of experience, for it does not show why we posit objects “at all". For Fichte, it is our agency that first opens a world of objects, viz., as subjects, means, ends, and obstacles. In what follows, I argue that, for Fichte, the I poses no hard problem because it collides exclusively with nihilistic views like Spinozism, which are refuted by a properly transcendental idealist conception of apperception, according to which the first-person standpoint is the absolute ground of our experience of nature. If transcendental idealism refutes nihilism, nature is no more explicable than that there is something it is like for me to perceive and act. In Section 1, I show why Kantian apperception is necessary for possible experience. In Section 2, I reconstruct Fichte’s argument that a modified conception of apperception refutes guises of nihilism, thereby solving the hard problem of consciousness. In Section 3, I suggest that transcendental idealism undermines Chalmers’ proposed solution to and Dennett’s dismissal of this problem. (shrink)

In the Freedom essay, Schelling charges that (1) idealism fails to grasp human freedom’s distinctiveness and that (2) this failure undermines idealism's attempt to refute pantheism, as exemplified by Spinoza. This raises two questions, which I will answer in turn: what, for Schelling, is distinctive of human freedom; and how does the idealists’ failure to grasp it render them unable to refute pantheism? To answer these questions, I will reconstruct Schelling’s argument that freedom has the distinctness of being the unconditioned (...) condition of the world’s intelligibility. My reconstruction will illustrate how Schelling’s notion of freedom as primal will grounds the alleged primacy of practical reason as Kant and Fichte conceive it. I will then consider three objections to Schelling’s argument. Throughout, I will develop the Schellingian idea that freedom is enacted in an unprethinkable decision that cannot be anticipated by any law or principle. (shrink)

Two attitudes are possible: one, that the world is an absolute jungle and that the exercise of coercive power by rulers is only a manifestation of this; and the other, that it is both necessary and right that there should be this exercise of power, that through it the world is much less of a jungle than it could possibly be without it, so that one should in principle be glad of the existence of such power, and only take exception (...) to its unjust exercise. (shrink)

Este capítulo trata la división, o brecha, que hay entre las ciencias sociales y humanas, por un lado, y las ciencias naturales, por el otro. Analiza el pasado de esta brecha, rastreando algunos de sus orígenes, y muestra lo dañina que esta división ha llegado a ser (sin desconocer la importancia de respetar los límites disciplinares). Termina por ofrecer algunas recomendaciones de cara al futuro para ir cerrando los aspectos más perjudiciales de esta brecha.

State militaries have strong interests in developing enhanced warfighters: taking otherwise healthy service personnel (soldiers, marines, pilots, etc.) and pushing their biological, physiological, and cognitive capacities beyond their individual statistical or baseline norm. However, the ethical and regulatory challenges of justifying research into these kinds of interventions to demonstrate the efficacy and safety of enhancements in the military has not been well explored. In this paper, we offer, in the context of the US Common Rule and Institutional Review Board framework, (...) potential justifications for justifying research into enhancing warfighters on the grounds of (1) individual and group risk reduction, (2) protection of third parties such as civilians, and (3) military effectiveness. (shrink)

Aristotle argued that you need some wealth to live well. The Stoics argued that you could live well with or without wealth. But the Cynics argued that wealth is a hinderance. For the Cynics, a good life consists in self-sufficiency, or being able to rule and help yourself. You accomplish this by living simply and naturally, and by subjecting yourself to rigorous philosophical exercises. Cynics confronted people to get them to abandon extraneous possessions and positions of power to live better. (...) And while the Cynics were experts in living in this way, their ascetic lifestyles made their message curious to some audiences. This paper reflects on Cynic ascetic practices and the ways others perceived them. (shrink)

Our understanding of Schelling’s internal critique of German idealism, including his late attack on Hegel, is incomplete unless we trace it to the early “Philosophical Letters on Dogmatism and Criticism,” which initiate his engagement with the problem of systematicity—that judgment makes deriving a system of a priori conditions from a first principle necessary, while this capacity’s finitude makes this impossible. Schelling aims to demonstrate this problem’s intractability. My conceptual aim is to reconstruct this from the “Letters,” which reject Fichte’s claim (...) that the Wissenschaftslehre is an unrivalled system. I read Schelling as charging Fichte with misrepresenting a system’s livability or commensurability with our finitude. My historical aim is to provide a framework for understanding Schelling’s Freiheitsschrift, which argues that a system’s liveability depends on its incompleteness or limitation by our finitude. On my reading, Schelling is early and continually committed to systematicity within the bounds of human finitude. (shrink)

Moral enhancement is an ostensibly laudable project. Who wouldn’t want people to become more moral? Still, the project’s approach is crucial. We can distinguish between two approaches for moral enhancement: direct and indirect. Direct moral enhancements aim at bringing about particular ideas, motives or behaviors. Indirect moral enhancements, by contrast, aim at making people more reliably produce the morally correct ideas, motives or behaviors without committing to the content of those ideas, motives and/or actions. I will argue, on Millian grounds, (...) that the value of disagreement puts serious pressure on proposals for relatively widespread direct moral enhancement. A more acceptable path would be to focus instead on indirect moral enhancements while staying neutral, for the most part, on a wide range of substantive moral claims. I will outline what such indirect moral enhancement might look like, and why we should expect it to lead to general moral improvement. (shrink)

Background Several jurisdictions, including Singapore, Australia, New Zealand and most recently Ireland, have a public interest or public good criterion for granting waivers of consent in biomedical research using secondary health data or tissue. However, the concept of the public interest is not well defined in this context, which creates difficulties for institutions, institutional review boards and regulators trying to implement the criterion. Main text This paper clarifies how the public interest criterion can be defensibly deployed. We first explain the (...) ethical basis for requiring waivers to only be granted to studies meeting the public interest criterion, then explore how further criteria may be set to determine the extent to which a given study can legitimately claim to be in the public interest. We propose an approach that does not attempt to measure magnitude of benefit directly, but rather takes into account metrics that are more straightforward to apply. To ensure consistent and justifiable interpretation, research institutions and IRBs should also incorporate procedural features such as transparency and public engagement in determining which studies satisfy the public interest requirement. Conclusion The requirement of public interest for consent waivers in secondary biomedical research should be guided by well-defined criteria for systematic evaluation. Such a criteria and its application need to be periodically subject to intra-committee and intra-institution review, reflection, deliberation and amendment. (shrink)

"It is the purpose of this article to attempt to re-examine the account of Thrasymachus' doctrine in Plato's Republic, and to show how it can form a self-consistent whole. [...] In this paper it is maintained that Thrasymachus is holding a form of [natural right]." Note: Volume 40 = new series 9.

While the idea that philosophy requires self-transformation is historically pervasive, it exerts considerable influence on the post-Kantians who first aim to systematize Kant’s idealism by grounding it on a first principle. In the 1790s, Fichte and Schelling offer competing accounts of the self-transformation that they regard as essential to positing a first principle. Their accounts raise two central questions. First, what makes this kind of self-transformation possible? Second, are there different possible expressions of philosophical self-transformation? In what follows, I will (...) articulate the Fichtean and Schellingian answers to these central questions. For Fichte, the one who summons me to posit a first principle makes possible my philosophical self-transformation, although the latter has an exclusively idealist expression in that I can only genuinely posit the I as first principle, which is to say that philosophical self-transformation depends on mutual recognition and vindicates precisely one philosophical system (Section 1). For Schelling, a brute act of will makes possible my philosophical self-transformation, although the latter has either an idealist or a realist expression in that I can genuinely posit either the I or the not-I as first principle, which is to say that philosophical self-transformation does not depend on mutual recognition and vindicates one of two possible philosophical systems (Section 2). Thus, whereas Fichtean self-transformation is recognitive and non-pluralistic, Schellingian self-transformation is pluralistic and non-recognitive. I conclude with a discussion of how Jacobi poses a challenge to Fichte’s and Schelling’s answers to the two central questions (Section 3). (shrink)

During his Jena period, Fichte endorses a curious dictum: ‘the kind of philosophy one chooses depends on the kind of person one is’. How can Fichte’s dictum support a vindication of German idealism over Spinozism, which he also calls ‘dogmatism’? I will show that the answer to this seemingly straightforward question reveals a rather complex series of metametaphysical objections that shape the development of the entire German idealist tradition. Ultimately, as I will suggest, the series of metametaphysical questions that shape (...) the German idealist tradition must culminate in the question of how to understand the relation between philosophy and its presuppositions. I will conclude by briefly considering a hermeneutical response to this question. (shrink)

Scholars agree that Schelling’s critique of Hegel consists in charging reason with an inability to account for its own possibility. This is not an attack on reason’s project of constructing a logical system, but rather on the pretense of doing so with complete justification and so without presuppositions, as if it were obvious why there is a logical system or why there is anything meaningful at all. Scholars accordingly cite the question ‘why is there something rather than nothing’ as emblematic (...) of Schelling’s critique and the source of his claim against Hegel that reason is bounded by something other than itself. But what sort of claim is this? For what sort of argument could it be the conclusion? On these questions, the literature is lacking. I propose that the question ‘why something’ motivates Schelling to give a transcendental argument to the effect that past and future are a priori conditions of the possibility of reason. As I reconstruct it from the Weltalter, this argument construes the past as the pre-rational decision to construct a logical system, while the future represents the purpose that guides the construction of the same. Schelling’s claim against Hegel that reason is bounded by something other is thus the discovery of inescapable presuppositions that condition the possibility of reason as such. (shrink)

Volume 19, Issue 7, July 2019, Page 28-30.

With the recent report of a live birth after use of Mitochondrial replacement therapy, sometimes called ‘Three-parent IVF’, the clinical application of the technique is fast becoming a reality. While the United Kingdom allows the procedure under regulatory scrutiny, it remains effectively outlawed in many other countries. We argue that such prohibitions may violate individuals’ procreative rights, grounded in individuals’ interest in genetic affinity. The interest in genetic affinity was recently endorsed by Singapore’s highest court, reflecting an emphasis on the (...) importance of biological ties found across the globe. We apply that reasoning to make the case for a right to ‘Three-parent IVF’. (shrink)

This paper argues that McDowell wrongly assumes that “terror”, Cavell’s reaction to the radical contingency of our shared modes of knowing or our “attunement”, expresses a skepticism that is antinomically bound to an equally unacceptable dogmatism because Cavell rather regards terror as a mood that reveals the “truth of skepticism”, namely, that there is no conclusive evidence for necessary attunement on pain of a category error, and that a precedent for McDowell’s misunderstanding is Hegel’s argument for necessary attunement in a (...) system of knowing, whose refutation Schelling holds it is the “merit of skepticism” to provide. (shrink)

The history of philosophy risks a self-opacity whereby we overestimate or underestimate our proximity to prior modes of thinking. This risk is relevant to assessing Hegel’s appropriation by McDowell and Priest. McDowell enlists Hegel for a quietist answer to the problem with assuming that concepts and reality belong to different orders, viz., how concepts are answerable to the world. If we accept Hegel’s absolute idealist view that the conceptual is boundless, this problem allegedly dissolves. Priest enlists Hegel for a dialetheist (...) answer to the problem with assuming that truth and falsity are mutually exclusive, viz., how certain sentences are both true and false. If we accept Hegel’s dialectical view that certain contradictions are necessary, this problem allegedly dissolves. For both McDowell and Priest, we find a true friend in Hegel. I argue that McDowell’s and Priest’s appropriations of Hegel overestimate Hegel’s affinity with quietism and dialetheism. McDowell reads Hegel as a quietist who silences metaphysical claims and the skeptical questions they raise against commonsense, but neglects Hegel’s adaptation of ancient skepticism against commonsense. Priest reads Hegel as a dialetheist who subordinates formal logic to dialectical logic by affirming the truth of certain contradictions, but neglects Hegel’s commitment to resolving contradictions for the sake of truth qua whole. I diagnose their misreadings in terms of what Hegel regards as the three moments of logic and argue that while McDowell jumps to its third moment, Priest stalls at its second moment. According to Hegel’s Encyclopedia Logic, logic has three “moments”: the abstractive moment of the understanding, which “stops short” at fixed categories; the negative moment of dialectic, which discovers the “genuine nature” of the categories, viz., that each “passes over, of itself, into its opposite”; and the positive moment of speculation, which grasps the “unity” of categories through the “dissolution” of their inner opposition. Hegel warns that if these moments are “kept separate from each other […] they are not considered in their truth”. I suggest that quietist and dialetheist readings of Hegel fail to consider truthfully the unified moments of his logic. In his quietist critique of metaphysics, McDowell enlists Hegel to dissolve the problem with assuming the duality of concept and reality. But McDowell helps himself directly to the third moment of logic, where the unity of the categories, and hence the boundlessness of the conceptual, would be fully articulated. Since he arrives at the third moment prematurely, ignoring its prior moments, he obscures its truth (§1). In his dialetheist critique of formal logic, Priest enlists Hegel to dissolve the problem with assuming the duality of truth and falsity. But Priest restricts himself gratuitously to the second moment of logic, where contradictions within the categories are not yet resolved. Since he stalls at the second moment, severed from its final moment, he obscures its truth (§2). I argue we can extricate Hegel from quietist and dialetheist misreadings only if we grasp the truth of the three moments of logic. (shrink)

The aim of the paper is to briefly propose an analogy between Immanuel Wallerstein’s sociological concept of world-system and the process, described by Gyorgy Lukàcs in History and Class Consciousness, of the universalisation of commodity form within capitalist societies. The overall intention of the work is to actively interpret some specific topics analysed by Maria Turchetto within the module on Economy and society.

RESUMO Durante o período de 14 de agosto a 25 de outubro de 2023, a empresa ABS Pecplan possibilitou uma visão abrangente das atividades de reprodução assistida em bovinos por meio do estágio realizado. Sob a supervisão do Médico Veterinário Layson Silva de Souza e orientação do Professor Dr. Márcio Gianordoli Teixeira Gomes, a carga horária totalizou 390 horas. A empresa atua nas áreas de inovulação de embriões, aspiração folicular, diagnóstico gestacional e fertilização in vitro em fazendas nos estados do (...) Pará, Tocantins e Maranhão. A introdução de biotecnologias, como a inovulação de embriões e a fertilização in vitro, visa aumentar a eficiência na pecuária, proporcionando melhorias genéticas em curtos períodos. Para tal, ressalta-se a importância do bem-estar animal e manejo sanitário para garantir taxas de prenhez. A equipe de campo, composta por veterinários, executa atividades em diversas fazendas da região. No decorrer do estágio, foram desenvolvidas atividades como aspiração folicular, avaliação de receptoras, inovulação de embriões e diagnóstico gestacional. O número total de animais manejados atingiu 2825, distribuídos em diversas fazendas. Destaca-se a abordagem detalhada das atividades, como a técnica de aspiração folicular, a avaliação das receptoras no protocolo TETF, a inovulação de embriões com uso de anestésico, e o diagnóstico gestacional por ultrassom nos dias 30 e 60 após a inovulação. O estágio proporcionou uma compreensão aprofundada das práticas de reprodução assistida em bovinos, contribuindo para a formação profissional na área veterinária. Neste trabalho abordaremos uma breve revisão de literatura, sobre cistos ovarianos. Os cistos são definidos como anovulatórios, com tamanho superior a 2,5 cm, persistência no ovário por mais de 10 dias, sem a presença de corpo lúteo, é uma patologia frequentemente encontrada em vacas de leite. Os dois cistos mais encontrados são os cistos foliculares e luteínicos, cada um com a sua particularidade. Palavras-chaves: Anestesia epidural. Produção in vitro. Vacina Reprodutiva. -/- ABSTRACT During the period from August 14th to October 25th, 2023, the company ABS Pecplan provided a comprehensive overview of assisted reproduction activities in cattle through the internship carried out. Under the supervision of Veterinarian Layson Silva de Souza and guidance from Professor Dr. Márcio Gianordoli Teixeira Gomes, the workload totaled 390 hours. The company operates in the areas of embryo inovulation, follicular aspiration, gestational diagnosis and in vitro fertilization on farms in the states of Pará, Tocantins and Maranhão. The introduction of biotechnologies, such as embryo inovulation and in vitro fertilization, aims to increase efficiency in livestock farming, providing genetic improvements in short periods. To this end, the importance of animal welfare and health management is highlighted to guarantee pregnancy rates. The field team, made up of veterinarians, carries out activities on several farms in the region. During the internship, activities such as follicular aspiration, recipient evaluation, embryo inovulation and gestational diagnosis were developed. The total number of animals handled reached 2825, distributed across several farms. The detailed approach to activities stands out, such as the follicular aspiration technique, the evaluation of recipients in the TETF protocol, the inovulation of embryos using anesthetic, and gestational diagnosis by ultrasound on days 30 and 60 after inovulation. The internship provided an in-depth understanding of assisted reproduction practices in cattle, contributing to professional training in the veterinary field. In this work we will cover a brief literature review on ovarian cysts. Cysts are defined as anovulatory, measuring more than 2.5 cm, persisting in the ovary for more than 10 days, without the presence of a corpus luteum, and are a pathology frequently found in dairy cows. The two most common cysts are follicular and lutein cysts, each with its own particularities. Keywords: Epidural anesthesia. In vitro production. Reproductive Vaccine. (shrink)

Volume 20, Issue 2, February 2020, Page 20-22.

The right to withdraw from participation in research is recognized in virtually all national and international guidelines for research on human subjects. It is therefore surprising that there has been little justification for that right in the literature. We argue that the right to withdraw should protect research participants from information imbalance, inability to hedge, inherent uncertainty, and untoward bodily invasion, and it serves to bolster public trust in the research enterprise. Although this argument is not radical, it provides a (...) useful way to determine how the right should be applied in various cases. (shrink)

While philosophers are often concerned with the conditions for moral knowledge or justification, in practice something arguably less demanding is just as, if not more, important – reliably making correct moral judgments. Judges and juries should hand down fair sentences, government officials should decide on just laws, members of ethics committees should make sound recommendations, and so on. We want such agents, more often than not and as often as possible, to make the right decisions. The purpose of this paper (...) is to propose a method of enhancing the moral reliability of such agents. In particular, we advocate for a procedural approach; certain internal processes generally contribute to people’s moral reliability. Building on the early work of Rawls, we identify several particular factors related to moral reasoning that are specific enough to be the target of practical intervention: logical competence, conceptual understanding, empirical competence, openness, empathy and bias. Improving on these processes can in turn make people more morally reliable in a variety of contexts and has implications for recent debates over moral enhancement. (shrink)

This chapter aims to illuminate ways in which hope was significant in the philosophy of classical Greece. Although ancient Greek philosophies contain few dedicated and systematic expositions on the nature of hope, they nevertheless include important remarks relating hope to the good life, to reason and deliberation, and to psychological phenomena such as memory, imagination, fear, motivation, and pleasure. After an introductory discussion of Hesiod and Heraclitus, the chapter focuses on Plato and Aristotle. Consideration is given both to Plato’s direct (...) comments on hope and to the narrative contexts of his dialogues, with analysis of Plato’s positive and negative representations of hope, hope’s relationship to reason, and Plato’s more psychological approach in the Philebus, where hope finds a place among memory, recollection, pleasure, and pain. The chapter then reviews Aristotle’s discussions of confidence, hope, and courage, observing that although Aristotle does not mention hope as a virtue, he does note its importance to human agency and deliberation and as a foundation for the further development of virtue. The chapter concludes that discussions surrounding hope in ancient Greek philosophy are rich and challenging and can serve as a lively stimulus to further exploration of the concept of hope. (shrink)